Responsibilities to Civic Authorities
When Paul moves into chapter 13 he turns to teach the responsibilities common to each saint; in particular, firstly, with secular authorities. The broad theme of the chapter is that Christians ought not to be revolutionary. While there may be very limited circumstances where civil disobedience is permissible (see for example Acts 5.17-29, where there was an attempt to stop the work of the gospel), the general principle is that believers ought to be law-abiding in terms of both civil and criminal law. It will not be acceptable for the testimony to be brought into question, and the enemy be given an occasion against the saints, because the standard of Christian living demonstrated is below what even the world would expect. Sadly that can, and does, take place.
The modern western world seeks to challenge authority at every turn. Given the sinful heart of man, dictatorships have understandably been shunned in favour of democracy. However, it is important to understand that God intended Biblical theocracy, where His word was followed, to be the model of rule, as opposed to majority rule by the people. The first verse of this chapter teaches an important lesson: as a matter of creatorial principle, authority appointed by God is to be obeyed. This is seen domestically (Eph 5.22), in the assembly (Heb 13.7), and here in civic life. God is in control and sovereignly sets up those in authority. The apostle explains, therefore, that to rebel and reject authority is to oppose God; and thus attract judgment.
In the following few verses Paul sets out the general proposition that a person who is living in a righteous fashion is not normally to be afraid of rulers. Generally, the latter interfere with the openly wicked. In fact the wicked can be rightly afraid, because these rulers, seen here as bearing judgment for God, will "execute wrath", and the ruler will generally "praise" good conduct. Paul goes on to explain that there are therefore two reasons which show why believers should obey the law. Believers obviously ought do so to avoid the wrath of those in power, which most men will do, but, in addition they ought to do so "for conscience sake", recognising that, in general, requirements are being made by those whom God has put in power. The laws of the land do apply to believers. They are there to be obeyed not broken; temptation to find excuses to break the law on spurious grounds of conscience that have no substance ought to be avoided.
For similar reasons Paul deals specifically in v.6 with the issue of tax collection. Bear in mind that these believers were probably being persecuted by the government that sought to tax them. No matter how unfair it was, those in authority still acted as "God's ministers" and they were to be obeyed. Perhaps different saints agree or disagree with tax policy. Perhaps it is felt that taxes are wasted. The responsibility placed upon the believer is to comply, and in principle, in a similar way, honour those in authority even if it is privately felt that they do not conduct themselves in a way worthy of their office. The writer notes that assembly prayer meetings should involve specific prayer for those in authority and government (1 Tim 2.1-2).
The writer finds v.8 very challenging: There is a clear instruction not to be left with an undischarged obligation of debt, save for the continuing obligation to love other saints which is the thrust of the apostle's argument in the next section. The working out of the former principle in practice will be to some degree a matter of conscience. The writer understands that not all unpaid debts are because of blameworthy behaviour. However, where there are undischarged debts because of pure recklessness, this can leave a stain on testimony. The writer judges, appreciating there are other views, that it is such recklessness being warned against there: he does not consider, for example, that this is the apostle teaching against responsible borrowing in the course of business or to purchase a house. However, on the working out of the principle, each will have to come to their own mind.
Responsibilities to Others
Most readers will accept that keeping the law is unnecessary for salvation, but that practising the moral law is one of the results of salvation. In the second part of v.8 the apostle links love for the brethren with the keeping of the law, so showing that it is the obligation and standard expected of every believer. Some believers (writer included!) may not be very loveable, but the command is still to love them. This is not just the idea of emotional attachment, but is the displaying of the love of God, acting sacrificially in their interests (although it is worth noting that occasionally to act in their interests might not be enjoyed; this, however, should not be used as an excuse to upset them unnecessarily).
In the following verses the apostle lists the man-ward half of the Ten Commandments, showing that the standard expected in relation to others is that "Thou shalt love thy neighbour as thyself".
This teaches, practically, that there should be an absence in the saints' lives of the conduct which exhibits selfishness and puts individual desires above the interests of others. That means from the text that adultery and murder are to be absent, but remember that our Lord Jesus Christ taught a person could be guilty of these sins in thought (Mt 5.22,28). Similarly, there ought to be an absence of jealousy or lying among the saints. Sadly these issues arise when the renewal of the mind taught in chapter 12 is not experienced. Verse 10 teaches that to express love like God's love is to keep the law. The apostle also notes carefully that there ought not to be a claim that love is being expressed if in fact the result is damage to the person to whom it is allegedly being expressed.
Responsibilities to God
In the final section of the chapter, having set out the responsibilities of believers to secular authorities, and to each other, the apostle turns to the responsibility they now have to God. On the basis of the purpose of God explained, and the salvation of God experienced, they now had to become active. The force of v.11 seems to be that time is moving on, that time, in the sense of its shortness relative to eternity, had to be understood and it was no time to be spiritually sleeping. The apostle uses the metaphor of night and day to express the thought that the morning will soon arrive and then the night of separation from the Saviour will be over.
Believers should be living as if the morning were imminent! It is a basic point, but true, that lives would be generally very different if there were a genuine appreciation that the Lord could return today. The "works of darkness", those activities, thoughts and desires we have connected with the flesh and the world, should be left behind forever. Every believer should be putting on the armour of God and making ready to do battle for him (Eph 6.10-17). They should walk "becomingly" ("honestly", AV) as those who are connected with the Lord Jesus Christ. It is His character (v.14) that ought to adorn the believer rather than the consequences of fleshly desires and lust. In particular, the believer's life ought to be marked by self-control, as opposed to the moral licentiousness Paul warns about, and which is still very much in evidence today.
Finally, it is a great challenge to the writer that in the same section as the apostle warns against "chambering and wantonness", he also warns about "strife and envying". It is sad to observe that while the former is rightly eschewed it seems that the latter is tolerated. There is no room for petty squabbles among the people of God. They have been the source of bitterness and division, and it is no surprise when coming generations are adversely affected by what they see. Very often there is no real important principle at stake. Very often jealousy of family, possessions, or even gift is at the heart. Let there be prayer that the saints will pursue peace.
To be continued.
