Romans 13: 1 – 14
The authority principle
1 Let every soul be subject to the governing authorities. For there is no authority except from God, and the authorities that exist are appointed by God. 2 Therefore whoever resists the authority resists the ordinance of God, and those who resist will bring judgment on themselves. 3 For rulers are not a terror to good works, but to evil. Do you want to be unafraid of the authority? Do what is good, and you will have praise from the same. 4 For he is God’s minister to you for good. But if you do evil, be afraid; for he does not bear the sword in vain; for he is God’s minister, an avenger to execute wrath on him who practices evil. 5 Therefore you must be subject, not only because of wrath but also for conscience’ sake. 6 For because of this you also pay taxes, for they are God’s ministers attending continually to this very thing. 7 Render therefore to all their due: taxes to whom taxes are due, customs to whom customs, fear to whom fear, honor to whom honor. 8 Owe no one anything except to love one another, for he who loves another has fulfilled the law. 9 For the commandments, “You shall not commit adultery,” “You shall not murder,” “You shall not steal,” “You shall not bear false witness,” “You shall not covet,” and if there is any other commandment, are all summed up in this saying, namely, “You shall love your neighbor as yourself.” 10 Love does no harm to a neighbor; therefore love is the fulfillment of the law. 11 And do this, knowing the time, that now it is high time to awake out of sleep; for now our salvation is nearer than when we first believed. 12 The night is far spent; the day is at hand. Therefore, let us cast off the works of darkness, and let us put on the armor of light. 13 Let us walk properly, as in the day, not in revelry and drunkenness, not in lewdness and lust, not in strife and envy. 14 But put on the Lord Jesus Christ, and make no provision for the flesh, to fulfill its lusts.
Have you ever heard the statement that God ordains the "institution of government" and, therefore, supports all governments as an institution?
This is not correct. God recognizes that chaos results when sinful humans are left free to do what is right in their own eyes, and, therefore, ordains the principle of authority. He then appoints individuals to exercise that authority in various areas of our lives. He holds these individuals personally responsible for their exercise of the authority he gives them and, in scripture, at least, appears largely to ignore the corporate mechanisms through which they exert their authority.
This truth can be seen from a careful examination of the three New Testament passages commonly used as proof that God ordains government institutions. For instance, Romans 13:1-2 teaches that every "authority" is ordained by God, so that those who resist authority oppose the ordinance of God. What is divinely ordained, however, is "authority," not governmental institutions, as is clarified in verses 3 through 6, which speak of individual "rulers" who are "servants of God" and bear authority or power as his "ministers," not of "government" or governmental institutions.
In the book of I Peter 2:13-14, after first saying that we should submit to every "institution" of men, Peter goes on to define the institutions to which he is referring as "a king as the one who is in authority" and "governors as sent by him". So, once again, it is asserted that the "authority" to which we should submit rests upon individual rulers, not corporate governmental institutions.
In I Timothy 2:1-2, we are instructed to pray for "kings and all who are in authority" — the individuals themselves, not the Sanhedrin or Roman Senate or United States Congress as a corporate body. Once again, the authority is said to rest in the individuals.
However, it is equally clear that God, in fact, appoints the individuals who bear authority. This is directly stated in Daniel 4:17, wherein God himself told Nebuchadnezzar, the greatest king of Babylon, in a dream that it is God who bestows rulership over the realm of mankind on whom he wishes "and sets over it the lowliest of men." See also verse 31, in which God removed sovereignty from Nebuchadnezzar for a time, demonstrating both that he maintains power over his appointments and that he holds his appointees accountable.
We learn that twice during His earthly ministry, our Lord Jesus explicitly recognized this principle of individual governmental authority. Thus, when the centurion in Matthew 8:5-13 came to the Lord Jesus asking him to just speak the word that would heal his servant, explaining that he believed Jesus had the same sort of authority over illness that the centurion had over the soldiers in his command, Jesus marveled at his "great faith." The centurion obviously had a correct understanding of the authority principle.
Finally, we find out in John 19:10-11, Jesus first recognized that Pilate's authority to try and condemn him had been given him "from above," then recognized his responsibility for his official acts by saying that "he who delivered me up to you has the greater sin."
God appoints individuals, not institutions, to bear authority, and in the scriptures, he usually ignores human institutions or bodies which claim to be governments, except when merely pointing out that they opposed him.
Let us find out some more on this subject from the apostle Paul.
