Romani 13:1-7

DISCORSO: 1911
DOVERE VERSO GOVERNATORI CIVILI

Romani 13:1 . Che ogni anima sia soggetta ai poteri superiori. Perché non c'è potenza se non da Dio: le potenze che sono sono ordinate da Dio. Chi dunque resiste alla potenza, resiste all'ordinanza di Dio: e chi resiste riceverà a se stesso la dannazione. Perché i governanti non sono un terrore per le opere buone, ma per il male.

Non temerai dunque il potere? fai ciò che è bene e ne avrai lode, perché egli è per te ministro di Dio in bene. Ma se fai ciò che è male, teme; poiché non porta la spada invano: poiché è il ministro di Dio, un vendicatore per esercitare l'ira su colui che fa il male. Perciò dovete essere soggetti, non solo per ira, ma anche per amor di coscienza.

Per questo rendete anche tributo: poiché essi sono ministri di Dio, attenti continuamente a questa stessa cosa. Rendete dunque a tutti i loro debiti: tributo a chi è dovuto tributo; consuetudine a chi consuetudine; paura a chi teme; onore a chi onore .

L'ufficio dei ministri è predicare il Vangelo di Cristo. Ma mentre predicano le dottrine del Vangelo, non devono trascurare i suoi doveri; né, nell'esporre i suoi doveri, devono passare da quelli che ci riguardano come membri di una comunità civile, non più di quelli che ci riguardano in qualsiasi altro stato o rapporto di vita. Al contrario, san Paolo diede a Tito, e in lui a tutti gli altri ministri, questa espressa ingiunzione: «Ritenete loro (i professori del cristianesimo) di essere soggetti a principati e potestà, e di obbedire ai magistrati [Nota: Tito 3:1 .

]. In questo anche san Paolo stesso ci ha dato l'esempio; e anche questo con una pienezza e una minuziosità di gran lunga superiori a quelle a cui aveva fatto ricorso in qualsiasi altro ramo della morale cristiana. C'era forse una ragione per farlo nella sua Lettera ai Romani, piuttosto che in qualsiasi altra delle sue epistole. Roma fu sede del governo imperiale; e là, per lunghissimo periodo, gli ebrei erano stati in cattiva reputazione, come popolo ribelle.

Né ciò era senza ragione: poiché i Giudei avevano idea che non dovessero sottomettersi a nessun altro governatore che a quello sorto fra i loro propri fratelli: e da ciò furono spesso condotti a resistere ai magistrati civili; specie in quelle stagioni in cui si riscuoteva la rendita [Nota: Atti degli Apostoli 5:37 e Luca 13:1 .

]. A questi sentimenti avrebbero dovuto partecipare anche i cristiani. Era desiderabile perciò che l'Apostolo li mettesse in guardia; perché, se si trovassero davvero nemici del governo sotto il quale vivevano, fornirebbero ai pagani un argomento inconfutabile contro di loro, e infatti armerebbero tutte le potenze civili per la loro distruzione. D'altra parte, se i Cristiani a Roma si mostrassero sudditi pacifici e obbedienti, concilierebbero la considerazione de' loro governatori, e raccomanderebbero una condotta simile in tutti gli altri luoghi.

Nel brano davanti a noi, l'Apostolo ci mostra,

I. In che luce dovrebbero essere visti i magistrati civili:

Con qualunque nome siano designati i poteri di governo tra gli uomini, devono essere considerati come,

1. Governatori per Dio—

[Dio è il governatore di tutta la terra: e, come ogni potere è derivato da lui, così tutto il potere è delegato da lui; il possessore ne è il rappresentante e vicegerente. Anche in cielo ha stabilito diversi gradi e ordini tra gli angeli [Nota: Efesini 1:21 . Giuda, ver. 9.]: e anche sulla terra ha ritenuto opportuno mantenere un simile ordine.

Anzi, quando c'erano ancora due persone sulla terra, ordinò che uno governasse l'altro [Nota: Genesi 3:16 .]. Da quel momento i genitori furono i governatori naturali dei loro figli: e, man mano che si formavano famiglie successive, le generazioni nascenti continuarono sotto lo stesso capo, come rami dalla stessa radice.

Quando queste famiglie divennero una tribù, il genitore originario era ancora il capo di quella tribù. Così, man mano che l'umanità si moltiplicava sulla faccia della terra, le diverse nazioni, troppo numerose e ampiamente diffuse per essere governate da un solo uomo, ebbero i loro rispettivi governatori, alcuni in un modo, altri in un altro. Qualunque fosse la forma che assumevano i diversi governi, monarchico, aristocratico o democratico, tuttavia il potere era di Dio, a chiunque fosse conferito: e, come suoi rappresentanti, possedevano ed esercitavano una parte della sua autorità: «Non c'è potere, ma di Dio: le potenze che sono sono ordinate da Dio:” “le colonne della terra sono del Signore; e ha posto su di loro il mondo [Nota: 1 Samuele 2:8 .].”]

