Section I
Exposition of Romans 13: 1 – 7
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Let every soul be subject unto the higher powers. For
there is no power but of God: the powers that be are ordained of God. Whosoever
therefore resisteth the power, resisteth the ordinance
of God: and they that resist shall receive to themselves damnation. For rulers are not a terror to good works, but to the evil. Wilt
thou then not be afraid of the power? do that which is
good, and thou shalt have praise of the same: For he is the minister of God to
thee for good. But if thou do that which is evil, be afraid; for he beareth not
the sword in vain: for he is the minister of God, a revenger to execute wrath
upon him that doeth evil. Wherefore ye must needs be
subject, not only for wrath, but also for conscience sake. For for this cause
pay ye tribute also: for they are God's ministers,
attending continually upon this very thing. Render therefore to all their dues:
tribute to whom tribute is due; custom to whom custom; fear to whom fear; honour to whom honour.
This passage will be found, upon careful analysis, to
embrace the following topics:
I. The
duty in general of obedience to civil authority: v.1.
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II.
General considerations enforcing this obedience: v. 1 and 2.
IV. The
application of these principles to the case of both good and bad citizens: v.
3, 4.
V. The
principle of obedience to civil rule: v. 5.
VI. A more
specific statement of the duties owing to civil government, as previously
described; v. 6, 7.
Section I.
The duty, in general, of obedience to civil authority.
“Let every soul be subject to the higher powers.” verse 1.
1. Civil
governments are called “Powers.” The
term here used (
) is
employed to denote any species of authority —paternal, ecclesiastical,
magisterial. That in this instance it means civil rule, is abundantly clear
from the whole tenor of the passage. It is important, however, to remark that
it designates civil government, not as an institution endued with ability to
execute its will —for this another term (
) would
have been more appropriate —but as invested with the right to enact and
administer law. “By what authority,” () say the
scribes to our Lord, “doest thou these
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thing?” —“who hath given thee this authority?” (Matthew 21:
23 *)
2. They
are called “Higher Powers.” The word (
) here
rendered “higher,” properly signifies prominence, or eminence, and hence it
comes to mean “excellent,” or “excelling,” and must be translated by these or
equivalent expressions in a number of passages in the New Testament. “Let each
esteem other better (
) than
themselves,” (Philippians 2: 3.) “And the peace of God, which
passeth (
) all understanding,
(Philippians 4: 7.) “For the excellency (
) of the
knowledge of Christ Jesus my Lord,” (Philippians 3: 8.) In fact, the passage
now before us, and I Peter 2: 13, a parallel passage, are the only instances in
which our translators have furnished a different rendering. Hence, some
expositors have been disposed to lay no little stress upon this epithet, as
distinctly defining the character of the powers here intended, and as limiting
to such the subjection here enjoined, the “excelling powers;” that is, powers
possessing a due measure of the qualifications requisite to the rightful
exercise of the power of civil rule.
That such
is the fact —that the duty of subjection to civil rule is not absolutely
unlimited —that
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*See Appendix A.
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it must be determined by other and higher considerations
than the mere fact that it exists and brandishes “the sword,” is a most
important truth —a truth no where taught more clearly, as we shall find, than
in the passage before us. Still we are not disposed to insist upon any
different rendering. We neither deny nor affirm. To elicit the true meaning and
import of the passage does not require the aid of minute, and, after all,
doubtful criticism.* Civil rule is a “higher” power —it is vested with an
eminent dignity. It spreads its aegis —when properly constituted and
administered —over the whole commonwealth, with all its varied interests, and
claims an unopposed supremacy. There is an inherent majesty in lawful
governmental power calculated and designed to impress subjects and citizens of
every class and character with a salutary awe. And whether the attributes of
inherent moral excellency be expressed in the
designation here given or not, it may be readily inferred, for “power,” without
moral character, is a monster indeed.
It is,
however, government and not the particular magistrates by whom authority is exercised, to
which Paul here refers. The distinction is important. “Rulers” are mentioned
for the first time in
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See Appendix B.
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verse 3. He now treats of the institution of civil
rule. The “powers” —the “higher” powers, —Government in the abstract —the
institution of civil rule.
3. Subjection
is enjoined to civil government; verse 1: “Be subject:” that is,
voluntarily, freely, and cheerfully rendering allegiance and homage, and
yielding a uniform and conscientious obedience to the wholesome laws enacted by
the “higher powers.” In other words, what is here meant is something far
different from an unresisting submission to what cannot be helped, as when the
unarmed traveler submits to be despoiled by the highway robber. This kind of
submission is, indeed, often called for. The slave must, of necessity, do the
bidding of his master. The power is unjust. It may be tyrannically exercised.
