Romans 13

Chapter 13. Consecration in Relation to Our Civil and Social DutiesRomans 13The New Testament always recognizes the existing conditions of human society, and among them the fact and right of civil government. Christ never encouraged His followers to take any position of antagonism to the political institutions of their time, but on the contrary instructed them to submit themselves to every ordinance of man for the Lord’s sake, whether it be to the king, as supreme, or to them who are appointed by him for the administration of government. If there ever was a time when the gospel had abundant cause to protest against the governments of the day it was in the time of Paul, when the cruel Nero sat upon the throne and the other heads of government used their power to oppress the followers of Jesus. But notwithstanding all this, we have the very strongest teaching in this passage that “the powers that be” (Romans 13:1) are to be recognized as God’s appointed ordinances for the administration of justice, and that the true Christian will be a patriot and faithful citizen and do his duty in every relationship of life, thus commending the gospel of Christ even to the governments of the world and letting them see that Christ’s kingdom is not of this world, nor in antagonism to any human authority. Civil Duties Therefore, he goes on to say, “Give everyone what you owe him: If you owe taxes [tribute], pay taxes; if revenue [custom], then revenue; if respect [fear], then respect; if honor, then honor” (Romans 13:7). Even the very tax collector is recognized as God’s minister, and we are to pay our tribute without complaint, “Not trying to please men but God” (1 Thessalonians 2:4). Jesus thus acknowledged His own obligation to earthly governments and His own liability for tribute (see Matthew 17:24-26). And so, when we meet the same claims, it is delightful to realize that we are doing it for Him, as well as for ourselves and He will accept the gift and supply the means. Therefore we are to meet cheerfully and honestly every requirement of civil duty, giving tribute to whom tribute, custom to whom custom is due. “Tribute” might well cover all requirements for taxes, and “custom” has reference rather to duties imposed on goods, and the same expression is still used in our commercial phraseology. All attempts, therefore, to defraud the authorities by smuggling, whether on a large or small scale, are prohibited by this and are unworthy of a disciple of Christ. Social Duties Not only so, but the smaller courtesies that are due to every social rank are here required from God’s obedient children. “Fear,” or reverence, and honor are to be given to all according to their stations. There is no true independence shown by rude disregard to the amenities of social life; there is no real dignity in refusing to acknowledge the higher station of another. Christ was never so noble as when He knelt with girdle and towel to wash the disciples’ feet; or when He stood before Pontius Pilate in the judgment hall and recognized even him as His judge. Paul stood before Felix and Festus, none the less influential in his magnificent appeal because he fully recognized their dignity and authority. The greatest curse of the land and our exaggerated democracy is the loss of reverence for age and authority, and the spirit of coarse, rude impudence, independence and lawlessness, which is destroying the true spirit of the youth of America and training them for the times of Antichrist and the lawlessness of the last days. Secular Duties “Let no debt remain outstanding [owe no man any thing], except the continuing debt to love one another, for he who loves his fellowman has fulfilled the law” (Romans 13:8). This short sentence covers the whole field of our mutual duties as man to man. True consecration reaches not only upward to God, but outward to the whole human family, and makes us righteous and blameless in our relation to every human being. Undoubtedly the passage is to be taken literally, as well as in its more comprehensive reference. It forbids debt under all circumstances where it could involve anyone else in loss or injury. This is a very practical question and one which touches every line of human and social life. It is well that we should understand exactly what it means. Does it forbid literally and utterly our going into debt and contracting an account in business matters which remains unpaid for a longer or shorter time? Does it forbid the borrowing of money, the giving of promissory notes and the ordinary methods of human business transactions? If so, it would become an almost impossible prohibition according to the present methods of commercial procedure. We do not believe that this is its meaning, but that it really forbids our incurring any debt which we are not able to pay, and which we do not, at the time, know that we are able to pay. I may be the owner of a house and owe half its value to the man from whom I have bought it, or the man who has advanced a loan upon it, and yet feel that I am conscientiously within the limits of the Word of God, provided that my house is of sufficient value to secure my creditor in his loan; but were I to go and borrow this money without security and in such a way as to involve him in any risk of losing it, I should be disobeying this prohibition. I have no right under this verse to go to a store, and purchase goods on account unless I know I have the means or the security to protect the party from whom I borrow from the possibility of loss. All reckless speculation, all loose and careless running into debt are forbidden by this wise and righteous enactment of the law of love. Moral Obligations In the verses that follow, the apostle also distinctly recognizes our obligation to the moral law in the sixth, seventh, eighth, ninth and 10th commandments. And while a Christian ought to be above this law in the sense that he does not require it to hold him from sin, because he is admitted into the higher plane of life which carries along with it all these things, yet he is never at liberty to transgress these commandments. He may rise above the law, but he is not at liberty to break the law. I do not keep from murder because I fear the laws of the State of New York, but because my moral and religious principles lift me above the laws regarding murder; and yet that does not leave me at liberty to commit murder. In like manner I do not keep from stealing and slander because the Ten Commandments forbid it, but rather because the divine nature in me renders this thing unnatural and repulsive. I am thus lifted above the law, and yet, were I to stoop to commit these crimes, I would again come under the law by becoming a transgressor. For the law is not made for righteous persons, but for transgressors; as long as you obey it you are free; but the moment you disobey, you