And by mentioning every soul, he removes every exception, lest any one should claim an immunity
from the common duty of obedience.^401
For there is no power, etc. The reason why we ought to be subject to magistrates is, because
they are constituted by God’s ordination. For since it pleases God thus to govern the world, he who
attempts to invert the order of God, and thus to resist God himself, despises his power; since to
despise the providence of him who is the founder of civil power, is to carry on war with him.
Understand further, that powers are from God, not as pestilence, and famine, and wars, and other
visitations for sin, are said to be from him; but because he has appointed them for the legitimate
and just government of the world. For though tyrannies and unjust exercise of power, as they are
full of disorder, (ἀταξίας) are not an ordained government; yet the right of government is ordained
by God for the wellbeing of mankind. As it is lawful to repel wars and to seek remedies for other
evils, hence the Apostle commands us willingly and cheerfully to respect and honor the right and
authority of magistrates, as useful to men: for the punishment which God inflicts on men for their
sins, we cannot properly call ordinations, but they are the means which he designedly appoints for
the preservation of legitimate order.
2.And they who resist, etc. As no one can resist God but to his own ruin, he threatens, that they
shall not be unpunished who in this respect oppose the providence of God. Let us then beware, lest
we incur this denunciation. And by judgment,^402 I understand not only the punishment which is
inflicted by the magistrate, as though he had only said, that they would be justly punished who
resisted authority; but also the vengeance of God, however it may at length be executed: for he
teaches us in general what end awaits those who contend with God.
Romans 13:3-4
- Principes enim non sunt terrori bonis
operibus sed malis; vis ergo non timere
potestatem? bene fac, et habebis laudem ab ea; - For rulers are not a terror to good works,
but to the evil. Wilt thou then not be afraid of the
power? do that which is good, and thou shalt have
praise of the same: - Dei enim minister est tibi in bonum; si vero
quid mali feceris, time; non enim frustra gladium - For he is the minister of God to thee for
good. But if thou do that which is evil, be afraid;
gerit; Dei enim minister est, vindex in iram
adversus eos qui male agunt.^403
for he beareth not the sword in vain: for he is the
minister of God, a revenger to execute wrath upon
him that doeth evil.(^401) Grotius qualifies this obedience by saying, that it should not extend to what is contrary to the will of God. But it is remarkable,
that often in Scripture things are stated broadly and without any qualifying terms, and yet they have limits, as it is clear from
other portions. This peculiarity is worthy of notice. Power is from God, the abuse of power is from what is evil in men. The
Apostle throughout refers only to power justly exercised. He does not enter into the subject of tyranny and oppression. And this
is probably the reason why he does not set limits to the obedience required: he contemplated no other than the proper and
legitimate use of power. — Ed.
(^402) “Judicium,” μ ; some render it “punishment;” Beza, “condemnation.” The word is used in both senses: but according to
the tenor of the former part of the verse, it seems that the Apostle means that which is inflicted by God. — Ed.
(^403) The words, “Vindex in iram adversus eos qui male agunt,” can hardly be translated; and the latter part is improperly put in
the plural. — Ed.