Read or listen the Epistle to the Romans chapter 13 online (ESV, Bible Gateway)

Did Paul foster an ideal image of society?

In connection with this chapter, Paul has often been accused of being naive, idealistic, etc. However, it must be remembered that Paul had suffered in many ways (cf. 2 Cor. 11:23-33) because of his faith, also by the rulers of society. Paul did not imagine that the worldly leadership was always the best possible. Indeed, he knew through his own experiences that the authorities can also misuse the power received from God. Even so, Paul wrote the thirteenth chapter of Romans. And the chapter is not just Paul's own thoughts, but the almighty God speaks to us in it.

Two governments – Rom. 13:1-7

“Let every person be subject to the governing authorities.” (Rom. 13:1)

In the Judaism of Paul's time, there were three different ways of relating to the secular authority.

1. Especially the Jews living in the diaspora – i.e. in dispersion, outside of Israel – saw the Roman state power positively, like Paul.

2. The Zealots wanted to defeat the ungodly governing authority by force of arms.

3. The Essenes wanted to withdraw from society into their own spiritual community in the desert.

So Paul would also have had other models for defining the relations between the church and society.

Paul's stand can be justified by some advantages brought by the Roman power:

1. The wars were over. In the past, different small states had almost constantly fought with each other. The period of peace in the Roman empire (the Pax Romana) is considered one of the longest peaceful periods that Europe has experienced.

2. Various bands of robbers and pirates had been got rid of.

3. Rome provided good opportunities for spreading the gospel, because there was a common language (Greek), and the different parts of the vast empire were connected by good roads.

Paul does not, however, take utilitarianism as a basis. Paul's main justification for agreeing to be under the governing authorities is that the authority is instituted by God. It has received its power from God. To oppose it would have meant to rise against God. To withdraw from it would have meant to refuse God's will. Paul also saw that the alternative to governing authorities was anarchy, chaos. Even a bad authority was – and is – a better option than no authority at all. We have occasionally read in the newspapers what happens when the electricity goes out in a big city: shops are looted, people are abused, etc.

Authorities can do wrong

Still, Paul did not imagine that the authorities would always do according to the will of their institutor, i.e. God. In the eyes of Christians, the Roman state had such drawbacks as immorality, which was often even encouraged, heavy taxation in some parts, and the fact that it was pagan – the emperor was worshipped as a god.

The early church saw that the ruling authority can be corrupted to such an extent that its commands should not be obeyed. When the authority tries to forbid faith in God, then "we must obey God rather than men" (Acts 5:29). The first Christians refused to serve the emperor as a god. If it was required of them, they would rather die than deny their faith.

Ungodly authority brings on itself God's judgement. When Rome was weak enough internally, the Germanic peoples came and destroyed the huge empire. At the same time, the importance of good government became obvious: Rome's peaceful conditions were followed by chaos after the victory of the Germans.

At the end of the passage, Paul brings up a few "practical applications". Paying taxes and revenues (customs duties) was a sign of accepting authority (verses 7-8, cf. Matt. 22:21). Tax refers to the direct tax that was paid for each person, i.e. the "main tax". Revenues, on the other hand, were levied on goods when administrative borders were crossed. It was therefore an internal payment of the empire, an "indirect tax."

Only history?

There are countries where Christians do not have to fear the authorities. Perhaps the main complaint there is about heavy taxation, but there are no serious conflicts with the government. Even in these countries, taking a Christian stand on e.g. abortion or euthanasia can mean ending up in the minority, and being discriminated against. Things are not as good everywhere. There are countries where conversion to Christianity is prohibited by law. There are countries where Christians are persecuted.

One question that a Christian faces in relation to authorities is probably the "bearing the sword" in verse 4. It can be interpreted as referring to the judiciary in a society – executions were done with a sword in Rome. Paul's "sign"/symbol is a sword, and it comes from the fact that according to Christian tradition, he was executed with a sword.

This passage was important for the reformer Martin Luther. In his case, too, it is good to remember that the authorities did not always treat him fairly: he was not only excommunicated, but also an imperial ban was posed on him.

Luther interprets the sword of authority as including military service. After all, the defense forces are also part of the authority. If we want to ban the authority from maintaining an army, then in the name of logic, we should also ban the police, because both are about curbing evil, even with the help of violence. How many conscientious objectors would be willing to empty the prisons in their country and abolish the police?

Refusing to take up arms may also involve selfish motives, "Yes, this country must be defended, but let others do it for me". Neither in this matter can a Christian demand exemptions for himself, but he has to bear the difficult and heavy things among the rights and obligations that God gave to the authorities.

Luther taught that God has given the world two governments (regiments), one secular and the other spiritual. The secular authority rules by means of law. The spiritual authority rules by means of the gospel. These should not be confused; efforts should not be made to manage secular power by the gospel, nor spiritual power by the law. Such mixing is not only harmful but also dangerous.

Owing to love – Rom. 13:8-10

Paul talks again about love. He summarizes the second tablet of the law (commandments 4-10) in the sentence, "You shall love your neighbour as yourself" (verse 9). When Jesus was asked “What is the great commandment in the Law?”, he brought up loving God and neighbour (Matt. 22:34-40).

The religious reformer Martin Luther said that no one can escape this commandment. Everyone knows what they would like to be done to themselves and what they would not like to be done to them. No one can plead ignorance. Paul says that the debt of love will never be fully paid. There are always new opportunities to do good to others.

The day is near – Rom. 13:11-14

Paul compares earthly life to night and the future eternal life to day. Every day, getting to eternal life is closer than before. The Christian must abandon the present world’s way of life of and live by the new, heavenly way of life. In Paul's time, life in Rome was primarily dominated by sexuality and the desire for pleasure, and the same applies to many other countries now too. However, a Christian must shake off their influence and put on Jesus Christ (more about the Christian's "armour of God" in Eph. 6:10-20). Both Paul and Jesus give the same exhortation to Christians awaiting the end times: watch. The closer the dawn is, the more important that exhortation is.