2. Benefattori di Dio—

[The office of magistrates is to do all in their power for the suppression of iniquity, and for the promotion of universal happiness. It is for these ends alone that power is put into their hands. They are to be “a terror to the workers of iniquity,” and “not to bear the sword in vain:” but to all others they are “ministers for good,” protecting them in the peaceful enjoyment of every earthly blessing.

Would we conceive aright of the benefits we derive from our government, let us imagine such a state of things existing amongst us as occasionally existed in the land of Israel, when “there was no king in Israel, and every one did what was right in his own eyes [Note: Giudici 17:6; Giudici 21:25.

]:” what enormities would be committed in every quarter of the land! If for the space of three days only all the functions of government were suspended, and all were left at liberty to perpetrate whatever came into their hearts, we should soon see how much we have been indebted to the legislature for enacting wholesome laws, and to the magistracy for enforcing them. To the government we owe it, that our persons are safe from injury, and our property from the depredation of lawless violence: and whilst “we sit, each under his own vine and fig-tree, none making us afraid,” we should feel our obligations to those, who, by God’s ordinance, have been, and continue day by day to be, the means and instruments of all our comfort.

What Tertullus said in a way of flattery to Felix, we may, with the strictest truth, say respecting our governors, that “by them we enjoy great quietness, and by their providence very worthy deeds are done to our whole nation [Note: Atti degli Apostoli 24:2.].”]

From this view of their character, we are prepared to hear,

II.

What regard should be paid to them—

The relation of ruler and subject necessarily brings with it corresponding duties. Whilst they are caring and labouring for us, it is our duty,

1. To honour their persons—

[God says, respecting himself, “If I be a Father, where is my honour? if I be a master, where is my fear?” A portion of the same regard is due to magistrates also, as his representatives and vicegerents upon earth. Hence, in reference to them, it is said in our text, “Render unto all their dues; fear, to whom fear is due; and honour to whom honour.” To speak harshly or contemptuously of them is highly unbecoming.

To “despise dominion, and speak evil of dignities,” are among the leading features of many who are a scandal to the Christian name [Note: Jude, ver. 8.]. We should consider, that they are necessitated to see with other eyes, and to hear with other ears, than their own: that, for what they do they may have many reasons, which we are not acquainted with: that, if in any thing they err, it may be with the best intentions.

In a word, we should form the most favourable judgment of all that they do, and give them credit for their motives, where we cannot altogether approve their actions. If we cannot praise, we should at least abstain from uttering against them any complaints and murmurs, or from speaking of them in disrespectful terms. What shame did Paul take to himself for uttering a reproachful word against his unjust and persecuting judge! he confesses that in so doing he had violated an express command, which says, “Thou shalt not speak evil of the ruler of thy people [Note: Atti degli Apostoli 23:2.].”

We should guard against an acrimonious sentiment arising in our hearts [Note: Ecclesiaste 10:20.]: and even when we are constrained to disapprove their conduct, instead of reviling them, we should cast a veil over their faults, as a duteous child would do over the faults of his parent.]

2. To submit to their authority—

[If a ruler enjoin any thing that is manifestly contrary to an express command of God, or forbid any thing which God has clearly enjoined, we are then to “obey God rather than man.” The Hebrew Youths did right in refusing to fall down before the golden idol; as did Daniel also in continuing to offer supplications before his God. The commands of Nebuchadnezzar and Darius, though the greatest potentates on earth, were of no weight against the paramount authority of God.

But where the laws that are enacted by human authority are not contrary to the revealed will of God, they must be obeyed; and that too, whether the authority that enforces them be subordinate or supreme: for thus says the Apostle Peter; “Submit to every ordinance of man for the Lord’s sake; whether it be to the king, as supreme; or unto governors, as unto them that are sent by him for the punishment of evil-doers, and for the praise of them that do well: for so is the will of God [Note: 1 Pietro 2:13].

” And this allegiance is due from all persons, whatever he their rank, or age, or occupation; “Let every soul be subject to the higher powers:” and, if any take upon themselves to “resist the power, they shall receive to themselves damnation;” they shall be condemned before an earthly tribunal for violating the established laws; and they shall be yet further visited with God’s indignation in another world, for having set at nought “his ordinances,” and opposed themselves to his authority [Note: See 2 Pietro 2:10; 2 Pietro 2:13 and Jude, ver. 8, 13.]. We must therefore “be subject to the magistrate, not only for wrath, but also for conscience sake.”]

