Outline:

  • The believer's conduct toward the government (verses 1-7)
  • The believer's conduct toward unbelievers (verses 8-10)
  • The believer's conduct in view of his hope (verses 11-14)
  • Comment on Rom 13:1-7

This section deals with the believers' obligation to the government. Paul has said, just before this, that believers must never seek vengeance, but instead do good when others do harm, leaving the Lord to exercise His right at the last judgment (Rom 12:19-21). This teaching might suggest that God is letting evildoers have their own way in this world. So the apostle takes pains to counteract this idea by pointing out that, even now, the Lord is using governments to punish evildoers (cp. Titus 3:1; 1 Peter 2:13-17; Jer 27:17; 29:7; Matt 22:17-21; John 18:36; Acts 4:19,20; 1 Tim 2:1,2).

  • Comment on Rom 13:1

EVERYONE MUST SUBMIT HIMSELF TO THE GOVERNING AUTHORITIES, FOR THERE IS NO AUTHORITY EXCEPT THAT WHICH GOD HAS ESTABLISHED. THE AUTHORITIES THAT EXIST HAVE BEEN ESTABLISHED BY GOD: Here and in verse 5, Paul speaks to "everyone" (by which he must mean all believers), urging them to "submit" to the "authorities".

Thomas Constable points out: "God has established three institutions to control life in our dispensation: the family (Gen 2:18-25), the civil government (Gen 9:1-7), and the church (Acts 2). In each institution there are authorities to whom we need to submit for God's will to go forward. Women are not the only people God commands to be submissive or supportive. Male and female children, citizens, and church members also need to demonstrate a submissive spirit."

It has been remarked that Paul uses "submit" instead of the stronger word "obey", because there may be the rare occasions when the believer may find it impossible to comply with a government demand. A circumstance may arise in which the believer must choose between obeying God and obeying men (Acts 5:29), such as when confronted with the prospect of compulsory military service.

However, even then he must be submissive to the extent that, if his religious convictions do not permit him to obey, he will accept the consequences of his refusal. This is a core principle of what is called "civil disobedience": the willingness to obey God and do what is right, even if such a choice puts him in the position of suffering for his conscience's sake.

A digression on the possibility of civil disobedience

Since Romans 13:1 notes that all authority comes from God, it is assumed here (and made clear elsewhere) that human authority cannot usurp God's authority over the individual. Hence disobedience to government becomes necessary when the government usurps the authority of God. Indeed, there are numerous examples in Scripture of divinely approved disobedience to human government. The following is a complete list of circumstances when God clearly approved of believers' disobedience to civil law:

  • When it does not allow worship of God (Exod 5:1).
  • When it commands believers to kill innocent lives (Exod 1:15–21).
  • When it commands that God's servants be killed (1 Kings 18:1–4).
  • When it commands believers to worship idols (Dan 3).
  • When it commands believers to pray… to a man (Dan 6).
  • When it forbids believers to [preach] the gospel (Acts 4:17–19).
  • When it commands believers to worship a man (Rev 13).

All these cases have this in common: whereas believers are always to obey government when it takes its place under God, they should never obey it when it takes the place of God. In short, governments and laws can permit evil but they cannot command it. For example, they can allow citizens to worship idols but they cannot insist that all do so. The authority of government ends where the conscience of the believer begins.

Norman L. Geisler, Bibliotheca Sacra, pages 262,263

"Never do anything against conscience even if the state demands it" (Albert Einstein).

THE GOVERNING AUTHORITIES: This is the plural of the Greek "exousia", which is a general term with no particular technical meaning. "The authorities" or "the powers" is accurate here.

FOR THERE IS NO AUTHORITY EXCEPT THAT WHICH GOD HAS ESTABLISHED: "Authority" here is the singular "exousia", the same word as above.

THE AUTHORITIES THAT EXIST: Even though the Christian may be said to have his true citizenship in heaven (Phil 3:20), he is not therefore excused from acknowledging the state as possessing authority from God to govern him. God permits the development of all sorts of governments, even those of tyrants and revolutionaries (Dan 4:17; Deut 32:8; John 19:11; Rev 13:7).

