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Romans 13:1-7 and Christian Submission to Civil Government
Introduction
Rom 13:1-7 has sometimes been used to teach that Christians should always obey civil government. Thesis of the passage: Christians should not reject all civil authority, and in normal circumstances believers should obey civil laws and pay their taxes. This passage was written for a specific circumstance, and is not a rule that has no exceptions.
Historical context
Part A: geographical and political situation
The recent history of Jews in Rome shows tensions with the civil authorities. In A.D. 49, Roman Jews rioted because of “Chrestus” (probably a misspelling of Christos) and Claudius expelled the Jews from Rome. The edict was removed when Claudius died (A.D. 54), and many Jews, probably including some Jewish Christians, moved back to Rome.[1] It would be natural for these people to resent the anti-Semitism of the Roman government. Tensions in Judea were also on the rise, and sympathy for the Zealots in Judea also may have encouraged Roman Jews to resist the Roman government.
Part B: cultural situation
Gentile Romans were also susceptible to anti-tax and anti-government feelings. Nero reformed the tax system in A.D. 58, probably because of popular resistance to the taxes, and it is likely that resistance was a problem when Paul wrote, only one year earlier.[2] Gentile Christians could have, in the spirit of the times (i.e., becoming conformed to the world), joined in the resistance and used theological excuses for resisting taxes.[3] Dunn writes:
The subject was a particularly sensitive matter in Rome itself. We know from Tacitus (Ann. 13) that the year a.d. 58 saw persistent complaints against the companies farming indirect taxes and the acquisitiveness of tax collectors (see OCD, “Publicani”), so that some reform became essential. Presumably these complaints had been building up, or at least the occasion for them, in the years preceding 58, during the period Romans was written.[4]
Part C: original setting
Paul wrote this letter to the Romans from Cenchrea or Corinth approximately a.d. 57. (Rom. 16:1, 23). Despite the numerous problems that Paul had to deal with in Corinth, they do not seem to have had any effect on the content of Paul’s letter to the Romans.
However, Paul’s own situation is important. Although Paul preferred to preach in new territory (15:20), he also wanted to preach in Rome (1:15; 15:23) on his way to Spain. He wanted unity and mutual fellowship among the Roman Christians — partly because he wanted to gather as much support as he could for his mission to Spain (15:24). But a tax revolt would not only harm the Roman Christian community, it would weaken their unity and hamper their ability to support his mission. Since the Jews had already been expelled because of Chrestus-related riots, Paul did not want the Christ-followers to be associated with anti-government rebellion.
Setting of the readers: Jewish Christians as well as Gentile Christians probably resented Roman taxes and would be sympathetic to tax avoidance and a more general reluctance to submit to Roman laws. This would increase official hostility to the new religious movement.
Literary setting
Part A: genre
Romans is a letter, and it contains a variety of smaller genres. Romans 13 is hortatory, exhorting readers with verbs in the imperative mood. But it is not merely a series of commands (such as we see in 12:9-18). Rather, it is one main command supported by a tightly structured set of arguments. The Greek word γαρ (“for”) appears seven times in seven verses. Paul is building a case carefully, probably because he expects some resistance to what he writes. We could call it a parenetic argument, or an exhortation with supporting argumentation.
Part B: themes of the book
The main theme of Romans is given in Rom 1:16: “the good news about Christ.” Aspects of this theme are developed in different sections of the book:
· Chapters 1-4, “the heart of the gospel: justification by faith”
· Chapters 5-8, “the assurance provided by the gospel: the hope of salvation”
· Chapters 9-11, “the defense of the gospel: the problem of Israel”
· Chapters 12-15, “the transforming power of the gospel: Christian conduct.”[5]
Romans 13, the focus of this study, is in the section that discusses the theme of Christian conduct. Paul is telling his readers how the gospel applies to their interactions with civil authorities.
Part C: literary context
A section of exhortation begins in 12:1. The theme of mutual assistance within the church dominates verses 9-13 and is resumed in 13:8. Rom 12:17-18 discusses a believer’s reaction to evil. This could apply to relationships within the church, but more likely to interactions with nonbelievers. Verses 19-21 allude to enemies, concluding with the thought, “overcome evil with good.” Rom 13:1-7, in its literary placement, is in the context of relationships with unbelievers, and the passage deals specifically with the Christians’ relationship to the government. Thompson writes, “The numerous verbal links between 12:17-21 and 13:1-7 indicate that the latter applies the principles enunciated in the former.”[6] (If Paul’s readers had any anti-government sentiment, they would probably consider the authorities as evil, and it would therefore be helpful for Paul to preface his instruction about government with comments about the proper attitude toward enemies and persecutors.)
After dealing with taxes (13:7), Paul expands the concept of “owing” to honor and respect (13:8) and the most fundamental ethical obligation, love (13:8-10).
Works cited
Dunn, James D. G. Romans 1-8. Nashville: Thomas Nelson Publishers, 1988. Print, viewed online: <http://www.amazon.com/dp/0849902525>. 27 December 2011.
Harrison, Sean A., ed., NLT Study Bible. Carol Stream, IL: Tyndale, 2008.
Thompson, James W. Moral Formation According to Paul: The Context and Coherence of Pauline Ethics. Grand Rapids, MI: Baker, 2011.
Primary translation: NIV
Secondary translation: NRSV
[1] The Christian community in Rome existed long before Paul wrote to it (see Rom 1:8-10).
[2] James D. G. Dunn, Romans 1-8 (Nashville: Thomas Nelson Publishers, 1988), 132.
[3] For example, they might consider Rome to be an opponent of the Messiah and his kingdom.
[4] Dunn, 766.
[5] Sean A. Harrison, ed., NLT Study Bible (Carol Stream, IL: Tyndale, 2008), p. 1989.
[6] James W. Thompson, Moral Formation According to Paul: The Context and Coherence of Pauline Ethics (Grand Rapids, MI: Baker, 2011), 174.