Romans 13:1 Kommentar

There are three good lessons taught us in this chapter, where the apostle enlarges more upon his precepts than he had done in the foregoing chapter, finding them more needful to be fully pressed. I. A lesson of subjection to lawful authority (Rom 13:1-6). II. A lesson of justice and love to our brethren (Rom 13:7-10). III. A lesson of sobriety and godliness in ourselves (Rom 13:11 to the end).

We are here taught how to conduct ourselves towards magistrates, and those that are in authority over us, called here the higher powers, intimating their authority (they are powers), and their dignity (they are higher powers), including not only the king as supreme, but all inferior magistrates under him: and yet it is expressed, not by the persons that are in that power, but the place of power itself, in which they are. However the persons themselves may be wicked, and of those vile persons whom the citizen of Zion contemneth (Psa 15:4), yet the just power which they have must be submitted to and obeyed. The apostle had taught us, in the foregoing chapter, not to avenge ourselves, nor to recompense evil for evil; but, lest it should seem as if this did cancel the ordinance of a civil magistracy among Christians, he takes occasion to assert the necessity of it, and of the due infliction of punishment upon evil doers, however it may look like recompensing evil for evil. Observe, I. The duty enjoined: Let every soul be subject. Every soul - every person, one as well as another, not excluding the clergy, who call themselves spiritual persons, however the church of Rome may not only exempt such from subjection to the civil powers, but place them in authority above them, making the greatest princes subject to the pope, who thus exalteth himself above all that is called God. - Every soul. Not that our consciences are to be subjected to the will of any man. It is God's prerogative to make laws immediately to bind conscience, and we must render to God the things that are God's. But it intimates that our subjection must be free and voluntary, sincere and hearty. Curse not the king, no, not in thy thought, Ecc 10:20. To compass and imagine are treason begun. The subjection of soul here required includes inward honour (Pe1 2:17) and outward reverence and respect, both in speaking to them and in speaking of them - obedience to their commands in things lawful and honest, and in other things a patient subjection to the penalty without resistance - a conformity in every thing to the place and duty of subjects, bringing our minds to the relation and condition, and the inferiority and subordination of it. "They are higher powers; be content they should be so, and submit to them accordingly." Now there was good reason for the pressing of this duty of subjection to civil magistrates, 1. Because of the reproach which the Christian religion lay under in the world, as an enemy to public peace, order, and government, as a sect that turned the world upside down, and the embracers of it as enemies to Caesar, and the more because the leaders were Galileans - an old slander. Jerusalem was represented as a rebellious city, hurtful to kings and provinces, Ezr 4:15, Ezr 4:16. Our Lord Jesus was so reproached, though he told them his kingdom was not of this world: no marvel, then, if his followers have been loaded in all ages with the like calumnies, called factious, seditious, and turbulent, and looked upon as the troublers of the land, their enemies having found such representations needful for the justifying of their barbarous rage against them. The apostle therefore, for the obviating of this reproach and the clearing of Christianity from it, shows that obedience to civil magistrates is one of the laws of Christ, whose religion helps to make people good subjects; and it was very unjust to charge upon Christianity that faction and rebellion to which its principles and rules are so directly contrary. 2. Because of the temptation which the Christians lay under to be otherwise affected to civil magistrates, some of them being originally Jews, and so leavened with a principle that it was unmeet for any of the seed of Abraham to be subject to one of another nation - their king must be of their brethren, Deu 17:15. Besides, Paul had taught them that they were not under the law, they were made free by Christ. Lest this liberty should be turned into licentiousness, and misconstrued to countenance faction and rebellion, the apostle enjoins obedience to civil government, which was the more necessary to be pressed now because the magistrates were heathens and unbelievers, which yet did not destroy their civil power and authority. Besides, the civil powers were persecuting powers; the body of the law was against them. II. The reasons to enforce this duty. Why must we be subject? 1. For wrath's sake. Because of the danger we run ourselves into by resistance. Magistrates bear the sword, and to oppose them is to hazard all that is dear to us in this world; for it is to no purpose to contend with him that bears the sword. The Christians were then in those persecuting times obnoxious to the sword of the magistrate for their religion, and they needed not make themselves more obnoxious by their rebellion. The least show of resistance or sedition in a Christian would soon be aggravated and improved, and would be very prejudicial to the whole society; and therefore they had more need than others to be exact in their subjection, that those who had so much occasion against them in the matter of their God might have no other occasion. To this head must that argument be referred (Rom 13:2), Those that resist shall receive to themselves damnation: krima lēpsontai, they shall be called to an account for it. God will reckon with them for it, because the resistance reflects upon him. The magistrates will reckon with them for it. They will come under the lash of the law, and will find the higher powers too high to be trampled upon, all civil governments being justly strict and severe against treason and rebellion; so it follows (Rom 13:3), Rulers are a terror. This is a good argument, but it is low for a Christian. 2. We must be subject, not only for wrath, but for conscience' sake; not so much formidine poenae - from the fear of punishment, as virtutis amore - from the love of virtue. This makes common civil offices acceptable to God, when they are done for conscience' sake, with an eye to God, to his providence putting us into such relations, and to his precept making subjection the duty of those relations. Thus the same thing may be done from a very different principle. Now to oblige conscience to this subjection he argues, Rom 13:1-4, Rom 13:6, (1.) From the institution of magistracy: There is no power but of God. God as the ruler and governor of the world hath appointed the ordinance of magistracy, so that all civil power is derived from him as from its original, and he hath by his providence put the administration into those hands, whatever they are that have it. By him kings reign, Pro 8:15. The usurpation of power and the abuse of power are not of God, for he is not the author of sin; but the power itself is. As our natural powers, though often abused and made instruments of sin, are from God's creating power, so civil powers are from God's governing power. The most unjust and oppressive princes in the world have no power but what is given them from above (Joh 19:11), the divine providence being in a special manner conversant about those changes and revolutions of governments which have such an influence upon states and kingdoms, and such a multitude of particular persons and smaller communities. Or, it may be meant of government in general: it is an instance of God's wisdom, power, and goodness, in the management of mankind, that he has disposed them into such a state as distinguishes between governors and governed, and has not left them like the fishes of the sea, where the greater devour the less. He did herein consult the benefit of his creatures. - The powers that be: whatever the particular form and method of government are - whether by monarchy, aristocracy, or democracy - wherever the governing power is lodged, it is an ordinance of God, and it is to be received and