INTROD. cause he was the Lord's freeman he could be no man's slave, his instructions are in effect,-Let no man become a slave, if he can help it; let every slave who can lawfully obtain liberty, thankfully accept it but while you are slaves, conscientiously perform the duties of bond-servants.*

Principle of right interpretation of the Holy Scriptures.

These remarks cast light on a great principle of right interpretation of the Holy Scriptures. Though divinely intended and fitted to form parts of a permanent and universal" rule of faith and manners," by far the greater number of the books both of the Old Testament and the New were occasional in their origin. They were intended to answer an immediate as well as an ultimate purpose. They were addressed to particular individuals in particular circumstances, to serve a particular object. With regard to any particular passage, we must know what it was to them, in order to our knowing what it is to us. These two questions are both important,-what was it to them? what is it to us? The second is the more important to us, but in few cases can it be satisfactorily resolved till the first is distinctly answered. The subsequent exposition will be conducted on this principle.

* 1 Cor. vii. 21, 23; 1 Tim. vi. 1.

+ Vide Note VI.

53

PART I.

ON CIVIL OBEDIENCE.

sion of the

Few things more facilitate the labours of the in- PART 1. terpreter than a clear distinct view, and scarcely Logical diviany thing is a greater stumbling-block and hin- passage. derance to him than a misapprehension of, what I may term, the logical construction and division of the passage he is about to expound. To a mistake here, is to a considerable extent, to be traced the obscurity which in many expositions hangs over the paragraph before us, after all that has been done to explain it.

Even a superficial reader cannot help seeing that, while occupied by one general subject, it divides itself into two parts,—(1) an injunction and enforcement of civil obedience generally, ver. 1-5, "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. Whosoever therefore resisteth the power, resisteth the ordinance of God; and they that resist shall receive to themselves damnation. 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

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is good, and thou shalt have praise of the same. For he is the minister of God to thee for good. But if thou do that which is evil, be afraid; 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. Wherefore ye must needs be subject, not only for wrath, but also for conscience' sake;" and (2) an injunction and enforcement of the particular duty of paying tribute, included in the general duty of civil obedience, ver. 6, 7, " For, for this cause pay ye tribute also: for they are God's ministers, attending continually upon this very thing. Render therefore to all their dues: tribute to whom tribute is due ; custom to whom custom; fear to whom fear; honour to whom honour."

So far all are agreed. There is, however, a difference of opinion as to the logical construction of the first of these divisions. The greater part of interpreters, both ancient and modern, so far as I know, consider the injunction as enforced by three considerations,―(1) Civil government is a divine ordinance, ver. 1, 2, "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. Whosoever therefore resisteth the power, resisteth the ordinance of God; and they that resist shall receive to themselves damnation;" (2) Civil government is intended for promoting human welfare, ver. 3, "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;"-(3) Disobedience will involve in punish- PART 1. ment, ver. 4. 5, " For he is the minister of God to thee for good. But if thou do that which is evil, be afraid; 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. Wherefore ye must needs be subject, not only for wrath, but also for conscience' sake."

I am fully persuaded that this view is erroneous, and that the apostle's own division in the close of the paragraph," Ye must needs be subject not only for wrath," i. e. on account of the punishment to which disobedience will expose you, "but also for conscience' sake," i. e. from a regard to the will of God-is the true division, and that it exhausts the whole statement. The command is contained in the first clause. The first ground of obedience is illustrated in the last half of the first verse, and the first half of the second verse. The second ground of obedience is stated in the second half of the second verse, and its illustration reaches to the end of the fourth verse; while the fifth verse is a short recapitulation of the whole argument. The evidence in support of this view of the logical construction of the apostle's argumentative exhortation, will be adduced at the proper place of the exposition.

Having thus cleared the way, let us proceed to inquire into the meaning of the apostle's words,first as they refer to those to whom they were originally addressed, and then as they refer to us, and to Christians generally, in every country and in every age.