ROMANS 12 (2)

OUR RELATIONSHIP TO THE STATE (13:1-14)

God has established three institutions:

The home (Gen. 2:18-25

The concept of freedom in America has always been intertwined with responsibility. The Founding Fathers recognized that for liberty to thrive, it must be supported by virtuous and responsible behavior. They understood that freedom is not merely the absence of restraint but also the presence of self-governance and a commitment to the common good. Here are three quotes from the Founding Fathers that emphasize this relationship:

1. John Adams: “Our Constitution was made only for a moral and religious People. It is wholly inadequate to the government of any other.” Adams believed that the success of the American experiment in self-governance depended on the moral character of its citizens. He argued that without virtue, the liberties granted by the Constitution could not be sustained.

2. George Washington: “Human rights can only be assured among a virtuous people. The virtue or morality is a necessary spring of popular government.” In his Farewell Address, Washington emphasized the importance of moral and ethical behavior in sustaining a free society, warning that freedom cannot endure without the people maintaining their own sense of duty and morality.

3. Thomas Jefferson: “Educate and inform the whole mass of the people... They are the only sure reliance for the preservation of our liberty.” Jefferson stressed the responsibility of an educated citizenry in maintaining freedom. He believed that informed individuals could make wise decisions and hold leaders accountable, ensuring that liberty is preserved for future generations.

These statements reflect a profound understanding that freedom comes with the responsibility to act justly, maintain civic virtue, and educate oneself to safeguard the rights and freedoms for all.

This perspective underscores the belief that liberty is not a guarantee but a privilege that requires active stewardship.

the government (Gen. 9:1-17

Genesis 9:1–17 (KJV 1900)

1 And God blessed Noah and his sons, and said unto them, Be fruitful, and multiply, and replenish the earth.

2 And the fear of you and the dread of you shall be upon every beast of the earth, and upon every fowl of the air, upon all that moveth upon the earth, and upon all the fishes of the sea; into your hand are they delivered.

3 Every moving thing that liveth shall be meat for you; even as the green herb have I given you all things.

4 But flesh with the life thereof, which is the blood thereof, shall ye not eat.

5 And surely your blood of your lives will I require; at the hand of every beast will I require it, and at the hand of man; at the hand of every man’s brother will I require the life of man.

6 Whoso sheddeth man’s blood, by man shall his blood be shed: for in the image of God made he man.

7 And you, be ye fruitful, and multiply; bring forth abundantly in the earth, and multiply therein.

8 And God spake unto Noah, and to his sons with him, saying,

9 And I, behold, I establish my covenant with you, and with your seed after you;

and the church (Acts 2).

Paul was writing to believers at the heart of the Roman Empire. The great persecutions had not started yet but were on their way. Christianity was still considered a Jewish sect, and Rome approved the Jewish religion.

But the day would come when it would be challenging, if not impossible, for a Christian to be loyal to the emperor. He could not drop incense on the altar and affirm, "Caesar is god!"

The obligation for Roman citizens to offer incense on an altar and affirm "Caesar is god" stemmed from the practice of emperor worship in the Roman Empire. This practice was not initially a formal law but developed as a means of consolidating loyalty to the state and emperor.

Origins of Emperor Worship

Early Roots: The practice began with Julius Caesar, who was posthumously deified in 42 BC, and solidified under Augustus (27 BC–AD 14), who promoted the imperial cult as a way to unify the empire.

Development: Over time, emperors were venerated as divi ("divine") or even gods, especially in the provinces. This practice grew alongside the concept of emperor worship as an expression of political loyalty.

Formalization into Law

Domitian (AD 81–96): Domitian was among the first emperors to demand divine titles during his reign. He required that he be addressed as "Lord and God" (Dominus et Deus). Decius (AD 249–251): The first known empire-wide law enforcing the act of emperor worship came under Emperor Decius. In AD 250, he issued an edict requiring all citizens to perform a public act of loyalty to the Roman gods and the emperor. Citizens had to offer sacrifices or incense and receive a certificate (libellus) as proof of compliance.

Christian Persecution

Christians began to face persecution for refusing to comply with emperor worship because:

Monotheism: Christians believed in the exclusive worship of the one true God and viewed the emperor worship requirement as idolatry.

Refusal as Treason: Refusing to participate was seen as a rejection of loyalty to the state, and therefore treasonous.

Timeline of Christian Persecution:

Nero (AD 54–68): Christians were persecuted under Nero, but not specifically for emperor worship. Nero blamed Christians for the Great Fire of Rome in AD 64.

Domitian (AD 81–96): Persecution escalated as Christians were targeted for refusing to acknowledge the emperor's divine status.