submitted to accordingly; though immediately an ordinance of man (Pe1 2:13), yet originally an ordinance of God. - Ordained of God - tetagmenai, a military word, signifying not only the ordination of magistrates, but the subordination of inferior magistrates to the supreme, as in an army; for among magistrates there is a diversity of gifts, and trusts, and services. Hence it follows (Rom 13:2) that whosoever resisteth the power resisteth the ordinance of God. There are other things from God that are the greatest calamities; but magistracy is from God as an ordinance, that is, it is a great law, and it is a great blessing: so that the children of Belial, that will not endure the yoke of government, will be found breaking a law and despising a blessing. Magistrates are therefore called gods (Psa 82:6), because they bear the image of God's authority. And those who spurn at their power reflect upon God himself. This is not at all applicable to the particular rights of kings and kingdoms, and the branches of their constitution; nor can any certain rule be fetched from this for the modelling of the original contracts between the governors and governed; but it is intended for direction to private persons in their private capacity, to behave themselves quietly and peaceably in the sphere in which God has set them, with a due regard to the civil powers which God in his providence has set over them, Ti1 2:1, Ti1 2:2. Magistrates are here again and again called God's ministers. he is the minister of God, Rom 13:4, Rom 13:6. Magistrates are in a more peculiar manner God's servants; the dignity they have calls for duty. Though they are lords to us, they are servants to God, have work to do for him, and an account to render to him. In the administration of public justice, the determining of quarrels, the protecting of the innocent, the righting of the wronged, the punishing of offenders, and the preserving of national peace and order, that every man may not do what is right in his own eyes - in these things it is that magistrates act as God's ministers. As the killing of an inferior magistrate, while he is actually doing his duty, is accounted treason against the prince, so the resisting of any magistrates in the discharge of these duties of their place is the resisting of an ordinance of God. (2.) From the intention of magistracy: Rulers are not a terror to good works, but to the evil, etc. Magistracy was designed to be, [1.] A terror to evil works and evil workers. They bear the sword; not only the sword of war, but the sword of justice. They are heirs of restraint, to put offenders to shame; Laish wanted such, Jdg 18:7. Such is the power of sin and corruption that many will not be restrained from the greatest enormities, and such as are most pernicious to human society, by any regard to the law of God and nature or the wrath to come; but only by the fear of temporal punishments, which the wilfulness and perverseness of degenerate mankind have made necessary. Hence it appears that laws with penalties for the lawless and disobedient (Ti1 1:9) must be constituted in Christian nations, and are agreeable with, and not contradictory to, the gospel. When men are become such beasts, such ravenous beasts, one to another, they must be dealt with accordingly, taken and destroyed in terrorem - to deter others. The horse and the mule must thus be held in with bit and bridle. In this work the magistrate is the minister of God, Rom 13:4. He acts as God's agent, to whom vengeance belongs; and therefore must take heed of infusing into his judgments any private personal resentments of his own. - To execute wrath upon him that doeth evil. In this the judicial processes of the most vigilant faithful magistrates, though some faint resemblance and prelude of the judgments of the great day, yet come far short of the judgment of God: they reach only to the evil act, can execute wrath only on him that doeth evil: but God's judgment extends to the evil thought, and is a discerner of the intents of the heart. - He beareth not the sword in vain. It is not for nothing that God hath put such a power into the magistrate's hand; but it is intended for the restraining and suppressing of disorders. And therefore, "If thou do that which is evil, which falls under the cognizance and censure of the civil magistrate, be afraid; for civil powers have quick eyes and long arms." It is a good thing when the punishment of malefactors is managed as an ordinance of God, instituted and appointed by him. First, As a holy God, that hates sin, against which, as it appears and puts up its head, a public testimony is thus borne. Secondly, As King of nations, and the God of peace and order, which are hereby preserved. Thirdly, As the protector of the good, whose persons, families, estates, and names, are by this means hedged about. Fourthly, As one that desires not the eternal ruin of sinners, but by the punishment of some would terrify others, and so prevent the like wickedness, that others may hear and fear, and do no more presumptuously. Nay, it is intended for a kindness to those that are punished, that by the destruction of the flesh the spirit may be saved in the day of the Lord Jesus. [2.] A praise to those that do well. Those that keep in the way of their duty shall have the commendation and protection of the civil powers, to their credit and comfort. "Do that which is good (Rom 13:3), and thou needest not be afraid of the power, which, though terrible, reaches none but those that by their own sin make themselves obnoxious to it; the fire burns only that which is combustible: nay, thou shalt have praise of it." This is the intention of magistracy, and therefore we must, for conscience' sake, be subject to it, as a constitution designed for the public good, to which all private interests must give way. But pity it is that ever this gracious intention should be perverted, and that those who bear the sword, while they countenance and connive at sin, should be a terror to those who do well. But so it is, when the vilest men are exalted (Psa 12:1, Psa 12:8); and yet even then the blessing and benefit of a common protection, and a face of government and order, are such that it is our duty in that case rather to submit to persecution for well-doing, and to take it patiently, than by any irregular and disorderly practices to attempt a redress. Never did sovereign prince pervert the ends of government as Nero did, and yet to him Paul appealed, and under him had the protection of the law and the inferior magistrates more than once. Better a bad government than none at all. (3.) From our interest in it: "He is the minister of God to thee for good. Thou hast the benefit and advantage of the government, and therefore must do what thou canst to preserve it, and nothing to disturb it." Protection draws allegiance. If we have protection from the government, we owe subjection to it; by upholding the government, we keep up our own hedge. This subjection is likewise consented to by the tribute we pay (Rom 13:6): "For this cause pay you tribute, as a testimony of your submission, and an acknowledgment that in conscience you think it to be due. You do by paying taxes contribute your share to the support of the power; if therefore you be not subject, you do but pull down with one hand what you support with the other; and is that conscience?" "By your paying tribute you not only own the magistrate's authority, but the blessing of that authority to yourselves, a sense of which you thereby testify, giving him that as a recompence for the great pains he takes in the government; for honour is a burden: and, if he do as he ought, he is attending continually upon this very thing, for it is enough to take up all a man's thoughts and time, in consideration of which fatigue, we pay tribute, and must be subject." - Pay you tribute, phorous teleite. He does not say, "You give it as an alms," but, "You pay it as a just debt, or lend it to be repaid in all the blessings and advantages of public government, of which you reap the benefit." This is the lesson the apostle teaches, and it becomes all Christians to learn and practise it, that the godly in the land may be found (whatever others are) the quiet and the peaceable in the land.

