Section 5. The Principles of Obedience to Civil Rule. This topic has been incidentally noticed in commenting upon the duty itself, but it is made the subject of a distinct statement. Wherefore, ye must needs be subject, not only for wrath, but also for conscience sake. 5 5 1. Obedience is to be rendered partly, to avoid penal inflictions for wrath's sake. it is not very material to determine whether the apostle here refers to the wrath of the magistrate, or of God, or of both. If to the first and the connection, in which the term occurs seems to warrant his view it still implies that the displeasure of God, also, rests upon him who withholds due subjection from the authorities previously described. It is more important to remark that this phrase has been frequently applied to express that sort of submission, which the slave gives to his master, or the oppressed to the power of the despot a submission altogether forced, in which there is no heartfelt recognition. There is such a subjection to lawless authority, and such a submission may be given on this principle. Moreover, this term is appropriate enough as thus applied. But it has not this meaning here. As has been frequently stated already, Paul refers, in this passage, to no usurped, tyrannical or godless power. He speaks of but one kind of government one sort of rulers a government worthy of obedience rulers, who are ministers of God. This phrase, as we find it in the passage before us, may be regarded as referring to that class, whom we have styled bad citizens, for they are kept under only by fear of punishment. But this is not all. The Apostle is addressing Christians urges upon them a subjection of a different and contrasted character not for wrath sake, but for higher considerations, as much as to say, whatever others may do they may be prompted to conduct themselves peaceably and according to law, only from selfish reasons but letting not be so with you, you should have another and a better spirit. Still this cannot be the leading object in the introduction of this clause, for this interpretation leaves out of view a very important word. Paul does not barely say not for wrath's sake, but not only for wrath's sake intimating that this may be exhibited as a principle of obedience even in addressing the upright citizen. And the subsequent clause confirms this, for, he adds, but also for conscience sake. Nor does this represent the passage as urging a principle unworthy of the Christian. subjection to lawful authority merely for fear is, indeed, radically defective, but such a fear is, collaterally, a lawful principle of action. Hence, in covenanting with Adam, the most high appeals to this principle the day thou eatest thereof thou shalt surely die. In fact, the penalty is essential to the law in the case of all fallible creatures. It is law from the very fact that it is armed with such a sanction. And, besides, it must be remembered that even the best are here imperfect that they are, in fact, under the influence of corrupt emotions and appetites, and, consequently, require the restraining influence of such considerations as those to which the inspired writer here appeals. God deals with even the faithful as subjects of discipline. He warns them of paternal displeasure in case they sin, and when they do sin, visits them with his chastisements. And, finally, the Apostle here brings to view the majesty and terror of civil government, not as belonging to itself alone, but as a transcript, however faint, of the ineffable dignity and eminence of him, and whose name the sword is born and used. In short, there is here presented one though an inferior one of the principles which move the citizen, or the subject, to a whole-souled obedience to the lawful commands of a lawful power. There is another, for, it is added, to, but also for conscience sake. All know something from their own experience of the nature and workings of conscience. Philosophers may debate the question whether it is a distinct faculty or the result of the operation of certain faculties, but all, learned and unlearned, agree that it is through the action of conscience that man is made to feel his accountability to the invisible and supreme. It implies, if it does not essentially consist in, the possession of a moral sense, a sense, which judges of right and wrong, not by any humanly enacted law, or with reference to the judgment of an earthly tribunal, but in view of a law of divine obligation and the presence of an unseen judge. We believe it, says Mikosh, to be an original, a divinely appointed, a fundamental law. Still, though persons could succeed in analyzing it, it would not be the lesser law. Suppose there is nothing else in the mind, when contemplating moral actions, but the springing up of emotions, still there must be a heaven-appointed law, otherwise the emotions would no be so invariable. Conscience then has ever an eye, in all its judgments and dictates, to the tribunal of God. But to what particular duty, or aspect of duty, are its judgments directed as it is here introduced by the apostle, An attempt has been made to connect it with the preceding clause, as if Paul designed to enforce a bare heartless submission, for wrath's sake, to an unjust or a hard governmental authority, out of conscience towards God. Now, it is not denied that in case such submission is properly yielded, and we have admitted that in certain instances it may be, it should be yielded with a good conscience. The slave, who plies his labor at the bidding of