Coke's Commentary on the Holy Bible · Romans Capítulo 13

Romans 13:1. This epistle was written about the fourth year of the emperor Nero, about six years after Claudius had expelled the Jews from Rome. It is not improbable, that, as Suetonius relates in the Life of Claudius, this was occasioned by the tumultuous disposition of the Jews, in one shape or other; whether upon a civil or religious account, is not easy to determine. However, we know that they had notions relating to government favourable to none but their own; and it was with great reluctance that they submitted to a foreign jurisdiction. The Christians, under a notion of their being the people of God, and the subjects of his kingdom, might be in danger of being infected by those unruly and rebellious sentiments: therefore the Apostle here points out their duty to the civilmagistrate. To understand him right, we must consider these two things: First, That these rules are given to Christians, who were members of the heathen commonwealth,—to shew them that, by being made Christians, and subjects of Christ's kingdom, they were not, through the freedom of the Gospel, exempt from any tiesof duty or subjection which by the laws of the country wherein they lived they were bound to observe,—from paying all due obedience to the government and magistrates, though heathens, in the same manner as was done by their heathen subjects. But on the other side, these rules did not tie them up, more than any of their fellow-citizens who were not Christians, from any of those due rights which by the law of nature, or the constitution of their country, belonged to them. Whatever any other of their fellow-subjects, being in a like station with them, might do without sinning, of that they were not abridged, but might still do the same, being Christians; the rule here being the same with that given by St. Paul, 1 Corinthians 7:17. As the Lord hath called every one, so let him walk. The rules of civil right and wrong, whereby he is to walk, are to him the same that they were before. Secondly, We must consider, that St. Paul, in this direction to the Romans, does not so much describe the magistrates who were then in Rome, as relate whence they, and all magistrates every where, derive their authority; and for what end they have, and should use it: and this he does as becomes his prudence, to avoid bringing any imputation on the Christians from heathen magistrates; especially those insolent and vicious ones of Rome, who could not brook any thing to be told them as their duty, and so might be apt to interpret such plain truths, laid down in a dogmatical way, into sedition or treason;—a scandal cautiously to be kept off from the Christian doctrine. Nor does he, in what he says, in the least flatter the Roman emperor: for he speaks here of the higher powers, that is, the supreme civil power, which is in every commonwealth derived from God, and is of the same extent every where; that is, is absolute and unlimited by any thing, but the end for which God gave it; namely, the good of the people, sincerely pursued according to the best skill of those who share that power; and so is not to be resisted. But how men come by a rightful title to this power, or who has that title, the Apostle is wholly silent: to have meddled with that, would have been to decide of civil rights, contrary to the design and business of the Gospel, and the example of our Saviour. If the reader is attentive, he must be pleased to see in how small a compass, and with how much dexterity, truth, and gravity, the Apostle affirms and explains the foundation, the nature, ends, and just limits of the magistrate's authority, while he is pleading his cause, and teaching the subject the duty and obedience due to governors. See Locke.

Let every soul— "Every one, however endowed with miraculous gifts of the Holy Ghost, or advanced to any dignity in the church of Christ:" for that these things were apt to make men overvalue themselves, is obvious from what St. Paul says to the Corinthians, 1 Ep. 12: and to the Romans 12:3-4. But, above all others, the Jews were apt to have an inward reluctancy and indignation against the power of any heathen over them, taking it to be an unjust and tyrannical usurpation uponthem, who were the people of God, and their betters. These the Apostle thought it necessary to restrain, and therefore says, "Every soul, that is, every person among you, whether Jew or Gentile, must live in subjection to the civil magistrate." We see by what St. Peter says on the like occasion, that there was great need that Christians should have this duty inculcated upon them, lest any among them should use their liberty for a cloke of maliciousness, or misbehaviour, 1 Peter 2:13-16. The doctrine of Christianity was a doctrine of liberty. Hence mistaken men, especially Jewish converts, impatient, as we have observed, of any heathen dominion, might be ready to infer, that Christians were exempt from subjection to the laws of heathen governments. This he obviates by telling them, that all other governments derived the power they had from God, as well as that of the Jews, though they had not the whole frame of their government immediately from him, as the Jews had. Whether we take the powers here, in the abstract, for political authority, or in the concrete for the persons de facto exercising political power and jurisdiction, the sense will be the same; viz. that Christians, by virtue of being Christians, are not any way exempt from obedience to the civil magistrates, nor ought by any means to resist them; though by what is said, Rom 13:3 it seems that St. Paul meant here magistrates having and exercising a lawful power. But whether the magistrates in being were or were not such, and consequently were or were not to be obeyed, that Christianity gave them no peculiar power to examine. They had the common right of others their fellow-citizens, but had no distinct privilege as Christians; and therefore we see, Rom 13:7 that where he enjoins the payingof tribute, custom, &c. it is in these words: Render to all their dues, tribute to whom tribute, honour to whom honour, &c. But who it was to whom any of these, or any other dues of right belonged, he decides not; for that he leaves them to be determined by the laws and constitutions of their country. Instead of ordained of God, we may render the original τεταγμεναι, by disposed, or established. See Acts 13:48. Divine Providence ranges, and in some sense establishes, the various governments of the world; they are therefore under the character of governments in the general to be revered: but this cannot make what is wrong and pernicious in any peculiar forms, sacred, divine, andimmutable; any more than the hand of God in a famine or pestilence, is an argument against seeking proper means to remove it. See Locke, Doddridge, and Mintert.

