Practical Christianity and the State

Curtis Gordon

Bible Study of Romans • Sermon • Submitted 5 years ago

Romans 13

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Introduction:

For the last few weeks we have been discussing the Christian and their relationships. Their relationship with God, Their relationship to their enemy, to their brother.

Today we look at Their relationship with the STATE!!!

What is a Christian’s Civic Duty?

READ:

1. Conscientious Citizenship Romans 13:1-7

This passage is one of the most clear and direct passage in all the NT on the Christian’s relationship to the state.

This is a universal passage - this passage applies to everyone no matter what type of government they are in.

Maybe you can be thinking later for answers to questions like -

America is facing what some are calling a “post-Christian Era” do we have the right to break the law in protest to unbiblical and immoral laws?

Are we to break the law if the government takes freedom away from the church?

Some background info - during the time of Jesus and Paul

It was a world of slavery - 3 slaves to 1 free man

A world of absolute rulers

A world of high taxes

A world of religious persecution

A world of evil and tyrannical rulers.

The Church and State have different God-given roles

Christians have duties to both - Jesus makes this extremly clear in “Give to Caesar what is Caesar’s and to God what is God’s”

6. God tells us through Paul that the surrendered Christian’s attitude toward a government that is unfriendly or even hostile to the church is to be one of submission and cooperation with the laws that do not contradict God’s Word.

3 times in this passage were are told the state’s authority is derived from God (1b, 1c, 2a)

· 1b- “For there is no power but of God”: = for there is no authority except that which God has established.

1c – “the powers that be are ordained of God.” = The authorities that exist have been established by God.2a - “Whosoever therefore resisteth the power, resisteth the ordinance of God”: = Consequently, he who rebels against the authority is rebelling against what God has instituted,

3. We are not to rebel against the state’s authority because rebellion against the state’s authority is rebellion against what God has instituted.

a. We are to submit right up to the point where obedience to the state would entail disobedience to God.

b. When the state commands what God forbids, or forbids what God commands, our plain Christian duty is to resist, not to submit, to disobey the state in order to obey God. ()

4. As Paul affirms 3x the state has its authority from God, he affirms that the state has a ministry from God. (4a, 4c, 6b)

a. 4a For he is the minister (dia,kono,j )of God to thee for good = For he is God's servant to do you good

b. 4c for he is the minister (dia,kono,j )of God

c. 6b for they are God's ministers (leitourgoi. ) = for the authorities are God's servants, leitourgoi. = in the NT of one who carries out God’s will by serving others - “servant” or “minister”

5. We are to pay our taxes and other state imposed fees.

6. From parallel passages, , – we are not to speak disrespectfully about our civil leaders, we are not to malign them, slander, but interceded in prayer for them. tells us to hold all civil authorities in honor - [freedom of speech – does not give us the right to violate Scriptural commands – to speak respectfully because of the office they hold – regardless of their personal sinfulness or political views.

I. EXHORTATION #1 (a command): Obey the civil authorities over you (13:1a) “Let every soul be subject unto the higher powers [everyone must submit himself to the governing authorities; obey the government].”

This is the most notable passage in the NT on Christian civic responsibility. It reflects the famous word of Jesus: "Give to Caesar what is Caesar's, and to God what is God's" ().

A. An EXPLANATION of the command to obey civil authorities (1b-5)

1. The principle of government is from God - “For there is no power but of God [for there is no authority except that which God has established]”

ouv ga.r e;stin evxousi,a eiv mh. u`po. qeou/( ai` de. ou=sai u`po. qeou/ tetagme,nai [per pass part] eivsi,nÅ

"There is no authority except that which God has established" (v. 1b). It is true even of Satan that what authority he exercises has been given him (cf. ). God has ordained this tension between authority and submission.

2. The present governors are from God - “the powers that be are ordained of God [the authorities that exist have been established by God].”

While the Christian has his citizenship in heaven (), he is not on that account excused from responsibility to acknowledge the state as possessing authority from God to govern him. He holds a dual citizenship.