even a tyrannical master, may do this conscientiously in part, as he regards his condition in the light of an affliction befalling him in the providence of God, and in part, as he may be influenced by a respect to certain other considerations, such as his own comfort, which every man is bound to promote, so far as he an, without sin, in the exemplification of a meek and quiet spirit, even under the infliction of wrong. But to this the apostle makes no reference here. Unless we have mistaken altogether the drift of the passage, that it relates to good governors, it is impossible that he could. And, moreover, Paul does not say, submit for fear of punishment, out of conscience towards God giving, in the last clause, a reason for the injunction of the first, or a rule to guide in fulfilling it but we must needs be subject, that is under obedience, not only for wraths, but also for conscience sake, thus assigning not one reason, but two distinct ones. And, finally, this verse is clearly a conclusion from the whole of the preceding exhibition of the nature and functions of civil power. Therefore, inasmuch as the higher powers are ordained of God inasmuch as rulers are terror to the evil, but a praise to them that do well inasmuch as government is a divine and a beneficent institution, ye must needs be subject for conscience sake. The last paragraph embodies the substance of the meaning of this clause. To obey for conscience sake is to obey because God requires it, because the lawful magistrate is invested with a legitimate authority to administer an ordinance of God's appointment, because the judgment is the Lord's. One and, finally, because a good government is conducive to the peace, the morality, the religious interests of society. This is the true, as it is a high principle of obedience to civil rule. And, in fact, in the case of good citizens, it is the main reason why wholesome laws are conformed to. Such have respect, not to any mere human arrangements, but to an institution, which bears the impress and sanction of God's name, law, wisdom, supremacy, and majesty. Wherever these are seen, the homage and allegiance of the godly are sincere and genuine. They yield no mere outward and constrained service. what they do as members of the Commonwealth, they do as to the Lord, and not unto men. Remarks 1. It is not left optional with men, whether they support righteous civil institutions or not. We mean as before God, that the citizen may that he must prove civil institutions and laws, has already been inferred from the preceding statements and reasonings of this passage. But having proved these, and found them endowed with the attributes of God's moral ordinance of magistracy having proved the magistrates themselves, and the design and tendencies of their administration, and approved them, he is not at liberty to withhold the outward tokens of his approval. Conscience has to do with it. It has to do with him who is Lord of the conscience. 2. All obedience to civil authority is limited by the higher allegiance due to God its author. to imagine otherwise is to annihilate, by the law of God, its own authority and sanctions. All right subjection to civil rule regards it as the creature of God, but no more. It surely does not give it God's place. Indeed nothing can be more absurd than the notion that conscience, which always sees God as supreme in His claims and power, should, for a moment, substitute any lower law for His. This would be to deny its own nature, to act in direct opposition to the very law of its being. And, hence, 3. Every attempt to establish a paramount claim for any mere human enactment is really, under the pretense of doing honor to government, to imperil the stability and efficiency of all authority. What could any government do unless one of mere force without the aid and cooperation of the principle of conscience? And what do they seek to accomplish, who derive the higher law, but to sack the very foundations of the social state? Instead of being friends, such men are the very worst enemies of civil government. Could they absorb the conscience of the individual, and deprive him of the right and the disposition to judge for himself, in the light of God's law, and supremacy, and word, they would but make a community of the very lowest order of slaves, and thus sow the seeds of inevitable disorders and revolutions. They, and they alone, are the friends of civil law and social order, who vindicate the paramount claims of the supreme potentate, and maintain the rights of an enlightened conscience. Hence, 4. May be ascertained the reason why the nations are so generally dissatisfied, and that the more as knowledge increases, with existing governments, it is because they find in them so little that bears the stamp of rectitude of aim, so little that bears the impress of the divine majesty. True, there are the lawless the vicious who, under any administration, would require the exercise of a restraining hand. The discontent we refer to is not only of such. It is that of the thoughtful, the intelligent, the benevolent, the devout. Their dissatisfaction may not always make itself manifest, but it is not the less real. It appears in the withdrawing of many good men from all active concern in politics, and in the longing of the pious for the coming of a time when iniquity shall no longer find refuge under the wings of power, when the legislators and executive officers of the nations shall be trustworthy men, when the entire workings of the social fabric shall be eminently conducive to the promotion of individual and national will. It will be well for the world, when civil government shall be avowedly restored to the domain of conscience, conscience toward God, His law, His Christ, and His Gospel. Section 6 A Specific Statement of the Duties of Subjects and Citizens Thus far the duty of subjection has been stated in general terms, and pressed upon general considerations. The Apostle now proceeds more in detail. for, for this cause pay ye tribute also for they are God's ministers, attending continually upon this very thing. Verse 6. 