Lectionary Bible Studies and Sermons


Romans

The authority of the State. 13:1-7

[Seed logo] Introduction
      In our passage for study, Paul continues to give practical advice to the believers in Rome. He now deals with a believer's duty to the civil authorities.

The passage
      v1. Although the Roman state was a dictatorship, Paul calls on his readers to "submit" themselves to it. Some have understood this to mean "obey", but it means to "respect" the right of the State to govern, and to support that role with taxation, where it doesn't infringe God's rule. The reason for such respect rests with the truth that no authority can exist outside God's authority. The authority of the State is approved by God.
      v2. Since all civil authority is ordained by God, to wilfully oppose that authority is to oppose God and come under his judgement.
      v3. We are to respect the civil authority, for their role is to "commend" what is right and good and punish what is evil. The problem here is that Paul does not seem to consider that an evil civil authority may do the opposite. The action of the Roman government against Christ was certainly not just. Calvin argues that Paul was speaking "of the true and natural duty of the magistrate" and this is probably the best way for us to understand this verse. It is possible, although unlikely, that Paul is speaking in eternal terms. Since the State is ultimately under God's rule, good will win out. The State will inevitably honour the good, even if initially it may punish the believer unjustly. Right will ultimately prevail, but this is not Paul's point here.
      v4. The civil authority is God's servant for the believer's good, in fact, for human good. It does us "good" in the restraint of evil by the use of the sword - army/police, judiciary, etc. This is a "good", a benefit, for all considerate people. The particular advantage for believers is that the ensuing peace enables a free access of the gospel into the wider community. Peace, rather than chaos, enables us to effectively communicate the gospel.
      v5. A person will submit to the State because they fear punishment, but also because they know that the maintenance of peace is a societal good. The believer knows also that behind the authority of the State lies the authority of God. A further good reason for submission.
      v6. The administration of law and order is an expensive business and therefore, it is right for the State to levy taxes to fund its God-given role.
      v7. Paul concludes with an exhortation to "respect" and "honour" ("respect" in the Greek is "fear") the State, and in particular, to pay taxes when and where they are due. These then are our practical responsibilities toward the secular State.

The authority of the State
      Jehovah's Witnesses have always rejected the authority of the State, even though their position is against the clear teaching of Scripture. Although their view is extreme, even to the extent of defying the State on issues such as National Service, their point of view is reflected in conservative Christian circles. We tend to be suspicious of secular authorities, believing that little good can come out of "Babel".
      These words from Paul remind us that government is not a human invention, but is ordained by God and is to be respected, for that very reason, by the followers of Christ. Government exists to restrain evil through the "sword" and to fund that role through taxation. Obviously, human society and the development of family and relationships will not proceed where there is no peace. So, government serves an essential good. In particular, the maintenance of order serves to provide for the free access of the gospel, and so believers are encouraged to pray for good government.
      Kings like James the first of England, argued for the divine right of kings from this passage. Many theologians have agreed with this approach. Even the Lutheran church, during the time of Nazi rule in Germany, had to wrestle with the issue. Should Hitler be obeyed on the basis of this passage? Both John Calvin and John Knox stressed the mutual obligations of the people and the government. As Peter put it, "we ought to obey God rather than man." A government that presses us to disobey God cannot be obeyed.
      Thankfully, most often governing authorities tend to be a terror for those who do wrong and not for those who do right. Given that the institution has a divine origin, we will need to consider carefully any act of defiance against our government. "In all ordinary cases, and this is most of the time, a Christian should obey the law", Clark's commentary on Romans.
      There is no divinely ordained form of government, but those of us who live under a democratic government, can rightly feel blessed. In a democracy, submission to the State includes much more than just obedience to the laws of the land. Voting in elections, writing to parliamentarians, understanding current affairs, accepting the will of the majority, ...... these are all elements of responsible citizenship. This is all part of our submission (respect) to a divine institution.

Discussion
      Dietrich Bonhoeffer and some of his friends, defied the Nazi government during the Second World war. They did this as an act of discipleship and paid the price for their defiance with their life. How do you reconcile their act of defiance against the legally constituted government of Germany with Paul's words in this passage?


