the Week of Christ the King / Proper 29 / Ordinary 34
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New King James Version
Romans 13:1
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All of you must obey the government rulers. Everyone who rules was given the power to rule by God. And all those who rule now were given that power by God.
Let every person be subject to the governing authorities. For there is no authority except from God, and those that exist have been instituted by God.
Let every soule submit him selfe vnto the auctorite of ye hyer powers. For there is no power but of God.
Let every soul be in subjection to the higher authorities, for there is no authority except from God, and those who be are ordained by God.
Every person must be subject to the governing authorities, for no authority exists except by God's permission.except by God">[fn] The existing authorities have been established by God,Proverbs 8:15-16; Daniel 2:21; 4:32; John 19:11; Titus 3:1; 1 Peter 2:13;">[xr]
Every person is to be subject to the governing authorities. For there is no authority except from God, and those which exist are established by God.
All of you must yield to the government rulers. No one rules unless God has given him the power to rule, and no one rules now without that power from God.
Let every soul be in subjection to the higher powers: for there is no power but of God; and the [powers] that be are appointed of God.
Let every soul be subject to the higher powers. For there is no power but from God: the powers that are, are ordained by God.
Let every person be subject to the governing authorities. For there is no authority except from God, and those that exist have been instituted by God.
Let every soul be in subjection to the higher authorities, for there is no authority except from God, and those who be are ordained by God.
Let every soul be subject to the supreme powers, for there is no power but from God; the powers that be, are appointed by God.
Let every individual be obedient to those who rule over him; for no one is a ruler except by God's permission, and our present rulers have had their rank and power assigned to them by Him.
Euery soule be suget to heiyere powers. For ther is no power but of God, and tho thingis that ben of God, ben ordeyned.
Let every soul be in subjection to the higher powers: for there is no power but of God; and the powers that be are ordained of God.
Everyone must submit himself to the governing authorities, for there is no authority except that which is from God. The authorities that exist have been appointed by God.
Obey the rulers who have authority over you. Only God can give authority to anyone, and he puts these rulers in their places of power.
Let every person be subject to the governing authorities. For there is no authority except from God [granted by His permission and sanction], and those which exist have been put in place by God.
Let every soul be in subjection to the higher powers: for there is no power but of God; and the powers that be are ordained of God.
Let everyone put himself under the authority of the higher powers, because there is no power which is not of God, and all powers are ordered by God.
Everyone is to obey the governing authorities. For there is no authority that is not from God, and the existing authorities have been placed where they are by God.
Let every soul be subject to the authorities that are above [him]. For there is no authority except from God; and those that exist are set up by God.
LET every soul to the powers of dominion be subject. For there is no power that is not from Aloha, and the powers that be, of Aloha are they instituted.
Let every soul be subject to the authorities of magistracy. For there is no authority which is not from God: and the authorities which exist, are established by God.
Let euery soule bee subiect vnto the higher powers: For there is no power but of God. The powers that be, are ordeined of God.
Everyone must submit to governing authorities. For all authority comes from God, and those in positions of authority have been placed there by God.
Every person must obey the leaders of the land. There is no power given but from God, and all leaders are allowed by God.
Let every person be subject to the governing authorities; for there is no authority except from God, and those authorities that exist have been instituted by God.
Let euery soule be subiect vnto the higher powers: for there is no power but of God: and the powers that be, are ordeined of God.
LET every soul be subject to the sover eign authorities. For there is no power which is not from God: and those who are in authority are ordained by God.
Let, every soul, unto protecting authorities be in subjection; for there is no authority save by God, and, they that are in being, have by God been arranged, -
Let every soul be subject to higher powers. For there is no power but from God: and those that are ordained of God.
Let euery soule be subiect vnto the hyer powers: For there is no power but of god. The powers that be, are ordeyned of God.
Everyone must obey state authorities, because no authority exists without God's permission, and the existing authorities have been put there by God.
Let everyone submit to the governing authorities, since there is no authority except from God, and the authorities that exist are instituted by God.
