by Roy Bryant
President of Further Steps Press
Introduction
One of the founding fathers of the United States of America, Thomas Paine, once wrote, “These are the times that try men’s souls.”[1] These words written so long ago still haunt the halls of dialogue today. Many prophets forecast doom if elections go the “wrong way” or a particular party takes hold of Congress. Even those who espouse the complete sovereignty of God Almighty concern themselves with the coming catastrophe if Christians do not support or protest in one accord the happenings of government. Thomas Paine and his companions revolted against a government that they considered greedy and, at least according to some narratives, ungodly.
So, what ought a Christian do in the face of wicked governance? Should Christians submit even when the government acts in ways Christians know God hates? These questions plague everyone who believes in Christ worldwide. The question of submission arises no matter the iteration of their Christianity or the socioeconomics of a Christian population. In fact, Christians everywhere struggle with submission among each other, those outside the Kingdom of God, and those in authority over the Christian populace. There is no need to footnote that last statement. Instead, ask any local pastor who believes the Bible to be God’s word, ask anyone who faced the ominous hand of real persecution, or maybe seek the answer in the Biblical text, as those who believe ought always to do.
This inaugural article of the “Bible. Doctrine. Practice.” magazine aims to determine a Biblical answer to submitting to governing authorities through the lens of Paul’s letter to the church in Rome. Though Paul writes about submission in several places within his letters, Romans 13 is the most profound place when thinking about government and the Christian people who find themselves under governmental authority. Paul starts the passage with the very words that seem to give an outright answer to the questions. “Let every person be subject to the governing authorities” [2] (Rom. 13:1).
Obviously, this verse alone does not completely answer every question a Christian might have about submission to government. However, whatever it is that the Bible teaches, that is what Christians must do. Fortunately for such a Christian, Romans 13:1 does not stand on its own. Thus, one must examine the context of Romans 13 to discover Paul’s meaning and intention in this address.
Romans
Romans is Pauline. Though there have always been disputes regarding the authorship of letters attributed to Paul, “Romans claims to be written by Paul (1:1), and there has been no serious challenge to this claim.” [3] The letter was written around 56 or 57 A.D. during Paul’s third missionary journey.
The purpose of Paul’s letter becomes evident in the first few chapters. After Paul’s introduction, he writes, “So I am eager to preach the gospel to you also who are in Rome. For I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek” (Rom. 1:15-16).
The rest of the letter to the Romans explains the gospel message Paul wishes to preach. First, it is a gospel that is the power of God for salvation. Second, it is a gospel to everyone, Jew and Greek. Paul starts with the wickedness in the heart of men in chapters 1-3. Then, Paul shows how the gospel comes to men by grace through faith in Jesus Christ (3:21-26). Paul explains that faith is the bedrock of salvation. Abraham takes center stage as the example of faith. Abraham’s faith did not depend on being circumcised. Instead, Abraham “believed God and it was counted to him as righteousness” (Rom. 4:3).
Paul uses the following chapters to explain the great salvation that comes from God to man and is received by faith. Chapter 11 explodes with joy that salvation has come, and both Jews and Gentiles will receive it. God rejects neither ethnicity. Both Jews and Gentiles (that is, ‘everyone’) have salvation through faith by the grace of God, who, in Christ Jesus, justified all who believe.
If Chapters 1-11 tell the reader what the gospel is and how it saves all who believe, Chapters 12-15 describe the response that a reasonable believer must have to this grace-filled, powerful, and mercy-driven gospel. Romans 12:1-2 says,
I appeal to you therefore, brothers, by the mercies of God, to present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship. Do not be conformed to this world, but be transformed by the renewal of your mind, that by testing you may discern what is the will of God, what is good and acceptable and perfect.
According to Paul, those who have received the gospel by faith should act upon that faith by refusing to follow the world and immersing themselves in knowing and doing God's will.
Chapter 13
The call to be subject to governing authorities is not hung by itself as the header for a new chapter. No, the text comes on the heels of the gospel message, the call to present everything to God in an act of worship, and the call to genuine faith. Kenneth Boa and William Kruidenier explain it this way,
Paul continues his explanation of what it means to be a living sacrifice to God in view of his mercy toward all people. In chapter 13, he turns to the tension of living as a believer under the rule of pagan authorities and in light of the eschatological end of history. Should Christians rebel against pagan rulers? Should they live as they please in light of the approaching end of the age? Paul provides answers for the church in Rome, and for all churches today that exist under the same tensions and conditions. [4]
Chapter 13 is the practical application part of the letter to the Romans, and it should not be considered separately from the rest of the letter. As if Paul expects his readers to ask, “So what now?” he gives them several examples. These examples start with, “Present your bodies.” Live in grace with one another. Love love and have evil. “Bless those who persecute you.” Live at peace with ‘all.’ And overcome evil with good.
