Chapter Thirteen
It seems evident to me that the thoughts
presented in this chapter follow in logical sequence to the ones presented
in chapter twelve. Chapter twelve, the great chapter on daily living as
a Christian, deals with some general and specific principles in living
the life a Christian should live. Chapter thirteen, and fourteen as well,
turns to additional specifics where these principles are to be applied.
Verses 1, 2
1 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. 2 Whosoever therefore resisteth the power,
resisteth the ordinance of God: and they that resist shall receive to themselves
damnation.
The overall theme of these two verses,
in fact much of the chapter, is the relationship of the Christian to the
earthly government under which he lives. The teaching is the will of the
Lord, not only for the Christian, but for the unconverted person as well.
If this were not true, the conduct and purpose of civil government would
be nullified altogether. We see in these words the mind of God in ordaining
there be civil governing powers, even though we cannot conclude there was
any specific type of civil government that God has directed that we must
adopt. It can be said without any real opposition, and can be successfully
argued, that any government that bases its precepts and laws upon the great
principles of human relations as taught in Scripture is a government more
acceptable to God than a government built and based upon values and ideologies
that contradict what the Lord has taught concerning human conduct toward
other humans.
The higher powers are to be understood
in the context of the entire first seven verses as civil powers that have
authority over the people of a given area. Verse three identifies this
power as the "rulers," and verse seven identifies them as those to whom
tribute and custom are to be paid. This obviously refers to civil authorities.
We are to be subject, obedient, and
submissive in giving allegiance to the civil government over us. We have
a responsibility to civil government. We are Christians, citizens in the
kingdom of God, but also we are citizens of the earthly kingdom where we
live. This is plain and needs no elaboration.
The reason given why we are to be
subject to such power is because that is God's plan and design by which
society is to be kept orderly and proper. Such powers are ordained of God,
made of God, and are according to God's intent that they exist. The civil
power derives its power from the fact that God has granted such power to
it. In this connection, read John 19:10,11 and Daniel 5:18. For this reason
it is a travesty against all that is right for any government to ignore
the will of the Lord in the handling of its affairs. The operation of the
civil government is different from the operation of the home, or the church,
but the civil government certainly ought to consider the thinking of God
regarding the realm in which it is to operate. More often than not, it
seems that those who lead in civil matters pay little to no attention to
what God would prefer, but more to what is politically expedient for their
own selfish gains and aims. We are grateful when the rare exception rises
among us. It need not be this way, but it seems it is that way so very,
very often.
It is because God has appointed that
there be civil government that the Christian is to respect its power. To
violate civil law is more than violating civil law. It is violating an
authority that God has appointed to exist in governing man on earth.
Some have falsely thought if everyone
were good and all were Christians that civil government would not be necessary.
This is folly. They have concluded that the only function of civil government
is to punish evildoers. That certainly is a major function of civil government,
but not the total function. Civil government would be necessary if everyone
was a faithful Christian because there are matters of a secular nature
that impose themselves upon all men in the conduct of living that are not
specifically determined by laws written in Scripture. There are matters
that are secular and material that have to be decided. The need for traffic
laws, property laws, inheritance laws, the manner of collection of taxes,
and innumerable other duties such a dealings between nations that demand
some form of civil government by which all are to be governed. Such laws
of government are not specified in the Bible. Even though there be principles
that would bear upon such things, the actual laws must be made by men.
Man ought not make laws that are contradictory to Scriptural principles,
however. Whether the laws of the land are consistent with Scriptural principles
or not, if they do not demand of the Christian that which necessitates
him to violate divine law, he is subject to the higher power and is expected
by man and God to obey these laws.
In the event some civil law demands
something of us that would force us to violate a teaching of God, we are
obliged to respect the teaching of God rather than the "higher power" or
civil government. Fortunate is the person who is privileged to live under
a system of civil government that does not demand of him violations against
the law of God.
Our first allegiance to God's law
above civil law does not warrant taking the law into our own hands or disobeying
laws we simply may not like. This principle only applies when we are directed
or forced to do that which would cause us to sin. Peter was once confronted
with such a matter, and he stated the principle with clarity in Acts 5:29,
"We must obey God rather than men."
To resist the power is to resist a
law of God. As stated, it is the ordinance of God that we obey. To resist
will mean trouble for us, not only from duly ordained civil authorities,
but from God as well. Violating civil law is more than just violating civil
law, as we have aforementioned. It is also violating a divine law that
says we are to obey civil law, with the exception already noted. This is
the source from which the Christian gains his determination to be a law
abiding citizen. God has said he is to be just such a citizen.
