Obedience to Civil Authorities in the Bible

The Bible presents a consistent theme of obedience to civil authorities, viewing such submission as an extension of obedience to God. This principle is rooted in the understanding that civil government is a divine ordinance, not merely a human construct ^[6].

The Apostle Paul, in Romans 13:1, states, "Let every soul be subject unto the higher powers. For there is no power but of God: the powers that be are ordained of God." This passage is foundational for understanding the biblical perspective on civil authority, asserting that all authority originates from God ^{[6, 7]}. Consequently, obedience to those in authority is considered part of one's obedience to God ^[7]. This applies not only to citizens and rulers but also to other relational dynamics such as parents and children, husbands and wives, and masters and servants ^[7].

Similarly, 1 Peter 2:13 exhorts believers to "Submit yourselves for the Lord's sake to every human institution, whether to a king as the one in authority" ^[5]. Matthew Henry interprets this as a general rule for Christian conduct, emphasizing that a "conscientious discharge of all relative duties" is necessary for an honest conversation ^[10]. one tradition notes that early Christians were often accused of being "disturbers of the state," making it crucial for the apostle to establish clear rules for obedience to civil magistrates ^[10]. John Gill, commenting on 1 Peter 2:13, explains that "submission" here refers to giving honor, obedience, and tribute to civil magistrates, as they are established by God for the good of humanity, and such submission reflects well on the Christian faith ^[11]. Gill further clarifies that this submission is not to "all the sons of men" but is limited to those in positions of authority, such as kings, parents, husbands, and masters ^[11].

The concept of submission to higher powers is also found in the Old Testament. For instance, the people of Israel are depicted as obeying the commands given through Moses and Aaron, demonstrating submission to divinely appointed leadership ^[4]. The Psalms and 2 Samuel speak of foreigners submitting and obeying the king, indicating a broader expectation of obedience to established rule ^{[1, 2]}.

Charles Hodge, in his Systematic Theology, elaborates on the implications of Romans 13, stating that civil government is a divine ordinance and not merely an optional human institution ^[6]. one tradition argues that it is not founded on a social compact but is something God commands ^[6]. Hodge emphasizes that obedience to civil authorities must be rendered "as a matter of conscience, as a part of our obedience to God" ^[6]. John Calvin, in his Institutes of the Christian Religion, echoes this sentiment, citing Romans 13:1 and 3 to affirm that "there is no power but of God: the powers that be are ordained of God" and that rulers are "ministers of God" ^[12]. Calvin points to biblical examples of saints holding positions of authority, such as David, Josiah, Hezekiah, Joseph, Daniel, Moses, Joshua, and the Judges, whose functions were expressly approved by the Lord, thus confirming the divine sanction of civil authority ^[12].

However, the biblical mandate for obedience to civil authorities is not absolute. There are instances where disobedience is not only permissible but required. Hodge clarifies that if a law or command requires one to sin, then one is bound to disobey it ^[8]. He distinguishes between disobedience and resistance, noting that while one must disobey a sinful command, it does not necessarily follow that one is at liberty to resist its execution ^[8]. The apostles, for example, refused to obey Jewish authorities when commanded not to preach the gospel, but they submitted to the consequences of their disobedience ^[8]. This implies that while Christians are to obey laws that do not contradict God's commands, they are not to compromise their faith or commit sin at the behest of human authorities.

The Augsburg Confession, a Lutheran confessional document, distinguishes between civil and ecclesiastical jurisdiction. one tradition states that bishops, in their role of ministry of the Word and Sacraments, have no jurisdiction beyond forgiving sins, judging doctrine, rejecting doctrines contrary to the Gospel, and excluding from church communion ^[9]. This distinction implies that civil authorities have their own sphere of governance, and the church's authority is primarily spiritual.

The concept of obedience also extends to the idea of oaths. An oath is considered binding because it is an appeal to divine authority to ratify an assertion ^[3]. This principle underscores the seriousness with which commitments, including those to civil authorities, are to be taken when made in the sight of God ^[3].