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.
Let every person be subject to the governing authorities, for there is no authority except by God, and those that exist are put in place by God.
Let every soul be subject to higher authorities, for there is no authority except from God, but the existing authorities have been ordained by God.
Let every soul to the higher authorities be subject, for there is no authority except from God, and the authorities existing are appointed by God,
Let euery soule submytte himselfe to the auctorite off the hyer powers. For there is no power but of God.
Be every one of you subject to the ruling powers. for every ruler holds of God: the rulers in being are constituted by God.
Be a good citizen. All governments are under God. Insofar as there is peace and order, it's God's order. So live responsibly as a citizen. If you're irresponsible to the state, then you're irresponsible with God, and God will hold you responsible. Duly constituted authorities are only a threat if you're trying to get by with something. Decent citizens should have nothing to fear. Do you want to be on good terms with the government? Be a responsible citizen and you'll get on just fine, the government working to your advantage. But if you're breaking the rules right and left, watch out. The police aren't there just to be admired in their uniforms. God also has an interest in keeping order, and he uses them to do it. That's why you must live responsibly—not just to avoid punishment but also because it's the right way to live. That's also why you pay taxes—so that an orderly way of life can be maintained. Fulfill your obligations as a citizen. Pay your taxes, pay your bills, respect your leaders. Don't run up debts, except for the huge debt of love you owe each other. When you love others, you complete what the law has been after all along. The law code—don't sleep with another person's spouse, don't take someone's life, don't take what isn't yours, don't always be wanting what you don't have, and any other "don't" you can think of—finally adds up to this: Love other people as well as you do yourself. You can't go wrong when you love others. When you add up everything in the law code, the sum total is love. But make sure that you don't get so absorbed and exhausted in taking care of all your day-by-day obligations that you lose track of the time and doze off, oblivious to God. The night is about over, dawn is about to break. Be up and awake to what God is doing! God is putting the finishing touches on the salvation work he began when we first believed. We can't afford to waste a minute, must not squander these precious daylight hours in frivolity and indulgence, in sleeping around and dissipation, in bickering and grabbing everything in sight. Get out of bed and get dressed! Don't loiter and linger, waiting until the very last minute. Dress yourselves in Christ, and be up and about!
Let every person be subject to the governing authorities. For there is no authority except by God's appointment, and the authorities that exist have been instituted by God.
Y'all have to do what the cow bosses tell you to. All authority is given by God and God alone and you don't get to second-guess his decisions.
Every person is to be in subjection to the governing authorities. For there is no authority except from God, and those which exist are established by God.
Every person is to be in subjection to the governing authorities. For there is no authority except from God, and those which exist have been appointed by God.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
every: Deuteronomy 17:12, Ephesians 5:21, Titus 3:1, 1 Peter 2:13-17, 2 Peter 2:10, 2 Peter 2:11, Jude 1:8
there: 1 Samuel 2:8, 1 Chronicles 28:4, 1 Chronicles 28:5, Psalms 62:11, Proverbs 8:15, Proverbs 8:16, Jeremiah 27:5-8, Daniel 2:21, Daniel 4:32, Daniel 5:18-23, Matthew 6:13, John 19:11, Revelation 1:5, Revelation 17:14, Revelation 19:16
ordained: or, order
Reciprocal: Deuteronomy 16:18 - Judges Deuteronomy 17:11 - According to Joshua 1:16 - General Joshua 1:18 - he shall be 1 Samuel 10:25 - General 1 Samuel 12:3 - his anointed 1 Samuel 15:28 - hath given 1 Samuel 24:6 - the Lord forbid 2 Kings 11:17 - between the king 1 Chronicles 28:21 - willing 1 Chronicles 29:23 - all Israel 2 Chronicles 19:5 - General Job 19:29 - ye afraid Job 36:22 - God Psalms 101:6 - Mine Proverbs 24:21 - fear Ecclesiastes 8:2 - I counsel Ecclesiastes 8:4 - the word Jeremiah 29:7 - seek Daniel 5:19 - that he Malachi 4:4 - the law Matthew 23:3 - whatsoever Matthew 26:43 - for John 10:33 - makest John 10:35 - unto Acts 13:48 - ordained Acts 27:37 - souls 1 Timothy 2:2 - for all
Cross-References
Is not the whole land before you? Please separate from me. If you take the left, then I will go to the right; or, if you go to the right, then I will go to the left."
