Studies in Romans Presentation 27. SUMMARY OF CONTENTS: OPENING REMARKS: 1:1-17 BAD NEWS :...

Studies in Romans

Presentation 27

SUMMARY OF CONTENTS:OPENING REMARKS: 1:1-17BAD NEWS : Universality of sin and its condemnation 1:18 - 3:20GOOD NEWS : A gospel that changes our relationship to God 3:21- 5:21HOW TO GROW AS A CHRISTIAN : 6:1- 8-39

Sanctification 6:1-23 Union with Christ and its implications The Place of the Law 7:1-25 Life in the Spirit 8:1-39A SHORT DETOUR : Questions concerning Israel 9:1-11:36HOW A CHRISTIAN OUGHT TO LIVE : 12:1-15:13In our various relationships 12:1-13:14

4. Our Relationship to civil authorities 13v1-75. Motivation for relationships 13v8-14

PERSONAL GREETINGS : 16:1-27

Presentation 27

Studies in RomansHOW A CHRISTIAN OUGHT

TO LIVE Part 3 Chap 13v1-14

Presentation 27

This new subject matter continues the theme of relationships. Paul deals with the Christian’s relationship towards civil authorities. The Christian is not to take the law into his own hands. cf 12:17-19, where revenge was forbidden.

Nor must the Christian argue that since he has been delivered from the kingdom of darkness, and into the kingdom of God, he can now legitimately refuse to acknowledge civil authorities whoever they might be.

How a Christian Ought to Live 12:1-15:13

In Our Various Relationships 12:1-13:144. In Relation to Civil Authorities 13v1-7

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The Christian lives out his new life as a member of two kingdoms [see also Matt. 22:15-22], with responsibilities to both. Obedience to a lawfully constituted authority is his Christian duty. This is not only desirable in order to prevent anarchy in society, but is an expression of our submission to God’s Lordship. All lesser authorities are under God’s authority, and exist by his permission. God-ordained rulers have instituted law and order. Therefore, to disregard the civil powers is to disregard the God who appointed them for society’s welfare cf. v2. [ NB. God calls heathen kings his servants Isa. 44.28; 45.1, Jer. 25.9

God’s kingdom

The world’s kingdom



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The function of law, and those who administer it in the civil courts, is, in the first instance, to exercise restraint upon lawlessness and disorder in society cf. v3. Laws are generally framed by the authorities for the public good v4 [ lit. ‘to promote what is good for you’]. If we attempt to do what is right, there is usually no need to fear lawfully appointed authority, for the magistrate has no quarrel with such individuals. However, these same laws become a source of fear to wrongdoers, when they are faced with the consequences of their law-breaking.



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The significance of the expression ‘bearing the sword’ appears to be a reference to the power of the magistrate to impose punishment including the sentence of death on offenders.

The ruler who is so lenient on wrongdoers that he lets them go free, brings himself under the condemnation of God, for he has failed in his God-appointed duty.



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In v5 Paul concludes that there are two reasons for keeping civil laws; one is external and pragmatic - you will be punished; the other is inward and spiritual - you will preserve a clear conscience towards God, who has instituted civil authorities. Paul applies this to the practical matter of paying taxes.

We do so, not simply to avoid punishment, but to acknowledge God’s order. All legitimate obligations must be paid v7 and Paul includes taxes paid by a subject nation to its overlord, and taxes paid in order to support the civil government. We are called upon to fear, honour and reverence those in authority over us. To fail to do so is to dishonour God who appointed them.



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In the light of this teaching a question commonly asked is, ‘What should the Christian’s attitude be towards evil authorities?’ Paul has been concerned with the establishment of principle - the Christian’s submission to authority- and as such has had in mind the normal, and not the outrageous, functions of government. As yet, the persecution of Nero had not begun, nor had the Roman Emperors at this stage attempted to force Christians to worship them as gods. However, Paul’s teaching of principle should not cause the church to ally itself uncritically with the powers of the state. [cf Bonhoeffer]



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Nor should we forget that governments are frequently the source of injustice and oppression. Peter’s comment in Acts 5:29, ‘We must obey God rather than men’, returns our thinking to conscience [v5].

