Trinity Evangel Church

It’s time to wrap up our observations on Romans 13:1-7, though we’re in for a lifetime of application. Some of the next few months might feel like a “lifetime.” I don’t really expect to answer *all* the questions about our relationship to civil authorities, partly because it takes a lifetime of “constant practice to distinguish good from evil” (Hebrews 5:14). That said, we can keep working to develop our discernment powers.

We’ve outlined the whole paragraph over three previous messages. Verse 1 calls every person to submit himself to governing authorities because all governing authority has been instituted by God. Verse 2 concludes that resisting authorities whom God has appointed will result in God-approved judgment. Verses 3-4 profile the purpose of governing authorities, namely that they’ve been delegated to promote good conduct and punish bad conduct, even to the death penalty. Verse 5 clarifies that we ultimately answer to God for our submission or lack of it. And verses 6-7 make clear that our support of the government should be both pecuniary and postural, paying taxes and honor.

These verses teach in principle that the sphere of civil authority is God-given, and so to be seen by us as good and supported by us for our own good. In principle we learn that civil authorities are God’s servants, and so our default position should be that of submission. God has given us rulers and rules and we’re to be submissive and tax-paying citizens.

And all God’s people said, “But what about…?” Or, all God’s people said, “You and what army?” I am going to attempt to answer, in principle, some of our responsibilities when the governors are *not* fulfilling their delegated responsibilities. This question has been asked before, not just by Junius Brutus, but by the sweet psalmist of Israel (as David is called in 2 Samuel 23:1):

> “if the foundations are destroyed,

> what can the righteous do?”

> (Psalm 11:3 ESV)

Seven considerations/consolations to cheer our souls when the cares of our hearts, especially regarding wicked rulers, are many (see Psalm 94:19-10).

# There Is a Higher Throne (1)

We do not care about governors governing for state/society’s good more, or more carefully, than God Himself. The LORD is God, God is the ultimate authority. He is the only Sovereign who determines the allotted periods and boundaries of every nation of mankind to live on all the face of the earth (Acts 17:26).

After asking what the righteous can do (Psalm 11:3), the faithful are encouraged that:

> “The LORD is in His holy temple;

> the LORD’s throne is in heaven;

> His eyes see, His eyelids test the children of man.

> The LORD tests the righteous,

> but His soul hates the wicked and the one

> who loves violence.

> (Psalm 11:4-5)

Not only do we not care about earthly authorities as much as God, but not one of us comes close to the LORD’s delight in His Anointed, in His Son, to whom all authority in heaven and on earth has been given (Matthew 28:18). Jesus Christ will be recognized as King of kings and Lord of lords on earth at His second coming (1 Timothy 6:14-15, Revelation 17:14, 19:16). We must learn to laugh along with the Father who holds the rebellious rulers in derision (Psalm 2, see especially verses 4 and 7-8 and 12). “Blessed are all who take refuge in Him,” and this is necessarily true for *all* nations, not just Israel.

This means that as Christians we must care about what God cares about, we must honor His highest throne, and we must “fret not…because of evildoers” who “will soon fade like the grass” (Psalm 37:1). This is not a political punt on difficult questions, but it is the necessary perspective of faith. This is a reminder that “our citizenship…in heaven” (Philippians 3:20) colors all our submission on earth.

# De Facto or De Jure or De Bate (2)

First of all, I was helped to see that I was saying the second option wrong, it should be *day JOOR-ay*. We might not be able to fix the President’s dementia, but I can at least fix my pronunciation.

De facto means “of fact” or in fact, whether by right or not. De jure means “of law” or according to rightful entitlement or claim. (De bate is just my playful addition about the debate.)

When it comes to the governing authorities in Romans 13, is Paul talking about *rightful* rulers or about *whatever* rulers? Think of an example close to home: if an elected official stole the election, must we submit to that cheater?

The text itself answers: “the powers that be” (KJV), “those that exist” (ESV). In Latin law terms, Paul is talking about whatever governing authorities are in place, the de facto ones.

But that only helps us so much. Our responsibility is higher than this.

It doesn’t matter if the authority got his power through all the right channels if he legislates the doing of evil. We cannot do evil “for sake of conscience” (Romans 13:5). And if the authority got his power illegitimately, we still must do good and not evil, whether or not he inconsistently promotes good law later. That said, doing good might include challenging the de facto’s fraud.

Perhaps more difficult is when others *act* as if they are an authority; ruling in rhetoric instead of ruling in reality. Brother doesn’t submit to brother, just because he’s older or bigger does not make him the boss. If you got a bill from the Canadian Prime Minister for using maple syrup, you don’t have to pay it. The Colonists had an agreement with the King George III, not with Parliament, so by *law* Parliament wasn’t their authority. That said, we know that they eventually went to war to be free from the overreach. But on the basic point, the colonists were submitting to what was lawful.

Scripture is full of examples of God’s appointment of wicked rulers as a scourge to wicked people. That said, Scripture also provides us with laments over it not silent, “sit there and take it” acquiescence. We pray for judgment on those rulers, and prophets call rulers and the people to repent and fear the Lord. Whether de facto or de jure doesn’t change our responsibility to do good, even if it takes wisdom to know what is the best good to do.

# Paper or Persons (3)

I’ve mentioned previously the observation that Paul doesn’t use the word “law” even once in this paragraph. He consistently talks about the servant-rulers not about their standard for rules. The Romans were known for establishing a legal system, with a decent set of agreeable, knowable, consistent laws, but whatever might have been on paper had to be enforced by persons.

For us, as citizens of the United States, all our laws are on paper…somewhere, probably, if you can find it, or understand it. For us to apply/obey Romans 13:1, we expect the president to fulfill his oath:

> "I do solemnly swear (or affirm) that I will faithfully execute the Office of President of the United States, and will to the best of my ability, preserve, protect and defend the Constitution of the United States." (From the [Inauguration oath of office](https://www.usa.gov/inauguration#:~:text=the%20U.S.%20Constitution%3A-,%22I%20do%20solemnly%20swear%20(or%20affirm)%20that%20I%20will,Constitution%20of%20the%20United%20States.%22))

We say “no one is above the law” in reference to presidents, governors, legislators, judges, and law enforcement persons. We have a national Constitution with Amendments, we have a WA State Constitution, we have RCWs (Revised Code of Washington), along with County and City laws.

Who, or what document, do we have to listen to? It’s been said, when everyone is special, then no one is special. Well, when everyone is a lawyer, we all hate one another. Due to the corruption in our day, laws have about the same use as a batting average, interesting to argue about but no guarantee you ever get another hit.

In a land where the happiness of the people is promoted, the laws are easy to find, easy to understand, and expected to be upheld. We are not in a happy place, whether men “frame injustice by statute” to “build disorder” (Psalm 94:20), or to provide cover under confusion, or enough people with enough power ignore the laws to make it miserable for everyone. Words have to matter, with definitions for terms that don’t change, even when the words are on paper.

Most of the chastisement, though, comes from pietistic, milk-of-the-Word drinkers, who read that submission is right, and are looking for the simplest understanding of that. The aftermath of so many court cases post 2020 has shown that churches that disobeyed the governors/persons were not the ones disobeying the law/papers, and so have won their cases. It’s not surprising when criticisms come from the wanna-be tyrants, that’s to be expected. But a lot of “friendly fire”/accusations were thrown by the stay-at-home Christians at the assembling-for-church Christians who were, turns out, the ones submitting to the law.

In all this, Christians need to keep their discernment powers sharpened through mutual discernment, in good working condition.

# Many Magistrates (4)

What about conflicting (legitimate) authorities, in the same sphere, in layers of authority, let alone conflicting with authorities in other legitimate spheres? This has some similarity to the Paper vs. Persons, Constitution vs. President discussion, but carries over to authorities that are near and far.

I’ve learned more about the “doctrine of the lesser magistrates” the last few years. Magistrate is another name for an authority, coming from *magister* in Latin meaning “master.” This “doctrine” is a political expression that recognizes that local authorities—so authorities over smaller areas and numbers of people—have responsibility to resist the higher authorities when the King, the governor, the higher-up has made an unlawful rule. For example, a week ago or so, the Governor of New Mexico banned the right to carry firearms in some public areas for at least 30 days (under a her emergency powers in the aftermath of a shooting), and a County Sheriff said he would not enforce that ban; a federal judge has also now blocked that ban. Good on them.

While I appreciate the lesser magistrate piece, what if the lesser magistrate is the problem? What if the Mayor is a mini-despot and the Governor is a freedom-lover? It could look like we’re just picking and choosing according to whatever we like, and, of course, people do that. But if we Christians are constantly distinguishing good from evil, then we would be constantly excited about whatever authority at whatever level is doing the same.

The moral responsibility is the same, before God to do good. The strategic opportunity changes, to celebrate or to criticize different levels as necessary. This is not every man doing what is right in his own eyes, this is finding any man that will do what is right in God's eyes.

Likewise, the church and the household have their own spheres of authority. A president does not have the authority to tell a pastor how to celebrate communion, and so a pastor *must* resist in that scenario. Pastors must also function as protection to their flocks from overreach.