And Abraham journeyed from there to the South, and dwelt between Kadesh and Shur, and stayed in Gerar.
Then Abraham planted a tamarisk tree in Beersheba, and there called on the name of the LORD, the Everlasting God.
So Joshua conquered all the land: the mountain country and the South [fn] and the lowland and the wilderness slopes, and all their kings; he left none remaining, but utterly destroyed all that breathed, as the Lord God of Israel had commanded.
And they shall divide it into seven parts. Judah shall remain in their territory on the south, and the house of Joseph shall remain in their territory on the north.
Then Achish would say, "Where have you made a raid today?" And David would say, "Against the southern area of Judah, or against the southern area of the Jerahmeelites, or against the southern area of the Kenites."
and they came to the stronghold of Tyre and to all the cities of the Hivites and the Canaanites. Then they went out to South Judah as far as Beersheba.
Gill's Notes on the Bible
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 Acts 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 Titus 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 1 Peter 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", Isaiah 40:6, that is, all men are frail; and sometimes front the soul, "all souls are mine", Ezekiel 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, היו זהירין ברשות, "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 Proverbs 5:8,
""remove thy way far from her", this is heresy; "and come not nigh the door of her house", זו הרשות, "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",
Proverbs 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, והרשות, "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) מן השמים המליכוה, "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.
Barnes' Notes on the Bible
Let every soul - Every person. In the seven first verses of this chapter, the apostle discusses the subject of the duty which Christians owe to civil government; a subject which is extremely important, and at the same time exceedingly difficult. There is no doubt that he had express reference to the special situation of the Christians at Rome; but the subject was of so much importance that he gives it a “general” bearing, and states the great principles on which all Christians are to act. The circumstances which made this discussion proper and important were the following:
(1) The Christian religion was designed to extend throughout the world. Yet it contemplated the rearing of a kingdom amid other kingdoms, an empire amid other empires. Christians professed supreme allegiance to the Lord Jesus Christ; he was their Lawgiver, their Sovereign, their Judge. It became, therefore, a question of great importance and difficulty, “what kind” of allegiance they were to render to earthly magistrates.
(2) The kingdoms of the world were then “pagan” kingdoms. The laws were made by pagans, and were adapted to the prevalence of paganism. Those kingdoms had been generally founded in conquest, and blood, and oppression. Many of the monarchs were blood-stained warriors; were unprincipled men; and were polluted in their private, and oppressive in their public character. Whether Christians were to acknowledge the laws of such kingdoms and of such men, was a serious question, and one which could not but occur very early. It would occur also very soon, in circumstances that would be very affecting and trying. Soon the hands of these magistrates were to be raised against Christians in the fiery scenes of persecution; and the duty and extent of submission to them became a matter of very serious inquiry.
(3) Many of the early Christians were composed of Jewish converts. Yet the Jews had long been under Roman oppression, and had borne the foreign yoke with great uneasiness. The whole pagan magistracy they regarded as founded in a system of idolatry; as opposed to God and his kingdom; and as abomination in his sight. With these feelings they had become Christians; and it was natural that their former sentiments should exert an influence on them after their conversion. How far they should submit, if at all, to heathen magistrates, was a question of deep interest; and there was danger that the “Jewish” converts might prove to be disorderly and rebellious citizens of the empire.