If it is not possible, for the sake of conscience, to be subject to human authority, then obeying God is our unquestionable priority [cf. Dan. 3:8-12]. When we follow the path of ‘conscientious objection’, we need also to recognise the right of the state to punish those who rebel against its authority, and submit to that punishment.



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Paul's words, in v8, “Let no debt remain outstanding”, introduce a passage on love, the one debt than can never be discharged fully, love towards one another. We are to do more than obey the rules. The chief regulator of our lives is not an impersonal law but the One who gives the law and the One who administers its authority, God himself. We do more than submit to the law, we submit to the God who has graciously drawn us to himself. Having experienced his love and mercy, we go the second mile, [a reference to citizen’s being compelled to carry the soldiers shield for a mile] and so, communicate his love to others. We are to do more than the civil law requires.


In Our Various Relationships 12:1-13:145. Relationships in General 13v8-14

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This ‘extra-mile’ love in human relationships applies as much to the state as to individuals.

What society needs to see is selflessness rather than selfishness, kindness and sacrifice rather than greed, and integrity rather than expediency. Love for our fellows, expressed in this way, is the only real and adequate evidence of our consecration to God.



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The commandments quoted in v9 come from the second table of the law dealing with our duty towards our neighbour. Paul reiterates our Lord’s teaching and sums up the message of the law in the words of Lev. 19:18 [cf. Matt. 22:37-40], thus interpreting their true spirit. No one who loves his neighbour will harm him through adultery, murder, lies, theft, or covetousness. The incentive for a life of love is found in v11-14 – the prospect of Christ’s return. This reality should cause Christians to shun works of darkness, and produce works of love, for nothing less will stand on that Day.



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The contrast established in v13-14 does not set ‘holiness’ but ‘Christ’, over against the ‘godless works of darkness’.

This is important, for it is possible to be so preoccupied with holiness that we become forbidding and unattractive people, what someone has described as those who are ‘sanctified in vinegar’.

It is the beauty of Christlikeness that draws men and women.



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Paul's metaphor in v12-14 describes the Christian standing on the frontier between two worlds, ‘darkness’ and ‘light’. This metaphor teaches the Christian 4 important lessons.



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Sin seeks to regain control of what it has lost, conforming us to the world’s pattern. It aims to drag us back into the darkness of its former tyranny. The ‘works of darkness’ mentioned here are sins of indulgence and self-will, the very antitheses of love. Christians dare not allow themselves to slumber [Eph. 5:14], for many professing Christians can so deeply fall asleep in the indulgences of this world that orgies and drunkenness, sexual immorality, debauchery, dissension and jealousy take over.


In Our Various Relationships 12:1-13:145. Relationships in General 13v8-14Motivation: 1

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The age of darkness is almost at an end. The light of the new age has begun already to cast its light upon the believer.



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Paul uses the word ‘armour’ rather than ‘works’ ‘of light’ thus emphasising battle. Spiritual conflict is involved in keeping us both alert and loving.

Putting on ‘the armour of light’ and ‘clothing ourselves with the Lord Jesus Christ’ are synonymous terms. The nightlife of the old order must be resisted and fought against.



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Sanctification is progressive. While we put on the armour of light -the person of Christ- in a once and for all sense, at conversion, there follows a progressive transformation - ‘a clothing of the soul with the habits of Christ’. The whole of the Christian life is one in which we are constantly putting off the old man and putting on the new [cf. Eph. 4:24; Col. 3:10]. The positive development of Christian graces in our lives makes it difficult for former evil habits to find a foothold. One of the best ways to keep weeds down is to plant strong and healthy plants. When the believer seeks, daily, to ‘put on Christ’, the power of indwelling sin in his life is weakened.



Presentation 27

Studies in Romans Presentation 27. SUMMARY OF CONTENTS: OPENING REMARKS: 1:1-17 BAD NEWS :...

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