The Christian and Civil Government
(Romans
13:1-7)
By: Bob Deffinbaugh ,
Th.M.
Introduction
Over twenty years ago, I taught high school
classes in a medium security prison. Early in my teaching days
there, I had a very idealistic and unrealistic picture of what was
happening in that prison. I thought that “we”—the prison authorities
who ran the prison—were in charge. The prisoners were confined
within those prison walls and could not escape (with only a few
exceptions). The prisoners knew the rules and complied with them
enough to avoid punishment.
Over a period of time, I came to see that there
were two systems of authority in that prison, not just one. The
prisoners had a kind of government of their own inside those walls.
They had a system of values, of what was right and wrong.70
They had their own authority structure and chain of command.71
And they had their own means of enforcement. A first-time offender
was rudely awakened to these realities in his first few days in
prison. “Obedience” to prison authorities within those prison walls
was, at best, compliance. Whole-hearted cooperation was exceedingly
rare.72
Shortly after my teaching experience ended in that
prison, I went to work for a reasonably large company. I discovered
over time that this company was not unlike the prison in that there
were functionally two authority structures there as well. There was
the official chain of command, and there were the official policies
of the company. But there was also the unofficial chain of command,
and a different set of rules. The unofficial system often proved to
be more effective and efficient. Employees always complied with the
official rules and policies, but the way to get things done was
through the unofficial system. There was compliance, but little
cooperation.
Over the years I have found Christians are little
different than non-Christians in their attitudes and responses
toward authority. Compliance is given, but cooperation is not. For
example, I would be just as likely to find a radar detector in the
car of a Christian (even one serving the Lord), as I would in the
car of an unbeliever. Christians comply with the law. We slow down
as we pass the police car with its radar speed detection equipment.
We drive carefully and lawfully when the patrol car is following us.
But as soon as we are sure it is safe, we drive normally—and
illegally.
In Romans 13:1-7, Paul deals directly with the
Christian’s attitude and conduct with respect to governmental
authority.73
In particular, Paul addresses the Christian’s relationship to civil
government.74
There are a number of reasons Christians and civil government might
be at odds with one another, and Christians might wrongly twist
these into excuses for disrespect and disobedience to
authorities.
First, civil government is secular
in nature while Christianity is spiritual. Christians are aliens and
strangers, just passing through this world (see 1 Peter 1:1). Their
citizenship is in heaven (Philippians 3:20). Second,
the state can look upon Christianity as competitive, even hostile to
its authority. The Christian’s highest authority is
God. In Rome, Caesar was “god.” Because of this, Romans
considered Christians as atheists. Christianity was eventually seen
as treasonous. Third, at times Christians were
required to “obey God, rather than men” (see Acts 5:29),
which openly confirmed the government’s suspicions.
Fourth, government officials, either unconsciously or
willingly, used their authority to actively oppose the church and to
persecute Christians.
If governmental authorities began to view
Christians with suspicion, and even fear, Christians also were
tempted to see government as their opponent, and as an enemy of God
and the gospel of Jesus Christ. Civil disobedience might easily
become common practice rather than a necessary exception. Submission
to governmental authority was a vital topic in a day and time when
the Lord’s church and civil government were on a collision
course.
The church is on a very similar course today. In
the earlier days of our nation, our government was founded on
certain Christian assumptions and convictions. If our early
government founders and officials were not Christians, at least
their beliefs and values were compatible with Christian doctrines
and practices. Our culture and our government has strayed over the
years farther and farther from Christianity.
Until recently, many Christians thought their
views and values were still held by a majority of Americans.
Christians only needed to mobilize the moral majority and encourage
them to speak out—especially by voting. We could turn things around,
we were assured, if only we could mobilize the masses. This view is
now for the most part recognized as unrealistic and untrue.
Christians and their values are becoming an unpopular minority view.
