Paul’s words about authority, which cannot fail to be from God, often provoke inner resistance in readers of his letter. It is all too obvious that representatives of authority often use their “swords” not at all for good works, even in the sense in which they themselves understand good, and as for God’s laws there is no need to speak of them. Meanwhile...
Paul’s words about authority, which cannot fail to be from God, often provoke inner resistance in readers of his letter. It is all too obvious that representatives of authority often use their “swords” not at all for good works, even in the sense in which they themselves understand good, and as for God’s laws there is no need to speak of them. Meanwhile the apostle’s words are far from so unambiguous, even if one approaches them formally and tears Paul’s statement about “authority not from God” out of context. In any case, they certainly cannot be used to support any particular authority: if every authority really is from God, then one can speak of the legitimacy of a particular authority and particular rulers only so long as that authority exists and those rulers remain in power. And in the event, for example, of a coup or a revolution, the new authority will have to be acknowledged, since it cannot fail to be from God.
Of course, supporters of the overthrown authority will speak of illegality, of rebellion, perhaps even of violating God’s commandment, but... as the poet said on this occasion, “rebellion cannot end in success: otherwise it is called by another name.” And if that is so, then the new authority too is “from God,” just like the former one. But in that case it is obvious that God does not directly support any authority. He simply allows it to exist, every kind and variety of it, depending on the situation and on the spiritual condition of the people that produces that authority. In such a case theologians speak not of God’s will but of His permission: not of what He supports, but of what He allows to exist without taking part directly in the process of its existence by His will. He allows it sometimes to avoid a worse alternative, and sometimes simply because there is no alternative.
In general, this attitude toward the state and state authority can be considered broadly biblical: the Bible knows no good authority at all. Authority can only be bad or very bad. Sometimes, with God’s help, it is possible to bring it about that in a particular place and at a particular time authority is not very bad, but no one has ever managed to make it good from God’s point of view. And still, there is no point in making political struggle an end in itself. For supporters of political messianism, of whom there were more than enough when the letter was written, this approach of the apostle was unacceptable: they were convinced precisely that the Messiah had to become an earthly king, and therefore religious-political struggle was for them something self-evident, as was the war for the Kingdom in which it would someday inevitably end.
For Paul, however, it was obvious that a war for the Kingdom against earthly authorities is absurd, because the Kingdom had already entered the world without any war, above all political barriers. But this does not remove the need to make a choice when, in conscience, one cannot obey earthly authority. It is no accident that the apostle says there is sense in obeying earthly authority not out of fear, but precisely for conscience’s sake, that is, when conscience does not condemn such obedience. But if something is done against conscience, obedience has no meaning: God does not need such obedience, for it then becomes an empty formality and only destroys that inner wholeness of the person without which normal spiritual life is impossible.
As long as obedience to earthly authority does not hinder Christian life, it is the most proper choice. But if such obedience destroys Christian life by forcing one to act against conscience, it loses all meaning and becomes spiritually destructive. This position is entirely understandable: the purpose of Christian life is to abide in the Kingdom, and everything that hinders such abiding must be removed from life, whether it is loyalty to earthly authority or the absence of such loyalty.
13
13:1 St. Paul, writing to the Romans, whose city was the seat of the empire, speaks largely of obedience to magistrates: and this was also, in effect, a public apology for the Christian religion. Let every soul be subject to the supreme powers - An admonition peculiarly needful for the Jews. Power, in the singular number, is the supreme authority; powers are they who are invested with it. That is more readily acknowledged to be from God than these. The apostle affirms it of both. They are all from God, who constituted all in general, and permits each in particular by his providence. The powers that be are appointed by God - It might be rendered, are subordinate to, or, orderly disposed under, God; implying, that they are God's deputies or vicegerents and consequently, their authority being, in effect, his, demands our conscientious obedience.
13:2 Whosoever resisteth the power - In any other manner than the laws of the community direct. Shall receive condemnation - Not only from the magistrate, but from God also.
13:3 For rulers are - In the general, notwithstanding some particular exceptions. A terror to evil works - Only. Wouldest thou then not be afraid - There is one fear which precedes evil actions, and deters from them: this should always remain.There is another fear which follows evil actions: they who do well are free from this.
13:4 The sword - The instrument of capital punishment, which God authorizes him to inflict.
13:5 Not only for fear of wrath - That is, punishment from man.But for conscience' sake - Out of obedience to God.
13:6 For this cause - Because they are the ministers (officers) of God for the public good. This very thing - Thepublic good.
13:7 To all - Magistrates. Tribute - Taxes on your persons or estates. Custom - For goods exported or imported.Fear - Obedience. Honour - Reverence. All these are due to the supreme power.