Having called on Christians ‘not to be conformed to this world’ (12.2), and having indicated that vengeance for wrongdoing lay in God’s hands (12.19), and that Christians should be concerned to be at peace with all men (12.18), Paul now feels constrained both to affirm the need to conform with the systems of justice that were in place (as he had never intended otherwise), and to assure Christians that God was controlling justice through ‘God-appointed’ justices. ‘Not being conformed to this world’ must not therefore be meaning that we are free from all the world’s restraints. It rather means that we will see the authorities as have been placed there by God. For it is by them that God’s present wrath is executed, and through them that the societies that they represent would know peace.
Peter deals with this question in 1 Peter 2.13. That may have been because here he sees the church in Rome as at the hub of the Roman Empire, so that their attitude towards the government might be crucial in relations between church and state. Or it may be because he was aware of rumblings in Rome against the current political leadership and did not want Roman Christians to succumb to them, with its consequent effect on the attitude of the authorities towards Christianity.
Christianity at this stage mainly enjoyed the protection of Rome because it was seen as a branch of Judaism and thus as a religion whose rights were protected by the Roman Empire. This had been so from the mid-1st century BC when the Jews had been seen as allies of Rome, and not as a conquered people. They were thus free to practice their peculiarities (the Sabbath) without hindrance, protected by the Law. Christians, therefore, at this stage mainly enjoyed the same protection. (Even Caligula, although under strong pressure from advisers, forbore setting up his image in the Jerusalem Temple). It would only be later that the Roman authorities, sadly egged on by Jews, differentiated Christianity from Judaism thereby making Christianity an unofficial religion that enjoyed no protection and that could be persecuted at any time.
1 Let every soul be subject to the governing authorities. For there is no authority except from God, and the authorities that exist are appointed by God.
‘Every soul’ means ‘everyone.’ Thus everyone is to be subject to ‘the higher powers’, that is the appointed governors and their staff. And this is because men cannot come to power except God allows it, and thus those who do come to power are to be ordained of God. This view is in accord with Scripture, for in Daniel 4.17, 25, 32 we read, ‘the Most High rules in the kingdom of men, and gives it to whoever He will’, something which presumably our Lord Jesus had in mind when He said, ‘Render to Caesar the things that are Caesar’s’ (Matthew 22.21). He saw it as Caesar’s due that he be rightfully treated in secular matters.
2 Therefore whoever resists the authority resists the ordinance of God, and those who resist will bring judgment on themselves.
The consequence of what has been said in verse 1 is that to resist the secular power is to go against the ordinance of God. Those who do withstand the ruling secular power will themselves receive judgment. The reference to judgment here is probably to the judgment exercised by the higher powers who will naturally deal with those who resist them. And it is to be of God.
3 For rulers are not a terror to good works, but to evil. Do you want to be unafraid of the authority? Do what is good, and you will have praise from the same. 4 For he is God’s minister to you for good. But if you do evil, be afraid; for he does not bear the sword in vain; for he is God’s minister, an avenger to execute wrath on him who practices evil.
The logic behind this is that rulers are set up by God to control and prevent evil. Thus, those who do good will have nothing to fear. It is only those who do evil who will be in terror of the authorities. And this is right, for in the face of justice all should be in fear of the consequences of doing evil. Paul was, of course, writing as one who had himself experienced the justice of Roman appointed governors, and was aware that overall Roman justice worked well. He does not deal with the case where the higher power is itself doing gross evil.
Paul takes up a contrast between someone doing good and doing evil. Those who do good will have praise from the one in authority, because he is a servant of God to them for good. But those who do evil have reason to be afraid, for he holds the sword of authority, and while he is a servant of God, it is in order to be an avenger for wrath to him who does evil. In other words, he acts on behalf of the wrath of God and the wrath of the state.
5 Therefore you must be subject, not only because of wrath but also for conscience’ sake.
It is because the appointed ruler is a minister of God for good that obedience to the requirements of the state, where it does not affect our loyalty to God, is to be seen as necessary. It is a duty not just a convenience.
As Christians our loyalty to the state is for three reasons,
1. because it is an instrument of God for good
2. because it is the instrument for ‘the wrath’ (of God) against evil
3. because Christians should respond positively towards one who is ‘a servant of God’, for conscience’ sake.
To be in subjection is to respond to legitimate requirements. It does not indicate subservience. The point is that, acting as God’s servant the state authority has a right to make certain demands, and unless they go against the conscience they should be obeyed.
6 For because of this you also pay taxes, for they are God’s ministers attending continually to this very thing.
Here 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.
7 Render therefore to all their due: taxes to whom taxes are due, customs to whom customs, fear to whom fear, honor to whom honor.
In words which echo those of Jesus in respect of paying tribute money, ‘render to Caesar the things that are Caesar’s’ (Matthew 22.21), Paul calls on the Romans to ‘render their taxes (tribute) and tolls (customs duties)’. Christians should pay their taxes without complaint, recognizing that they are in effect paying them to God. And they should also pay the authorities due respect and honor.
