The controversy surrounding the relationship between the
church and state has been debated for decades. What is the government’s role in
private religious matters? Is there a line that the church is unable to cross
in the public square? Answers to these and many other questions have been and
will continue to be teased out in courts and discussed among the public.
However, very little debate/investigation is required when it comes to understanding a believer’s role as a citizen. In Romans 13:1-7, Paul articulates
exactly how responsible Christian citizens are to relate to three institutions
within the state. Today we are going to enroll in Paul’s civics for sojourner’s
course and see how we measure up when it comes to our relationship with the earthly
authorities God has placed over us.
1. The Church and
Government-13:1-2
After instructing the church in how to live the Christian
life, love those in the fellowship of believers, and relate to all kinds of
people in chapter 12, Paul zeroes in on the church’s relationship with the
state. Though the encouragements Paul articulates in the beginning of chapter
13 apply to “every person” (13:1), given that this letter is written to the
church in Rome, the message is primarily intended for those in the church of
Rome. Rome was the state in charge when this was written and as we read what
Paul describes in these verses, this context ought to take up residence in our
minds. Though we might be tempted to complain about how hard these principles
prove to be in our day and age here in America, consider the fact that Rome was
an empire led by Caesar—a man who many were convinced was God. Not only that,
Rome didn’t have a bill of rights, free speech, freedom of religion,
representative government, democratic elections, etc. As difficult as things
prove to be in our context, let’s not forget these principles were originally
written to a church facing very real pressure and eventual persecution in a
pagan society with little to no Judeo-Christian history/point of reference.
When one remembers this, what Paul writes takes on an entirely
difference nuance. Concerning the church and its relationship with the
government Paul says, “Every person is to be in subjection to the Governing
authorities” (13:1a). Again, not only is this good advice for all, it is
especially important for those in the church. Believers are not to consider
themselves exempt from being good, respectful, and obedient citizens in this
world just because they belong to the next world. The best citizens of any current state ought
to be sanctified sojourners awaiting the kingdom of God. But why? Why are
people in general and believers in particular to submit to the government?
Paul provides two reasons in the latter part of verse 1.
First, no authority exists apart from God’s will. As hard as it may be to
believe, God’s hand is never taken off the wheel as He steers the nations in
the directions that accomplish His plan and return glory back Him.
Psalm 22:28-“for dominion belongs to the LORD and he
rules over the nations.”
Job 12:23-“He makes the nations great, then destroys
them; He enlarges the nations, then leads them away.”
Acts 17:26-“and
He made from one man every nation of mankind to live on all the face of the
earth, having determined their appointed times and the boundaries of their
habitation,”
Not only is God’s hand upon the steering wheel of the
nations, he has appointed the drivers. Paul continues with the second reason
believers ought to submit to governing authorities by saying “and those which
exist are established by God” (13:1). “This means that no governing authority
exists apart from God’s will and determination” (Schreiner, Romans, 682). In fact, even in the
tribulation described in Revelation 13, the rule of the beast (i.e. the
Antichrist), is not outside the scope of God’s sovereign control as power is
“given” to him to do what must be done to accomplish God’s will in the end
times. Ultimately, Paul argues that no governing power is achieved apart from
God’s sovereign will.
Proverbs 21:1-“The king's heart is like channels of
water in the hand of the LORD; He turns it wherever He wishes.”
If this is true—that God is directing the nations and that
God has appointed the governing authorities—then the implications revealed in
verse 2 naturally follow. First, “whoever resists authority has opposed the
ordinance of God” (13:2a). The person who “resists” is described by means of a
participle (a form of antitassw) that
is the antithesis of the same verb found in verse 1 for “submit” (tassw). The present participle form of the
verb “resists” indicates that the person Paul has in mind is opposed both
psychologically and behaviorally to the authority that God has placed in power.
Perhaps a familiar term that would summarize the thought here is “anarchist.” Those
who openly rebel against the authorities that God has ordained are openly
rebelling against God’s own ordinance. Christians are not to be anarchists who
seek to, either in attitude or action, supplant the governments God has placed
over them. To do so is tantamount to undermining God’s sovereignty.
