Romans Chapter 16.

Romans Chapter Sixteen.

All are agreed that Paul is the author of this chapter, but some scholars think that originally it formed no part of Romans, but was part of a lost letter to Ephesus.  It has been suggested that two copies of our epistle were made by Paul.  One copy was sent to Rome without chapter 16, and another copy was sent to Ephesus with chapter 16.  The best guess still is that it belonged to the epistle sent to Rome.

           

Mr H.P.Baker called this chapter "The neglected chapter."

           

The chapter is chiefly occupied with people, for people were important to Paul.

           

Phoebe (Radiant", the name of a moon-goddess) was a deaconess of the Church in Cenchrea, a port in Corinth.  She may have been the bearer to Rome of this great epistle.  It was customary in New Testament times to carry letters of commendation.  This was regarded as especially important for prophets, preachers and teachers.

           

Note the honourable position assigned to women.   About nine women are mentioned in the chapter.  They are held in equal esteem with the men.  Robert Lee's comment on verse one is "Ladies First."  The names of the women are:  Phoebe, Prisca ("venerable or old-fashioned), Mary, possibly Junias, Tryphena, Persis, the un-named mother of Rufas, Julia, the sister of Nereus.  The industry of these sisters impressed Paul, more so, than the men.  They are distinguished as active workers.

           

Paul mentions a kinsman, Herodian.  It means something to Paul that Herodian is his kinsman.  Christianity does not destroy the proper and best sentiments and loyalties.

           

16:17-20.     Schismatics.     Paul warns concerning men who make dissensions.  Unity is a basic concern of the Church.  Dissension is a cancer that must be removed to save the oneness of the Christian community.  The Christians were to avoid those who taught things in opposition to the teaching of the apostles.

           

The Summary.   16:25-27.         The Pauline authorship has been disputed.  But if it is not from Paul, then it surely came from some prophet belonging to New Testament times, and is to be accepted as the Word of God with the rest of the epistle.   We should be slow to deny the Pauline authorship of these verses.

           

16:26.   "The Scriptures of the Prophets."  Or more literally, "prophetic writings," refer to the prophetic writings of the New Testament.  The inspiration and prophetic character of the New Testament is affirmed.

           

"Churches in Rome."  In New Testament times the Church assembled in the house of a Christian who had a house suitable for the purpose.  In the city of Rome there must have been several such Churches in houses.

           

G.G.Findlay would identify three from this chapter:

*   The church in the house of Prisca and Aquila.

*   The brethren with Asyncritus (16:14).

*   The saints with Philogus (16:15).

Romans Chapter 15.

Romans Chapter Fifteen.

Paul continues the theme of chapter 14:-

15:1-6.  The example and the law of Christ bids the strong to bear the failings of the weak.  The example of Christ is His law (Galatians 6:2), for in Him we witness teaching and practice perfectly expressed, and we must imitate His example.  The strong, among whom Paul includes himself, must show sympathy and helpfulness.

15:1.     A burden to share.   The strength we enjoy has been given to us, and we are to use it not to please ourselves, but to assist others.

           

15:2.     Our duty.   We should aim to please our neighbour, but there is a principle that must regulate this desire.  We must seek his edification.  Paul has especially in view the edification of the Christian community, but the principle has a wider application.  In 1.Cor.9:20-23, Paul declares that this was the guiding principle of his missionary work.  Compare the parable of the Good Samaritan in Luke 10:25-37.

           

15:3.     The example of Christ.    See Psa.69:9.  The Lord is the supreme example of one who did not insist in His rights.  How great must have been the rights of such a great Person!  He looked to the interests of others, and bore their burdens.  Paul gives Biblical proof that Christ bore the reproaches intended for others.  He quotes from Psalm 69, which is frequently given a Messianic application in the New Testament.  Jesus could rightly say in the words of the Psalm, "The reproaches of them that reproached thee fell on me."  See N.E.B.

           

If it is a case of pleasing God or men, then we must please God.  See 12:2; 14:18.  But it is better to please our neighbour for his spiritual advancement than to please ourselves.