HAVE BEEN ESTABLISHED BY GOD: The Greek "tasso" ("ordained" in the KJV) means to arrange in an orderly manner. It is a military term: to draw up troops (or ships) in battle array, and so to post or station them to the best advantage. Simply put, God is the commanding general, and the armies — of Assyria, Babylon, Rome or the United States of America — are His to send into battle, or withdraw from battle, as He so decides. He is the one and only Lord Almighty, the Lord of (all) hosts (armies), a title which occurs more than 250 times in the Bible (e.g., 1Sam 1:3, 11; 4:4; 15:2; Isa 24:23; 37:16; Jer 28:2, 14).

  • Comment on Rom 13:2

CONSEQUENTLY, HE WHO REBELS AGAINST THE AUTHORITY IS REBELLING AGAINST WHAT GOD HAS INSTITUTED, AND THOSE WHO DO SO WILL BRING JUDGMENT ON THEMSELVES: "Rebels" and "is rebelling" are essentially the same word as "tasso" in the previous verse, but with "anti" (against) prefixed. The same word, "antitasso", is used in Acts 18:6 of the Jews who "opposed" Paul. Paul uses a similar word to describe the "rebellious people… of the circumcision group" (Titus 1:10). The writer to the Hebrews speaks of Israel's rebellion against Moses, as being essentially a rebellion against the Lord, even though a different Greek word is used (Heb 3:15-18).

This verse refers to those who set themselves in battle array against the powers which God has ordained; they are set on fighting against God. Therefore, refusal to submit to one's government (unless it is in clear violation of what God has commanded His people) is equivalent to refusing to submit to God. Those who resist God's ordained authority can expect to suffer condemnation by the government. This is really the indirect judgment of God (Matt 26:52). For example, capital punishment was ordained by God in Genesis 9:5,6, and it has not been abolished by Him.

The apostle Peter uses the same word, "tasso", with a different prefix in 1 Peter 5:5: "Young men, in the same way be submissive to ['hupotasso': literally, to put oneself under] those who are older."

WHAT GOD HAS INSTITUTED: Once again, this is the same root word, "tasso", in this case "diatasso", to command an orderly and submissive arrangement. The Lord is perfectly at liberty to give power and authority to anyone whom He pleases: "With my great power and outstretched arm I made the earth and its people and the animals that are on it, and I give it to anyone I please" (Jer 27:5).

God is in control

Despite appearances, God is in control and is active in the affairs of men and nations. Here is the plain teaching of the Bible: "Blessed be the name of God for ever and ever: for wisdom and might are his. And he changeth the times and the seasons: he removeth kings and setteth up kings" (Dan 2:20,21). "The most High ruleth in the kingdom of men, and giveth it to whomsoever he will, and setteth up over it the basest of men" (Daniel 4:17).

The governments and rulers of men are appointed by God, whether these prove to be good or bad. God is working out His righteous and ultimate purpose using the materials to hand among sinful men. Nothing is beyond or out of His control. It might be objected that this is Old Testament teaching and is purely Jewish and altogether outmoded. It is certainly Old Testament teaching but it is repeated even more emphatically in the New:

"Let every soul be subject unto the higher powers. For there is no power but of God: the powers that be are ordained of God. Whosoever therefore resisteth the power, resisteth the ordinance of God: and they that resist shall receive to themselves damnation" (Rom 13:1,2).

These words were written to believers in the city of Rome in a pagan empire. The Christian was not to seek to change the government. Protest, agitation and subversion were out of the question. To resist the government is to resist God's appointment. Let it be noted that it is not a question of whether the government is good or bad. Because God is in control, we should not resist His ordinance.