Consequently, government will increasingly regulate, hinder, and
even oppose Christian activity. At the same time, some Christians
are becoming increasingly disobedient to the laws of our land. Some
even teach that if we disagree with a particular law, we are not
only obliged to disobey, but we can also justify disobeying other
laws in protest.75
Paul’s words were vital in his own day, and they
are just as important to contemporary Christians. Let us consider
what God requires of us in our relationship to civil government.
The Precept
(13:1a)
Let every person be in subjection to the governing
authorities.
Paul gives us a very clear, categorical
commandment at the beginning of our text. The commandment is
addressed to all mankind, without exception. Every
person76
is included in this instruction—both believers and unbelievers.
Every person is required to be in subjection to the
governing authorities. Subjection certainly includes obedience, but
it implies even more. Subjection focuses on the spirit or attitude
of the individual, which leads to obedience. It recognizes an
authority over us to which we are obliged to give not only our
obedience but our respect. It implies a spirit which seeks to
understand the perspective and purpose of the one who is superior
and to seek to enhance that one’s position and purpose.
The authorities in view here are the
governing authorities, those authorities which govern
us politically. Submission to other authorities (e.g. wives to their
husbands; slaves to their masters) is discussed elsewhere. These
governmental authorities are assumed to be legitimate, for there are
those who claim authority but are illegitimate. A Christian living
in a country where a military coup has occurred may have to
determine which government is actually in power. Under normal
conditions, it is the government which is in place (see verse
1b).
From several Scriptures one might come to the
conclusion that there are exceptions to the rule or precept Paul has
laid down here. There were times when men had to chose to "obey God,
rather than men" (e.g. Daniel 3, 6; Acts 4:19-20; 5:27-32). I would
like to suggest to you that while the Christian may not, in good
conscience before God, be able to obey the government in every
instance, true submission to the government is never actually set
aside. Generally, submission is exhibited by one’s obedience. But
when one cannot obey, they can still demonstrate a submissive
spirit. This submissive spirit should never be set aside when it
comes to those in authority over us.
Let me try to illustrate what I mean, using some
of the texts which seem to be exceptions to submission. In 1 Samuel
chapter 25 Abigail takes a gift to David, and tells him that her
husband is a fool. She knew that Nabal would have forbidden her to
do what she did. She acted in a way that was contrary to her
husband’s will, but not contrary to true submission. She
subordinated her interests to those of her husband, putting herself
at risk in an attempt to save the life of her husband and the men in
her household. By the way, she acted in submission not only to
Nabal, but to David, the one she knew was going to be Israel’s next
king. She talked David out of doing a foolish thing that would have
negatively impacted his reign, yet with a submissive spirit.
In Daniel chapter 3, Daniel’s three friends were
commanded to bow down before an image of gold. They refused, and
rightly so, for they could not serve God and bow down to an idol.
But the way in which they declined to do so demonstrated a
submissive spirit. They did not refuse to obey all of the king’s
commands, only this one. They knew that disobedience might cost them
their lives, and they were willing to pay this price. They did not
advocate the overthrow of this government, and they were willing to
submit to the death penalty if necessary. The same is seen in Daniel
chapter 6, where Daniel will not cease praying to his God. Daniel
refuses to comply with a specific law, and even the king agrees with
him and hopes for his rescue.
In Acts chapter 5 the Sanhedrin has demanded that
the apostles (Peter and John) stop preaching in the name of Jesus.
This they cannot do, lest they disobey God. Though they could not
and would not stop preaching about heir resurrected Lord, they did
not challenge the authority of this body. Their answer was evidence
of their submissive spirit and intent: “Whether it is right in the
sight of God to give heed to you rather than to God, you be the
judge; for we cannot stop speaking what we have seen and heard”
(Acts 4:19-20). Submission usually is demonstrated by our obedience,
but even when we must disobey, we can and should do so in a
submissive spirit and manner.
