CONTENTS.
THE chapter treats mainly of our political duties. From ver. 1 to ver. 7 inclusive, the apostle enforces the duties which we owe to civil magistrates. From ver. 8 to ver. 10, he refers to the more general obligations under which Christians are placed, but still with special reference to their civil and social relations. From ver. 11 to the end of the chapter, he enjoins an exemplary and holy deportment.
ROMANS XIII. 1—14.
ANALYSIS.
THE duty of obedience to those in authority is enforced, 1. By the consideration that civil government is a divine institution, and, therefore, resistance to magistrates in the exercise of their lawful authority is disobedience to God, vs. 1, 2. 2. From the end or design of their appointment, which is to promote the good of society, to be a terror to evil doers, and a praise to them that do well, vs. 3, 4. 3. Because such subjection is a moral, as well as civil duty, ver. 5. On these grounds the payment of tribute or taxes, and general deference, are to be cheerfully rendered, vs. 6, 7.
Christians are bound not only to be obedient to those in authority, but also to perform all social and relative duties, especially that of love, which includes and secures the observance of all others, vs. 8—10. A pure and exemplary life as members of society is enforced by the consideration that the night is far spent and that the day is at hand, that the time of suffering and trial is nearly over, and that of deliverance approaching, vs. 11—14.
COMMENTARY.
VERSE 1. Let every soul be subject to the higher powers. The expression every soul is often used as equivalent to every one; it is at times, however, emphatic, and such is probably the case in this passage. By higher powers are most commonly and naturally understood those in authority, without reference to their grade of office, or their character. We are to be subject not only to the supreme magistrates, but to all who have authority over us. The abstract word powers or authorities (ἐξουσίαι) is used for those who are invested with power, Luke xii. 11, Eph. i. 21, iii. 10, &c., &c. The word (ὑπερέχων) rendered higher, is applied to any one who, in dignity and authority, excels us. In 1 Peter ii. 13, it is applied to the king as supreme, i. e., superior to all other magistrates. But here one class of magistrates is not brought into comparison with another, but they are spoken of as being over other men who are not in office. It is a very unnatural interpretation which makes this word refer to the character of the magistrates, as though the sense were, ‘Be subject to good magistrates.’ This is contrary to the usage of the term, and inconsistent with the context. Obedience is not enjoined on the ground of the personal merit of those in authority, but on the ground of their official station.
There was peculiar necessity, during the apostolic age, for inculcating the duty of obedience to civil magistrates. This necessity arose in part from the fact that a large portion of the converts to Christianity had been Jews, and were peculiarly indisposed to submit to the heathen authorities. This indisposition (as far as it was peculiar) arose from the prevailing impression among them, that this subjection was unlawful, or at least highly derogatory to their character as the people of God, who had so long lived under a theocracy. In Deut. xvii. 15, it is said, “Thou shalt in any wise set him king over thee, whom the Lord thy God shall choose; one from among thy brethren shalt thou set king over thee; thou shalt not set a stranger over thee, which is not thy brother.” It was a question, therefore, constantly agitated among them, “Is it lawful to pay tribute unto Cæsar, or not?” A question which the great majority were at least secretly inclined to answer in the negative. Another source of the restlessness of the Jews under a foreign yoke, was the idea which they entertained of the nature of the Messiah’s kingdom. As they expected a temporal Prince, whose kingdom should be of this world, they were ready to rise in rebellion at the call of every one who cried, “I am Christ.” The history of the Jews at this period shows how great was the effect produced by these and similar causes, on their feelings towards the Roman government. They were continually breaking out into tumults, which led to their expulsion from Rome,1 and, finally, to the utter destruction of Jerusalem. It is therefore not a matter of surprise, that converts from among such a people should need the injunction, “Be subject to the higher powers.” Besides the effect of their previous opinions and feelings, there is something in the character of Christianity itself, and in the incidental results of the excitement which it occasions, to account for the repugnance of many of the early Christians to submit to their civil rulers. They wrested, no doubt, the doctrine of Christian liberty, as they did other doctrines, to suit their own inclinations. This result, however, is to be attributed not to religion, but to the improper feelings of those into whose minds the form of truth, without its full power, had been received.