Sources

2 Samuel “The foreigners will submit themselves to me. As soon as they hear of me, they will obey me. -- 2 Samuel 22:45”
Psalms “As soon as they hear of me they shall obey me. The foreigners shall submit themselves to me. -- Psalms 18:44”
Smith's Bible Dictionary “Smith's Bible Dictionary: Oath — The principle on which an oath is held to be binding is incidentally laid down in (Hebrews 6:16) viz. as an ultimate appeal to divine authority to ratify an assertion. On the same principle, that oath has always been held most binding which appealed to the highest authority, as regards both individuals and communities. As a consequence of this principle, appeals to God's name on the one hand, and to heathen deities on the other, are treated in scripture as tests of allegiance. (Exodus 23:13; 34:6; 29:12) etc. So also the sovereign's name is sometimes used as a ”
Exodus “Exodus 12:28 (YLT) — And the people bow and do obeisance, and the sons of Israel go and do as Jehovah commanded Moses and Aaron; so have they done.”
1 Peter “1 Peter 2:13 (NASB) — Submit yourselves for the Lord's sake to every human institution, whether to a king as the one in authority,”
CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 47: are ministers exercising his authority among men. (4.) That obedience to them must be rendered as a matter of conscience, as a part of our obedience to God. From this it appears, — First, that civil government is a divine ordinance. It is not merely an optional human institution; something which men are free to have or not to have, as they see fit. It is not founded on any social compact; it is something which God commands. The Bible, however, does not teach that there is any one form of civil government which is always and everywhere obl”
CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 47: men and resistance to God. This principle runs through the Bible, which teaches that all authority is of God, and therefore all obedience to those in authority is part of our obedience to God. This applies not only to the case of citizens and rulers, but also to parents and children, husbands and wives, and even masters and slaves. In all these relations we are to act not as the servants of men, but as the servants of God. This gives to authority by whomsoever exercised a divine sanction; it gives it power over the conscience; and it elev”
CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 47: martyrs. An unconstitutional law or commandment is a nullity; no man sins in disregarding it. He disobeys, however, at his peril. If his judgment is right, he is free. If it be wrong, in the view of the proper tribunal, he must suffer the penalty. There is an obvious distinction to be made between disobedience and resistance. 360 A man is bound to disobey a law, or a command, which requires him to sin, but it does not follow that he is at liberty to resist its execution. The Apostles refused to obey the Jewish authorities; but they submit”
Augsburg Confession (Lutheran) “Augsburg Confession (Lutheran, 1530), 20 When, therefore, the question is concerning the jurisdiction: 20 When, therefore, the question is concerning the jurisdiction of bishops, civil authority must be distinguished from 21 ecclesiastical jurisdiction. Again, according to the Gospel or, as they say, by divine right, there belongs to the bishops as bishops, that is, to those to whom has been committed the ministry of the Word and the Sacraments, no jurisdiction except to forgive sins, to judge doctrine, to reject doctrines contrary to the Gospel, and to exclude from the communion of the Church”
1 Peter (Nonconformist/Puritan) “Matthew Henry on 1 Peter 2:13: The general rule of a Christian conversation is this, it must be honest, which it cannot be if there be not a conscientious discharge of all relative duties. The apostle here particularly treats of these distinctly. I. The case of subjects. Christians were not only reputed innovators in religion, but disturbers of the state; it was highly necessary, therefore, that the apostle should settle the rules and measures of obedience to the civil magistrate, which he does here, where, 1. The duty required is submission, which comprises loyalty and reverence to their pers”
1 Peter (Baptist/Reformed) “John Gill on 1 Peter 2:12: Submit yourselves to every ordinance of man,.... Or, "to every human creation", or "creature"; not to "all the sons of men", as the Syriac version renders it; or to all the individuals of mankind; for there are some that are in such stations and circumstances, that they are not to be submitted to, but to be ruled over, and governed: so kings are not to submit to their subjects, nor are parents to be subject to their children, nor husbands to their wives, nor masters to their servants, which would be preposterous; but submission is limited and restrained to persons in”
CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 102: he says that “there is no power but of God: the powers that be are ordained of God;” that rulers are the ministers of God, “not a terror to good works, but to the evil” ( Rom. 13:1 , 3 ). To this we may add the examples of saints, some of whom held the offices of kings, as David, Josiah, and Hezekiah; others of governors, as Joseph and Daniel; others of civil magistrates among a free people, as Moses, Joshua, and the Judges. Their functions were expressly approved by the Lord. Wherefore no man can doubt that civil authority is, in”

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