Romans 13:8

It is manifest how indispensable to the early growth of the Christian Church these precepts of obedience were. Though their truth is for all generations, whatever may be the phases of political speculation or popular feeling, it was a truth of special and urgent necessity then. But for these principles, humanly speaking, society would have been convulsed, and then left with its evils intensified; and the Church would have perished.

See further, Appendix J.

the higher powers Lit. supreme (i.e. ruling) authorities. The word rendered "higher" is the same as that rendered "supreme," 1 Peter 2:13. The context here shews that the idea is not (as in 1 Peter 2:13) supremacy over other authorities, but a more general one, superior position as regards the subject.

there is no power but of God: the powers, &c. More lit. there is no authority except authority derived from God; but the existing authorities have been appointed by God. The first clause emphasizes the absolute inalienable Supremacy of God; the second emphasizes the fact that this Supreme Ruler actually hasconstituted subordinate authorities on earth, and that these authorities are to be known in each case by their de factoexistence, and to be obeyed by Christians as God's present order. It is instructive to remember that Roman imperialism, under Nero, was God's present order for St Paul and his first readers.

Whosoever resisteth Same word as James 5:6; where the possible reference is to the non-resistance of the Just One Himself, when, by an awful abuse of authority, He was "condemned and killed."

resisteth withstandeth; and so just below, they that withstand. The verb is different from that rendered "resist" just above. The difference is noteworthy only as shewing the special reference of the words "they that withstand," which thus, plainly, must refer to "the ordinance of God;" and the passage may be thus paraphrased: "those who resist civil authority withstand God's ordinance; and those who withstand God's ordinancewill (by inevitable consequence) bring on themselves God's condemnation."

themselves Emphatic in the Gr. They will be their ownvictims.

damnation judgment. Same word as Romans 2:2-3; Romans 3:8; Romans 5:16; 1 Corinthians 11:29. Here the reference is to the Divinejudgment-seat. See last note but one.

Christian practice: Love the best guarantee for the rights and interests of others, in general

8. Owe no man any thing The special precept here beautifully expands into the general. Not rulers only but all men, (and here particularly, no doubt, all Christians; see next note;) are to receive "their dues."

The precept, in its particular application to money-debts, no doubt counsels immediate payment where possible and desirable. Its spirit, however, obligesthe Christian only to a watchful avoidance of a state of debt, by careful restriction of expenses within means; and a thoughtful care for the interests of the creditor, to whom deferred payment may be a serious loss. See Proverbs 3:27-28. But it is obvious that the "owing" here is not of money only but of every kind of "due" from man to man.

but to love one another This does not mean that "love" is to be an unpaid debtin the sense in which a repudiated or neglected bill is unpaid. It is to be a perpetual payment;one which in the nature of things can never be paid off, and which will therefore be ever recurring as a new demand for the same happy expenditure. The phrase "love one another" shews that St Paul has the Christian community specially in view here. They were, indeed, quite as truly bound to "love their enemies;" but the love in the two cases was not exactly of the same quality. The love of benevolenceis not to be confused with the love of endearment. For such special entreaties to Christianlove see e.g. John 13:34; John 15:12; John 15:17; 1Th 4:9; 1 Peter 1:22; 1 Peter 2:17; 1 John 3:14; and particularly, as a strictly parallel passage here, Galatians 5:13-14.

loveth another Lit. loveth the other; the other of the two parties necessary to intercourse.

hath fulfilled The perfect tense conveys the thought that such "love" at once attainsthe fulfilment (as regards principle and will) of the precepts of the "Second Table." It does not move from one to another by laborious steps, but leaps, as it were, to entire obedience. By its very nature "it has obeyed," ipso facto, all the demands.

It is obvious that St Paul is not concerned here with the fact of the actual incompleteness of the obedience of even the holiest Christian. He has to state the principle;he takes the ideal, at which all sincere effort will aim.

It is obvious also that by "the Law" here he means only that part of the Divine Law which affects "the neighbour." The "firstand great commandment" (see Matthew 22:37-38,) is not here in view.