02.24. V. The Yielded Life in Relation to Civil Government (13:1-7)..

V. The Yielded Life in Relation to Civil Government (Rom 13:1-7)..

1. Let every soul be subject unto the higher powers (Rom 13:1). It has been well observed, says Alford, that some special reason must have given occasion to these exhortations. We can hardly attribute it to the seditious spirit of the Jews at Rome, as their influence in the Christian church there would not be great; indeed, from Acts 28 the two seem to have been remarkably distinct. But disobedience to the civil authorities may have arisen from mistaken views among the Christians themselves as to the nature of Christ’s kingdom, and its relation to existing powers of this world. And such mistakes would naturally be rifest there, where the fountain of earthly power was situated: and there also best and most effectually met by these precepts coming from apostolic authority. The way for them is prepared by Rom 12:17 ff. 1Pe 2:13 ff. is parallel. The word for be subject is more literally rendered, submit himself. And the exhortation is for every soul: on which Dr. Stifler remarks that none is exempt, not even the pope.

2. For there is no power but of God: the powers that be are ordained of God (Rom 13:1). The word for power throughout this passage is exousia, and refers to civil governmental authority. Civil government has its source in God, and all constituted power is appointed and ordained by him. The cruel abuses in government are no necessary part of them and do not invalidate their divine charter any more than the r abuses of marriage rob it of its sacredness. Any government is preferable to anarchy, just as poorly enforced marriage laws are better than none. Man abuses all God’s gifts (Stiller).

3. Whosoever therefore resisteth the power resisteth the ordinance of God (Rom 13:2). The writers have labored hard and long over this sentence. Dr. Stifler says that teaching and agitation for better government is not forbidden here if these do not lead to resistance, but under this principle it is hard to see how a Christian can lead in a rebellion. Paul’s words are unmistakable, and yet there stand Cromwell and Washington! H. A. W. Meyer says that Paul has certainly expressed the divine right of magistracy, which Christian princes specially designate by the expression ‘by the grace of God’ (since the time of Louis the Pious). And ai de ousai, the extant, actually existing, allows no exception such as that possibly of tyrants or usurpers (in opposition to Reiche). The Christian, according to Paul, ought to regard any magistracy whatever, provided its rule over him subsists de facto, as divinely ordained, since it has not come into existence without the operation of God’s will; and this applies also to tyrannical or usurped power, although such a power, in the counsel of God, is perhaps destined merely to be temporary and transitional. From this point of view, the Christian obeys not the human caprice and injustice, but the will of God, who—in connection with His plan of government inaccessible to human insight —has presented even the unworthy and unrighteous ruler as the ousa exousia (the existing authority—the power that is), and has made him the instrument of His measures. Questions as to special cases—such as how the Christian is to conduct himself in political catastrophes, what magistracy he is to look upon in such times as the ousa exousia, as also, how he, if the command of the magistrate is against the command of God, is at any rate to obey God rather than men (Acts 5:29), etc.—Paul here leaves unnoticed, and only gives the main injunction of obedience. By no means, however, are we to think only of the magisterial office as instituted by God (Chrysostom, Oecumenius, and others), but rather of the magistracy in its concrete persons and members as the bearers of the divinely ordained office. Dean Alford observes that the apostle here pays no regard to the question of the duty of Christians in revolutionary movements. His precepts regard an established power, be it what it may. It, in all matters lawful, we are bound to obey. But even the parental power does not extend to things unlawful. If the civil power commands us to violate the law of God, we must obey God before man. If it commands us to disobey the common laws of humanity, or the sacred institutions of our country, our obedience is due to the higher and more general law, rather than to the lower and particular. These distinctions must be drawn by the wisdom granted to Christians in the varying circumstances of human affairs; they are all only subordinate portions of the great duty of obedience to law. To obtain, by lawful means, the removal or alteration of an unjust or unreasonable law, is another part of this duty: for all authorities among men must be in accord with the highest authority, the moral sense. But even where law is hard and unreasonable, not disobedience, but legitimate protest, is the duty of the Christian.

4. And they that resist shall receive to themselves judgment (Rom 13:2). The King James Version’s damnation here is far too strong. The Revisers’ word, judgment, is to be preferred above condemnation for, although God may judge a Christian, He cannot condemn him. The thought is precisely paralleled in 1Co 11:29-32, where Christians are exhorted to take heed how they partake of the Lord’s Supper:

“For he that eateth and drinketh unworthily, eateth and drinketh judgment to himself, not discerning the Lord’s body. For this cause many are weak and sickly among you, and many sleep. For if we would judge ourselves, we should not be judged. But when we are judged, we are chastened of the Lord, that we should not be condemned with the world. The teaching here, then, is that God Himself will deal with those who resist the authority of civil government. In resisting the powers that be, they are resisting Him; and they shall receive to themselves judgment from Him. The judgment may come through the powers, but it is from God, nevertheless.

5. For rulers are not a terror to good works, but to the evil (Rom 13:3). Tholuck and others infer from this verse that Paul wrote the epistle prior to the terrible persecutions of the Christians during Nero’s reign; and Alford thinks that had this been otherwise, the principle stated by the apostle would have been the same, though he could hardly have passed so apparent an exception to it without remark. It is clear that the general principle is what is in mind here, rather than its application in specific instances. Generally speaking, rulers are not a terror to good works but to the evil. If one would be free from fear of the civil power, then, let him do good and he will have praise rather than punishment. It is true, as observed by Meyer, that when Paul wrote these words, it was still the better time of Nero’s rule; but, as the same writer goes on to say, the proposition has a general validity, which is based on the divinely-ordained position of the magistracy, and is not annulled by their injustices in practice, which Paul had himself so copiously experienced. Let the ruler remember that he is a minister of God … for good (Rom 13:4), and not for evil.

6. But if thou do that which is evil, be afraid; for he beareth not the sword in vain (Rom 13:4). Those who advocate the abolition of capital punishment forget that the state has divine authority for bearing the sword and using it. The ruler is not only a minister of God for good unto well-doers, but he is also the minister of God, a revenger to execute wrath upon him that doeth evil. The original charter of human government is written in the Noahic Covenant, and this has never been abrogated; it remains in full force: At the hand of every man’s brother will I require the life of man. Whoso sheddeth man’s blood, by man shall his blood be shed, for in the image of God made he man (Gen 9:5-6).

7. Wherefore ye must needs be subject, not only for wrath, but also for conscience sake. Christians are to submit themselves to the civil authority, not in fear of its wrath, but in obedience to their own consciences as enlightened by the Word of God. They obey the government for the Lord’s sake; whether it be to the king, as supreme; or unto governors, as unto them that are sent by him for the punishment of evildoers, and for the praise of them that do well. For so is the will of God, that with well doing ye may put to silence the ignorance of foolish men: as free, and not using your liberty for a cloke of maliciousness, but as the servants of God. Honour all men. Love the brotherhood. Fear God. Honour the king (1Pe 2:13-17).

8. For for this cause pay ye tribute also. The public officers must be supported, since they are God’s ministers, attending continually upon the exercise of their duties in administering the affairs of government. Tribute, here, is direct taxation for the expenses of state. Custom, in Rom 13:9, is toll, or tax upon produce. Tertullian declared that what the Romans lost by the Christians refusing to bring offerings to the heathen temples was more than made up by their willing payment of taxes.

9. Render therefore to all their dues (Rom 13:7). Whether tribute, or custom, or fear, or honour, let not the Christian fail in any respect towards these public ordained ministers of God who occupy places of authority over him.