The issue of the Christian and government in general, and the issue of resistance theory in particular, are too important not to discuss—especially at a time like this.

When it comes to how we are to understand the relationship between believers and civil government, Romans 13:1-7 certainly comes to mind. While the Apostle Paul did not intend for this passage to be a comprehensive, full-blown treatise on the matter, it is one of the longer texts on it found in the New Testament. One should also consult 1 Timothy 2:1-4; Titus 3:1-2; and 1 Peter 2:13-17 for more on the topic.

The question arises however as to how we are to properly understand just what Paul was urging us to do in those seven verses. Is absolute blind obedience to the government in all things at all times what he had in mind? I think not, as I have sought to argue elsewhere.

Clearly there are limits to what the state can and should do. And often Scripture gives us instances where disobedience and resistance are called for, as I have often written about. Here then I want to look a bit further at the Romans passage and draw upon some rather recent commentators on it.

First let me look at some of the obvious questions that arise here as we seek to wrestle with this passage, especially in the light of recent history (just think of Hitler and the Holocaust and how this passage is to be understood in light of that situation). Ben Witherington offers just some of the questions:

Where do we see the tendencies of government to misuse the authority God has granted it? Where do we sense a call for absolute allegiance to the state at the expense of one’s allegiance to God and the Christian faith? What should the Christian response be when there is injustice, even wickedness, in high places? What would it mean in a pluralistic culture to take seriously the “under God” part of “one nation under God”?

He goes on to say this: “One thing is certain: Rom. 13:1-7 should never be taken as a call for blanket or blind obedience to the state. A Christian’s primary allegiances lie elsewhere.” And again:

Rom. 13:1-7 does not justify the sins of the state, as if might makes right and whatever the state is able to do is a reflection of God’s will. Paul is not calling for the resignation of Christian conscience, especially not in the face of a pagan state. There is no full-blown theology of church and state here?; there is rather, by implication, a limited endorsement of the state in principle until Christ returns—if the state truly operates as servant of God and minister to the people, bringing justice and peace. But the focus is on an exhortation to Christians as to how they should respond to the legitimate claims of the state on them for respect, honor, and resources.

Douglas Moo, in his 2018 revision of his 1996 commentary on Romans says this:

Balance is needed. On the one hand, we must not obscure the teaching of Rom. 13:1-7 in a flood of qualifications. Paul makes clear that government is ordained by God — indeed, that every particular governmental authority is ordained by God — and that the Christian must recognize and respond to this fact with an attitude of submission. Government is more than a nuisance to be put up with; it is an institution established by God to accomplish some of his purposes on earth (see vv. 3-4). On the other hand, we must not read Rom. 13:1-7 out of its broad NT context and put government in a position relative to the Christian that only God can hold. Christians should give thanks for government as an institution of God; we should pray regularly for our leaders (cf. 1 Tim. 2:1-2); and we should be prepared to follow the orders of our government. But we should also refuse to give to government any absolute rights and should evaluate all its demands in the light of the gospel.

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