1. The requisite contributions are to be made for the maintenance of government. 2. The word here rendered tribute forage signifies, literally as does our word, by which it is rendered the contributions levied upon a conquered state or province. it also means any direct tax laid indiscriminately upon all citizens such as land tax, capitulation tax, or a tax upon personal estate, and, even more generally, any kind of levy by which national revenues are gathered, with the exception of customs. This is its meaning here, and the payment of such taxes is enforced by a threefold argument and, one, from the nature, and hence, and benefits of civil rule. For this cause pay ye tribute, Some expositors regard this clause as referring to the preceding verse, and, consequently, as urging a conscientious response to the pecuniary demands of government. To this interpretation there can be no doctrinal objection. This is, in fact, the very gist of the precept contained in the entire verse. It is better, however, to consider this clause as looking back to the whole of the foregoing teachings of the Apostle on the subject of civil power and its exercise, with special reference to the great argument, which lies at the foundation of the general duty of subjection the fact that civil government is no mere human arrangement, but a divine institution. 2. The Apostle argues from the fact that magistrates are God's ministers. that they are so, has been previously stated, and the import of the term we have attempted to explain, namely, that it designates civil rulers, as the servants of God, not in the general way in which all things, even inanimate, serve him, inasmuch as they are controlled by his power, and guided by his hand, so that they are instruments of accomplishing his unalterable purposes, but in a limited and specific sense, as they are employed in administering his law, in administering authority which he has ordained, in executing functions which he has prescribed. In other words, magistrates are God's ministers, in a sense analogous to that in which ecclesiastical functionaries are ministers of Christ. This view is clearly expressed by the term here rendered ministers. It is not the same with that used in the fourth verse. There it is Deaconage, here it is later Goa title given by the Athenians to those employed by the state in particular offices by national appointment, and often used by the inspired writers in the sense of holding a public office or ministry. In Hebrews 10, 11, it denotes the exercise of the priestly office. The occupant of civil power by whatever form of lawful procedure invested with power is still the minister of God. to withhold such contributions, as the exigencies of the government require, is, consequently, a dishonor done to God, by whom the magistrate has been appointed and his duties assign. 3. The payment of taxes is a duty inasmuch as they are justly due due upon the principle of work done, and benefit conferred. Attending continually upon this very thing, not the collection of taxes merely, It is impossible that this can be the Apostle's meaning. Civil rulers are not mere tax gatherers. And those who are specially employed in this department are principally of that class to whom, least of all, the passage refers. The magistracy of good magistracy, and the Apostle speaks oh no other attend to higher duties, to the advancement of the public wheel, the promotion of peace, of social and moral order, of religion, of the glory of God. On this ground, then, it becomes a duty to contribute conscientiously to the national funds. There is a service rendered a work done benefit received, and on the common principles of equity, which regulate all matters of a pecuniary kind in common intercourse and business. It may be regarded as strange that this, as we would probably regard it inferior civil duty should thus be made to occupy the first place in the detailed exhibition of what is comprehended in subjection to the higher powers. Further reflection shows the wisdom of this arrangement, for while the moral and industrious good citizens and such are here mainly addressed, though the duty of all is taught will not be easily drawn into any course of conduct adverse to social order, it is by no means so easy, even for such, to bear in mind the fact the taxes are to be conscientiously paid, that to defraud the public revenues, directly or indirectly, is to sin against God not only on the ground, and for the reason that it is, and to withhold from any what is their due, but also for the specific reason that the magistrate is God's minister, and that thence it is a kind of sacrilege to refuse to contribute to the public treasury. Having, for some such reason as we have assigned, presented this duty, separately and distinctly, Paul proceeds, too, to present, in one view, the whole range of duties owing to civil rulers, render, therefore, to all their dues, tribute to whom tribute, custom to whom custom, fear to whom fear, honor to whom honor. Verse 7. The subject is still that of civil rule, and, hence, the first clause, which in its terms admits of a wider extension, is limited to the general subject of the passage rendered to all in authority their dues, for among the higher powers some are employed particularly in one department, and some in another. Let each receive that sort of subjection, which is peculiar place renders especially imperative. And, 1. As before, tribute to whom tribute? 