Romanos 13:1-7

DISCOURSE: 1911
DUTY TO CIVIL GOVERNORS

Romanos 13:1. 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. Whosoever therefore resisteth the power, resisteth the ordinance of God: and they that resist shall receive to themselves damnation. 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: 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. Wherefore ye must needs be subject, not only for wrath, but also for conscience sake. For this cause pay ye tribute also: for they are God’s ministers, attending continually upon this very thing. Render therefore to all their dues: tribute to whom tribute is due; custom to whom custom; fear to whom fear; honour to whom honour.

THE office of ministers is, to preach the Gospel of Christ. But whilst they preach the doctrines of the Gospel, they must not overlook its duties; nor, in stating its duties, must they pass by those which pertain to us as members of a civil community, any more than those which concern us in any other station or relation of life. On the contrary, St. Paul gave to Titus, and in him to all other ministers, this express injunction: “Put them (the professors of Christianity) in mind to be subject to principalities and powers, and to obey magistrates [Note: Tito 3:1.]. In this also St. Paul himself has set us an example; and that too with a fulness and minuteness far beyond what he had resorted to on any other branch of Christian morals. There was perhaps a reason for his doing this in his Epistle to the Romans, rather than in any other of his epistles. Rome was the seat of the imperial government; and there, for a very long period, the Jews had been in bad repute, as a rebellious people. Nor was this without reason: for the Jews had an idea that they ought not to submit to any other governor than one raised up from among their own brethren: and from hence they were frequently led to resist the civil magistrates; especially at those seasons when the revenue was collected [Note: Atos 5:37 and Lucas 13:1.]. In these sentiments the Christians also were supposed to participate. It was desirable therefore that the Apostle should put them on their guard; because, if they should indeed be found enemies to the government under which they lived, they would furnish the heathen with an unanswerable argument against them, and would, in fact, arm all the civil powers for their destruction. On the other hand, if the Christians at Rome should shew themselves peaceable and obedient subjects, they would conciliate the regard of their governors, and recommend a similar conduct in all other places.

In the passage before us, the Apostle shews us,

I. In what light civil magistrates should be viewed—

By whatever name the ruling powers are designated among men, they are to be regarded as,

1. Governors for God—

[God is the Governor of all the earth: and, as all power is derived from him, so all power is delegated by him; the possessor of it being his representative and vicegerent. Even in heaven he has established different ranks and orders among the angels [Note: Efésios 1:21. Jude, ver. 9.]: and on earth also he has seen fit that a similar order should be maintained. Nay, when there were yet but two people upon the earth, he ordained that one should rule the other [Note: Gênesis 3:16.]. From that time the parents were the natural governors of their children: and, as successive families were formed, the rising generations continued under the same head, as branches from the same root. When these families became a tribe, the original parent was still the head of that tribe. Thus as mankind were multiplied upon the face of the earth, the different nations, too numerous and widely spread to be governed by one man, had their respective governors, some in one way, and some in another. Whatever shape the different governments assumed, monarchical, aristocratical, or democratical, still the power was God’s, in whomsoever it was vested: and, as his representatives, they possessed and exercised a portion of his authority: “There is no power, but of God: the powers that be are ordained of God:” “the pillars of the earth are the Lord’s; and he hath set the world upon them [Note: 1 Samuel 2:8.].”]

2. Benefactors from God—

[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: Juízes 17:6; Juízes 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: Atos 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: Atos 23:2.].”

We should guard against an acrimonious sentiment arising in our hearts [Note: Eclesiastes 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 Pedro 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 Pedro 2:10; 2 Pedro 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: Mateus 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: Mateus 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: Josué 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.”]