# Restrictions on Rulers (5)

Submitting to authorities in the civil sphere does not equal the civil sphere being the “boss” sphere. The State, Church, and Household spheres are a divinely established checks-and-balances on each other.

Are there limits on what the civil authority can legislate? How far does his jurisdiction extend? The men at the Kuyperian Camaraderie have been talking about this, and Grant and Philip have written up some of the options. If (righteous) civil life was a fenced in field, can the state roam anywhere he wants inside the fence, or is he on a leash, having access only to a smaller circumference? This is a good discussion, and you can read some of those posts here.

Grant has written some about the issue here: https://cgweinberg.com/a-christians-responsibility-to-submit-to-authority/ and here: https://cgweinberg.com/why-christians-have-a-duty-to-defy-defend-some-governing-authorities/ And Philip wrote about it here: https://inmirkwood.com/garlic-lemon-butter-trout-is-served-best-in-blue-houses/

Our national governing documents limit federal government, not just with checks and balances, but specifically Amendment IX and especially Amendment X were meant to clarify that, at least on the national level, if it’s not in the Constitution or Bill of Rights, the power belongs to the State or remains with the people themselves. Again, it’s good and sharpening to discuss these things, for sake of doing good for our neighbors.

# Cross-Country Consequences (6)

God is not mocked (Galatians 6:7). As US citizens we are connected to all the US citizens. And considered as a country, we are guilty of rebellion against and unbelief toward God.

We are part of the same body-politic, and it hurts to get out of bed every morning. Most men don't want to be bothered, and it shows. There is some merit in the let your neighbor be, but not when we don’t bother to pray, to pursue office, or to teach their kids lines of authority. Why should the devil have all the good politicians?

The bandits and the stupid have a lot of energy, and we’re getting what we deserve as a whole.

That said, as Christians, we are also corporately guilty of tolerating junk in the church, among pastors, let alone in ourselves. We see the stream of stupidity in the State, and want it fixed, and fine. It’s not an either/or effort. But the lack of faithfulness among Christians is the first and foremost pain, the mess we have most immediately responsibility for.

# No Wasted Disobediences (7)

The authorities murdered Jesus due to what they perceived as rival political claims (Luke 23). He was persecuted to death for “disobeying” the rulers. So consistently be on the lookout for the good to do, even when others call that good “disobedience”; your genuine good deeds will not be wasted, or overlooked (Hebrews 6:10).

“Now who is there to harm you if you are zealous for what is good?” (1 Peter 3:13 ESV) Be *zealous*, don’t hold back.

“Do not fear those who kill the body but cannot kill the soul. Rather fear him who can destroy both soul and body in hell.” (Matthew 10:28 ESV)

# Conclusion

*Jesus is Lord*. We should act like it. Pray like it. Vote like it. Work like it. Be zealous for good like it. We should not be craven, milquetoast, or jello-spined. Do not give way before the wicked.

> Like a muddied spring or a polluted fountain

> is a righteous man who gives way before the wicked.

> (Proverbs 25:26 ESV)

We also must not qualify ourselves into anarchy; authority is good from God in principle. As we see so much of the foundations destroyed, we should seek a multitude of counselors in order to be as submissive as possible citizens for sake of conscience, with thanksgiving praying for and supplicating for and interceding for those in high positions (1 Timothy 2:1-2).

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## Charge

When we look around, it appears that we live in days of groaning and burden; it’s *bleak*. We are tempted to say “behold, all is vanity and a striving after wind.” But it is possible to be “always of good courage,” as long as “we walk by faith, not by sight” (2 Corinthians 5:6-7). Beloved, walking and working by faith is never vanity, it is victory.

## Benediction:

> But thanks be to God, who gives us the victory through our Lord Jesus Christ.

> Therefore, my beloved brothers, be steadfast, immovable, always abounding in the work of the Lord, knowing that in the Lord your labor is not in vain. (1 Corinthians 15:57–58, ESV)

One of the great illustrations in God’s Word about receiving God’s Word is that of milk and meat. When admonishing his readers that they should’ve known better, the author of Hebrews wrote,

You need milk, not solid food, for everyone who lives on milk is unskilled in the word of righteousness, since he is a child. But solid food is for the mature, for those who have their powers of discernment trained by constant practice to distinguish good from evil. (Hebrews 5:12–14 ESV)

The “word of righteousness” is Scripture, and the basic stuff, the “elementary doctrine” (6:1), is for the immature. There’s nothing wrong with the milk, but the Christian should start to grow some teeth. The solid food, or “strong meat” (KJV), is for the mature. Note that this maturity doesn’t come from time passing, it comes from “constant practice.” It comes from work and “training” one’s “discernment powers.”

Romans 13 has milk and meat applications. There are basics, rudiments, fundamentals of the faith when it comes to the Christian’s relationship to God and government. What does a newer Christian need? He needs milk, and the milk is that earthly authorities are good, they are God appointed, and good citizens submit to those governors.

That said, in the same passage, there are some things that require some chewing. For the Christian whose submission bones have plenty of calcium, he’ll need steak to build up some discernment muscles.

Again, the milk and the meat are both good. The simple answer is submission, but the more you learn the more you realize that not everything is simple. In order not to choke, we’re going to need to up our training and practice in distinguishing good from evil (which is not too different from Romans 12:2 “that by testing you may discern what is the will of God, what is good and acceptable and perfect”). It’d be worth praying that God would bless our civil authorities to do the same.

So far in verses 1-7 we’ve considered the origin and scope of government (verse 1), namely that God calls every soul to be subject to every civil authority He’s established. The God-makes-governors establishment is so recognized that resistance to the government is actually resisting God and so results in judgment (verse 2). Then Paul provides encouragement with the delegated purposes of government which include promoting the good and punishing the bad (verses 3-4).

To finish the paragraph we’ll see how Paul takes our accountability up another level in verse 5 and then makes it very practical when it comes to how we support the authorities. There will still be more meat on the bone after today, so I’ll see what I can do to “set the record straight” next Sunday.

This is the second conclusion in the paragraph, the second “therefore.” God established the authorities, therefore resisting the authorities results in judgment (verse 2). Paul repeats the same requirement and the result, but ups the motivation ante.

Therefore one must be in subjection, not only to avoid God’s wrath but also for the sake of conscience. (Romans 13:5 ESV)

The ESV adds “to avoid”; it’s a fine supplement. But in its bare for it is necessary to be in subjection “because of the wrath,” which is God’s wrath brought about through the human authority as an avenger in verse 4. Again, that’s a repeat reminder. The new piece is “but also because of the conscience.”

This is internal motivation. We submit because of what we know is right, not just in order to evade negative consequences. The conscience is God-given, and universal, as in, every soul/person has one. Paul referred to the conscience in earlier in this letter, which was explicitly about unbelievers having a conscience in which their “conflicting thoughts accuse or even excuse them” (Romans 2:15).

Christians have more than mini George Washington sitting on one shoulder (maybe fighting with mini Napoleon on the other). We have redeemed consciences, and we have God’s Word to inform us about what is right. It is right to do what is right, including when the authorities promote it.

Conscience makes our duties in the civil sphere both higher and also tighter. We answer to God whether or not the governor cares. We answer to God above governor, which also simplifies the pecking order of which we must obey if there’s a conflict between them. For that matter, no governor can make this claim; our consciences are beyond the reach of man. “Be subject for the Lord’s sake” (1 Peter 2:13). (For the interested, the Greek phrase in Romans 13:5 is διὰ τὴν συνείδησιν compared to διὰ τὸν κύριον in the 1 Peter passage.)

This final principle of God and government hits deep down into the dark parts of our wallet where dust gathers. For us who have continued to climb out of the hole of dualism, we see that our support of the civil authorities can’t be mental only, it takes our monies.

For because of this you also pay taxes, for the authorities are ministers of God, attending to this very thing. Pay to all what is owed to them: taxes to whom taxes are owed, revenue to whom revenue is owed, respect to whom respect is owed, honor to whom honor is owed. (Romans 13:6–7 ESV)

It’s a big because, this this. The this is referred to again at the end of verse 6, pointing back to this thing. What is “this”? The “this” is when the authorities follow their delegated purpose as God’s servants, approving do-gooders and bringing judgment on wrong-doers. This is what they are attending to, being “busy with, engaged in, devoted to” (BAGD). It’s their lawful vocation to establish a society of justice as ministers of God. This is a different word than deaconos in verse 4, this official is referred to as a liturgos, the one doing work for the public.

Because the authorities are doing divinely-appointed duties they should be financially supported, so we pay taxes. It’s not a command in verse 6, it’s a reality, and a reality approved by God. We provide the state with fiscal resources, with the implication that we depend on them to do their job for our good. As with most of the principles in the paragraph Paul provides no explicit qualification regarding percentage, collection methods, or accounting of all expenditures. We pay, even when they might fritter away.

Verse 7 finishes off with a basic code, and these are commands. Citizens have obligations; authorities are owed certain things, it’s not based on citizen’s discretionary free-will offerings. Paul repeats taxes, probably collected based on income and property, and adds the word revenue, which could be distinguished as a toll for use or as duties on goods. Perhaps our sales tax has some similarities. Paul says: pay it.