           

15:4.     The value of the Scriptures.    Paul justifies his use of Psalm 69 by asserting the permanent value of all that is written in the Scriptures.  "The use of Scripture at this point is significant:  It means that the example of Christ is more than an example:  it belongs to the pattern of revelation." (Bt.).  That which is spoken of Christ, is consistent with the pattern that belongs to the whole of Divine Revelation.  The study of the Old Testament provides strength to endure and consolation.  The Scriptures inspire and strengthen these qualities, especially in time of trial.  They help us to maintain our hope.  This is the Christian feelings of hope that God will complete His saving purpose.

           

15:5-6.  A Prayer.    Paul prays for the unity of the Roman believers.  The harmonious praise and worship of Christians is God's gift to them.  Unity can only be achieved under His benediction.

           

The "God who gives patience and comfort" re-echoes verse 4.  The Scriptures are the channel in which God reveals Himself and His Character.

           

The unity and harmony of believers is God's gift for which we must pray.  This unity reaches its true development in harmonious praise to God.  No differences as foods, days, etc., must be allowed to destroy the harmonious praise of the whole Church.  Their attitude to one another is to be according to Christ Jesus.  The spirit and example of Christ Jesus remains the principle and pattern of their concord in praise.

           

15:7.     Christ received.      Paul exhorts them to receive one another as Christ has received them.  He received them freely and not because of any merit in them.  This is an irresistible argument for receiving  one another, and it inspires the spirit in which they should receive one another.  Their unity and agreement is to be after the manner of Christ Jesus (N.E.B.), 15:6).  The example of Christ in that he received them is the working out of God's purpose of salvation, and to which all Scripture bears witness.

           

The words, "to the glory of God" may go with the first verb, but some scholars take it with both verbs.   This paragraph indicates the importance of unity among Christians.  This is brought out by clustering several significant ideas belonging to the Christian Revelation.  Hence we have the example of Christ, the purpose of God as revealed in the Scriptures the activity of God in granting unity and in fulfilling His purpose; the mediatorial function of Christ Jesus, His grace in accepting them and finally, the ultimate aim that by our united and harmonious praise, "the God and Father of our Lord Jesus Christ may be glorified."  Thus the highest significance is given to the unity of the brethren.  There is something that is very great and grand about these verses.

           

15:7-13.     The inclusiveness rather than the exclusiveness of God's vast purpose requires us to be liberal in welcoming one another.  The ministry and work of Christ aimed at uniting Jew and Gentile in the praise to God.

           

15:18.   The Circumcision are the Jews.   Christ became a servant of the Jews.  The tense of the word, "became" signifies that he became and continues to be a servant of the Jewish people.  He became their servant to show them God's truthfulness or faithfulness to His promises made to the patriarchs.  This is the theme of the Roman epistle.  Those promises have been confirmed in such a manner that the Gentiles have also become recipients of God's mercy.  There were no promises made to the Gentiles, so that with them, the word is "mercy."  The Gospel was the manifestation of God's faithfulness to the Jew and His mercy to the Gentiles.  However, it was foretold in the Old Testament that the Gentiles should come to praise God and that, in the closest union with Jewish worshippers, for they shall be united under the rule of the 'Root of Jesse'.

           

In that the promises were not given to the Gentiles, their reception by Christ reveals the vastness of God's mercy.  The praise from the Gentiles is their recognition that it is God's mercy that has made them God's people.  As an incentive to unity, Paul points them to the breadth of God's merciful purpose.

           

15:13.   Paul's prayer, is that they may be strengthened by God in their faith and hope concerning His great purpose.

           

Part 5 of the epistle.

           

Personal.  15:14 - 16:27.

           

15:14-33.     Paul's plans.

           

            15:14-21.  Before he begins to speak of his future plans, Paul shows from his previous missionary career that his work has been according to God's will.  His plans had not been inconsistent  with a Divine plan.  All along God had used him in pioneer missionary work.

            15:6.     Paul writes in priestly terms of his missionary work.  He is speaking figuratively.  The Gentile Christians are the offering.  In this way he affirms the dignity of his work, and his confidence of the Divine sanction.

            15:24.   "Be brought on my way."   Bauer gives two meanings to 'propempto'.  Firstly, to accompany, escort.   Secondly, help on one's journey (with food, money, by arranging for companions, means of travel etc.).   Paul intimates their responsibilty and privilege to assist him with companions and practical support.

