聖書注解書

この章には三つの良い教訓が教えられている。使徒は前章よりも規範についてより詳しく語っているが、それはそれらが十分に力説される必要があると見なしたからである。I. 合法的な権威への服従の教訓（Ro 13:1-6）。II. 兄弟に対する正義と愛の教訓（Ro 13:7-10）。III. 自らに対ける節度と敬虔の教訓（Ro 13:11-14）。

Subjection to civil governors inculcated, from the consideration that civil government is according to the ordinance of God; and that those who resist the lawfully constituted authorities shall receive condemnation, Romans 13:1, Romans 13:2. And those who are obedient shall receive praise, Romans 13:3. The character of a lawful civil governor, Romans 13:4. The necessity of subjection, Romans 13:5. The propriety of paying lawful tribute, Romans 13:6, Romans 13:7. Christians should love one another, Romans 13:8-10. The necessity of immediate conversion to God proved from the shortness and uncertainty of time, Romans 13:11, Romans 13:12. How the Gentiles should walk so as to please God, and put on Christ Jesus in order to their salvation, Romans 13:13, Romans 13:14.

To see with what propriety the apostle introduces the important subjects which he handles in this chapter, it is necessary to make a few remarks on the circumstances in which the Church of God then was.

It is generally allowed that this epistle was written about the year of our Lord 58, four or five years after the edict of the Emperor Claudius, by which all the Jews were banished from Rome. And as in those early times the Christians were generally confounded with the Jews, it is likely that both were included in this decree.

For what reason this edict was issued does not satisfactorily appear. Suetonius tells us that it was because the Jews were making continual disturbances under their leader Christus. (See the note on Acts 18:2.) That the Jews were in general an uneasy and seditious people is clear enough from every part of their own history. They had the most rooted aversion to the heathen government; and it was a maxim with them that the world was given to the Israelites; that they should have supreme rule every where, and that the Gentiles should be their vassals. With such political notions, grounded on their native restlessness, it is no wonder if in several instances they gave cause of suspicion to the Roman government, who would be glad of an opportunity to expel from the city persons whom they considered dangerous to its peace and security; nor is it unreasonable on this account to suppose, with Dr. Taylor, that the Christians, under a notion of being the peculiar people of God, and the subjects of his kingdom alone, might be in danger of being infected with those unruly and rebellious sentiments: therefore the apostle shows them that they were, notwithstanding their honors and privileges as Christians, bound by the strongest obligations of conscience to be subject to the civil government. The judicious commentator adds: "I cannot forbear observing the admirable skill and dexterity with which the apostle has handled the subject. His views in writing are always comprehensive on every point; and he takes into his thoughts and instructions all parties that might probably reap any benefit by them. As Christianity was then growing, and the powers of the world began to take notice of it, it was not unlikely that this letter might fall into the hands of the Roman magistrates. And whenever that happened it was right, not only that they should see that Christianity was no favourer of sedition, but likewise that they should have an opportunity of reading their own duty and obligations. But as they were too proud and insolent to permit themselves to be instructed in a plain, direct way, therefore the apostle with a masterly hand, delineates and strongly inculcates the magistrate's duty; while he is pleading his cause with the subject, and establishing his duty on the most sure and solid ground, he dexterously sides with the magistrate, and vindicates his power against any subject who might have imbibed seditious principles, or might be inclined to give the government any disturbance; and under this advantage he reads the magistrate a fine and close lecture upon the nature and ends of civil government. A way of conveyance so ingenious and unexceptionable that even Nero himself, had this epistle fallen into his hands, could not fail of seeing his duty clearly stated, without finding any thing servile or flattering on the one hand, or offensive or disgusting on the other.

"The attentive reader will be pleased to see with what dexterity, truth, and gravity the apostle, in a small compass, affirms and explains the foundation, nature, ends, and just limits of the magistrate's authority, while he is pleading his cause, and teaching the subject the duty and obedience he owes to the civil government." - Dr. Taylor's Notes, page 352.

