Exegetical and Hermeneutical Commentary of Romans 13:6
For for this cause pay ye tribute also: for they are God’s ministers, attending continually upon this very thing.
6. The passage assumes, of course, that where human law, or its minister, contradicts Divine precepts, (as when a Christian is commanded to do wrong,) then obedience to the Higher Authority must take precedence. Christian officials, for instance, under a despot must not plot against him, but also must not do wrong for him.
Fuente: The Cambridge Bible for Schools and Colleges
6. for this cause ] i.e. because of “the conscience” that they are God’s appointed agency, and act in His name when they demand contributions for the public revenues, which are a vital part of the machinery of civil order.
tribute ] taxes.
attending continually ] persevering in, “devoting themselves to.” Same word as e.g. Rom 12:12, (“ continuing instant.”) The word points to government as the life-work of the governor; a thing not of pride or privilege so much as of incessant duty.
upon this very thing ] Better, with a view to this very thing; i.e., probably, “with a view to the service of God.” The governor may not consciously “serve God” in his office; but in his office he does a work which is “the ordinance of God,” and must be recognized as such by Christian subjects. To refer the words “ this very thing ” to taxes, or tax-gathering, is to limit what is evidently a solemn summary clause, and greatly to lessen its intended weight.
Fuente: The Cambridge Bible for Schools and Colleges
For this cause – Because they are appointed by God; for the sake of conscience, and in order to secure the execution of the laws. As they are appointed by God, the tribute which is needful for their support becomes an act of homage to God, an act performed in obedience to his will, and acceptable to him.
Tribute also – Not only be subject Rom 13:5, but pay what may be necessary to support the government. Tribute properly denotes the tax, or annual compensation, which was paid by one province or nation to a superior, as the price of protection, or as an acknowledgment of subjection. The Romans made all conquered provinces pay this tribute; and it would become a question whether it was right to acknowledge this claim, and submit to it. Especially would this question be agitated by the Jews and by Jewish Christians. But on the principle which the apostle had laid down Rom 13:1-2, it was right to do it, and was demanded by the very purposes of government. In a larger sense, the word tribute means any tax paid on land or personal estate for the support of the government.
For they are Gods ministers – His servants; or they are appointed by him. As the government is his appointment, we should contribute to its support as a matter of conscience, because we thus do honor to the arrangement of God. It may be observed here, also, that the fact that civil rulers are the ministers of God, invests their character with great sacredness, and should impress upon them the duty of seeking to do his will, as well as on others the duty of submitting to them.
Attending continually – As they attend to this, and devote their time and talents to it, it is proper that they should receive a suitable support. It becomes then a duty for the people to contribute cheerfully to the necessary expenses of the government. If those taxes should be unjust and oppressive, yet, like other evils, they are to be submitted to, until a remedy can be found in a proper way.
Fuente: Albert Barnes’ Notes on the Bible
Verse 6. For this cause pay ye tribute also] Because civil government is an order of God, and the ministers of state must be at considerable expense in providing for the safety and defence of the community, it is necessary that those in whose behalf these expenses are incurred should defray that expense; and hence nothing can be more reasonable than an impartial and moderate taxation, by which the expenses of the state may be defrayed, and the various officers, whether civil or military, who are employed for the service of the public, be adequately remunerated. All this is just and right, but there is no insinuation in the apostle’s words in behalf of an extravagant and oppressive taxation, for the support of unprincipled and unnecessary wars; or the pensioning of corrupt or useless men. The taxes are to be paid for the support of those who are God’s ministers-the necessary civil officers, from the king downwards, who are attending CONTINUALLY on this very thing. And let the reader observe, that by God’s ministers are not meant here the ministers of religion, but the civil officers in all departments of the state.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
For this cause, i.e. in token, or in testimony, of that subjection you owe to magistracy,
pay ye tribute: the word is plural in the original, and thereby is intended all taxes and burdens, which are legally and customarily imposed.
For they are Gods ministers, attending continually upon this very thing: this is a reason why tribute should be paid to rulers; but it is for the support of their authority, and a due recompence for their great care and industry. When he says, they attend
continually upon this very thing, the meaning is not, they attend always upon the receiving of tribute; but it is to be understood of the duty of magistrates, which is, to be continually promoting the good and welfare of their subjects; to encourage the good, and punish the evil-doer, which is the very thing he had been before speaking of.
