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.