Therefore submission to the authority of
legitimate governmental agents is required by God, at all times and
in all cases. Submission usually, but not always, results in
obedience. Submission always gives honor to whom honor is due. In
the remaining verses of this text, Paul gives us three reasons for
our submission to human government.
Reason 1: Civil Government Is Divinely Ordained
(13:1b)
For there is no authority except from God, and
those which exist are established by God.
Paul’s entire argument is based upon a
fundamental premise: God is sovereign. He possesses ultimate
authority. He is the sole authority of His creation. All human
authority is delegated to men by God.77
No one has authority independent of God.
How do we know that a given government is ordained
of God and that He has given it authority? A government’s existence
is proof that it is ordained of God and that it possesses divinely
delegated authority. Paul says, “those which exist are
established by God.” God is sovereign. He is in control of all
things. He causes all things to “work together for good”
(8:28). In days gone by, He raised up a disobedient Pharaoh (9:17),
as well as Assyria and Babylon, as His chastening rod (for example,
see Habakkuk 1 and 2). Whether democratic or autocratic, heathen or
God-fearing, every government which has the power to rule over its
people has been granted that power and authority by God.
Submission to government then is an expression of
our submission to God. God has instituted human government to
exercise divinely delegated authority over men. We should be subject
to human governments for this reason alone. But Paul adds two very
practical reasons for our submission and obedience in verses 2-7.
These provide additional motivation for our obedience to this divine
command.
Reason 2: Consequence
(13:2-4)
Therefore he who resists authority has opposed the
ordinance of God; and they who have opposed will receive
condemnation upon themselves. For rulers are not a cause of fear for
good behavior, but for evil. Do you want to have no fear of
authority? Do what is good, and you will have praise from the same;
for it is a minister of God to you for good. But if you do what is
evil, be afraid; for it does not bear the sword for nothing; for it
is a minister of God, an avenger who brings wrath upon the one who
practices evil.
In verse 1, Paul has stated that human government
has divine authority. Verse 2 seems to emphasize divine
consequences, based upon Paul’s statement in verse 1b. Because of
these consequences, resistance to governmental authority is also
resistance against God Himself. Such resistance eventually brings
divine judgment.78
Disregard for government’s authority also has
present ramifications. These are described in verses 3 and 4.
Government is given an unexpected title in verse 4—“minister of
God.” Its task is to serve God by dealing appropriately with
those who do good and also those who do evil. God’s purpose for
human government is to reward those who do good and to punish those
who do evil.
The role of government in punishing those who do
evil, and in rewarding those who do good, is consistent with and
complimentary to the purposes of the Christian. You will remember
that in verse 9 Paul wrote,
Let love be without hypocrisy. Abhor what is evil;
cling to what is good.
The Christian should abstain from evil and pursue
what is good. Government should praise those who do good and punish
those who do evil. Therefore God’s purposes for us and for
government are in harmony. Government is here to help us do what God
has called us to do and what we should desire to do.
Ordinarily, one who is seeking to do good need not
fear government. One who is serving God need not worry about
government opposition. Christians should be the best citizens, for
their calling is consistent with government’s divine commission.
But we should fear government when we choose to do
evil. Only the law-breaker looks over his shoulder, wondering where
the police are. The Christian should never need a radar detector,
nor should he ever fear paying the penalty for speeding. If we would
desire to live our lives without fear of punishment, we need only to
do what God has required of us, and what government requires as
well.
It should also be said that government’s God-given
role also frees the Christian from returning “evil for evil”
by retaliating against those who persecute or mistreat him (see
Romans 12:14-21). God has not given us the task of administering
justice or of paying men back for their wrong-doings. God has given
this task to governmental authorities. When we “leave room for
the wrath of God” (12:19), we leave room for government to deal
with the evil deeds of men against us. Government “bears the
sword”79
for such purposes. And if government should fail in this task, God
will make things right in that day when He judges with perfect
judgment.