3. To support his office—

[Where power is vested for the public good, there must also expense be, to defray the charges of the dignity attached to it. All the functions of government also must of necessity be attended with expense, which the public of course must support. Hence there must be taxes of different kinds, some stated, as “tribute,” and some occasional, as “custom,” upon articles of commerce. These are “due” to the civil magistrate, and must be paid with cheerfulness and punctuality.

There must be no endeavour, no wish, to evade any tax whatever. To defraud the revenue, is to defraud not the government only, but every person that contributes to the support of government; since, if the imposts that are laid on, prove inadequate to the necessities of the state, other taxes must be levied to supply the deficiency; and thus the honest must be burthened to pay what has been withheld by the dishonest.

This is thought by many to be a light matter: and persons who are well able to pay their quota to the public purse, are not ashamed to defraud the revenue; yea, they will even boast of it, when they might with as much propriety boast of the most disgraceful actions they could possibly commit. Our blessed Lord, when, strictly speaking, he was not bound to pay a tax that was levied, chose to pay it, and even wrought a miracle in order to pay it; because he would not offend the collectors, who would have been unable to appreciate the grounds whereon he might have claimed an exemption [Note: Matteo 17:24.

]. Thus should we do: we should rather exceed on the side of liberality, than fall short through a want of integrity, or of zeal for the public service. To grudge such payments is most unreasonable and wicked. What would be thought of a man who should employ a watchman to protect his property, and then rob the watchman of his hire? Yet this is what we do, when by any means whatever we defraud the revenue: for rulers and magistrates are “ministers of God, attending continually upon this very thing:” their time is occupied in the discharge of their high office; and they have a claim upon us for whatever is necessary for the maintenance of their dignity, and the execution of their trust.

We must therefore “render to all their dues; tribute, to whom tribute is due; and custom, to whom custom;” and, if in any respect or degree we withhold it from them, we differ but little from him who plunders their house, or robs them on the highway.]

We conclude with adding such advice as the occasion requires—
1.

Be thankful for the constitution under which you live—

[It is generally agreed by those who have studied the constitution of Britain, that it is the most perfect of any upon earth. In no other state under heaven is there a greater measure of liberty combined with the same measure of security and strength. The extent of our civil and religious liberties is justly the boast of all who have the happiness to live in our favoured land. How different is our condition from that of the Roman empire in the time of Nero, the time when St.

Paul wrote this epistle! How different also we may add from the situation of our own country in the days of Mary, when so many of the excellent of the earth were burnt to death, for worshipping God according to their conscience! In our happy land, the poorest man amongst us is as much protected in his person and property as the richest; nor can the king himself oppress him contrary to law. Let us then be thankful for these mercies; and Jet us rally round the Constitution, to support it against all the devices of the disaffected, and the conspiracies of wicked men [Note: Preached Feb.

9, 1817, on occasion of the assault made upon the Prince Regent, and of the proofs of conspiracies submitted to both the Houses of Parliament a few days before.]. If Christians under such a government as that of Nero were so strictly enjoined to approve themselves loyal and faithful, much more it is our duty to be so under such a government as ours.]

2. Walk worthy of that better kingdom of which you profess to be subjects—

[This improvement of our subject is suggested by our Lord himself; who, on a question being put to him respecting the payment of tribute to the Roman governor, answered, “Render unto Cζsar the things that are Cζar’s, and unto God the things that are God’s [Note: Matteo 22:17.].” God, as we have before said, is the great Governor of all the earth; and he has established a kingdom, even the kingdom of his dear Son, who is “King of kings, and Lord of lords.

” Now, as Christians, you profess to be the subjects of Christ; and you owe an unreserved obedience to all his commands. Under him you enjoy the most perfect liberty and protection, from sin and Satan, death and hell. For every act of fidelity towards him, you shall have an appropriate measure of “praise;” nor have you the smallest reason to fear his wrath, if you yield a prompt obedience to his commands.

The approbation of earthly princes, and the rewards conferred by them, pertain to this life only; but those which our blessed Lord will confer, extend also to the life to come. “Be strong, therefore, and very courageous to observe and do all that he commands [Note: Giosuè 1:7.].” Honour him in your hearts: labour to advance also his interests in the world: account no sacrifice painful that he requires at your hands: but “be ready, if need be, to lay down your lives for his sake.” “Be faithful unto death, and he will give you a crown of life.”]