BSFL 10-21-20 "How Should I Respond to Politics?"
Notes
Transcript
Handout
Special Focus - How Should I Respond to Politics?
Getting Started
DISCUSS: What do you recall about your initial experiences with an election or government?
RECAP (PAGE 55): Politics can be a real minefield—especially for Christians. I learned this when I served on my local school board. While politicians are often only concerned with the outcome, Christians also must be concerned about the process. In one contentious moment some of my political colleagues wanted to accomplish a goal that would have been good, but they wanted to get there in a way that violated Christian principles. I couldn’t support something good if I had to agree to an unbiblical path to get there.
Which person best describes how you currently interact with politics? Choose one.
A. Critic
B. Viewer
C. Activist
D. Hermit
Page 55 (2nd paragraph):
The phrase, “The end justifies the means,” is often associated with sixteenth-century philosopher, Niccolò Machiavelli. He wrote in one of his works: “For although the act condemns the doer, the end may justify him.”11 Machiavelli apparently believed that if our goal is good, then we’re free to use whatever means needed to achieve it.
Unfortunately, many people today seem to embrace that philosophy, but you won’t find that idea in Scripture. In fact, God calls us to a wholly different standard: a standard of obedience and love for Him that will be seen in our actions.
GUIDE: Direct attention to The Point on page 56. Invite group members to fill in the blanks.
THE POINT: Reflect Christ in how you interact with politics and government.
Leader Pack: Display Pack Item #6, the “Responding to Politics” poster, and give a brief overview of this session.
Study the Bible
ACTIVITY (OPTIONAL): Use the following activity to introduce today’s topic in a light-hearted way. We often divide people based on “hot button” topics—Republican or Democrat; pro-gun or anti-gun; private insurance or single-payer healthcare. For a few minutes, divide your group over more silly topics. Ask group members to go to the left side of the room if they like salsa, and to the right side of the room if they like queso. Repeat the same “division” for these topics: sports fans and non-sports fans; Coke® or Pepsi®; gluten or non-gluten. Explain that in today’s study, we’ll learn how to avoid divisions and seek to honor Christ in our responses to politics.
GIVE BIBLICAL CONTEXT: After explaining the theology of the gospel of Jesus Christ (Romans 1–8) and addressing the issue of Israel’s rejection of the gospel (chs. 9–11), Paul wrote of the practical implications of the gospel for the lives of believers (12:1–15:13). One of those implications was how the gospel should affect a believer’s view of and relationship to governing authorities. This topic was particularly appropriate for the believers in Rome, who were living in the heart of the Roman Empire.
___ Mark on the slide____ RECAP (PAGE 56): If you imagine life in the Roman Empire was relatively peaceful, pleasant, and prosperous, think again. Slavery, sexual exploitation, violence, cruelty, graft, and corruption were common in first-century Roman life. It was in the midst of all this and more that Paul wrote to admonish the Roman believers: “Let everyone submit to the governing authorities” (Romans 13:1).
READ: Ask a group member to read aloud Romans 13:1-4 on page 56.
GUIDE: Direct your group’s attention to the following heading on
1. Respond to the government with obedience. (Rom 13:1-4)
1 Let everyone submit to the governing authorities, since there is no authority except from God, and the authorities that exist are instituted by God.
Verse 1. Paul directly addressed the relationship between Christians and government. Using a passive imperative verb, the apostle commanded believers to be subjected to the governing authorities.
Christ-followers should reflect Christ in how they interact with politics and government. This Greek verb carries the idea of a voluntary submission—Let everyone submit. Clearly Paul drew upon the wider concepts of humility and submission that are to be characteristic of all Christian behavior.
For his foundational theology about the believers’ relationship to governing authorities, Paul made two statements to frame the discussion of why Christ-followers should live in submission to governing authorities. First, he asserted there was no authority except from God. Second, believers were to acknowledge that all existing authorities are instituted by God . Thus, submitting to the existing authorities was paramount to acknowledging God’s sovereign role in establishing order over human society.
The Greek term rendered authority is exousia. As the sovereign creator and ruler of the universe, God has the right to govern people. Since God has established the ruling authorities, a person cannot make the blanket statement that faithfulness toward God cancels his or her responsibilities to secular authorities. Indeed, loyalty to God should be reflected in respect for the authorities and obedience to the established laws of the community.
