Excerpt #13 of “Analysis of Romans 13:1-7 in Light of the Analogy of Scripture”
Given the length of the full paper I recently published on this site, I am posting excerpts which emphasize specific principles within the paper. Hopefully, these excerpts will not only encourage you to read the actual paper, but also think more deeply about the role of Romans 13:1-7 in our response to both Godly and ungodly civil government in our day and time. A proper understanding and obedience to Scripture is critical today as always. This particular Scripture has been mishandled in so many ways that a methodical approach to its exegesis is needed to avoid further error by both individual Christians and the broader church. The pressures being exerted upon true Christianity by the contemporary civil government demand a Biblical response informed by Romans 13:1-7 and the other Scriptures addressed within this paper.
(These excerpts are posted in the order as found in the paper, but do not include the entirety of the paper which combined. Only the PDF contains all sections of the paper.)
Other Verses Influencing an Analysis of Romans 13
A few miscellaneous Scripture references which do not fall into any of the above categories provide a little further insight into Romans 13 as well. In regard to the welfare of a city, Proverbs 11:10-11 and Proverbs 14:34 note how righteousness among the inhabitants bring blessing upon them while sin is a reproach and shameful acts brings wrath. The combining of the command to “seek the welfare of the city”, if it is applied to today’s Church, implies that the righteousness of individuals contributes to whether a city whose welfare is to be sought can be promoted otherwise. The shalom of their city is to be a goal of Christians. Matthew 5:13, in which Jesus told his disciples that they would be the salt of the earth, further echoes this principle. Priestly connotations were inescapable as they were to guard the nations with their covenant loyalty, acting as a preserving agent (Grant, 39). Grant also points out that when God wants to preserve the earth, He often puts His priests in positions of political prominence; Joseph (Genesis 42:6), Nehemiah (Nehemiah 2:1), Mordecai (Esther 10:3), and Daniel (Daniel 6:25-28) (39 Grant). Another consideration is the Great Commission in Matthew 28:18-20 in which the disciples are told to make disciples of all “nations”. Does “nations” mean individuals or people groups? Much debate which will not be addressed here has focused on this question. The application of bystander responsibility in Exodus 23:1-5 and Deuteronomy 22:1-4 could be applied to how Christian’s interact with an evil government, affecting how far they may participate in the government’s sinful acts through commission or omission. Psalm 82:1-4 and Proverbs 24:11-12 seem to encourage rescuing the weak and needy from the hand of the wicked, without regard to the office of the wicked. The frequently repeated command to love our neighbor as ourselves also seems to apply here (Mathew 22:39) 2 John 1:9-11 teaches that we are to reject both the teaching and the teachers of heresy. Each of these examples either clarify or nuance the general principles discovered by this approach while maintaining their integrity in particular applications.
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