This is even more telling when we remember that it is almost certain that the apostle Paul was executed by the Roman emperor Nero. He lived and died believing that human governments are in God's hand. This is the only note of hope in our violent and perplexed world. Harry Tennant

  • Comment on Rom 13:3

FOR RULERS HOLD NO TERROR FOR THOSE WHO DO RIGHT, BUT FOR THOSE WHO DO WRONG. DO YOU WANT TO BE FREE FROM FEAR OF THE ONE IN AUTHORITY? THEN DO WHAT IS RIGHT AND HE WILL COMMEND YOU: "Rulers" is the plural of the Greek "archon", signifying those who are literally "first" — leaders or rulers of others. The same word occurs in Matthew 9:18, 23; and Luke 8:41; 12:58; 18:18 regarding synagogue authorities and magistrates.

THE ONE IN AUTHORITY: "Exousia" is used in 2 Corinthians 10:8; 13:10; and 2 Thessalonians 3:9 regarding ecclesial authorities. But these references do not preclude governmental rulers also.

This verse seems to take no account of the possibility that "rulers" may be brutal and inhuman, and may reward evil and suppress good. A few years after Paul wrote these words, Nero launched a persecution against the believers at Rome, killing many of them, but certainly not because they did evil. Over the next 200 years, other emperors persecuted and sometimes killed Christians, and again for no wrong they had done.

One way to deal with the problem is to assume that Paul is presenting the norm, or the ideal. In other words, the government often serves the very useful purpose, even from our point of view, of discouraging and/or punishing wrongdoing, and encouraging and/or rewarding good behavior. Compare Proverbs 21:15:

"When justice is done, it brings joy to the righteous but terror to evildoers."

Another, and better, possibility is to consider the principle of Romans 8:28:

"In all things God works for the good of those who love him, who have been called according to his purpose."

An Almighty God can always find ways to bring good out of apparent evil. Even when the state turns against the people of God and abuses them cruelly and unjustly (e.g., 1 Pet 3:12-17), God can and will bring good out of that evil too, in the long run. It has been said that sometimes God speaks more clearly through believers in prison cells and graves than through the lives of believers who live securely and at peace with their rulers.

AND HE WILL COMMEND YOU: It would seem most natural to read this "he" as the human ruler, and that may be the case. But just possibly "he" in this phrase refers to God — who is, after all, the ultimate ruler and authority over all the kingdoms of men.

  • Comment on Rom 13:4

FOR HE IS GOD'S SERVANT TO DO YOU GOOD: Peter states the same principle, both for good and ill, in 1 Peter 2:13,14:

"Submit yourselves for the Lord's sake to every authority instituted among men: whether to the king, as the supreme authority, or to governors, who are sent by him to punish those who do wrong and to commend those who do right."

"Servant" here is "diakonos", the word often translated "deacon"; this term generally refers to church or ecclesial servants, who serve voluntarily, but here it refers to civil authorities, because — even when they do so unknowingly — they are also serving God.

BUT IF YOU DO WRONG, BE AFRAID, FOR HE DOES NOT BEAR THE SWORD FOR NOTHING. HE IS GOD'S SERVANT, AN AGENT OF WRATH TO BRING PUNISHMENT ON THE WRONGDOER: To bear the sword is not so much to wield it, but primarily to "bear" or carry it as a symbol of authority. The judge does not literally carry a sword or other weapon, but his word, when spoken in an official setting, can express the full power of the government that appointed him.

"Sword" is "machaira", a relatively short sword often used by the Romans, in contrast to the "rhomphaia", a large broad sword. Herod had James, the brother of John, executed with the "machaira" (Acts 12:1,2). Paul uses the same word "machaira" in Romans 8:35 as symbolic of persecution which can end in death (see note and references there).

Even ecclesial elders could figuratively "bear the sword" of judgment; for example, Peter pronounced divine judgment upon the believers Ananias and Sapphira in Acts 5. And Paul wrote to the Corinthian believers: "Shall I come to you with a whip, or in love and with a gentle spirit" (1 Cor 4:21).

AN AGENT OF WRATH: "Wrath" is the Greek "orge". God's wrath is usually described as falling upon unbelievers, due to their "ungodliness and wickedness" (e.g., Rom 1:18). The only possible exception is here, where Paul pictures God's wrath also falling upon believers, through God's use of Gentile judges. There are Old Testament precedents for this, as when the Lord uses Assyrians (Isa 10:5; 13:5) and Babylonians (Jer 50:25) to bring judgment upon His people Israel.

