Excerpt #14 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.)

Conclusion of Romans 13:1-7 Analysis

              In regard to Romans 13:1-7, the analogy of Scripture provides support, clarification, and deepening of this debated and critically important passage.  Submission to authorities means obedience to those powers placed by God over the believer as a dual citizen.  Those authorities derive their power from God as the ultimate authority.  Authorities whose commands coincide with that which God has commanded or permitted must be obeyed dutifully by Christians for God has not only instituted them, but done so for the good of all.  Resisting such righteous authority and such righteous commands by these human authorities brings judgment.  Christians’ goals for the good of society should coincide with the God ordained goals of the governing authorities in punishing evil and encouraging good.  Where Romans remains silent is whether there are times in which Christians can righteously oppose evil government.  The analogy of Scripture both in the Old and the New Testaments attest that obedience to God not only often stands in opposition to obedience to rulers, but also unequivocally commands believers to choose obedience to God over human authorities.  However, even in such resistance, Christians are to remain prayerful and to exhibit subjection to human authorities through respect and obedience to all that which does not contradict God.  The principles of self-defense and defending the weak or needy as well as examples of fleeing evil acts limit submission to the punitive consequences of such an evil government.  It permits Christians to seek reasonable or lawful escape from such oppression.  This resistance can extend beyond individual interactions to larger, societal resistance in cases where God works through appointed leaders to suppress an evil ruler, even overturn their rule.  Even Calvin permitted the idea of “God’s Avengers” in chapter 20 of the Institutes (1517).  As the primary two commandments make clear, the goal of Christians in regard to government is to love their neighbor by seeking their good and to love God by keeping His commandments.  When this can be accomplished through obedience to civil government, Christians are bound to obey that government, but God’s Word demands that Christians resist that which resists God, yet only that part which resists God, submitting as far is lawfully possible to government while maintaining a prayerful and respectful attitude.  From this starting point, the committed exegete can continue the grammatico-historical hermeneutics approach in search of not only orthodoxy, but with the goal of orthopraxy to God’s Will in this area of life.

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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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Excerpt #12 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.)

Christian Resistance

              Narrative examples of the early Christian’s resistance or disobedience to established civil authority provides helpful insight through a variety of responses.  In Acts 4:1-31 and Acts 5:29, Peter and John demonstrated respect towards the Sanhedrin while unequivocally refusing to obey their commands which contradicted those of God.  Paul, undergoing harassment from both civil and religious leaders, escaped in a basket from the authorities who sought to execute him (Acts 9:23-25).  No disapproval of this fleeing is found in that text.  In another instance, Paul used his Roman citizenship to avoid unlawful punishment in Acts 22:24-29. 

              Some means of resistance are also noted in commanded flight from authorities.  As mentioned earlier, Joseph and Mary fled from Herod.  Matthew 10:23 commands the disciples to flee to the next city when they are persecuted in one town.  Hebrews 11:37-40 commends the faith of those who had wandered “about in deserts and mountains, and in dens and caves of the earth” in their fleeing from persecution.    If one considers the analogous pattern of children being commanded to obey parents in Ephesians 6:1-3 as a form of instituted authority, then the approved description of the Gospel turning children against their parents in Luke 12:53 would seem to coincide with this concept that man is to obey God rather than any instituted authority if only one may be obeyed to the exclusion of the other (Volkmer). In fact Ephesians 5:6-11 clearly commands Christians to “not become partners with them” (the sons of disobedience) (Volkmer).  I Peter 4:14 even describes those who are persecuted for Christ’s sake as blessed as does the Beatitudes (Matthew 5:10), assuming that Christians will oppose evil in whatever form it occurs and suffer for such opposition. 

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Excerpt #8 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.)

David’s Resistance

               The narrative of the conflict between David and Saul provides many instances of resistance to the civil government.  David’s period of fleeing Saul exhibits several forms of obedience and disobedience which each elicit approval as righteous acts or at least no condemnation.  David had been anointed future king by Samuel (I Samuel 16:13) and had gained great respect from the Jews (I Samuel 18:6-16).  Saul knew of David’s fame and feared it (I Samuel 18:6-16), causing him to try to kill David (I Samuel 18:1-2).  Knowing God’s will for his future, David was under no obligation to surrender to Saul’s act even though it was an act of Israel’s government.   David took Jonathan’s warning in chapter 20 and escaped Saul’s plan to murder him.  Others fled to serve under David and also incurred no Biblical condemnation, though they were effectively rebelling against Saul by supporting David (I Samuel 21:1-2).  Yet, when David had the opportunity to slay Saul by ambush, David held back unwilling to lift a hand directly against God’s anointed (I Samuel 24:1-15).  Saul recognizes his own sin in this episode (verses 16-22).  Clearly, the righteousness of each participant depended not on the simple presence or absence of government approval, but on whether or not God approved.   

