Was the American Revolution a violation of Romans 13:1-7?

"Let every soul be subject to authorities in power. For there is no authority save from God, and those that exist are ordered by God: so that he that sets himself against the authority resists the ordinance of God, and those that resist shall receive judgment for themselves. For rulers are not a fear for the good work but for the evil. Dost thou wish then not to be afraid of the authority? Do good, and thou shalt have praise from it; for it is God's servant to thee for good; but if thou do evil, fear; for not in vain doth it wear the sword; for it is God's servant, an avenger for wrath to him that does evil. Wherefore [it is] needful to be subject not only on account of wrath but also on account of conscience. For on this account ye pay tribute also; for they are God's ministers attending continually to this very thing." (Ver. 1-6.)

The holy wisdom of the exhortation is as worthy of God, as the suitability of all that is taught is apparent for those who, though not of the world, yet have relative duties in it, as they wait for the Lord and are called to do the will of God meanwhile. By a gradual transition we are brought from not avenging ourselves, and overcoming evil with good, as becomes the children of God, to our relation to the authorities in the world whose office it is to avenge evil, punishing evil-doers, and praising those that do well. It was pre-eminently in place from the apostle writing to the saints in the great metropolis of the Gentile world, imperial Rome. No otherwise had the apostle of the circumcision exhorted the christian Jews scattered over the East. The falsehood, the folly, the impurity, the abominations of the Gentiles would naturally expose those who mingled their idolatries with the civil power to find the latter jeoparded when souls discerned and rejected the former in the light of Christ. Hence the exceeding moment of pressing the place which worldly authority should have in the conscience of the saints from among either Jews or Gentiles as of God, spite of the heathenism of those who were in possession of it. "Let every soul" is more comprehensive (and I cannot doubt so intended of the Spirit) than every saint. No position exempts. The household too ought to feel it, children or other dependent relations and servants, as well as believers. It is laid down purposely in the broadest terms: compare Romans 2:9. If the verb be regarded as in the middle voice, it would express the willingness of the subjection so much the more strongly: just as the other side, "he that sets himself against," is seen in verse 3.

Again, "authorities in power" (ἐξουσίαις ὑπερεχούσαις) is an expression that embraces every form of governing power, monarchical, aristocratic, or republican. All cavil on this score is therefore foreclosed. The Spirit insists not merely on the divine right of kings but that "there is no authority except from God." Nor is there an excuse on this plea for change; yet if a revolution should overthrow one form and set up another, the Christian's duty is plain: "those that exist are ordained by God." His interests are elsewhere, are heavenly, are in Christ; his responsibility is to acknowledge what is in power as a fact, trusting God as to the consequences and in no case behaving as a partisan. Never is he warranted in setting himself up against the authority as such; for this were to resist the ordinances of God, and those that resist shall receive judgment for themselves. For it is by no means "damnation," but "sentence," or the charge for which he is condemned. Scripture is ever sober, as the apostle said he was, for our sakes: if he were ecstatic, it was for God, as it might well be. Other scriptures show that, where the authority demands that which is offensive to Him, as for instance that an apostle should speak no more of Jesus or that a Christian should sacrifice to an idol or an emperor, we must obey God rather than man, but suffering, not resisting, if we cannot quietly leave the scene of persecution. For it is evident that it is impossible to plead God's authority for obeying a command which dishonours and denies Him. Every relation has its limits in conduct which virtually nullifies it; and that is a requirement which undermines its own authority by antagonism to Him who set it up. But Calvin seems to speak unwarrantably when he goes so far as to say that tyrannies are not an ordained government; and those who listened to him or shared his thoughts have proved that they did not count it beneath Christians to take an active part in overthrowing what they considered tyrannical.

