The “Higher Powers” of Romans Thirteen
By Allen Moon
“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 exhortation of the first clause can relate to none other than the divine powers. The word of God furnishes no authority for designating any powers as “higher powers” save the powers that ordained all. On the contrary, both the Father and the Son are spoken of as, “higher than the highest,” “Most High,” “higher than the kings of the earth,” “higher than Agog,” etc. The second clause assigns a reason for subjection to the divine or higher powers, and that is because all power emanates from the higher; therefore be subject. This is still further emphasized in the last clause of the verse: “The powers that be are ordained of God.” Here we have mention of powers that are not higher powers, but those ordained by the higher or divine powers. It is needless to assert that the ordaining powers are higher than the powers ordained; this is evident. But when we learn from the word of God to locate the powers that were ordained, the matter will be clear. The primary meaning of “ordain” is to lay the foundation, to appoint, to settle.—Young. To appoint, to decree, to enact, to institute.—Webster. Illustrated as follows: “Let them be for lights as I ordain.”—Milton. In searching for that which fills the specification, we find a parallel text in Col. 1:16, where it is said: “For by Him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by Him, and for Him.” The word “powers” in this text is from the same original word Exousia, meaning privilege, authority, dominion, and is not the word from which comes might, force, strength, ability, etc. In this text the word “powers” is used as a synonym for “dominions” and “principalities,” and we must conclude that these expressions have a wider range than merely powers earthly. So the powers that are ordained of God likewise are the powers—the dominions of the universe; for this is the only class of powers of which it can be said, they “were created by Him, and for Him.” And as “ordained” is only another word for “created,” it would not be doing violence to the text to read the last clause of Rom. 13:1. The powers that be are ordained of God, and for Him; for it is evident that the same powers are under consideration in both texts. Again, we read of Christ (Ephesians 1), that the Father “set Him at His own right hand in the heavenly places, far above all principality, and power, and might, and dominion,” referring to that which He had created for Himself, but had laid aside until His mission to earth should be accomplished, when the Father was pleased to again exalt Him above all created things; and said, “Let all the angels of God worship Him,” and commissioned the apostle to exhort, “Let every soul be subject unto the higher powers.” Having identified the powers that were ordained of God, we may proceed with the texts following. In harmony with the foregoing, we must conclude that the dominion of earth is but one of the ordained dominions, so in the second verse of Romans thirteen the singular is used. “Whosoever therefore resisteth the power [by force of arms], resisteth the ordinance of God.” The dominion over men is the Lord’s, by right of creation, and He never conferred that on any being. Man himself chose the dominion of another, and that one, a created being. The transfer of allegiance resulted in the establishment of human government, for man having severed the connection, by this act,7between himself and creative power, had only to resort to human power as a protection against that which sin wrought. And instead of the created remaining under the dominion of his Creator, human governments exercise the dominion created by Christ, and for Him. This is an abuse of the dominion; nevertheless, whosoever resisteth the dominion, resisteth the ordinance of God. The time before Jesus was manifested, was sufficient for the people of God to be permitted to use the sword; but when He had accomplished the redemption of the dominion, He said: My kingdom is not of the earthly kind, therefore My servants can not fight. And since the sword is that by which man commits transgression, Jesus told His disciples (Luke 22) that two swords were enough to fulfil the prophecy of Isaiah, which says, “He was reckoned among the transgressors.” And when Peter used one of the swords, He said, “Put up again thy sword into his place, for all they that take the sword shall perish with the sword;” and “they that [now] resist shall receive to themselves damnation.” Those who have forsaken the Source of all power will resort to the sword, but Jesus said, “All power in heaven and in earth is given unto Me.” This power is at the disposal of His people; when they resort to the sword, they deny the power of the Redeemer. Henceforth Jesus has made the angels the reapers, and in the end of this world, “the Son of Man shall send forth His angels and they shall gather out of His kingdom all things that offend, and them which do iniquity. . . . Then shall the righteous shine forth in the kingdom of their Father.” No Rival Dominion Acknowledged
Jesus called His disciples unto Him, and said: “Ye know that the princes of the Gentiles exercise dominion over them, and they that are great exercise authority upon them. But it shall not be so among you; but whosoever will be great among you, let him be your minister.” This reference to the exercise of authority clearly indicates that when the Lord, according to His word, has delivered man from the power of darkness, and has translated him into the kingdom of His dear Son, all rule, and dominion, and authority has ceased, except that of the Son; for all things were created by Him, and for Him. So Paul could write that He is head over all things to the church. The Lord has never recognized the right of a rival to dominion. He has from the beginning exercised the right to invade the dominion of the usurper, to deliver such as will to return to allegiance to the Creator; and also to defend His people against unjust government. He said to Pharaoh, when Egypt exacted service of the people of God, “Let My people go, that they may serve Me.” In other words, He demanded an exemption for His people; and when the ruler refused, He delivered them. When they were in bondage again and had been removed from their own land, He demanded their restoration, and this time, instead of a man, the Lord sent an angel to the ruler, who remained until the monarch’s mind was changed, and he acceded to the demand, and restored Israel. Thus God makes the nations serve His people, and they become His ministers to His people, in spite of the adversary. All the agencies of Heaven are at the disposal of the Son of God, to be used in the interest of the redeemed. The Holy Spirit, the angels, and even loyal men are the agencies used to move men in authority, in favor of the people of God; and when nations become so far removed as to be incapable of responding to these influences, they cease to exist as nations; they are condemned to overthrow. When God’s people depart from Him and commit evil, He withdraws His protection and leaves them to the power of government, and then “he beareth not the sword in vain.” And finally, “For this cause ye pay tribute also, for they are God’s ministers.” All that is good in government is of God. There is much that is evil, but not so much but that the Almighty can make it to do service for His people, as in the case of Cyrus. He made a servant of the man who never rendered voluntary allegiance to the God of heaven. The government of Cyrus has long since gone into oblivion. So with the nations of earth to-day. So long as they yield to the impressions of the Holy Spirit and permit the work of God to go forward to completion, they will remain; but to rise up against that work will be the signal for their being broken with the rod of iron.