here aσ EgEXOYTES, The higher powers, being diftinguished from & apxorres, The rulers, ver. 3. muft fignify, not the perfons who poffefs the fupreme authority, but the fupreme authority itself, whereby the ftate is governed; whether that authority be vefted in the people, or in the nobles, or in a fingle perfon, or be fhared among these three orders in fhort, the higher powers, denotes that form of government which is established in any country, whatever it may be. This remark deferves attention, because the apoftle's reafoning, while it holds good concerning the form of government eftablished in a country, it is not true concerning the perfons who poffefs the fupreme power, that there is no power but from God; and that he who refifteth the power, refifteth the ordinance of God. For if the perfon who poffeffes the fupreme power in any Itate, exercifes it in deftroying the fundamental laws, and to the ruin of the people, fuch a ruler is not from God; is not authorised by him, and ought to be refifted.

3. For there is no power but from God. This was written to correct the pride of the Jews, who valued themfelyes exceedingly because they had received a form of government from God. The government of every ftate, whether is be monarchical, ariftocratical, democratical, or mixed, is as really of divine appointment as the government of the Jews was, though none but the Jewish form was of divine legislation. For God having defigned mankind to live in fociety, he has, by the frame of their nature, and by the reafon of things, authorised government to be exercised in every country. At the fame time, having appointed no particular form to any nation but to the Jews, nor named any particular perfon or family, to exercife the power of government, he has left it to the people to chufe what form is molt agreeable to themfelves, and to commit the exercife of the fupreme power, to what perfons they think fit. And therefore, whatever form of government hath been chofen, or is eftablished in any country, hath the divine fanction: and the perfons who by the choice, or even by the peaceable fubmiffion of the governed, have the reins of government in their hands, are the lawful fovereigns of that country, and have all the rights and prerogatives belonging to fovereignty vefted in their perfons.

4. And the powers that be, are placed under God. 'YO DES TETRYμEVOL . We have the phrase in gia roooμer, Luke vii. 8. fignifying a perfon

a perfon placed under the authority of another. The verb properly fignifies to marshal an army under its general, by affigning to each foldier his proper place in the battle. Wherefore, the fentiment delivered by apoftle, is this: That whatever form of government happens to be eltablished in any country, is marshalled, or fet in order under God the King of kings, and is defigned to co-operate with his benevolent univerfal government.

Ver. 2. He who fetteth himself in oppofition to the power, refifleth the ordinance of God. As the precept in the foregoing verfe, and the declarations in this, are general, they must be interpreted according to the nature of the fubjects to which they are applied. Wherefore, fince The Power, of which the apoftle fpeaks in both verfes, is the form of government, and not The Rulers of a country, the fubjection to the higher powers enjoined in the firft verfe, is not an unlimited paffive obedience to rulers in things finful, but an obedience to the wholefome laws enacted for the good of the community, by common confent, or by thofe who according to the conftitution of the ftate, have the power of enacting laws. To thefe good laws the people are. to give obedience, without examining by what title the magiftrates, who execute thefe laws, hold their power: and even without confidering, whether the religion profeffed by the magiftrates, be true or falfe. For the fame reafon, the oppofition to, and refiftance of the power, forbidden in the fecond verfe, is an oppofition to and refiftance of the eftablished government, by difobeying the wholefome laws of the itate; or by attempting to overturn the government, from a factious difpofition, or from ill will to the perfons in power, or from an ambitious defire to poffefs the government ourfelves. Thefe precepts therefore, do not enjoin obedience to the magiftrates in things finful, but in things not finful; and more efpecially in things morally good, and which tend to the welfare of the ftate. Befides, as in the following verfes, the apoftle hath fhewn from the nature and end of their office, that the duty of rulers is to promote the happinefs of the people, it is plain from the apoftle himself, that they who refuse

Gg 4

refufe to do things finful, or even things inconfiftent with the fundamental laws of the state, do not refiit the ordinance of God, although these things should be commanded by a lawful magiftrate; because in commanding them he exceeds his power. And, that oppofition to a ruler, who endeavours utterly to fubvert the conflitution, or to enslave a free people, is warranted not only by right reafon, but by the gofpel, which teaches, that rulers are the fervants of God, for good to the people, and are fupported by God only in the juft execution of their office. See the following note.

Ver. 5. It is necessary for you to be fubje&. The apostle did not mea, that they were to be fubject to the finful laws of the countries where they lived, otherwife he made it neceffary for the Roman brethen to join in the worship of idols, contrary to the fuperior obligation they were under, of obeying God rather than man. Befides by telling them they were to be fubject on account of confcience, he intimated that the fubjection which he enjoined, did not extend to things finful. See ver. 2. note.

