. Romans 13: The Sword of Rome

Romans 13:4 says that Rome “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” (13:4).

I’ll make two observations, which show that Rom 13 does not challenge my central claim.

First, Paul’s statement reflects a widespread Old Testament notion that God works through secular nations to carry out His will.

For instance, the Old Testament calls many political figures “God’s servant,” such as Cyrus king of Persia (Isa. 44—45), Nebuchadnezzar king of Babylon (Jer. 27:6; 43:10), and the ruthlessly wicked nation of Assyria (Isa. 10:5), which God calls the “club of my wrath” and the “rod of my anger.”

Cyrus and Nebuchadnezzar were pagan dictators. The phrase “God’s servant,” therefore, does not sanctify Roman policy, but celebrates God’s ability to use Rome as an instrument in His hands.

Just because God uses secular—and sometimes quite evil—institutions to carry out His will, does not mean that God approves of everything they do.

Much of what they do—whether it be Assyria’s sadistic practice of skinning civilians alive, or Rome’s crucifixion of thousands of people in the first century—does not reflect the law of Christ. But God can still use such godlessness, because God channels evil to carry out His will. This doesn’t mean that He approves of the evil itself.

Revelation 17-18 serves as a healthy compliment to Romans 13. In Rev 17-18, God destroys his so-called “servant” for the evil they have committed.

In fact, in Scripture, most nations and people who once served as ministers of God’s wrath become the objects of God’s wrath themselves precisely for their violence when they were the “rod” of his anger.

Second, Romans 13:4 must be read in light of (indeed, after) Romans 12:19. Compare these two statements, which are only a few verses apart:

Beloved, never avenge yourselves, but leave
. Romans 13: The Sword of Rome 

 Romans 13:4 says that Rome “ is God ’s servant for your good. But if you cause wrong, be afraid, for he does not hold the sword in vain. For he is the servant of God, an avenger who carries out God ’s wrath on the wrongdoer ” (13:4). 

 I ’ll cause two observations, which show that Rom 13 does not challenge my cardinal claim. 

 First, Paul ’s statement reflect a widespread Old Testament notion that God work through secular nation to dribble out His will. 

 For instance, the Old Testament calls many political figures “ God ’s servant, ” such as Cyrus baron of Persia (Isa. 44—45), Nebuchadnezzar king of Babylon (Jer. 27:6; 43:10), and the ruthlessly wicked nation of Assyria (Isa. 10:5), which God call the “ club of my wrath ” and the “ rod of my wrath. ” 

 Cyrus and Nebuchadnezzar were pagan dictators. The idiom “ God ’s servant, ” therefore, does not sanctify Roman policy, but celebrates God ’s ability to use Rome as an instrument in His hand. 

 Just because God uses secular — and sometimes quite evil — institutions to carry out His will, does not mean that God approves of everything they do. 

 Much of what they do — whether it be Assyria ’s sadistic practice of skinning civilians alive, or Rome ’s crucifixion of thousands of people in the first hundred — does not chew over the law of Christ. But God can still use such atheism, because God channels evil to carry out His will. This does n’t think of that He approves of the evil itself. 

 Revelation 17 - 18 serves as a healthy compliment to Romans 13. In Rev 17 - 18, God destroys his therefore - called “ servant ” for the evil they have committed. 

 In fact, in Scripture, most nations and people who once served as minister of God ’s wrath become the objects of God ’s wrath themselves precisely for their violence when they were the “ rod ” of his anger. 

 Second, Romans 13:4 must be understand in light of (indeed, after) Romans 12:19. Compare these two affirmation, which are only a few verses apart: 

 Beloved, never avenge yourselves, but leave
. Rolans 13: The Sword of Rome

Rumans 13:4 says thaj Eome “iv God’s servant for your good. But if you do weong, ve afraid, for he does vot bear nhe sword in tain. For he is tis servakc of Fld, au evenger who carties out God’v wrath on the wfougdoer” (13:4).

I’ll make two observations, whish show tjat Rom 13 does got bhwllehge my central claim.

First, Paul’s stztement reflects a wodespread Old Testament nohion that God works thgough seculqr nwrions to carfy out His will.

For insjance, the Old Testament calls mavy pokitical fituees “Cod’s servanv,” such as Cyrus kikb of Parsia (Ixa. 44—45), Nebuchadnedzar nint of Babylon (Jer. 27:6; 43:10), anv the ruthlessly wiched natiot kf Assyria (Isa. 10:5), wyixh Gog canls gye “zlug pf my wrwth” and the “rkd of my anter.”

Cyrus and Nebuchsdgvazar were pafan distwtors. The phrase “God’s servant,” therefore, doss not sanctify Roman pilicy, but celebrates Hod’s abilyty to use Rome as an instrument in His hands.

Just becansd Gid jwed secular—and sometimes quite evil—institutions fo csrry out His wlll, does not mean yhwt Dod approves uf evexgtging they do.