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Romans 13:2. Resisteth the power— The word ο αντιτασσομενος, in the most direct import of it, signifies "one who sets himself as it were in array against," and may possibly allude to the word τεταγμεναι, ranged or marshalled by God, used in the former verse. The word rendered damnation, is κριμα, and would be more properly rendered condemnation, as it is particularly applied to the sentence passed when punishment is denounced by a judge; though here it may signify not only the condemnation of the civil power, but likewise that of the Sovereign of the uni

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Romans 13:3. Rulers are not a terror to good works— To the well-doer, τω αγαθοεργω . See Junius in Wetstein. Heylin renders the passage,—to those who do well, but to those who do ill. If circumstances arise to which the argument in this verse is not applicable, it is reasonably to be taken for granted, that the Apostle did not intend here to pronounce concerning such cases. Nothing can be said for interpreting these passages in favour of unlimited passive obedience, which will not prove anyresistance of a private injury unlawful, by the limited authority of our Lord's decision, Matthew 5:39-40. This would subvert the great foundation of magistracy itself, which is appointed to ward off and prevent by force, or to avenge such injuries; but it was very prudent in the Apostle not to enter into any question relating to the right of resistance in some extraordinary cases; as those cases are comparatively few, and as the just decisions which couldhave been given on that subject might possibly have been misrepresented to his own detriment, and that of the Gospel. The general laws of benevolence to the whole, so strongly asserted in this context, are in particular cases to determine; and all particular precepts, in whatever universal terms they are delivered, are always to give way to them. See Doddridge, and Bishop Hoadley's "Measures of Submission."

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Romans 13:4. For he beareth not the sword in vain— This strongly intimates the lawfulness of inflicting capital punishments; to deny which, is in effectsubverting the chief use of magistrates; though sanguinary laws should be as much as possible avoided. Bengelius reads the first clause of this verse, For he is the minister of God, for good to thee; and the last clause, For he is God's vindictive minister, for a terror to the evil-doer. See Heinsius and Wetstein.

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Romans 13:7. Tribute to whom tribute— The Jews had a favourite notion among them, that, as the peculiar people of God, they were exempted from obligations to pay tribute to Gentiles; against which notion this passage is directly levelled, though without pointing them out in any invidious manner. The word Φοβον, rendered fear, may be more properly rendered reverence; for it expresses the inward disposition; as τιμην, honour, expresses the conduct and external behaviour proceeding from it. See Doddridge, Heylin, and Ephesians 5:33.