TO BRING PUNISHMENT: The Greek "ekdikos" describes one who is an avenger, who is designated and empowered to execute judgment upon those who, presumably, deserve it. In Christ's parable of the poor widow (Luke 18:1-8), the widow uses this same word when she asks the city judge to "grant me justice ['ekdikeo'] against my adversary" (NIV), or to "avenge me of mine adversary" (KJV).

Vengeance (Greek "ekdikesis") belongs to God (Rom 12:19; cp. Lev 19:18; Deut 32:35; 1 Thes 4:6; Heb 10:30), And it should not belong to human beings (Rom 12:19). But here a worldly ruler may be "God's servant" and an "avenger" to exercise "(God's) wrath against the evildoer".

  • Comment on Rom 13:5

THEREFORE, IT IS NECESSARY TO SUBMIT TO THE AUTHORITIES, NOT ONLY BECAUSE OF POSSIBLE PUNISHMENT BUT ALSO BECAUSE OF CONSCIENCE: There are two reasons a believer needs to be submissive to his government:

  • "Possible punishment": i.e., the government may punish him if he is not submissive.
  • "Conscience" ("suneidesis"), the moral obligation based on the believer's knowledge of God's will and purpose (cp. 2 Cor 1:12; 4:2; 1 Pet 2:19; 3:16, 21): i.e., God may punish him if he is not submissive.
  • Comment on Rom 13:6

THIS IS ALSO WHY YOU PAY TAXES, FOR THE AUTHORITIES ARE GOD'S SERVANTS, WHO GIVE THEIR FULL TIME TO GOVERNING: It is the duty of the believer to pay his taxes (cp. Matt 17:24,25; 22:17-21; Luke 20:22-25). Building on his allusion to conscience, the apostle explains the payment of taxes on this very basis. The man in authority may be unworthy, but the institution is not, since God wills it. Without financial resources, government cannot function.

GOD'S SERVANTS: For the third time in this chapter, Paul speaks of rulers as God's servants. The first two, in verse 4, used "diakonos"; but this time he uses a different word, "leitourgos". This word refers to workers for the people, or public ministers, with a sacred connotation.

"Leitourgos" is used of Jesus Christ, the "high priest" who "serves ['leitourgos'] in the sanctuary, the true tabernacle set up by the Lord" (Heb 8:1,2). When Paul speaks of himself as "a minister of Christ Jesus" (Rom 15:16), he is using the same word.

But the relationship to God — as "God's servants" — is added in keeping with the emphasis made in verse 4. The work of these "ministers" is carried on under God's oversight and to fulfill God's will. These public servants give their full time to governing; therefore they have no time to earn a living by other means. This is a reminder of the truth that "the worker deserves his wages" (Luke 10:7).

  • Comment on Rom 13:7

GIVE EVERYONE WHAT YOU OWE HIM: Some of the reluctance to pay taxes to the Romans was associated with political unrest in Palestine. Such unrest may have infected Jewish believers at Rome. This could account for Paul's specific allusion to the subject.

"For Jews, census enrollments and taxation were two of the most [burdensome] effects of foreign rule. In Roman–occupied Palestine, where tax collectors unscrupulously overcharged Jews, the populace was tempted to underpay (or withhold) taxes without compunction. Bitterness over taxes was not confined to Palestine, however. The Roman historian Tacitus reports mounting unrest over taxes in Rome in A.D. 58 — only a year after Paul wrote… But Paul does not lend his voice to this protest.”

James R. Edwards, NIBC

It has become the custom for most people to complain about paying taxes, in whatever form they are assessed. For believers, it is especially worth noting that, when the New Testament deals with the subject, it is all the other way around. The inspired writers do not encourage grumbling at all, but rather the obedient and voluntary payment of what is owed. The reason is clear also:

"Everyone must submit himself to the governing authorities, for there is no authority except that which God has established. The authorities that exist have been established by God" (v. 1).