Ver. 6.-1. For this reafon therefore, pay ye, Copus, taxes alfo. The queftion, Is it lawful to pay, κηνσον, tribute to Cafar? was agitated, not in Judea only, but in all the heathen countries where the Jews were

fettled,

3 For rulers are appointed not to terrify thofe of the citizens who do good works, but who do evil. Would thou then live happily in any country, without being afraid of the magiftrates and the laws, carefully do the good actions which they enjoin, and thou fbalt have protection and favour from the fame.

4

For the ruler, according to the true defign of his office, is a fervant of God, appointed to make thee and the reft happy, by maintaining all in their juft poffeffions. But if thou do evil, if thou art rebellious, impious, injurious, or addicted to any vice inconfiftent with the peace of fociety, be afraid of the magiftrate, becaufe the power of punishing, is not committed to him by God and the people in vain: for he is a fervant of God, appointed to avenge the community, by punishing evil doers.

5 For thefe reafons, it is neceffary for you to be obedient to the laws and rulers of the countries where ye live, not only from the fear of punishment, but also from a principle of confcience.

6 From the fame principle, pay ye taxes alfo to the magistrates, because they are public minifters, appointed by God to attend continually to the affairs of government, and to the diftribution of justice, that the people may live in peace.

fettled, and was the occafion of great diffenfions among them. This question the apoftle decided in the affirmative, upon the following principle, That as government and governors are appointed for the public good, taxes ought to be paid by the people, for defraying the neceffary expences of government, and for maintaining the magiftrates in that honourable manner which their office requires, and which is neceffary to procure them refpect.

2. Because they are public minifters of God, attending continually to this very thing. The phrafe Auregyo Os, fignifies minifters appointed by

God

7 Render therefore to all

their dues : tribute to whom

tribute is due, cuftom to whom cuftom, fear to whom fear, honour to whom ho

nour.

8 Owe no man any thing, but to love one another: for he that loveth another, hath fulfilled the law.

9 For this, Thou fhalt not commit adultery, Thou fhalt not kill, Thou fhalt

not fteal, Thou falt not bear falfe witnefs, Thou thalt not covet; and if there be any other commandment, it is briefly comprehended in this faying, namely, Thou fhalt love thy neighbour as thyfelf.

1ο Love worketh no ill to his neighbour: therefore

.

7 Αποδοτε ουν πασι τας οφείλας τῳ τον φορον, τον φο

ρον τῳ το τελώ, το τελα. τω τον φοβον, τον φόβον τω

την τιμήν, την τιμήν.

8 Μηδενι μηδεν οφείλετε, ει μη το αγαπαν αλληλος. γαρ αγαπών τον ἕτερον, να μου πεπλήρωκε,

9 Το γαρ. Ου μοιχευ σεις" Ου φονεύσεις" Ου κλε Ου ψευδομαρτυρήσεις επιθυμήσεις, και ειτίς

ψεις.

Ουκ

ἕτερα εντολή,

λογω ανακεφαλαίεται, εν τῷ Αγαπήσεις τον πλησίον σε ὡς ἑαυτον.

10 Η αγαπη των πλησιού

love is the fulfilling of the κακον εκ εργαζεται Πληρω μα εν νόμε ἡ αγαπη.

law.

See Rom. xv. 16. note 1.

God in behalf of the people. The thing to which the magistrates attend, or ought to attend continually, is the good of the people; which they fhould promote, by reftraining evil doers, diftributing juftice, and repelling the attacks of foreign enemies. Now these things they cannot do, unlefs taxes are paid to

them.

Ver. 7.- 1. Render to all therefore their dues. In this precept the apoftle followed his mafter, who ordered the Jews to render to Cæfar, the things that are Cafar's, though Cæfar was neither of the Jewish nation, nor of their religion.

2. Το whom, φορον, tax is due, tax: to hom, τέλος, cufom, culom. Tax is money levied from the people for their perfons, their houfes, and their lands. Cuftom is money raised for merchandise. By ufing the general expreffion, to whom tax is due, the apoftle leaves it to the laws and conftitution of every ftate, and to the people in these flates, to determine who are their lawful magiftrates, and what the taxes and cuftoms are, which are due to their governors; but by no means allows individuals to determine thefe points, becaufe that would open a door to rebellion.

Ver. 8.