INTRODUCTION TO ROMANS 13 The principal things contained in this chapter, enjoined the saints, are the duties of subjection to magistrates, love to one another, and to all men, and temperance and chastity in themselves: it begins with duties relating to the civil magistrates, requiring obedience of everyone unto them, Rom 13:1, and that for these reasons, because the civil magistracy, or government, is by divine appointment; wherefore to obey them in things of a civil nature, is to obey God; and to resist them is to resist God; and also because of the pernicious consequence of such resistance, damnation to themselves, Rom 13:2, for the magistrate not only causes terror by penal laws, but he inflicts punishment on delinquents, and is the executioner of God's wrath and vengeance on such, Rom 13:3, and likewise because of the profit and advantage to obedient subjects; such not only have the good will and esteem of their rulers, and are commended by them, but are defended and protected in their persons and properties, Rom 13:3, moreover, the apostle enforces the necessity of subjection to them, not only in order to avoid punishment, but to answer a good conscience; this duty being according to the light of nature, and the dictates of a natural conscience; which if awake, must be uneasy with a contrary behaviour, Rom 13:5, and for the same reason he urges the payment of tribute to them, as well as on account of the reasonableness of it, taken from magistrates spending their time, and using their talents, in an attendance on the service of the public, Rom 13:6, and which is further confirmed by the general rule of justice and equity, or of doing that which is just and right to everyone, of which particulars are given, Rom 13:7, and then after a general exhortation to pay all sorts of debts owing to superiors, inferiors, or equals, the apostle passes to the debt of love owing to one another, and to all mankind; which is exhorted to on this consideration, that the performance of it is a fulfilling the law, Rom 13:8, which is proved, by showing that the several precepts of the law, of which an enumeration is given, are reducible to, and are included in love to our neighbours as ourselves, Rom 13:9, and since it is the nature of love not to work ill, but to do good to the neighbour, the conclusion follows, that it must be as asserted, that love is the fulfilment of the law, and ought by all means to be attended to, as a principal duty of religion, Rom 13:10, next the apostle proceeds to exhort the saints to a watchful, chaste, sober, and temperate course of life; as being perfectly agreeable to the privileges they enjoyed, to the present condition they were in, and to that future state of happiness they were in expectation of: he exhorts to be watchful and sober, and not indulge sleep and slothfulness, in consideration of the time in which they were, and with which they were acquainted, it being not night, but day; at least the one was wearing off, and the other coming on; the time of life being short, and the day of salvation approaching nearer and nearer, Rom 13:11, wherefore such actions should be done, as are agreeable to the day, and not the night, to light, and not darkness; and particularly such works of darkness are dissuaded from, which are contrary to temperance and sobriety, as rioting, and drunkenness; and to chastity, as chambering: and wantonness; and to peace and concord, as strife and envying, which frequently follow upon the former: and the chapter is concluded with an exhortation to faith in Christ, and an imitation of him, expressed in a figurative way by a metaphor, taken from the putting on of garments; and with a dehortation from an immoderate provision for the flesh, so as to promote, excite, and cherish, the lusts of it, Rom 13:13.