It is a wholly inadequate apprehension to regard the magistrate on the side of man only. Not that he may not be chosen in ever so various a form by man, but that he is God's servant, as here repeatedly said. He is His servant for good, not for evil. But if you practise evil, what then? Fear; for not in vain does he wear the sword; for he is God's servant, an avenger for wrath to him that does evil. To see God in the magistrate brings in conscience. Wherefore one must need be subject not only on account of wrath (this would be merely a question of consequences from man), but also on account of conscience. "For on this account also ye pay tribute." This is connected with the foregoing exhortation as to magistrates, and prepares the way for more general relationships in the world. "For they are God's ministers [or officers], attending diligently unto this very thing." Thus they are designated God's διάκονοι and also His λειτουργοί, the one as doing the work prescribed to them in keeping the order of the world in obedience to the laws, the other as public functionaries or officially appointed to it. The payment of φόρος was for the administation of government, a tribute or tax on persons or property or both, as τέλος was on merchandize and therefore fairly translated "custom." Hence the apostle (ver. 7) exhorts, "Render to all their dues, tribute to whom tribute, custom to whom custom, fear to whom fear, honour to whom honour." The greater and the lesser are thus taken in, each in its just measure; which the Christian can heartily say, inasmuch as he is entitled to acknowledge God in all without seeking anything for himself. For we are here occupied with what is of God in the repression of evil, and hence external to the proper sphere of christian life, save as honouring God in every respect,

After this the Reformers met to consult if it would be right to use their influence to set aside the queen regent. Willock and Knox said, Yes, it was lawful for subjects not only to resist tyrannical princes, but to deprive them of authority. This is surely in direct opposition to Romans 13, which exhorts Christians to be subject to the powers that be, and where it is not qualified by "if they are pious and good;" and which injunction was written when Nero was Emperor, emphatically one of the worst of the Roman Emperors. This, with its attendant evil of mustering soldiers to carry out their views, forms a very dark shadow upon the Reformation in Scotland.

(V. 1). Already we have been told not to be conformed to the world, marked, as it is, by lust and pride, but, by the renewing of the mind, to exhibit a character that is in entire contrast to the man of the world. Nevertheless, the Christian is to recognise that government has been established in the world, and that the authority to govern is from God. This government was instituted after the flood, when Noah was definitely told that "Whoso sheds man's blood by man shall his blood be shed" (Gen. 9:6).

It is important to see the bearing of this Scripture. It definitely asserts that the authority to govern has been given by God. It does not say that the particular individuals who exercise the authority are of God, or that the way they may use their authority is of God. Those who exercise authority may be, and often are, thoroughly wicked men, who may abuse the power for their own ends. The fact, however, remains, that the authority they wield had been instituted of God.

Political Relations. — Further, the Christian belongs to, and indeed is an inheritor of a kingdom, which is not of this world. His citizenship, or commonwealth is in heaven (Phil. 3:20). In what relation, then, does he stand to the civil power on earth? An important question, and one which the Spirit of God has not left unanswered: "Let every soul be subject to the higher powers. For there is no power but of God: the powers that be are ordained of God. Whosoever therefore resists the power, resists the ordinance of God: and they that resist shall receive to themselves (not, damnation, but) judgment" (13:1-2). Government upon earth was established by God just after the flood. Earthly rule is God's order, to which those under it are to be subject. The Jews, as we know, were ready to rebel against the Roman yoke. A Christian might, perhaps, have been tempted to question the propriety of subjection to a heathen and idolatrous monarch. Now this was readily settled, and in a way which admitted of no subterfuge or casuistical reasoning to neutralise the apostolic injunction: for "the powers that be are ordained of God." In resisting the power, the individual would be resisting the ordinance of God. Bringing God into the question would free the Christian man's conscience at once.