Fuente: English Annotations on the Holy Bible by Matthew Poole
6, 7. For, for this cause payyerather, “ye pay”
tribute alsothat is,”This is the reason why ye pay the contributions requisite formaintaining the civil government.”
for they are God’s ministers,attending continually upon this very thing“to this verything.”
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
For, for this cause pay you tribute also,…. To show that we are subject to the higher powers, and as a proof and evidence of our subjection to them, we do and ought to pay tribute to them, to support them in their office and dignity; and this is done not for fear of trouble, of distress on goods and estate, or imprisonment of person, but for conscience sake: payment of taxes is not a mere matter of prudence, and done to avoid dangerous consequence, but is and ought to be a case of conscience; whatever is anyone’s due, and of right belongs to him, conscience dictates it ought to be paid him; as therefore it tells a man, that whatever is God’s should be rendered to him, so whatever is Caesar’s, should be given him; and indeed to do otherwise, to refuse to pay tribute, or by any fraudulent means to deprive the civil magistrate of his due, is not only to do an injury to him, but to the whole body politic, which has a greater concern therein than he himself; and such a person forfeits all right and claim to his protection:
for they are God’s ministers. This is another reason why tribute should be paid them, not only to testify subjection to them, and keep conscience clear, but because they are called unto, and put into this high office by God; for promotion to such honour and high places comes not from east, west, north, or south; but is by the providence of God, who puts down, and sets up at pleasure; they are his vicegerents, they act under him, are in his stead, and represent his majesty; and therefore, in some sort, what is done to them is done to him:
attending continually upon this very thing; not of laying, collecting, and receiving tribute, but of service and ministry under God, for the welfare of their subjects; for rightly to administer the office of magistracy requires great pains, care, diligence, and assiduity; and as great wisdom and thoughtfulness in making laws for the good of the body, so a diligent constant concern to put them in execution, to secure the lives of subjects from cut throats and murderers, and their properties and estates from thieves and robbers; and they are not only obliged diligently to attend to such service at home, but to keep a good lookout abroad, and penetrate into, and watch the designs of foreign enemies, to defend from their invasions, and fight for their country; that the inhabitants thereof may live peaceable and quiet lives, enjoying their respective rights and privileges; and since therefore civil government is a business of so much care, and since our rulers are so solicitous, and constantly concerned for our good, and which cannot be done without great expense, as well as diligence, we ought cheerfully to pay tribute to them.
Fuente: John Gill’s Exposition of the Entire Bible
Ye pay (). Present active indicative (not imperative) of , to fulfil.
Tribute (). Old word from , to bring, especially the annual tax on lands, etc. (Luke 20:22; Luke 23:1). Paying taxes recognizes authority over us.
Ministers of God’s service ( ). Late word for public servant (unused from Attic , people, and , to work). Often used of military servants, servants of the king, and temple servants (Heb 8:2). Paul uses it also of himself as Christ’s (Ro 15:16) and of Epaphroditus as a minister to him (Php 2:25). See in verse 4.
Attending continually (). Present active participle of the late verb ( and from or , strength) to persevere. See on Acts 2:42; Acts 8:13.
Fuente: Robertson’s Word Pictures in the New Testament
Pay ye tribute [ ] . Teleite ye pay is, literally, ye accomplish or fulfill carrying the sense of the fulfillment of an obligation. Forouv tribute is from ferw to bring something brought. Rev. makes the verb indicative, ye pay.
God ‘s ministers [ ] . See on ministration, Luk 1:23, and ministered, Act 13:2. In ver. 4, diakonov is used for minister. The word here brings out more fully the fact that the ruler, like the priest, discharges a divinely ordained service. Government is thus elevated into the sphere of religion. Hence Rev., ministers of God ‘s service.
Attending continually. The same word as continuing steadfastly in ch. 12 12.
Fuente: Vincent’s Word Studies in the New Testament
1 ) “For this cause pay ye tribute also,” (dia touto gar kai phorous teleite) “On account of this you all pay your taxes,” or “pay your taxes because of this service,” the service or protection the rulers render to you and for your conscience sake, as well. The term tribute denotes taxes, assessments, or dues charged to you for services offered or rendered by the civil rulers and by the government, for public roads, utilities, and police protection etc., Mat 17:27; Mar 12:13; Mar 12:17.