Federal, state, city. We are getting a lot out of our taxes (and so is Zelensky).

We must also pay respect and honor. Civil authorities at various levels deserve various levels of recognition and deference and esteem. Their roles are subordinate to God, so they must not be deified, but they do have delegated dignity. Our refusal to give honor to whom honor is owed makes us dishonorable.

It is well known that Jesus Himself said, “Render to Caesar the things that are Caesar’s” (Matthew 22:21). God established the sphere of civil/state authority, and expects that all souls will give practical support for the maintenance of the work. This is a great blessing to those who do good, who have their property and profits protected from theft and vandalism. Societies in which justice is sure and sentences against evil deed are executed speedily are a check against evil hearts (unlike the opposite as Solomon describes in Ecclesiastes 8:11). Those who fear the LORD and the king wisely avoid those who do otherwise and the disaster that comes on them (Proverbs 24:21-22).

And again we say, But!. Must we pay taxes when the authorities are not doing their job, especially when they are opposing good and upending justice? Can we honor the office without honoring a dishonorable man holding that office? There is more to say next time.

We do know, though, that private vengeance is out (Romans 12:18), and that prayer for our authorities and paying taxes toward and promoting their judgment on evil is in. Let us do so much good that we put to silence the ignorance of foolish people (1 Peter 2:15).

In application from Romans 13:6-7 I particular,

Paul told the Thessalonians about a coming great rebellion under the man of lawlessness, the son of destruction, who will proclaim himself to be God (2 Thessalonians 2:3-4). He’ll actually be successful in his deception because men have refused to love the truth (2:10) and have their pleasure in unrighteousness (2:12). That all sounds bad. And in light of all that, he said, “as for you, brothers, do not grow weary in doing good” (3:13). Don’t be idle, and don’t be distressed by evil men.

Now may the Lord of peace himself give you peace at all times in every way. The Lord be with you all. (2 Thessalonians 3:16, ESV)

One of the great illustrations in God’s Word about receiving God’s Word is that of milk and meat. When admonishing his readers that they should’ve known better, the author of Hebrews wrote,

> You need milk, not solid food, for everyone who lives on milk is unskilled in the word of righteousness, since he is a child. But solid food is for the mature, for those who have their powers of discernment trained by constant practice to distinguish good from evil. (Hebrews 5:12–14 ESV)

The “word of righteousness” is Scripture, and the basic stuff, the “elementary doctrine” (6:1), is for the immature. There’s nothing wrong with the milk, but the Christian should start to grow some teeth. The solid food, or “strong meat” (KJV), is for the mature. Note that this maturity doesn’t come from time passing, it comes from “constant practice.” It comes from work and “training” one’s “discernment powers.”

Romans 13 has milk and meat applications. There are basics, rudiments, fundamentals of the faith when it comes to the Christian’s relationship to God and government. What does a newer Christian need? He needs milk, and the milk is that earthly authorities are good, they are God appointed, and good citizens submit to those governors.

That said, in the same passage, there are some things that require some chewing. For the Christian whose submission bones have plenty of calcium, he’ll need steak to build up some discernment muscles.

Again, the milk and the meat are both good. The simple answer is submission, but the more you learn the more you realize that not everything is simple. In order not to choke, we’re going to need to up our training and practice in distinguishing good from evil (which is not too different from Romans 12:2 “that by testing you may discern what is the will of God, what is good and acceptable and perfect”). It’d be worth praying that God would bless our civil authorities to do the same.

So far in verses 1-7 we’ve considered the origin and scope of government (verse 1), namely that God calls every soul to be subject to every civil authority He’s established. The God-makes-governors establishment is so recognized that resistance to the government is actually resisting God and so results in judgment (verse 2). Then Paul provides encouragement with the delegated purposes of government which include promoting the good and punishing the bad (verses 3-4).

To finish the paragraph we’ll see how Paul takes our accountability up another level in verse 5 and then makes it very practical when it comes to how we support the authorities. There will still be more meat on the bone after today, so I’ll see what I can do to “set the record straight” next Sunday.

# The Highest Accountability to Government (verse 5)

This is the second conclusion in the paragraph, the second “therefore.” God established the authorities, therefore resisting the authorities results in judgment (verse 2). Paul repeats the same requirement and the result, but ups the motivation ante.

> Therefore one must be in subjection, not only to avoid God’s wrath but also for the sake of conscience. (Romans 13:5 ESV)

The ESV adds “to avoid”; it’s a fine supplement. But in its bare for it is necessary to **be in subjection** “because of the wrath,” which is God’s wrath brought about through the human authority as an avenger in verse 4. Again, that’s a repeat reminder. The new piece is “but also because of the conscience.”

This is *internal* motivation. We submit because of what we know is right, not just in order to evade negative consequences. The **conscience** is God-given, and universal, as in, every soul/person has one. Paul referred to the conscience in earlier in this letter, which was explicitly about *un*believers having a conscience in which their “conflicting thoughts accuse or even excuse them” (Romans 2:15).

Christians have more than mini George Washington sitting on one shoulder (maybe fighting with mini Napoleon on the other). We have redeemed consciences, and we have God’s Word to inform us about what is right. It is right to do what is right, including when the authorities promote it.

Conscience makes our duties in the civil sphere both higher and also tighter. We answer to God whether or not the governor cares. We answer to God above governor, which also simplifies the pecking order of which we must obey if there’s a conflict between them. For that matter, no governor can make this claim; our consciences are beyond the reach of man. “Be subject *for the Lord’s sake*” (1 Peter 2:13). (For the interested, the Greek phrase in Romans 13:5 is διὰ τὴν συνείδησιν compared to διὰ τὸν κύριον in the 1 Peter passage.)

# Giving Practical Support to Government (verses 6-7)

This final principle of God and government hits deep down into the dark parts of our wallet where dust gathers. For us who have continued to climb out of the hole of dualism, we see that our support of the civil authorities can’t be mental only, it takes our monies.

> For because of this you also pay taxes, for the authorities are ministers of God, attending to this very thing. Pay to all what is owed to them: taxes to whom taxes are owed, revenue to whom revenue is owed, respect to whom respect is owed, honor to whom honor is owed. (Romans 13:6–7 ESV)

It’s a big **because**, this **this**. The **this** is referred to again at the end of verse 6, pointing back to **this thing**. What is “this”? The “this” is when the authorities follow their delegated purpose as God’s servants, approving do-gooders and bringing judgment on wrong-doers. This is what they are **attending to**, being “busy with, engaged in, devoted to” (BAGD). It’s their lawful vocation to establish a society of justice as **ministers of God**. This is a different word than *deaconos* in verse 4, this official is referred to as a *liturgos*, the one doing work for the public.

Because the authorities are doing divinely-appointed duties they should be financially supported, so we **pay taxes**. It’s not a command in verse 6, it’s a reality, and a reality approved by God. We provide the state with fiscal resources, with the implication that we depend on them to do their job for our good. As with most of the principles in the paragraph Paul provides no explicit qualification regarding percentage, collection methods, or accounting of all expenditures. We pay, even when they might fritter away.

Verse 7 finishes off with a basic code, and these *are* commands. Citizens have obligations; authorities are **owed** certain things, it’s not based on citizen’s discretionary free-will offerings. Paul repeats **taxes**, probably collected based on income and property, and adds the word **revenue**, which could be distinguished as a toll for use or as duties on goods. Perhaps our sales tax has some similarities. Paul says: pay it.

Federal, state, city. We are getting a lot out of our taxes (and so is Zelensky).

We must also pay **respect** and **honor**. Civil authorities at various levels deserve various levels of recognition and deference and esteem. Their roles are subordinate to God, so they must not be deified, but they do have delegated dignity. Our refusal to give honor to whom honor is owed makes *us* dishonorable.

It is well known that Jesus Himself said, “Render to Caesar the things that are Caesar’s” (Matthew 22:21). God established the sphere of civil/state authority, and expects that all souls will give practical support for the maintenance of the work. This is a great *blessing* to those who do good, who have their property and profits protected from theft and vandalism. Societies in which justice is sure and sentences against evil deed are executed speedily are a check against evil hearts (unlike the opposite as Solomon describes in Ecclesiastes 8:11). Those who fear the LORD and the king wisely avoid those who do otherwise and the disaster that comes on them (Proverbs 24:21-22).

# Conclusion

And again we say, *But!*. Must we pay taxes when the authorities are *not* doing their job, especially when they are opposing good and upending justice? Can we honor the office without honoring a dishonorable man holding that office? There is more to say next time.

We do know, though, that private vengeance is out (Romans 12:18), and that prayer for our authorities and paying taxes toward and promoting their judgment on evil is in. Let us do so much good that we put to silence the ignorance of foolish people (1 Peter 2:15).

In application from Romans 13:6-7 I particular,

- Milk: pay your taxes, don’t grumble about the reality of taxes, and look for all the ways we can be grateful for what good God gives us through tax-supported infrastructure.

- Meat: as you look at the meat of the instruction, and as you’re able, sharpen up the steak knife to keep as much of your own fat as you can.