Today’s believers might object to such submission based on various aspects of current political programs, but wholesale disregard for government is not the prescribed course of action. After all, Paul wrote the Book of Romans in the mid 50s, during the reign of the emperor Nero (ruled AD 54–68), probably while the apostle was in the city of Corinth. In Paul’s day, Christians no doubt could have found much to upset them with regard to the way Rome controlled their lives.
2 So then, the one who resists the authority is opposing God’s command, and those who oppose it will bring judgment on themselves.
Verse 2. The phrase, so then, ties the conclusion found in verse 2 to the foundational theology in verse 1. Since no authority exists apart from God and all authorities are instituted by God, anyone who resists authority is guilty of opposing God’s command. The Greek verb translated resists provides a military image, indicating an on-going, characteristic approach to battling against someone or something. In this case, Paul asserted that resisting authority was parallel to being opposed to the ordinances of God.
The term opposing renders a Greek verb meaning “to stand one’s ground against something.” Paul used the verb twice in this verse, first to indicate the crime of standing against God’s command. In principle, a Christian is wrong to resist authorities because He has commanded submission. Secondly, Paul used the verb to state the consequence of such ill-advised action. Those who oppose God’s command will bring judgment on themselves.
Paul did not indicate precisely what the judgment was, how it would be administered, or what form it would take. The term rendered judgment was used by Paul elsewhere to refer to legal disputes tried before magistrates (1 Cor. 6:7), the eternal judgment of non-believers (Rom. 3:8; 1 Tim. 3:6), and divine chastisements of God’s children (1 Cor. 11:29; 1 Tim. 5:12). The prevailing idea here is that resisting God-established authorities brings a corresponding judgment or correction upon the believer, a direct result of disobeying God. Paul encouraged submission so as to avert such judgments against Christians.
The relationship of the Christian to government is a complex one. Scripture’s admonition to respond to the government with obedience does not mean that believers cannot protest policies and actions of the government that dishonor God. Nor does it mean Christians must obey the government when doing so would be a sin against God. Therefore, the Christian’s obedience to government is contingent on the expectation that governing authorities will operate within the boundaries of God’s will.
While Christians are commanded to be subject to those in authority, the Bible does provide an important example of the exception to that command in Acts 5:28-29. Peter and the other apostles had been commanded by the Jewish religious authorities to discontinue teaching in Jesus’ name. However, this command directly contradicted Jesus’ commission for the apostles to be His witnesses (Acts 1:8). Consequently, Acts 5:29 provides today’s believers with the perfect summation of the matter, “We must obey God rather than people.”
3 For rulers are not a terror to good conduct, but to bad. Do you want to be unafraid of the one in authority? Do what is good, and you will have its approval.
Verse 3. From Paul’s perspective, rulers, meaning all in positions of authority, are not a terror to good conduct. The term terror renders the Greek phobos, meaning “fear.” In this context, terror refers to the kind of debilitating fear that incites anxiety and paranoia. If believers submit to the governing authorities, they have no cause to fear. Their good conduct, literally “good work,” in terms of obeying laws, preserving the peace of the community, and minding their own business, ensures no government hostility against them in most cases.
The opposite is true for the person of bad conduct. Any person, including a believer, who demonstrates a disregard for the laws of the community should expect a harsh response from those entrusted to safeguard society’s well-being. Most communities in Paul’s day had clearly prescribed punishments for offenders of the laws and peace within the Roman Empire.
Paul asked a rhetorical question, “Do you want to be unafraid of the authority?” The obvious answer would be “Yes.” Paul prescribed the correct course of action to live unafraid of the authorities. Citizens were to do what is good. For the second time in this verse, Paul used the term good to refer to proper conduct, obeying the established laws, and living uprightly within the community. The result of such good behavior would keep fear at bay and result in the authorities approval, meaning “praise,” “recognition,” or “commendation.”
4 For it is God’s servant for your good. But if you do wrong, be afraid, because it does not carry the sword for no reason. For it is God’s servant, an avenger that brings wrath on the one who does wrong.
Verse 4. Twice in this verse, Paul referred to the authority as God’s servant. In both cases the Greek term for servant is diakonos. It is the same term translated as “deacons” in Philippians 1:1. The important aspect is that the ruler or magistrate is a servant of God, without regard to a particular ruler’s belief in God or lack of such belief. Paul urged Christians to understand that whether an authority figure was a Christian or not, that individual did serve with God’s authority. Paul further delineated that the servant’s role in governing was for your good. That is to say, the authority is meant to serve society for the people’s (the governed) own benefit or advantage.