Reason 3: A Clear Conscience
(13:5-7)
Wherefore it is necessary to be in subjection, not
only because of wrath, but also for conscience’ sake. For because of
this you also pay taxes, for rulers are servants of God, devoting
themselves to this very thing. Render to all what is due them: tax
to whom tax is due; custom to whom custom; fear to whom fear; honor
to whom honor.
Subjection which is based only on the fear of
painful consequences is as incomplete as sexual purity based solely
on the fear of contracting AIDS. A higher reason for subjection is
found in verse 5.
The external motivation that promotes submission
is the fear of punishment—at least primarily. The motivation Paul
calls for here is internal—that of a desire to maintain a pure and
undefiled conscience. The standard which the law sets is the minimal
standard for all men. The standard set by our own conscience is
personal, individual, and hopefully higher than the minimum set by
human government.
What is the conscience? It is an internal
standard, defining right and wrong. It is not present only in
Christians. All men have a conscience (Romans 2:15). The conscience
of one may be stronger than that of another (see 1 Corinthians 8:7,
10, 12). Some consciences have become hardened and insensitive due
to sin (1 Timothy 4:2), while the consciences of others are
sensitized by obedience (Hebrews 5:14). We must never defile our
conscience by doing what it considers evil, nor should we offend
others by practicing what their consciences condemn as evil (1
Corinthians 8).
Our conscience is not an infallible guide to good
and evil. While we must never do what our conscience condemns, we
dare not assume that everything our conscience permits is good,
since our conscience can become hardened and insensitive (1 Timothy
4:2).
Paul’s conscience was very important matter to
him. He sought to serve God with an undefiled conscience (Acts 23:1;
24:16; 2 Timothy 1:3), which he urged others to do as well (1
Timothy 1:19; 3:9). A clear conscience is a prerequisite for love
and service to others:
But the goal of our instruction is love from a
pure heart and a good conscience and a sincere faith (1 Timothy
1:5).
I thank God, whom I serve with a clear conscience
the way my forefathers did, as I constantly remember you in my
prayers night and day (2 Timothy 1:3).
How much more will the blood of Christ, who
through the eternal Spirit offered Himself without blemish to God,
cleanse your conscience from dead works to serve the living God?
(Hebrews 9:14).
Let us draw near with a sincere heart in full
assurance of faith, having our hearts sprinkled clean from an
evil conscience and our bodies washed with pure water (Hebrews
10:22).
Whenever we violate our conscience we hinder our
fellowship with God and our service, to Him and to others. A
violated, guilty, conscience makes us less sensitive to sin and more
vulnerable to error (see Hebrews 5:12; 2 Timothy 3:6). A guilty
conscience makes us more tentative and less bold to proclaim and
practice our faith. Due to a defiled conscience, we may tend toward
a legalistic, external obedience, based upon appearances rather than
on reality (see Luke 16:15).
What does our conscience have to do with
submission to human government? Mere outward compliance with the
requirements of government is simply not enough. This we can expect
from unbelievers, if for no other reason than the fear of
punishment. But God desires a fuller, deeper, obedience from the
heart. This requires conscientious subjection—submitting done out of
obedience to God. Such an attitude of submission enables us to
retain the right attitude and actions toward government even when we
must disobey specific laws in order to obey God.
An internal attitude of submission stimulates us
to obey government even when our disobedience cannot be seen or
punished. The actions of verses 6 and 7 are the outflow of an
undefiled conscience and a spirit of submission. Paul does not tell
us here to “obey the laws of the land,” but rather to honor those in
authority and to pay taxes and custom fees. Why are these specific
forms of obedience named? I believe it is because these are the very
things which are easiest to avoid doing, and the least likely
violations to be discerned and punished.
We can be rude and disrespectful to officials and
get away with it. We can even more effectively pretend to be
respectful and never have our insincerity detected. We can quite
easily report our income or our baggage in such a way as to avoid
income taxes or customs fees. More often than not, if we are
devious, we will not be caught.