         

Romans Chapter 14.

Romans Chapter 14.

           

14:1 - 15:3.        Mutual love seeks the edification of our brethren and shows tender concern for the scruples that burden their consciences.   This section concerns a situation to which the principle of mutual love is applied.  The situation provides opportunity to indicate some of the special qualities of Christian love, such as tolerance, humility, tenderness, sympathy and helpfulness.

           

Love remains the central and governing factor in Christian ethics.  It is the master principle which directs Christian relationships and conduct.  Paul takes the opportunity to expand his meaning of mutual love as the fruit of our consecration to God.  The occasion provides opportunity to show how love works and how it faces the problem of Christian unity.

           

Has Paul in mind a specific situation in the Roman Church?  S+H. supported by Lt. think not, but that Paul argues from past experience and from similar problems which arose at Corinth and from which he now writes.  In the East he had often met difficulties that arose from different forms of scrupulousness.  His great insight was that mutual love would overcome such difficulties.  He also saw clearly that the individual conscience must be free to serve God in a thing for which his conscience reproves him.

           

Dy., N., and Bt., think some friction existed among believers at Rome on these matters.  Dy. held that these Christians were influenced by Essianism.  Bt., notes the resemblence  to the Colossian heresy, a mixture of Jewish ideas and pro-gnosticism.  It is by no means clear whether it is their Jewish or pagan background that influenced them.  Pagan sects, such as the Pythagoreans, were vegetarians.  The origin of these ideas is not important, nor are we sure that Paul writes about the specific situation in Rome.  The fullness, tact, and yet the vigour that Paul exercises in treating the matter, suggest that he gave counsel concerning a specific difficulty at Rome.  He certainly treats the matter as important and goes to some lengths to show how love must solve the problem, in its recognition of individual convictions, with its constraint and concern for the welfare of the other person.

           

The passage should be compared with 1.Cor.8:1-11, with which it has some features in common, and where again love is to be the controlling motive of Christian conduct.  In both passages, Christian love works by restricting one's rights in the interest of another's conscience.

           

The principle of mutual love must work and prevail among the members of the Church.  The scruples of others must be patiently borne with and respected, even though we are not blind to the trivialness of such scruples.  The particular scruples concerned chiefly the private lives of some Christians, but concerning which the Christian community would be aware.  It is not to be assumed from this passage that the many "diet-fads" of some people are to bother us.  No question of conscience is involved in them.  Paul is discussing a situation in which the consciences of some believers were deeply affected.  These people felt that to abstain from meat and wine, and to keep certain days holy, was a religious service, and it was to do the will of God.

           

It must be noted that the problem is not one of vital Christian doctrine, nor of morals.  In certain situations Paul adopts an unflinching attitude to seemingly small matters, if they concern vital Christian truth.  If Paul is sure that the matter symbolizes some important moral or spiritual truth which is in danger of being compromised, then he can be adamant.  See his refusal to allow Christians to be brought into bondage to days and festivals in Gal.4:10 and Col.2:16, and note his strong attitude against circumcision in Gal.5:2, but has a more conciliatory attitude to Jewish feelings in Acts.16:3.

           

In Romans 16:7, Paul takes a stern line against men who cause divisions, but in chapter 14 he is equally sure that tolerance is necessary for the unity of the Church.

           

In Romans 14, Paul refers to two kinds of  Christians:  The one group he designates, "The strong" and they formed the majority.  He agrees that their convictions are that of normal and healthy faith.  These firm convictions of freedom from such scruples was the fruit of their faith in Christ.  The second group are referred to as "the weak" in faith.  They did not fully grasp the freedom of the Christian life.  Their conviction fell short of its revolutionary implications.  They were sincere, but their faith lacked the emotional enthusiasm and moral vigour that gave a sense of freedom from scruples of no moral worth.

