ETS Home    3/11/07

The Practicals of the Christian Life, Part 3

Romans 13:1-7

[1] “Let every person be in subjection to the governing authorities.  For there is no authority except from God, and those which exist are established by God.  [2] Therefore he who resists authority has opposed the ordinance of God; and they who have opposed will receive condemnation upon themselves. [3] For rulers are not a cause of fear for good behavior, but for evil.  Do you want to have no fear of authority? Do what is good, and you will have praise from the same; [4] for it is a minister of God to you for good. But if you do what is evil, be afraid; for it does not bear the sword for nothing; for it is a minister of God, an avenger who brings wrath upon the one who practices evil. [5] Wherefore it is necessary to be in subjection, not only because of wrath, but also for conscience' sake. [6] For because of this you also pay taxes, for rulers are servants of God, devoting themselves to this very thing. [7] Render to all what is due them: tax to whom tax is due; custom to whom custom; fear to whom fear; honor to whom honor.

   

[1] “Let every person be in subjection to the governing authorities.  For there is no authority except from God, and those which exist are established by God.

 

Paul says that every person must subordinate oneself to the ruling power over him.  In this case, it is to the governing authorities.  However, the real issue is not our submitting to the governors of our lives, but to the One Who has instituted the governors, namely, God Himself.

 

But God is the Judge; He puts down one, and exalts another. Psalm 75:7

 

the Most High is ruler over the realm of mankind, and bestows it on whomever He wishes. Daniel 4:25b

 

So, when we submit to the authorities, we are in essence submitting ourselves to God. Since God is sovereign, His purposes for His earthbound authorities are in line with what He chooses.  I am not saying that God ordains sin among the corrupt, but rather the purpose of the governors.  Now, I know that there some who will ask, “But what if the government is corrupt?  Can we honestly support or obey a government that is, itself, not living in accordance with God’s Word?”  Where the government is ruling in accordance with that particular nation’s ruling documents, the subjects are to be submissive to the governments dictates.  Where those dictates are violated by the ruling authority, then there should be action of proper protest until it is changed.  It "could not be" and "never was" a question, whether they should obey a ruler when he commanded a thing that was plainly contrary to the Law of God.  But the issue Paul was making was in answer to the question of should we as Christians obey a pagan ruler at "all." This question the apostle answers in the affirmative, because "God" made government necessary, and because it was arranged and ordered by His providence. Probably also the apostle had another object in view. At the time in which he wrote this epistle, the Roman Empire was agitated with civil dissensions.  One emperor followed another in rapid succession. The throne was often seized, not by right, but by crime. Different claimants would rise, and their claims would excite controversy. The object of the apostle was to prevent Christians from entering into those disputes, and from taking an active part in a political controversy.  Besides, the throne had been "usurped" by the reigning emperors, and there was a prevalent disposition to rebel against a tyrannical government. Caligula was murdered in 37AD. This is one of the reasons that Claudius (who reigned from 38-54AD), had the Jews expelled from Rome. Claudius, himself, was killed with poison; Nero was a tyrant.  It was amidst these upheavals, and general lawlessness, and revolutions, that the apostle commanded that Christians not be involved in or perceived as anarchists.

 

What if God uses that corruption to bring about His purpose, could we submit?  Did not the dispersion of Christians come as a result of persecutions?  Do we believe Romans 12:19?  What are we talking about when we think “corrupt”?  Can you think of a government of this world that is not corrupt in one way or another?  Our government is corrupt.  Any government that does not govern in accordance with God’s principles is corrupt!  Fortunately, in our governmental structure, we have avenues of rebuttal to those things we think are unjust.  However, we are still to submit to the authorities, even if our concerns are not changed.

 

One of the most famous situations in recent history involved the civil rights concerns, involving both racial and gender inequities.  Though there are some issues in his personal life that left Dr. King’s image tarnished, he was a man, who I believe, fostered the true essence of this passage.  Where man’s laws stand in violation to God’s higher laws, it is clear that the laws must be changed.  It is here that Christians have, not only a right, but an obligation.  But in that obligation, there is the need to do it in peaceful manner.

 

[2] Therefore he who resists authority has opposed the ordinance of God; and they who have opposed will receive condemnation upon themselves.

 

This verse addresses the general attitude of the heart that stands against the law.  The word “resists” in the Grk. is antitasso, which means to arrange yourself, as in battle against another.  The word “opposed” is from the Grk. anthistemi, and is in the perfect tense which has this intensity to it: the one who sets himself against the ruling authority, has set himself against the ordinance of God, with the result that he is in permanent position of antagonism (against the ordinance).  There is a double whammy here.  There is not only a condemnation or judgment against this person from the ruling authority, but there is also a judgment from God because, in the final analysis, it is God’s ordination that is opposed. 

 

We must, therefore, not be a people who are antagonistic toward government, as if the government is our primary source of security, justice or peace.  When we see that God is the Sovereign One, and that even in the elemental processes of government where there is imperfection, we can still find a place of hope and confidence that God is in control and is “working all things for good to those who are called according to His purpose.”  We have become a nation of victims that looks toward the government as our fix-all for everything; we as a nation reveal a mentality that the government is going to give us what we need.  God never intended for the government to replace His sovereignty.  The government is simply a tool by which God orchestrates the fullness of His goodness in the maintenance of order in the world.