Resistance to government is rebellion against God (2a) - “Whosoever therefore resisteth the power [resists authority, rebels against the authority, refuses to obey the laws of the land] resisteth the ordinance of God [refuses to obey God, rebels against what God has

1. Resistance to government will result in punishment (2b) - “and they that resist shall receive to themselves damnation [will incur judgment, will bring judgment on themselves].

The judgment is to be conceived of as coming from God in the sense of bearing his approval, even though administered through human channels and in the sphere of human affairs.

a. Law keepers have nothing to fear from civil authorities if they obey (3-4a) - “For rulers are not a terror [are not a cause of fear] to good works [to those who do right, for good behavior], but to the evil [those who do wrong. Wilt thou then not be afraid of the power? [Do you want to be free from fear of the one in authority?] do that which is good [do what they say], and thou shalt have praise of the same: [you will get along well]” For he is the minister of God to thee for good.”

b. Law breakers should fear civil authority is they disobey (4b) - “But if thou do that which is evil [wrong, break the law], be afraid; for he beareth not the sword in vain [the authority does not bear the sword in vain]: for he is the minister of God [the authority is the servant of God], a revenger to execute wrath upon him that doeth evil [to punish those who do wrong].”

God tells us through Paul, that the government has the right to punish with death!

If you have ever wondered if capital punishment is biblical, you have your answer in this verse. The sword is a symbol of death. This principal was instituted in – “Whoso sheddeth man’s blood, by man shall his blood be shed; for in the image of God made he man.” Man is sacred because he was made in the image of God. If someone wrongfully took the life of another person, the murderer was to forfeit his own life. Government should execute the penalty without pity, partiality, or delay.

1. Resistance to government will result in punishment (2b) - “and they that resist shall receive to themselves damnation [will incur judgment, will bring judgment on themselves].

The judgment is to be conceived of as coming from God in the sense of bearing his approval, even though administered through human channels and in the sphere of human affairs.

God tells us through Paul, that the government has the right to punish with death!

A. The reason we are to pay taxes and show respect to civil authorities. (6) - “For this cause pay ye tribute also [this is also why you pay taxes]:”

1. Rulers are God's servants - “for they are God's ministers [the authorities are God’s servants],”

2. Rulers are public servants - “attending continually upon this very thing[who give their full time to governing, so they can keep on doing the work God intended them to do].”

B. A summary of proper behavior toward all civil authorities (7) - “Render therefore to all their dues [pay to all what is due them]:”

1. We are to pay our taxes to those who have the authority to tax us - “tribute [tax] to whom tribute [tax] is due,”

This is nothing in this text that says that if the tax money is being used for evil purposes, don’t pay your taxes.

2. The Will of God for Changed Relationships

A. The reason we are to pay taxes and show respect to civil authorities. (6) - “For this cause pay ye tribute also [this is also why you pay taxes]:”

While Paul’s call for believers to submit to governing authorities in , has a secure place in his outline of the “good, acceptable, and perfect will of God” (12:2), in these verses, , we come back to his theme of love from introduced to us in .

In these verses he further explains how the fully surrendered Christian is to demonstrate it toward other people.

1. Rulers are God's servants - “for they are God's ministers [the authorities are God’s servants],”

2. Rulers are public servants - “attending continually upon this very thing[who give their full time to governing, so they can keep on doing the work God intended them to do].”

In chapter 12:9-21 we saw four characteristics of love and 15 general characteristics of the transformed mind in Ch. 12:9-21.

B. A summary of proper behavior toward all civil authorities (7) - “Render therefore to all their dues [pay to all what is due them]:”

He now shows that genuine love (that he speaks about in 12:9), is the heart of NT ethics.

1. We are to pay our taxes to those who have the authority to tax us - “tribute [tax] to whom tribute [tax] is due,”

All the commandments of the OT law, relating to relationships with one another, culminate in the demand that we love our neighbor as ourselves.

This is nothing in this text that says that if the tax money is being used for evil purposes, don’t pay your taxes.

