A question that is being asked ever more frequently by Christians is when, if at all, Christians are allowed by God to disobey the government? With lockdowns, governments forcing churches to close, and increasing persecution from governments against the church, knowing if and when Christians are allowed by God to disobey the government is a question that must have an answer.
Christians are allowed to disobey the government when the government is not morally upright (Rom 13:1–7; 1 Peter 2:13–17). When a government is morally corrupt, Christians are obligated to obey God and accept the suffering that comes with disobeying the government.
In Australia, where I live, the last three years has seen government overreach on a scale that has not been witnessed by most citizens. First, the government forced churches to close due to the pandemic. Some churches were closed for up to a year, while other churches were allowed to reopen, but with laws forbidding certain ministries, such as children and youth ministries, and laws dictating how Christians can worship, such as no singing.
Further, in 2021, the state of Victoria passed the “Change or Suppression (Conversion) Practices Prohibition Bill” that makes encouraging homosexuals and transgendered people not to engage in homosexual behaviour or pretend to be a different gender illegal.[1] Even praying for those who struggle with such sin issues is illegal.
Because of government overreach throughout the world that does not seem to be ending any time soon, many Christians have been asking themselves, the church, and God, are Christians allowed to disobey the government? If so, when may they disobey and still be faithful disciples of Jesus?
The answer to our question comes from Romans 13:1–7 and 1 Peter 2:13–17. Let’s take a closer look at these passages.
Romans 13:1–7
Romans 12:1–15:13 is a major transition in the letter from the doctrinal section to the parenetic or practical section of the letter. Now that Paul has explained how a person can stand in the right before God (justification), is reconciled to God, and the purpose of the Holy Spirit in the life of the believer (sanctification), Paul turns to the practical implications of justification, reconciliation, and sanctification, elucidating how one is to live life in the Spirit by offering instruction in ethical Christian living.
In chapter 13, Paul moves on to discuss the Christian’s relationship to governing authorities. He says,
“Let every person be subject to the governing authorities. For there is no authority except from God, and those that exist have been instituted by God. Therefore whoever resists the authorities resists what God has appointed, and those who resist will incur judgment. For rulers are not a terror to good conduct, but to bad. Would you have no fear of the one who is in authority? Then do what is good, and you will receive his approval, for he is God’s servant for your good. But if you do wrong, be afraid, for he does not bear the sword in vain. For he is the servant of God, an avenger who carries out God’s wrath on the wrongdoer. Therefore one must be in subjection, not only to avoid God’s wrath but also for the sake of conscience. For because of this you also pay taxes, for the authorities are ministers of God, attending to this very thing. Pay to all what is owed to them: taxes to whom taxes are owed, revenue to whom revenue is owed, respect to whom respect is owed, honor to whom honor is owed”
ROMANS 13:1–7, emphasis added
Romans 13:1–7 has aroused much discussion and controversy because it seems to call for an unqualified obedience to the governing authorities or the state. There are a number of ways scholars and Christians have understood and appropriated Romans 13:1–7. The two most common ways of understanding Romans 13:1–7 are:
- Paul argues for unqualified obedience to the governing authorities and, thus, all Christians should fully submit to the government in everything.
- Paul’s argument in generic, meaning Christians should obey governing authorities in general, but is not calling for unqualified obedience. Thus, Christians must discern when to obey and when to disobey governing authorities.
The problem with the second view is that Romans 13:1–7 does not read as a generic argument, nor does it list any exceptions to the command “Let every person be subject to the governing authorities.” Paul’s language is calling for unqualified obedience to “governing authorities.”
The key to understanding Romans 13:1–7 is properly understanding what Paul means by “governing authorities” (ἐξουσίαις ὑπερεχούσαις). In Romans 13:1–7, authorities (ἐξουσίαις) clearly refers to government or state authorities (Paul is not talking about church authorities for instance). What concerns us most is the participle that explains and defines to what type of authorities Paul is referring: ὑπερεχούσαις (from ὑπερέχω).
The verb ὑπερέχω (used as a participle in Romans 13:1) can refer to either (1) positional superiority or (2) qualitative (moral) superiority (BDAG, s.v. “ὑπερέχω”). Most translators and interpreters understand ὑπερέχω in Romans 13:1 as referring to positional superiority, resulting in ἐξουσίαις ὑπερεχούσαις as referring to “governing/political authorities,” that is, those with a higher positional status. However, in light of Paul’s use of ὑπερέχω elsewhere in his writings, I suggest that ὑπερέχω in Romans 13:1 refers to qualitative (moral) superiority, resulting in ἐξουσίαις ὑπερεχούσαις as referring to “morally superior authorities.” Let’s take a look at Paul’s other three uses of ὑπερέχω to justify our understanding of Romans 13:1.