2) “For they are God’s ministers,” (leitourgoi gar theou eisin) “For they are ministers or servants of God in common interest things”; They (these rulers) are officers of the people, of the public, saved and unsaved, for public good. The term rendered minister here means “laity workers,” meaning workers for the masses for the general public.
3) “Attending continually upon this very thin,” (eis auto touto proskarterountes) “For this very kind of thing they are attending constantly, around the clock;” as officers who serve to protect the public from violence or from health hazards, etc., as well as tax collecting, covering a wide range of duties and services of official magistrates.
Fuente: Garner-Howes Baptist Commentary
6. For this reason also, etc. He takes occasion to introduce the subject of tributes, the reason for which he deduces from the office of magistrates; for if it be their duty to defend and safely preserve the peace of the good, and to resist the mischievous attempts of the wicked, this they cannot do unless they are aided by sufficient force. Tributes then are justly paid to support such necessary expenses. (406) But respecting the proportion of taxes or tributes, this is not the place to discuss the subject; nor does it belong to us either to prescribe to princes how much they ought to expend in every affair, or to call them to an account. It yet behooves them to remember, that whatever they receive from the people, is as it were public property, and not to be spent in the gratification of private indulgence. For we see the use for which Paul appoints these tributes which are to be paid — even that kings may be furnished with means to defend their subjects.
(406) The words “to this very thing,” εἰς αὐτὸ τούτο, seem to be an instance of Hebraism, as זאת, “this,” in that language is both singular and plural, and means “this,” or “those,” according to the context. “To these very things,” before mentioned as to the works and duties of magistrates, appears to be the meaning here: and so the words are rendered in the Syriac and Ethiopic versions. A singular instance is found at the beginning of Rom 13:9, “For this,” τὸ γὰρ, and then several commandments are mentioned; “for this” is the law, says [ Stuart ]; but the word for “law” is of a different gender. What we would say in English is, “for these,” etc. It is a Hebrew idiom transferred into Greek. — Ed.
Fuente: Calvin’s Complete Commentary
(6) Ministers.The words thus translated here and in Rom. 13:4 are not the same, but both are words commonly used in the New Testament of a sacred office; that in Rom. 13:4 is the original of our word deacon, that used in this verse is (in another form) the original of our word liturgy. The choice of such terms harmonises with the conception which is presented in this chapter of the divine origin and character of the state system.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
6. For this cause From the fact that government is of divine authority.
Pay ye tribute Primarily, the payment imposed upon us by a foreign power, such as the Romans over the Jews. Secondarily, it means the tax necessary to the support of government.
Attending continually Spending their time and abilities in the very business of government, and therefore entitled to support.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘For this cause you also pay taxes, for they are ministers of God’s service, attending continually upon this very thing.’
And this is the reason why we can expect to pay taxes. It is because, in a similar way to the Levites, the authorities are ‘ministers of God’s service’, in this case as those who are continually devoted to maintaining justice. Thus just as the Levites received the tithe, so is it right that the state should receive taxes. And that is why the Christian should pay both taxes and respect to those in judicial authority.
Fuente: Commentary Series on the Bible by Peter Pett
Rom 13:6 . For on this account you pay taxes this is the confirmation of Rom 13:5 , from the actually subsisting payment of taxes; retains its sense assigning a reason, and the emphatic ( from this ground) is exactly in accordance with the context: , . At the basis of the argument lies the view, that the existing relation of tax-paying is a result of the necessity indicated in Rom 13:5 , and consequently the confirmation of it. If be referred to Rom 13:1-4 : “ut magistratus Dei mandatu homines maleficos puniant, proborum saluti prospiciant,” Fritzsche (comp. Calvin, Tholuck, de Wette, Borger), Rom 13:5 is arbitrarily passed over. It follows, moreover, from our passage, that the refusal of taxes is the practical rejection of the necessity stated in Rom 13:5 . Others take as imperative (Heumann, Morus, Tholuck, Klee, Reiche, Kllner, Hofmann). Against this the , which might certainly be taken with the imperative (see on Rom 6:19 ), is not indeed decisive; but Paul himself gives by his , Rom 13:7 , the plain indication that he is passing for the first time in Rom 13:7 to the language of summons, which he now also introduces, not with the present, but with the aorist.
] also denotes the relation corresponding to Rom 13:5 . It is not “ a downward climax ” (Hofmann: “even this most external performance of subjection”), of which there is no indication at all either in the text or in the thing itself. The latter is, on the contrary, the immediate practical voucher most accordant with the experience of every subject.
