Lapstone ministries

SUBMIT TO GOVERNING AUTHORITIES? (ROMANS 13)

Aside from the organization that God established—the priesthood and prophets in the Old Testament, and the offices of apostle, prophets, evangelists, pastors, and teachers under the lordship of Jesus in the New Testament—has he really asked us, in Romans 13, to submit to secular governing authorities?

Remember, God tried to discourage Israel from setting up a king domain by warning them of the consequences.¹ That warning listed ways by which that king would limit their freedoms and take their property. Also, using the writers of the books of Daniel and Revelation God presents/symbolizes those governments as terrible beasts.²

Throughout the early years, it was secular governments that persecuted Christians. Even today, in governments allegedly elected by the people to serve people, we see prayer removed from our schools, marriages perverted, and limits placed on what we are permitted to call sin—and we’ve done little to oppose it. Why? Was it because we believe we are to be in subjection to “governing authorities”? Is this not a conflict in which master we serve? To submit to government is to surrender our God-given unalienable rights. Too many of those rights have already been given up to a government, who by law should be our public servant, not our superior.

In that light, we need to examine the opening verses of Romans 13 which appear, especially in the modern versions, to direct us to submit to governing authorities. 

Please know that I hold all scripture as God-inspired and as the final authority in my life—in its original form and language.

Romans 13

Most twentieth century versions have interpreted the Greek words as “governing authorities” while those of older origin, such as King James (1611), American Standard (1901), Bishop’s (1595), Geneva (1599), Darby (1890), Tyndale (1534), Webster’s (1833), carry the literal translation of these words—“higher powers.”⁵

Why this change from translation to interpretation in the newer versions? Was the change a matter of accuracy or some influence over a few of the translators? This change would certainly hamper every ‘good Christian’ from ever thinking of opposing a government that advocates say abortion or homosexuality.

The word governing in the NASB is the Greek word huperecho that means “to hold above, to rise above, to be superior.” It is rooted in the words hyper meaning "over, beyond" and echo meaning "to have, hold."⁶

The Greek word exousia interpretated as authorities in the NASB has interesting roots. It means power to act, authority, and comes from exesti—it is permitted, lawful, which in turn comes from the two words ek or ex—from, from out of, and eimi—I exist, I am.⁷

Discussion has been ongoing whether the term exousia refers to human authority or spiritual.⁸ I believe that the adjective higher was used by Paul to distinguishing this exousia to from that which is merely human.

When putting these translations together, exousia could refer to some “law or authority, coming out of I AM.”

It is to this higher law or authority to which all souls, even kings and magistrates, are to be subject.

In Context

According to established principles of translation, the context in which a verse or verses are used must be considered. These verses, purported to speak of submission to government, are sandwiched between sections that pertain to loving our neighbours. This very fact raises a concern. Using a sampling, we read:

Read Romans 12, 13, and 14 in a modern version of the Bible now, without chapter or verse breaks, and note the sudden change in theme with Romans 13:1-7. 

Why this change in direction toward an external authority figure like secular government and then, just as suddenly, back to loving our neighbours? Is it valid? Does it fit Paul’s intent and flow? I think not. I believe that Paul is referring not to some human authority, but to either the authority that God established within the Body of Christ or a the spiritual, inorganic principle of law that God established and set into motion with creation, which some referred to as Natural Law.

Scriptural Harmony

Not only must the translator consider the context of those verses, their translation must be in harmony with the rest of scripture and the character of God. If we are to live in submission to secular governing authorities then Jesus and others in scripture must demonstrate the trait in a positive light as well—but they do not. Jesus was often at odds with the governing authories when healing on the sabbath, instructing others to carry their beds on the sabbath, eating without washing hands, etc. Daniel prayed to God in direct disobedience to governing autorities. The apostles disobeyed them and continued to preach Jesus.

Governing authorities cannot be a proper translation of Paul's intention in these verses, but what was his intention?

Natural Law

Jesus tells us, “In everything, therefore, treat people the same way you want them to treat you, for this is the Law and the Prophets.”¹⁰ Everything about the Law and the Prophets is about establishing good relationships. Jesus frequently said, “You have heard that it was said … but I say to you”¹¹ as though he were presenting a higher or more refined law than the Law delivered to Israel through Moses at Mount Sinai. Jesus would most certainly not change or nullify "one jot or one tittle"¹² of the law.