           

The strong were prone to despise their weaker brethren and to treat with disdain their scruples.  They must learn to walk in love and to respect the scruples of the weak, and not to hurt their more tender conscience.   The weak who felt that abstinence from certain foods and the keeping of certain days as holy days believing them to be necessary to the worship and service to God, were prone to judge their brethren for their disregard of such regulations.  They must learn that each man lives unto the Lord, and is himself answerable to God.  It is said that the word, "scruples" is from the Latin "scrupulous, a small, sharp stone, such as got into a soldier's sandal, and made marching painful.

           

14:1-4.  The weak in faith are to be received without censure.  

           

14:1.     Unreserved Welcome.  The man who is weak in faith, not apprehending the fullness of the new life in the Spirit, must be accepted into fellowship of the Church without attempting to settle doubtful points.  See N.E.B.  Avoid passing judgment on his scruples.  We are not to engage in "brain-washing."  It is important that the weak in faith be received unreservedly without censure and without a deliberate policy of talking them out of their scruples.  Make them to be happy and at home.  Hurtful criticism is to be shunned, whether privately or in public speaking.  It is an arrogant use of our freedom, our strength and clearer understanding to injure another man's conscience.  It is vital that Christian fellowship be based upon respect for one another.

           

14:2.     Faith and Food.            The Christians whom Paul called the weak are people who are sincere and conscientious to their convictions, but have not grasped the liberating principle that faith of Christ brings.  The strong have such an understanding of the faith of Christ that they enthusiastically enter the enjoyment of freedom from all scruples which have no moral worth.

           

14:3.     The man who feels free to eat all things must not despise the man who does not eat meat, but eats vegetables.  The particular failure of the strong is to despise and regard with contempt the weaker, who is bound by scruples as to food.  The strong who boastfully speak of their broadmindedness are often intolerant.  On the other hand, he who does not eat should not judge or criticize the man who eats.  People who are prone to externalise religion, and are in bondage to scruples are frequently guilty of censorious criticism.  They set themselves up as judges of the conduct of others, but people who live in glass houses should not throw stones.

           

The governing principle in our attitude to one another is summed up in the words, "for God hath received him."  That God has received a man is a matter of considerable importance.  Paul makes it basic for the attitude to one another.  The strong and the weak in faith have both been received by God and this central fact must govern their relationship to one another.  This fact is of fundamental importance.

           

14:4.     One Master.      It is arrogance to judge the servant of another.  The one standard for the servant is his master's approbation.  This is the sole test of his satisfactoriness as a servant.  The word 'kurios' (lord or master) in the first sentence has reference to any master who has servants.  But in the second sentence it means the Lord Jesus.  The Lord shall enable His servants to stand, not only against criticism, but also in the day of judgment.  Therefore, the weak must not be forward to criticize the strong for the seeming risks he takes, for his Master has power to enable him to stand.

           

It is the peculiar danger of those who have scruples about things of little importance, to have little scruples as to the rights of Christ, the one Lord and Master of every Christian.  Their criticism of His servants is to deny His sovereignty and Lordship.

            14:5-9.    Christ is Lord. Each man is himself personally accountable to His Lord.  Paul safeguards the individual responsibilities of the Christian to his Lord.  This is a matter which no other man has a right to trespass upon.  This paragraph emphasizes the Lordship of Christ.  The freedom of the individual conscience is established by the fact that Christ is his Lord.  His Lordship safeguards and guarantees the freedom of the individual's conscience, for every man lives unto the Lord.  Paul dwells upon the absolute nature and completeness of Christ's Lordship.  Christ died and lived again that He might become Lord both of the dead and the living.  Therefore, none of us live or die to ourselves, but to the Lord, we live or die.

           

14:5-6.  The Son of Man is Lord of the Sabbath also.    Paul appears to side with the strong and recognizes that the Lordship of Christ frees him from bondage to holy days.  But Paul recognizes that another man may find in such things his service to Christ the Lord.

           

14:7.     This verse is often understood to mean that all we do influences other people.  That is true, but it is not the meaning of this verse.  The whole passage stresses the responsibility of each Christian to the Lord alone.  The all-embracing sovereignty of the Lord is the basis of individual responsibility and freedom.  Therefore he esteems the day.  It is this individual responsibility that both preserves the Christian from doing wrong and, at the same time, guarantees the true freedom of the individual.  The whole relationship and conduct of the believer is firmly rooted in the fact that Christ is Lord.