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Excerpt #7 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.)

God judges civil governments by a standard. 

               God judges civil governments by a standard.  Being under both the general commandments given to all and also specific commandments directed at their offices, rulers and governments are judged by these commands repeatedly in Scripture.  Isaiah 10:5-6 succinctly ties together God’s commanding and judgment, using Assyria to judge Israel for her unfaithfulness by commanding Assyria to attack and to destroy.  This comes soon after 10:1 where it says “woe unto them that decree unrighteous decrees, and that write grievousness, which they have prescribed.”  King Saul’s poor judgment is well known to most Christians from 1 Samuel 15:25-33.  Daniel tells of judgment on rulers in both 4:17-25 and 5:25-28.  The Psalms, specifically in 94:20-23, describe what God will do to the rulers who “frame injustice by statue” and “condemn the innocent to death”.  Psalm 2 describes God’s response to those rulers who conspire in rebellion against God and His Anointed.  Psalm 105:14 tells how God “rebuked kings on their account”.  These rulers clearly include nations like the Chaldeans, not just Israel, as is shown by Habakkuk 2:12:  “woe to him who builds a town with blood and founds a city on iniquity!”  Isaiah 5:20-23, I Samuel 12:13-15, 2 Chronicles 21:17, Micah 2:2, Isaiah 1:21-26, and Ezekial 34:1-5 also support this principle of God judging rulers’ unrighteousness.

              In contrast, 2 Samuel 23:3-4 describes how a just ruler, ruling in the fear of God, will be a blessing to the people.  This ruler will dawn on them “like the morning light…”   2 Kings 17:1-8 then provides a specific example, describing how King Hezekiah’s obedience to God brought blessing to the people of Israel.  Ultimately, after all nations and rulers have had their appointed time on earth, Revelation 11:15-16 describes how all kingdoms of the earth will become “the kingdom of our Lord and of his Christ, and he shall reign forever and ever”.  Here, the blessing of the archetype of the righteous ruler will be fully manifested in Christ’s full manifestation.

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Excerpt #6 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.)

God works out His Will through ordained leaders.

               Having ordained governments and their rulers, God then directs their actions.   God works out His Will through ordained leaders.  Chapter five of the Westminster Confession of Faith reiterates this in broader, yet inclusive terms.  This truth is revealed in His Word both in narrative accounts, prophecies, and propositional statements.  Ezra 1:1-3 and 2 Chronicles 36:22 tell of how Isaiah’s prophecy (Is.: 44:28) regarding Cyrus and Jeremiah’s prophecy of the exile’s end was fulfilled (Jeremiah 29:10).  This exemplifies God’s control over nations and kings in all places at all times.  Such power to direct and determine the course of kingdoms is also mentioned in Daniel 2:21. Isaiah prophesied in 49:22-23 that God would move the nations along with their kings and queens to serve His people.  Psalm 33:10 describes how “the LORD brings the counsel of the nations to nothing; he frustrates the plans of the peoples.”  The previously described rebellion of Jeroboam in I Kings 12:15 fulfilled God’s prior prophecy through Ahijah (I Kings 14:1-8) (Cole).  Maybe such verses served as the reasoning why John Calvin argued that wicked rulers where one means of God by which He punish His people’s sins (Cole quoting Calvin’s Comm. p 480 in Baker).  God ordains both institutions and individual rulers and directs them in His desired course.  

               God commands rulers not only generally through commands which apply to all people, but also particularly through commands specific to their positions.  Having ordained leaders for Israel, in Deuteronomy 1:16-18, God, through Moses, commands them to “judge righteously”, to “not be partial in judgment”, and to “not be intimidated by anyone”.  In Deuteronomy 16:18-20, having commanded the people to appoint leaders, God again gives commands to the people regarding how the leaders are to rule.  In Zechariah 45:7-9, God commands the princes of Israel retrospectively, commanding them to put away violence and oppression as well as to “execute justice and righteousness”.  Specific commands are given to princes in Ezekiel 45 in regard to their sinful actions of taking the property of their subjects.  God’s words through Jeremiah in 22:1-5 also express clear commands to judges and rulers in Israel along with the people of Israel, demanding their obedience.  Though spoken generally to stewards,                     I Corinthians 4:2 could properly apply to rulers in requiring that they be found faithful. Therefore, God does not leave rulers and leaders only with general commands that apply to all His people, but He repeatedly requires specific obedience from them in their appointed offices.

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