] Paul does not in this appeal to his readers’ own recognition of what was said in Rom 13:5 (the summons in Rom 13:7 is opposed to this), but to what subsists as matter of fact .
. . .] justifies the fundamental statement, expressed by , of the actual bearing of the payment of taxes: for they are ministering servants of God, persevering in activity on this very behalf (on no other). The thought in Rom 13:4 , that the magistracy is , is here by way of climax more precisely defined through (which is therefore prefixed with emphasis) according to the official sacredness of this relation of service, and that conformably to the Christian view of the magisterial calling. Accordingly, those who rule, in so far as they serve the divine counsel and will, and employ their strength and activity to this end, are to be regarded as persons whose administration has the character of a divinely consecrated sacrificial service , a priestly nature (Rom 15:16 ; Phi 2:17 , et al .). This renders the proposition the more appropriate for confirmation of the . . ., which is a specifically religious one.
is predicate, and the subject is understood of itself from the context: they , namely magisterial persons ( ). Incorrectly as regards linguistic usage, Reiche, Kllner, Olshausen take . to be the subject, in which case certainly the article before the participle would be quite indispensable (Reiche erroneously appeals to Mat 20:16 ; Mat 22:14 ).
] Telic direction not of . (Hofmann), but of .: for this very object , by which is meant not the administration of tax-paying (Olshausen, Philippi, and older interpreters), but the just mentioned , in which vocation, so characteristically sacred , the magistracy is continually and assiduously active, and the subject gives to it the means of being so, namely, taxes. Thus the payment of taxes is placed by Paul under the highest point of view of a religious conscientious duty, so that by means of it the divine vocation of the magistracy to provide a constantly active sacrificial cultus of God is promoted and facilitated. If was to be referred to the administration of taxes, this would not indeed be “nonsensical” (Hofmann), but the emphatic mode of expression would be without due motive, nor could we easily perceive why Paul should have selected the verb ., which expresses the moral notion perseverare . The reference of it to the nearest great thought, . . ., excludes, the more weighty and appropriate that it is, any other reference, even that of Hofmann, that points back to the same proposition as .
Instead of , Paul might have said (Rom 12:12 ); he has, however, conceived . absolutely, and given with the definition of its aim. Comp. on the absolute , Num 13:20 ; Xen. Hell . vii. 5, 14.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
6 For for this cause pay ye tribute also: for they are God’s ministers, attending continually upon this very thing.
Ver. 6. Attending continually ] As born for the benefit of many. The Parliament in the 25 Edward III is known to posterity by the name of Benedictam Parliamentum, Blessed Parliament. So shall this present Parliament (A.D. 1646) for their continual attendance upon the Lord’s work, bending themselves to the business (as the word signifies) and holding out therein with unparalleled patience.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
6. ] is parallel with , Rom 13:5 , giving another result of the divine appointment of the civil power; not dependent on Rom 13:5 .
is indicative, not imperative: the command follows Rom 13:7 .
For they (the ) are ministers of God, attending upon this very duty , viz. , hardly (as Koppe, Olsh., Meyer) , for in Rom 13:7 the Apostle has evidently in view the whole official character of these . Reiche, al., construe, “For those who wait upon this very thing are ministers of God,” which would require . . .: Koppe, ‘For are of God:’ but this again would require . Tertullian remarks, Apolog. xlii. vol. i. p. 494, that what the Romans lost by the Christians refusing to bestow gifts on their temples, they gained by their conscientious payment of taxes.
Fuente: Henry Alford’s Greek Testament
for this cause. Greek. dia (App-104. Rom 13:2) touto.
pay you = ye pay. Greek. teleo. As “fulfil” in Rom 2:27.
tribute. Greek. phoros. Tax as paid by those of another state or country. Only here; Rom 13:7. Luk 20:22; Luk 23:2.
ministers. App-190.
attending continually = persevering. Same Greek. word in Rom 12:12.
Fuente: Companion Bible Notes, Appendices and Graphics
6.] is parallel with , Rom 13:5,-giving another result of the divine appointment of the civil power;-not dependent on Rom 13:5.
is indicative, not imperative: the command follows Rom 13:7.