           

The consequence is that each man be fully persuaded in his own mind.  He must take pains to discover the will of God for himself, and that he acts according to his own convictions.  In this discussion Paul seeks to balance the matter of individual conviction and action with the principle of love that abandons rights for the sake of others.

           

14:9.     The One Lord.  Observe how Paul links Christ's enthronement as Lord with the resurrection.  A theological position that agrees with the sermons in Acts.  He is Lord of the living, with their responsibilities to Him, and He is Lord of the dead with their judgment or glory.

           

14:10-12.     No longer judge your brother, since we must all give account for ourselves to God.  We are all brothers, and to none of us is given the role of judge.  Every Christian shall stand before the 'Bema' of God.  The truth of Rom.8:1 has not been forgotten.  There is now no condemnation to those in Christ Jesus.  Christians shall not share in the resurrection of judgment, to stand before the Great White Throne.  The matter of guilt and sin has been settled, but individual responsibility has not been done away.  This sense of accountability must govern the Christian life.  For the Christian, the 'bema' of God shall be reward or loss of reward.  Paul's main point in this passage is that God is the only rightful judge, and that each of us must give an account of ourselves and not of someone else.  The final basis of individual accountability is the 'bema' of God.

           

Two arguments for individual responsibility and freedom are :-

*   The Lordship of  Christ.

*   The final judgment.

Neither of these arguments for individual freedom are likely to result in loose living

           

14:13-23.     He who walks in love takes care lest he stumble his brother.    To reprove the censoriousness of the weak, Paul has argued for the individual accountability of the Christian.  Now Paul turns his attention to the strong, to reprove them for their inconsiderateness to the weak, arguing from the principle of Christian love.

           

The word "brother" occurs five times from verses 10-21.  It becomes a keyword in the discussion.  If Paul has insisted upon individual responsibility, it has not been that we should say, as Cain did, "Am I my brother's keeper?", for we should care for our brother; but Paul aimed to curb criticism.  But now Paul addresses the strong particularly.  They must be careful how they use their freedom, that it becomes not a stumbling block to the weaker brother.  It is most important that we do not stumble another's conscience.  To injure a man physically is very wrong, but the greatest injury to a man is to injure his conscience.  If we do not walk in love, we shall hurt the conscience of our brethren.  The strong may feel that the scruples of the weak are unnecessary and he may persuade the weak to follow his bold example.  The weak may follow him, but then feel a conscience before God about such matters.  Feelings of guilt will arise in his heart, and he shall feel condemned before God.   Therefore, to induce a man to act in defiance of his own conscience is to stumble him.  The sentiment of brother-love forbids us to do such things.

           

14:14.   Paul's own convictions.    He has strong personal convictions and regards it important to declare and affirm his convictions, and that they are based on the deliverance that is ours in the Lord Jesus.  It is as a Christian (see N.E.B.) that he holds such convictions.  He is absolutely convinced that in regards to foods and other such things, nothing is unclean in itself.  There is nothing in such things - no evil - that can harm his relationship to God.

           

Paul is not discussing actions morally right or wrong, he is not writing about ethical distinctions.  The background is the ancient view that certain foods were unclean.  A similar background is refuted in Titus 1:15, "Unto the pure all things are pure."  The context there concerns Jewish food commandments.  Clearly, Paul writes of things morally indifferent in themselves, but which haunt timid consciences.  Paul is equally convinced that to the man who has a conscience about foods, then to such a man, it is unclean.  If a man has a scrupulous conscience about certain foods and days, then he cannot ignore his conscience.  To do so, would destroy his confidence before God.

           

14:15.   "Walk in love."    Paul is addressing especially the strong in faith.  The use of liberty and strength must be governed and disciplined by love for our brother.  The weak may also see the strong brother eat meat and become involved in a conflict with his own conscience.  He may be provoked, in defiance of his own conscience, himself to eat meat.  On the other hand, the example of his strong brother has induced him to eat meat, though his conscience says, "No." 