Notes

Textual notes   Abbreviations,   Bibliography
 
      Having completed his theological argument, Paul now turns to the business of Jewish and Gentile believers living together within God's new community, 12:1-15:13. An overarching concern in this section is the community's witness to the world through the life of its members. First, in chapter 12, Paul deals with personal ethics and then in chapter 13 he goes on to deal with wider social issues. In our passage for study Paul writes concerning a believer's duties toward the civil authorities, 13:1-7.
      Arguments abound as to whether this section is original. It should be noted that it follows on from Paul's warning on taking vengeance and so it is natural for him to explain why it is appropriate for governments to take vengeance.
      Also, many commentators feel that this passage gives undue authority to governments, particularly an oppressive government. in underlining the good purpose of government, its authority and responsibility to implement judicial vengeance, Paul is not necessarily implying that we must obey the dictates of a government that commands us to act against the clear will of God. Paul doesn't touch on the issue, but theologians like Calvin and Knox argue strongly for mutual obligations. A government that is no longer an instrument for its citizens' "good", no longer deserves their submission. As Jesus instructed us, we give to God what is due to God, and to the State what is due to the State.
      A mutual obligations approach seems the most sensible way to handle this issue, but we do need to accept that it is possible to argue for a pacifist, even fatalistic, approach to government authority. Jesus was certainly not pro-active in his dealings with the Roman government. In the end, the secular state is bound by the ultimate purposes of God for the realization of his kingdom, and this apart from its own agenda. A corrupt government may even go so far as to take our life, but in so doing it will confer on us a crown of glory. Governmental authority is God's minister; it is there to achieve God's ends. So, a disciple's task may well be to submit and get on with the business of making known the good news of the kingdom. It was often said that the quiet and reverent way that the early Christians met their death in the Roman circus, later become the basis for an increasing willingness of the citizenry to give heed to the gospel.
      We should also note that this passage does not sanction any particular form of government. A democratic form of government which encourages the inclusive participation of the population does seem to be more in line with God's plan for society than an autocracy, whether benign or not. None-the-less, the present cultural superiority of the West and its divine mission to impose democracy on other less fortunate third world countries, has very little going for it, particularly when democratic governments are increasingly less inclusive. For example, Australia's participation in the invasion of Iraq was undertaken against the will of some 80% of the Australian population. The truth is, no system of government has the divine imprimatur.
      In general terms we can say that Paul encourages us to give government its due right. The governing authorities have a special role under God and we are bound to respect this role, accepting its God given authority to govern. It is God who sets up and overthrows rulers, for no power exists other than under his will. Even the Roman Government of the time, a fully pagan and vicious dictatorship, operated under divine authority. Under God, governments function to provide peace and security, to encourage social interaction, to curb selfish excess, and to serve as an agent of divine justice. Thus, governments rightly exercise power through the army, police and judiciary. By this means governments promote peace and give free reign to the gospel. Therefore, believers must subject themselves to government authority, not just out of fear of punishment, but because we know that the state is a divine institution.

v1
      pasa yuch "everyone" - every soul. A Hebraism. The following principles apply to all people.
      exousiaiV uJperecousaiV "governing authorities" - superior authorities. Civil authorities, not Angelic powers.
      uJpotassesqw (uJpotassw) pas. imp. "submit" - be subject. "Obey", TEV, is not a good translation; the NIV "submit" is to be preferred. Like Eph.5:21 it is the giving of due place within a framework of reciprocal obligations. Paul is not promoting an uncritical obedience. Under God, government has rights over us and we are bound to recognize those rights and submit to their authority, unless of course, such submission infringes the law of God. For Paul and the early Christians, bound under the totalitarian government of Rome, it was simply, obey the law, pay taxes (and pray, 1Tim.2.) For those of us under a democratic government, the obligations are much more complicated.
      gar "for" - Expressing cause/reason. The reason for submission is that rulers are instruments of God's will, although their authority is delegated, not absolute.
      aiJ de ousai "the authorities that exist" - and the existing ones. Probably referring to Rome. An indication that there is probably no form of government that is divinely sanctioned, only that it should act for "the good" under God.
      tetagmenai (tassw) perf. pas. part. + verb to-be "have been established [by God]" - having been appointed, stationed. Indicating delegated authority. A periphrastic perfect construction. Further indicating that a government that assumes to itself absolute authority, taking to itself divine rights, is no longer a legitimate government under God and may no longer rightly demand the submission of its citizens. The question then arises, and does so constantly through this passage, is it right for the citizenry to rise in revolt against the State when it no longer functions for "the good" of its citizens?

v2
      wJste "consequently" - so that, in order that, therefore. Here introducing a consequence.
      oJ antitassomenoV (antitassw) pres. part. "he who rebels against" - the one opposing, resisting. The participle functioning as a substantive. A strong verb, therefore, "rebel", "revolt"; "anyone who resists authority is opposing the divine order", Moffatt.
      th/ tou qeou diatagh/ "what God has instituted" - the ordinance/direction of God. "A divine institution", NEB.
      krima (a) "judgment" - The "judgement" here is either Divine or secular, although both is an acceptable sense.