IF YOU OWE TAXES, PAY TAXES: This word "phoros" signifies tribute (KJV) paid to a foreign ruler. It appears in Luke 20:22 in the incident concerning paying tribute to Caesar.

IF REVENUE, THEN REVENUE: This word "telos" ("custom": KJV) pertains to indirect taxation in the form of tolls or customs duties. It forms a part of the word for tax gatherer.

IF RESPECT, THEN RESPECT: "Phobos" signifies the veneration due to the highest persons in the state. Possibly, it could be taken as the "fear" (as in KJV) due to the very highest authority, God Himself. The concept of fear is not out of place here, given the fact that God has granted to civil authorities the authority to hold and wield "the sword" of judgment and punishment (v. 4).

IF HONOR, THEN HONOR: The Greek "time" seems to be a somewhat lesser term of respect, due to all officials. It could be translated honor, value, respect or nobility. "Honor one another above yourselves" (Rom 12:10, the same word).

"Generally [the Greek] 'time' represents the recognition of the dignity of an office or position in society. Examples are the authorities (Rom 13:7; 1 Pet 2:17), owners of slaves (1 Tim 6:1), a wife (1 Pet 3:7), [brothers and sisters generally in regard to sexual matters] (1 Thes 4:4), service in the church (1 Tim 5:3, 17; Phil 2:29; etc.). In Hebrews 5:4 'time' means the honor of a position or the position itself (cp. 2Pet 1:17)" (S. Aalen, NIDNTT).

  • Comment on Rom 13:8-10

Paul's concept of the conduct of believers toward unbelievers arises out of the obligation of love.

Although Paul has previously stressed the need for love (Rom 12:9,10), he now returns to this theme, knowing that he cannot put too much emphasis upon this essential ingredient of all Christian service. The connection of the present paragraph with the foregoing section is indicated by the use of the word "debt", which has the same root as "owe" in verse 7. There is a skillful transition to the very highest demand on the child of God. He owes submission and honor to the civil authorities, but he owes all men much more!

  • Comment on Rom 13:8

LET NO DEBT REMAIN OUTSTANDING: "Debt" here (Greek "opheilo") is the noun counterpart of the verb "opheile" ("to owe") in verse 7.

This translation avoids the danger of giving a wrong impression, such as might be conveyed by the KJV's "Owe no man any thing" (cp. NET, RSV and NASB). It is not wrong to incur debt, for Jesus said, "Do not turn away from the one who wants to borrow from you" (Matt 5:42). The New Testament does not forbid borrowing, but it does forbid the practice of charging exorbitant interest on loans and/or failing to pay debts (Matt 25:27; Luke 19:23). On the other hand, to be perpetually in debt is not a good testimony for a believer, and to refuse to pay one's debts when they become due is absolutely wrong.

EXCEPT THE CONTINUING DEBT TO LOVE ONE ANOTHER: ”Agape' is not an abstract concept; it is a will in search of an object. Four times Paul identifies that object as 'one another' (v. 8), 'fellowman' (v. 8), and 'neighbor' (twice in vv. 9,10). The other person represents God's claim on our love. We normally think of our neighbor as a person who is like us, but in the parables of the Good Samaritan (Luke 10:25-37) and the Final Judgment (Matt 25:31-46) the neighbor is very much unlike us. Others are our neighbors not because they are like us, not even because they are chosen by us, but because they are given to us by God with a need which we can meet. Indeed, Christ himself meets us in that need (Matt 25:40, 45)" (NIBC).

The believer is commanded in the New Testament to act positively toward his fellow man. It is not a matter of merely having a spirit of nonresistance. He is also commanded to love his enemies (Matt 5:44; Luke 6:27; Rom 13:8–10,12). This love for enemies is expressed in doing good for them (Rom 12:20) and in praying for them (Matt 5:44). Those who persecute the believer should receive back a blessing (Rom 12:14). Persecution must not be answered by taking revenge (Rom 12:19). As far as it is possible, the believer must be at peace with all men (Rom 12:18) as he pursues the things that make for peace (Rom 14:19).