I. The Christian and his relationship to the Law: neighbor-love as its fulfillment 13:8-10

A. Love is an unpaid DEBT. (13:8a) - “Owe no man any thing [pay all your debts; let no debt remain outstanding], but to love one another [except the debt of love for others]:”

Picking up on the command in v. 7, “Render therefore to all their dues”, the word “dues” is better translated “debts” (Give everyone what you owe him).

On the one hand, Christians are to pay their “debts” (v. 7 - ovfeila,j();

In verse 8, Christians are to “owe” (v. 8 - ovfei,lete, pres act impv) no one anything but love.

"Let no debt remain outstanding." This translation has the advantage of avoiding the danger of giving a wrong impression, such as might be conveyed by "Owe no man anything." Meet your financial obligations.

When we read a statement like this, we immediately think of financial debts:

Balancing Scripture with Scripture, I understand “debt” to be – the inability to meet contractual agreements.

Scripture does not forbid borrowing money. It does, however, warn us that there are serious responsibilities that accompany borrowing.

We are required by God to pay back what we owe.

What may be legally permissible is not necessarily morally permissible.

I.e., The law says you can have an abortion, that does not make it morally permissible. Same with bankruptcy.

Scripture says the “wicked” borrow and pay not again. ().

Bottom line – work with creditors and come up with an agreement that is acceptable to them.

Now we come to the exception to the rule. – “let no debt remain outstanding” There is a "continuing debt to love one another."

Three times in these three verses, 8,9, and 10, Paul tells us of the need to love our neighbor – alluding to . “Love your neighbor as yourself.”

We can never pay the debt of our duty to love others.

B. Love is the fulfillment of the Law (13:8b) – “for he that loveth another hath fulfilled the law [if you love your neighbor, you will fulfill all the requirements of God’s law].”

This statement (8b) explains (gar) why we will never discharge this debt of love: love of “the other” fulfills the law.

By the phrase, (the other) – Paul probably is not speaking of fellow-Christians alone, but everyone we come into contact with.

The phrase, “hath fulfilled the law” (perfect) – points to that which was completed in the past with continuing results in the present.

makes it clear that we do not make void, nullify, do away with the law, through faith. We establish the law

, tells us “That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit.” Through the Spirit of Christ who lives in us, we live in harmony, not contradiction to God’s law.

Paul repeats his statement about our fulfilling the law, but he now changes his emphasis from the means of the fulfillment (the Holy Spirit in us), to the nature of our fulfilling the law (through love for our neighbor).

Please do not mistake the teaching of this verse. You do not abandon the moral guidelines of the Law. Love to God and love to our fellowman stays within the guidelines of God’s Word.

Jesus on the relationship of “love” and “law”

If ye love me, keep my commandments.

Jesus answered and said unto him, If a man love me, he will keep my words: and my Father will love him, and we will come unto him, and make our abode with him.

If ye keep my commandments, ye shall abide in my love; even as I have kept my Father's commandments, and abide in his love.

John on the relationship of “love” and “law”

By this we know that we love the children of God, when we love God, and keep his commandments.

For this is the love of God, that we keep his commandments: and his commandments are not grievous.

I have read arguments that go like this: If my motive is love, nothing I do can be rightly called sin, because sin is the transgression of the law – and love fulfills the law.

Such a syllogism is a tragic misunderstanding of these verses. The bible does not know anything about a “loving motive” which is not demonstrated by “loving action.”

A “motive of love” does not fulfill the law. Notice how Paul explains what he means by love: he quotes commands that have to do with proper behavior. Remember: If an action violates God’s law, it is not “loving” not matter how you may argue it is. God is the one who define “love.” Not us.

Love has no built-in moral compass.

Love cannot manage on is own without the objective moral standard.

That is why Paul did not write, “love is the end of the law,” but that “love is the fulfillment of the law.” For love and law need each other.

Love needs law for its direction, while law needs love for its inspiration.

A connecting link between love and law is provided by , , where first place in the enumeration of the fruitage of the Spirit is given to love and the list is followed by the observation that against such fruit there is no law. This means, the Spirit produces in the believer a love to which the law can offer no objection, since love fulfills what the law requires, something the law itself cannot do.