In so doing, one will suffer the second implication that
Paul reveals in verse 2—“and they who have opposed will receive condemnation
upon themselves” (13:2b). The “condemnation” or “judgment” envisioned here
could either refer to punishment inflicted by the authorities themselves or the
divine judgment of God. Most likely both are in view here. After all “the
punishment carried out on the order of the authorities is itself the way the
divine judgment works out” due to the transitive property (Morris, Romans, 462).
Pick any violent protest that you can think of and you can
see evidence of how this happens. Those who protest authorities and in their
protest transgress laws/ordinances in the process, are pepper-sprayed,
collected, handcuffed, served, fined, and even imprisoned depending on the laws
that have been broken. God has placed governing authorities in the world as a
grace to keep the world from totally tearing itself/nations/municipalities/etc.
apart. Therefore, those who seek to circumvent and/or undermine their power
will be judged accordingly.
2. The Church and the
Rule of Law-13:3-5
If the church has a good relationship with the governing
authorities that God has ordained, then the second relationship that Paul
discusses ought to bode well also—the relationship between the church and the
rule of law. Paul states “For rulers are not a cause of fear for good behavior,
but for evil” (13:3a). Now, before the volume is turned up on the question in
the back of your mind so much that you can’t hear anything else that I am
saying, let us go ahead and throw it out there: “What if the governing
authorities are commanding evil?” or “What if the government does prove to be a
source of fear in spite of my good behavior like say in the case of
persecution?” These issues were not lost on Paul. He planted churches under the
threat of persecution from wicked emperors who decreed all kinds of wickedness.
That said, Paul “is presenting the norm, laying down conditions for living in a
state in normal times, not covering every eventuality” (Morris, Romans, 463). Generally speaking, those
who do good (upstanding citizens) ought not fear the authorities. It is instead
those who do evil that ought to fear.
Paul asks, “Do you want to have no fear of authority? Do
what is good and you will have praise from the same…” (13:3b). In other words,
if you do not want a problem with the authorities God has placed, don’t make a
problem with them. Good citizenship sown in the context of the state generally
reaps good in return.
Paul continues and suggests that the rule of law and the
authorities that execute it “is a minister (servant) of God to you for good,…”
(13:4a). However exalted he may be among people, any ruler and power he/she
wields is merely a servant before God. Also, these laws are given not to make
life more difficult, but more fair, orderly, safe, and harmonious—“to you for
good.” Just consider some of the laws on the books and how they contribute to
the greater good for all people.
Laws prohibiting murder help keep the world from reading
like a dystopian novel. Drug laws keep harmful and addictive substances from
turning entire populations from becoming slaves to destructive habits. Most
building codes help keep homes and places of business strong and safe. Even the
pesky speed limit encourages safety on the roads so that people do not get
injured or perish in a free for call case of extreme bumper cars. In all these
examples and much more, laws and the authorities who enforce them are
contributing to the greater good.
However, these only work if there are consequences when/if
these are not obeyed—“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 on the one who practices evil” (13:4b). Paul is emphatic on this point—”be
afraid” (lit. “fear continually”). Why? Because authorities do not possess
great punitive capacity for nothing. Whether this reference to the “sword”
directly implies the death penalty or not, Paul suggests that the government
has been handed the capacity to punish transgressions to keep order in any
state and that such punishments will and should fit the crime. Here again Paul
uses the term “servant” to describe the rule of law in the hands of
God-appointed rulers. In this case, the law is an enforcer who with holy wrath
avenges wrongs committed in the context of the state.
As he concludes his comment on the church’s relationship
with the rule of law Paul says “Therefore it is necessary to be in subjection,
not only because of wrath, but also for conscience’ sake” (13:5). Ultimately
Paul is arguing that people ought to be scared into obedience and gently
encouraged toward submission to the rule of law both for the good that it
brings if and when it is followed and for the punishment that it can dish out if
and when it is transgressed. In essence, Paul appeals both to the best and
worst parts of people as he encourages a good relationship between the rule of
law in the church.
Ultimately, God’s people are to be rule-followers, not
rule-breakers. Then and only then will they sojourn well in this world while
they anticipate the next.
