Friday DIVE – June 20, 2025 – Romans 13:1-7

Friday DIVE / By

WELCOME and THANKS for joining us … for another Friday night dive into the Bible.

 

TEXT FOR TONIGHT’S DIVE … Romans 13:1-7.

The objective … to use the inductive approach (observation, interpretation, application) to Bible study to see what we can get from our dive into the passage.

OBSERVATION of the Text    

 

Romans 13:1-7

Submit to Government  

13 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 [a]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.  

 

INTERPRETATION of the Text    

 

Submit to Government  

Romans 13:1 

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.   

1. (1-2) Government’s legitimate authority and the Christian’s response.

every soul: This certainly includes Christians. 

be subject:  submit … Paul simply says that we should be subject to the governing authorities.  This was in contrast to groups of zealous Jews in that day who recognized no king but God and paid taxes to no one but God.   

subject to the governing authorities: The connection between Romans 12 and Romans 13 is clear.  If the Christian is not to seek personal vengeance, it does not take away the government’s authority to punish wrongdoers.

For there is no authority except from God …  What does this mean?  The next clause tells us …

the authorities that exist are appointed by God: We subject ourselves to governing authorities because they are appointed by God and serve a purpose  in His plan.

i. No authority except from God: God appoints a nation’s leaders, but not always to bless the people.  Sometimes it is to judge the people or to ripen the nation for judgment. (Guzik)

ii. We remember that Paul wrote this during the reign of the Roman Empire.  It was no democracy, and no special friend to Christians – yet he still saw their legitimate authority.

iii. “Your Savior suffered under Pontius Pilate, one of the worst Roman governors Judea ever had; and Paul under Nero, the worst Roman Emperor.  And neither our Lord nor His Apostle denied or reviled the ‘authority!’” (Newell)

 

2 Therefore whoever resists the authority resists the ordinance of God, and those who resist will [receive]bring judgment on themselves.    

Therefore … in light of what was said previously (that governments have authority from God) …

whoever resists the authority resists the ordinance of God: … to resist God’s appointed is to, in a sense, resist God.

  • Because governments are established (allowed) by God … we should obey them.
    • 1 Samuel 2:7-8 … The Lord makes poor and makes rich; He brings low and lifts up.  8 He raises the poor from the dust and lifts the beggar from the ash heap, to set them among princes and make them inherit the throne of glory.  “For the pillars of the earth are  the Lord’s, And He has set the world upon them….”
       Daniel 2:21 …  And He changes the times and the seasons; He removes kings and raises up kings;  He gives wisdom to the wise and knowledge to those who have understanding.
  • The only time that principle would not apply, generally, is if the government orders us to do something in contradiction to God’s law.  In that case, we are commanded to obey God before man (as in Acts 4:19).

those who resist will bring judgment on themselves: God uses governments and government agents to check Man’s sinful desires and tendencies.

 

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.     

rulers are not a terror to good works, but to evil  … The job of government: to punish and deter evildoers, NOT doers of good.

Do you want to be unafraid of the authority?  … good (almost rhetorical) question

Do what is good, and you will have praise:  … answer to the question.

  • Paul’s idea is that Christians should be the best citizens of all.  Even though they are loyal to God before they are loyal to the state, Christians are good citizens because they are honest, give no trouble to the state, pay their taxes, and – most importantly – pray for the state and the rulers. (Guzik)

he is God’s minister …  in the sense of serving God’s purpose … God has a purpose for the Church … He also has purpose for secular governments.  As a result, kings, presidents, PMs, MPs, etc. can serve as “ministers” too.  Unfortunately, not many elected, political officials do not see themselves as “servants” (ministers) of the people.

an avenger to execute wrath on him who practices evil … one way that governors serve as God’s agents is by dispensing just punishment for evil acts.

  • “… government serves its function in God’s plan of holding man’s sinful tendencies in check. When a government fails to do this consistently, it opens itself up to God’s judgment and correction.” (Guzik)

he does not bear the sword in vain: … What is the sword? … can be any tool, act, law that punishes or disciplines wrongdoing.

  • “… a reference to capital punishment. In the Roman Empire, criminals were typically executed by beheading with a sword (crucifixion was reserved for the worst criminals of the lowest classes). Paul, speaking by the inspiration of the Holy Spirit, has no doubt that the state has the legitimate authority to execute criminals.” (Guzik)

 

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.     

  • The Christian’s responsibility towards government.