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## Charge

Paul told the Thessalonians about a coming great rebellion under the man of lawlessness, the son of destruction, who will proclaim himself to be God (2 Thessalonians 2:3-4). He’ll actually be successful in his deception because men have refused to love the truth (2:10) and have their pleasure in unrighteousness (2:12). That all sounds bad. And in light of all that, he said, “as for you, brothers, do not grow weary in doing good” (3:13). Don’t be idle, and don’t be distressed by evil men.

## Benediction:

> Now may the Lord of peace himself give you peace at all times in every way. The Lord be with you all. (2 Thessalonians 3:16, ESV)

There’s a phrase in Scripture used for men who “had understanding of the times,” to know what ought to be done, especially in political affairs and intrigue (see 1 Chronicles 12:32, Esther 1:13). I’ve seen it going around the last few weeks, and, while I don’t claim to be one of those guys, I do try to pay attention. I think that it’s timely that we’re here in Romans 13, and we do have application questions that are provoked by our current times.

And also, application is third; it comes after observation and interpretation. What does the text say, what does the text mean, then what do we do in light of the text. Our situation might enable us to observe things from different angles, but Paul meant what God moved him to write apart from our problem politics. While it is important to know the times, it is actually of first importance to know what God has revealed for all times. The quickest way to become irrelevant is to seek to be relevant, and the easiest way to be useless in our times is to be stuck in them. Before we appeal to the Constitution (which is part of the application for us), we need to understand the Bible.

Scripture teaches the good of submission for Joe Christian Citizen. Wives submit, children submit, slaves submit, citizens submit, and there is even a mutual submission. What governs all those is submission to God. So husbands, fathers, masters, and governors must submit to God, so submission to those men can never be absolute. God is the origin of earthly authorities, God determines the purposes for those authorities, and God has established boundaries for those authorities. Paying attention to the boundaries, or pushing them, is a lot of life.

In Romans 13:1-2 we considered God as the origin of civil authorities, and how every person—Christian and non—is called to recognize that every (civic) authority has been instituted by God. So those who resist face the result of judgment, which is probably judgment through the exercise of power by the human authority. This morning we’ll see the purposes of government (in verses 3-4). That’ll leave us at least one more message about our consciences and paying taxes.

Ruling is a lawful vocation, as in, God calls some men to wield authority over other men as a job. What is the job description? These verses provide it in very broad terms.

For rulers are not a terror to good conduct, but to bad. Would you have no fear of the one who is in authority? Then do what is good, and you will receive his approval, for he is God’s servant for your good. But if you do wrong, be afraid, for he does not bear the sword in vain. For he is the servant of God, an avenger who carries out God’s wrath on the wrongdoer. (Romans 13:3–4 ESV)

That first line is oddly positioned and historically questionable. For rulers are not a terror to good conduct, but to bad. Knowing what we know, a bunch of questions come to mind.

Who in the world is Paul talking about? Actual people, Gentile/pagan/polytheistic men like Nero?! Before or after Nero blamed the burning of Rome on Christians and used them as human candles, and does that matter? How do these rulers identify good and bad; what is their standard? And what about all the times when rulers are a terror to good conduct, for one example, when they killed Jesus? And why does Paul feel the need to start with this “comfort”?

It is a surprisingly positive, if not romantic, presentation. It’s easy to imagine, but has it not been more frustrating than factual? Paul’s angle seems to assume that Christians in particular were suspicious of government. We would assume that they had good reason for suspicion, if not for fear. But still Paul says here that there is no reason to fear if you do what is good. Let’s keep working with that first.

This gets us to the two broad purposes of government: approve/praise the good and avenge/punish the bad/wrong. For what it’s worth, Peter makes the same two points in 1 Peter 2:14 while calling believers to “be subject for the Lord’s sake to every human institution.”

Paul assumes that rulers can know and distinguish between good and bad, right and wrong. Paul does not say how they know. At the least he must have included the conscience, as he described in Romans 2:15. But for all he’s written about the law in Romans (even though we can’t be saved by works of the law) he doesn’t use the word law once in this paragraph. Yet he encourages Christians to keep doing good because the rulers will approve the good, and that implies that good is not subjective, that it can be recognized and agreed upon, even with ungodly authorities.

When the ruler acts according to true good and true bad, he is God’s servant for your good. Skip a sentence and Paul repeats: he is the servant of God. The word servant is diakonos, an intermediary, an agent working on behalf of, with an emphasis on ministry. So “public servants.”

So also, Paul doubles-up on the punishment of wrong. If you do wrong, be afraid, for he does not bear the sword in vain, he is an avenger who carries out God’s wrath on the wrongdoer. To “bear the sword” is a threat of force up to execution and capital punishment, the death penalty. This servant is armed and dangerous. However, authorities who truly knew good and wrong would not execute every misdemeanor to death, so this represents the most extreme form of judgment (verse 2), implying that lesser levels such as prison, beating, fines were part of the toolkit.

These are not (necessarily) Christian rulers, but they are ruling in a way (mostly) consistent with Christian definitions of good and bad. Christians can explain the origin of the morals and the origin of offices, but they can also be thankful to God for rulers who may not know either, while also praying/seeking for the confession of the authorities that Christ is Lord. That would be better blessing, but it is not the only blessing level.

BUT. What if the rulers praise the wrong wrongdoer, as in Romans 1:32:

Though they know God’s righteous decree that those who practice such things deserve to die, they not only do them but give approval to those who practice them. (Romans 1:32 ESV)

Now we’re talking about not just neighbors, but legislators. “Can destructive rulers join You / And by law disorder build?” (Psalm 94:20)? “Those who frame injustice by statute…they band together against the life of the righteous and condemn the innocent to death” (94:20-21, ESV).

Really big question: do we have to obey those rulers?

I’m obviously building up some tension, even possible conflict. But the Big E on the eye chart is not hard to see, understand. We already know the answer to this Yes/No question. The answer is obvious. Let’s set it up again.

Verse 1 says every person must be subject to governing authorities because God appointed those authorities, and there are no qualifications. Verse 3 explains the purpose of governing authorities regarding good and bad, and does not offer qualifications either. But I think that’s because the answer is clear.

We must not obey wicked rulers when they prohibit good conduct or require bad conduct.

It is simple, in principle. You must not obey man rather than God (see Acts 5:29). So you must not obey a governor who requires you to kill your neighbor. No earthly authority has absolute authority, so because we know God and His law is above all, we must not violate what we know God says is good/evil. We cannot be in subjection “for the sake of conscience” to God (verse 4) and go against our informed consciences, no matter how Constitutional, how majority voted, how procedurally correct the legislation was written, or how loudly pressured or physically/financially threatened.

So I am arguing that all Christians agree that there are qualifications on being subject to the governing authorities. Of course we disagree about where the line is on the spectrum, from a law requiring us to kill someone (obvious wickedness) to a code prohibiting us from watering our yards more than two days a week (because of climate change concerns)(less obvious).

That said, here is a different challenge: why would be need to submit if we already only wanted to do good and that’s all the government wanted from us? We would be the governments’ favorites, but we’d be agreeing more than submitting. It can’t be that we submit only to the things we agree to call good, and yet, our submission cannot be to things we know are not good.

Human authorities/the officers of civil rule are:

We are in times of trouble. It seems that the majority of our seated authorities are committed to their revolution of good and evil. It is nowhere near the first time men have called evil good and visa versa. But it requires us to be ruthlessly submitted to God, not cowards, wise as serpents, and looking to the LORD as our stronghold, to God as our rock of refuge (Psalm 94:22). More still to come in the paragraph.

Jesus told His disciples, “Peace I leave with you; my peace I give to you. Not as the world gives do I give to you. Let not your hearts be troubled, neither let them be afraid” (John 14:27). Oh, how tempted to be troubled we are, how often we are burdened by anxiety, especially when the wicked exalt and pour out their arrogant words (Psalm 94:3-4). Listen to Jesus, trust the Lord, let His comforts cheer your soul, live in His grace.

The God of peace will soon crush Satan under your feet. The grace of our Lord Jesus Christ be with you. (Romans 16:20, ESV)

Before any civil government, and long before any institutional church, God established the household. It’s not whether you’ll be part of a household, but what kind it will be, good or bad, godly or ungodly, fruitful or selfish, blessed or judged. It’s an inevitable institution by God’s doing, and after the Fall, it’s inevitable that sin will wreak damage, on any given day (and any room in the house), and sometimes with consequences for generations.

Also because it’s universal it’s easy to take for granted, it’s easy to think it’s natural, it’s easy to not give it attention. Thankfully there are more secondary resources available to us now than ever, not just due to the internet, but due to revived Christian interest (and see Malachi 4:6 and Luke 1:17). At TEC we’ve held multiple church seminars on family subjects, there have been numerous exhortations related to household relationships, and Titus 2 and Men to Men are never far away from the topics. Why another set of talks?

It’s mostly because we can never be too mindful about how much the household matters to the Lord. The things we do every day, the mundane things, are easy to be mindless about. But if we are to be complete in Christ, we should learn to care about all the things He cares about, and that includes our household roles and responsibilities.