But we already know that government has God’s
authority and ministers for Him. Thus, when we fail to “pay our
dues,” whatever these might be, we disobey God. Even if the civil
authorities never catch us, our conscience before God will be
defiled. Our fellowship with Him will be hindered. Our service to
others will be adversely affected. And so we must live by the higher
standard. We must not only comply with the demands of government, we
must cooperate in spirit. In so doing our conscience will be clear,
our testimony untainted, and our service unhindered by sin and
guilt. Living in subordination to divinely ordained government is
beneficial to our walk with God and our service to others.
Finally, these things which God requires us to
give government officials are those things which facilitate the
ministry of public officials. Both honor and money are necessary for
public officials to carry out their tasks.80
Our subordination to those in authority not only means that we
should do what we are required, but that we should provide all that
is necessary so that our superiors can do their jobs. Our submission
means that we serve and support them.
Conclusion
This is not the only text in the Bible on the
matter of “conscientious subjection.” Paul writes generally of this
obligation to Titus (3:1). Peter speaks of submission to human
government in the context of suffering (1 Peter 2:13-14). But when
Paul speaks of submission to government in our text, he does so in
the context of service. This is the main theme of Romans 12:1–13:7.
We are challenged by Paul in 12:1-2 to present our bodies to God as
living sacrifices, which is our reasonable service of
worship. Paul then speaks of our sacrificial service in terms of the
church, the body of Christ, and of the exercise of our spiritual
gifts (12:3-8). In verses 9-21 Paul writes of our service in the
context of love, whether we are serving our fellow-believers or our
enemy. Subordination to civil government is discussed in Romans
13:1-7, only to find Paul returning to the theme of walking in love
in verses 8 and following.
Paul’s teaching on subordination is no
interruption of his theme or emphasis, but rather an extension of
it. From verse 1 of chapter 12, Paul has been teaching the
importance of subordination. We must subordinate our lives to
God, presenting our bodies as living sacrifices to Him. We
must subordinate our interests to the interests of others
if we are to walk in love. We must also subordinate
our lives to those in authority over us as civil
servants.
There is a very important principle underlying all
of Paul’s teaching on subordination, which we are now able to
identify: SUBORDINATION IS A PREREQUISITE TO SERVICE AND A MINDSET
WITHOUT WHICH SERVICE IS EITHER IMPOSSIBLE OR UNFRUITFUL.
Recently I watched a television program called
“Over My Dead Body.” In this program, a long-time servant was
arrested for murder—naturally, he was innocent. In the course of
events, a famous author (turned detective) secretly took the
servant’s job to try to uncover the truth and expose the real
murderer. The true servant’s spirit, as well as his service, was
vastly different from that of the short-term “servant.” The true
servant saw himself as subordinate to those he served. The one
disguised as a “servant” saw himself as better than the job and
those whom he served. Without true subordination, loving service is
impossible.
Self-interest must be set aside and replaced by a
spirit of subordination if true service is rendered. We cannot seek
our own interests as a priority and genuinely serve others at the
same time. We cannot love ourselves first and love God and others
next. It simply does not and cannot work. Subordination is
prerequisite to service. This is precisely the point Paul makes
concerning our Lord’s attitudes and actions, which should serve as
our example:
Have this attitude in yourselves which was also in
Christ Jesus, who, although He existed in the form of God, did not
regard equality with God a thing to be grasped, but emptied Himself,
taking the form of a bond-servant, and being made in the
likeness of men. And being found in appearance as a man, He humbled
Himself by becoming obedient to the point of death, even death on a
cross. (Philippians 2:5-8)
Subordination is the key to loving God and others.
It is not the inclination of our flesh. It is not the spirit of our
age. But it is what God requires and what the Spirit enables when we
walk in Him.
As said earlier, Christians are rapidly moving in
the direction of opposing government more than submitting to it and
serving it with a pure heart and a clear conscience. We have lost
our respect for those in authority and have come to disdain, en
masse, those in public office. We have come to view government as
God’s opponent rather than as God’s divinely ordained instrument.