In those days protest marches and civil disobedience were in the main not permitted, and would have been seen as rebellion against the state. In our day they are an accepted part of democracy. There are certain things that we can view differently. But the overall principles still apply. Violent protest is, however, still not approved of by God.
Paul now turns his attention from the Christian’s duty to the authorities, to the Christian’s duty towards the outer world. Jesus Himself stated that the two greatest commandments in the Law (Matthew 22.35-40) were to love God with heart, soul, mind and strength (Deuteronomy 6.5) and to love our neighbors as ourselves (Leviticus 19.18), and in the context of Leviticus the latter included loving those who came to live among us (Leviticus 19.34). Paul now takes up this second commandment and expands on it, because in context he is speaking of Christian responsibility to his fellowman.
8 Owe no one anything except to love one another, for he who loves another has fulfilled the law.
Having spoken of the Christian’s debt to the state Paul now turns to the question of the Christian’s debt to all men. ‘Owe no man anything’ is not saying that we should not enter debt on a considered basis, but rather that we should pay our dues. We are not to be dilatory in fulfilling our obligations. But he then points out that there is one debt which we are to owe, and which is continual, and that is our debt to love one another. This debt we can never call ‘time’. And the reason for that is that love is the fulfilment of the Law. In other words, if we truly love we will automatically fulfil the requirements of the Law about our attitude towards others, for we will desire the very best for them.
9 For the commandments, “You shall not commit adultery,” “You shall not murder,” “You shall not steal,” “You shall not bear false witness,” “You shall not covet,” and if there is any other commandment, are all summed up in this saying, namely, “You shall love your neighbor as yourself.”
Paul points out that all the commandments, some of which he lists, are all really summed up in the command to ‘love your neighbor as yourself’. For all the things described in the commandments, adultery, murder, theft, coveting, etc. cause hurt to others, and if we love we will not want to hurt. Of course, the Law is a detailed guide as to what we should do to reveal our love to others. It has thus become a guide rather than burden.
10 Love does no harm to a neighbor; therefore love is the fulfillment of the law.
Love is such that it ‘works nothing ill’ for our neighbor. Rather love seeks the very best for them. That is why love is the fulfilment of the Law. It should, however, be noted that if we did not have the Law, especially as expanded by Jesus, we would not have recognized the many ways in which we could harm our neighbor. The law is holy and just and good. It is we who render it helpless as a means of making us acceptable with God.
Paul started this section in 12.1-2 with the call to present our bodies as a holy and acceptable living sacrifice, not being conformed to this world, but being transformed by the renewing of our mind. Now he calls on us, in the light of the possibility of Christ’s second coming, to awaken out of sleep, and to cast off the works of darkness and put on the armor of light.
In the days when lighting was primitive the dawning of the day was the time for getting down to work. Night in the main resulted in a cessation of work. But night turned into day and then the world awoke to go about its daily business. They donned their working clothes, or their armored coats, and went about their duties. Paul pictures the Christian life in terms of the dawning of a new day. We are to arise, and then deliberately ‘put on the Lord Jesus Christ’, and set about the task of daily living.
To be a non-believer was to walk in darkness, while to be a believer was to walk in the light, was a favorite picture in the teaching of our King Jesus. He declared that we are to walk in the light, and be the sons of light (those whose lives are lived in the light), thereby knowing where we are going and being in no danger of being tripped up, while to walk in darkness would mean that we would stumble, and would not know where we were going Similarly in the teaching of Paul we are ‘sons of light’, and have been transported out of the kingdom of darkness, into the kingdom of God’s beloved Son.
11 And do this, knowing the time, that now it is high time to awake out of sleep; for now our salvation is nearer than when we first believed. 12 The night is far spent; the day is at hand. Therefore, let us cast off the works of darkness, and let us put on the armor of light. 13 Let us walk properly, as in the day, not in revelry and drunkenness, not in lewdness and lust, not in strife and envy. 14 But put on the Lord Jesus Christ, and make no provision for the flesh, to fulfill its lusts.
We should note here that Paul presents several consecutive but contrasting pictures in pairs and if we combine them in another way we then obtain two powerful contrasting sequences.
‘It is time to awake from sleep -- the night is far spent -- let us cast off the works of darkness -- not walking in reveling and drunkenness -- do not make provision for the flesh.’ The night of our past lives is over. And on the other hand, ‘salvation is nearer than when we first believed -- the day is at hand -- put on the armor of light -- walk becomingly as in the day -- put on the LORD Jesus Christ.’ The Christian is to walk in the light of God’s ‘day’.