- Husbands and Wives

- Fathers, Mothers

- Children - teething, toddlers, teenagers

- Grandparents

- Generational Living

- In-laws

- Dating/Courtship

- Adult Singles (Young Men of Marriageable Material)

- Finances

- Hospitality

- Church/Home Spheres

So tonight I’m starting the mindful reminders, with four broad observations on Colossians 3:18-4:1 and then some starter questions for discussion.

# Mindful of the Lord’s Interests

Not every epistle to every church refers to household responsibilities, but both Paul and Peter have instructions for spouses, and Paul wrote two extended treatments to the Ephesians and Colossians. The fact that God inspired such explicit exhortations means He cares, and the fact that two key passages were written to local churches means the church has instruction for families, even if it isn’t the authority over each house. In fact, a qualified elder “must manage his own household well, with all dignity keeping his children submissive, for if someone does not know how to manage his own household, how will he care for God’s church?” (1 Timothy 3:4–5 ESV)

In particular, in Colossians 3:18-4:1, note on the handout the far right column. “Christ” is mentioned by office once in this passage, but “Lord” is used six times, and “Master” translates the same Greek word in 4:1 as well. Each of the three relationships (spouses, parents-children, master-slaves) has reference to the Lord. The Lord cares about the household. It is not “private,” He watches.

# Mindful of the Lord’s Resources

Colossians 3:18-4:1 comes after an exhortation to “let the word of Christ dwell in you richly” (3:16) and to “do everything in the name of the Lord Jesus, giving thanks” (3:17). The parallel passage in Ephesians 5:22-6:4 comes after an exhortation not to get drunk with wine but to “be filled with the Spirit…giving thanks always and for everything” (5:18, 20).

Specifically, the Lord has given us His Book of instruction and His Spirit to illuminate the meaning of the Book and energize our following of the Book.

The baseline for home behavior is *Christian* behavior. Disciples are related to Christ regardless of their family, and yet discipleship to Christ should have first impact in our family relations.

Be controlled by the Word, where the Word is at home in your heart and your house. Let teaching and admonishing in wisdom, with divine and edifying lyrics, be always on your tongue, and all from a heart of thanks. When we walk without the Word we are walking without a map. The Lord provides for households.

# Mindful of the Lord’s Priorities

The first relationship in Colossians (and Ephesians) is between the spouses. The marriage covenant establishes the household; vows between husband and wife create the context. The relationship between spouses sets the tone, it is the lynchpin for the rest.

Of note is that the wife is mentioned first (Peter also addresses wives before husbands in 1 Peter 3:1-7). For all the talk of male headship (explicitly stated in Ephesians 5:23), why not put the man first? I think it’s because the submissive role comes first each time: wife to husband, children to fathers, servants to masters.

We ought to retire the phrase: “when momma ain’t happy, nobody’s happy,” and rephrase instead: “when wifey ain’t submitting, nobody’s singing.” And, when husbands aren’t loving their wives, and are harsh or embittered against them, it’s bad-bad, all the way down.

That said, if there was one relationship to fix first, or to maintain with greatest vigilance, it would be between spouses. If you’re old enough to reproduce, you’re old enough to be responsible to repent first.

# Mindful of the Lord’s Pleasure

The Lord loves hierarchy, and especially submission. There is a way that is “fitting in the Lord” for wives, a way that is “well pleasing to the Lord” for children, and a way to serve “for the Lord” and look to reward “from the Lord’ for servants. These are ways of submission, obedience, hearty work as one is told.

It is interesting that the last verse in Ephesians before addressing the wife’s call to submit says, “submitting to one another out of reverence for Christ” (Ephesians 5:21). The Lord loves submission.

You can see how much of the paragraph in Colossians is written to the slaves (four verses compared to every other role’s one). It’s because Philemon lived in Colosse, so that congregation had special interest in that relationship. There are many ways that it maps onto business/work, to employee/employer relationships, though there are also and obviously some significant differences. But it doesn’t change that productivity is “for the Lord,” so our work and productive property relate. Even that productivity is “working heartily for the Lord,” in submission to Him.

# Conclusion

Any way we can increase our mindfulness of the Lord’s mindfulness about our households is good. May He keep growing us and helping us to realize that we serve Him as we serve one another.

----------

# Questions

What other household roles and responsibilities would you like to have addressed?

Why does the Lord care about individual households and not just “the household of God” (1 Timothy 3:15)?

Do you feel like your problem in your household is more that you don’t know what to do, or that you’re not consistent to do with what you already know (or at least that you know where to get resources/help)? What tactics heighten your mindfulness?

What are the similarities/differences between submission (wives) and obedience (children/servants)? What is “mutual submission” (Ephesians 5:21) and how does that fit—in particular—with “the husband is the head of the wife even as Christ is the head of the church” (Ephesians 5:23)?

What to you think are the biggest concerns/needs for our households at TEC?

There’s a phrase in Scripture used for men who “had understanding of the times,” to know what ought to be done, especially in political affairs and intrigue (see 1 Chronicles 12:32, Esther 1:13). I’ve seen it going around the last few weeks, and, while I don’t claim to be one of those guys, I do try to pay attention. I think that it’s timely that we’re here in Romans 13, and we do have application questions that are provoked *by* our current times.

And also, application is third; it comes after observation and interpretation. What does the text say, what does the text mean, then what do we do in light of the text. Our situation might enable us to observe things from different angles, but Paul meant what God moved him to write apart from our problem politics. While it is important to know the times, it is actually of first importance to know what God has revealed for *all times*. The quickest way to become irrelevant is to seek to be relevant, and the easiest way to be useless in our times is to be stuck in them. Before we appeal to the Constitution (which *is* part of the application for us), we need to understand the Bible.

Scripture teaches the good of submission for Joe Christian Citizen. Wives submit, children submit, slaves submit, citizens submit, and there is even a mutual submission. What governs all those is submission to God. So husbands, fathers, masters, and governors must submit to God, so submission to those men can never be absolute. God is the origin of earthly authorities, God determines the purposes for those authorities, and God has established boundaries for those authorities. Paying attention to the boundaries, or pushing them, is a lot of life.

In Romans 13:1-2 we considered God as the origin of civil authorities, and how *every* person—Christian and non—is called to recognize that *every* (civic) authority has been instituted by God. So those who resist face the result of judgment, which is probably judgment through the exercise of power by the human authority. This morning we’ll see the purposes of government (in verses 3-4). That’ll leave us at least one more message about our consciences and paying taxes.

# The Delegated Purposes of Government (verses 3-4)

Ruling is a lawful vocation, as in, God calls some men to wield authority over other men as a job. What is the job description? These verses provide it in *very* broad terms.

> For rulers are not a terror to good conduct, but to bad. Would you have no fear of the one who is in authority? Then do what is good, and you will receive his approval, for he is God’s servant for your good. But if you do wrong, be afraid, for he does not bear the sword in vain. For he is the servant of God, an avenger who carries out God’s wrath on the wrongdoer. (Romans 13:3–4 ESV)

That first line is *oddly* positioned and *historically* questionable. **For rulers are not a terror to good conduct, but to bad.** Knowing what we know, a *bunch* of questions come to mind.

Who in the world is Paul talking about? *Actual* people, Gentile/pagan/polytheistic men like Nero?! Before or after Nero blamed the burning of Rome on Christians and used them as human candles, and does that matter? How do these rulers identify good and bad; what is their standard? And what about *all* the times when rulers *are* a terror to good conduct, for one example, when they killed Jesus? And why does Paul feel the need to start with this “comfort”?

It is a surprisingly positive, if not romantic, presentation. It’s easy to imagine, but has it not been more frustrating than factual? Paul’s angle seems to assume that Christians in particular were suspicious of government. We would assume that they had good reason for suspicion, if not for **fear**. But still Paul says here that there is no reason to fear if you do what is good. Let’s keep working with that first.

This gets us to the two broad purposes of government: *approve/praise the good* and *avenge/punish the bad/wrong*. For what it’s worth, Peter makes the same two points in 1 Peter 2:14 while calling believers to “be subject for the Lord’s sake to every human institution.”

Paul assumes that rulers can know and distinguish between good and bad, right and wrong. Paul does not say how they know. At the least he must have included the conscience, as he described in Romans 2:15. But for all he’s written about the law in Romans (even though we can’t be saved by works of the law) he doesn’t use the word law once in this paragraph. Yet he encourages Christians to keep doing good because the rulers will approve the good, and that implies that good is not subjective, that it can be recognized and agreed upon, even with ungodly authorities.

When the ruler acts according to true good and true bad, **he is God’s servant for your good**. Skip a sentence and Paul repeats: **he is the servant of God**. The word **servant** is *diakonos*, an intermediary, an agent working on behalf of, with an emphasis on ministry. So “public servants.”

So also, Paul doubles-up on the punishment of wrong. **If you do wrong, be afraid, for he does not bear the sword in vain**, he is **an avenger who carries out God’s wrath on the wrongdoer**. To “bear the sword” is a threat of force up to execution and capital punishment, the death penalty. This servant is *armed* and dangerous. However, authorities who truly knew good and wrong would not execute every misdemeanor to death, so this represents the most extreme form of judgment (verse 2), implying that lesser levels such as prison, beating, fines were part of the toolkit.