There may be reason for disobedience to certain laws, but there is
no excuse for our spirit of insubordination and for an obedience
which is more compliant than it is cooperative and supportive.
Christianity is, at the moment, much more intent
upon producing Christian leaders than it is in producing Christian
followers. While His disciples had their heads filled with thoughts
of position, power, and prestige, Jesus constantly talked to them
about subordination and service. While we think much about leaders,
Jesus talked most about being followers, disciples. Ironically, the
way men become good leaders is by learning to become good followers.
Contemporary Christianity is probably more
purposeful and aggressive in seeking to influence government and
legislation than ever before. And yet I fear that we are less
effective than in previous times. How can this be? On the one hand,
we seem to be relying on the “arm of the flesh,” on human
mechanisms and motivations, rather than on those which are
spiritual. We seem to think that we need large numbers to attract
the attention of government officials, and that we will not be able
to change men’s minds or voting habits unless we hold over their
heads the threat of losing the next election.
Daniel illustrates the truth of Romans 13:1-7 and
exposes the folly of our fleshly efforts to affect change in
government. Daniel was a young political hostage. He had no
credentials or political clout to impress his Babylonian captors.
And yet Daniel had tremendous political influence on several kings
and administrations over a long period of time. What was it that
made Daniel the E. F. Hutten of his day? What made kings listen when
he spoke?
I believe the answer is that Daniel subordinated
himself to the heathen, human government of Babylon as God’s
divinely ordained institution. In the first chapter of Daniel, and
again in chapter 6, Daniel had to say “no” to his government, even
though it might have meant death. He had to disobey two specific
orders because his obedience to government would have been
disobedience to God. He refused to eat from the king’s table,
because it would defile him and deprive him of a clear conscience.
He would not cease praying for the same reason. He disobeyed his
government when his faith and his conscience required it.
But our text in Romans explains the positive way
in which Daniel maintained a clear conscience. Daniel maintained a
clear conscience not only in what he refused to do but also in what
he did. While Daniel would not defile himself by eating food from
the king’s table, he did submit to the king and his government by
showing those in power his respect and by cooperating and supporting
that government in every way possible. He was educated in the ways
of the Babylonians. He worked hard and was at the top of his class
in his studies. He aggressively sought not only to interpret the
king’s dream, but also to spare the lives of his heathen
counterparts.
Daniel was but a single man, living in a godless
society and in a heathen culture. But Daniel was a man who was
respected and sought by the political leaders of his day. Why? I
believe it was because Daniel was practicing what Paul later
preached. Daniel was serving God by his subordination to civil
government. As he sought to serve God with a clear conscience, he
refused to do only that which was disobedient to God and defiling to
his conscience. As he served God, he eagerly cooperated and
supported the governmental system under which God had placed
him.
Down through history, men like Daniel have had a
profound impact on kings and government officials—even though they
served God and even though they were in the minority. John the
Baptist was a man who stood for what was right and who did not
shrink back from pointing out Herod’s sin. And yet, Herod found
himself strangely drawn to John and his teaching. He listened
intently to him. He would not have put him to death except for his
drunkenness, his foolish offer, and his foolish pride (see Mark
6:14-29).
Jesus had the attention of the governmental
leaders of His day. They were eager to see Him face to face. It was
only reluctantly that they played a part in Jesus’ death. Paul too
had a spiritual impact on some of the political leaders of his day.
Even today, men like Billy Graham are sought out by presidents and
powerful political figures. Why? Not, I think, because they control
votes, but because they are subject to God, to His Word, and to the
government under which He has placed them.
We do not need to muster more votes or more
political clout. We need more “moral clout,” gained by simple
obedience to God, to His Word, and to the institutions He has
ordained. May God grant that we will present ourselves to Him as
living sacrifices, as we subordinate ourselves to others and to the
government He has ordained.