This higher law was set into motion in the beginning of time. Although it may be synonymous with what we call the laws of nature, I reserve this later title for laws that affect physical science and prefer the term natural law for the higher law that influences human relationships. 

Another great example of this natural law, and also the perfect commentary on our verses of Romans 13, is the immutable law of sowing and reaping:

Natural law is an inexorable, higher law that affects all humankind, as do laws such as that of gravity, thermodynamics, etc. Natural law was established to govern our conduct in relationship with each other, and can be summarized in Jesus’ Golden Rule¹³ with an addendum—that there is an unspoken consequential component to it, specifically, that we will be treated the way we treat others.

The sowing and reaping principle of natural law teaches that whatever we do has consequences which come back on us. If we sow good actions toward others, then we will be rewarded with good, but if we sow evil, then we will be repaid with evil. This is very similar to that law of nature which states, “For every action there is an equal and opposite reaction.” For every good action we do toward others, there is an equally good action that comes back to us. This is the higher power of which Paul was referring, and it pertains to loving our neighbours.

Speaking of jus (Latin for “right”) as Natural Law, Dr. F. Graves, JD writes:

It is this natural law the exists and operates inexorably, regardless of man-made laws and statutes.

Much of Jesus’ Sermon on the Mount details the action/reaction of God’s natural law. There will be rewards for our good behaviour, and for that reason, we should love our neighbours and show respect to those who are due our respect. If we choose not to treat others the way we would like to be treated, we have good reason to live in fear since our bad behaviour will come back to afflict us.

We find this principle stated in Romans 13:2 where, in my words, it essentially reads that those who oppose this higher law bring judgment on themselves. 

This natural law, I believe, is the higher power or higher law that Paul was trying to draw to our attention.

With this in mind let me rewrite Romans 13:1-7 using the term of higher law.

These sections of scripture now fit and flow together since there is no interruption to the focus on human relationship issues.

The death of Paul, and probably all the disciples, was at the hand of governing authorities. I am sure they were not looking for conflict—it was simply the consequence of loving people and following Jesus.

Is It Idolatry?

We know that idolatry is an abomination to the Lord.

Does God’s abhorrence of idolatry include the fact that we make ourselves subservient to a thing of our own creation? Secular government is an entity that we created. We have come to expect it to care of us from cradle to grave. As an entity of our creation it differs from the organizational government that Jesus established for those people he has call to assemble as his kingdom.

Summary

Paul, in Romans 13:1-7, is not admonishing us to submit to secular government. He is teaching us about a higher law that causes us to reap what we have sown, a principle or natural law which acts as God’s administrator, a tool, used to encourage us to good behaviour.¹⁵

How then ought we to relate to governing authorities? We follow exactly what Paul tells us in these verses: we owe them love—but not at the cost of the freedom to follow God’s direction for our lives and personal ministry. Should conflict arise, we know that the world has also hated Jesus. Relax; maybe we are doing something right.

Footnotes

1. 1 Samuel 8
2. Daniel 7, Revelation 13
3. The New American Standard Bible (NASB) (NAS [1977] and NAU [1995]). Copyright © 1986, both by The Lockman Foundation.  All rights reserved.
4. American Standard Version 1901 (ASV)
5. This modern twist would play into the hand of those pushing for the New World Order by compelling any real Christians to submit to those who are supposed to be our servants.
6. Strong’s Concordance
7. Strong’s Concordance
8. Bauer, Walter, Greek-English Lexicon of the New Testament and Other Early Christian Literature, Second Edition. Copyright © 1957, 1979. The University of Chicago Press. pg. 278
9. GOD'S WORD® translation.  Copyrighted © 1995 by God's Word to the Nations.
10. The Golden Rule, Matthew 7:12 NASB
11. Throughout Matthew 5 
12. Matthew 5:18 KJV
13. Treat others the way that you want to be treated.
14. The Search for Natural Law, © 2005 by Frederick Graves, JD All Rights Reserved
15. I suggest you read “Fathered by God” by this author for more on this matter.