There is a"continuing debt to love one another, and that debt can never be marked "paid in full". Why? Because the believer has been the recipient of the infinite and undeserved and unearned agape-love of the Father (John 3:16), and such love is too great ever to be repaid. All the believer can do is live out his life, making regular payments on the staggering debt which he owed God, by giving love to his fellowman, even while knowing that such payments cannot even cover the interest on the principal owed. Paul goes to some length to emphasize that there is no point where the believer can say, 'There, I've done enough!'

True, for the most part the usual emphasis is on one's duty to love his fellow believers, but the wider reference, to the whole world, may also be found (Gal 6:10; 1 Thes 3:12). It occurs often enough, along with the aforementioned Good Samaritan parable, to underline this point.

FOR HE WHO LOVES HIS FELLOWMAN HAS FULFILLED THE LAW: It is our obligation to seek the welfare of our fellow human beings. The Mosaic Law required the same thing (Lev 19:18, see Matt 5:44; 22:39,40; Col 3:14), and found its perfect fulfillment in the "law" of Christ. In Christ the preeminent fruit of the Spirit is this same love (Gal 5:22,23).

"Christians"

There is a lovely thought that has been pointed out by various writers, Christadelphian and otherwise. That is, that the early name given to believers in Christ, "christianos" (Acts 11:26), could have been easily mistaken for another word, "chrestianos", meaning "the people who are kind, good and benevolent".

The word become a nickname. In popular speech "Christianoi" readily became "Chrestianoi", the kindly folk. This confusion between "Christos" and "chrestos" was recognized by the apostles, and even encouraged by them:

"His kindness ['chrestotes'] towards us through Christ" (Eph 2:7).

"If so be that ye have tasted that the Lord is gracious ['chrestos']" (1 Pet 2:3).

"Be ye kind ['chrestos'] one to another… even as God for Christos sake…" (Eph 4:32).

It is a fact, remarked upon by various historians, that the early church or ecclesia had such a tremendous impact on the Roman world because it was a group of men and women who acted out of love and kindness for all mankind.

In a harsh and even brutal world where charity, philanthropy, unselfish love, or even simple kindness were little known, except toward one's immediate family or friends, the early "Christians" could easily assume the role of "the people who are kind". In doing this, they could also find willing ears to hear their beliefs among those in the Empire who benefited from or heard of that kindness.

  • Comment on Rom 13:9

THE COMMANDMENTS, "DO NOT COMMIT ADULTERY," "DO NOT MURDER," "DO NOT STEAL," "DO NOT COVET," AND WHATEVER OTHER COMMANDMENT THERE MAY BE, ARE SUMMED UP IN THIS ONE RULE: "LOVE YOUR NEIGHBOR AS YOURSELF": "Summed up" in the Greek is "anakephalaio": literally, to gather under one head, that is, to summarize. The same word occurs in Ephesians 1:9,10, where Paul writes of "the mystery of [God's] will according to his good pleasure, which he purposed in Christ, to be put into effect when the times will have reached their fulfillment — to bring all things in heaven and on earth together under one head ['anakephalaio'], even Christ."

Paul summarizes the "commandments" enshrined in the Ten Commandments (Exod 20:13-15,17; Deut 5:17-19,21) that have to do with treatment of one's neighbor, all of which are themselves summarized further by the Lord's words, "Love your neighbor as yourself" (Matt 22:39,40; cp Lev 19:18).

"Jesus rebuked the narrow nationalistic interpretation of the word 'neighbor' in the parable of the good Samaritan. The literal meaning of neighbor is 'one who is near'. Both the priest and the Levite found their nearness to the stricken man a source of embarrassment (Luke 10:31,32), but the Samaritan saw in that same circumstance an opportunity to help his fellowman. In the light of human need, the barrier between Jew and Samaritan dissolved. Love provides its own imperative; it feels the compulsion of need" (Harrison).