These are *not* (necessarily) Christian rulers, but they are ruling in a way (mostly) consistent with Christian definitions of good and bad. Christians can explain the origin of the morals and the origin of offices, but they can also be thankful to God for rulers who may not know either, *while* also praying/seeking for the confession of the authorities that Christ is Lord. That would be better blessing, but it is not the only blessing level.

BUT. What if the rulers praise the *wrong* wrongdoer, as in Romans 1:32:

> Though they know God’s righteous decree that those who practice such things deserve to die, they not only do them but give approval to those who practice them. (Romans 1:32 ESV)

Now we’re talking about not just neighbors, but legislators. “Can destructive rulers join You / And by law disorder build?” (Psalm 94:20)? “Those who frame injustice by statute…they band together against the life of the righteous and condemn the innocent to death” (94:20-21, ESV).

Really big question: do we have to obey *those* rulers?

I’m obviously building up some tension, even possible conflict. But the Big E on the eye chart is not hard to see, understand. We already know the answer to this Yes/No question. The answer is obvious. Let’s set it up again.

Verse 1 says every person must be subject to governing authorities because God appointed those authorities, and there are no qualifications. Verse 3 explains the purpose of governing authorities regarding good and bad, and does not offer qualifications either. But I think that’s because the answer is clear.

*We must **not** obey wicked rulers when they prohibit good conduct or require bad conduct*.

It is simple, in principle. You must not obey man rather than God (see Acts 5:29). So you must not obey a governor who requires you to kill your neighbor. No earthly authority has absolute authority, so because we know God and His law is above all, we *must* not violate what we know God says is good/evil. We cannot be in subjection “for the sake of conscience” to God (verse 4) and go against our informed consciences, no matter how Constitutional, how majority voted, how procedurally correct the legislation was written, or how loudly pressured or physically/financially threatened.

So I am arguing that all Christians agree that there are qualifications on being subject to the governing authorities. Of course we disagree about where the line is on the spectrum, from a law requiring us to kill someone (obvious wickedness) to a code prohibiting us from watering our yards more than two days a week (because of climate change concerns)(less obvious).

That said, here is a different challenge: why would be need to submit if we already only wanted to do good and that’s all the government wanted from us? We would be the governments’ favorites, but we’d be *agreeing* more than submitting. It can’t be that we submit only to the things we agree to call good, and yet, our submission cannot be to things we know are not good.

# Conclusion

Human authorities/the officers of civil rule are:

- *Delegated by God, not absolute*. To be respected, followed, but not devotionally. Rulers are servants of God, and will give account to God. We cannot submit to a ruler instead of God, but as part of our submission to God.

- *Delimited by God, not unlimited*. To be acknowledged, followed, but not uncritically. Rulers are not infallible, and their power is not unbridled; God has set down boundaries. It is not weak to submit, it is wicked not to. That said, sometimes rulers are the revolutionaries, and must be resisted.

We are in times of trouble. It seems that the majority of our seated authorities are committed to their revolution of good and evil. It is nowhere near the first time men have called evil good and visa versa. But it requires us to be ruthlessly submitted to God, not cowards, wise as serpents, and looking to the LORD as our stronghold, to God as our rock of refuge (Psalm 94:22). More still to come in the paragraph.

----------

## Charge

Jesus told His disciples, “Peace I leave with you; my peace I give to you. Not as the world gives do I give to you. Let not your hearts be troubled, neither let them be afraid” (John 14:27). Oh, how tempted to be troubled we are, how often we are burdened by anxiety, especially when the wicked exalt and pour out their arrogant words (Psalm 94:3-4). Listen to Jesus, trust the Lord, let His comforts cheer your soul, live in His grace.

## Benediction:

> The God of peace will soon crush Satan under your feet. The grace of our Lord Jesus Christ be with you. (Romans 16:20, ESV)

God and government is a huge and tangled subject, and Romans 13:1-7 is a fairly small paragraph comparatively. These verses include some foundational principles, and for Christian citizens in the current (covidian) climate, it has pushed its way into the spotlight.

We desire to understand Romans 13, and to apply it, almost two-thousand years after Paul wrote it. That requires some thoughtfulness. What's also relevant, is that much of (or at least much of the remnants of) our ideas about government in Western Civilization have been built on Romans 13. That requires our thankfulness. Rights as God-givens rather than state-givens, checks-and-balances among men, legislation for maximum liberty, these are not the fruit of idolatry or atheism, humanism or secularism.

Whether you are blue pill, red pill, black pill, white pill, you need God over the system. If all we have is what's under the sun, if there is no God over the state, then the state becomes god.

The eternal God says earthly, temporal government is good, though obviously not every governor governs in a godly or good way. God says authorities, hierarchy, structures, powers, force, and taxes are good. God says individualism, anarchy, rebellion and revolution are bad. God is sovereign over all, God sets up kings and kingdoms and nations and boundaries and God tears them down (Psalm 75:7; Daniel 2:21). God will take account from every official, and every citizen. It is part of the human condition.

I've read men who’ve argued that there would be no need for government apart from the fall (Abraham Kuyper is one example). It's speculation either way, but had mankind not sinned I'm not convinced that some kind of political organization would not have happened. There wouldn't be a need for laws and punishments, but there could have been leaders and followers among fathers, just as there was organization and hierarchy in the household. As they filled the earth, a collection of households might have decided to do things one way in one place, and another collection differently, both good and not resulting in conflict.

I say that to emphasize the fact that authority is good. Abuse of authority is obviously not, whether by self-interest or indolence or ignorance, and we have seen that all over. When men have power over men to their hurt (Ecclesiastes 8:9), it is a heavy trouble and grievous evil.

But good authorities are like the dawn.

The God of Israel has spoken;

Righteous rulers are a blessing to a nation and cause the people to rejoice, though they groan when the wicked rule (Proverbs 29:2, see also Proverbs 14:34). Part of how we know that our rulers are bad is not just because of pain we experience, but because our consciences tell us that something else is better. We know there is a better pattern, and that's because God has built it into us.

As I said, there has been renewed interest in Romans 13 since 2020, and these verses are like a step-stool for living sacrifices as they get up on the altar in public. So many sermons, podcasts, books, Twitter threads, memes. Here is another.

A good look at this paragraph will show that "Shut up and submit no matter what" is not what Paul required, of the mid-first-century Romans, or of us two millennium later. Paul was arrested/beaten for disobeying the government multiple times. He also avoided death and got to Rome itself on the government dime. But Paul does help us see that our default attitude should be toward law and order, and to see our opportunity to serve God as we submit to our governors.

Sure it's worthwhile to take a couple Sundays to consider this Scripture, unique in the Pauline epistles. Today verses 1-2, digging out the foundation.

This is an exhaustive-exhaustive, a two-fold fullness.

Let every person be subject to the governing authorities. For there is no authority except from God, and those that exist have been instituted by God. (Romans 13:1)

We're talking about every person and every authority, stated as there is no authority except, a universal affirmative (All persons are required-to-submit-to-authorities-persons) and a universal negative (No authority-person is a non-God-appointed-person). Put that on your square of opposition.

Let's not let it go without saying that Paul is writing to the Roman Christians, those who had been saved by the mercies of God. But let's also observe that Paul doesn't limit his target to living sacrifices, though living sacrifices are included. There aren't any escape clauses. Every soul, Christian and non-Christian, means that there is no entirely private person; no one is above the law.

The governing authorities are human beings in positions of power. There is another use of the word “authorities,” even by Paul, to refer to supernatural, angelic beings “in the heavenly places” (Ephesians 3:10, 6:12). But in none of those passages do we submit to angels, we submit to men.

That is the command here: be subject. It means to submit, follow, do what someone else wills.

The reason is built in: God is the one who put these people in place. “The powers that be are ordained of God” (Tyndale/KJV). Paul says it twice, the first that eliminates alternatives and the second that emphasizes God's appointment. Where there is authority, it's from God; God instituted, He “established” (NASB), put in place, all those powers. This does not mean that the authorities realize how they got/hold their seat, and so problems arise when they fail to recognize their authority is only delegated, not absolute. But we know the origin of civil authorities-God Himself, and the scope of civil authorities—every person.

The reality is so inescapable that God installs government/governors that disobeying the human authority is disobeying God.

Therefore whoever resists the authorities resists what God has appointed, and those who resist will incur judgment. (Romans 13:2)

Therefore, here's the conclusion based on the divine origin and ordination of authorities. "The one resisting," is the opposite of submitting; there's a play on words, submit is hupotasso - get under, and resist is antitasso - go against. To resist is to go against the force.

Opposition to the authority is opposition to what God ordained. One example, as when Moses told the Israelites in the desert, “Your grumbling is not against us but against the LORD” (Exodus 16:8).

There is a synonym for the anti-arranging in the last part of verse 2, the anti-stander. The ESV uses those who resist again, and it's another way to refer to those who stand-against, who oppose.