Let every soul be subject unto the higher powers,.... The apostle having finished his exhortations to this church, in relation to the several duties incumbent upon both officers and private Christians, as members of a church, and with reference to each other, and their moral conduct in the world; proceeds to advise, direct, and exhort them to such duties as were relative to them as members of a civil society; the former chapter contains his Christian Ethics, and this his Christian Politics. There was the greater reason to insist upon the latter, as well as on the former, since the primitive saints greatly lay under the imputation of being seditious persons and enemies to the commonwealth; which might arise from a very great number of them being Jews, who scrupled subjection to the Heathen magistrates, because they were the seed of Abraham, and by a law were not to set one as king over them, that was a stranger, and not their own brother, and very unwillingly bore the Roman yoke, and paid tribute to Caesar: hence the Christians in common were suspected to be of the same principles; and of all the Jews none were more averse to the payment of taxes to the Roman magistrates than the Galilaeans; see Act 5:37. And this being the name by which Christ and his followers were commonly called, might serve to strengthen the above suspicion of them, and charge against them. Moreover, some Christians might be tempted to think that they should not be subject to Heathen magistrates; since they were generally wicked men, and violent persecutors of them; and that it was one branch of their Christian liberty to be freed from subjection to them: and certain it is, that there were a set of loose and licentious persons, who bore the name of Christians, that despised dominion, and spoke evil of dignities; wherefore the apostle judged it advisable especially to exhort the church of Rome, and the members who dwelt there, where was the seat of power and civil government, so to behave towards their superiors, that they might set a good example to the Christians in the several parts of the empire, and wipe off the aspersion that was cast upon them, as if they were enemies to magistracy and civil power. By "the higher powers", he means not angels, sometimes called principalities and powers; for unto these God hath not put in subjection his people under the Gospel dispensation; nor ecclesiastical officers, or those who are in church power and authority; for they do not bear the temporal sword, nor have any power to inflict corporeal punishment: but civil magistrates are intended, see Tit 3:1; and these not only supreme magistrates, as emperors and kings, but all inferior and subordinate ones, acting in commission under them, as appears from Pe1 2:13, which are called "powers", because they are invested with power and authority over others, and have a right to exercise it in a proper way, and in proper cases; and the "higher" or super eminent ones, because they are set in high places, and have superior dignity and authority to others. The persons that are to be subject to them are "every soul"; not that the souls of men, distinct from their bodies, are under subjection to civil magistrates; for of all things they have the least to do with them, their power and jurisdiction not reaching to the souls, the hearts, and consciences of men, especially in matters of religion, but chiefly to their bodies, and outward civil concerns of life: but the meaning is, that every man that has a soul, every rational creature, ought to be subject to civil government. This is but his reasonable service, and which he should from his heart, and with all his soul, cheerfully perform. In short, the sense is, that every man should be subject: this is an Hebraism, a common way of speaking among the Jews, who sometimes denominate men from one part, and sometimes from another; sometimes from the body or flesh, thus "all flesh is grass", Isa 40:6, that is, all men are frail; and sometimes front the soul, "all souls are mine", Eze 18:4, all belong to me; as here, "every soul", that is, every man, all the individuals of mankind, of whatsoever sex, age, state, or condition, ecclesiastics not excepted: the pope, and his clergy, are not exempted from civil jurisdiction; nor any of the true ministers of the Gospel; the priests under the law were under the civil government; and so was Christ himself, and his apostles, who paid tribute to Caesar; yea, even Peter particularly, whose successor the pope of Rome pretends to be. "Subjection" to the civil magistrates designs and includes all duties relative to them; such as showing them respect, honour, and reverence suitable to their stations; speaking well of them, and their administration; using them with candour, not bearing hard upon them for little matters, and allowing for ignorance of the secret springs of many of their actions and conduct, which if known might greatly justify them; wishing well to them, and praying constantly, earnestly, and heartily for them; observing their laws and injunctions; obeying their lawful commands, which do not contradict the laws of God, nature, and right reason; and paying them their just dues and lawful tribute, to support them in their office and dignity: for there is no power but of God; God is the fountain of all power and authority; the streams of power among creatures flow from him; the power that man has over all the creatures, the fowls of the air, the beasts of the field, and the fishes of the sea, is originally of God, and by a grant from him; the lesser powers, and the exercises of them, in the various relations men stand in to one another, are of God, as the power the husband has over the wife, parents over their children, and masters over their servants; and so the higher power that princes have over their subjects: for it is the God of heaven that sets up kings, as well as pulls them down; he is the King of kings, from whom they derive their power and authority, from whom they have the right of government, and all the qualifications for it; it is by him that kings reign, and princes decree justice. The powers that be are ordained of God. The order of magistracy is of God; it is of his ordination and appointment, and of his ordering, disposing, and fixing in its proper bounds and limits. The several forms of government are of human will and pleasure; but government itself is an order of God. There may be men in power who assume it of themselves, and are of themselves, and not of God; and others that abuse the power that is lodged in them; who, though they are by divine permission, yet not of God's approbation and good will. And it is observable, that the apostle speaks of powers, and not persons, at least, not of persons, but under the name of powers, to show that he means not this, or the other particular prince or magistrate, but the thing itself, the office and dignity of magistracy itself; for there may be some persons, who may of themselves usurp this office, or exercise it in a very illegal way, who are not of God, nor to be subject to by men. The apostle here both uses the language, and speaks the sentiments of his countrymen the Jews, who are wont to call magistrates, "powers"; hence those sayings were used among them; says Shemaiah (t), "twvrl edwtt la, "be not too familiar with the power".'' that is, with a magistrate, which oftentimes is dangerous. Again, "says (u) Rabban Gamaliel, , "take heed of the power" (i.e. of magistrates), for they do not suffer a man to come near them, but in necessity, and then they appear as friends for their own advantage, but will not stand by a man in the time of distress.'' Moreover, after this manner they explain (w) Pro 5:8, ""remove thy way far from her", this is heresy; "and come not nigh the door of her house", , "this is the power". The gloss on it is, magistrates, because they set their eyes upon rich men to kill them, and take away their substance.'' And a little after it is observed, ""the horse leech hath two daughters, crying, give, give", Pro 30:15, it is asked, what is the meaning of give, give? Says Mar Ukba, there are two daughters which cry out of hell, and say in this world, give, give, and they are heresy, "and the civil power".'' The gloss on this place is, "Heresy cries, bring a sacrifice to the idol; "Civil Power" cries, bring money, and gifts, and revenues, and tribute to the king.'' Nevertheless, they look upon civil government to be of divine appointment. They say (x), that "no man is made a governor below, except they proclaim him above;'' i.e. unless he is ordained of God: yea, they allow (y) the Roman empire to be of God, than which no government was more disagreeable to them. "When R. Jose ben Kisma was sick, R. Chanina ben Tradion went to visit him; he said unto him, Chanina, my brother, my brother, knowest thou not that this nation, (the Romans) , "have received their empire" from God? for it hath laid waste his house, and hath burnt his temple, and has slain his saints, and destroyed his good men, and yet it endures.'' Nay, they frequently affirm (z), that the meanest office of power among men was of divine appointment. This is the apostle's first argument for subjection to the civil magistrate. (t) Pirke Abot, c. 1. sect. 10. (u) Ib. c. 2. sect. 3. (w) T. Bab. Avoda Zara, fol. 17. 1. (x) In Buxtorf. Florileg. Heb. p. 178. (y) T. Bab. Avoda Zara, fol. 18. 1. (z) T. Bab. Beracot, fol. 51. 1. Bava Bathra, fol. 91. 2. Jarchi in 1 Chron. xxix. 11.