           

The passage stresses the importance of conviction and the service of God from an unhesitating conscience.  Paul means, “Never induce a man to act contrary to what his conscience feels is the will of God.”  "Destroy not with thy meat, him for whom Christ died."  Paul contrasts selfish indulgence with Christ's sacrificial love.  We should be willing to do much for the brother for whom Christ has done so much.  It is grievous in the eyes of the Lord to destroy one for whom He died.  It is from the standpoint of the Cross that Paul would have us see the importance of the weak brother's salvation.

           

14:16.   Love rather than liberty wins commendation.    "The good" may refer to their freedom in Christ, or it may refer to the ideal which they pursue, the desire to see the other person realise his full position in Christ.  By their neglect to show consideration for their brother's welfare, they bring their freedom and enlightenment into disrepute .  It comes to be evilly spoken of, because of its unbrotherly conduct.

           

The singular form, "brother," may point to the individual who is especially hurt by the conduct of the strong.  Normally the two groups may get along without being especially censorious of one another.  Mutual love is maintained in spite of a difference of opinion.  But when a brother is in peril of being hurt by the conduct of the strong then the strong must show his goodness by consideration for his brother.

           

14:17.   The kingdom of God is not eating and drinking.  Its concern are things much more vital and abiding.  It does not consist in external things, but it is the participation in abiding realities.  There is nothing trivial in its demands, neither can it be promoted by taboos as to food.

           

Righteousness is here the fruit of the Spirit.   It points to right relationships with our fellowmen.  Peace probably includes both a peaceful state of mind, and the harmony of the Church.

           

Joy is both an individual experience and a social bond.  Men seek personal enjoyment and social kinship in eating and drinking.  But the Kingdom of God brings righteousness, peace and joy, by the power of the Holy Spirit.

           

14:18.   True Service.    The principles that govern the Kingdom of God are those that concern the welfare of our fellowmen.  The man who serves Christ in these things is well pleasing to God and approved of men.  Paul turns the discussion to the abiding principles of the Kingdom of God, and this helps the weak to become free from his scruples for food, and directs the strong to use his strength and freedom in love.

           

14:19.   Peace means concord and unity among brethren.  The mutual upbuilding of the Church must be the concern of all.

           

14:20.   To overthrow is the opposite of edifying or building up.   This building up of the Church is the work of God, but we are all fellow-workers and we must build up the Church in love, for the structure that God builds, must not be pulled down by our selfishness.  Paul agrees with the strong that all things are clean, but that which is itself clean can become injurious to the man who stumbles others by his eating.  The strong who stumbles the weak hurts himself, for the edification of the Church must be the concern of all.

           

14:22.  A makarism of faith.    This passage helps us to grasp the meaning of faith.  It is a firm conviction that here gives freedom in matters that are morally indifferent.  The man who is free from doubt and scruples, is a happy man.  He shares in the beatitude or makarism that a strong faith imparts. (makarism – from Greek makarismos meaning blessing)

           

14:23.   Hold to faith.    The weak brother may eat to win the strong brother's approval or to avoid his criticism, but inwardly doubts, hesitates and wavers.  He does not eat with confidence that springs from genuine conviction.  In so eating, he sins and is condemned, for whatsoever is not from faith or inner persuasion is sin.  One should not act indifferently from his convictions.  The weak must not let the strong influence him to do something he feels is wrong.  Paul lays it down as a principle of wide and general application that whatsoever is not done from inner conviction is sin.  Therefore follow your convictions.

Romans Chapter 13.

Romans Chapter Thirteen.

The Christian ethic of love confronting the world.

           

13:1-7.  The Christian and the State.     The teaching of this passage is based on the principle laid down by Jesus, "Render unto Caesar the things that are Caesar's" (Matt.22:21).  Compare also 1.Tim.2:1-3; 1.Pet.2:13-17.  The Christian consecration which Paul urged upon his readers includes submission to governing authorities; to submit to the ruling authorities is an aspect of the reasonable service that we offer to God.

           

It is the opinion of Cullmann that spiritual rulers stand behind the earthly rulers.  Clinton Morrison also holds this opinion.  Such a view seems probable in 1.Cor.2:6-8, but it is not to be pressed in Romans 13:1-7.  Cullmann's aim is to find a Christological understanding of the State.