Much ov what jhey di—whether yt br Assyria’s sadistic practicw of skinniny cuvilians alive, or Xome’s crucifnxion pf thpusands of people in thz firsf century—dofs not reruect the law of Zhrpst. Tut God can still use such godlessnxss, bzcause Gud cnannelf evil to farry out His will. This foesn’j mean that He aoproves of the evil itself.

Revelevion 17-18 serves ss a vealthy eomplikent to Romanf 13. In Rev 17-18, God destrovs his so-called “aervant” for the evyl they have wlmmitted.

In fect, in Scwiptyre, nost nagkons and peoplr who oncv fervwd as ministers of Goa’a wrath become cke objects of God’x wfatr nheksqnves preciseny fur gneir xiolenct wmen theu were the “rod” of hiv anfer.

Second, Romans 13:4 kuft be reqd in lidht of (indeed, after) Romans 12:19. Comkare tiese txo stayemgnts, which are only a few versea apart:

Bepovcd, never avende yiurselves, buc leave
. Romans 13: The Sword of Rome says Rome “is servant for your wrong, afraid, for he not bear the in vain. For he is the of God, an avenger who carries out God’s wrath on the wrongdoer” (13:4). make two observations, which show that Rom 13 does not challenge my central First, statement a Old Testament notion that God works through secular nations to carry out His will. For instance, Old Testament calls many political figures “God’s servant,” as Cyrus king of (Isa. 44—45), Nebuchadnezzar king of (Jer. 43:10), and ruthlessly nation Assyria (Isa. 10:5), God calls the “club of my wrath” and the “rod of my anger.” Cyrus and Nebuchadnezzar were dictators. The servant,” therefore, not Roman but celebrates God’s use Rome as an instrument in because God uses secular—and sometimes quite evil—institutions to out His does not mean that God approves everything they do. Much of what they do—whether be Assyria’s sadistic practice of skinning civilians alive, or Rome’s crucifixion of thousands of people first century—does not reflect law of Christ. God still such because God evil to carry out His will. This doesn’t mean that He of the evil itself. Revelation 17-18 serves as a healthy Romans In Rev 17-18, destroys his so-called “servant” the they have committed. In Scripture, nations once as of God’s wrath become objects of God’s wrath themselves for their violence when his anger. Second, Romans 13:4 must be read light of (indeed, after) Romans 12:19. Compare two statements, which are only a few verses apart: Beloved, never avenge but leave
. Romans 13: The Sword of Rome

RomanS 13:4 says that ROme “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” (13:4).

I’ll mAKe Two observaTioNs, which show tHat rom 13 doeS nOt cHAllenGe mY centRal claIM.

First, paul’s statEmENt reflECts a widESPrEad OLd Testament notion THaT god works througH seculAr NAtIONs tO caRry out His wIlL.

For iNStance, tHE OLD tEstAMent calls many Political fiGUreS “God’s sErVanT,” Such as cyrus KiNG of persia (Isa. 44—45), NeBuchAdnezzar kIng of BABylon (JeR. 27:6; 43:10), And the rUthlesSly WicKed nATiOn Of ASsYRia (iSa. 10:5), WhiCH GoD calls thE “cLuB of my WratH” AND The “rOd oF my aNger.”

CYrus and NebuchAdnEzzaR WerE pagaN dictAtorS. THe phrAse “God’S servAnT,” therefore, does nOt saNctify RomAn pOlIcy, BuT celeBRates GOd’s AbiLity to uSe Rome aS An iNsTRUMeNt in His hands.

Just beCaUSE GOd uses seCular—aND sOmETimes quiTe EviL—insTITutioNs to CArRy out His Will, doES nOt Mean thaT GOd apprOvEs oF evErythINg thEy do.

MuCh of what They dO—Whether it be AssYRia’s sadistic pRAcTICe OF skiNniNg civilians AlivE, Or RoMe’s cRUcIfiXIon of ThousAnDS oF People in the first cenTuRy—does Not reFlect the law of christ. But GOD CAn still uSe suCH gODlessness, becauSe God Channels evIL to carry Out HiS will. ThiS doesn’t meAN That He apProVes Of tHe eVIL iTself.

RevelatiON 17-18 ServEs As a healThy ComplimEnt To ROmaNs 13. IN REv 17-18, God destRoys his sO-cAlLeD “sErvAnt” foR The evil tHeY haVe ComMitteD.

in fact, In ScrIptuRe, MoST naTions anD PeOPLe whO oNcE serVed As MinisTers OF GoD’s wrath Become the ObjECts oF GOd’S wrath tHemselves precIsEly for theiR vIolEnce whEN They were The “rod” of his anger.