3. The Church and
Taxes-13:6-7
Finally, Paul tackles the relationship the church has with
taxes—“For because of this you also pay taxes, for rulers are servants of God,
devoting themselves to this very thing” (13:6). For Paul, taxes are not “just
an arbitrary impost. They are the means of carrying on responsible government”
in service to its citizens and ultimately in compliance with the will of God
(Morris, Romans, 466).
He continues “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”
(13:7). In this final admonition Paul uses two words for tax—foroV (tax) and teloV (custom). The first refers to taxes paid directly to the
nation (i.e. property, income, etc.). The second refers to taxes levied on
goods (indirect taxes). Both are to be paid according to Paul. In fact, in many
ways Paul’s encouragement here mirrors a similar encouragement given by Jesus
in Luke 20:20-26.
Luke 20:20-26-“So they watched Him, and sent spies
who pretended to be righteous, in order that they might catch
Him in some statement, so that they could deliver Him to the
rule and the authority of the governor. They
questioned Him, saying, ‘Teacher, we know that You speak and teach correctly,
and You are not partial to any, but teach the way of God in truth. Is
it lawful for us to pay taxes to Caesar, or not?’ But He
detected their trickery and said to them, ‘Show Me a denarius.
Whose likeness and inscription does it have?’ They said, ‘Caesar’s.’ And
He said to them, ‘Then render to Caesar the things that are Caesar’s,
and to God the things that are God’s.’ And they were unable to catch
Him in a saying in the presence of the people; and being amazed at His answer,
they became silent.”
Not only are God’s people supposed to trade in taxes due,
but they are also to trade in fear and honor (“fear to whom fear; and honor to
whom honor”-12:7). This betrays a recurring theme in the Scriptures. Money is
connected to the heart of a person. In fact, the love of money is even called
the root of all evil (1 Tim. 6:10). In the context of the church and
tithes/offerings, money given outwardly betrays inner faith and obedience to
God and trust in His ability to supply one’s needs (Malachi 3:10ff; Mark
12:41-44). Here, Paul expands the connection between money and the heart to the
state suggesting that paying taxes is an outward concrete manifestation of a
submissive and respectful spirit that believers ought to have with governing
authorities.
Responsible sojourners pay their taxes, they don’t withhold what
is due.
So What?
When it comes to a believer’s responsibility as a citizen, the
church’s relationship with the government ought to be one of submission and
obedience, not anarchy and rebellion. God’s people are to be rule-followers,
not rule-breakers. Christians ought to give what is due in taxes, not withhold what
is needed. Then and only then will God’s people prove good citizens in this or
any other earthly kingdom while they anticipate a heavenly kingdom. Then and
only then will the Lord’s children sojourn well in this world while they
anticipate the next. How do you measure up? If a sanctified civics test was
administered today, would you pass? Christians ought to be the best citizens in
any society under any appointed leader as they are ambassadors of a greater
kingdom led by a perfect king. This is our responsibility to the state.
That said, as already mentioned, these principles, though
generally applicable, suffer certain exceptions. No one understood this better
than Paul who lived in a world in which emperor worship was encouraged, the church
was persecuted, and there were plenty of reasons not to hand over resources to
the regimes in power. However, for the sake of variety, I want to point to a
case study from the life and times of the apostle Peter.
Acts 5:27-32-“When they had brought them, they stood
them before the Council. The high priest questioned them, saying, ‘we gave you
strict orders not to continue teaching in this name, and yet, you have filled
Jerusalem with your teaching and intend to bring this man’s blood upon us.’ But
Peter and the apostles answered, ‘We must obey God rather than men. The God of
our fathers raised up Jesus, whom you had put to death by hanging Him on a
cross. He is the one whom God exalted to His right hand as a Prince and a
Savior, to grant repentance to Israel, and forgiveness of sins. And we are witnesses
of these things; and so is the Holy Spirit, whom God has given to those who
obey Him.’”
This passage teaches that anytime the authorities/laws of
man contrast with the authority/law of God, believers are to give precedent to
the Lord. This is the only permissible form of civil disobedience sanctioned by
the Scriptures, illustrated in the New Testament, and sanctioned for sanctified
sojourners. Aside from this caveat, let your civic light shine brightly before
natural men who are finding loopholes, subverting the rule of law, and railing
against any and all authorities.
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