It is, in its very nature, despotic. But the victim of wrong has, for the time,
no alternative. By obedience alone can he secure exemption from greater suffering. So the unhappy subject of arbitrary civil rule.
He is beneath the iron heel of the despot. He must obey. But it is a forced
obedience, wrung from him by the irresistible might of the tyrant’s scepter.
So, also, the Christian may be compelled to yield a kind of submission to
overwhelming power. He is in its hand. The sword is ready to enforce the
mandates of unholy authority. The slave, and the
subject
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of despotic civil rule, alike submit; but both for the
same reason —the impossibility of escape, or of successful resistance.
To
nothing of all this does the inspired apostle here refer. He employs a term (
) that
denotes an orderly and due submission —a genuine and hearty subjection; and to
fix the meaning of the injunction beyond dispute, he defines it more fully,
afterwards, in verses 5 and 7: “Wherefore ye must needs be subject, not only
for wrath, but also for conscience’ sake: fear to whom fear —honor to whom
honor.” In short, whatever may be the duty of the oppressed, and whatever his
rights, Paul does not here consider either. He deals with but one topic: the
duty of subjection to civil government —civil government as he afterwards
describes it, with its duties, its character and its claims. To such a
government there is due, not mere obedience, but an obedience
hearty and prompt; an obedience importing an acknowledgment of its being and
authority —an obedience originating in an intelligent perception and appreciation
of its character, design, and happy fruits. But even this, we may safely say,
is not inconsiderate or unlimited, for it is an obedience
limited, after all, by the paramount claims of the law of God. For surely none
but an atheist can deliberately affirm
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that even the law of the land can set aside, weaken or
nullify the authority of the law of God. To the best government, obedience
can be yielded only in things lawful; for there is a “higher law” to which
rulers and subjects are alike amenable. “The heavens do rule.” There is a God
above us, and “to Him every knee shall bow, and every tongue shall confess that
Jesus Christ is Lord, to the glory of God the Father,” (Philippians
To
return: the duty here inculcated is that of a hearty recognition of a rightful
civil authority, together with an active support of its claims, and a personal
and respectful obedience to its lawful enactments.
4.This injunction lies upon every citizen. “let every soul be subject,” &c.* (verse 1) There is no
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We might, perhaps, have adduced this clause —the term “soul” particularly —as an argument confirming our interpretation of the command, “be subject.” It is not outward submission merely, but a subjection in which the “soul” goes along with the external act.
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exception. The rich and the poor, the young and the old, the
Christian and the infidel, the minister of Christ as well as the private member
of the church must be subject. In this lies much of the emphasis of the
apostle’s language; for it is clearly intended to rebuke the notion, early
entertained, and that has still found a place among the professed followers of
Christ, that it is unworthy of a Christian to be subject to civil rule; that
having one master, even Christ, obedience is due, in no sense, not even with
suitable limitations, to any other authority; and, also, to confute,
beforehand, the arrogance of the popish priesthood, who claim, as all know,
exemption from civil control. Equally opposed to both these is the explicit
declaration of Paul, “Let every soul be subject to the higher powers.”
Nor can
this be wrested to the establishment of any authority on the part of the civil
magistrate over the
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no allegiance to any other Head than to Christ. To claim
supremacy over her is a presumptuous and unwarranted usurpation; God alone is
Lord of the conscience.
Inferences
1.
Christians should endeavor to understand, and should take suitable interest in the
subject of civil government. It is neither remote from them, nor too unholy to
occupy their attention. From the mere contests of faction they may, indeed,
stand aloof; but surely, that which attracted the attention of an inspired
apostle is not beneath the study of the most spiritually minded of the
followers of Christ. He should study the subject, moreover; for without this,
he cannot with becoming high intelligence perform his own duty respecting it.
2. The
Christian minister may and ought to present the doctrine of the word of God, on
this, as on other subjects of which the inspired writers treat. The time was,
when it would have been necessary to argue elaborately in defense of this
statement. It is not necessary now. The pulpit has been compelled to enter this
field —long almost abandoned. An age of, at least, attempted social
reformation, has driven every party in turn to seek the powerful aid of the
Christian ministry, and while we cannot
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in many instances find much to commend in the manner
in which the subject has been presented, it is still so far well, that portions
of the word of God which exhibit the character, functions, and claims of civil
power, are no longer regarded as forbidden ground. Still, there is need of
wisdom. In such discussions, the ambassador of Christ should keep close to the
footsteps of his Master and of his inspired followers, and rising above the
transient conflicts and unworthy behests of party, should essay to exhibit and
illustrate the entire subject of governmental arrangements and polity, in a
manner becoming an exalted moral institution —so as to bring a revenue of glory
to Christ the Supreme Lawgiver.
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