70 This system of values
differed significantly from the value structure of society, however.
For example, an inmate who was serving time for killing a police
officer would normally be very highly respected by his peers. This
was a “status offense.”
71 Strange as it might
seem, this authority structure included both inmates and prison
staff, as well as guards. A guard might be lower in this structure
than an inmate. Because of this, certain inmates could issue
commands to certain guards and expect to be obeyed.
72 One of the joys I
have had in working with prisoners down through the years is to see
newly saved Christian inmates begin to manifest genuine obedience
from the heart, because of the work of the Scriptures and the Holy
Spirit in their lives.
73 Submission to civil
authority is but one facet of the much broader issue of authority.
Authority has been one of man’s prominent problems down through the
ages. Satan rebelled against God’s authority and then tempted Adam
and Eve to do likewise (see Genesis 2 and 3). Jacob was always
seeking to resist or manipulate authority. Joseph had to learn what
authority meant, and especially how he was to use it. David
struggled with his authority as the promised king of Israel and with
Saul’s authority as king until the time of David’s coronation.
Israel’s kings, priests, and prophets all struggled with the proper
use of their authority. Often those in positions of power misused
their authority.
When Jesus came to the earth, He rebuked the
scribes and Pharisees for their misuse of authority (see Matthew
21:23-46; 23:1-39). His disciples were preoccupied with acquiring
positions of authority. Jesus had to continually contrast the
servanthood which was to characterize the Christian in power to the
self-seeking of the unbeliever who abused his power (see Mark
10:35-45).
74 Paul speaks of
“rulers” (verse 3), of “taxes” and of “custom” (verse 6).
75 Thus, a law which
permits abortion is viewed little differently from a law which
requires it. In protest against abortion, some Christians feel
compelled to trespass and to commit other violations of the law in
order to make their point. It becomes very difficult to define where
civil disobedience must stop. Is it right, in order to save the
unborn from the murderous and mercenary hand of the abortionist, to
burn down an abortion clinic? These are now issues Christians are
debating among themselves. All the while, civil government is
looking at us as its opponent.
76 For this same
expression, see also Acts 2:43; 3:23; Romans 2:9. All of these
expressions seem to imply “all without exception.”
77 See Isaiah 30:30;
Jeremiah 5:31; John 19:11; 1 Corinthians 15:24; Ephesians 1:21;
Colossians 2:10.
78 The rendering
“condemnation” in the NASB and “damnation” in the KJV strongly
suggest divine retribution. The more neutral “judgment” of the NIV
leaves the interpretation somewhat undefined. When Paul uses this
same term in Romans 2:2, 3, he adds the expression, “of God” in both
instances. Elsewhere in Romans the term is used in 3:8; 5:16; and
11:33. The context seems to require us to take “judgment” here as
divine judgment. Government will also penalize men for their
wrong-doings, but this is a more indirect form of divine chastening.
What government fails to judge properly in this life, God will make
right in the final judgment.
79 One can safely imply
that government’s authority to judge the evil-doer extends to the
degree of capital punishment. I believe that the reader of Paul’s
day understood “the sword” in verse 4 to include capital punishment.
Having said this, let us not lose sight of the many offenses for
which capital punishment was the penalty in the Old Testament. If we
were to follow the Old Testament in the matter of capital
punishment, we would all live in dread fear. Capital punishment is
not the focus of Paul’s teaching here, and so we should be careful
not to overlook the “camels” in this text because we are straining
at the “gnat” of capital punishment (see Matthew 23:24).
80 In the context of
church “ministers,” both honor and financial means are also to be a
token of our submission and of our support (see 1 Corinthians
9:3-14; Galatians 6:6; 1 Timothy 5:17-19; 1 Thessalonians 5:12-13;
Hebrews 13:17). It is interesting that in 1 Timothy 5:17 the word
“honor” itself has this two-fold sense of honor and
remuneration.