Governors and Subjects
Bp. Hoadley. Romans 13:1-7 Let every soul be subject to the higher powers. For there is no power but of God: the powers that be are ordained of God.… I. WITH RESPECT TO GOVERNORS. The apostle declares — 1. That they are ordained of God (ver. 1); that their authority is the ordinance of God (ver. 2); that they are the ministers of God (ver. 4, 6). Not that these expressions signify that God had appointed one particular form of government, all deviations from which are unlawful. There is not the least ground for such an opinion from history, or the reason of the thing. Can any one imagine that Paul intended to declare that the Roman emperors, who manifestly usurped and maintained their authority by force of arms, had their commission immediately from God? or that he would not have said the same things had the republic continued? 2. That the sole business of all governing power is to consult the good of society by maintaining peace and virtue in it (vers. 3, 4, 6). Governors are not persons exalted by Heaven to a height above their neighbours, to be arbitrators, at their own pleasures, of the lives and fortunes of their fellow-creatures, and to receive the servile homage of whole nations, but persons called by the providence of God to a laborious task; not to live in ease, but to watch day and night for the good of that society in which they preside. Their office, indeed, is a glorious office; but the glory of it doth not consist in the outward majesty of the governor, and the servility of the subject, but in the happiness derived from the labours of the supreme head to all the members of the body politic. And that governor who contradicts the character here laid down, who is not a terror to evil works but to good, is not the governor to whom Paul presses obedience. And much less if he manifestly act contrary to the only end of his institution. And this may serve to explain yet farther in what sense these higher powers are from God, viz., as they act agreeably to His will, which is, that they should promote the good of society, which St. Paul all along supposes them to do. And consequently, when they do the contrary they cannot be said to be from God, or to act by His authority. II. WITH RESPECT TO SUBJECTS. 1. The duty of submission and non-resistance is laid down in such absolute terms, that many have been induced from hence to think that the Christian religion denies the subject all liberty of redressing grievances. And yet methinks if the apostle had done nothing but enforced the duty of obedience it would be reasonable to judge from the nature of the thing and the absurdities of the contrary, that he meant this only as a general rule rather than to imagine that he should absolutely conclude whole nations under misery without hopes of redress. 2. But the apostle so explains his own doctrine by the reasons he gives for this obedience, and the account he gives of the duty of governors, as to leave subjects all the liberty they can reasonably desire. For though he doth at first press upon them, in unlimited words, an obedience and non-resistance to the higher powers, yet he manifestly limits this obedience to such rulers as truly answer the end of their institution (vers. 3-5). As far as they deflect from God's will, so far they lose their title to these declarations, so far are they excluded from Paul's argument. These persons are the ministers of God for the good of society; therefore they must be obeyed. But it will not follow from hence that obedience is due to them, if they ruin the happiness of society. And therefore to oppose them in such cases cannot be to oppose the authority of God. Nay, tamely to sit still and see the happiness of society entirely sacrificed to the irregular will of one man seems a greater contradiction to the will of God than any opposition can be. For it is a tacit consent to the misery of mankind. Whilst he commands submission, he puts no case of princes acting contrary to the purpose of their institution, much less of princes who make an express contract with their people and afterwards break it. Nor doth he mention anything of a passive submission in such cases, but plainly leaves nations to the dictates of common sense and the law of self-preservation. But some may say, Where, then, is the great virtue of submission to governors, if it is to be practised towards none but such as answer the ends of their institution? But it is easy to reply, That there is an indispensable duty upon all, subjects as well as others, to regard the public interest; and if their submission help to destroy and ruin that, their submission cannot be a virtue. The great objection against this is that it may give occasion to subjects to oppose their superiors. But a rule is not bad because men may mistake in the application of it to particular instances, or because evil men may satisfy their own passions under its supposed sanction. The contrary doctrine we know by an almost fatal experience may be very much abused. The truth ought not to be concealed, or to suffer in the opinions of men for the sake of accidental inconvenience. Conclusion: It is highly requisite that all in authority should — 1. Be happy in a public spirit, and a true regard to the public interest. 2. Have a deep sense of religion, of the great importance of virtue, and of the bad influence and malignity of vice and immorality. 3. Have a great love to justice, and regard to peace. 4. Show a blameless example. (Bp. Hoadley.) Parallel Verses KJV: 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. WEB: Let every soul be in subjection to the higher authorities, for there is no authority except from God, and those who exist are ordained by God.