INTRODUCTION TO Romans 13

The principal things contained in this chapter, enjoined the saints, are the duties of subjection to magistrates, love to one another, and to all men, and temperance and chastity in themselves: it begins with duties relating to the civil magistrates, requiring obedience of everyone unto them, Romans 13:1, and that for these reasons, because the civil magistracy, or government, is by divine appointment; wherefore to obey them in things of a civil nature, is to obey God; and to resist them is to resist God; and also because of the pernicious consequence of such resistance, damnation to themselves, Romans 13:2, for the magistrate not only causes terror by penal laws, but he inflicts punishment on delinquents, and is the executioner of God's wrath and vengeance on such, Romans 13:3, and likewise because of the profit and advantage to obedient subjects; such not only have the good will and esteem of their rulers, and are commended by them, but are defended and protected in their persons and properties, Romans 13:3, moreover, the apostle enforces the necessity of subjection to them, not only in order to avoid punishment, but to answer a good conscience; this duty being according to the light of nature, and the dictates of a natural conscience; which if awake, must be uneasy with a contrary behaviour, Romans 13:5, and for the same reason he urges the payment of tribute to them, as well as on account of the reasonableness of it, taken from magistrates spending their time, and using their talents, in an attendance on the service of the public, Romans 13:6, and which is further confirmed by the general rule of justice and equity, or of doing that which is just and right to everyone, of which particulars are given, Romans 13:7, and then after a general exhortation to pay all sorts of debts owing to superiors, inferiors, or equals, the apostle passes to the debt of love owing to one another, and to all mankind; which is exhorted to on this consideration, that the performance of it is a fulfilling the law, Romans 13:8, which is proved, by showing that the several precepts of the law, of which an enumeration is given, are reducible to, and are included in love to our neighbours as ourselves, Romans 13:9, and since it is the nature of love not to work ill, but to do good to the neighbour, the conclusion follows, that it must be as asserted, that love is the fulfilment of the law, and ought by all means to be attended to, as a principal duty of religion, Romans 13:10, next the apostle proceeds to exhort the saints to a watchful, chaste, sober, and temperate course of life; as being perfectly agreeable to the privileges they enjoyed, to the present condition they were in, and to that future state of happiness they were in expectation of: he exhorts to be watchful and sober, and not indulge sleep and slothfulness, in consideration of the time in which they were, and with which they were acquainted, it being not night, but day; at least the one was wearing off, and the other coming on; the time of life being short, and the day of salvation approaching nearer and nearer, Romans 13:11, wherefore such actions should be done, as are agreeable to the day, and not the night, to light, and not darkness; and particularly such works of darkness are dissuaded from, which are contrary to temperance and sobriety, as rioting, and drunkenness; and to chastity, as chambering: and wantonness; and to peace and concord, as strife and envying, which frequently follow upon the former: and the chapter is concluded with an exhortation to faith in Christ, and an imitation of him, expressed in a figurative way by a metaphor, taken from the putting on of garments; and with a dehortation from an immoderate provision for the flesh, so as to promote, excite, and cherish, the lusts of it, Romans 13:13.

J. SUBJECTION TO “THE POWERS THAT BE” (Ch. 13)

The following extract from Thomas Scott’s remarks on Romans 13 is full of strong sense and clear statement:—

“Perhaps nothing involves greater difficulties, in very many instances, than to ascertain to whom, either individually or collectively, the authority justly belongs … If then, the most learned and intelligent men find insuperable difficulties … respecting this subject, how shall the bulk of the people be able to decide it? And if Christians are first to determine concerning the right by which their rulers possess and exercise authority, before they think themselves bound to obedience, they must very commonly indeed be engaged in opposition to ‘the existing authorities.’ But the Apostle’s design was to mark out the plain path of duty to Christians, however circumstanced.… Submission in all things lawful [i.e., not forbidden by the Supreme Divine Authority] to ‘the existing authorities’ is our duty at all times and in all cases; though in civil convulsions, and amid great revolutions, or sudden changes in governments, there may frequently, for a season, be a difficulty in determining which are … ‘the existing authorities.’ ”

CHAPTER 13.

