The Pulpit Commentary — Romans — Section 392

apol~a f'l'O .fid, Ftta to the m,:,tropolis of of oopitnl punishment, such u ho aleo ox. the world Rnd the - t of government, it p?('ssed distinctly, Aots xxv. 11): for ho ia "WBS fitting that he shonld express olenrly the miniater of God, an avenger to exocuto wrath upon him that doeth evil. Wrath the attitude of t.he Church with regard to hero expressee the familinr idea. of the , the oivil order. Bnt his t.eaohing in other Divine wrath against evil-doing, for the Epistles is in R<'<'Orda.noe with this; as where execution of which, in tho sphere of humn.n ·-(l Cor. ni. 21) he bids slaves acquiesce in law, the magistrate is the appointed instru- the existing law of slavery, and (l Tim. ii. ment (see note on oh. xii. 19). Wherefore ye must needs be subject, not only for wrath, l, etc.) he desires especially prayers to be but also for conscieuce' sake. Not only for made in behalf of kings and rulers. And fear of penal consequences, but because it he himself notablyoarried out his principles is your duty, whatever might ensue, to in this rega.rd (of. Acts xxiii. 5; uv. 8- submit to the ordino.noe of God. Similarly, 11 ). There is a closely similar peasage in l Pet. ii. 13, submission to every ordi- nllnce of man is enjoined " for the Lord's in the First Epistle of St. Peter (1 Pet. ii. s11,ke (o,a 'TbV Kop,ov)." 12-18). Ver. 6.-For for this oause ye pay (so, rather than, o.s in the Authorized Version, Ver. 1.-Let every soul be subject unto pay ye. The -yelp suggests this interpreta- die higher powers. For there is no power tion. So in tbe Vulgate, Ideo enim et triouta but of (rather, from) God: the powers that prlllStatis. The Christians, we mo.y suppose, be a.re ordained of God. It is of God's did po.y all legal dues o.nd taxes; it wo.s o. ordering that there should be human govern- recognized principle that they were bound ments and human laws. Without them there to do so; perhaps because of Christ himself could be no order, security, or progress having settled the question in his dictum among mankind. Imperfect as they may about the tribute-money (Matt. xxii. 21). often be, and in some instances oppressive And what the o.postle means mo.y be that a.nd unjust, still they exist for a purpose of the same principle on which they paid good, and form part of the Divine order for their taxes extended to o.ll legal require- the government of the world. In this sense ments) tribute also : for they (i.e. the officers all are from God, and ordained of God; and who exact tribute) are God's ministers (not, in submitting to them we a.re submitting to a.a in ver. 4, ouzKdvo,, but A.,'To11p-yol. This God. word, with its correlo.tives, is uaed in the Vera. 2--5.--Whosoever therefore resisteth New Testament especially with reference to the power, withstandeth the ordinance of the ceremonial services of the temple, o.nd God : and they which withstand shall receive to their counterpart in Christian devotion ; to themaelves condemnation (i.e. really God's, but not exclusively so (see eh. xv. 27; YhiL operating through the human "power ; " ii. 25). In classical Greek it denotes pecu- not meaning d.atrnnaticm in the common liarly persons performing public duties, or sense of the word). For rulers are not a works of public use. This well-known use terror to good works, but to the evil. Wilt of the word may have suggested it here, the thou then not be afraid of the power t do apm,-tle meaning to say tho.t such as in o.ny that which .is good, and thou shalt have such way served the ate.to were in fact pnme of the same. It is the theory of the serving God), attending oontinually upon laws of all civilized governments to uphold this very thing; i.e. on A.,'To11p-ylrz for God.· justice, and only to punish what is wrong; Ver. 7.-Bender to all their dues; tribute und in the main they do so. The principles to whom tribute is due; oustom to whom of the Roman law were just, and Paul him- custom; fear to whom fear; honour to self found protection from its officers and whom honour. Whatever, either by Jaw tribnnals, whose fairnesa he had, and had or by the constituted order of society, may reaeon to have, more confidence in than in be due to any, in the wo.y of deference and the tender mercy of either Gentile or Jewish honour, es well as payments, Christians, 88 zealots (cf. Acts xiL 35, ,eq.; :u:.i. 31, ,eq.; members of society, a.re bound to render. :a.ii 30; xxiv.10; :u:.v. 10, 11; :u:.vi 30, ,eq.). Vers. 8-10.-From specific admonitions AJi has been obeerved al.ready, the Neronian on this subject, the llpostle pBBaes naturally peraecntione Lad not yet begun. For he ia to the principle which, in these rego.rds o.s the mim.Bter of God to thee for good. But well as others, should inspire o.11 our dealinga if thou do that which ia evil, be afraid ; for with our fellow-men. Owe no man any- he beareth not the ,word in vain (though thing, but to love one another: for he that "tLe sword" might pol!l!ibly be underat.ood loveth another (litero.lly, the other, meaning u only the f&rniliar symbol of power, yet the same o.a hi, neighboor) bath fulfilled tLt mention of it may be taken to imply law. Ndµ.o11 here is o.narthrous, denoting U.t r.p011Ue'1 rooognition of the legitimacy law in general, not the MoHic Law in par- on. xm.1-14.] THE EPISTLE OF PAUL TO THE ROMANS. 391