The Domain of the Civil Power. — Is, then, blind obedience in everything to the ruling power here inculcated? Has it authority to exercise unlimited sway over the conscience? Within its proper sphere of civil rule it is to be obeyed, and to that the apostle clearly points, as he adds, "Rulers are not a terror to the good work (so we should read) but to the evil. Wilt thou then not be afraid of the power? Do that which is good, and thou shalt have praise of the same. For he is the minister of God to thee for good. But if thou do that which is evil, be afraid; for he bears not the sword in vain: for he is the minister of God, a revenger to execute wrath upon him that does evil" (3, 4). The good and the evil here must clearly be understood of that which is good or evil in God's sight. That will guide as to the domain of civil rule, and the Divine purpose for which such authority has been instituted upon earth.

Were the civil power (how often has it done it?) to dispute God's authority over the conscience, and to command that which He has forbidden, any resisting it would not have praise from it; and if they did obey it in such a case, they would not be doing that which is good. Hence, subjection to it in its own lawful domain is what is here enjoined. If it oversteps the bounds, the answer of Peter to the rulers at Jerusalem will guide the Christian: "Whether it be right in the sight of God to hearken to you more than to God, judge ye" (Acts 4:19). Where man's claims conflict with God's claims, the path, however trying, is clear, "We ought to obey God rather than men" (Acts 5:29). And this important question receives further elucidation. For the same apostle, who so boldly addresses the rulers in the council, wrote by the Spirit to saints scattered abroad, "Submit yourselves to every ordinance of man for the Lord's sake: whether it be to the king, as supreme; or to governors, as to them that are sent by him" (for civil power can be delegated) "for the punishment of evildoers, and for the praise of them that do well. For so is the will of God, that with well doing ye may put to silence the ignorance of foolish men: as free, and not using your liberty for a cloak of maliciousness, but as the servants of God" (1 Peter 2:13-16). Subjection, then, to the civil power is to be rendered not only for wrath, but also for conscience' sake. It is God's ordinance, and rulers are His ministers, and Christians are His servants. How this clears up matters, and would remove any scruples that might present themselves, arising out of the question of the ruler's religious belief. A heathen, an idolatrous monarch or ruler, was to be obeyed in that domain in which, according to God, he had lawful sway. And the Christian doing good would have praise of the same, and be manifesting that he was a servant of God.

Tribute and Custom. — Another question, and one apparently not yet settled for some in our day, presents itself, and is finally dealt with by the apostle. Tribute, custom, fear, honour, each should be cheerfully rendered, where and when due. Taxes, and custom dues are to be paid, and those in authority feared, or reverenced, and honoured. What is due is the guiding principle, and the righteous rule. Is not this at times forgotten? How it simplifies matters! What is lawfully due, pay. There the Christian's responsibility ends. Thus the Word could smooth his path, whilst maintaining the authority of God, stimulating him too to subjection in all things lawful to the civil power for conscience' sake. For in paying what was due he was obeying God. This puts conscience really in the right place, and sheds a true light on the duty of a servant of the Most High. A rightly ordered conscience will not refuse the payment of that which is due.

Scripture is very careful to press the respect and obedience which are due to authority, but it is not a Christian's work to occupy himself with settling questions of the earth. He has nothing to do with the ways and means whereby kings or other governors have reached their place of authority. There may have been wars, and revolutions, and all sorts of questionable means for them to arrive at such exaltation. What he has to do is to obey, as a matter of fact, those who are in authority. "Let every soul be subject unto higher powers. For there is no power but of God: the powers that be are ordained of God." (Rom. 13:1.) Scripture does not demand obedience to the powers that ought to be, but to "the powers that be." No doubt this may expose to danger where a revolutionary leader usurps authority for a season; but God will care for results, and the duty of the Christian remains simple and sure. He obeys the powers that be. Notwithstanding, all obedience in man has its limits. There are cases where the Christian is bound, I do not say to be disobedient, still less to set up his own authority (which is never his duty), but "to obey God rather than men." (Acts 5:29.) Where earthly authority demands sin against God, for instance where a Government interferes with and forbids the stewardship of the believer in proclaiming the name of Christ, it is evident that it is a question of a lower authority setting aside the highest. Consequently the principle of obedience to which the Christian is bound forbids his being swayed by what is of man to abandon what he knows to be the will of God.

