Romans 13:1-7 Let every soul be subject to the higher powers. For there is no power but of God: the powers that be are ordained of God.… Note — I. That human magistracy of some kind or other Is OF DIVINE APPOINTMENT. Taking the word "ordained" in the sense of permit, all the governments of the world, good or bad, aye, all things, even the most sinful, are ordained of God (Daniel 4:32; Deuteronomy 2:21; John 19:11). But taking the word in the sense of decreed it means that the principle of civil government is of Divine appointment. 1. Man's social tendencies indicate this. Some men are royal in their instincts and powers, and are evidently made to rule; others are servile, feeble in faculty, and made to obey. There is a vast gradation of instinct and power in human society, and it is an eternal principle in God's government that the lesser shall serve the greater. 2. Man's social exigencies indicate it. Every community, to be kept in order, must have a recognised head. Hence, man in his most savage state has a chief. II. That the human magistracy which is of Divine appointment IS THAT WHICH PROMOTES GOOD AND DISCOURAGES EVIL. The Divinely appointed rulers of whom the apostle speaks are not "a terror" to good works, but to "the evil." They are those who "praise " the "good"; those that are "ministers of God for good." To determine, therefore, what kind of civil government is really of Divine appointment, and that is to be obeyed, you must ascertain what is the "good" which it is to promote, and the "evil" which it is to discourage. What is "good"? Obedience to the Divine will. The standard of virtue is not the decree of an autocrat, nor public sentiment, even when organised into constitutional law; but the will of God. "Whether it be right in the sight of God," etc. The civil government, therefore, that does not harmonise with this is not the government of which the apostle is speaking. We may infer — 1. That the infringement of human rights is not in accordance with the will of God, and therefore not "good." 2. The promotion of injustice, impurity, and error, is not according to the will of God, and therefore not "good." Opposition to governments is sometimes a duty. Daniel, etc. III. That the human magistracy which promotes the "good" and discourages the "evil" is AUTHORISED TO ENFORCE OBEDIENCE AND SUPPORT (ver. 4). The magistrate is Divinely authorised to punish transgressors and rebels. But coercion has its rules and limitations. 1. The sword should never be used but from benevolent desires. "The new commandment" is the law of humanity; nothing can justify its violation. Punishment should not be inflicted for the sake of giving pain and gratifying revenge, but for the sake of doing good and serving the criminal. 2. The sword should not be used for the purpose of taking life. The advocates of capital punishment and war insist that the sword is used here as the emblem of destruction, whereas it is the emblem of righteous coercion. IV. That such obedience and support ARE BINDING UPON ALL CLASSES OF THE COMMUNITY. Disobedience to such a government is — 1. Impious. To resist it is to resist "the ordinance of God." Rebellion against a righteous human government is rebellion against God. 2. Self-injurious. A righteous ruler is "the minister of God to thee for good." He aims at thy good. To resist him, therefore, is to wrong thyself. Conclusion: This passage does not teach that we are bound to obey laws that are not righteous, to honour persons that are not honour-worthy. If we are commanded to honour the king, the precept implies that the king's character is worthy of his office. Some kings it is religious to despise. The obligation of obedience is ever-dependent upon the righteousness of the command. (D. Thomas, D.D.) Parallel Verses KJV: 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. |
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