There is not a word to indicate how the transition is made from the discussion of the duties of Christians as members of one body, especially the duties of humility and love in chap. 12, to the special subject which meets us in chap. 13—the duty of Christians in relation to the civil authorities. There is nothing exactly like Romans 13:1-7 elsewhere in Paul’s epistles, and it is difficult not to believe that he had some particular reason for treating the question here. The Christians in Rome, though mainly Gentile, as this epistle proves, were closely connected with the Jews, and the Jews were notoriously bad subjects. Many of them held, on the ground of Deuteronomy 17:15, that to acknowledge a Gentile ruler was itself sinful; and the spirit which prompted Pharisees to ask, Is it lawful to give tribute to Cæsar or not? Shall we give or shall we not give? (Mark 12:14) had no doubt its representatives in Rome also. As believers in the Messiah, “in another King, one Jesus” (Acts 17:7), even Christians of Gentile origin may have been open to the impulses of this same spirit; and unbalanced minds, then as in all ages, might be disposed to find in the loyalty which was due to Christ alone, an emancipation from all subjection to inferior powers. There is here an apparent point of contact between Christianity and anarchism, and it may have been the knowledge of some such movement of mind in the Church at Rome that made Paul write as he did. There is perhaps nothing in the passage which is not already given in our Lord’s word, “Render to Cæsar the things that are Cæsar’s, and to God the things that are God’s”; yet nothing can be more worthy of admiration than the soberness with which a Christian idealist like Paul lays down the Divine right of the state. The use made of the passage to prove the duty of “passive obedience,” or “the right divine of kings to govern wrong,” is beside the mark; the Apostle was not thinking of such things at all. What is in his mind is that the organisation of human society, with its distinction of higher and lower ranks, is essential for the preservation of moral order, and therefore, one might add, for the existence of the Kingdom of God itself; so that no Christian is at liberty to revolt against that organisation. The state is of God, and the Christian has to recognise its Divine right in the persons and requirements in which it is presented to him: that is all. Whether in any given case—say in England in 1642—the true representative of the State was to be found in the king or in the Commons, Paul, of course, does not enable us to say. Neither does he say anything bearing on the Divine right of insurrection. When he wrote, no doubt, Nero had not yet begun to rage against the Christians, and the imperial authorities had usually protected the Apostle himself against popular violence, whether Jewish or pagan; but even of this we must not suppose him to be taking any special account. He had, indeed, had other experiences (Acts 16:37, 2 Corinthians 11:25 ff.). But the whole discussion presupposes normal conditions: law and its representatives are of God, and as such are entitled to all honour and obedience from Christians.

CHAPTER 13

Romans 13:1. ἀπό] Lachm. and Tisch. 8 : ὑπό, which Griesb. also approved, according to preponderant evidence. But ἀπό also retains considerable attestation (D* E* F G, min., Or. Theodoret, Dam.), and may easily have been displaced by a ὑπό written on the margin from the following. After οὖσαι Elz. has ἐξουσίαι, which, according to a preponderance of evidence, has been justly omitted since Griesb. as a supplement; and τοῦ also before the following Θεοῦ is too feebly attested.

Romans 13:3. τῷ ἀγαθῷ ἔργῳ, ἀλλὰ τῷ κακῷ] commended by Griesb., adopted by Lachm., Tisch., Fritzsche, according to A B D* F G P א, 6. 67**, several VSS., and Fathers. But Elz., Matth., Scholz have τῶν ἀγαθῶν ἔργων, ἀλλὰ τῶν κακῶν. A presumed emendation in case and number.

Romans 13:5. ἀνάγκη ὑποτάσσεσθαι] D E F G, Goth. It. Guelph. Ir. have merely ὑποτάσσεσθε. Commended by Griesb. A marginal gloss, as the reading ἀνάγκη (or ἀνάγκῃ) ὑποτάσσεσθε (Lect. 7, 8, Aug., Beda, Vulg.: necessitate subditi estote; so Luther) plainly shows.

Romans 13:7. οὖν] is wanting in A B D* א*, 67**, Copt. Sahid. Vulg. ms. Tol. Damasc. Cypr. Aug. Ruf. Cassiod. Omitted by Lachm., Tisch., Fritzsche. Rightly; for there was no ground for its omission, whereas by its insertion the logical connection was established.

Romans 13:9. After κλέψεις Elz. has οὐ ψευδομαρτυρήσεις, against decisive evidence. Inserted with a view to completeness.

ἐν τῷ] bracketed by Lachm., is wanting in BFG, Vulg. It. and Latin Fathers. But its striking appearance of superfluousness might so readily prompt its omission, that this evidence is too weak.

Romans 13:11. The order ἤδη ἡμᾶς is decisively supported. So rightly Lachm. and Tisch. 8. Yet the latter has instead of ἡμᾶς: ὑμᾶς, according to A B C P א*, min. Clem., which, however, appeared more suitable to εἰδότες and more worthy of the apostle.

Romans 13:12. καὶ ἐνδυς.] Lachm. and Tisch.: ἐνδυς. δέ, which also Griesb. approved, according to important witnesses; but it would be very readily suggested by the preceding adversative connection.

Ro 13:1-14.

同じ主題の続き——政治的および社会的关系——動機。

1, 2. すべてのたましいは、——あなたがたのすべての人は。

上に立つ権威に服しなさい、——あるいは「自分より上にある権威に自ら服しなさい。」

なぜなら、神から出ていない権威はなく、——「権威はない」

存在している権威はすべて、神によって立てられたものだからです。——「神によって立てられた」。