What about when the apostles said that they had to obey God rather than man (Acts 5:29)? And if Paul wasn’t a hypocrite to his own instruction, why was he in prison so often? These are good questions, but they are good second questions, after we acknowledge the default of divine authority in the affairs of nations.

Verse 5 makes clear that we are to submit not just because we might be punished, "but also for the sake of conscience." This is higher than any human authority can accomplish, even if they do “want to know what we think” and convict us of thoughtcrime. We submit directly to God while we submit indirectly but more intimately to the governing authorities.

What about when those rulers are illegitimate; what if power was seized through a coup, or a stolen election? What about when those rulers are unjust? Do we submit to the powers that be de facto (according to what is in fact), or just to those de jure (according to what is right by law)? Again, all really relevant questions.

We are commanded to recognize that civil government is God-ordained, even as we would recognize that family/household government and church governments are God-ordained. These are all subject to God, whether they realize it or not. As such, each sphere of authority can function as checks-and-balances to each other. But fathers are not the boss of everything, though they are first-responsible at home. Elders/pastors are not presidents, and Health Department directors can't prohibit Christian communion.

Paul himself was imprisoned wrongly by the government, he used the government to keep himself from death, and he deliberately disobeyed the government when it came to proclaiming the gospel. Before that, Paul himself had used power to cause the unjust suffering/death of Christians.

Government is given by God, government that does not acknowledge God will give account for that, will inevitably move toward taking on god-like ego, and Christians are not allowed to serve two gods. But we also must take care not to qualify ourselves out of anything that looks like submission. The results are never good when every man does what is right in his own eyes, and professing Christians are no less susceptible to that temptation.

And while we pray for kings/presidents/governors and all who are in high positions (1 Timothy 2:2), we also know that apart from repentance (cf. Isaiah 46) and submission to Jesus as Lord, we deserve all the judgment of wicked rulers we receive.

There is more in the paragraph, more principles, more unanswered but relevant questions, more about God’s rules for submissive and tax-paying citizens.

In Mere Christianity C.S. Lewis noted:

“If you read history, you will find that the Christians who did most for the present world were just those who thought most of the next. The Apostles themselves, who set on foot the conversion of the Roman Empire, the great men who built up the Middle Ages, the English Evangelicals who abolished the Slave Trade, all left their mark on Earth, precisely because their minds were occupied with Heaven. It is since Christians have largely ceased to think of the other world that they have become so ineffective in this. Aim at Heaven and you will get earth ‘thrown in’: aim at earth and you will get neither.”

Be occupied with God and presenting your body as a living sacrifice to God. Thank Him for blessing you with fruit here because your hope is in Christ’s forever kingdom.

Therefore let us be grateful for receiving a kingdom that cannot be shaken, and thus let us offer to God acceptable worship, with reverence and awe, for our God is a consuming fire. (Hebrews 12:28–29, ESV)

God and government is a huge and tangled subject, and Romans 13:1-7 is a fairly small paragraph comparatively. These verses include some foundational principles, and for Christian citizens in the current (covidian) climate, it has pushed its way into the spotlight.

We desire to understand Romans 13, and to apply it, almost two-thousand years after Paul wrote it. That requires some thoughtfulness. What's also relevant, is that much of (or at least much of the remnants of) our ideas about government in Western Civilization have been built on Romans 13. That requires our thankfulness. Rights as God-givens rather than state-givens, checks-and-balances among men, legislation for maximum liberty, these are not the fruit of idolatry or atheism, humanism or secularism.

Whether you are blue pill, red pill, black pill, white pill, you need God over the system. If all we have is what's under the sun, if there is no God over the state, then the state becomes god.

The eternal God says earthly, temporal government is good, though obviously not every governor governs in a godly or good way. God says authorities, hierarchy, structures, powers, force, and taxes are good. God says individualism, anarchy, rebellion and revolution are bad. God is sovereign over all, God sets up kings and kingdoms and nations and boundaries and God tears them down (Psalm 75:7; Daniel 2:21). God will take account from every official, and every citizen. It is part of the human condition.

I've read men who’ve argued that there would be no need for government apart from the fall (Abraham Kuyper is one example). It's speculation either way, but had mankind not sinned I'm not convinced that some kind of political organization would not have happened. There wouldn't be a need for laws and punishments, but there could have been leaders and followers among fathers, just as there was organization and hierarchy in the household. As they filled the earth, a collection of households might have decided to do things one way in one place, and another collection differently, both good and not resulting in conflict.

I say that to emphasize the fact that authority is *good*. Abuse of authority is obviously not, whether by self-interest or indolence or ignorance, and we have seen that all over. When men have power over men to their hurt (Ecclesiastes 8:9), it is a heavy trouble and grievous evil.

But good authorities are like the dawn.

> The God of Israel has spoken;

> the Rock of Israel has said to me:

> When one rules justly over men,

> ruling in the fear of God,

> he dawns on them like the morning light,

> like the sun shining forth on a cloudless morning,

> like rain that makes grass to sprout from the earth.

> (2 Samuel 23:3–4 ESV)

Righteous rulers are a blessing to a nation and cause the people to rejoice, though they groan when the wicked rule (Proverbs 29:2, see also Proverbs 14:34). Part of how we know that our rulers are bad is not just because of pain we experience, but because our consciences tell us that something else is better. We know there is a better pattern, and that's because God has built it into us.

As I said, there has been renewed interest in Romans 13 since 2020, and these verses are like a step-stool for living sacrifices as they get up on the altar in public. So many sermons, podcasts, books, Twitter threads, memes. Here is another.

A good look at this paragraph will show that "Shut up and submit no matter what" is *not* what Paul required, of the mid-first-century Romans, or of us two millennium later. Paul was arrested/beaten for disobeying the government multiple times. He also avoided death and got to Rome itself on the government dime. But Paul does help us see that our default attitude should be toward law and order, and to see our opportunity to serve God as we submit to our governors.

Sure it's worthwhile to take a couple Sundays to consider this Scripture, unique in the Pauline epistles. Today verses 1-2, digging out the foundation.

# The Origin and Scope of Government (verse 1)

This is an exhaustive-exhaustive, a two-fold fullness.

> Let every person be subject to the governing authorities. For there is no authority except from God, and those that exist have been instituted by God. (Romans 13:1)

We're talking about **every person** and every **authority**, stated as **there is no authority except**, a universal affirmative (All persons are required-to-submit-to-authorities-persons) and a universal negative (No authority-person is a non-God-appointed-person). Put that on your square of opposition.

Let's not let it go without saying that Paul is writing to the Roman *Christians*, those who had been saved by the mercies of God. But let's also observe that Paul doesn't limit his target to living sacrifices, though living sacrifices are included. There aren't any escape clauses. Every *soul*, Christian and non-Christian, means that there is no entirely private person; no one is above the law.

The **governing authorities** are *human* beings in positions of power. There is another use of the word “authorities,” even by Paul, to refer to supernatural, angelic beings “in the heavenly places” (Ephesians 3:10, 6:12). But in none of those passages do we *submit* to angels, we submit to men.

That is the command here: **be subject**. It means to submit, follow, do what someone else wills.

The reason is built in: God is the one who put these people in place. “*The powers that be* are ordained of God” (Tyndale/KJV). Paul says it twice, the first that eliminates alternatives and the second that emphasizes God's appointment. Where there is authority, it's **from God**; God **instituted**, He “established” (NASB), put in place, all those powers. This does *not* mean that the authorities realize how they got/hold their seat, and so problems arise when they fail to recognize their authority is only delegated, not absolute. But *we* know the origin of civil authorities-God Himself, and the scope of civil authorities—every person.

# Resistance to Government and Its Result (verse 2)

The reality is so inescapable that God installs government/governors that disobeying the human authority is disobeying God.

> Therefore whoever resists the authorities resists what God has appointed, and those who resist will incur judgment. (Romans 13:2)

**Therefore**, here's the conclusion based on the divine origin and ordination of authorities. "The one resisting," is the opposite of submitting; there's a play on words, submit is *hupotasso* - get under, and resist is *antitasso* - go against. To **resist** is to go against the force.

Opposition to the authority is opposition to what God ordained. One example, as when Moses told the Israelites in the desert, “Your grumbling is not against us but against the LORD” (Exodus 16:8).

There is a synonym for the anti-arranging in the last part of verse 2, the anti-stander. The ESV uses **those who resist** again, and it's another way to refer to those who stand-against, who oppose.

What about when the apostles said that they had to obey God rather than man (Acts 5:29)? And if Paul wasn’t a hypocrite to his own instruction, why was he in prison so often? These are good questions, but they are good *second* questions, after we acknowledge the default of divine authority in the affairs of nations.

# Conclusion

Verse 5 makes clear that we are to submit not just because we might be punished, "but also for the sake of conscience." This is higher than any human authority can accomplish, even if they do “want to know what we think” and convict us of thoughtcrime. We submit directly to God while we submit indirectly but more intimately to the governing authorities.

What about when those rulers are illegitimate; what if power was seized through a coup, or a stolen election? What about when those rulers are unjust? Do we submit to the powers that be *de facto* (according to what is in fact), or just to those *de jure* (according to what is right by law)? Again, all really relevant questions.