God has left all these to run their course, as testing human responsibility in so many ways. And it is unquestionable that none of them is ended, as all must be when the Lord of all comes in judgment of the quick: a judgment practically forgotten in Christendom, though the creeds, so little heeded or even understood, testify to it. There will be seen in all solemnity the total failure of man, in all these respects; but most flagrantly in that the world, Jew and Gentile, rulers and people, crucified the Lord of glory. God will then call to account how men treated each of these institutions which He established and man violated. Take government on the earth. It never was till after the deluge; and it continues still. Hence in the N.T. we read, "Let every soul be subject to the higher powers: for there is no power but of God; and those that be are ordained of God. Therefore he that resisteth the power withstandeth the ordinance of God: and they that withstand shall receive to themselves judgment" — not "damnation" which is an execrable exaggeration, and blunder of translation as in Rom. 14:23, 1 Cor. 11:29, and in too many other passages that refer to temporal judgment only. The Christian is to be subject to the law, or, if God's truth be at stake, bear the consequences quietly. Yet not one word warrants the Christian to exercise civil authority: many scriptures call for his subjection to such authority, but never to exercise it. We are not of the world, as Christ is not. He declined even to arbitrate, and has set us an example that we should follow His steps. It is ours to obey God always, if not always man, and then to suffer, not to rebel. We are sanctified by the Spirit to the obedience of Christ, to obey as He obeyed. What a help it is to a Christian to be content to walk as nothing at all in this world but in the spirit of obedience as the Lord ever did. Further, he can afford to respect others, and can do so freely, learning of Him who was meek and humble in heart. Especially does he need grace when it is a duty to find fault with another. Then have we most reason to be lowly, and vigilant. We have to watch against ourselves lest, by a hasty word or way, we should only make bad worse. But to return, God has not yet called the world to account for misgovernment. He surely will, as we may read in Ps. 82; and the One who will be invested with the administration is the Lord Jesus. But quite another dealing of His began with the first of "the fathers" (Rom. 9:5, Rom. 11:28) Abraham. It was the separating to God from idolatry which came in after the deluge and overspread even the line of Shem, as we read in Joshua 24.

If we merely think of government as it exists in the world today we must certainly be confused. In all directions there are overturnings, with power passing into the hands of strange people. Under the slogan of "Liberty" worse tyrannies and atrocities take place than those enacted under the despots of older times. But if we look away to God and His Word, all becomes simple. We are not set in the world to make governments or to alter governments, but to seek the interests of our Lord, while yielding all proper honour and subjection to governments, whatever they may be. The instructions apply to such matters as tribute and custom, as verse 7 shows. We are to pay all that is due in the way of rates, and custom, as well as income tax. What the authorities may do with our money, when they get it, is their matter, not ours. In the mercy of God we are relieved of that heavy responsibility.

This chapter is as clear as can be in its teaching: nothing but a spirit of rebellion could find difficulty with it — except possibly in the matter of how far this subjection to government is to extend. Plainly, if matters are simply governmental, even though their requirements are in our estimation unjust and discriminatory, detrimental to our personal comfort or welfare, the honorable Christian attitude is submission. Anything else is resistance of God's established order, and we may expect to suffer for it. Everyone knows that the governments of the day, whatever form they may take, are not guided by pure truth, honesty, and fairness, but this is in no way to affect the Christian attitude of subjection. God has set up the authority — not the particular form of it, nor the abuses of it. The only alternative, if authority were removed, is an indescribable state of anarchy, every man free to indulge his evil will to the full. Which of us would choose this?