For they (the ) are ministers of God, attending upon this very duty, viz. ,-hardly (as Koppe, Olsh., Meyer) , for in Rom 13:7 the Apostle has evidently in view the whole official character of these . Reiche, al., construe, For those who wait upon this very thing are ministers of God, which would require . . .:-Koppe, For are of God:-but this again would require .-Tertullian remarks, Apolog. xlii. vol. i. p. 494, that what the Romans lost by the Christians refusing to bestow gifts on their temples, they gained by their conscientious payment of taxes.
Fuente: The Greek Testament
Rom 13:6. , ministers) The ministry and the magistracy are adorned with the same titles. So Rom 13:4, , comp. Isa 44:28; Jer 25:9.-, [attending continually] persevering) O that all men would do so rightly.
Fuente: Gnomon of the New Testament
Rom 13:6
Rom 13:6
For for this cause ye pay tribute also;-Since God commands it, and to keep a good conscience toward God, pay tribute, or taxes.
for they are ministers of God’s service, attending continually upon this very thing.-They are the appointed ministers of God, attending continually upon the work of punishing evildoers and preserving order among the lawless. Human government is ordained of God to rule and punish those who are not subject to God. It is to be used and operated by them.
Fuente: Old and New Testaments Restoration Commentary
pay: Ezr 4:13, Ezr 4:20, Ezr 6:8, Neh 5:4, Mat 17:24-27, Mat 22:17-21, Mar 12:14-17, Luk 20:21-26, Luk 23:2
attending: Rom 12:8, Exo 18:13-27, Deu 1:9-17, 1Sa 7:16, 1Sa 7:17, 2Sa 8:5, 1Ch 18:14, Job 29:7-17
Reciprocal: Exo 18:22 – at all seasons Neh 5:14 – the bread Mat 17:25 – Yes Mar 13:34 – and to Luk 20:25 – Render Rom 13:4 – he is Heb 1:14 – ministering
Fuente: The Treasury of Scripture Knowledge
GODS CIVIC MINISTERS
For they are Gods ministers.
Rom 13:6
St. Paul gives the Roman Christians the very highest, the most overwhelming views of their spiritual position, the greatness of their present inward elevation, and of their glory to comesuch a glory, he says, that the whole created universe sighs and struggles in the expectation of its bliss.
I. Then he comes to common life.And what has he to say? All he does is to lay it upon them to be loyal to every relative duty; to be cordially amenable to order; to pay their every debt; to meet half-way the demands of the State for tax and toll; and to do all thisnot in the spirit of the fanatic, who flings his money, so to speak, to the agent of a God-forsaken world of wickedness, but in the spirit of the dutiful child of God, who sees in civil order Gods will, in civil authority Gods stern but sacred instrument of right, in the civil magistrate the minister of the heavenly Father.
II. It was the precise contrary to the parody of Christianity which a frightened and dissolute paganism had created for itself. But it was precisely Christianity, in its pure essence. For it is of the essence of Christianity, the Christianity of the apostles and of their Lord, that it blesses both worlds; that it has a promise for both lives, the present and the future; that it lifts, with its right hand, the curtain of eternity, and lets in all the powers of the coming world upon the awakened and believing soul, at the foot of the cross of Christ, and by His empty grave; and meanwhile, with its left hand, smoothes the human path, and adjusts human relations, and points out perpetually to man how the eternal hope before him, the eternal life within him, is meant to influence, and to assure, his whole beings attention to the common duties of the hour.
III. Christians may fail thus to put in contact eternity and time. But Christianity does not do so.It hath a promise for the life that now is, as well as for that which is to come.
IV. So, in the very name of its mysteries of salvation and of glory, the Faith of Christ cries to its followers to be good citizens, in whatever place or state they find themselves, leading or led, governing or governed, or, as so often, both together. It lays it upon the private citizen to take the gravest account not only of his rights, which are important, but of his responsibilities, his duties, which for him are immeasurably more so. Not in the name only of propriety and bien-tre, but in the name of Christ and of eternity, it calls on him to pay his debts, to pay his dues, to regard himself as a responsible member of the body civic, of the body politic. It calls him to live, not in the spiritual order only, but in the national, and in the urban, not unto himself; to seek the good of his neighbour; if need be, to sacrifice for it.
Bishop H. C. G. Moule.
Fuente: Church Pulpit Commentary
3:6
Rom 13:6. This tribute means tax on property. The rulers protect our property, which makes it necessary to support them while they are attending upon this very thing.