Verses 3, 4
3 For rulers are not
a terror to good works, but to the evil. Wilt thou then not be afraid of
the power? do that which is good, and thou shalt have praise of the same:
4 For he is the minister of God to thee for good. But if thou do that which
is evil, be afraid; for he beareth not the sword in vain: for he is the
minister of God, a revenger to execute wrath upon him that doeth evil.
Civil powers are not designed to inflict
harm on the good, but to control and punish the evil. When we obey the
law we have no need to fear the civil power. Indeed, if those in power
are of the nature they should be they will praise the citizen who abides
by the law. Of course, there are men that abuse civil power and do inflict
harm on the good. But when men do this they are not using the power God
has ordained, but are abusing the power granted to civil government. The
system that calls for civil government is not to be abolished simply because
some will and do misuse that system and power at times.
The philosophy that says one is justified
in revolting against civil government just because they may not like it,
or the philosophy that says we shall overturn all civil authority because
some abuse it, is not according to God's will. There is nothing, to my
knowledge, in the will of God that prevents the citizenry of a nation from
correcting the abuses of the civil power. When there are lawful ways and
means of doing so then a lawful course of action should be followed. If
abuses exist and there is simply no way for one to address himself to the
correction of such offenses, this raises another set of questions altogether.
We must keep in mind that God never designed that civil government should
be abusive of the citizens under its power, and never intended that government
so conduct itself as to mistreat those in its dominion. When it does, it
deserves being terminated because it violates God's intent.
We need to be impressed with the strong
statement that the civil power is a "minister of God." The purpose for
this ministry is the accomplishment of the will of God in the realm over
which this minister has authority granted by the Lord. This ministry is
for the accomplishment of that which is good. Once and for all this ought
to silence any advocacy that the civil government of itself is evil, or
has come into existence because of evil. It came into existence because
God designed it as His tool for the accomplishment of good that must attend
in the conduct of society. Otherwise, there would exist nothing but anarchy
and total chaos.
Take notice that Paul says the power
is the minister of God "to thee" for good. Consider the phrase, "to thee,"
more closely. What did Paul mean? Is the civil government God's tool on
behalf of the Christian only as some seem to have concluded? Some admit
the necessity of civil rule while denying the right of a Christian to have
any part whatever in civil government. They contend that government is
to be left in the hands of those who are not Christians. They indicate
the government is simply a provision of God as a servant for the benefit
of Christians. They contend the "thee" refers just to the Christian brethren.
To my mind, such is an unnatural, forced, unrealistic, and inconsistent
conclusion that also defies the facts of the case.
None doubt that all are to obey the
rule of civil authority whether Christian or not. Is it reasonable to conclude
the benefit of government is not for everyone as well as the Christian?
God has ordained government for the sake of all society. While Paul was
writing to Christians, and was insisting the civil power is a minister
of God for good to them, it was not by virtue of their faith, but by virtue
of their citizenship in the nation being governed that the government did
them good. Remember, they were citizens of the earthly government as well
as citizens in the kingdom of God. The government is a minister of good
for all men because of their citizenship in the earthly kingdom, not because
of citizenship in God's kingdom. "To thee" means "to thee as citizens,"
not just "to thee as Christians."
The false idea some have suggested
that Christians can have nothing whatever to do with government has driven
men to conclude that only sinners can have anything whatever to do with
work that even they contend is primarily on behalf of the Christians. Does
it not strike you as grossly inconsistent to grant the sinner fellowship
with God in doing God's work, but deny that fellowship to the child of
God? Here is a work of God that produces good, not evil, but good for everyone.
A position that would deny the Christian the right to serve God as His
minister in this capacity, and participate in this good work ordained of
God is untenable. That the Christian may face dangers and temptations in
working in civil government does not invalidate the argument because he
faces such things in almost every human secular activity, even in earning
a livelihood for himself and his family.
Christians are to obey the laws of
the land as any other citizen, and will receive benefit from the same government
as any other citizen. Christians do have a two-fold motive for obeying,
however. (1) He must obey because the government has the power and authority
to enforce its own laws. (2) More significantly to the Christian, God said
obey the "higher powers."
Civil power has been ordained of God
to have the power of enforcement of its laws. It has the power of the sword,
an instrument of force, and even of death. There is no doubt but the civil
government has been given this power by the Lord, and if it chooses to
exercise that power, it has the right before God to do so. Capital punishment
is no more a violation of God's law than the existence of civil government
itself is a violation of God's law. Even the home and the church could
not survive without the power to enforce the laws governing them. No government
could possibly survive, and could not do that for which it was ordained,
without the power to enforce its laws. The power of the home and church
is not the same power as that of civil government, but there is no doubt
that the government has the power of capital punishment if it chooses to
use it.