Decius (AD 249–251): Systematic persecution began with Decius's edict, as Christians who refused to perform the required acts faced imprisonment, torture, and execution.

Diocletian (AD 284–305): The "Great Persecution" (AD 303–311) under Diocletian saw intensified efforts to enforce emperor worship and eradicate Christianity.

Christian Response

Christians responded to these demands with steadfast resistance:

Martyrdom: Many Christians chose to die rather than compromise their faith. Notable martyrs include Polycarp, Perpetua, and Felicity.

Apologetics: Early Christian writers like Tertullian and Justin Martyr defended the faith and criticized emperor worship as idolatry.

Underground Worship: Christians gathered in secret to avoid detection and persecution.

The requirement to affirm "Caesar is god" and offer incense symbolized the clash between Roman civic religion and Christian monotheism, leading to centuries of tension and persecution. It wasn’t until the Edict of Milan in AD 313 under Emperor Constantine that Christians were granted legal protection to worship freely.

Today, we have people who teach riot and rebellion in the name of Christ! They would have us believe that the Christian thing to do is to disobey the law, rebel against the authorities, and permit every person to do that which is right in his own eyes. Paul refuted this position in this chapter by explaining four reasons Christians must be subject to the state’s laws.

(1) For wrath's sake (v. Romans 13:1-4

Romans 13:1–4 KJV 1900

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. 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.

It is God who has established the governments of the world (see Acts 17:24-28

Acts 17:24–28 KJV 1900

24 God that made the world and all things therein, seeing that he is Lord of heaven and earth, dwelleth not in temples made with hands; 25 Neither is worshipped with men’s hands, as though he needed any thing, seeing he giveth to all life, and breath, and all things; 26 And hath made of one blood all nations of men for to dwell on all the face of the earth, and hath determined the times before appointed, and the bounds of their habitation; 27 That they should seek the Lord, if haply they might feel after him, and find him, though he be not far from every one of us: 28 For in him we live, and move, and have our being; as certain also of your own poets have said, For we are also his offspring.

This does not mean that He is responsible for the sins of tyrants, but only that the authority to rule comes originally from God. It was this lesson that Nebuchadnezzar had to learn the hard way. (See Dan. 4, especially w. 17, 25, 32.) To resist the law is to resist the God who established government in the world, which means inviting punishment.

Rulers must bear the sword; that is, they can afflict punishment and even take life.

God established human government because humankind is sinful and must have some kind of authority over us. God has given the sword to rulers and, with it, the authority to punish and even to execute.

Capital punishment was ordained in Genesis 9:5-6 and has not been abolished. Even though we cannot always respect the person in office, we must respect the office for God-ordained government.

On more than one occasion in his ministry. Paul used Roman law to protect his life and to extend his work. The centurions mentioned in the book of Acts appear to be men of character and high ideals.

Even if government officials are not believers, they are still the "ministers of God" because He established the state’s authority.

(2) For conscience's sake (w. 5-7).

We move a bit higher in our motivation now. Any citizen can obey the law because of fear of punishment, but a Christian should follow because of conscience. Of course, if the government interferes with conscience, then Christians must obey God rather than men (Acts 5:29).

But when the law is correct, the Christian must abide by it to maintain a good conscience (1 Tim. 1:5. 19: 3:9: 4:2; Acts 24:16).

The United States Government maintains a "Conscience Fund" for people who want to pay their government debts and remain anonymous.

When conscience begins to work, we cannot live with ourselves until we have made things right.

Romans 13:7 commands us to pay what we owe: taxes, revenue, respect, loner. If we do not pay our taxes, we depart from the law, the officials, and the Lord. And this cannot be but after the consequence of the belief. We may not agree with all that is done with the money we pay in uses, but we dare not violate our conscience by refusing to pay

For Jesus’ sake (m: Romans 12: 8-10

Paul enlarged the tide of responsibility by treating other people besides government officials. "Love one another.”

Christ gave to us (John 18:34); when we practice being lovers, there is no need for any other laws because love covers it all. If we love others, we will gain them.

This explained why the Ten Commandments were not referred to often in the New Testament.

The Sabbath commandment is not quoted in any Epistles; we do not live under the Bows as believers. We live under grace. Our motive for obeying god and helping others is the love of Chile in our hearts.

Does "owe no man anything" refer to any debt?

Some people believe that it does and that it is a sin to have debt. J. Hudson Taylor, the godly missionary to China, would never incur a debt, basing his conviction on this venue. Charles Spurgeon, the great Baptist preacher, had the same conviction.

However, the Bible does not forbid borrowing or legal financial transactions that involve interest. What the Bible does forbid is the Charging of high interest, robbing the poor: and failing to pay one’s debts(see Ex. 22:25-27

Matthew 25:27 and Luke 19:23 indicate that banking and investing for gain are not wrong: Certainly, no one should get into unnecessary debt or sign contracts he cannottos maintain. "Thou shalt not steal."