Therefore …

you must be subject …  because

1) we fear unnecessary punishment,

2) we know it is right before God to do so and

3) it promotes peace (Remembering Rom.12:18: If it is possible, as much as depends on you, live peaceably with all men.)

for conscience sake … because, almost inherently, we know obeying legitimate authority is the right thing to do.

because of this you also pay taxes … the exhortation is to pay taxes, willingly … because we benefit from governments … NOT just in the punishment of evil, BUT in so many other ways (such as being able to live in an orderly society).   

render therefore to all their due … due to the government … AND due to the Church (as our way of supporting the work of the Church).  We are also to pay the taxes due from us, because there is a sense in which we support God’s work when we do so.

i. By implication, Romans 13:6 also says that the taxes collected are to be used by government to get the job done of restraining evil and keeping an orderly society – not to enrich the government officials themselves.

taxes  …

customs …

    • We are to give to the state the money, honor, and proper reverence which are due to the state, all the while reserving our right to give to God that which is due to God alone (Matthew 22:21).

fear …

honor …

 

  • In light of what has been said …  is rebellion against government ever justified? 
    • For conscience’ sake … a Christian may have to.
    • Acts 5:29 …   
      • A Christian must prioritize divine law over human authority when the two conflict. It signifies that when human laws or commands contradict God’s law, one must obey God. This principle is a foundational one for many religious believers, emphasizing a higher loyalty to God’s will. (Google AI Overview)  
      • Martin Luther King Jr. believed that individuals have a moral obligation to disobey unjust laws. He argued that one has a moral responsibility to disobey unjust laws and a legal and moral responsibility to obey just laws. King’s philosophy was rooted in the idea that laws should be aligned with moral law and that unjust laws degrade human personality. (Google AI Overview)  
    • On a personal level, that may mean resigning from a job or position.
    • That said, I’m not sure that a person who is inclined to rebel should coerce other(s) to rebel.
  • Should Christians vote?
    • Personally, I begin with truth in Daniel 2:21 …  He (God) removes kings and raises up kings … 
    • And I follow that up with the idea that I live in a democracy (which, in theory, at least, is government by the people) … and my vote is my voice.
    • I try to get as much facts as I can … do my due diligence … then I cast my vote.
    • I  try not to tell anyone how to vote … but I believe that if you don’t vote, then you shouldn’t complain if the result don’t go as you wished.
    • QQQ … “If a citizen has a choice between two governments, it is right to choose and to promote the one that is most legitimate in God’s eyes – the one which will best fulfill God’s purpose for governments.” (Guzik)
    • QQQ … “In a democracy we understand that there is a sense in which we are the government, and should not hesitate to help ‘govern’ our democracy through our participation in the democratic process.”  (Guzik)

So … What are the takeaways for you?

 

APPLICATION of the Text

 

 

According to William Barclay …

 

THE CHRISTIAN AND THE STATE

Romans 13:1-7   

At first reading this is an extremely surprising passage, for it seems to counsel absolute obedience on the part of the Christian to the civil power. But, in point of fact, this is a commandment which runs through the whole New Testament. In 1Tim. 2:1-2, we read: “I urge that supplications, prayers, intercessions, and thanksgivings be made for all men, for kings and for all who are in high positions; that we may lead a quiet and peaceable life, godly and respectful in every way.” In Tit. 3:1 the advice to the preacher is: “Remind them to be submissive to rulers and authorities, to be obedient, to be ready for any honest work.” In 1 Pet. 2:13-17 we read: “Be subject for the Lord’s sake to every human institution, whether it be to the emperor as supreme, or to governors as sent by him to punish those who do wrong and to praise those who do right. For it is Gods will that by doing right you should put to silence the ignorance of foolish men…. Honour all men. Love the brotherhood. Fear God. Honour the emperor.”

We might be tempted to argue that these passages come from a time when the Roman government had not begun to persecute the Christians. We know, for instance, in the Book of Acts that frequently, as Gibbon had it, the tribunal of the pagan magistrate was often the safest refuge against the fury of the Jewish mob. Time and again we see Paul receiving protection at the hands of impartial Roman justice. But the interesting and the significant thing is that many years, and even centuries later, when persecution had begun to rage and Christians were regarded as outlaws, the Christian leaders were saying exactly the same thing.