In verses 9 and 10 Paul explains just how it is that loving others “fulfills” the law.

C. Love does no harm to its neighbor (13:9-10) - “For this, Thou shalt not commit adultery, Thou shalt not kill [commit murder], 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 [all are summed up in this one commandment], namely, Thou shalt love thy neighbor as thyself. 10. “Love worketh no ill [does no harm, wrong] to his neighbor: therefore love is the fulfilling of the law [love satisfied all of God’s requirements].”

10 h` avga,ph tw/| plhsi,on kako.n ouvk evrga,zetai\ plh,rwma ou=n no,mou h` avga,phÅ

Why does love sum up all the commandments? Because love does no harm to its neighbor (10a)

Love for others is the essential ingredient that must accompany obedience to all the other commandments. We must still obey these commandments, but they cannot truly be obeyed without a loving spirit (Schreiner).

If we truly love our neighbors, we will seek their good, not their harm, and we will thereby fulfill the law, even though we will never completely discharge our debt to love.

If an action violates God’s law, it is not “loving” no matter how you may argue the purity of your motive!

This disproves the “intentionality view” – which says: I back out of the parking slot and accidentally hit another car. As long as my intention was love, I have done no wrong. I therefore can drive away with a clear conscience. This is nonsense, especially if it is my car you hit!

II. The Christian and his relationship to the DAY: living in the ‘already’ and the ‘not yet’ 13:11-14

The purpose of verses 11-14 is to lay an eschatological foundation for Christian conduct. View your conduct in the light of the Second Coming of Jesus.

A. We must understand the time 13:11-12a - And that [besides this], knowing the time, that now it is high time to awake out of sleep [it is already the hour for you to awaken from sleep]: for now is our salvation nearer than when we believed. 12a The night is far spent [nearly over, almost gone], the day is at hand:”

1. Learn God’s timetable!

One of the features of the technological society is that we are the slaves of time. We all wear watches and keep careful track of the passing time. But it is more important to know God’s time, especially the kairos, the special moment of opportunity and decision.

The new testament writes frequently divides history in to “this age” and “the age to come.” The “age to come” was inaugurated by Jesus by His incarnation.

So at present, from God’s point of view, the two ages overlap. We are living both in “this age” and “the age to come.”

We are waiting expectantly for the 2nd coming of Jesus, when “this age” will finally disappear, the period of overlap will end, and the new age of God’s kingdom will be consummated.

Paul makes three time references in verses 11-12 which assumes this background of understanding.

a. –KJV “that now it is high time to awake out of sleep” - literally reads, (to wake up)( “The hour is already for you to wake up from your slumber” The time for sleep has passed. It is now time to wake up and get up.

b. - this is because our salvation is nearer now than when we first believed. Salvation is a comprehensive term embracing our past (justification), our present (sanctification), and future (glorification). In this verse clearly our future and final salvation is in mind – This inheritance is nearer now than when we were converted, and every day brings it closer.

c. - “The night is far spent, the day is at hand:” a vivid picture for day-break)Å The night –(the old age of darkness) is well advanced – so that it is nearly over; the day (when Christ return) is almost here, -- right on the threshold!

God has nothing on his calendar that remains before His 2d coming. It will be next, from God’s point of view, and it will be the culminating event.

So, they were, and we are, living in the last days. It is in this sense that Jesus is coming soon – next. We must be watchful and alert, because we do not know the time. ()

Trans: Understanding the “time” is one of the great biblical INCENTIVES to holy loving and living.

2. Live prepared for His Second Coming.

Paul sounds a call for alertness.

The era between the advents is critical, because the promise of the return of Christ hovers over the believer.

He must not be lulled to sleep by indulgence in pleasure or be influenced by the specious word of those who suggest that the Lord delays his coming or may not return at all.

Paul does not say how near the day of the Lord's appearing is. As a matter of fact, he does not know.

He is content to advance the reminder that "our salvation is nearer now than when we first believed" (v. 11).