“For rulers are not a terror to good works, but to the evil.” This is certainly the normal state. There is a point surely beyond which we must render no obedience either to rulers or anyone else except God. If they were to demand of us what is due only to God — worship, for instance, as in the case of Daniel with Darius, or his three friends with Nebuchadnezzar — we must firmly refuse. If they require us to definitely sin against God, it is for us to boldly use the language of Peter — “We ought to obey God rather than men.” But this is far different even than unjust statutes or practices that are hard and oppressive. So long as a good conscience toward God is not compromised, it is better that we suffer in subjection, and commit the keeping of our souls to God, as unto a faithful Creator. We must remember that “the heart of the king is in the hand of the Lord: He turneth it whithersoever He will.”

THE EARLIER EXHORTATIONS of chapter 12 had to do with our behaviour in the Christian circle. Then from verse 14 to the end we were instructed how to behave in relation to the men and women of the world, it being plainly assumed that we shall find a good deal of hostility in that quarter. As we open chapter 13, we are instructed how to act in regard to the governments and authorities of this world. A very important point this for the early Christians, who were frequently undergoing persecution from the authorities; and for us, whose lot is cast in an age when authority is treated with scant respect.

The Christian's attitude is to be, in one word — subjection. We are to avoid "resisting the power," that is setting ourselves in opposition to it. The reason given for this must be carefully noted: the "powers that be" are a divine institution, and to set oneself in opposition is to oppose the God, whom they are intended to represent, and to merit judgment. In these verses (1-7) authorities are viewed in their proper character according to the divine intention, rather than as they often are in actual practice.

At once, therefore, we may call out as to the sad travesty of authority so frequently seen. But we must remember that, when these words were penned, Nero had just about ascended the imperial throne in Rome, and the man who wrote the words was soon to suffer grievous things at the hands of the religious authorities in Jerusalem. Read Acts 23:5, and 26:25, noting in these instances how effectively Paul practised what here he teaches us. Only one thing exempts us from the subjection here demanded, and that is when subjection to authorities would involve us in disobedience to God. Then we must be obedient to the highest Authority. As Peter said, "We ought to obey God rather than man" (Acts 5:29).

But it is extremely important to remember that government is set up and acknowledged of God, and it has, therefore, claims upon the obedience of the Christian man wherever he may be. One of the New Testament epistles takes up this question, the very one that, more than any other, brings out the foundations, characteristics, and effects of Christianity, as far as regards the individual. I allude to the Epistle to the Romans, the most comprehensive of all the Pauline epistles. There we have, first of all, man's condition fully developed; then the redemption that is in Christ Jesus. The first three chapters are devoted to the subject of man's ruin; the next five to the redemption that God has wrought as the answer to the ruin of man. Then, in the three chapters which follow, you have the course of the dispensations of God — that is, His dealings, on a large scale, with Israel and the Gentiles. After that, we have the practical, or, at least, the preceptive part of the epistle: first, in Romans 12, the relations of Christians, one to another; and then, after a gradual transition, to enemies at the close; and, next, their relation to the powers that be. (Rom. 13) The very expression — "the powers that be" — seems intended to embrace every form of government under which Christians might be placed. They were to be subject, not merely under a king, but where there was another character of sovereign; not only where the government was ancient, but let it be ever so newly established. The business of the Christian is to show respect to all who are in authority, to pay honour to whom honour is due, owing no man anything save love. What makes this so particularly strong, is, that the emperor then reigning was one of the worst and most cruel men that ever filled the throne of the Caesars. And yet there is no reserve or qualification, nay, the very reverse of an insinuation that, if the emperor ordered what was good, the Christians were to obey, but, that if not, they were free from their allegiance. The Christian is always to obey — not always Nero or Nebuchadnezzar, but always to obey God. The consequence is, that this at once delivers from the very smallest real ground for charging a godly person with being a rebel. I am aware that nothing will of necessity bar a Christian from an evil reputation. It is natural for the world to speak evil of one that belongs to Christ — to Him whom they crucified. But from all real ground for such an accusation this principle delivers the soul. Obedience to God remains untouched; but I am to obey "the powers that be" in whatever is consistent with obeying God, no matter how trying.