           

Cranfield argues that the word 'hupotassesthai'  points to a Christological view of the State, even though it may not be proved that Paul thought of angelic powers behind the rulers of the State.  Cranfield insists that the submission of the Christian to the State is the recognition that the civil power is the instrument of Christ's kingly rule.  Therefore, the submission of the Christian to the State is no blind uncritical obedience, but will be governed by our knowledge of the will and character of Christ.

           

Cranfield thinks that 'obey' is not an adequate translation of 'hupotassesthai', for it is the recognition that one is placed below them by God and that they have a greater claim on one than one has on oneself.  It means that, in submission to the ruler, we remember that he is God's servant and is accountable to God and in the situation in which we are placed we never lose our sense of responsibility to God.  It is no blind obedience, but recognition of the true situation.

           

The circumstances may be such that we will have to resist the ruler in our obedience to God.  It will also mean that the kind of government may affect the character of obedience.  For instance, under a democracy, the criticism of the government may form part of our obedience.  In every case, our sense of responsibility to God will necessitate discernment and criticism.  The important point in this passage is that the government and administration of the State is from God.  The institute of human government has been ordained of God, therefore, to resist the power is to resist an ordinance of God.

           

13:1-3.  Comprehensive.           Every soul must give submission to the ruling authority.  No Christian is exempted from this obligation, but each individual Christian must submit.  Wm.Kelly takes it more comprehensively as including every person, Christian or non-Christian.  It is the recognition by every person that rulers hold their appointment from God.  To resist the ruler's decree is to resist the will of God.  It is obvious that no Christian can give this submission uncritically, but always with an awareness of his own responsibility to God.  Paul knows that the State sometimes acts unjustly, but the general tendency of an ordered government, would be for the punishment of evil doers, and to give approval to those who do good.

           

13:4.     Capital Punishment.    The mention of the sword points to the power of the State to use capital punishment.  It should not be argued from this, that the State must continue the use of capital punishment.  If the State can find a better way to maintain order and harmony then this right of progress must not be denied to it.  It is for the general good if the State becomes saturated with the best Christian sentiments.  However its first duty is the maintenance of right relationships among men.  The Christian recognizes the function of the State and that the role of government is to maintain good conduct.

           

13:5.     Conscience.     If a man does evil the civil authority will punish him.  It strikes terror in his heart but the Christian citizen does not obey as a matter of prudent policy, nor from fear, but as a matter of genuine service to God.  He is subject for conscience sake.  It is a religious duty, arising from our knowledge that the ruling powers are ordained of God.

           

13:6.     Conscience Money.    For the sake of conscience the Christian also pays tax.  'Phoros' is tribute or tax.  The institution of state has been ordained by God and it could not exist or continue without receiving tribute.  The word "servant" in 13:4, is 'diakanos' (deacon), for the ruler is a minister of God for our good.  This has been understood in two ways:  "The good" meaning the Christian salvation (8:28), but more likely meaning one's general welfare.  In 13:6, "servant" is 'leitougos', a public servant.  The use of this word puts into prominence the role of the taxation department as serving the public or community.

           

13:7.     Caesar's Honour.          Bn, defines tribute as tax, direct tax, ground tax, poll-tax, and he defines custom ('telos') as indirect tax, custom's due.  Cranfield thinks the verse contains a logion already in use by Christians:  "fear to whom fear is due" i.e.  God. - "Honour to whom honour...." i.e. the king.  That which is due to Caesar must be given to him.

           

13:8-10.     To love one's neighbour is to fulfil the law.    This paragraph enjoins the constant debt of mutual love.  The previous verse has stressed that all the debts to the officials of the State must be paid.  This principle must also govern our dealings with all men.  No obligation is to be left unfulfilled.  The word, "owe" in 13:8, is the verb form of the word translated "dues" in 13:7.  The N.E.B. has, "Leave no claim outstanding against you except that of mutual love.”  This debt we must continually pay and never consider to have been paid.  The obligation of mutual love remains constant for our fellowmen can rightly claim this from us.  It is a debt to which there is no dishonour attached, except if we do not continually pay it.

