The teaching of Romans 13 still rests upon the great exhortation of 12:1, 2, "I beseech You therefore, brethren, by the mercies of God to present your bodies a living sacrifice . . . ." In chapter 13 he speaks first of all of the Christian's duty to the civil government. This is summed up in one word--"Obedience"--an obedience which is rendered "for the Lord's sake," as Peter tells us (I Pet. 13, 14). The only exception to this rule would be in case the government should demand something contrary to the Lord's command. If Nebuchadnezzar orders the young Hebrews to fall down and worship his image, they cannot but refuse. If Caesar commands the Christians to burn incense to the Roman gods, they must be willing to die (as thousands of them were) rather than comply. If the government should order the Christian to lie, steal, kill, or do any other thing contrary to the teaching of Christ, he must refuse it--yet not in a spirit of rebellion, but, even then, "with meekness and fear," accepting whatever punishment may be laid on him in humble subjection, for the Lord's sake. "We must obey God rather than man." (Acts 5:29.) But as to everything required by the civil authority that is not wrong in itself, whether payment of taxes or goods, or any act of service not wrong in itself (regardless of the final use to which the government may put our money or service; for when a man acts under authority he is responsible only for his own, immediate act, not for the end to which that authority may use it--an important distinction!) he must render unquestioning obedience. What in righteousness he can do, that he must do. And that altogether regardless of the character of the government that is in power, whether it be good or bad, clean or corrupt, benign or tyrannical. The government of the Roman empire, when Paul wrote this, was one of the worst. But the teaching of Romans 13:1 and 7 stood then and stands now, and will stand, so long as governmental power is given into the hands of men. The fact that all civil authority is of God, ("for there is no power but of God, the powers that be are ordained of God") speaks only of the source of the power, not the character of the men who exercise it. Therefore it behooves the Christian to be law-abiding, respectful, and reverent toward those in office, regardless of the character of the persons who hold the office.

      Another important fact that stands out in these verses is that the government exists for the repression and punishment of evil within its realm; and to that end was the sword committed into its hand--not as a mere symbol or ornament, but for the execution of "vengeance," that is, of judgment and justice. The government therefore has not only the right, but the duty, to use the sword, and thus capital punishment of certain crimes falls within its prerogatives and responsibilities. The Christian should not, however, obey the government merely for wrath's sake, fearing its power to punish, but for conscience sake. Verse 7 is summary.

      Now follow two short paragraphs. The first of these brings [54] out the sufficiency of love as the rule of conduct toward our fellowmen. This, the debt of love, should be the only sort of debt a Christian should owe. (If Christians had heeded that, how many cares, heartaches, sleepless nights, how much disgrace for themselves and reproach on the church of the Lord would have been avoided?) Can you see in what sense love is fulfilling of the law? Remember the Lord Jesus' word in Matt. 22:37-40. The precepts of the Law demanded of loveless men the sort of conduct love would pursue. But where love is enthroned this way of conduct is "written on the heart."

      The final paragraph of Rom. 13 urges this love and loving conduct in view of the approaching of our Lord's return; the time of which no one knew, for which therefore we must be watching in earnest expectation always. Years had gone by since the Lord Jesus had ascended and left the promise of His return (Acts 1:11). No one knew when He would come, whether "at even" (the first watch of the night, from 6 to 9), or "at midnight" (the second watch, from 9 to 12), or "at cockcrowing" (the third watch, from 12 to 3 A. M.), or "in the morning" (the fourth watch, from 3 to 6). See Mark 13:35-37. The coming is not mentioned by word but is obviously meant here. The "salvation" that is now "nearer than when we first believed" is none other than that which the Lord will bring to those who wait for Him, at His coming (Heb. 9:28.) The night which began when sin entered into the world, was already "far spent"--which could not mean anything else than that the greater part of it had passed, even when Paul wrote. Nearly 2000 years more have come and gone since then. Surely, the Day, near then, is much nearer now. What therefore shall we do? Let us cast off the works of darkness and put on the armor of light--not indulging in revelings and drunkenness, in chambering and wantonness (licentiousness), nor in strife and jealousy. These are the works of darkness; but the fruit of the light is in all righteousness and goodness and truth. (Eph. 5:9.) For similar teaching see I Thess. 5:1-10. "But put ye on the Lord Jesus Christ." Though they had put Him on in baptism (Gal. 3:27) now their life work as Christians is to put Him on in character and daily life. Nor are they ever to look back or show consideration to the flesh, or to make arrangements to fulfil the lusts thereof. This is the only consistent attitude for those who look for Christ's return.

      In Rom. 13--what government was in world-wide power when Paul wrote "Romans"? Was it a good government? Regardless of that, what does the apostle enjoin on Christians as their duty toward the civil government? When only should he refuse such obedience? From whom do civil governments hold their power? For what did God ordain them? What only kind of debt should Christians owe? What does Paul say about love? On what ground does he specially urge the necessity of love? Why is it high time to wake out of sleep? What does he mean when he speaks of the Night and the Day? What is the right attitude toward the promise of Christ's return? [55]

[LOR2 54-55]