CHAPTER 13.
THOUGH the Christian is not of the world, even as Christ was not of the world (John 17.), yet is he in the world, and so is brought into relation with earthly authorities and powers. Hence in this chapter (13.) the Spirit of God, through the apostle, instructs us upon this important matter.
Government in this world is an institution of God. When God had created the earth and all things therein, He gave to man the first place under Himself. Created in His image and after His likeness, man stood as God’s representative on the earth, and to him was given “dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth” (Gen. 1:2828And God blessed them, and God said unto them, Be fruitful, and multiply, and replenish the earth, and subdue it: and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth. (Genesis 1:28)). We can scarcely, perhaps, adduce this first establishment of human dominion over the lower creation as an illustration of government: for this latter supposes the presence of sin and evil, which has to be kept down, and in the days of Genesis 1. sin had not yet entered. Very soon, we know only too well, did the fall of man take place, and yet not at once did God institute government of man by man. For a time man was left to himself; and Genesis 6. hints at the appalling wickedness that then overspread the earth: moral corruption before God and violence of man against his fellow.
After the flood God introduced a new order of things in Noah. Not only dominion over the lower creation which was found in Adam (Gen. 1.), and is here repeated (Gen. 9:22And the fear of you and the dread of you shall be upon every beast of the earth, and upon every fowl of the air, upon all that moveth upon the earth, and upon all the fishes of the sea; into your hand are they delivered. (Genesis 9:2)), but, and for the first time, power vested in man to control and govern his fellow. “Whoso sheddeth man’s blood, by man shall his blood be shed” (ver. 6). This solemn and fundamental principle of human government was originally established, not for the satisfying of human greed and lust of possession, but for the upholding of the Honor and majesty of God in whose image man had been created.
Quickly here as elsewhere, and always, man failed, and soon we read of Nimrod, the “mighty one in the earth” (Gen. 10:88And Cush begat Nimrod: he began to be a mighty one in the earth. (Genesis 10:8)), who, not content with the subjugation of the beasts of the field, sought great things for himself, in the shape of power over and amongst men. Babel was the beginning of his kingdom (Gen. 10:1010And the beginning of his kingdom was Babel, and Erech, and Accad, and Calneh, in the land of Shinar. (Genesis 10:10)), which soon develops into open defiance of God (Gen. 11:1-101And the whole earth was of one language, and of one speech. 2And it came to pass, as they journeyed from the east, that they found a plain in the land of Shinar; and they dwelt there. 3And they said one to another, Go to, let us make brick, and burn them throughly. And they had brick for stone, and slime had they for mortar. 4And they said, Go to, let us build us a city and a tower, whose top may reach unto heaven; and let us make us a name, lest we be scattered abroad upon the face of the whole earth. 5And the Lord came down to see the city and the tower, which the children of men builded. 6And the Lord said, Behold, the people is one, and they have all one language; and this they begin to do: and now nothing will be restrained from them, which they have imagined to do. 7Go to, let us go down, and there confound their language, that they may not understand one another's speech. 8So the Lord scattered them abroad from thence upon the face of all the earth: and they left off to build the city. 9Therefore is the name of it called Babel; because the Lord did there confound the language of all the earth: and from thence did the Lord scatter them abroad upon the face of all the earth. 10These are the generations of Shem: Shem was an hundred years old, and begat Arphaxad two years after the flood: (Genesis 11:1‑10)).
Universal idolatry supervened, and out of this God called Abraham (Josh. 24.), from whom sprang the nation that became the sphere of the display of God’s government upon the earth. In the midst of that nation God dwelt, hidden it is true behind the veil, and yet, “What nation is there so great,” said Moses, “who hath God so nigh unto them, as the Lord our God is in all things that we call upon Him for? And what nation is there so great, that hath statutes and judgments so righteous as all this law, which I set before you this day?” (Deut. 4:7, 87For what nation is there so great, who hath God so nigh unto them, as the Lord our God is in all things that we call upon him for? 8And what nation is there so great, that hath statutes and judgments so righteous as all this law, which I set before you this day? (Deuteronomy 4:7‑8)).
It would lead us too far from our subject and our chapter (Rom. 8.) to pursue the history of that nation in all its twistings and turnings, from the day in which they stood upon the borders of the land of promise and hearkened to the solemn charge of Moses, the servant of the Lord, exhorting them to obedience to these statutes (Deut. 4.), until the days of Jehoiakim, King of Judah, when they were carried away captive into Babylon because of their grievous and manifold sins. Suffice it to say that it was then that the government which had been displayed in the midst of the chosen nation passed into the hands of the Gentiles. To Nebuchadnezzar it was said, “Thou, O king, art a king of kings, for the God of heaven hath given thee a kingdom, power, and strength, and glory, &c.” (Dan. 2:3737Thou, O king, art a king of kings: for the God of heaven hath given thee a kingdom, power, and strength, and glory. (Daniel 2:37)).
