Matthew Henry's Complete Commentary
Matthew Henry · 1714
Matthew Henry 사후(1714) 공개 도메인. 디지털판 CC0-1.0.
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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Robert Jamieson, A. R. Fausset, David Brown · 1871
Commentary Critical and Explanatory on the Whole Bible (1871). CCEL expanded electronic edition states it is in the public domain.
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Barnes' Notes on the Bible
Albert Barnes · 1834
Albert Barnes' Notes on Revelation Of St. John The Divine (New Testament, English original, public domain). Sourced from the Christian Classics Ethereal Library (CCEL). Public domain. Retrieval mirror: biblehub.com/commentaries/barnes.
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Adam Clarke's Commentary and Critical Notes on the Bible
Adam Clarke · 1831
Public domain English commentary by Adam Clarke, normalized from Wikisource book pages for scripture.how. Public domain. Retrieval mirror: biblehub.com/commentaries/clarke.
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John Gill's Exposition of the Bible
John Gill · 1763
John Gill(1697-1771), Exposition of the Old and New Testament(1746-1763). Public domain. Retrieval mirror: biblehub.com/commentaries/gill.
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Calvin's Commentaries
John Calvin · 1850
종교개혁 신학 원천 (영역본 PD, 대부분 — 전권 아님)
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Matthew Poole's Annotations upon the Holy Bible
Matthew Poole · 1685
간결 절별 전권 개혁주의 주석
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The Pulpit Commentary
ed. H.D.M. Spence & Joseph S. Exell · 1890
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Keil & Delitzsch Commentary on the Old Testament
Carl F. Keil, Franz Delitzsch · 1866
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Ellicott's Commentary for English Readers
ed. Charles J. Ellicott · 1878
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Cambridge Bible for Schools and Colleges
Cambridge (다저자) · 1900
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Vincent's Word Studies in the New Testament
Marvin R. Vincent · 1887
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Word Pictures in the New Testament
A.T. Robertson · 1933
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The Expositor's Greek Testament
ed. W. Robertson Nicoll (다저자) · 1910
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Meyer's Critical and Exegetical Commentary on the New Testament
Heinrich A.W. Meyer · 1880
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Wesley's Explanatory Notes
John Wesley · 1755
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Benson's Commentary of the Old and New Testaments
Joseph Benson · 1815
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The Treasury of David
Charles H. Spurgeon · 1885
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MacLaren's Expositions of Holy Scripture
Alexander Maclaren · 1910
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The People's New Testament
B.W. Johnson · 1891
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Coke's Commentary on the Holy Bible
Thomas Coke · 1803
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Trapp's Complete Commentary
John Trapp · 1660
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Hodge's Commentary on the New Testament
Charles Hodge · 1860
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(3) To good works.—Literally, to the good work, as if it were personified. Human law can only take account of that which is actually done, not of the intention.
In this and the following verse it is clearly the ideal aspect of the magistracy that the Apostle has in view. So Bishop Butler, in the paragraph next to that just quoted, continues: “If it be objected that good actions, and such as are beneficial to society, are often punished, as in the case of persecution and in other cases, and that ill and mischievous actions are often rewarded, it may be answered distinctly: first, that this is in no sort necessary, and consequently not natural, in the sense in which it is necessary and therefore natural, that ill or mischievous actions should be punished; and in the next place, that good actions are never punished considered as beneficial to society, nor ill actions rewarded under the view of their being hurtful to it. So that it stands good . . . that the Author of Nature has as truly directed that vicious actions, considered as mischievous to society, should be punished, and put mankind under a necessity of punishing them, as He has directed and necessitated us to preserve our lives by food.” Occasional failures of justice on the part of the executive do not make the strict administration of justice any the less its proper duty and office.
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The passage distinctly forbids revolutionary action in a Christian. Action within the limits of the existing constitution he may employ; for the constitution is, in fact, the “power that is,” be it good or bad. But he must not plot for its demolition, nor indeed act for its demolition in any way of “violence;” be it violence of deed or word, violence direct or indirect.
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For rulers, &c.] St Paul enforces the certainty of “judgment” in this case by pointing out its manifest justice. “Rulers” (lit. the rulers, rulers as a class,) are, as a fact, an agency on the side of right and order; it is justly, then, a sin in the sight of God to resist their authority.—No doubt the statement here is never fully realized save where the rulers are personally just and the constitution equitable; (and by no means always, in detail, even then). But the statement is not to be limited to such cases. Civil authority, even in its most distorted forms, never systematically favours wrong as wrong and punishes right as right. Even when a Nero or a Decius persecuted the Church of Christ, the theory of persecution (apart from personal rancour) was the preservation of order; and meantime, in the innumerable details of the common life of the Roman world, the authority of a Nero or a Decius was a necessity and a providential blessing.
Wilt thou then not be afraid] With the fear of an enemy; the feeling of a weaker towards a stronger opponent.—“Then” is lit. but; and so better, perhaps: But wilt thou not, &c. Q. d., “But if, as a fact, they are a terror to thee, and thou willest to shake off that terror—the remedy is simple; be a good citizen and subject.”
praise] That at least of protection and security; the “good” referred to in the next clause.
A terror (φοβος). This meaning in Isaiah 8:13. Paul does not approve all that rulers do, but he is speaking generally of the ideal before rulers. Nero was Emperor at this time. From the same (εξ αυτης). "From it" (εξουσια, personified in verse Romans 13:4).