come beneath its ban. True consecration, at the very least, ought to produce the highest morality, for even Jesus has said, “Unless your righteousness surpasses that of the Pharisees and teachers of the law, you will certainly not enter the kingdom of heaven” (Matthew 5:20). The Law of Love The great principle of social righteousness and practical consecration is the law of love. “Love does no harm to its neighbor. Therefore love is the fulfillment of the law” (Romans 13:10), “and whatever other commandment there may be, are summed up in this one rule: ‘Love your neighbor as yourself’” (Romans 13:9). It is always better to have a principle than a manual. God’s way is to touch things at the center, and let the extremities take care of themselves. Instead of sending a man to pick off all the old leaves from the forest trees, He lets the new sap and the new leafage come, and the new life throws off the old. Instead of sending an army of men with spades and shovels to clear away the ice and snow, He sends the spring sunshine, and in a few days the rivers are flowing and the winter is passed. I have seen in a country village in the wintertime the roofs covered with drifting snow, in some cases many feet deep. Now one way of clearing off the drifts would be to send the inhabitants to the tops of their houses to shovel off the snowbanks into the street. But I have noticed the little spiral wreaths of smoke curling up from every cottage chimney as the morning fires were kindled, and lo! before an hour had passed, the heat of the house within had melted the snow upon the roof, and it was pouring down through every gutter and pipe without the touch of human hands. This is God’s way. How beautifully it works in the natural world and in the instincts of human affection! He does not put that mother under orders to nurse and feed her children, to work for her husband, to toil late and early for her little household in the nursery and kitchen until they have grown up and taken their places in life. No; He simply puts a little touch of wifely and motherly love in that true heart, and for love’s dear sake she will toil and patiently endure what no earthly compensation could ever purchase from her. God just lights the fire of her heart, and lo! It moves the machinery of life. And so in the higher spiritual world, God gives us His own love, and He bids us work, not according to slavish rules and minute exactions, but He just says, “Love does no harm to its neighbor” (Romans 13:10). “Now live it out in holy freedom, and when I come again, your life shall be measured by the standard of love.” And so we find in the last judgment that lives are weighed in the scale of human love. “For I was hungry and you gave me something to eat, I was thirsty and you gave me something to drink, I was a stranger and you invited me in, I needed clothes and you clothed me, I was sick and you looked after me, I was in prison and you came to visit me” (Matthew 25:35-36). We will find this principle of very wide and constant application. For example, a prominent Christian lady wrote the other day, in one of our religious monthlies, these words: God has been bringing to me lately, with great pointedness, some of His words; among others this has been applied to my conscience, “Speak evil of no man” [Titus 3:2]. Now, I used to think that it was right to obey this when I was in public or in social circles, but that it was no harm to speak freely to my husband about these things; but God has been showing me that His Word is of constant application, and that I have no freedom to disobey it even in the privacy of my own home and with my heart’s dearest friend. It will subtract half of our talk from the story of life; it will simplify a thousand questions of social duty; it will bring many a little self-denial, and many a little loving service that we have not thought of before, simply to live in this great law. “Love does no harm to its neighbor” (Romans 13:10). “Love your neighbor as yourself,” (Romans 13:9) and yet higher still, “Love each other as I have loved you” (John 15:12). This great principle of love is the true interpreter of the law. The seventh commandment is not fulfilled by a mere outward abstinence from immorality, but by a spirit of loving consideration for the purity, welfare and happiness of all with whom we sustain human relations. Therefore, the question of murder is merely a question of love to our brother. Therefore, the question of stealing involves every act that would injure our brother’s prosperity. Therefore, the command forbidding false witness against our neighbor is violated whenever we speak any word which is calculated to injure a brother in his reputation and influence. Therefore, the 10th commandment, “You shall not covet” (Deuteronomy 5:21) prohibits all selfish desires which could even wish evil to another, or covet anything which would deprive him of his rights. At the same time the law of love puts its own limitations on its own acts as the dearest and highest love. It is not love merely for the one individual with due regard to all the complicated interest involved. For this reason the sixth commandment does not require us to promote our brother’s prosperity by that which would injure others. The ninth commandment does not forbid us bearing witness against our neighbor when it is necessary for us to protect an individual from the unworthy influence of another; only we must be very sure that the statement made is absolutely true, and that the protection is absolutely necessary, and that in giving it we are not doing a greater injury to the one against whom we are bearing our testimony, for love can always protect the interests of both and act for the good of both, even the most unworthy. The Supreme Motive The great incentive to practical consecration is the near coming of our Lord: And do this, understanding the present time. The hour has come for you to wake up from your slumber, because our salvation is nearer now than when we first believed. The night is nearly over; the day is almost here. So let us put aside the deeds of darkness and put on the armor of light. Let us behave decently, as in the daytime, not in orgies and drunkenness, not in sexual immorality and debauchery, not in dissension and jealousy. Rather, clothe yourselves with the Lord Jesus Christ, and do not think about how to gratify the desires of the sinful nature. (Romans 13:11-14) This passage brings the sublimest of hopes into direct touch with the most practical of duties. It lets the very glory of the coming kingdom shine into our kitchens, and shops, and homes, and everyday life, as a great searchlight and a divine inspiration. It takes the vision of the transfiguration (Matthew 17:2) down from the mountaintop to the plain, and enables us to live every moment under the powers of the world to come.