But to make Romans 13.8

The human heart Because the heart of humankind is sinful, god established government. However, laws cannot change the heart; humankind's heart is still selfish and can be changed only by the grace of God.

(4) For Jesus' sake (w. 11-14).

We have come a long way in our reasons for obeying the law: from fear to conscience to love to our devotion to Jesus Christ. The emphasis is on the imminent return of Christ. As His servants, we want to be found faithful when He returns. The completion of our salvation is near! The light is dawning! Therefore, be ready!

Paul gave several admonitions in the light of the Lord's soon return.

The first is, "Wake up!" Relate this with 1 Thessalonians 5:1-11, and also Matthew 25:1-13.

The second is, "Clean up!" We do not want to be found dressed in dirty garments when the Lord returns (1 John 2:28- 3:3). The Christian wears the armor of light, not the deeds of darkness. He has no reason to get involved in the world’s sinful pleasures. Finally, Paul admonished, "Grow up" (Rom. 13:14). To "put on" the Lord Jesus Christ means to become more like Him, to receive by faith all that He is for our daily living. We grow based on the food we eat. This is why God warns us not to make provisions for the flesh. If we feed the flesh, we will fail, but if we feed the inner being the nourishing things of the Spirit, we will succeed.

In other words, a Christian citizen ought to be the best citizen.

Christians may not always agree on politics or parties, but they can all agree on their attitude toward human government.

Martyrdom of Polycarp (AD 156 or 160s)

Background:

Polycarp was the Bishop of Smyrna (modern-day İzmir, Turkey) and a disciple of the Apostle John. He was highly respected in the early Church for his leadership and writings. His martyrdom occurred during a period of persecution under the Roman Empire when Christians were targeted for their refusal to worship Roman gods and the emperor.

Circumstances:

Polycarp was arrested after refusing to deny Christ and offer incense to the Roman emperor. At his trial, the Roman proconsul urged him to renounce his faith by saying, “Swear by the fortune of Caesar; repent and say, ‘Away with the atheists!’” (Christians were often called atheists for rejecting the Roman gods.) Polycarp famously responded:"Eighty and six years have I served Him, and He has done me no wrong. How can I blaspheme my King who saved me?"

Execution:

Polycarp was sentenced to be burned at the stake. However, when the flames did not consume him, he was stabbed to death.

• • His martyrdom became a powerful testament to Christian courage and faith, inspiring other believers.

The martyrdom of Polycarp is generally dated to AD 156 or the 160s, depending on interpretations of historical records. John, the author of Revelation, wrote the book while exiled on the island of Patmos during the reign of Emperor Domitian (AD 81–96). Most scholars date the writing of Revelation to approximately AD 95–96.

Calculating the Gap:

If Revelation was written in AD 95 and Polycarp was martyred in AD 156, the gap would be 61 years.

If Polycarp's martyrdom occurred later in the 160s, the gap would be approximately 65–70 years.

This timeline reflects that Polycarp, as a disciple of John, lived several decades after the apostle's death and faithfully upheld the teachings of the early Church until his martyrdom.

This epistle has a new pathos and significance if we connect it with “the blessed Polycarp,” who almost certainly was the angel or chief minister of the church in Smyrna. He was the disciple of John. Irenaeus who lived a generation later, tells how, in early boyhood, he had heard from the lips of Polycarp what John had told him of our Lord’s person, converse, and earthly ministry.

Rev 2:8 And unto the angel of the church in Smyrna write; These things saith the first and the last, which was dead, and is alive;

Rev 2:9 I know thy works, and tribulation, and poverty, (but thou art rich) and I know the blasphemy of them which say they are Jews, and are not, but are the synagogue of Satan.

Rev 2:10 Fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life.

Rev 2:11 He that hath an ear, let him hear what the Spirit saith unto the churches; He that overcometh shall not be hurt of the second death.

How sweet the comfort of this epistle must have been to him in the closing scene of his life, when, at eighty-six, he was sentenced to be burned! Notice how every line of it had a message for him, as for all who are called to follow in his steps. The Savior reminded him that beyond the suffering of this brief life a crown awaited him, which would abundantly reward his fidelity.

What music there is in those inspiring words! Even Peter’s crown of glory and Paul’s crown of righteousness seem to fade in comparison with this “crown of life.” The thought of it enabled Polycarp to say at the stake, “I give thee hearty thanks that thou hast brought me to this hour, that I may have my part in the cup of thy Christ, unto the resurrection of eternal life, through the operation of thy Holy Spirit.”