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Selected Verse: Romans 13:1 - King James
Verse |
Translation |
Text |
Ro 13:1 |
King James |
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. |
Summary Of Commentaries Associated With The Selected Verse
A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882] |
SAME SUBJECT CONTINUED--POLITICAL AND SOCIAL RELATIONS--MOTIVES. (Rom 13:1-14)
Let every soul--every man of you
be subject unto the higher powers--or, "submit himself to the authorities that are above him."
For there is no power--"no authority"
but of God: the powers that be are ordained of God--"have been ordained of God." |
Notes on the Bible, by Albert Barnes, [1834] |
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 Mat 10:1; Mat 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; Psa 75:7; Dan 2:21; Dan 4:17, Dan 4:25, Dan 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:
(1) That he approves their conduct; nor,
(2) That what they do is always right; nor,
(3) 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; Act 4:19; Act 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. |
Vincent's Word Studies, by Marvin R. Vincent [1886] |
Every soul
Every man. See on Rom 11:3.
Higher powers (ἐξουσίαις ὑπερεχούσαις)
Lit., authorities which have themselves over. See on Mar 2:10; see on Joh 1:12.
The powers that be (αἱ δὲ οὖσαι)
Lit., the existing. Powers is not in the text, and is supplied from the preceding clause.
Are ordained (τεταγμέναι εἰσίν)
Perfect tense: Have been ordained, and the ordinance remains in force. See on set under authority, Luk 7:8. |
Explanatory Notes on the Whole Bible, by John Wesley [1754-65] |
St. Paul, writing to the Romans, whose city was the seat of the empire, speaks largely of obedience to magistrates: and this was also, in effect, a public apology for the Christian religion. Let every soul be subject to the supreme powers - An admonition peculiarly needful for the Jews. Power, in the singular number, is the supreme authority; powers are they who are invested with it. That is more readily acknowledged to be from God than these. The apostle affirms it of both. They are all from God, who constituted all in general, and permits each in particular by his providence. The powers that be are appointed by God - It might be rendered, are subordinate to, or, orderly disposed under, God; implying, that they are God's deputies or vicegerents and consequently, their authority being, in effect, his, demands our conscientious obedience. |
Adam Clarke Commentary on the Whole Bible - Published 1810-1826 |
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 endeavored to act contrary to the Israelitish constitution: he changed some essential parts of that constitution, as I have elsewhere shown; (see the note on Act 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 endeavored 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 scepter 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. |
1 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.
2 Whosoever therefore resisteth the power, resisteth the ordinance of God: and they that resist shall receive to themselves damnation.
3 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:
4 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.
5 Wherefore ye must needs be subject, not only for wrath, but also for conscience sake.
6 For for this cause pay ye tribute also: for they are God's ministers, attending continually upon this very thing.
7 Render therefore to all their dues: tribute to whom tribute is due; custom to whom custom; fear to whom fear; honour to whom honour.
8 Owe no man any thing, but to love one another: for he that loveth another hath fulfilled the law.
9 For this, Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not bear false witness, Thou shalt not covet; and if there be any other commandment, it is briefly comprehended in this saying, namely, Thou shalt love thy neighbour as thyself.
10 Love worketh no ill to his neighbour: therefore love is the fulfilling of the law.
11 And that, knowing the time, that now it is high time to awake out of sleep: for now is our salvation nearer than when we believed.
12 The night is far spent, the day is at hand: let us therefore cast off the works of darkness, and let us put on the armour of light.
13 Let us walk honestly, as in the day; not in rioting and drunkenness, not in chambering and wantonness, not in strife and envying.
14 But put ye on the Lord Jesus Christ, and make not provision for the flesh, to fulfil the lusts thereof.
29 Then Peter and the other apostles answered and said, We ought to obey God rather than men.
19 But Peter and John answered and said unto them, Whether it be right in the sight of God to hearken unto you more than unto God, judge ye.
34 And at the end of the days I Nebuchadnezzar lifted up mine eyes unto heaven, and mine understanding returned unto me, and I blessed the most High, and I praised and honoured him that liveth for ever, whose dominion is an everlasting dominion, and his kingdom is from generation to generation:
35 And all the inhabitants of the earth are reputed as nothing: and he doeth according to his will in the army of heaven, and among the inhabitants of the earth: and none can stay his hand, or say unto him, What doest thou?
25 That they shall drive thee from men, and thy dwelling shall be with the beasts of the field, and they shall make thee to eat grass as oxen, and they shall wet thee with the dew of heaven, and seven times shall pass over thee, till thou know that the most High ruleth in the kingdom of men, and giveth it to whomsoever he will.
17 This matter is by the decree of the watchers, and the demand by the word of the holy ones: to the intent that the living may know that the most High ruleth in the kingdom of men, and giveth it to whomsoever he will, and setteth up over it the basest of men.
21 And he changeth the times and the seasons: he removeth kings, and setteth up kings: he giveth wisdom unto the wise, and knowledge to them that know understanding:
7 But God is the judge: he putteth down one, and setteth up another.
18 And Jesus came and spake unto them, saying, All power is given unto me in heaven and in earth.
1 And when he had called unto him his twelve disciples, he gave them power against unclean spirits, to cast them out, and to heal all manner of sickness and all manner of disease.
8 For I also am a man set under authority, having under me soldiers, and I say unto one, Go, and he goeth; and to another, Come, and he cometh; and to my servant, Do this, and he doeth it.
12 But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name:
10 But that ye may know that the Son of man hath power on earth to forgive sins, (he saith to the sick of the palsy,)
3 Lord, they have killed thy prophets, and digged down thine altars; and I am left alone, and they seek my life.
22 And when he had removed him, he raised up unto them David to be their king; to whom also he gave testimony, and said, I have found David the son of Jesse, a man after mine own heart, which shall fulfil all my will.