  • Comment on Rom 13:10

LOVE DOES NO HARM TO ITS NEIGHBOR: This is an understatement, for love is much more than refraining from doing harm. It is undertaking positively to do good. But the negative form is suitable here, because it is intended to summarize the prohibitions of the Ten Commandments (v. 9): 'Not only should you refrain from adultery, murder, stealing, and the like, but you should furthermore refrain from all harmful activities.'

THEREFORE LOVE IS THE FULFILLMENT OF THE LAW: By concluding with the observation that love is the fulfillment of the law, Paul returns to the same thought he began with (v. 8).

What, then, is the relationship between love and "law"? In Christ the two concepts, which seem to have so little in common, come together. To love others with the love which Christ demonstrated is to fulfill his "new commandment" (John 13:34). And if this love is present, it will make possible the keeping of all Christ's other commandments (John 14:15). Love promotes obedience, and the two together constitute Christ's law:

"Carry each other's burdens, and in this way you will fulfill the law of Christ" (Gal 6:2).

"The Christian, who belongs to the New Covenant people of God, is no longer 'under the [Mosaic] law', the law for the Old Covenant people of God; he is under a 'new law', 'the law of Christ' (see Gal 6:2; 1 Cor 9:19-21). And central to this new law is a command that Christ himself took from the Mosaic law and made central to his new demand: the command to love our neighbors as ourselves (cp. Gal 6:2 with Gal 5:13,14)" (Douglas Moo).

  • Comment on Rom 13:11-14

The believer's obligation is to live in loving and hopeful expectation of the return of his Lord, not in the excesses of sin that are all too common in the world. In short, he should love his fellowman, but not the "world" in which that fellowman lives!

  • Comment on Rom 13:11

AND DO THIS, UNDERSTANDING THE PRESENT TIME: "This" probably refers to all the exhortations and commandments of Romans 12 and 13.

THE HOUR HAS COME FOR YOU TO WAKE UP FROM YOUR SLUMBER: We must not be lulled to sleep by indulgence in pleasure, nor be influenced by the suggestion that the Lord is delaying his coming (Matt 24:48). "So then, let us not be like others, who are asleep, but let us be alert and self-controlled" (1 Thes 5:6; cp. 1 Cor 15:34).

BECAUSE OUR SALVATION IS NEARER NOW THAN WHEN WE FIRST BELIEVED: Salvation is the goal of our faith (1 Pet 1:9). We await the Saviour from heaven (Phil 3:20). The believer should not be like a child looking for a clock to strike the hour because something is due to happen then. He is content to do his duty every day, knowing that with every passing moment the end is that much closer to realization.

"Now it is high time to awake out of sleep: for now is our salvation nearer than when we believed" (KJV).

When I was much younger, I knew a brother-believer, much older than I. His name was Bob Ishman. Bob's favorite verse — and certainly his most often quoted verse — was the above. It was a verse which he filled with a profoundly meaningful excitement. Every morning, as he saw it, when he opened his eyes on the world, he thought: 'One more day nearer to the return of our Lord and Master!'

Dear brother Bob has been sleeping for some years now, but the verse — and his thoughts — are nevertheless as true as the last time he uttered them. Now, every morning I wake up, I can say: 'One day nearer to the Kingdom of God, brother Bob!'

  • Comment on Rom 13:12

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: Paul's line of thought closely resembles the treatment in 1 Thessalonians 5:1-11. Even as darkness is symbolic of evil and sin, the light fittingly describes those who believe in Christ.

Paul pictures the believer as one who anticipates the day by rising early. He puts off his night clothes, which are the works of darkness, the "old man" (Eph 4:22), and the deeds that belong to the old life.

The garments to which he transfers, however, are unusual. They are likened to armor (1 Thes 5:8; Eph 6:12,13; 2 Cor 10:4), suggesting that his walk through this world as a child of light involves a warfare with the powers of darkness.

Even though the actual "day" of Christ's coming, or the "day of salvation" (2 Cor 6:2), has not yet arrived, the believer belongs to that day even now (1 Thes 5:8). In a very real sense he already "lives in the future", and his transformed life — even in this present evil world — is a living anticipation of the glory that will then be revealed in and through him (2 Cor 3:18; 4:4).