2. Custom to whom custom? The rendering here is literal and exact. The word used by the Apostle Telloge has precisely the signification here given it. It denotes that sort of revenues, which is gathered by impulse laid upon property imported from other nations, as Tribute Forge comprehends all kinds of revenues raised within the national boundaries. 3. Fear to whom fear, meaning not a slavish fear, but that all which a righteous administration of power is designed and calculated to awaken in the mind of the subject of civil rule, such an awe as leads to a quiet and orderly obedience to the law and its appointed judges and executors. 4. Honor to whom honor, for the magistrate, worthy of the name, deserves, for his work's sake, as occupying a high place as God's minister, a peculiar esteem, regard, and homage. His person should be treated with respect, and his faithful administration of law should secure to him the infamed respect of the citizen and the Christian. and is, not only for his office's sake, or his work's sake, but as essential to the due influence of his authority in the restraint of the disobedient and the lawless. For, if honor be not paid him if his attempts to vindicate just law, and to advance the public interests, be not sustained by the good opinion of the order-loving portion of the community, if they indulge in contempt of his person, it is evident that authority will be a little feared by that class of the population, which especially requires the control of sound legislative and judicial action. It was the precept of heavenly wisdom, Thou shalt not speak evil of the ruler of thy people, We have said the magistrate worthy of the name, for neither reason nor scripture demands or even justifies the rendering of honor to the tyrannical, the immoral, the profane, the godless. Reason does not, for this would tend to confound all moral distinction. to honor the undeserving is contrary to every right feeling to every intelligent conviction, for what claim to honor, as the minister of God, has one like the present emperor of France licentious, godless adventurer, elected by craft and violence to a seat of power, or a pious nine the occupant of a blasphemous throne the deceiver and oppressor of his ruined states the prime leader in Satan's grand array against Christ and his gospel? such may wear the crown they may shine in purple, or in scarlet they may receive the homage of the pliant and interested tools of their base conspiracies against God and man, but right reason forbids us to regard them with the honor which the power ordained of God may justly demand. The scriptures most clearly sanction what in this matter reason teaches. Saul was king of Israel, but, at the same time, he was a rebel against God, and Samuel, the Lord's prophet, thus addressed him, I will not return to thee, for thou hast rejected the word of the Lord, and the Lord hath rejected thee from being king over Israel. 1 Samuel 15, 26 and Elisha, born within the limits of the ten tribes, not only withheld all tokens of honor from their idolatrous king, Ahab, but publicly denounced him as unworthy of the notice of the Lord's prophet, as the Lord of hosts liveth, before whom I stand, surely, were it not that I regard the presence of Jehoshaphat the king of Judah, I would not look towards thee, nor see thee. 2 Kings 3, 14 and our Lord Himself, speaking of Herod, says, Go ye, and tell that fox, Behold, I cast out devils, and I do cures today and tomorrow, and the third day I shall be perfected." Luke 13, 32 Honor is too precious to be lavished upon the base, the godless, the cruel. Remarks 1. Common, everyday duties are to be performed religiously This is clearly implied in the whole strain of the verses before us. They embrace the discharge of all civil duties, the whole subject of obedience to the law, and the motives by which these are enforced are, throughout, religious. That is not true religion, whose practical influence extends no farther than acts of devotion, or to relations merely domestic and ecclesiastical. Genuine piety and godliness are all-pervading. The heart of the true devout is, in every principle, in every emotion, in every purpose, quickened and renovated by a new and energetic life. A life possessed of such properties, as necessarily constituted a universal principle of action. If any man be in Christ, he is a new creature old things are passed away, behold, all things are become new, 2 Corinthians 5, 17. Hence, even the making of pecuniary contributions for the maintenance of government, is an act to be performed with an eye to the law and authority of God, as the prime consideration. That sort of religion which confines its guiding and restraining influence to any limited sphere should not merely be suspected but denounced. The sincere Christian will be a Christian in the mart of business, in the hall of legislation, in the seat of science, in the executive chair, and in the walks of social intercourse. He stands ever in direct contrast with the godless for God