Fuente: Combined Bible Commentary
Rom 13:6. For, for this cause ye pay tribute also. This clause is indicative, not imperative (though the form in the Greek admits of either sense). The fact of tribute paying was universal, and for seems to introduce a reason for this fact, rather than a motive for an exhortation. The connection is more doubtful. Some join for this cause also with Rom 13:1-4, making this verse parallel with Rom 13:5 as the statement of smother result of the divine appointment. Meyer connects it immediately with Rom 13:5, finding here a result of the necessity there stated, as well as a confirmation of it. But, as that verse is an inference from what precedes, this view implies a reference to the entire discussion. For introduces the fact of paying tribute as a proof that obedience is due for the reasons assigned in Rom 13:5. Also, suggests the correspondence with other acts of obedience. The two views may be thus paraphrased: Besides the necessity of obedience as just set forth (Rom 13:5), the authority of the magistrates is manifested in the fact of universal payment of tribute. The other view would be: As a proof that it is necessary to obey for these two reasons (Rom 13:5), I adduce from among the duties prompted by these reasons (for this cause) one (also) universally performed, namely the paying of tribute.
For they (i.e., the magistrates) are the ministering servants of God. The emphasis rests on the word rendered ministering servants, which is a stronger one than that used in Rom 13:4. It belongs to a class of words applied to the temple service of the Jewish priests (see marginal references). Our word liturgy is derived from the same term. According, those who rule, in so far as they serve the divine counsel and will, and employ their strength and activity to this end, are to be regarded as persons whose administration has the character of a divinely consecrated sacrificial service, a priestly nature (Meyer).
Attending continually upon (lit, for) this very thing. Godet joins for this very thing with the preceding clause, but this seems forced. This very thing may refer either to the payment of taxes, or to the entire ministry of the magistrates. The wider thought of Rom 13:7 favors the latter view, which is preferable for the further reason that the participle, attending continually, suggests a moral idea. You pay taxes because they are necessary to maintain rulers, and it is necessary to maintain rulers because of the nature of the office, as ministering servants of God, whose constant duty it is to be a terror to evildoers and a praise to those who do what is beneficial.
Fuente: A Popular Commentary on the New Testament
From the duty of subjection unto magistrates, the apostle proceeds to urge and enforce the duty and necessity of paying tribute to them, or allowing them an honourable maintenance, for and towards the support of the government which they sustain and bear. The payment of taxes and tribute to the supreme magistrate is necessary upon several accounts:
1. As it is an acknowledgment of the power which God hath set over us.
2. As it tends to the support of the government which we live under.
3. As it is a small recompence for the governor’s continual care and industry, he attending, that is, watching perpetually, and taking pains continually, for procuring and maintaining the good and happiness of his subjects; and therefore both duty and obligation, both religion and gratitude, do bind and engage us to aid and assist him, and, so far as it is in our power, to requite and reward him for his care of the common safety, and regard to the public good.
Fuente: Expository Notes with Practical Observations on the New Testament
Rom 13:6. For this cause pay ye tribute also Not only in token of the duty and subjection you owe them, but because they are the ministers (officers) of God For the public good; attending continually on this very thing Giving the whole of their time, care, and labour to it. The phrase, , rendered ministers of God, signifies ministers appointed by God in behalf of the people. The thing to which the magistrates attend, or ought to attend continually, is the good of the people; which they should promote by restraining evil-doers, distributing justice, and repelling the attacks of foreign enemies. Now these things they cannot do, unless taxes are paid to them.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Vv. 6, 7. For it is for this cause also that ye pay tribute; for they are God’s ministers for this very thing, attending thereto continually. Render to all their dues: tribute to whom tribute; custom to whom custom; fear to whom fear; honor to whom honor.
There is a usage universally practised, and whose propriety no one disputes: that is, the payment of tribute for the support of the state. How are we to explain the origin of such a usage, except by the general conviction of the indispensable necessity of the state? The: for this cause, does not refer specially to the idea of Rom 13:5, but to the whole preceding development from Rom 13:1. The for makes the practical consequence (the payment of tribute) the proof of the principle, and the also refers to the agreement between the general idea and the particular fact. It is unnecessary, therefore, with Hofmann, to make the verb , ye pay, an imperative: Pay. It is a simple fact which Paul states.
The apostle, to designate the divine character of the state, here uses a still graver term than that of servant, Rom 13:4. He calls him , minister. This term, compounded of the words , people, and , work, denotes one who labors for the people, who fills a public office, and with the complement , of God, a public office in the religious sphere, like the priests and Levites in the theocracy. Among the Jews these divine functionaries were supported by means of the tithe; the same principle, in the view of the apostle, explains the tribute paid by citizens to the state: for the state performs a function for God.
