an obvious conclusion from the preceding. If disobedience is a sin, it will be punished. The word rendered darmiation means here simply punishment, which is also the old meaning of the word damnation. As this word, however, has become restricted to the final and eternal con- demnation of the wicked, it is now unsuited to this passage and some others in which it occurs in our version ; see 1 Cor. 11 : 29. Paul does not refer to the punishment which the civil magistrate may inflict ; for he is speaking of disobedience to those in authority as a sin against God, which he will punish.
It is clear that this passage (vs. 1, 2) is applicable to men living under every form of government, monarchial, aristocratical, or democratical, in all their various modifications. Those who are in authority are to be obeyed within their sphere, no matter how or by whom appointed. The extent of this obedience is to be determined from the nature of the case. They are to be obeyed, as magistrates, in the exercise of their lawful authority.
(3) For rulers are not a terror to good worlcs, but to evil. This verse is not to be connected with the second, but with the first, as it assigns an additional reason for the duty there enjoined. Magistrates are to be obeyed, for such is the will of God, and because they are ap- pointed to repress evil and to promote good. There is a ground, there- fore, in the very nature of their office, why they should not be resisted.
Wilt thou then not be afraid of the power P Do that which is good, and thou shall have praise of the same. That is, government is not an evil to be feared, except by evil doers. The proper way, he tells us, to avoid the punishment which magistrates are authorized to inflict, is not by resistance, but by obedience.
(4) For he is the minister of God for thee for good, &c. This whole verse is but an amplification of the preceding. ' Government is a be- nevolent institution of God, designed for the benefit of men ; and, there- fore, should be respected and obeyed. As it has, however, the rightful authority to punish, it is to be feared by those that do evil.' For good, i. e. to secure or promote your welfare. Magistrates or rulers are not appointed for their own honour or advantage, but for the benefit of so- ciety, and, therefore, while those in subjection are on this account to obey them, they themselves are taught, what those in power are so apt to forget, that they are the servants of the people as well as the servants of God, and that the welfare of society is the only legitimate object which they, as rulers, are at liberty to pursue.
But if thou do that which is evil, be afraid ; for he beareth n'ri the sword in vain ; a revenger to execute wrath upon him that doeth evil. As one part of the design of government is to protect the good, so the other is to punish the wicked. The existence of this delegated authority is, therefore, a reason why men should abstain from the commission of evil. He beareth not the sword in vain, i. e. it is not in vain that he is invested with authority to punish. As the common method of inflicting
30a ROMANS 13 : 1—14.
capital punishment was by decapitation with a sword, that instrument is mentioned as the symbol of the right of punishment, and, as many infer from this passage, of the right of capital punishment.
(5) Wherefore ye must needs he subject, not only for wrath, hut also for conscience' sake. That is, subjection to magistrates is not only a civil duty enforced by penal statutes, but also a religious duty, and part of our obedience to God. For wrath, i. e. from fear of punishment. For conscience* sake, i. e. out of regard to God, from conscientious motives. In like manner Paul enforces all relative and social duties on religious grounds. Children are to obey their parent, because it is right in the sight of God ; and servants are to be obedient to their master, as unto Christ, doing the will of God from the heart, Eph. 6:1,5, 6.
(6) For, for this cause, pay ye tribute also. This verse may be con- nected by the words rendered for to the preceding, thus, ' Wherefore, (i. e. for conscience' sake), ye should pay tribute also.' But it is better to consider this clause as containing an inference from the foregoing exhi- bition of the nature and design of civil government. ' Since government is constituted for the benefit of society, for the punishment of evil doers, and for the praise of those that do well, ye should cheerfully pay the con- tributions requisite for its support.'
For they are the ministers of God, attending continually on this very thing. This clause introduces another reason for payment of tri- bute. Magistrates are not only appointed for the public good, but they are the ministers of God, and consequently it is his will that we should contribute whatever is necessary to enable them to discharge their duty. The word rendered ministers means public servants, men appointed for any public work, civil or religious. Among the Greek democratical states, especially at Athens, those persons were particularly so called who were required to perform some public service at their own expense. It is used in Scripture in a general sense for servants or ministers, Rom. 16 : 16. Heb. 1:7. 8:2. The words to this very thing are most naturally understood as referring to the service which, as the ministers of God, magistrates are called upon to perform. ' They are the servants of God, attending continually to this ministry.' The same idea would be ex- pressed by saying, ' They are appointed by God for the public service ;' and this is the reason why the necessary contributions should be faith- fully and cheerfully made.
(7) Mender, therefore, to all their dues ; tribute to whom tribute ; custom to whom custom ,- fear to whom fear ; honour to whom honour. * Such being the will of God, and such the benevolent design of civil government, render to magistrates (and to all others) what properly belongs to them, whether pecuniary contribution, reverence or honour.' The word all seems, from the context, to have special reference to all in authority, though it is not necessary to confine it to such persons exclu- sively. The word tribute is applied properly to land and capitation tax ; and the word custom to the tax levied on merchandise. The words fear