(4) Nor was the case much different with the “Gentile” converts. They would naturally look with abhorrence on the system of idolatry which they had just forsaken. They would regard all as opposed to God. They would denounce the “religion” of the pagans as abomination; and as that religion was interwoven with the civil institutions, there was danger also that they might denounce the government altogether, and be regarded as opposed to the laws of the land,
(5) There “were” cases where it was right to “resist” the laws. This the Christian religion clearly taught; and in cases like these, it was indispensable for Christians to take a stand. When the laws interfered with the rights of conscience; when they commanded the worship of idols, or any moral wrong, then it was their duty to refuse submission. Yet in what cases this was to be done, where the line was to be drawn, was a question of deep importance, and one which was not easily settled. It is quite probable, however, that the main danger was, that the early Christians would err in “refusing” submission, even when it was proper, rather than in undue conformity to idolatrous rites and ceremonies.
(6) In the “changes” which were to occur in human governments, it would be an inquiry of deep interest, what part Christians should take, and what submission they should yield to the various laws which might spring up among the nations. The “principles” on which Christians should act are settled in this chapter.
Be subject - Submit. The word denotes that kind of submission which soldiers render to their officers. It implies “subordination;” a willingness to occupy our proper place, to yield to the authority of those over us. The word used here does not designate the “extent” of the submission, but merely enjoins it in general. The general principle will be seen to be, that we are to obey in all things which are not contrary to the Law of God.
The higher powers - The magistracy; the supreme government. It undoubtedly here refers to the Roman magistracy, and has relation not so much to the rulers as to the supreme “authority” which was established as the constitution of government; compare Matthew 10:1; Matthew 28:18.
For - The apostle gives a “reason” why Christians should be subject; and that reason is, that magistrates have received their appointment from God. As Christians, therefore, are to be subject to God, so they are to honor “God” by honoring the arrangement which he has instituted for the government of mankind. Doubtless, he here intends also to repress the vain curiosity and agitation with which men are prone to inquire into the “titles” of their rulers; to guard them from the agitation and conflicts of party, and of contentions to establish a favorite on the throne. It might be that those in power had not a proper title to their office; that they had secured it, not according to justice, but by oppression; but into that question Christians were not to enter. The government was established, and they were not to seek to overturn it.
No power - No office; no magistracy; no civil rule.
But of God - By God’s permission, or appointment; by the arrangements of his providence, by which those in office had obtained their power. God often claims and asserts that “He” sets up one, and puts down another; Psalms 75:7; Daniel 2:21; Daniel 4:17, Daniel 4:25, Daniel 4:34-35.
The powers that be - That is, all the civil magistracies that exist; those who have the “rule” over nations, by whatever means they may have obtained it. This is equally true at all times, that the powers that exist, exist by the permission and providence of God.
Are ordained of God - This word “ordained” denotes the “ordering” or “arrangement” which subsists in a “military” company, or army. God sets them “in order,” assigns them their location, changes and directs them as he pleases. This does not mean that he “originates” or causes the evil dispositions of rulers, but that he “directs” and “controls” their appointment. By this, we are not to infer:
- That he approves their conduct; nor,
- That what they do is always right; nor,
- That it is our duty “always” to submit to them.
Their requirements “may be” opposed to the Law of God, and then we are to obey God rather than man; Acts 4:19; Acts 5:29. But it is meant that the power is intrusted to them by God; and that he has the authority to remove them when he pleases. If they abuse their power, however, they do it at their peril; and “when” so abused, the obligation to obey them ceases. That this is the case, is apparent further from the nature of the “question” which would be likely to arise among the early Christians. It “could not be” and “never was” a question, whether they should obey a magistrate when he commanded a thing that was plainly contrary to the Law of God. But the question was, whether they should obey a pagan magistrate at “all.” This question the apostle answers in the affirmative, because “God” had made government necessary, and because it was arranged and ordered by his providence. Probably also the apostle had another object in view. At the time in which he wrote this Epistle, the Roman Empire was agitated with civil dissensions. One emperor followed another in rapid succession. The throne was often seized, not by right, but by crime. Different claimants would rise, and their claims would excite controversy. The object of the apostle was to prevent Christians from entering into those disputes, and from taking an active part in a political controversy. Besides, the throne had been “usurped” by the reigning emperors, and there was a prevalent disposition to rebel against a tyrannical government. Claudius had been put to death by poison; Caligula in a violent manner; Nero was a tyrant; and amidst these agitations, and crimes, and revolutions, the apostle wished to guard Christians from taking an active part in political affairs.