Some have translated: For ministers are of God. The meaning is impossible grammatically; it would require the article before .
The clause which follows: for this very thing, might depend on the participle , applying themselves to. But it is more natural to make it depend on the expression : ministers for this very thingthat is to say, to make justice reign by checking evil and upholding good. Olshausen and Philippi apply the words: for this very thing, to the payment of tribute, which would signify that the state is God’s minister to levy tribute, or that it may watch continually on this levying. Neither the one nor the other of these two ideas rises to the height of the notion of the state as it has just been expounded. This appendix: , attending thereto continually, seems at the first glance superfluous; but it is intended to account for the payment of tribute because the magistrates, devoting their whole time to the maintenance of public order and the well-being of the citizens, cannot themselves provide for their support, and ought consequently to be maintained at the expense of the nation.
Vv. 7. After thus confirming the notion of the state which he has enunciated, the apostle deduces from it some practical applications. Four MSS. reject the therefore, which is read in all the others. We may indeed be content to understand this particle. The imperative render thus becomes somewhat livelier.
Foremost is placed the general obligation which is afterward specified. The verb , render, belongs to the four principal propositions which follow. The verb of the four dependent propositions is understood; it is , ye owe, to be taken from the substantive : him to whom ye [owe] tribute, [render] tribute., to all, denotes all persons in office.
The term, , tribute, refers to a personal impost, the annual capitation (the tributum); the word is connected with , to contribute regularly to a common expenditure; the word , custom, denotes the custom duty on goods (vectigal); it comes from the verb , to pay (occasionally); , fear, expresses the feeling due to the highest authorities, to supreme magistrates before whom the lictor walks, and who are invested with the power of life and death; , honor, applies generally to all men in office.
The church did not neglect the faithful discharge of all these obligations. The author of the Epistle to Diognetus, describing in the second century the conduct of Christians during a time of persecution, characterizes it by these two words: They are outraged, and honor ( ). The passage, 1Pe 2:13-17, presents, especially in Rom 13:14, a striking resemblance to ours. The Apostle Paul is too original to allow us to suppose that he imitated Peter. Could the latter, on the other hand, know the Epistle to the Romans? Yes, if he wrote from Rome; hardly, if he wrote from Babylon. But it is probable that the two apostles, when they lived together at Jerusalem or Antioch, conversed on a subject so important for the guidance of the church, and so the thoughts, and even the most striking expressions of the Apostle Paul, might have been impressed on the mind of Peter.
From the duty of submission to the state, Paul passes to that of justice in private relations.
Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)
For [epexigetic, introducing a detail or illustrative fact proving the principle] for this cause ye pay tribute also [i. e., among other acts of submission]; for they [the recipients of the taxes] are ministers of God’s service, attending continually upon this very thing. [I. e., acting continually as servants of God in his civil administrations. The apostle cites the conduct of subjects in the payment of taxes, for no matter what theories the Jews or the Judaistic Christians might have as to the rights of government to his allegiance, he never failed to pay his taxes, being moved thereby by the very influences here named by the apostle; viz., fear and conscience. He feared the penal consequences of refusing to pay, and he conscientiously felt that the government deserved some compensation for maintaining peace and order, especially since, as Paul notes, they made this their business, gave their whole time to it, and made no other provision for their livelihood than their salaries as public functionaries, all of which is implied in “attending continuously,” etc. Christians in our age have well-nigh universally forgotten that the tax assessor and the tax collector are ministers of God, and many evade making true returns with as little compunction as they would were the tax officials the servants of the devil. This sin has become so universal that it is well-nigh regarded as a virtue.]
Fuente: McGarvey and Pendleton Commentaries (New Testament)
13:6 {8} For this cause pay ye tribute also: for they are God’s ministers, attending continually upon this very thing.
(8) He sums up the main thing, in which consists the obedience of subjects.
Fuente: Geneva Bible Notes
This double duty to government and God should also make the Christian submissive when the bill for his taxes falls due. Government workers are indirectly God’s servants, and we should support God’s servants (Luk 10:7). Individual rulers may be unworthy, but the institution is not. Governments cannot function without incomes. This is the third time Paul referred to government (twice in Rom 13:4).