Romans 13:1

Romans 13:1. Let every soul; every human being, but with reference to the life of the ‘soul,' rather than of the ‘spirit,' the former being the common life of the subject of a state.

Submit himself. This rendering suggests that the obedience is of a voluntary and rational character, not a servile and blind subjection.

To the authorities which are ever him. We substitute ‘authorities' for ‘ powers,' both because it is a more exact rendering and accords better with the use of the singular in the next clause. Political rulers are undoubtedly meant, and most probably all such, of every rank; the exclusive reference to the higher class of rulers being very doubtful.

For there is no authority (of any kind, the proposition being universal) but of God. The preposition, according to the received reading is more exactly ‘from;' according to the better established text, ‘by.' The former indicates that there is no authority apart from Him as the source; the latter that authority is established by Him. This general proposition is applied in the next clause, which gives the motive for obedience to the preceding exhortation.

They that exist. The word ‘authorities' (E. V., ‘powers') is not found in the best manuscripts and is rejected by modern editors. The reference here is to existing civil authorities, de facto governments, which the Apostle asserts, have been ordained of God. The simple, pellucid meaning of the Apostle, is that civil government is necessary, and of divine appointment. We infer that anarchy is as godless as it is inhuman; magistrates derive their authority from God, even when chosen by the people. This principle, moreover, respects the office, not the character of the ruler. But as the obedience is demanded because of God's appointment, there inheres this limitation, that obedience is not demanded in matters contrary to God's appointment. When the civil power is most directly under the control of the popular will, the personal responsibility of Christian citizens is greatest: to the duty of obedience are added those of political knowledge and prudence. Unfortunately the ‘rights' are too frequently recognized more clearly than the duties; and history proves plainly enough that popular government, when, and only when the people are permeated by Christian principle contains in itself the preventive of revolutionary excess.