For it is not he who has appointed the kingdoms of this world, but God; for "the heart of the king is in the hand of God." And the Word also says by Solomon, "By me kings do reign, and princes administer justice. By me chiefs are raised up, and by me kings rule the earth." Paul the apostle also says upon this same subject: "Be ye subject to all the higher powers; for there is no power but of God: now those which are have been ordained of God." And again, in reference to them he says, "For he beareth not the sword in vain; for he is the minister of God, the avenger for wrath to him who does evil." Now, that he spake these words, not in regard to angelical powers, nor of invisible rulers-as some venture to expound the passage-but of those of actual human authorities, [he shows when] he says, "For this cause pay ye tribute also: for they are God's ministers, doing service for this very thing." This also the Lord confirmed, when He did not do what He was tempted to by the devil; but He gave directions that tribute should be paid to the tax-gatherers for Himself and Peter; because "they are the ministers of God, serving for this very thing."

Therefore, as to what relates to the honours due to kings or emperors, we have a prescript sufficient, that it behoves us to be in all obedience, according to the apostle's precept, "subject to magistrates, and princes, and powers; " but within the limits of discipline, so long as we keep ourselves separate from idolatry.

No doubt the apostle admonishes the Romans to be subject to all power, because there is no power but of God, and because (the ruler) does not carry the sword without reason, and is the servant of God, nay also, says he, a revenger to execute wrath upon him that doeth evil.

What does Paul mean when he says that “there is no authority except from God?” Is an authority which persecutes the children of God, which attacks the faith and which undermines our religion, from God? We shall answer this briefly. Nobody will deny that our senses—sight, sound and thought—are given to us by God. But although we get them from God, what we do with them is up to us.… God will judge us righteously for having abused what he gave us to use for good. Likewise, God’s judgment against the authorities will be just, if they have used the powers they have received according to their own ungodliness and not according to the laws of God.

"But Polycarp said, "To thee I have thought it right to offer an account

The ruler is saved not through much power but through divine grace.

Of this subject he makes much account in other epistles also, setting subjects under their rulers as household servants are under their masters. And this he does to show that it was not for the subversion of the commonwealth that Christ introduced His laws, but for the better ordering of it, and to teach men not to be taking up unnecessary and unprofitable wars. For the plots that are formed against us for the truth's sake are sufficient and we have no need to be adding temptations superfluous and unprofitable. And observe too how well-timed his entering upon this subject is. For when he had demanded that great spirit of heroism, and made men fit to deal either with friends or foes, and rendered them serviceable alike to the prosperous and those in adversity and need, and in fact to all, and had planted a conversation worthy of angels, and had discharged anger, and taken down recklessness, and had in every way made their mind even, he then introduces his exhortation upon these matters also. For if it be right to requite those that injure us with the opposite, much more is it our duty to obey those that are benefactors to us. But this he states toward the end of his exhortation, and hitherto does not enter on these reasonings which I mention, but those only that enjoin one to do this as a matter of debt. And to show that these regulations are for all, even for priests, and monks, and not for men of secular occupations only, he hath made this plan at the outset, by saying as follows: "let every soul be subject unto the higher powers," if thou be an Apostle even, or an Evangelist, or a Prophet, or anything whatsoever, inasmuch as this subjection is not subversive of religion. And he does not say merely "obey," but "be subject." And the first claim such an enactment has upon us, and the reasoning that suiteth the faithful, is, that all this is of God's appointment. "For there is no power," he says, "but of God." What say you? it may be said; is every ruler then elected by God? This I do not say, he answers. Nor am I now speaking about individual rulers, but about the thing in itself. For that there should be rulers, and some rule and others be ruled, and that all things should not just be carried on in one confusion, the people swaying like waves in this direction and that; this, I say, is the work of God's wisdom. Hence he does not say, "for there is no ruler but of God;" but it is the thing he speaks of, and says, "there is no power but of God. And the powers that be, are ordained of God." Thus when a certain wise man saith, "It is by the Lord that a man is matched with a woman" (Prov. xix. 14, LXX.), he means this, God made marriage, and not that it is He that joineth together every man that cometh to be with a woman. For we see many that come to be with one another for evil, even by the law of marriage, and this we should not ascribe to God. But as He said Himself, "He which made them at the beginning, made them male and female, and said, For this cause shall a man leave father and mother, and shall leave to his wife, and they twain shall be one flesh." (Matt. xix. 4, Matt. xix. 5; Gen. ii. 24.) And this is what that wise man meant to explain. For since equality of honor does many times lead to fightings, He hath made many governments and forms of subjection; as that, for instance, of man and wife, that of son and father, that of old men and young, that of bond and free, that of ruler and ruled, that of master and disciple. And why are you surprised in the case of mankind, when even in the body He hath done the same thing? For even here He hath not made all parts of equal honor, but He hath made one less and another greater, and some of the limbs hath He made to rule and some to be ruled. And among the unreasoning creatures one may notice this same principle, as amongst bees, amongst cranes, amongst herds of wild cattle. And even the sea itself is not without this goodly subordination; for there too many of the clans are ranged under one among the fishes, and are led thus as an army, and make long expeditions from home. For anarchy, be where it may, is an evil, and a cause of confusion. After having said then whence governments come, he proceeds, "Whosoever therefore resisteth the power, resisteth the ordinance of God." See what he has led the subject on to, and how fearful he makes it, and how he shows this to be a matter of debt. For lest the believers should say, You are making us very cheap and despicable, when you put us, who are to enjoy the Kingdom of Heaven, under subjection to rulers, he shows that it is not to rulers, but to God again that he makes them subject in doing this. For it is to Him, that he who subjects himself to authorities is obedient. Yet he does not say this-for instance that it is God to Whom a man who listens to authorities is obedient-but he uses the opposite case to awe them, and gives it a more precise form by saying, that he who listeneth not thereto is fighting with God, Who framed these laws. And this he is in all cases at pains to show, that it is not by way of favor that we obey them, but by way of debt. For in this way he was more likely to draw the governors who were unbelievers to religion, and the believers to obedience. For there was quite a common report in those days, which maligned the Apostles, as guilty of a sedition and revolutionary scheme, and as aiming in all they did and said at the subversion of the received institutions. When then you show our common Master giving this in charge to all His, you will at once stop the mouths of those that malign us as revolutionists, and with great boldness will speak for the doctrines of truth. Be not then ashamed, he says, at such subjection. For God hath laid down this law, and is a strong Avenger of them if they be despised. For it is no common punishment that He will exact of thee, if thou disobey, but the very greatest; and nothing will exempt thee, that thou canst say to the contrary, but both of men thou shalt undergo the most severe vengeance, and there shall be no one to defend thee, and thou wilt also provoke God the more. And all this he intimates when he says,