The question is often raised if a
Christian can have part in civil government. We have touched on this already,
but more can be said. Many good brethren have taken extreme and widely
separated views on this subject. I contend if we will look at some facts
that the Bible does reveal we shall not see the need for the complications
many have raised, nor the inconsistencies into which they have drawn themselves.
God ordained civil government. The government is the minister of God. There
is a complete absence of any divine directive to the Christian forbidding
him to participate in government. While this argues from silence, if God
had forbidden it, that would have been the end of the matter. On the other
hand, there are instances in the New Testament where Christians were involved
in government without rebuke from any divinely guided messenger. These
instances present material which is too lengthy a subject to expound here.
As far as I am concerned, this fact settles the matter that Christians
can operate in civil government. The function of government is a proper
function. It fills a need the Lord saw, and it has a role assigned it by
the Lord. It would be a strange concept to be sure that would allow only
the servants of the devil to do the work of the Lord, and deprive servants
of God from doing it under any circumstances. Government is a work of the
Lord. When one serves the government and conducts the affairs of government
he is doing what God has ordained to be done. He may not do it well. He
may well abuse his power rather than properly use it. He may become corrupt
while doing it, and surely experience has shown this is a grave problem
for those who serve. But the fact remains that a Christian involved in
governmental affairs is involved in a function that God approves, provided
the operation itself is honorable, of course.
I find it most unreasonable to take
a position that says God and the children of the devil can work together
to accomplish good for the Christian, but God and His own children cannot
work together for the good of all mankind. I know God has used evil people
to accomplish His purposes many times as recorded in Old Testament revelation.
He used them to punish His own wayward children. He even sometimes used
them to help His children. But that did not mean it would be sinful for
His children to also be involved in accomplishing His noble purposes.
Civil government is for the good of
all mankind. The Christian is God's child. One who is not a Christian is
yet the devil's child. Government is God's order and plan. It is not of
the devil, but of God for accomplishing certain benefits for everybody.
Surely, a child of God would do a better job in God's work than a child
of Satan. When there is nothing required in civil rule that God forbids,
the Christian can serve in governmental service.
Furthermore, God does not force men
to sin. To say the civil government does things that the Christian cannot
do, and that such things must be left to the sinner, but that such things
must be done, is to contend that God, who ordained civil government, has
ordained certain things that must be sinful, and made it necessary that
somebody sin to carry them out. God does not force sin, but He has ordained
government, given it its duties to perform, and all those duties are by
His authority.
We recognize that sometimes governments
do violate the functions God has given government to do. But this is an
abuse of government, not the use of it.
Before one jumps too far into condemning
a Christian's participation in government at all, you might recall how
school teachers, mail deliverers, water meter readers, road engineers,
etc. are government workers. You might say that is acceptable, but being
a policeman, mayor, or soldier is not. So you now obligate yourself to
produce Scripture that teaches you can do some government work, but some
is excluded. If that be so, it obviously is not so on the basis that it
is government work.
Verses 5-7
5 Wherefore ye must
needs be subject, not only for wrath, but also for conscience sake. 6 For
for
this cause pay ye tribute also: for they are God's ministers, attending
continually upon this very thing. 7 Render therefore to all their dues:
tribute to whom tribute is due; custom to whom custom; fear to whom fear;
honour to whom honour.
The Christian is presented with a double
motive for being subject to the higher powers. We touched upon these two
motives earlier. One, it is for wrath's sake. That means it is to escape
punishment from the civil power. Two, it is for conscience sake. This means
the Christian's conscience is trained according to the will of the Lord,
and that will says obey the laws of the land. This dual motive also directs
him to pay tribute, custom, taxes, have respect for the authority of the
government, look upon the function of government as honorable, and give
honor to those who hold governmental positions, if not for the sake of
the person, then for the sake of the position itself. Christians are to
render to all what is deserving, and the civil government is deserving
of obedience and respect. The support of the citizenry of the civil government
is proper because the civil government is attending continually to the
work the Lord has given it. Civil affairs are vital and necessary to the
conduct of orderly and lawful human existence.
We must take note that one function
of government mentioned in verses four and five is that of executing wrath
on the evil doer. Some have erroneously concluded that this legislates
against all forms of self defense by individuals, even if he is set upon
by intruders or otherwise threatened with harm. The idea has been set forward
that the Christian will turn all such defense into the hands of the civil
power and absolutely refrain from any notions of self defense. This passage
does not teach such as that. To take such a position is to add without
warrant to the scope and realm of the teaching embraced in this passage.