1. It tells us that the night is nearly gone, and that the day is just at hand. If this were true in Paul’s day, how much more must it be true today? Already the Morning Star of hope has arisen in many a heart and the first gleams of the sunrise can be seen.
2. It bids us, “wake up from your slumber” (Romans 13:11). Sleep is a condition in which real things seem unreal and unreal things seem real. To the dreamer the land of dreams appears to be a world of actual persons and things, yet the realities of life all around him are quite unrealized. The flames may be bursting into his chamber; the robber may be stealing away his treasures; the dearest interest of life may be at stake, and yet he is unconcerned, while about some imaginary trouble his whole mind is stirred into agony and suspense as he dreams of some fancied peril or grasps some imaginary joy. So many are sleeping in the spiritual realms, incessantly occupied about imaginary things and utterly insensible to the actual concerns of their highest being. Let us wake out of sleep; let us be alert; let us be alive to the great necessities that really concern us.
3. Let us put off the garments of the night and the indulgences of the night—the loose robes of pleasure and flowing garments of repose. The festal pleasures of the hours of darkness are not for the children of the day. Let us cast off the works of darkness.
4. Let us arm ourselves for the day. Before we put on our clothes let us put on our weapons, for we are stepping out into a land of enemies and a world of dangers; let us put on the helmet of salvation, the breastplate of faith and love, and the shield of faith, and stand armed and vigilant as the dangers of the last days gather around us.
5. Let us put on the Lord Jesus Christ. This is our robe of day. Not our own works or righteousness, but the person and righteousness of the Lord Jesus Christ, who gave us His very life and becomes to us our all-sufficiency.
6. Let us walk as the children of the day. “Not in orgies and drunkenness; not in sexual immorality and debauchery, not in dissension and jealousy” (Romans 13:13). These are the things of the night and are not even to be thought of by the children of the day. The spirit of strife and envying is just as defiling as the spirit of licentiousness and lasciviousness; all belong to the darkness. But the children of the day are to walk in righteousness and live circumspectly, soberly and godly, “while we wait for the blessed hope—the glorious appearing of our great God and Savior, Jesus Christ” (Titus 2:13).
7. Let us say “no” to the flesh, the world and the love of self, and learn that holy self-denial in which consists so much of the life of obedience. “Make no provision for the flesh” (Romans 13:14); give no recognition to our lower life. Say “no” to everything earthly and selfish. How very much of the life of faith consists in simply denying ourselves! We begin with one great “yes” to God, and then we conclude with an eternal “no” to ourselves, the world, the flesh and the devil. If you look at the Ten Commandments of the Decalogue, you will find that nearly every one of them is a “You shall not.” In the 13th chapter of First Corinthians, with its beautiful picture of love, you will find that most of the characteristics of love are in the negative, what love “does not, thinks not, says not, is not.” And so you will find the largest part of the life of consecration is really saying “no.” The dress of an Oriental woman is all fastened on her person by one little knot. Yards and yards of cloth drop in a most elegant fashion, and are all suspended from one little fastening. And so, our spiritual garments are all fastened on one little “not,” and if that gives way our garments fall, and we are left naked and ashamed. In the last chapter, we saw the great principle of overcoming evil with good. Here, just as emphatically, we have the corresponding principle of keeping the good by denying the evil. Let us learn the divine power of this little weapon, “no.” When Satan tempts us, let us learn to say “no”; when the flesh clamors for its rights, let us learn to say “no”; when the world allures with its brightness and its fascinations, let us learn to say “no”; when subtle self would insinuate its claims above all else, say “no,” and thus let life become one everlasting “yes” to God, and one uncompromising “no” to self and sin. Thus shall we walk as the children of the day, and be ready for the breaking of the everlasting morning.