Paul writes about rulers and submission within this mix of practical implications of faith. The passage from 13:1 to 13:14 seems abrupt, unlike the Pauline writing before and after this section. Some scholars debate whether this segment is Pauline at all.[5] There is no reason to suspect that Paul is doing anything other than continuing his discourse. Chapter 12 concludes with thoughts on living peaceably even when cursing, weeping, and evil visit the believer. Thus, a brief exegesis of this passage is in order. The reader needs to understand what Paul is saying if he is to live out the principles taught here.
Verses 1-3a
Paul’s imperative literally calls every soul to be subject to authorities placed above them. In Rome, Christians were called all kinds of things. To some, Christians were cannibals who ate the flesh and drank the blood of their master. To others, Christians were atheists or unbelievers who did not submit to the pantheon of Roman gods. But the most terrible accusation came because the Christians refused to raise their voices in the mandatory cry, “Caesar is Lord." No such allegiance or homage could take place for the Christians in Rome. They could not elevate Caesar to a deity or claim Caesar as Lord because Jesus was the Lord of all. Christians believed that they were under a new headship in Christ. Their governance on earth may be Caesar, but there was a greater Lord to whom the Christians had a greater responsibility. Thus, Christians were called subversive and anti-Caesar.
Into this situation, Paul writes, “Let every person be subject to the governing authorities. For there is no authority except from God” (Rom. 13:1-2a). Paul’s apostolic command describes a way of life that is contrary to what people in Rome thought Christians to be. Christians were to live under the authority of their government because “no authority” existed outside of God’s providential hand. Those who resist governmental authority resist God. The Greek in verse two literally says the one who resists governmental authority “sets himself against” God. Paul writes that submission to government is submission to God, the ultimate authority. God is the authority above governments, but governments came from God and should be obeyed.
The second half of verse two gives the command even more gravitas. “Those who resist will incur judgment” (Rom. 13:2b). Judgment from whom? The implication is judgment from God. God is the authority who puts the ruling or governing authorities in place. Thus, to disobey the governing authorities would be to disobey God, who is the ultimate authority. This strong and stinging command comes to those ridiculed and persecuted by Roman citizens.
The idea behind this command is nothing new. Israel lived in subjection to Egypt, Babylon, Persia, and a host of other invaders. Each time, God exalted individuals who worshiped God but lived as subjects to their earthly authority. Jesus himself, in the Sermon on the Mount, addressed a common issue with the Roman occupation of Israel. The question revolved around whether a Jew should do what their occupiers asked. Should Jews carry the cloak of a Roman soldier when he needed someone to help bear the load? Should Jews Walk with Roman soldiers at all, and what if it were a holy day? So, Jesus answers the question in Matthew 5:39: “But I say to you, Do not resist the one who is evil.” Instead, turn the other cheek, offer your cloak, and walk farther than asked. Do not resist evil authority. Live a life devoted to a higher authority that put the evil authority in place.
In verse three, Paul reminds his readers that good conduct under earthly authority does not garner punishment. Those who disobey are the ones punished by the earthly government. Like Daniel of old, Christians ought to be the best citizens to dwell peaceably under the established government (see chapter twelve).
Verses 3b-6
The next small passage calls believers to respond logically to Paul’s command. Those who act according to the authority placed over them will receive good from their authority. Those who act subversively can expect punishment by the same authority. If a believer wishes to live without fear, he ought to live as one under the authority of the government. After all, the government can and will punish those who subvert governmental power.
In verse four, Paul writes that the ruler is “God’s servant for your good.” Governments worldwide prevent theft, murder, assault, and many other interpersonal crimes. People who disobey ought to fear the government, for “he does not bear the sword in vain” (Rom. 13:4). The phrase can mean capital punishment, but it more likely suggests a sword that keeps evil at bay and maintains societal peace.[6]
Paul does not commend all governmental practices or call governments good moral agents. Paul commands believers to live in harmony with the government because submitting to the government is submitting to God.
Therefore, Paul continues, “One must be in subjection” (Rom. 13:5). Why? Because a person who does not live in subjection to governance from earthy magistrates will incur the wrath of God. God is the one railed against when believers attack their governmental authority. Beyond the wrath of God, Paul reminds Christians of their conscience, which will wreak havoc on them if they live as antagonists to magisterial power.
Paul moves from mere obedience to taxes that fund those governing over believers. Governments use taxes to defend the people, provide trade, and protect against would-be criminals. Though governments are often bloated, pagan, and inefficient, Christians should remember that God uses government for the good of His citizens. Taxes should be paid to support what the government does on behalf of the populace.
Paul’s stance on taxation should remind the reader of Jesus' words when confronted with the same subject: “Render to Caesar the things that are Caesar’s and to God the things that are God’s” (Matt 22:21). Jesus’ words stunned his hearers because he commanded the people to pay their taxes. Paul echoes this thought, explaining that paying taxes is helping oneself and worshiping God.