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Romans 13:11. Nearer than when we believed— Than when we declared our belief. Markland. Than when we declared the faith. Heylin. It seems by this and the following verse, says Mr. Locke, as if St. Paul looked upon Christ's coming as not far off; to which there are several other concurrent passages in his Epistles: see 1 Corinthians 1:7. But with all due respect to Mr. Locke, Grotius, and other learned men who favour this sentiment, I am fully satisfied that they have been mistaken, misunderstanding the particular passages of Scripture which they have adduced, and the true state of things in the present instance. That St. Paul did "not look upon Christ's coming as not far off," or as if it might happen while he and the men of that generation were living, is incontestably evident from 2 Thessalonians 2:1. &c. where he professedlyrefutes this erroneous opinion. The case was this: the Thessalonians had mistaken some expressions in his first letter; just in the same manner, probably, as Mr. Locke and others have mistaken the like passages. He had told them, 1 Thessalonians 5:2-4. That the day of the Lord so suddenly cometh, as a thief in the night; and that their only security against being surprised, or overtaken unawares, by that day, was their not being in darkness, but enjoying the light of the Gospel: Romans 13:4-5. But ye, brethren, are not in darkness, that that day should overtake you as a thief. You are all children of the light. This, their being forewarned of it, and furnished with all proper means to prepare for it, was their only security against being surprised by the coming of our Lord to judgment. Now taking this in connection with what he had said just before (1 Thessalonians 4:15.), We which are alive, and remain unto the coming of the Lord.—They concluded, as Mr. Locke does in respect to the sentiment of the Apostle, that the Lord would come while they were alive, and hereby were much alarmed and disturbed. But this notion was not only false, but of very bad tendency; and therefore the Apostle, with much earnestness, corrects the mistake in a second Epistle, ch. Romans 2:1, &c. where he plainly declares that he did not believe the coming of the Lord was at hand; and that he knew by the spirit of prophesy, that before the coming of the Lord, there would be a falling away, or great apostacy in the Christian church, and that the man of sin would appear, and erect a spiritual Anti-Christian tyranny in the temple, or church of God. Most certainly the Apostle knew that the coming of Christ would not be till several ages after the time in which he lived: and no doubt all the apostles knew this as well as he. And yet he, and the other apostles, always speak as if the coming of Christ, and the day of the Lord, the day of judgment, were near at hand; and accordingly exhort Christians to watch, and to keep themselves in readiness, that they may not be surprised by it; as in the present passage, Php 4:5, 1 Thessalonians 5:2, Hebrews 10:37, Jam 5:7-9, 1 Peter 4:7, 2 Peter 3:10-12. Our blessed Lord also knew very well that he should not come while that generation to whom he preached, was alive: and yet he exhorts that generation to watch and have all things in readiness, that they might not be surprised by his coming; Matthew 24:42; Matthew 24:51; Matthew 25:13, Mark 13:33; Mark 13:37. Luke 21:34; Luk 21:38 and after his ascension, Revelation 22:7; Revelation 22:12; Revelation 22:20. This is the current language and sense of our Lord and his apostles. They represent his coming as at hand,—as drawing nigh, and admonish their hearers to watch, lest his coming should find them unprepared; though they knew his coming would not be till many ages after these persons whom they so exhorted, were dead, and in their graves. But how shall we reconcile this seeming inconsistency?—Thus:—"The time of our Lord's coming coincides, or happens at the same time with the time of our death; how near to, or how far soever from his coming we happen to die." To confirm this proposition, we need advance but one argument, out of more that might be produced; it is this: certainly our Christian course [of preparatory duties, sufferings, watchings, patience, &c.] ends when we die: but Christ comes when our Christian course ends; or, our Christian course in this like terminates in the coming of Christ. This is evident from the following texts: 1 Corinthians 1:8; Philippians 1:6; Philippians 1:10; 1Th 3:13; 1 Thessalonians 5:23; 2 Thessalonians 1:7; 1Ti 6:11-15; 2 Timothy 4:7-8; James 5:7; 1 Peter 1:5; 1 Peter 1:13; 2 Peter 3:11-12; and Revelation 2:25; Revelation 3:11. In short, throughout the New Testament, we are never exhorted to prepare for death, but always for the coming of our Lord, &c. From all which it appears, that the end of our Christian course, and consequently of our present life, is the coming of our Lord; when the faithful shall receive the salvation, the crown of righteousness, which he will give to them that love his appearing.—An aweful, important, awakening truth! of great weight and force in religion; infinitely worthy of our most serious consideration every day and hour of our life! That which is here called our salvation, is in Jud 1:3 termed the common salvation; that is, that salvation, or rest, which we have all a promise left of obtaining, as all the Israelites had a promise left of entering into the land of Canaan, even they who fell short through unbelief, Hebrews 4:1-2. The beautiful and lively metaphor in Rom 13:11-12 is very observable. This present imperfect state of trial, he compares to the night; and the salvation and glory we have in prospect, to the day: he supposes Christians in name maybe asleep, negligent of their most importantconcerns, or immersed in sensuality: as the Apostle therefore of Christ, and a preacher of the Gospel, he knocks at the chamber-door, and calls to them, "It is high time to awake out of sleep; the day appears, the glorious day of your everlasting salvation. Awake, awake! throw off the loose clothes which cover you in the night, and in which it is unseemly to appear before men; and put on that comely dress, which is agreeable to the day, and gives a decent and honourable appearance in the world:" meaning that disposition and conversation which are agreeable to the Gospel, lovely in the eyes of good men, and which fits us to appear among the blessed in the realms of light.

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Romans 13:12. The armour of light— Beza observes very justly, that the sense of οπλα, armour, is very extensive, and comprehends any accoutrements of the body. Hence it evidently signifies dress: and the Apostle's meaning will be obscured, if it be not so translated. "Put on the dress and ornaments of that virtue and holiness, which is suitable to the heavenly light of the Gospel." See Locke.

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Romans 13:13. Let us walk honestly— 'Ευσχημονως, honourably, or gracefully. Dr. Milner renders the passage, Let us walk with a grace. The word for chambering is κοιταις, which Leigh explains of lying long in bed. It implies effeminacy and luxury of that kind. The word ασελγεια, rendered wantonness, properly signifies a soft and dissolute manner of life, attended with an affected delicacy, very detrimental to that resolution which is so necessary an ingredient in the character of one who would approve himself a good soldier of Jesus Christ. The general meaning may be, "Do not indulge any intemperate lewd conversation among your heathen acquaintance, nor any strife or envy against your Christian brethren." See Doddridge, Stockius, and Milner's "Fading Flowers of Life," p. 38.

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