 

Having been an anarchist, myself, I know that the sin nature does not want anyone controlling it.  This idea started in the Garden of Eden.  I was a member of a group, though not as organized or as big, similar to the Weather Underground, an organization that stood for the violent overthrow of our government.  And there are those who were more nationally known who are still “resistant.”  But, in reality, the major problem is not a governmental thing…it is a God thing. 

 

[3] For rulers are not a cause of fear for good behavior, but for evil.  Do you want to have no fear of authority? Do what is good, and you will have praise from the same;

 

The apostle here speaks of rulers "in general." It may not be "universally" true that they are not a terror to good works, for many of them have "persecuted" the good; but it is generally true that a person trying to do the right thing has nothing to fear from the laws. It is "universally" true that the design of their appointment by God was, not to injure and oppress the good, but to detect and punish the evil.  Rulers, "as such," are not a terror to good works.

 

Those who choose evil should feel the terror of the rulers. Government was appointed to protect the good against the evil; to restrain oppression, injustice, and fraud; to bring offenders to justice, and thus promote the peace and harmony of the community. As it is designed to promote order and happiness, it should be submitted to; and so long as "this" object is pursued, and obtained, government should receive the countenance and support of Christians. But if it departs from this principle, and becomes the protector of the evil and the oppressor of the good, the case is reversed, and the obligation to its support must cease.

If you do evil by resisting the laws, should you not fear the power of the government? Fear is "one" of the means by which men are restrained from crime in a community. On many minds it operates with much more power than any other motive. And it is one which a ruler must make use of to restrain men from evil.  "If you would like to be unafraid of those in authority, then do what is good, and those in authority will praise you."

 

 [4] for it is a minister of God to you for good. But if you do what is evil, be afraid; for it does not bear the sword for nothing; for it is a minister of God, an avenger who brings wrath upon the one who practices evil.

 

Rulers are God's servants working first, for His purpose and secondly, for our good. But if we do evil, then we should be afraid of those over us, because their power to punish is real. They are God's servants and are appointed to carry out God's punishment on those who do evil.

 

The government’s power to punish is presents us with an interesting metaphor which is maintained by most translation: "for he does not bear the sword in vain" (RSV). In this verse "the sword" is a symbol of the government official's power to punish, and the adverb "in vain" must be taken with the meaning of "and not without the power to use it." The Greek expression "for he does not bear the sword in vain" can be rendered as "it is not for nothing that he has that power." Another way this could be expressed is "he has that power and he uses it" or "he is able to punish and he does."

 

God's wrath is literally communicable to the "his wrath," (the government), but the reference is clearly to God's wrath, and many translations make this fact explicit. It is not always easy to render adequately the idea of carrying out God's purpose (or wrath) in inflicting punishment by way of those who rule.  This could be the equivalent to "may act as God's messengers in causing people who do evil to suffer," or on God's behalf they judge people and cause those who do evil to suffer.

 

[5] Wherefore it is necessary to be in subjection, not only because of wrath, but also for conscience' sake.

 

For Paul, the Christian is obligated to obey the civil authorities, not only out of the fear of punishment but for the sake of his conscience towards God. But also as a matter of conscience is rendered in some languages as "but because your heart also tells you to" or "because in your heart you know it is what you should do."

 

[6] For because of this you also pay taxes, for rulers are servants of God, devoting themselves to this very thing.

 

We are to pay taxes 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.

 

Not only be subject, 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 in verses one and two, 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.

 

As the government is "his" appointment, we should contribute to its support as a matter of conscience, because in doing so we honor 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.

 

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.

 

That is also why you pay taxes, because the authorities are working for God when they fulfill their duties.

 

[7] Render to all what is due them: tax to whom tax is due; custom to whom custom; fear to whom fear; honor to whom honor.

 

It is difficult to know what distinction Paul makes between the two words that he uses for taxes in this verse. Traditionally, the first word is taken to refer to those taxes paid by a subject nation to a nation that ruled over it (see Luke 20:22, “render to Ceasar…render to God”.), while the second word is a more general term, referring to the taxes paid in support of a government (see Matt 17:25). Some suggest that the first word refers to direct taxes and the second to taxes paid indirectly, but, the expression for taxes and customs probably means "whatever taxes are assessed against you, pay them."

 

The phrase “fear to whom fear; honor to whom honor” could have meant that Paul was speaking of two different classes of people, but I don’t think that injustice would be made by just translating in this way: "discharge your obligations to all men; pay tax and toll, reverence and respect, to those to whom they are due,” or "show complete respect to all authorities." In the Greek text the use of the two terms is primarily a means of emphasis, not a technique for makings distinctions.

 

Adam Clarke, an 18th century pastor listed these six principles concerning our passage today and I think them apropos for our day and time:

 

(1) That government is essential; and its necessity is recognized by God, and it is arranged by his providence. God has never been the patron of anarchy and disorder.

(2) Civil rulers are dependent on God. He has the entire control over them, and can set them up or put them down when he pleases.

(3) The authority of God is superior to that of civil rulers. They have no right to make enactments which interfere with "his" authority.

(4) It is not the business of civil rulers to regulate or control religion. That is a distinct department, with which they have no concern, except to protect it.

(5) The rights of all people are to be preserved. People are to be allowed to worship God according to the dictates of their own conscience, and to be protected in those rights, provided they do not violate the peace and order of the community.

(6) Civil rulers have no right to persecute Christians, or to attempt to secure conformity to their views by force. The conscience cannot be compelled; and in the affairs of religion man must be free.