           

13:8.     Law's Demand. Mutual love is the fulfilment of the Law. (Lev.19:18; Mk.12:31; Gal.5:14).  Love is the central ethic and obligation of the Law.  The righteousness of the Law becomes possible to faith that worketh by love; and what was specifically true of the Mosaic Law is generally true of all Law.  Clearly Paul held law in high esteem, and that its intention was man's welfare, and that its ideal and demand is summarized in the obligation of mutual love.

           

13:9.     Comprehensiveness.   The verse expands and proves the statement that love to one another is the fulfilment of the Law.  Each and all of the precepts of the Law aim at restraining men from injuring one another.  The man who loves his neighbour does nothing to injure him.  The Law expresses its requirements chiefly in the negative, but the faith that worketh through love, is an active, positive force, that seeks the edification of one another.

           

A historian has said that all progress is in the way of love.  If we think of love as the establishing of better relationships among men, then this is true.  In the New Testament love is the essential vital and unifying principle of morality.  It abstains from that which harms one's neighbour and seeks his good.  Therefore, Christianity does not contradict the ethic of the Law, but is the true exposition and consummation of law.

           

13:11-14.     A more serious motive for Christian morality - the nearness of salvation.  The        nearness of final salvation is a rousing and urgent motive of right conduct.

           

13:11.   Critical Time.     'Karios' or season, means crisis or critical time.  It is the critical time      for the working out of God's purpose.  Our awareness of the crisis in which we live is an         incentive to mutual love and Christian morality.  The present age is hastening to its close, and the new age is about to begin.

           

There are three tenses of salvation.  Here it is salvation in its final, eschatological aspect.  (See 1.Thess.1:10 R.V; 5:8-11; Heb.9:28;  Phil.3:20-21).  Note the R.V., "first believed" - that was the beginning of our salvation and its completion is near.

           

13:12.   Reveille.    The hour has already struck for us to be awakened.  The Christian must not sleep in the day of battle.  Sleep speaks of forgetfulness, inactivity and unpreparedness.  The night indicates the moral and spiritual character of the present age as seen by the Christian.  The day sets forth the character of the age to come.  The day is at hand, this is the day of final salvation, the new age at whose frontiers we already stand.  We are exhorted to cast off the activities of this present darkness, the deeds that men are ashamed to do by day, are to be laid aside.

           

The armour of light is the Christian spirit and character.  It points to the spiritual and moral qualities which equip us for spiritual battles.  (See Eph.6:13-18;  1.Thess.5:8).

           

13:13.   The Christian Walk.    "Let us, as if the day were already here, walk honourably." (Bt.).  The day is future, but we are to walk as if the day had already arrived.  We already participate in the light of that day.  The principles that govern our lives are not those of the present darkness, but the light of the age to come; Christians belong to the day (1.Thess.5:8) and not the night.  We are to behave decently, as befits the day.  Paul (N.E.B.) names three pairs of evil that belong to the night:

*   Revelling and drunkenness, R.V.  These two go together and point to indulgence in strong                        wine.      "Banquets where there is drunkenness." (Bn.).

*   Chambering and wantonness.  Chambering is 'kiote' ('ais'), meaning bed, sexual intercourse.  Wantoness or 'aselgeia' is licentiousness, debauchery, sensuality.  It is that which shocks public decency.  "Couches on which there is debaucher." (Bn.).

*   Strife and jealousy.  "Quarrels which spring from passionate jealousy. (Bn.).

The eschatological framework in which our salvation is set is a powerful incentive to walk in love.  The sins of darkness are the denial of Christian love.  Light is synonymous with love. (1.Jn.2:9-11).

           

13:14.   Garments of Salvation. In Galatians 3:27, we read that at baptism we put on Christ.  We are incorporated in Christ but this truth needs to be constantly lifted to the level of moral decisions.  Bn. writes, "Unite yourselves so fully with Christ as to have commonity of life with Him."  Moffatt translates, "Put on the character of the Lord Jesus Christ."  The N.E.B., reads, "Let Jesus Christ be the armour that you wear."  A man's armour or clothing becomes a part of his personality.  There must be such an appropriation of Christ and intimacy of communion with Him that His character shall become part of our personality.  He, then, shall be our armour and strength.  We are to take no foresight for satisfying the fleshly desires and appetites, but to be fully committed soldiers of Jesus Christ.