Verses 7-10
The shift from government to paying all that is owed seems abrupt unless the reader understands that chapter twelve is inextricably linked to chapter thirteen. Since the subject matter flows so evenly together, it should be no surprise that Paul returns to interpersonal relationships. Every believer should seek to live amicably with others. To owe and not pay would disrupt this kind of harmony. Paul’s admonition is to pay what is owed and work to owe nothing. The latter commandments are summed up by the greatest commandment behind loving God with everything: "You shall love your neighbor as yourself” (Rom. 13:9). Real love for one another does not do purposeful harm.
Verses 11-14
The reason for the line of thinking Paul has given his readers is simple. The time of wakefulness has come. The result of Christ’s salvific work is in sight. Christ’s life, death, burial, and resurrection have turned night to darkness, and the day has come. Christians must live in response to these truths and cast off all things that belong to the night. Make no endowment to fleshly things, but live in the daytime sunlight. Paul’s words in these last few verses call for the reader to look back at the description of walking in daylight: namely living at peace with love for others, and living in submission to God through submission to earthly governance.
Application
Living in submission to a government that consistently demonstrates contempt for Christianity is difficult. We must remember that Paul does not say that we, as believers in Christ, should condone governmental practices. Instead, Christians must live in submission to the government that is placed over them because God placed the government there. No matter how much we dislike that government, submission to government is not optional for believers. The Holman New Testament Commentary on Romans says it this way,
Generally speaking, the church historically has differentiated between governing authorities forcing versus allowing a moral or spiritual condition contrary to the laws of God. If the position is commanded (such as Herod’s killing of male children two years old and younger, or Hitler’s decree that Jews and other minorities were to be eliminated, or the prohibition against religious activities on public property), then the injunction is to be resisted in all possible ways. If the position is allowed but not commanded (such as modern laws allowing abortion), then resistance is to be voiced by the church in an attempt to have immoral standards changed; to restore God’s standards to society.[7]
Believers should never find ways to subvert a passage like this one when the government favors the believer’s political opponent. Nor should Christians look for ways to overthrow or undermine the governmental authority over them. Christians must submit as long as the government does not require behavior that opposes God’s rule.
For example, I met with a denominational group during the COVID-19 pandemic in 2020. At that time, the state government required masks to be worn during indoor meetings. Some of those gathered at this meeting refused to wear masks or chose to cut a hole in the mask so that they could breathe unencumbered. These men and women cited injustice from the government as the reason for their actions. They wore their disobedience as a badge of honor.
The problem with acts such as this is evident. Their subversion was an act of defiance to Almighty God, who placed the government in authority over these people. They kicked against God because they fought submission to the government. That is exactly what Paul speaks about in this passage. Only Paul’s audience was a group of people who needed to be submissive to a much more oppressive government. Paul does not want them to say, “Caesar is lord,” instead of their devotion and subjection to Jesus. Paul commands these Roman Christians to remember that Caesar has no authority but that given from above. So, Christians must submit and live as those under the rule and reign of the King of Kings and Lord of Lords!
Paul’s reasoning is clear. The gospel bought a people who did not know or want the God who created heaven and earth. Everyone who believes, whether Jew or Gentile, belongs in the Kingdom of the one true reigning King. The only reasonable response to the King’s salvific provision for His people is abject worship that involves everything the purchased creature is. This kind of worship loves others in a way that creates peace, not despair. Living at peace means living under authority, knowing that all authority comes from God and no authority exists but that which God ordained.
Ultimately, every Christian must deal with this passage and others in the Bible that coincide. Believers must not find ways to jog around this passage because we do not like the responsibility of it. Rather, believers must ask themselves how to live better in light of the passage. Evil rulers will arise that command all of their subjects to blatantly disobey God. Those rulers must be opposed. But when oppression seems as small as paying taxes or wearing masks, then we have real problems living the truth of what Paul has written.
We must be like Daniel, Joseph, and Paul. These men learned to live under oppressive governance because they submitted themselves to God, not government.
Sources
- “Thomas Paine: American Crisis,” accessed July 31, 2024, https://www.ushistory.org/paine/crisis/c-01.htm.
- ESV Bibles, ESV Study Bible, Illustrated edition (Wheaton, Ill: Crossway, 2008).
- Douglas J. Moo, The Letter to the Romans, Second edition (Grand Rapids: Eerdmans, 2018), 1.
- William M. Kruidenier and Kenneth Boa, Holman New Testament Commentary - Romans, ed. William M. Kruidenier (Nashville Tenn: Holman Reference, 2000), 388.
- Schmithals, 458–62; O’Neill, 207–9; Kallas, “Romans 13.1–7,” 365–74; Munro, Authority in Paul and Peter, 56–67; idem, “Romans 13:1–7,” 161–68. Jewett (782–84) analyzes and rejects interpolation theories.
- David G. Peterson, Romans: Evangelical Biblical Theology Commentary (Bellingham, WA: Lexham Press, 2021), 466.
- Kruidenier and Boa, Holman New Testament Commentary - Romans, 394.