To be sure, salvation is already an achieved fact for the believer () and a continuing fact as well (, Gr.; ). But it has also its future and final phase, as Paul here intimates (cf. ).

With this third aspect in mind, he says elsewhere that we "await a Savior" (), for only then, at his return, will salvation be complete.

Moving from the INCENTIVE to holy living, under-standing the “time,” we come to the IMPERATIVES for holy living.

B. We must understand what is appropriate to the “time” 13:12b-14 -

We move from the metaphor of night and day, darkness and light, to a metaphor about our clothing – what is appropriate for us to wear:

The picture is that, because of the hour, we must not only wake up, and get up, but get dressed as well. We must take off our night-time clothes – that which characterized our life before we were saved, and since we have made a full surrender we must put on suitable clothing.

1. We must cast off all works of darkness (12b) - “let us therefore cast off [lay aside, put off] the works of darkness, avpoqw,meqa ou=n ta. e;rga tou/ sko,touj

2. We must put on the armor of light (12c) - “and let us put on the amour of light [Get rid of your evil deeds. Shed them like dirty clothes. Clothe yourselves with the armor of right living, as those who live in the light].” evndusw,meqa Îde.Ð ta. o[pla tou/ fwto,jÅ

The Christian is to live as though that final day had actually arrived, bringing with it the personal presence of Christ. There should be no place, then, for the conduct that characterizes unsaved people, especially in the night seasons. Paul describes this manner of life (all too common in Corinth, where he was writing) in three couplets, the first emphasizing intemperance (which sets the stage for the other two), then sexual misconduct, followed by contention and quarreling. Here we learn the double lesson that one sin leads to another and that the committing of sin does not bring rest to the spirit but rather dissatisfaction that betrays itself by finding fault with others, as though they are responsible. The sinner tries hard to find a scapegoat.

3. We must learn appropriate behavior (13) - “Let us walk honestly [behave properly; live honorably, be decent and true], as in the day; not in rioting [carousing, reveling, wild parties] and drunkenness, not in chambering [sexual immorality, sexual promiscuity] and wantonness [unbridled lust, sensuality], not in strife [dissension, quarreling] and envying [jealousy].”

w`j evn h`me,ra| euvschmo,nwj peripath,swmen( mh. kw,moij kai. me,qaij( mh. koi,taij kai. avselgei,aij( mh. e;ridi kai. zh,lw|(

4. We must keep the right focus (14) -- But put ye on [clothe yourselves with] the Lord Jesus Christ [let the Lord Jesus Christ take control of you], and make not provision for the flesh, to fulfill the lusts thereof [to gratify or indulge its desires].

avlla. evndu,sasqe (aor mid impv) to.n ku,rion VIhsou/n Cristo.n kai. th/j sarko.j pro,noian mh. poiei/sqe (aor mid impv) eivj evpiqumi,ajÅ

a. The Provision - “Put ye on the Lord Jesus Christ”

b. The Prohibition – “Make not provision for the flesh, to fulfill the lust thereof”

Make the Lord Jesus Christ the center of your attention – let Him be your preoccupation. With Him as your preoccupation, He will be your protection. It is not just Christ likeness that is to be our concern, we are to lay hold on Christ Himself.

In conclusion, the apostle returns to his figure of putting on clothing (cf. v. 12), but now the garment is personalized. He urges his readers to put on the Lord Jesus Christ.

This amounts to appropriation--the deliberate, conscious acceptance of the lordship of the Master--so that all is under his control--motives, desires, and deeds. A slight difficulty meets us at this point, since believers have already put on Christ, according to , at conversion and baptism. But there is always room for decisive renewal, for fresh advance. To be clothed with Christ should mean that when the believer comes under scrutiny from others, he enables them to see the Savior.

He must exercise ceaseless vigilance lest the flesh prevail. He must not give thought to how the desires of the old nature can be satisfied. Though the language differs from the teaching in chapter 6, the message is the same. If union with Christ is to be experientially successful, it must be accompanied by a constant reckoning of oneself as dead to sin and alive to God and his holy will.

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