Should one take the path of wrong-doing, then God’s servant would be forced to act in a punitive manner; the result being the evil person experiencing fear of the governing official. The phrase be afraid is an imperative in Greek, and could be translated, “Be terrified.” Thus, the lawbreaker had to worry about being caught and punished.
Paul’s statement that the authority does not carry the sword for no reason underscores that God has established rulers to both protect the law-abiding citizens and to punish the law breakers. The sword, the Roman machaira (Latin gladius, from which we get the English word “gladiator”), was a short, sharp, pointed weapon carried by the infantry. Here the term is used in a metaphorical sense, symbolizing all means of judicial penalty.
Paul reiterated his point that the governing authority was God’s servant; this time emphasizing the authority’s role as an avenger that brings wrath on the one who does wrong. In the Greek, the syntax of the terms translated does wrong indicate continuous or ongoing evil conduct. Simply put, the wrong-doer could expect to face disciplinary action.
Page 56:
Paul told the Corinthian church, “God is not a God of disorder but of peace” (1 Corinthians 14:33). The orderliness of God applies when it comes to government too, since God institutes governments to maintain order. As we live in submission to and under the authority of the government, we learn what it means to live in subjection to God Himself. “For it is God’s servant for your good” (Romans 13:4). Consequently, failure to submit to the authorities He has placed over our lives is rebellion. “So then, the one who resists the authority is opposing God’s command” (v. 2).
DISCUSS: How have you seen government benefit you or your community? [ALTERNATE: How would you summarize the teachings in these verses?]
DISCUSS: What would it look like to obey Paul’s commands in these verses in today’s world?
Discussion Question #1: What’s your initial reaction to verses 1-4? Explain
READ: Ask a group member to read aloud Romans 13:5-7 on page 56.
GUIDE: Direct your group’s attention to the following heading on page 56:
1. Respond to the government with obedience. (Rom 13:1-4)
2. Respond to the government with integrity, respect, and honor. (Rom 13:5-7)
5 Therefore, you must submit, not only because of wrath but also because of your conscience.
Verse 5. Paul declared believers must submit. He then offered two aspects of submission to government as two sides of the same coin. On the one side, Christians were to submit to the God-ordained government to avoid the wrath meted out to lawbreakers. The Greek term translated wrath appears twelve times in Paul’s Letter to the Romans and is inseparably tied to the wrath of God. Though avoiding the punitive wrath of government is listed first, it is by no means the most important aspect of submitting to authority.
On the other side of the coin, Paul appealed to the conscience of each Christ-follower. Fearing God’s wrath carried out through government against lawbreakers is an external reality. However, appealing to the conscience is an internal reality. Believers are to obey the governing authorities not only because of the threat of punishment, but “because it is the right thing to do.” 1
Christ-followers can be the Spirit-empowered witnesses Jesus wants them to be in part by abiding by the societal laws established by the governing authorities. By submitting to the governing authorities, believers are able to be useful instruments for evangelism and discipleship. With the Holy Spirit guiding one’s conscience, each believer should live a life of submission to God and to His ordained authorities.
6 And for this reason you pay taxes, since the authorities are God’s servants, continually attending to these tasks.
Verse 6. Paul supplied a concrete application of his theology of submission by telling his readers to pay taxes. These taxes were monies levied on houses, land, or people, and were to be paid by all inhabitants of the provinces of Rome. The authorities who received and depended on taxes to carry out their responsibilities were God’s servants.
Previously, Paul used the word diakonos for “servant” (Rom. 13:4), but here he utilized the term leitourgos to refer to these same servants. This Greek term places a slightly stronger emphasis on the aspect of serving others, much as the Levites served the other tribes of Israel. Thus, in parallel fashion, just as the Levites were supported with tithes and offerings, the leitourgos were to be supported by taxes. 2 As public servants, through taxes these governing authorities were accountable to God for maintaining all beneficial aspects of society and punishing those who sought to harm the community in any way.
Continually attending to these tasks functions as an important image of these public servants. Paul utilized a particular Greek verb tense to emphasize ongoing action, translated continually attending. The Greek verb carries the ideas of “being persistent in an activity,” “associating closely and continuously with,” and “serving personally.” Paul sought to help Christians view governing authorities as God-ordained servants in place to help them; thus, they were to be honored and obeyed.