- Philippians 2:3: “Do nothing from selfish ambition or conceit, but in humility count others more significant[ὑπερέχω] than yourselves.” It is possible that counting other more significant (ὑπερέχω) than yourselves indicates a Christian is to count others as having a higher positional status than them, but a strong argument has been made that since the topic is moral behaviour, Paul is telling Christians to count others as “better” than themselves, which is a qualitative understanding of ὑπερέχω (BDAG, s.v. “ὑπερέχω” holds this position).
- Philippians 3:8: “Indeed, I count everything as loss because of the surpassing worth [ὑπερέχω] of knowing Christ Jesus my Lord.” Paul is clear that ὑπερέχω has a qualitative meaning to it. Paul believes that knowing Jesus is qualitatively better than literally anything else (BDAG, s.v. “ὑπερέχω” holds this position).
- Philippians 4:7: “And the peace of God, which surpasses [ὑπερέχω] all understanding, will guard your hearts and your minds in Christ Jesus.” Paul again is clear that the peace of God is qualitatively superior than understanding (BDAG, s.v. “ὑπερέχω” holds this position).
Based on Paul’s other three uses of ὑπερέχω, it is reasonable to conclude that when ὑπερέχω is combined with ἐξουσία, the phrase ἐξουσίαις ὑπερεχούσαις in Romans 13:1 refers to qualitatively superior authorities, not positionally higher authorities. What this means is that Paul is commanding all Christians to obey/submit to authorities (governments) that are morally and ethically upright. Paul is not calling for an unqualified obedience to all governing authorities.
What about unjust authorities (qualitatively inferior authorities)? Although Paul does not explicitly address what a Christian should do when an authority acts unjustly, by implication of what Paul has said about qualitatively superior authorities and Christian responsibilities, one could conclude that a Christian does not have to obey/submit to an unjust authority.
Paul seems to leave the decision regarding what is just and unjust up to the individual and the church, based on biblical instruction of course. For example, in the book of Acts the apostles Peter and John preach the gospel when the government forbids them do so (Acts 4:13–22). It should also be noted that Christians who choose to disobey the government should prepare for the consequences of disobedience. An unjust government will most likely punish good and reward evil.
1 Peter 2:13–17
1 Peter 2:13–17 is the second passage that speaks directly toward obeying civil authorities. 1 Peter 2:1–3:22 contains Peter’s instructions on how those who have been born again (1 Pet 1:3) are to be holy in all their conduct. Our passage is nestled within 1 Peter 2:13–3:7, which commands all believers to submit to authority and can be outlined as follows:
- Christians, submit to every human institution (2:13–17)
- Slaves (οἰκέτης), submit to masters (δεσπότης) (2:18–25)
- Wives, submit to husbands (3:1–6)
- Husbands, live with wives in an understanding way (3:7)
The passage that most concerns us is 1 Peter 2:13–17, which says,
“Be subject for the Lord’s sake to every human institution, whether it be to the emperor as supreme, or to governors as sent by him to punish those who do evil and to praise those who do good. For this is the will of God, that by doing good you should put to silence the ignorance of foolish people. Live as people who are free, not using your freedom as a cover-up for evil, but living as servants of God. Honor everyone. Love the brotherhood. Fear God. Honor the emperor”
1 PETER 2:13–17, emphasis added
At first glance, 1 Peter 2:13–17 seems to be saying the same thing as Romans 13:1–7. However, this is false. Whereas Romans 13:1–7 focused on government or civil authorities, 1 Peter 2:13–17 is much broader, focusing on all institutions, including, but not limited to, the government. The evidence for this is twofold. First, the term “every human institution” in 1 Peter 2:13 is πάσῃ ἀνθρωπίνῃ κτίσει, whereas the term for governing/morally superior authorities in Romans 13:1 is ἐξουσίαις ὑπερεχούσαις. The Greek πάσῃ ἀνθρωπίνῃ κτίσει (“every human institution”) is much broader than Romans 13:1. It can literally be translated “every human creation” and denotes everything created for humankind. The command to be subject to “every human creation” indicates that Peter is referring to every human institution, such as the government, parents, spouses, slavery, etc.
Second, supporting πάσῃ ἀνθρωπίνῃ κτίσει as referring to every human institution and supporting the claim that 1 Peter 2:13–17 is much broader than just civil authorities are the examples that Peter gives throughout 2:13–3:7. Peter commands that those who have been born again (i.e., Christians) “be subject” to emperors and governors (2:13–14), Christian slaves (οἰκέται) “be subject” to their masters (2:18), Christian wives “be subject” to their husbands (3:1), and husbands honour their wives (3:7). The verb “be subject” (ὑποτάσσω) also links 2:13–3:7 together. Thus, we may conclude that Peter is commanding all Christians to submit themselves to every human institution and not to rebel against those institutions.