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Romans 13:3. οἱ γὰρ ἄρχοντες κ.τ.λ. The γὰρ can only be connected in a forced and artificial way with the clause which immediately precedes: it really introduces the reason for a frank and unreserved acceptance of that view of “authorities” which the Apostle is laying down. It is as if he said: Recognise the Divine right of the State, for its representatives are not a terror—an object of dread—to the good work, but to the bad. φόβος as in Isaiah 8:13. It is implied that those to whom he speaks will always be identified with the good work, and so have the authorities on their side: it is taken for granted also that the State will not act in violation of its own idea, and identify itself with the bad. θέλεις δὲ μὴ φοβεῖσθαι κ.τ.λ. This is most expressive when read as an interrogation, though some prefer to take it as an assertion: that is, to regard Paul as assuming that the reader does not want to be afraid of the magistrate, rather than as inquiring whether he does or not. To escape fear, τὸ ἀγαθὸν ποίει: do what is (legally and morally) good.
Romans 13:3. Οἱ γὰρ … κακῷ] Ground assigned for ἑαυτοῖς κρῖμα λήψονται.
τῷ ἀγαθῷ ἔργῳ] The good work and the evil work are personified. We are not here to compare Romans 2:7 or Romans 2:15 (Reiche, de Wette).
φόβος] a terror, i.e. formidandi. For examples of the same use, see Kypke, II. p. 183. Comp. Lobeck, Paralip. p. 513; just so the Latin timor, e.g. Propert. iii. 5. 40.
δέ] the simple μεταβατικόν. The proposition itself may be either interrogatory (Beza, Calvin, and others, including Lachmann, Tischendorf, Ewald, Hofmann), or as protasis in categorical form (see on 1 Corinthians 7:8, and Pflugk, ad Eur. Med. 386). So Luther and others, including Tholuck and Philippi. The former is more lively, the latter more appropriate and emphatic, and thus more in keeping with the whole character of the adjoining context.
ἔπαινον] praise, testimony of approbation (which the magistrate is wont to bestow; see also Philo, Vit. M. i. p. 626 C); not any more than in Romans 2:29, 1 Corinthians 4:5, reward (Calvin, Loesner, and others). Grotius rightly remarks: “Cum haec scriberet Paulus, non saeviebatur Romae in Christianos.” It was still the better time of Nero’s rule. But the proposition has a general validity, which is based on the divinely-ordained position of the magistracy, and is not annulled by their injustices in practice, which Paul had himself so copiously experienced. Comp. 1 Peter 2:14.
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Romans 13:3-5. For rulers — In general, notwithstanding some particular exceptions; are not a terror to good works — Were not ordained, and do not use to punish those that do well, and conform to good laws; but to the evil — From which they deter people by punishing those who do them. Wilt thou — Wouldest thou then; not be afraid of the power — Of the high authority with which they are invested? Do that which is good — Carefully perform the good actions which they enjoin, and, according to the general course of administration, thou shalt have — Not only protection, but praise and respect from it. There is one fear that precedes evil actions, and deters from them: this should always remain. There is another which follows evil actions: they who do well are free from this. For he is — According to the original appointment, to be considered as elevated above his fellow-men, not for his own indulgence, dominion, and advantage, but that he might be to thee, and to all the rest of his subjects, as the minister of God for good — By maintaining all in their just possessions, and protecting them from all injury and violence. But if thou do that which is evil — And so makest thyself the enemy of that society of which he is the guardian; be afraid — Thou hast reason to be so. For he beareth not the sword in vain — Namely, the sword of justice, the instrument of capital punishment, which God hath put into his hands, and hath authorized him to use against malefactors. A revenger to execute wrath — Not his own personal resentment, but the wrath of a righteous Providence; upon him that doeth evil — In instances wherein it would be highly improper to leave that avenging power in the hands of private injured persons. Therefore a sense of duty to God, as well as prudence and human virtue, will teach you, that you must needs be subject, not only for fear of wrath — That is, punishment from man; but for conscience’ sake — Out of obedience to God. It must be well observed, that “the apostle did not mean that they were to be subject to the sinful laws of the countries where they lived, otherwise he made it necessary for the Roman brethren to join in the worship of idols, contrary to the superior obligation they were under of obeying God rather than man. Besides, by telling them they were to be subject on account of conscience, he intimated that the subjection which he enjoined did not extend to things sinful.”
This verse contains a further argument for subjection to the higher powers, and it is taken from the benefit thereof, or from the end of magistracy, which is for the punishment of evil, and the encouragement of good works: see 1 Peter 2:14. When he says, that
rulers are not a terror to good works, he means, they are not so ordinarily; or they were not ordained for that end, but the contrary. Or else, by are not understand they ought not, so to be.
Wilt thou then not be afraid of the power? do that which is good,
and thou shalt have praise of the same: q.d. Wouldst thou be free from fear of being punished by the magistrate? Do that which is good, and thou shalt not only be free from fear, but sure of praise and reward: see Proverbs 14:35 16:13.
By good he means, not that which is so theologically. but morally: q. d. Live honestly, hurt no man in word or deed, give to every man his due, &c. This is good in the sight of all men, of heathens themselves.