v3
      gar "for" - Introducing either a reason why we should be subject to the authorities, or a reason why we will face judgment if we rebel.
      foboV (oV) "terror" - a fear, terror. Either, a cause of fear, or arousing fear. Either way, the State wields the sword (army, police, judiciary.... taxation department!) and this is a terror to those who rebel against the State. Again, if a State does the opposite, is a terror to those who do right, is it a valid "divine institution" and if not, to what extent is it right to oppose such a State? It is often noted that Paul seems to ignore the fact that governments do not always praise the good and punish the evil. Even the Roman Government of the time was far from just. So what is his point? Calvin felt that Paul was only giving the positive side; he was speaking "of the true and natural duty of the magistrate." This seems the safest approach. It is possible, although unlikely, that Paul is speaking of an ultimate promise. The civilian power will ultimately honour God's servants, whether it is a good or evil government, for it is but an instrument of God's will. It may act justly or unjustly, but in all its actions God will use it as a channel for the establishment of his kingdom. This approach seems somewhat fatalistic (or realistic!!).
      tw/ agaqw/ ergw/ "those who do right" - the good work. A concrete sense is intended, "those who behave themselves", Black.
      qeleiV de mh "do you want" - The NIV forms a question, but Turner suggests an independent clause serving as the protasis of an conditional sentence, "if you wish to be fearless of ..."

v4
      qeou gar diakonoV estin "For he is God's servant" - God's servant is he. Stressing again that the State is a divine institution.
      soi "to you" - The State is instituted for us, not for itself.
      eiV to agaqon "to do [you] good" - to/for good. The adjective is possibly verbal, with the preposition expressing intended results, "for your benefit", JB. The "benefit" is undefined, and so may range from "the good life" to "the blessings of the kingdom." Kingdom blessings can refer to peace and tranquility allowing free access of the gospel, through to divine control of government, both good and evil, for the ultimate realization of the kingdom. As noted above, a fatalistic approach to God's sovereignty is less than helpful. The divine purpose is realized in both good and evil, but that doesn't mean we should sit easily with evil. God is not caught out by human rebellion, nor does he acquiesce to it, and nor should we.
      thn macairan (a) "the sword" - sword, knife. Here best taken as the army (for us, police, judicial authority, etc.) rather than a reference to capital punishment.
      ekdikoV (oV) "an agent of wrath" - an avenger. "His function is to exercise punishment", Barrett; "an agent of punishment", REB.
      eiV orghn (h) "to bring punishment" - to/for wrath. The preposition, "to", may be descriptive "of" the punishment, "bringing retribution on the offender", REB, or expressing purpose, "for", "to inflict God's punishment", Phillips.

v5
      anegkh "it is necessary" - A compulsion of some kind, "because" .... The compulsion is the fear of punishment, "fear of retribution", REB, probably civil, but possible divine. As above, the question is, whose punishment?
      thn suneidhsin (iV ewV) "conscience" - For a believer, the conscience is that part of our being infused by Biblical truth. So, a person's sense of right and wrong, "it is the right thing to do", Phillips.

v6
      dia + acc. "[this is also] why" - because of, on account of. Causal, "this is why", REB.
      teleite (telew) ind./imp. "you pay" - you complete, finish. Possibly imperative, "you must also pay your taxes", CEV.
      forouV (oV) "taxes" - People of the New Testament knew all about taxes. The total rate was around a flat 50%.
      leitourgoi (oV) "servants [of God]" - ministers. Possibly "public servants".
      eisin eiV auto touto "who [give their full time] to governing" - they are for this very thing [to persevere]. Difficult to render in English so best handled in a general way, "and to these duties they devote their energies", TEV.

v7
      This verse echoes Mark.12:17, and comes out of the idea that we are bound to pay back a debt owed. cf. 1 Peter 2:17 and Proverbs 24:21. So, we owe a debt to God and we owe a debt to government. It is possible therefore, that the meaning of 7b is not to distinguish respect to greater and lesser governmental authorities, but rather the respect we owe to God and government.
      pasin adj. "everyone" - all. Is this "pay all that you owe", CEV; "pay all men (everyone) what is due to them", Barclay; "pay them", ie. the tax collectors, TEV. An injunction to pay our dues to the tax collectors seems best.
      taV ofeilaV "what you owe" - what is owed, an obligation
      ton foron .... to teloV "taxes ... revenue" - tribute ... duties. "Whatever taxes you owe ....", Morris.
      fobon (oV) "respect" - fear. Most likely of showing respect ("reverence", Phillips) to those in authority. The word is often used of God, rather than secular authorities. So possibly, "fear God and honour the emperor."


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