Romans 13:7

Romans 13:7. Render to all their dues. The weight of evidence is against the word ‘therefore,' which would readily be inserted, since we have here an inferential exhortation. Some connect this verse with the next section, in view of its general statements; but it is a summing up of what precedes, and at the same time a transition to the more general admonitions which follow. ‘All,' in this view, refers to all kinds of rulers, though the principle is applied in the next section to all persons.

Tribute, etc. ‘Is due' is properly supplied in English, the Greek construction being elliptical. ‘Tribute' is a direct tax on person or property.

Custom is a toll, or duty, on goods.

Fear .... honor. If the reference is to rulers, the former is to be applied to the proper sentiment and conduct toward the higher magistrates, especially judges, the latter to magistrates in general. Alford applies honor ‘to all on whom the State has conferred distinction.' If the wider reference is accepted, ‘fear' means the reverence paid to superiors; honor, the courtesy due to equals. This is a fair inference, but the more limited application seems preferable.

As regards the present application of the section a variety of opinion obtains.

Views: (1.) That the Apostle's exhortation has no application to our time when Christianity is the governing principle of the civilized world. Here the premise is only partially true, and the conclusion not warranted by the premise, if true. (2.) That passive obedience to civil power is the invariable rule for Christians. This is a mechanical conception of the Apostle's position, and opposed by considerations drawn from the New Testament itself. Moreover, where any branch of the government represents the people, the duty of opposing the rulers by constitutional means is a virtual denial of the theory of non-resistance. (3.) The correct view seems to be that the principles here laid down are of universal application, but that such application has of necessity its limitations and variations. The ideal of civil government here presented affords on the one hand abundant reason for obedience to rightful authority, and yet on the other makes room for Christian resistance to rulers who utterly and entirely depart from this ideal. But the Christian's duty is to obey, until the duty of resistance is clearly proven. Such obedience has led to civil freedom, and consists with the highest spiritual freedom. When rendered as the principle here laid down, it continually asserts that the higher law is the basis of the lower authority, and thus tends to elevate the State toward the Apostolic ideal.

This ideal of the Apostle neither confounds Church and State, nor places them in antagonism, but properly coordinates them in Christian ethics. Romanism subordinates the State to the Church, usually placing them in antagonism. Erastianism subordinates the Church to the State, usually confounding them. Puritanism also confounded them, but with more of acknowledged theocratic principle. Godet well says: ‘The essence and origin of the two societies are different, their administration should remain distinct.'