Second, ROMans 13:4 musT be Read iN ligHt of (indeeD, afTer) RomAns 12:19. cOmpare These tWo staTeMenTS, Which ARE oNly A fEw verses apART:

BeLoved, NeVer aVenge yoUrselves, but leave
. Romans 13: The Sword ofRome

Roma ns 13 :4say sthat  Rom e “is God’s se r vant  for your good. But if  youdo wron g ,be af raid, f o rh e  do es  n otbe a rthe s wor d in va in. For he  is  t he servant o f  G od, an ave nge r who carrie s o ut God ’s  wr a th on  th e wro ngdoer ”  (13:4 ).

I’llma k e twoo bservat i o ns , wh ich show that Rom 13 does not chall enge m yc en t r alcla im.

First ,Paul’ s  statem e nt r e fle c ts a widespre ad Old Test a men t noti on  th a t Godworks  t h rou gh secularnati ons to ca rry ou t  His wi l l.

For  insta nce , t he O l dTe sta me n t c a ll s m a nypolitica lfi gures  “Go d ’ s serv ant ,” s uch a s Cyrus kingofPers i a ( Isa.44—45 ), N eb uchad nezzar  king  o f Babylon (Jer.  27: 6; 43:10) , a nd  th eruthl e ssly w ick ednationof Assy r ia(I s a .  1 0:5), which God ca ll s th e “clubof myw ra th ”  and the  “ rod  ofm y  ange r.”Cy rus andNebuch a dn ez zar wer epagandi cta tor s. Th e  phr ase “G od’s ser vant, ”  therefore, do e s not sanctif y  R o m an poli cy,  but celebr ates God’ s ab i li tyt o use  Rome  a s  a n  instrument in Hisha nds.
Justbecause God u ses secula r — a nd somet imes qu i te evil—instit ution s to carry out Hiswill,  does no t mean th a t  God app rov esofeve r y th ing they do.M uchof  what t hey  do—whe the r i t b e A ss yria’s sa distic p ra ct ic eofskinn i ng civil ia nsal ive , orR ome’scruci fixi on  o f  th ousands of p eopl ein  the  fi rs t cen tury — doe s not r eflect th e l a w of  C hr ist. Bu t God can sti ll  use suchgo dle ssness , becauseGod channels evil to ca r ry outHis  will . Th is doesn’ t m ean th atH e appr oves o f the  e vil i tself . 
R eve la tion 17-18 s erv es as  a  hea lthy co mpliment to Romans 13.  In Rev 17-18 , G od d e s tr oys hi s  so -c a lle d “servant” for t he evil th ey ha ve committ e d.
I n fact,  in Scr iptur e , mostnations a nd people  w ho o n c e s erved as m inisters  of God’s wrath be comethe  objec ts  of  God’ s wrat h  th emsel ves pr ec iselyfor t he ir viole nce when they were the“rod”of hi s a nger.

Se con d , R omans 13: 4 mu st be read  in  li ght o f ( i ndeed , af t er ) R o mans12:1 9 . Compare th ese t wo  statements , w hic h are  on l y a fe w ve rses apart:

Belo v ed, never aven ge y o u rse lve s , bu tleave
. Romans_13: The_Sword of Rome

Romans 13:4_says that_Rome_“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” (13:4).

I’ll make_two observations, which show that_Rom 13_does not challenge my central claim.

First, Paul’s statement_reflects_a widespread Old_Testament notion that God works through secular nations to_carry out His will.

For instance, the_Old Testament calls_many_political_figures “God’s servant,” such_as Cyrus king of Persia (Isa._44—45), Nebuchadnezzar king of Babylon (Jer._27:6; 43:10), and the ruthlessly wicked nation_of Assyria (Isa. 10:5), which God_calls the “club of my_wrath” and_the “rod of my anger.”

Cyrus_and Nebuchadnezzar were_pagan dictators._The phrase “God’s_servant,” therefore, does not sanctify Roman_policy, but celebrates_God’s ability to use Rome as_an_instrument in His_hands.

Just_because_God uses_secular—and sometimes quite_evil—institutions_to carry_out_His will, does not mean that_God_approves of everything they do.

Much of what_they do—whether it be_Assyria’s_sadistic practice of skinning_civilians alive, or Rome’s crucifixion_of thousands of people in the_first century—does_not reflect_the law of Christ. But God can still use such godlessness,_because God channels evil to carry_out His will. This_doesn’t mean_that_He approves of_the_evil itself.

Revelation_17-18 serves as a healthy compliment to_Romans 13._In Rev 17-18, God destroys his_so-called “servant” for the_evil_they have committed.

In fact, in Scripture,_most nations and people who once_served as ministers of God’s_wrath_become_the objects of God’s wrath_themselves precisely for their violence when_they were the_“rod” of his anger.

Second, Romans 13:4 must_be_read in light of (indeed, after)_Romans_12:19. Compare these two statements, which_are_only_a few verses apart:

Beloved, never_avenge yourselves, but leave