Justin Martyr (Apology 1:17) writes, “Everywhere, we, more readily than all men, endeavour to pay to those appointed by you the taxes, both ordinary and extraordinary, as we have been taught by Jesus. We worship only God, but in other things we will gladly serve you, acknowledging you as kings and rulers of men, and praying that, with your kingly power, you may be found to possess also sound judgment.” Athenagoras, pleading for peace for the Christians, writes (chapter 37): “We deserve favour because we pray for your government, that you may, as is most equitable, receive the kingdom, son from father, and that your empire may receive increase and addition, until all men become subject to your sway.” Tertullian (Apology 30) writes at length: “We offer prayer for the safety of our princes to the eternal, the true, the living God, whose favour, beyond all other things, they must themselves desire…. Without ceasing, for all our emperors we offer prayer. We pray for life prolonged; for security to the empire; for protection for the imperial house; for brave armies, a faithful senate, a virtuous people, the world at rest–whatever, as man or Caesar, an emperor would wish.” He goes on to say that the Christian cannot but look up to the emperor because he “is called by our Lord to his office.” And he ends by saying that “Caesar is more ours than yours because our God appointed him.” Arnobius (4: 36) declares that in the Christian gatherings “peace and pardon are asked for all in authority.”

It was the consistent and official teaching of the Christian Church that obedience must be given to, and prayers made for, the civil power, even when the wielder of that civil power was a Nero.

What is the thought and belief at the back of this?

(i) In Paul’s case there was one immediate cause of his stressing of civil obedience.  The Jews were notoriously rebellious.  Palestine, especially Galilee, was constantly seething with insurrection.  Above all there were the Zealots; they were convinced that there was no king for the Jews but God; and that no tribute must be paid to anyone except to God.  Nor were they content with anything like a passive resistance.  They believed that God would not be helping them unless they embarked on violent action to help themselves.  Their aim was to make any civil government impossible.  They were known as the dagger-bearers.  They were fanatical nationalists sworn to terrorist methods.  Not only did they (the Zealots) use terrorism towards the Roman government;  they also wrecked the houses and burned the crops and assassinated the families of their own fellow-Jews who paid tribute to the Roman government.

In this Paul saw no point at all.  It was, in fact, the direct negation of all Christian conduct.  And yet, at least in one part of the nation, it was normal Jewish conduct.  It may well be that Paul writes here with such inclusive definiteness because he wished to dissociate Christianity altogether from insurrectionist Judaism, and to make it clear that Christianity and good citizenship went necessarily hand in hand.

(ii) But there is more than a merely temporary situation in the relationship between the Christian and the state.  It may well be true that the circumstances caused by the unrest of the Jews are in Paul’s mind, but there are other things as well.  First and foremost, there is this — no man can entirely dissociate himself from the society in which he lives and has a part.  No man can, in conscience, opt out of the nation.  As a part of it, he enjoys certain benefits which he could not have as an individual; but he cannot reasonably claim all the privileges and refuse all the duties.  As he is part of the body of the Church. he is also part of the body of the nation;  there is no such thing in this world as an isolated individual.  A man has a duty to the state and must discharge it even if a Nero is on the throne.

(iii) To the state a man owes protection.  It was the Platonic idea that the state existed for the sake of justice and safety and secured for a man security against wild beasts and savage men.  “Men,” as it has been put, “herded behind a wall that they might be safe.”  A state is essentially a body of men who have covenanted together to maintain certain relationships between each other by the observance of certain laws.  Without these laws,  and the mutual agreement to observe them,  the bad and selfish strong man would be supreme;  the weaker would go to the wall;  life would become ruled by the law of the jungle.  Every ordinary man owes his security to the state, and is therefore under a responsibility to it.

(iv) To the state ordinary people owe a wide range of services which individually they could not enjoy.  It would be impossible for every man to have his own water, light, sewage, transport system.  These things are obtainable only when men agree to live together.  And it would be quite wrong for a man to enjoy everything the state provides and to refuse all responsibility to it.  That is one compelling reason why the Christian is bound in honour to be a good citizen and to take his part in all the duties of citizenship.

(v) But Paul’s main view of the state was that the Roman Empire was the divinely-ordained instrument to save the world from chaos.  Take away that Empire and the world would disintegrate into flying fragments.  It was in fact the pax Romana, the Roman peace, which gave the Christian missionary the chance to do his work.  Ideally, men should be bound together by Christian love; but they are not; and the cement which keeps them together is the state.

Paul saw in the state an instrument in the hand of God, preserving the world from chaos.  Those who administered the state were playing their part in that great task.  Whether they knew it or not they were doing God’s work, and it was the Christian’s duty to help  and  not to hinder.

 

 

 

 

 

 

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