Clarke's Notes on the Bible
CHAPTER XIII.
Subjection to civil governors inculcated, from the consideration
that civil government is according to the ordinance of God; and
that those who resist the lawfully constituted authorities
shall receive condemnation, 1, 2.
And those who are obedient shall receive praise, 3.
The character of a lawful civil governor, 4.
The necessity of subjection, 5.
The propriety of paying lawful tribute, 6, 7.
Christians should love one another, 8-10.
The necessity of immediate conversion to God proved from the
shortness and uncertainty of time, 11, 12.
How the Gentiles should walk so as to please God, and put on
Christ Jesus in order to their salvation, 13, 14.
NOTES ON CHAP XIII.
To see with what propriety the apostle introduces the important subjects which he handles in this chapter, it is necessary to make a few remarks on the circumstances in which the Church of God then was.
It is generally allowed that this epistle was written about the year of our Lord 58, four or five years after the edict of the Emperor Claudius, by which all the Jews were banished from Rome. And as in those early times the Christians were generally confounded with the Jews, it is likely that both were included in this decree.
For what reason this edict was issued does not satisfactorily appear. Suetonius tells us that it was because the Jews were making continual disturbances under their leader Christus. (Acts 18:2; Acts 18:2.) That the Jews were in general an uneasy and seditious people is clear enough from every part of their own history. They had the most rooted aversion to the heathen government; and it was a maxim with them that the world was given to the Israelites; that they should have supreme rule every where, and that the Gentiles should be their vassals. With such political notions, grounded on their native restlessness, it is no wonder if in several instances they gave cause of suspicion to the Roman government, who would be glad of an opportunity to expel from the city persons whom they considered dangerous to its peace and security; nor is it unreasonable on this account to suppose, with Dr. Taylor, that the Christians, under a notion of being the peculiar people of God, and the subjects of his kingdom alone, might be in danger of being infected with those unruly and rebellious sentiments: therefore the apostle shows them that they were, notwithstanding their honours and privileges as Christians, bound by the strongest obligations of conscience to be subject to the civil government. The judicious commentator adds: "I cannot forbear observing the admirable skill and dexterity with which the apostle has handled the subject. His views in writing are always comprehensive on every point; and he takes into his thoughts and instructions all parties that might probably reap any benefit by them. As Christianity was then growing, and the powers of the world began to take notice of it, it was not unlikely that this letter might fall into the hands of the Roman magistrates. And whenever that happened it was right, not only that they should see that Christianity was no favourer of sedition, but likewise that they should have an opportunity of reading their own duty and obligations. But as they were too proud and insolent to permit themselves to be instructed in a plain, direct way, therefore the apostle with a masterly hand, delineates and strongly inculcates the magistrate's duty; while he is pleading his cause with the subject, and establishing his duty on the most sure and solid ground, he dexterously sides with the magistrate, and vindicates his power against any subject who might have imbibed seditious principles, or might be inclined to give the government any disturbance; and under this advantage he reads the magistrate a fine and close lecture upon the nature and ends of civil government. A way of conveyance so ingenious and unexceptionable that even Nero himself, had this epistle fallen into his hands, could not fail of seeing his duty clearly stated, without finding any thing servile or flattering on the one hand, or offensive or disgusting on the other.
"The attentive reader will be pleased to see with what dexterity, truth, and gravity the apostle, in a small compass, affirms and explains the foundation, nature, ends, and just limits of the magistrate's authority, while he is pleading his cause, and teaching the subject the duty and obedience he owes to the civil government."-Dr. Taylor's Notes, page 352.
Verse Romans 13:1. 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 endeavoured to act contrary to the Israelitish constitution: he changed some essential parts of that constitution, as I have elsewhere shown; (Acts 13:22; Acts 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 endeavoured 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 sceptre 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.