Let us first note that the matter of self defense is not under discussion
here. What is under discussion is the role of civil government. It is taught
that civil government can and does punish the evildoer. This does not preclude
the individual under some circumstances protecting himself.
You may recall that I said when discussing
verses nineteen through twenty-one of chapter twelve, that retaliation
is not to be equated with self defense. Retaliation, vengeance, getting
even, executing punishment against one who offends you is not allowed to
the Christian as an individual. But God has provided for vengeance, retaliation
and punishment. In many instances the way God has provided is through the
long and powerful arm of civil power. Defending oneself is not the same
as retaliation. Retaliation is taking the offensive on your own and reaping
vengeance. Self defense is warding off offenses. At times the actions may
seem very similar, but the motive for the actions comes into play.
There may well be times when one can
rely upon the civil power not only for retaliation against the wrongdoer,
but also for personal protection. But there may be times when he cannot
rely upon the civil power for personal protection. Agencies of the civil
power may not be on the scene. In such circumstances the Christian is not
forbidden to protect himself. It is not expedient in this discussion of
chapter thirteen to go into all the many parts relating to self defense
because chapter thirteen is not discussing self defense. You have to study
elsewhere for God's will regarding this and the extent to which such is
allowed.
This chapter is not the entire presentation
in Scripture regarding a person's relationship to the government under
which he lives. There are many questions that can be raised that this chapter
does not address. I have tried to discuss what this chapter teaches. There
are other passages that should be studied to gain the full scope of the
teaching regarding the Christian and the civil powers. I would refer the
reader to one of the most consistent presentations of the subject it has
been my good fortune to study, and I have studied many of them. I recommend
The Christian and the Civil Government, by Foy E. Wallace, Jr. I know everyone
does not accept all that is stated in that book. But one will find himself
hard pressed to refute the conclusions drawn, and even harder pressed to
come up with a more accurate and consistent presentation of the subject
of the Christian and the government. The study of the first seven verses
of this chapter often produces the kind of thinking we should avoid; namely,
straining to produce certain ideas from the text that is foreign to what
the text teaches. Too often men concoct some theory, and then proceed to
make a serious effort to read that theory into the Scriptures. It is far
better to take the text and read out of the text what is in the text, and
be content therewith. This is all I have attempted to do with these comments.
Verses 8-10
8 Owe no man any thing,
but to love one another: for he that loveth another hath fulfilled the
law. 9 For this, Thou shalt not commit adultery, Thou shalt not kill, Thou
shalt not steal, Thou shalt not bear false witness, Thou shalt not covet;
and if there be any other commandment, it is briefly comprehended in this
saying, namely, Thou shalt love thy neighbour as thyself. 10 Love worketh
no ill to his neighbour: therefore love is the fulfilling of the law.
The next matter to be considered is that
we, as Christians, are not to neglect our obligations. Duty is a precious
word, and the Christian of all persons on earth should be one who does
his utmost to discharge his duty in whatever realm that duty lies. The
admonition to "owe no man anything" is not restricted to financial and
monetary matters, though these are included. It does not forbid borrowing
or entering into financial negotiations. If one wants to be very specific
regarding borrowing money and making debts, then consider how a man who
borrows a certain sum of money with the obligation to repay that sum in
smaller installments over a specified period of time is not indebted to
anybody so long as he meets the terms he accepted. When he makes the required
payment at the required time he is not in debt or obligated to anybody
until the next payment is due. He is not owing any man anything if he meets
the terms. A man is supposed to pay his monetary debts and fulfill that
duty. But a Christian has many duties to many people, and he will strive
to meet all his duties to the fullest that he is capable of doing.
One duty mentioned is the duty to
love others. Yes, I would consider the desire to seek what is the best
for others a Christian duty as well as a privilege. Love is something everyone
owes everyone else. So many do not love others, and therefore, they are
neglecting one of the duties of life. When one does love another he is
accomplishing the thrust of the law of God regarding person-to-person relationships.
There are many laws that have reference
to human relationships. Some of the commandments God originally gave at
Mount Sinai are mentioned to illustrate human relationships. These are
not all inclusive in the law of human relationships, but they show what
the apostle was emphasizing in this passage. Man is obligated to treat
his fellowman properly.