The power and authority thus vested in the hands of the Gentiles has remained there ever since, so far as earthly government is concerned, and there it will remain until taken up by the Son of man during the blessed period of the millennium.
As originally instituted, this power was royal, but kings have sometimes been deposed and republics and other forms of government have taken their place. With this the Christian has nothing to do but simply to obey. He is not called upon to alter or to withstand the government under which for the time being he is found. “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” (Rom. 13:11Let every soul be subject unto the higher powers. For there is no power but of God: the powers that be are ordained of God. (Romans 13:1)).
We do well to remember that at the time these words were written the imperial court of Rome was in a terribly immoral condition, and violent persecution was raging. Some might have argued that submission in this case was not so obligatory; but on two grounds is the Christian to obey. In the first place, because the power exists, and the magistrate “beareth not the sword in vain.” He may use the sword ungenerously, he may unjustly cast into prison, as has been often done, especially where religious animosity enters into the question, but however trying it may be, submission and not resistance is the Christian’s path of duty.
But further, he is to be subject “not only for wrath, but also for conscience sake” (ver. 5). The ruler is the minister of God, and as such must be obeyed in all matters that do not conflict with the direct claims of God Himself. We see in Daniel a deeply instructive case in point. No fault could be found in him so far as his earthly behavior was concerned, but when an order was made that directly interfered with his obedience to God, he had to obey God rather than the king’s decree ...
So with the Christian, “the powers that be are ordained of God;” purposely is the form of government here left vague. There is nothing here to encourage the Christian to enter into the arena of politics, whether to resist what he considers unjust laws or to appoint forms of government which he may fancy better than those already in existence. He may, and indeed should, pray and intercede, and even give thanks for kings and all in authority, that he may lead a peaceable and quiet life in all godliness (1 Tim. 2.). Thankfulness, too, should fill his heart for every enactment that favors a walk and worship according to the dictates of conscience enlightened by the Word of God and that admits of spreading the blessed gospel of God. These things may get more difficult as the evil days of Christendom’s apostasy advance, but meanwhile we need to accept with thankfulness every protection that the law affords, and render to all their dues, whether tribute, custom, fear, or Honor. This submission to human government was as needful to inculcate upon Jewish believers (1 Pet. 2:12-1812Having your conversation honest among the Gentiles: that, whereas they speak against you as evildoers, they may by your good works, which they shall behold, glorify God in the day of visitation. 13Submit yourselves to every ordinance of man for the Lord's sake: whether it be to the king, as supreme; 14Or unto governors, as unto them that are sent by him for the punishment of evildoers, and for the praise of them that do well. 15For so is the will of God, that with well doing ye may put to silence the ignorance of foolish men: 16As free, and not using your liberty for a cloke of maliciousness, but as the servants of God. 17Honor all men. Love the brotherhood. Fear God. Honor the king. 18Servants, be subject to your masters with all fear; not only to the good and gentle, but also to the froward. (1 Peter 2:12‑18)) as upon Gentile.
The question of debt is next treated, and nothing can be plainer nor more direct than the injunction, “Owe no man anything.” There is scarcely anything that a worldly man judges more unsparingly in a professed believer than laxity in the performance of monetary obligation. One debt alone was to be always outstanding, viz., to love one another. A glance at the commandments enumerated in verse 9 is sufficient to establish the principle laid down in verse 10; love in activity is the fulfilling of the law, in that part of it which has to do with man’s relations with his fellow.
Another principle of great importance to direct the conduct of the Christian is now introduced — “The day is at hand.” The hope of the Lord’s coming sheds a light upon all the scene of darkness through which our journey lies. If submission to earthly authorities is enjoined in the beginning of the chapter, conflict with the powers of darkness is shown to be no less a duty at the end. This deadly struggle will grow more intense as the darkness deepens just before the dawn of day; so much the more reason to “awake out of sleep,” to “cast off the works of darkness,” and to gird on “the armor of light.”
No stand can be made in this dark and evil day, no headway against the power of the enemy, unless those in the conflict maintain a conscience void of offense, and walk according to the principles of that coming day of manifested light and glory, before the day itself in all its brightness dawns upon the world.
With what power the exhortation falls upon the heart and conscience, “Put ye on the Lord Jesus Christ, and make not provision few the flesh, to fulfill the lusts thereof” (ver. 14).