What does it mean that everyone should be subject to the governing authorities (Romans 13:1)?

Continuing still his train of exhortation, the apostle opens the present chapter with a peremptory call for the unreserved subjection of the believer to the actual possessors of power in the world. "Let every soul be subject unto the higher powers." The reason is immediately added: "For there is no power but of God; the powers that be are ordained of God."

(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.

Recognising that authority to govern is an ordinance of God, the only right course for the believer is to submit to those in authority.

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).

"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,

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.

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.

The path of the heavenly man on earth is continued. What is to be his conduct as to the government of this world? He is to be subject. He is to regard the powers of government that be, as appointed of God. He is to be far from lawlessness and insubordination. “And they that resist shall receive to themselves judgment” [or, bring guilt upon themselves]. The Christian is to be, of all men, most loyal, even for conscience sake. “Render, therefore, to all their dues: tribute to whom tribute is due, custom to whom custom; fear to whom fear; honour to whom honour.”

The first thing recommended is submission, on the part of the Christian, to "the powers that be." The principle of the Christian's submission to the power is, that, in submitting to it, he is subject to God who has ordained it. "Let every soul be subject to the authorities that are above [it]; for there is no authority except from God, and those that be are ordained by God. So he that sets himself against the authority, withstands the ordinance of God, and they that withstand will get judgement for themselves. For the rulers are not a terror for the good work, but for the evil. And dost thou desire not to be afraid of the authority? Do what is good, and thou shalt have praise from it; for God's servant it is to thee for good. But if thou shouldst do what is evil, fear; for it bears not the sword in vain: for God's servant it is, an avenger for wrath to him that practises evil. Wherefore it is needful to be subject, not only on account of wrath, but also on account of conscience. For on this account pay tribute also; for they are God's officers ever attending on this very thing. Render to all their dues; tribute to him [that claims] tribute, custom to him [that claims] custom, fear to him [that claims] fear, honour to him [that claims] honour."

By the designation, "the powers that be," we must understand not merely force but authority. Now from the moment that power is there, it is enough to command our subjection, for the power that exists is of God. We have nothing else to do; we have not to occupy ourselves with judging it in what it is or in what it does. Our duty is to be subject. There can be no power save from God, for otherwise there would be several sources of power.

But how then render account of Satan's success in the things of this world? The adversary, though power does not proceed from him, suggests to the established powers different motives, so that they may act in the way that he desires. But this again is not our affair: we have not to occupy ourselves with it. The authorities are set up by God. Such is the principle which decides our obedience, and which teaches us to submit not through fear of the consequences, but for conscience' sake. When it is a question of fidelity to Christ, we must obey Him; but in no case should we resist the authority: obedience to it is absolute, unless it involves positive unfaithfulness to Christ.

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.”

Subjection of the ungodly to authority is purchased only by fear of punishment. But fear of consequences is certainly not the only principle that should restrain the Christian from disobedience — “not only for wrath, but also for conscience' sake.” To maintain a good conscience toward God subjection to authority is a plain necessity. We may ourselves judge, that a certain act is not intrinsically evil, but if it controverts authority, it is indirect, but nonetheless definite disobedience to God.

The payment of taxes is directly connected with this. It is by this means that government is supported, and it is the plain responsibility of the believer to pay all that is required of him, in simple honesty. We partake of many advantages of government: why should we not be thankful to pay for them? If authorities are guilty of abusing their power, by wrong use of money, etc. for this they will have to answer to God; but it gives us no liberty to withhold what is due from us. If we would so excuse ourselves, this is but the subtle working of selfishness taking advantage of wrong to justify wrong. Whether then tribute, custom, fear, or honor — what is due we must render without regard to our thoughts of the person or persons who are in authority. It is the authority — not the person — to which we owe subjection.