Most rightly, Paul warns against anyone who is puffed up with pride by the fact that he has been called by his Lord into freedom and become a Christian, and therefore thinks that he does not have to keep the status given to him in the course of this life or submit to the higher powers to whom the government of temporal things has been confided for a time. For because we are made of soul and body and as long as we are in this life we make use of temporal things as a means of living this life, it is fitting that, as far as this life is concerned, we be subject to the authorities, i.e., to the people who with some recognition administer human affairs. But as far as the spiritual side is concerned, in which we believe in God and are called into his kingdom, it is not right for us to be subject to any man who seeks to overturn in us the very thing which God has been pleased to grant us so that we might obtain eternal life.So if anyone thinks that because he is a Christian he does not have to pay taxes or tribute nor show the proper respect to the authorities who take care of these things, he is in very great error. Likewise, if anyone thinks that he ought to submit to the point where he accepts that someone who is his superior in temporal affairs should have authority even over his faith, he falls into an even greater error. But the balance which the Lord himself prescribed is to be maintained: “Render unto Caesar the things which are Caesar’s but unto God the things which are God’s.” For although we are called into that kingdom where there will be no power of this world, nevertheless, while we are on the way there and until we have reached that state where every principality and power will be destroyed, let us put up with our condition for the sake of human affairs, doing nothing falsely and in this very thing obeying God, who commands us to do it, rather than men.

As Paul has already ordered that the law of heavenly righteousness be followed, he now commends earthly law as well, so as not to appear to be slighting it. For if the earthly law is not kept, the heavenly law will not be kept either. The earthly law is a kind of tutor, who helps little children along so that they can tackle a stronger degree of righteousness. For mercy cannot be imputed to anyone who does not seek righteousness.Therefore, in order to back up the authority and fear of the natural law, Paul bears witness to the fact that God is the author of both and that the ministers of the earthly law have God’s permission to act, so that no one should despise it as a merely human construction. In effect, Paul sees the divine law as being delegated to human authorities.

Be subject to all royal power and dominion in things which are pleasing to God, as to the ministers of God, and the punishers of the ungodly. Render all the fear that is due to them, all offerings, all customs, all honour, gifts, and taxes. For this is God's command, that you owe nothing to any one but the pledge of love, which God has commanded by Christ.

“Judas the Galilean revolted in the days of the census,” says Gamaliel in the Acts of the Apostles, and “drew away some of the people after him,” refusing to obey the order of the Romans and register their goods, for which reason Quirinius had been sent to Syria.… But as Judas’s decision was the cause of domestic murders and of a rebellion against the authorities which did much harm to the people, it seems to me that here the apostle is condemning any attempt to imitate him based on the illusion that it is a godly thing to disobey rulers. He has a good deal to say about this, condemning it as a mistaken way of thinking.

The book of Proverbs teaches us that kings do not come to rule apart from the dispensation and will of God: “Through me kings reign and princes decree justice.”

Even priests, bishops and monks must obey the commands of secular rulers. Of course, they must do so insofar as obedience is consistent with godliness. If the rulers demand something which is ungodly, then on no account are they allowed to do it.The holy apostle teaches us that both authorities and obedience depend entirely on God’s providence, but he does not say that God has specifically appointed one person or another to exercise that authority. For it is not the wickedness of individual rulers which comes from God but the establishment of the ruling power itself.… Since God wants sinners to be punished, he is prepared to tolerate even bad rulers.

This is an argument against those who thought that they were obliged to use their Christian freedom in such a way that they gave honor or paid taxes to nobody. Paul wants to humble such people in any way he can, so that they will not suffer reproach on account of their pride instead of on account of God.It seems that Paul is speaking of secular authorities, not all of whom will be just, even if they received their authority from God.… The ruler is set up by God to judge with righteousness, so that sinners might have reason to be afraid should they sin.

Having offered his listeners sufficient moral instruction and having taught them to be benevolent even toward enemies, he presents the current exhortation as well, teaching every soul, whether one be a priest, a monk, or an apostle, to submit to the authorities; for this submission does not undermine piety. And the apostle presents this exhortation with the purpose of showing that the Gospel teaches not sedition or disobedience to authority, but a noble way of thinking and obedience. What are you saying? Is every ruler appointed by God? – That is not what I am saying, – he replies. My discourse now is not about each individual ruler, but about rulership itself. That there are authorities, that some rule and others are subject, and that there is no confusion between the higher and the lower – this I call a work of the wisdom of God. For he did not say: there is no ruler, but "there is no authority except from God." Therefore, I say, he reasons about the matter itself, about authority. Similarly, when the wise man says, "a prudent wife is from the Lord" (Prov. 19:14), he does not mean that God unites everyone who enters into marriage, but that marriage was established by God. So then, all authorities, whichever you may consider – whether of a father over a son, or of a husband over a wife, or all the rest, even those that exist among animals, for example among bees, cranes, and fish – all were established by God.

