Matthew Poole and continuators on Romans 13:1

1. LEt every soul be subject unto the higher powers . For there is no power but of God : the powers that be, are ordained of God .

The former Chapter is called by some, Saint Paul's Ethicks, and this his Politicks: He having said, in the latter end of the foregoing Chapter, That Christians must not avenge themselves, but refer all to God, who says, That vengeance is his, and he will repay it: Some might infer from hence, That it was not lawful for Magistrates to Right the wronged; and avenge them of their Adversaries; or for Christians to make use of them to such a purpose; Therefore, to set us right in this matter, he falls into the following Discourse. Others think, That the Apostle having spoken in several places concerning Christians Liberty, left what he had said should be misconstrued, as if he meant, that Christians were freed from Subjection to the powers that were over them; he seasonably insists upon the Doctrine and Duty of Obedience to Authority; which point, is more fully handled in this Context, than in any other place besides

i. e. Every Person: In the first verse of the foregoing Chapter the body was put for the whole Man; here the Soul; and when he says every Person, it is plain, that Ecclesiastical Persons are not exempted

He doth not say, be Obedient, but be Subject; which is a general word (as some have noted) comprehending all other Duties and Services. This Subjection must be limited only to lawful things; otherwise, we must Answer as they did. Act. 4.19. Or as Policarpus did, when he was required to Blaspheme Christ, and swear by the fortune of Caesar, he peremptorily refused, and said, We are taught to give honour to Princes and Potentates, but such honour as is not contrary to true Religion.

Though he speaks of things, he means Persons; and he calls them Rulers in the third Verse, where he calls Powers in this first verse. See in Luk. 12.11. Christ tells his Disciples, They should be brought before Magistrates and Powers; 'tis the same word, and 'tis plain, he means Persons in Power. Chrysostome notes, That he rather speaks of our Subjection to powers, then persons in Power; because, that howsoever their Power be abused, their Authority must be acknowledged, and obeyed. He speaks of powers in the plurall number, because there are diverse sorts and kinds thereof, as Monarchy, Aristocracy, Democracy; Under which soever of these we live, we must be subject thereunto. By higher powers, he means, the supreame Powers (so the word is rendred. 1 Pet. 2.13.) To them, and to those that are Authoriz'd by them, we must submit, for that is all one, as if we did it to themselves, 1 Pet. 2.14. 1 Tim. 2.2. There are other Inferior Powers▪ which are also of God, as Parents, Masters, &c. But of these, he doth not speak in this place

This is a Reason of the foregoing Injunction. q. d. That which hath God for its Author, is to be acknowledged, and submitted to; but Magistracy hath God for its Author. Ergo, He speaketh not here of the Person, nor of the Abuse, nor of the manner of getting into Power, but of the Thing its self, viz. Magistracy, and Authority: And he says, it is of God: He Instituted the office, and he appointeth or permitteth the Person that Executes it: This Clause is attested and illustrated, by Prov. 8.15. Dan. 4.32. Iob. 19.11.

This Passage is an Exemplification of the former. Erasmus thinks it was inserted by some Interpreter, by way of Explanations; but it is found in all ancient Coppys; therefore, that conceit of his is without Foundation. The Emphasy of this Sentence, seems to lye in the word Ordained: Power and civil Authority is not simply from God, as all other things are; but it is Ordained by Him. This Word (as one observes) implyeth Two things; Invention, and Ratification. God invented and devised this Order, That some should Rule, and others Obey; and he maintaineth and upholdeth it.

Marginal references: Tit. 3.1. 1 Pet. 2.13.; Or, the Supream.; Joh. 19.11.; Or, [illegible: 1 span].; Or, by G[illegible: 2 letters].