THE NIGHT IS NEARLY OVER: "Prokopto" means: far advanced.

PUT ASIDE THE DEEDS OF DARKNESS: "Apotithemi" means to take off, as clothes, and put aside, in this case, "the things of the night". Literally, Paul is speaking of waking in the morning, taking off one's pajamas or night clothes, and then proceeding to dress for the day. This is an extremely powerful Biblical exhortation. It is more than a casual putting aside; it is an active disassociation from evil (Isa 2:20; Ezek 18:31; Eph 4:22; Col 3:5,8,9; Heb 12:1; 1 Pet 2:1; James 1:21), and a going forward to meet the light of a new day.

AND PUT ON THE ARMOR OF LIGHT: Once we have "put off" darkness, we must "put on" light (Gal 3:27; Eph 4:24; 6:11; Col 3:10, 14) — not just the clothes but also the "weapons" of the day:

  • the spiritual armor (1 Thes 5:8; Eph 6:11);
  • Christian virtues (Col 3:12); and finally,
  • a new, glorified resurrection body (1 Cor 15:53).
  • Comment on Rom 13:13

LET US BEHAVE DECENTLY, AS IN THE DAYTIME: It is quite plain from Paul's statement here, and our experiences will bear this out, that the night seasons, with their seductive cover of darkness, are the times for most sins. But the believer is not a child of darkness; the night finds him safe at home, in bed. Sins enough are to be found in the broad daylight; he will not go out at night looking for them (Prov 7:7-10).

NOT IN ORGIES AND DRUNKENNESS, NOT IN SEXUAL IMMORALITY AND DEBAUCHERY, NOT IN DISSENSION AND JEALOUSY: For the six sins listed in this last phrase, the KJV uses the following (see the first column below):

KJV translation RSV translation NIV translation NEB translation Rioting Reveling Orgies Carousing Drunkenness Drunkenness Drunkenness Drunkenness Chambering Debauchery Sexual immorality Sexual immorality Wantonness Licentiousness Debauchery Sensuality Strife Quarreling Dissension Discord Envying Jealousy Jealousy Jealousy

It is plain, when the Greek is consulted, that three of the six sins are easy to understand in the KJV (i.e., drunkenness, dissension and jealousy). However, the other three have by now become quite difficult to understand:

  • "Rioting" has changed its meaning considerably in our day: "komos" signifies "orgies, revelries, carousing" (cp. 1 Pet 4:3).
  • "Chambering" has become indecipherable, except by resort to lexicons and Bible dictionaries. The Greek is "koite", the act of going to bed with another, and thus having illicit sexual relations.
  • "Wantonness" has become archaic. The Greek "aselgeia" signifies debauchery, sensuality and lewdness.

Paul may intend to convey a logical order here:

  • Intemperance in drink or drugs (the first pair of sins) weakens the natural inhibitions,
  • Such weakening of inhibitions often leads to sexual sins (the second pair).
  • Such sins, augmented by a guilty conscience, may frequently result in an attitude of contention and quarreling (the final pair).

Even the committing of sin does not bring rest to the spirit, but rather dissatisfaction. Such dissatisfaction betrays itself by finding fault with, or placing blame upon others for one's own shortcomings, as a means of justifying oneself. Many a life of sin is characterized by bitterness and hate, as though something else (whether one's parents, one's friends, or the smooth-talking stranger in the bar) — anyone but oneself — has brought the sinner to his or her sad condition.

  • Comment on Rom 13:14

RATHER, CLOTHE YOURSELVES WITH THE LORD JESUS CHRIST: Paul returns to the theme of putting on the armor of light (v. 12). Every believer puts on Jesus Christ when he or she is baptized (Gal 3:27; Eph 4:23,24).

AND DO NOT THINK ABOUT HOW TO GRATIFY THE DESIRES OF THE SINFUL NATURE: There must also be a deliberate turning away from desires to indulge the flesh (Rom 6; 2 Tim 2:22; 1 Pet 2:11).