After showing how man should behave toward God by using the gifts of his grace, the Apostle now shows how man could comport himself toward his neighbor. First, in regard to superiors; second, toward all, at owe no man any thing (Rom 13:8). In regard to the first he does two things: first, he urges men to the subjection owed to superiors; second, to show the sign of subjection, at wherefore be subject of necessity. In regard to the first he does three things: first, he proposes his teaching; second, he assigns a reason, at for there is no power but from God; third, he draws the conclusion, at therefore. In regard to the first it should be noted that in the early Church some believers said that they should not be subject to earthly powers on account of the freedom they received from Christ, since it says in John: if the Son makes you free, you will be free indeed (John 8:36). But the freedom granted by Christ is a freedom of the spirit, by which we are set free of sin and death, as was said above: the law of the Spirit of life in Christ Jesus has set me free from the law of sin and death (Rom 8:2). The flesh, however, remains subject to slavery, as was stated above (Rom 7:14). Therefore, the time when a man freed by Christ will not be liable to any subjection, either spiritual or carnal, will be when Christ delivers the kingdom to God the Father after destroying every rule and every authority and power (1 Cor 15:24). In the meantime, as long as we live in the flesh, we are subject to temporal rulers; hence it says in Ephesians: servants, obey your masters in the flesh (Eph 6:5). And that is what the Apostle says here: let every soul be subject to the higher powers. What he calls higher powers are men established in power, to whom we owe subjection according to the order of justice: be subject for the Lord's sake to every human institution, whether it be to the emperor as supreme or to governors as sent by him (1 Pet 2:13). And he says indefinitely higher powers so that we may subject ourselves to them by reason of the sublimity of their office, even if they are wicked: be submissive to your masters, not only to the kind and gentle, but also to the overbearing (1 Pet 2:18). The words every soul are to be taken as a synecdoche for every man, as we find in Genesis, that soul shall be destroyed from among his people (Gen 17:14). And he uses this figure of speech because we owe subjection to the authorities from the soul, i.e., from a pure will: not serving to the eye, as though pleasing men, but from the soul with a good will (Eph 6:6). Then when he says, for there is no power, he presents the reason for this admonition: first, because subjection is honorable; second, because it is necessary, at he who resists. In regard to the first he does two things: first, he presents two principles; second, he concludes from them, at therefore, he who resists. First, therefore, he speaks about the source of power, saying: there is no power except from God. For whatever is said in common of God and creatures, comes to creatures from God, as in the case of wisdom: all wisdom comes from God (Sir 1:1). But power is said of God and of men: God does not abandon the powers, since he is powerful (Job 35:5). Hence, it follows that all human power is from God: the most high rules the kingdom of men, and gives it to whom he will (Dan 4:17); you would have no power over me, unless it had been given you from above (John 19:11). But a passage in Hosea seems to be against this: they made kings, but not through me. They set up princes, but without my knowledge (Hos 8:4). The answer is that royal power or the power associated with any other dignity can be considered from three aspects. First, in regard to the power itself, which is from God through whom kings reign (Prov 8:15). Second, in regard to the way in which power is obtained: from this aspect, power is from God sometimes, namely, when a person obtains it rightfully, as it says in Hebrews: one does not take the honor upon himself, but he is called by God, as Aaron was (Heb 5:4). But sometimes it is not from God but from a perverse desire of a man, who obtains power through ambition or some other unlawful manner: have we not by our own strength taken horns for ourselves? (Amos 6:13). Third, it can be considered in regard to its use, and then it is from God sometimes, as when a person observes the precepts of divine justice in using the power granted him: by me kings rule (Prov 8:15). But sometimes it is not from God, as when a person uses power given to him to act against divine justice: the kings of the earth set themselves, and the rulers take counsel together, against the Lord and his anointed (Ps 2:2). The question arises whether the power to sin is from God. The answer is that the power by which one sins is from God. For it is the same power that is employed in sinning and in doing right: but that it is directed to good is from God; that it is directed to sin is due to a defect of the creature, inasmuch as it springs from nothingness. Second, he states that those that exist have been instituted by God, the reason being that God made all things through his wisdom, for it says in a psalm: in wisdom have you made all (Ps 104:24). But it is the function of wisdom to dispose of things in order: she reaches mightily from one end of the earth to the other, and she orders all things well (Wis 8:1). Therefore, divine effects must be orderly: do you know the ordinances of the heavens? (Job 38:33). But God has established a twofold order in his effects: one, whereby all things are ordained to him: the Lord has made everything for himself (Prov 16:4); the other is that whereby divine effects are ordained one to another, as Deuteronomy says of the sun and the moon and the stars, that he made them to serve all nations (Deut 4:19).