In verse ten we have a definition
of love. There are other definitions in the Scriptures as well. But this
one emphasizes love, not seeking the harm of another. No man can claim
to love if he desires and seeks the detriment of another. Love is the very
opposite of that. Love seeks the other's highest good. This allows no room
for doing ill toward another to harm him. Only when one seeks the other's
highest good can he know he is fulfilling God's will regarding his attitude
and action toward other people. Love does not forbid discipline or self
defense, or even properly executed punishment by civil power. Love does
seek the best for the other person as God's will has determined what is
best.
One definition that must be included
regarding love, even though it is not in this text, but is implied in the
entire system of salvation that Paul is revealing in the book of Romans,
and that is what we read in First John 5:3. "For this is the love of God,
that we keep his commandments." Other passages teach the same thing. One
cannot separate love and obedience any more than he can separate faith
and obedience.
Sometimes a person may develop the
idea that what he does is altogether his business, and he can live his
life somewhat isolated from others. This is not true. What one does affects
others, and each must be mindful of the effect he has on others. To the
extent his conduct affects others, to that same extent what he does is
somebody else's business as well as his own. Since what he does is of consequence
to others, the Christian will be a person that will strive to perform his
duty. These great characteristics, performance of duty and love, are to
be a part of the make-up of the Christian.
Verses 11, 12
11 And that, knowing
the time, that now it is high time to awake out of sleep: for now is our
salvation nearer than when we believed. 12 The night is far spent, the
day is at hand: let us therefore cast off the works of darkness, and let
us put on the armour of light.
Verses eleven and twelve are directed
toward the prime thought that opportunity is now, and we must make the
best of it. We must consider the time and circumstance under which we live,
and the conditions of the world around us, and be busy about our task of
living the Christian manner of life. There will be those times probably
when all become spiritually drowsy, even indifferent, in spite of Paul's
admonition in Galatians 6:9 not to be weary in well doing. But we cannot
afford the luxury of sleep at a time when we need to be wide awake and
on the job. Each day we live we should live in a saved relationship with
God, but each day brings us closer and closer to the ultimate reward of
eternal salvation in heaven. It would be the tragedy of tragedies should
we neglect so great salvation by spiritual drowsiness and unconcern.
Paul is giving some of the most practical
advice and encouragement that a bedraggled and hardship-laden people might
hear. The Christian is often just such a person, and the Christian needs
to be warned against indifference and urged to work.
Because the time grows shorter and
shorter in which to make some real contribution for righteousness' sake,
we cannot afford to do the work of darkness, perform the deeds of sin,
or commit evil. The time is drawing nigh when our opportunity to do right
will be terminated. This being true, we ought to arm ourselves with the
brilliance of light, truth, righteousness, godliness, purity, and all the
other qualities that God wants His people to possess. Study in this connection
Ephesians 6:10-20.
Verses 13, 14
13 Let us walk honestly,
as in the day; not in rioting and drunkenness, not in chambering and wantonness,
not in strife and envying. 14 But put ye on the Lord Jesus Christ, and
make not provision for the flesh, to fulfil the lusts thereof.
In addition to those qualities just mentioned
in the last phrase, there is the quality of honesty. There are some things
to avoid, such as rioting, drunkenness, chambering (having reference to
sexual intercourse and the context in which it is given obviously refers
to illicit and unlawful intercourse), wantonness, wastefulness, dissipation,
strife, and envy.
Rather than partaking of such evils,
we are to put on Christ, which means, we are to imitate the life of Christ
in our own lives, not surrendering to the passions of the flesh and the
fulfillment of lust. The teaching not to make provision for the flesh is
not teaching us to neglect the care of the body, or fail to provide the
necessities for this body and our material needs. It has reference rather
to the flesh as the term "flesh" was used previously in this book with
reference to sinfulness on contrast to the ways of the Spirit. See chapter
seven, verse five, and chapter eight, verse five.
By way of summary, this briefest chapter
of the book of Romans has presented several of the most profound teachings
regarding the Christian and his life. It tells him of his duty to civil
government. It shows his obligation to love and to do his duty in all realms
of life. He is urged to take advantage of the short time he has, and keep
alert, wide awake to the opportunities that are his. There are things he
must do and not do in serving the Lord. His emphasis is doing what is right,
not satisfying the lusts of his flesh.
As we read such chapters as this thirteenth
one in Romans, we are once again impressed that the epistles, written to
Christians, by inspired men, are so vital to us because they enable us
to know what is expected of us as Christians. It is one thing to become
a Christian, but something more to be what you have become. The book of
Romans, studied, understood, believed, and obeyed, will contribute immensely
to our spiritual growth and equip us to live lives acceptable before God
that will bring glory and honor to Him.
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