Peter’s command, then, is more generic, meaning Christians should submit themselves to human institutions in general and should not rebel against them. Thus, Christians should submit to the government in which they find themselves and not seek to overthrow or get out from under it. Christian slaves (οἰκέται) should submit to their masters and not run away (Paul permits obtaining freedom if it is afforded, 1 Cor 7:21). Christian wives should submit to their husbands and not seek to usurp their authority.
If Peter’s command is more generic in nature, does this allow Christians to disobey the government in certain circumstances? Peter suggests, yes, it does, as long as you are obeying God. Throughout 1 Peter 2:13–3:7, Peter is constantly urging Christians to serve and obey God and to do good (such as 1 Peter 2:15–16). Peter also understands, however, that when a Christian obeys God and does good, that the Christian will suffer for it, even by the “human institution” to which he commands Christians to submit. Note the relationship between obeying God and suffering:
“For this is a gracious thing, when, mindful of God, one endures sorrows while suffering unjustly. For what credit is it if, when you sin and are beaten for it, you endure? But if when you do good and suffer for it you endure, this is a gracious thing in the sight of God. For to this you have been called, because Christ also suffered for you, leaving you an example, so that you might follow in his steps”
1 PETER 2:19–21
Because Jesus suffered for doing good and obeying God, Christians should also expect to suffer for doing good and obeying God. Peter further states,
“Now who is there to harm you if you are zealous for what is good? But even if you should suffer for righteousness’ sake, you will be blessed. Have no fear of them, nor be troubled, but in your hearts honor Christ the Lord as holy, always being prepared to make a defense to anyone who asks you for a reason for the hope that is in you; yet do it with gentleness and respect, having a good conscience, so that, when you are slandered, those who revile your good behavior in Christ may be put to shame. For it is better to suffer for doing good, if that should be God’s will, than for doing evil. For Christ also suffered once for sins, the righteous for the unrighteous, that he might bring us to God, being put to death in the flesh but made alive in the spirit.”
1 PETER 3:13–18, emphasis added
Again, Peter understands that Christians may suffer for doing good and obeying God. Peter is clear that obeying God is paramount and that it usually leads to a good relationship with the various institutions in which one finds oneself. However, Peter also understands that people within these human institutions are sinful and may punish a person for obeying God and doing good, which suggests that Christians are to prioritize God’s commands and God’s will over the commands and the will of the human institutions.
Thus, most citizens of a government will not be punished if they obey God, but they may also suffer for it on account of wicked governors and leaders. Most slaves will not be punished if they obey God, but some may suffer for it on account of wicked masters. Most wives will be treated well by their husband if they obey God, but some may suffer for it on account of wicked husbands.
Based on πάσῃ ἀνθρωπίνῃ κτίσει as referring to every human institution and the understanding that obeying God could result in suffering for the Christian in 1 Peter 2:13–3:22, Peter commands Christians to submit to the institution of government in which a Christian finds himself or herself, but that obeying God in all things is paramount. Thus, a Christian must ensure he/she is obeying God in all things and if that results in punishment and persecution from one’s government the Christian should not be surprised and accept the suffering, just as Jesus suffered by his government for obeying God.
Concluding Remarks
In short, yes, Christians and churches may disobey the government and governing authorities as long as the governing authority is morally corrupt and as long as the Christian/church is obeying God. It must be recognised, however, that it is not always clear what God’s will is in every situation. Let’s take the government mandated closure of churches during the pandemic as an example.
Some Christian churches obeyed the government and closed their churches because they believed their government to be morally upright and because they believed closing was loving their neighbour, thus fulfilling Matthew 22:39 and Mark 12:31.
However, other churches believed that the government mandated closure of churches was evidence of a morally corrupt government and, instead, chose to obey Hebrews 10:25, which states that Christians should not neglect meeting together. As such, these churches disobeyed the government and continued to meet either in the church building or in homes.
The point I am making is that Christians and churches need to seek Scripture to discern whether a government is acting in a morally corrupt way and what God’s will is. Once we are convinced and convicted of God’s will, the Christian and church should obey God and be willing to suffer any consequences that come from obedience.
[1] For the contents of the “Change or Suppression (Conversion) Practices Prohibition Bill” see, https://www.parliament.vic.gov.au/publications/research-papers/download/36-research-papers/13979-change-or-suppression-conversion-practices-prohibition-bill-2020; For the Presbyterian churches response, see https://www.theguardian.com/world/2021/feb/18/presbyterian-church-head-says-victorian-ban-on-gay-conversion-practices-should-be-ignored.