7 Pay your obligations to everyone: taxes to those you owe taxes, tolls to those you owe tolls, respect to those you owe respect, and honor to those you owe honor.
Verse 7. This verse serves as a summation of all the apostle had asserted in Romans 13:1-6 and concludes his focus on submission to governing authorities. He utilized the imperative form of the Greek verb apodidomi, commanding his readers to pay your obligations to everyone. No believer is exempt from financial or honorific duties. The phrase to everyone meant that no governing authorities were to be denied either the financial or honorific support they were due. In regards to governing authorities, believers are not free to choose whom they will support and whom they will not support. They are to live above reproach in all aspects of life. They are under divine obligation to support the very authorities who safeguard the peace and order of the society in which they live. With these words, Paul reminded his readers that all of this was ordained by God. A similar emphasis arose in Jesus’ ministry when He was asked whether the Jews should pay Roman taxes. He replied, “Give to Caesar the things that are Caesar’s, and to God the things that are God’s” (Mark 12:17).
Paul then set out four all-encompassing areas of responsibility: taxes, tolls, respect, and honor. The first two areas required payment of money. Some scholars refer to these payments as “direct taxes” and “indirect taxes” respectively. 3 The payment of respect and honor required a submissive attitude. The believer’s outer resources (money) and inner feelings (attitude) are in play. As believers show respect to those they owe respect and honor to those they owe honor, they reveal their obedience to God’s command to be submissive to the governing authorities.
Page 57:
Our testimony shows up everywhere, so as much as possible, Christians should be model citizens. We’re instructed to “submit, not only because of wrath but also because of your conscience” (v. 5). Verse 7 reminds us that this submission covers everything.
We should obey all laws—including traffic laws.
We should pay all of our taxes.
We should respect every government office—from president to school board.
We should honor those who serve in the government—regardless of their race, gender, political party, or region of the country.
DISCUSS: What responsibilities do Christ-followers have in relation to our government? [ALTERNATE: Why is it important for us to respect and honor those in authority, even when we don’t agree?]
READ: Ask a group member to read aloud Romans 13:8-10 on page 57.
GUIDE: Direct your group’s attention to the following heading on page 57:
1. Respond to the government with obedience.
2. Respond to the government with integrity, respect, and honor.
3. Respond to political discussions and disagreements with love. (Rom 13:8-10)
8 Do not owe anyone anything, except to love one another, for the one who loves another has fulfilled the law.
Verse 8. Romans 13:8-10 focuses on loving others in general, yet the biblical principle applies to the preceding specific context of how we relate to governmental authorities, policies, and issues (politics). A love for Christ and a love for others is to permeate every way we engage in and express ourselves in the political arena. Our Christian witness will be strengthened or hindered by our actions and words. We are called to be salt and light in our society and culture (Matt. 5:13-16). In political discussions, we are to honor Christ in how we talk. Therefore, we are to display common courtesy and the ability to disagree civilly.
This verse serves as a bridge verse linking the call to pay all obligations in the previous verse to the call to love one another. The Greek syntax is very terse and forceful; literally translated, “No one, nothing you will owe!” The verb translated owe appears in the imperative mode giving the statement the status of a direct order or command.
The single exception to the rule of paying off all debts is the love debt, which is never paid off and is always in need of being addressed. The Greek verb form stresses the unending nature of the command. There will never be a time when Christians do not need to love one another. Jesus identified this mutual love as the defining characteristic by which others would know they were His disciples (John 13:35).
Paul placed paramount importance on mutual love within the Christian community by equating the action with one who has fulfilled the law. Paul made the same bold assertion in Galatians 5:14 that loving others fulfilled the whole law. James referred to love of others as the “royal law” and indicated believers are “doing well” when they love their neighbors as themselves (Jas. 2:8)
9 The commandments, Do not commit adultery; do not murder; do not steal; do not covet; and any other commandment, are summed up by this commandment: Love your neighbor as yourself.
Verse 9. To illustrate the importance of loving others, Paul cited four of the Ten Commandments: the commandments prohibiting adultery, murder, stealing, and coveting. Each of these four commandments protects people from the potential unrighteous conduct of their neighbors.
The apostle added the phrase and any other commandment. This additional emphasis makes it clear Paul was not trying to single out certain commands as being more important to keep than others, but rather he was using select commands to illustrate his point. All commands are summed up by the command, Love your neighbor as yourself (see Lev. 19:18; Matt. 19:19; 22:37-39).