Let every soul be subject unto the higher powers - This is a very strong saying, and most solemnly introduced; and we must consider the apostle as speaking, not from his own private judgment, or teaching a doctrine of present expediency, but declaring the mind of God on a subject of the utmost importance to the peace of the world; a doctrine which does not exclusively belong to any class of people, order of the community, or official situations, but to every soul; and, on the principles which the apostle lays down, to every soul in all possible varieties of situation, and on all occasions. And what is this solemn doctrine? It is this: Let every soul be subject to the higher powers. Let every man be obedient to the civil government under which the providence of God has cast his lot. For there is no power but of God - As God is the origin of power, and the supreme Governor of the universe, he delegates authority to whomsoever he will; and though in many cases the governor himself may not be of God, yet civil government is of him; for without this there could be no society, no security, no private property; all would be confusion and anarchy, and the habitable world would soon be depopulated. In ancient times, God, in an especial manner, on many occasions appointed the individual who was to govern; and he accordingly governed by a Divine right, as in the case of Moses, Joshua, the Hebrew judges, and several of the Israelitish kings. In after times, and to the present day, he does that by a general superintending providence which he did before by especial designation. In all nations of the earth there is what may be called a constitution - a plan by which a particular country or state is governed; and this constitution is less or more calculated to promote the interests of the community. The civil governor, whether he be elective or hereditary, agrees to govern according to that constitution. Thus we may consider that there is a compact and consent between the governor and the governed, and in such a case, the potentate may be considered as coming to the supreme authority in the direct way of God's providence; and as civil government is of God, who is the fountain of law, order, and regularity, the civil governor, who administers the laws of a state according to its constitution, is the minister of God. But it has been asked: If the ruler be an immoral or profligate man, does he not prove himself thereby to be unworthy of his high office, and should he not be deposed? I answer, No: if he rule according to the constitution, nothing can justify rebellion against his authority. He may be irregular in his own private life; he may be an immoral man, and disgrace himself by an improper conduct: but if he rule according to the law; if he make no attempt to change the constitution, nor break the compact between him and the people; there is, therefore, no legal ground of opposition to his civil authority, and every act against him is not only rebellion in the worst sense of the word, but is unlawful and absolutely sinful. Nothing can justify the opposition of the subjects to the ruler but overt attempts on his part to change the constitution, or to rule contrary to law. When the ruler acts thus he dissolves the compact between him and his people; his authority is no longer binding, because illegal; and it is illegal because he is acting contrary to the laws of that constitution, according to which, on being raised to the supreme power, he promised to govern. This conduct justifies opposition to his government; but I contend that no personal misconduct in the ruler, no immorality in his own life, while he governs according to law, can justify either rebellion against him or contempt of his authority. For his political conduct he is accountable to his people; for his moral conduct he is accountable to God, his conscience, and the ministers of religion. A king may be a good moral man, and yet a weak, and indeed a bad and dangerous prince. He may be a bad man, and stained with vice in his private life, and yet be a good prince. Saul was a good moral man, but a bad prince, because he endeavored to act contrary to the Israelitish constitution: he changed some essential parts of that constitution, as I have elsewhere shown; (see the note on Act 13:22); he was therefore lawfully deposed. James the Second was a good moral man, as far as I can learn, but he was a bad and dangerous prince; he endeavored to alter, and essentially change the British constitution, both in Church and state, therefore he was lawfully deposed. It would be easy, in running over the list of our own kings, to point out several who were deservedly reputed good kings, who in their private life were very immoral. Bad as they might be in private life, the constitution was in their hands ever considered a sacred deposit, and they faithfully preserved it, and transmitted it unimpaired to their successors; and took care while they held the reins of government to have it impartially and effectually administered. It must be allowed, notwithstanding, that when a prince, howsoever heedful to the laws, is unrighteous in private life, his example is contagious; morality, banished from the throne, is discountenanced by the community; and happiness is diminished in proportion to the increase of vice. On the other hand, when a king governs according to the constitution of his realms and has his heart and life governed by the laws of his God, he is then a double blessing to his people; while he is ruling carefully according to the laws, his pious example is a great means of extending and confirming the reign of pure morality among his subjects. Vice is discredited from the throne, and the profligate dare not hope for a place of trust and confidence, (however in other respects he may be qualified for it), because he is a vicious man. As I have already mentioned some potentates by name, as apt examples of the doctrines I have been laying down, my readers will naturally expect that, on so fair an opportunity, I should introduce another; one in whom the double blessing meets; one who, through an unusually protracted reign, during every year of which he most conscientiously watched over the sacred constitution committed to his care, not only did not impair this constitution, but took care that its wholesome laws should be properly administered, and who in every respect acted as the father of his people, and added to all this the most exemplary moral conduct perhaps ever exhibited by a prince, whether in ancient or modern times; not only tacitly discountenancing vice by his truly religious conduct, but by his frequent proclamations most solemnly forbidding Sabbath-breaking, profane swearing, and immorality in general. More might be justly said, but when I have mentioned all these things, (and I mention them with exultation; and with gratitude to God), I need scarcely add the venerable name of George the Third, king of Great Britain; as every reader will at once perceive that the description suits no potentate besides. I may just observe, that notwithstanding his long reign has been a reign of unparalleled troubles and commotions in the world, in which his empire has always been involved, yet, never did useful arts, ennobling sciences, and pure religion gain a more decided and general ascendancy: and much of this, under God, is owing to the manner in which this king has lived, and the encouragement he invariably gave to whatever had a tendency to promote the best interests of his people. Indeed it has been well observed, that, under the ruling providence of God, it was chiefly owing to the private and personal virtues of the sovereign that the house of Brunswick remained firmly seated on the throne amidst the storms arising from democratical agitations and revolutionary convulsions in Europe during the years 1792-1794. The stability of his throne amidst these dangers and distresses may prove a useful lesson to his successors, and show them the strength of a virtuous character, and that morality and religion form the best bulwark against those great evils to which all human governments are exposed. This small tribute of praise to the character and conduct of the British king, and gratitude to God for such a governor, will not be suspected of sinister motive; as the object of it is, by an inscrutable providence, placed in a situation to which neither envy, flattery, nor even just praise can approach, and where the majesty of the man is placed in the most awful yet respectable ruins. I have only one abatement to make: had this potentate been as adverse from War as he was from public and private vices, he would have been the most immaculate sovereign that ever held a scepter or wore a crown. But to resume the subject, and conclude the argument: I wish particularly to show the utter unlawfulness of rebellion against a ruler, who, though he may be incorrect in his moral conduct, yet rules according to the laws; and the additional blessing of having a prince, who, while his political conduct is regulated by the principles of the constitution, has his heart and life regulated by the dictates of eternal truth, as contained in that revelation which came from God.

SAME SUBJECT CONTINUED--POLITICAL AND SOCIAL RELATIONS--MOTIVES. (Rom 13:1-14) Let every soul--every man of you be subject unto the higher powers--or, "submit himself to the authorities that are above him." For there is no power--"no authority" but of God: the powers that be are ordained of God--"have been ordained of God."