is in all his thoughts, and he is bound by, and ought to feel the obligations of the divine law and the responsibilities of the Christian character, in every place, relation, and act, and can, of course, no more sanction or do anything to sustain error, heresy, wrong, blasphemy, idolatry, or oppression, socionianism, potpourri, or slaveholding, when employed in civil or political functions. than in the family, the sanctuary, or the court of ecclesiastical judicator. Hence, too, it is equally clear that all civil duties are to be done with reference to Christ, as the administrator of the law of heaven it is admitted that the passage before us makes no direct allusion to Christ, as the medium of all true and acceptable obedience to God. But this is not the less implied, If magistrates are to be feared and honored devoutly and religiously, it must be in Christ. Moreover, we may ought to compare scripture with scripture. One passage has this and joins duties, and states the general principles, on which they are to be performed other passages exhibit the precise form, in which the service is to be rendered. Turning to these we find their light, and teaching clear and explicit. The master himself says no man cometh to the Father but by me. And again the Father judgeth no man, but hath committed all judgment to the Son, that all men should honor the Son, even as they honor the Father. He that honoreth not the Son honoreth not the Father which hath sent him. And finally, speaking by Paul and whatsoever ye do, do it heartily as to the Lord, and not unto men, knowing that of the Lord ye shall receive the reward of the inheritance, for ye serve the Lord Christ, John 14, 6 verse 22, 23 Colossians 3, 24, 25. 3. The scriptures are a complete and perfect rule of obedience the main design, indeed, of divine revelation is to teach men their condition and state before God, and to lead them back, by the discoveries they make of the glory, majesty, supremacy, holiness, and mercy of God, to Him as the fountain of life, the only source of permanent blessedness. They also reveal the fact, that in a future state the common relations and occupations of the present state shall have no place, and yet it is apparent in every part of the sacred volume, that it is designed to shed its light upon every one of these so long, as they are to engage the attention of men, and to enforce, even here, exclusive devotion of mind, heart and effort, to the service of God. It is a plausible but very superficial view of the Book of God, and its design to imagine that it slights the affairs of time as utterly unworthy of its regard in comparison with things eternal. The truth is, the law of the revealed will and law of God covers the entire existence of man, and is intended to furnish all the instruction requisite for the right exercise of every faculty, the right use of every gift, in whatever condition and circumstances, man, the creature of God, is placed by the hand of his maker, and also to enforce its instruction by the paramount authority of him who is the only potentate, So far then is it from being true that the Christian is to disregard the movements of society, or even what relates to matters of civil regimen and human rights. This Reformation audio track is a production of Stillwater's Revival Books. You are welcome to make copies and give them to those in need. SWRB makes thousands of classic Reformation resources available, free and for sale, in audio, video, and printed formats. It is likely that the sermon or book that you just listened to is also available on cassette or video, or as a printed book or booklet. Our many free resources, as well as our complete mail-order catalog, containing thousands of classic and contemporary Puritan and Reform books, tapes and videos at great discounts, is on the web at www.swrb.com. We can also be reached by email by phone at 780-450-3730 by fax at 780-468-1096 or by mail at 4710-37A Edmonton, that's E-D-M-O-N-T-O-N Alberta, abbreviated capital A, capital B, Canada, T6L3T5. You may also request a free printed catalog. And remember that John Kelvin, in defending the Reformation's regulative principle of worship, or what is sometimes called the scriptural law of worship, commenting on the words of God, which I commanded them not, neither came into my heart. From his commentary on Jeremiah 731, writes, God here cuts off from men every occasion for making evasions, since He condemns by this one phrase, I have not commanded them, whatever the Jews devised. There is then no other argument needed to condemn superstitions than that they are not commanded by God. For when men allow themselves to worship God according to their own fancies, and attend not to His commands, they pervert true religion. And if this principle is adopted by the papists, all those fictitious modes of worship in which they absurdly exercise themselves would fall to the ground. It is indeed a horrible thing for the Papists to seek to discharge their duties towards God by performing their own superstitions. There is an immense number of them, as it is well known, and as it manifestly appears. Were they to admit this principle, that we cannot rightly worship God except by obeying His word, they would be delivered from their deep abyss of error. The Prophet's words, then, are very important, when he says that God had commanded no such thing, and that it never came to his mind, as though he had said that men assume too much wisdom when they devise what he never required, nay, what he never knew.