Love of self is to be understood in the positive sense of self-care, not in any self-obsessed, narcissistic sense. Just as people are careful to feed themselves, get adequate rest, and take good care of themselves, so they should be careful to hold their neighbors in high regard, seeking to support and help them wherever possible.
10 Love does no wrong to a neighbor. Love, therefore, is the fulfillment of the law.
Verse 10. Plainly stated, love does no wrong to a neighbor. Loving your neighbors as yourself means doing nothing to hurt them. Here, as in verse 9, the word neighbor refers to someone nearby. Neighbors would certainly be those who live nearby, but by extension the term refers also to those with whom one is in close contact. Neighbors, in our context, would include the ruling authorities ordained to keep the peace. (Through His parable of the good Samaritan, Jesus defined “neighbor” as anyone needing our help [Luke 10:25-37]).
No one could state it any clearer or more succinctly: Love, therefore, is the fulfillment of the law. Paul used the noun agape, “love,” nine times in Romans, twice in 13:10. He also used the corresponding verb, agapao, “to love,” eight times in Romans. Love was to characterize all the Roman believers were and all they did.
Certainly, this love ethic applies to modern Christ-followers too. Love provides the answer to the question raised in the title of this lesson, “How should I respond to politics?” When we act with genuine love toward others, such love becomes a way of life. Instead of seeking to gossip, bully, or harm others, we are compelled by Christ’s love to encourage and to build them up.
In the realm of politics, Christians should place a higher value on being a good example of the change Jesus works in our lives. As we follow Christ, we should stay out of the verbal vitriol and debasing chatter into which politics often degenerates. We are to point to Jesus as our example and deliberately aim to reflect His love in our lives. We should respect those in authority over us and pray for their success in their God-given responsibilities. The Baptist Faith and Message summarizes our role perfectly, “Civil government being ordained of God, it is the duty of Christians to render loyal obedience thereto in all things not contrary to the revealed will of God.”
RECAP (PAGE 57): It might seem that, with verse 8, Paul changed subjects from our response to governing authorities to loving one another, but we should read verses 8-10 in the context of how we respond to governing authorities.
Page 57
Politics must be practiced in the context of love. Most of us likely aren’t politicians, but we have political views—and we need to practice and express those views with love. The apostle Paul commanded the Romans—and us—to owe nothing to anyone except the debt of loving others. “Do not owe anyone anything, except to love one another” (v. 8). Love proves whose we really are. When people know we’re Christians, our actions and attitudes put God’s name on the line. If love isn’t present in our political discussions, we’ll be mean, shortsighted, and selfish. Hate-filled name-calling and incivility have no place in the life of a believer. As Jesus said, “By this everyone will know that you are my disciples, if you love one another” (John 13:35).
DO: Instruct group members to complete the activity, Our Obedience Matters, on page 57, on their own. If time allows, invite volunteers to share their responses.
Our Obedience Matters:
What is one way you can show the love of Christ when political conversations arise?
Discussion Question #1: What’s your initial reaction to verses 1-4? Explain
Discussion Question #2: What steps can you take to love even those whose politics you disagree with?
Discussion Question #3: How should your identity as a disciple of Jesus influence your involvement in politics?
[ALTERNATE: How can we keep political differences from being divisive?]
Live It Out
“When it comes to politics, how will you reflect Christ’s love?”
GUIDE: Direct group members to review the three bulleted statements under Live It Out on page 58. Call on volunteers to share (1) which of these statements is something they want to pursue further, or (2) ways this study will transform their prayer life this week.
Practice love. We’re in a season of elections, so politics is a common topic of discussion. At times, Christians may find themselves on opposite sides of an issue or debating with a candidate. Maintain love for others in your conversations and discussions.
Plunge into God’s Word. The political issues we face today aren’t easy. Study Scripture to determine how it speaks into the issues. Continually seek to be aligned with God, and do so with love and humility.
Participate. Are you an active participant or do you just complain from the sidelines? It’s important for Christians to influence the discourse in the public square and the political processes. Get active, and let your love for Christ be an influence.
GUIDE: Invite each person to gather with two or three Christ-followers of the same gender this week for a deeper discussion, using Talk It Out (page 58) to guide their discussion. Encourage group members to spend time each day in God’s Word with the devotions found in the Daily Study section (pages 59–62).
PRAY: Close your Bible study time with prayer.