We are commanded to recognize that civil government is God-ordained, even as we would recognize that family/household government and church governments are God-ordained. These are *all* subject to God, whether they realize it or not. As such, each sphere of authority can function as checks-and-balances to each other. But fathers are not the boss of everything, though they are first-responsible at home. Elders/pastors are not presidents, and Health Department directors can't prohibit Christian communion.

Paul himself was imprisoned *wrongly* by the government, he used the government to keep himself from death, and he deliberately disobeyed the government when it came to proclaiming the gospel. Before that, Paul himself had used power to cause the unjust suffering/death of Christians.

Government is given by God, government that does not acknowledge God will give account for that, will inevitably move toward taking on god-like ego, and Christians are *not* allowed to serve two gods. But we also must take care not to qualify ourselves out of anything that looks like submission. The results are never good when every man does what is right in his own eyes, and professing Christians are no less susceptible to that temptation.

And while we pray for kings/presidents/governors and all who are in high positions (1 Timothy 2:2), we also know that apart from repentance (cf. Isaiah 46) and submission to Jesus as Lord, we deserve all the judgment *of* wicked rulers we receive.

There is more in the paragraph, more principles, more unanswered but relevant questions, more about God’s rules for submissive and tax-paying citizens.

----------

## Charge

In _Mere Christianity_ C.S. Lewis noted:

> “If you read history, you will find that the Christians who did most for the present world were just those who thought most of the next. The Apostles themselves, who set on foot the conversion of the Roman Empire, the great men who built up the Middle Ages, the English Evangelicals who abolished the Slave Trade, all left their mark on Earth, precisely because their minds were occupied with Heaven. It is since Christians have largely ceased to think of the other world that they have become so ineffective in this. Aim at Heaven and you will get earth ‘thrown in’: aim at earth and you will get neither.”

Be occupied with God and presenting your body as a living sacrifice to God. Thank Him for blessing you with fruit here because your hope is in Christ’s forever kingdom.

## Benediction:

> Therefore let us be grateful for receiving a kingdom that cannot be shaken, and thus let us offer to God acceptable worship, with reverence and awe, for our God is a consuming fire. (Hebrews 12:28–29, ESV)

There's no coincidence that these applications for living sacrifices in Romans 12:9-21 are the Ancient Jealousable Ways. I keep puling jealousable forward from Romans 11 where Paul talked about God’s blessings to believers that provoke the right kind of jealousy in order to provoke repentance and faith in Jesus as Christ — risen from the dead, Lord of heaven and earth. God gives His people the blessings of salvation, and as living sacrifices, God gives His people the blessings of suffering, even unjustly. These are ancient jealousable ways, these are the ways of Jesus.

In the most well-known sermon in history Jesus said that the persecuted are blessed. He said that when others revile and persecute and lie about us for the good we do, we are blessed and we ought to rejoice and be glad for our greater reward is coming (Matthew 5:10-12). Living sacrifices are transformed into perfection like their heavenly Father as they love their enemies and pray for their persecutors (Matthew 5:38-48). These Jesus-taught, blessed-as-jealousable, ways make us the salt of the earth and the light of the world.

These are the marks of those not conformed to the world, the customs of altar living. If we've seen altar commitments and altar perspectives, we could call these final exhortations altar perfection.

As with the whole chapter of application for altar living, verses 17-21 continue tempting translators to make things less confusing by turning modifying ideas into main ideas, translating participles as commands (16 total verbs, 9 commands in the ESV, but only 5 imperatives in the original language). Again, do all the things. But here's a way to read it while recognizing primary commands and secondary clarifications.

Repaying no one evil for evil

Three more additions to the previous six: Defer Peaceably (17-19), Supply Knowingly (20), and Conquer Honorably (21).

The one imperative is to make room for God's wrath. All the other parts help us see how to think and act toward those that are making life miserable.

Repaying no one evil for evil,

This is not a denial or redefinition of evil. Evil has been done, wrong has been committed, an injustice has taken place. The legal principle of lex talionis is the "eye-for-an-eye" proscription, comes from God's law (Exodus 21:24; Leviticus 24:20, Deuteronomy 19:21)). Jesus said He came not to abolish the law, but He said, "You have heard that it was said, 'An eye for an eye and a tooth for a tooth.' But I say to you, Do not resist the one who is evil. But if anyone slaps you on the right cheek, turn to him the other also" (Matthew 5:38-39). This is personal humiliation and harassment, any challenge to our self-absorbed attitudes.

Paul says that we should retaliate not by repaying evil for evil but by giving thought about what we could do that considered beautiful, honorable in the eyes of others (actually the same word as “good” in verse 21). To give thought has the idea of thinking beforehand, of planning, ways to make an good show while we've been treated wrongly.

We understand that there are conditions/persons for which no amount of planning on our part will accomplish immediate—and possibly even for delayed—benefit, but our goal is to be living peaceably. So far as depends on you; it is not always possible, sometimes they just aren’t listening. You eliminate the offenses you can. You put your Blood Avenger cape back in the box. You be the wet lump of bread dough to their lit match.

Again a tension, per Jesus’ purpose (Matthew 10:34). We want peace, but not by giving away the house so to speak, by agreeing with heresy, by accepting lies, by redefining evil. We ought not “to flatter the vices of men for the sake of preserving peace” (John Calvin). But even that will be a sacrifice to sacrifice peace.

This requires faith; there’s no need for frustration that real wrongs will go unpunished. Every sin will be accounted for; either Christ died to take the punishment for it or God will bring punishment onto the person himself for it. But no evils, no sins are missed. But we are not Judge and jury.

Paul throws in a beloved here, a term of sympathy, and theology; these sufferers are God's sons (think Romans 8:15-17).

The explicit imperative is leave it to or "give place" to God's wrath. Then Paul quotes the law from Deuteronomy 32:35. The Lord makes the vow that vengeance is His and that He will take care of it. Defer is not only a time issue, but an agent issue. We defer to God. Besides, for whatever scheming we think we could inflict for pain, we ourselves have an eye-dropper of vengeance compared to the flood of God's wrath.

Again, this is personal. There is tension, and ours is an age of tension-hating if there ever was one. Imprecatory Psalms (such as Psalm 94) did not even contradict the Mosaic Law in the same Old Covenant, nor did Jesus abolish our hope and prayers for justice. But we are never more worldly than when our feelings demand that someone else feel bad for causing our bad feelings. We are never more without faith than when we want pain for another person immediately and brought about by our own moves.

Authorities in their spheres (e.g., Romans 13:3-4) must not ignore injustice, while individuals also look to the ultimate Authority.

There are two conditions followed by two commands, following the imperative we just read to give place to the wrath of God. Here is hospitable wisdom from Proverbs 25:21-22.

On the contrary,

This is “practical generosity” (Murray), in a way unreasonable hospitality, as in exceptional, but also reasonable, as in there is a reason built in.

Note the enemy (ἐχθρός), which means Christians have enemies, not that we hate them but we can tell that they are hostile toward us. And, really, if we cannot notice an enemy then we cannot obey God's command how to treat them.

This is also personal. This is not instruction for generals in a war, this is not instructions for fathers with an intruder into their house. But it is personal, and none closer than someone face-to-face to whom you could actually give bread and water/wine.

The built-in reason has been variously understood. Most of the commentators I read seem pressured to avoid it being a negative. They want it to be related to an old Egyptian practice where hot coals were a sign of contrition and repentance, so that our feeding causes a good guilt in the enemy so that the enemy becomes a friend.

But heaping burning coals on the head is constantly used in the Old Testament as a sign of judgment. More than that, we have a great help already in Romans 2:4-5. God's own kindness is meant to lead others to repentance, for sure, but as He pours out kindness, if they do not repent, they are heaping up wrath for themselves on the day of wrath. For the Christian, this kind of kindness is win-win. If the kindness causes softening, win. If the kindness causes hardening, we cannot be an excuse in the enemy's mouth when answering to God.

We supply knowingly: knowing the enemy, knowing his need, and knowing the outcome.

This is a potent and poignant rally point.

Do not be overcome by evil,

Twice we see overcome, two uses of the verb nikao meaning victorying or triumphing or conquering. The first use is an imperative in the passive voice, meaning don't let this happen to you by something else. The second use is an imperative in the active voice, that includes an instrument, or better, a weapon. Go, (fight), win. Our weapon is good.

The human way is to get even. The perfect way is to get good.

Don't hold back obedience to the Lord, and also, wait for the Lord to not hold back. These are imperatives for the altar life, for the way we look at the world, for the way we look at winning. Win-Win-Win: blessed and jealousable ways.

“The essence of ungodliness is that we presume to take the place of God, to take everything into our own hands.” —John Murray

Alter perfection is deferred retaliation for the win. You’ve got to do gooder than the ungodly: “be perfect, as your Heavenly Father is perfect.”

Beloved, leave what is God’s to God. Live on the altar as a sacrifice for God. Defer retaliation to God for the win. Win over evil with good. May God bless your zeal for good.

Little children, you are from God and have overcome them, for he who is in you is greater than he who is in the world. (1 John 4:4, ESV)