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Passage
[Ro 13:8] Owe nothing to anyone except to love
one another; for he who loves his neighbor has fulfilled the law.
[9] For this, "YOU SHALL NOT COMMIT ADULTERY, YOU SHALL NOT
MURDER, YOU SHALL NOT STEAL, YOU SHALL NOT COVET," and if there is
any other commandment, it is summed up in this saying, "YOU SHALL
LOVE YOUR NEIGHBOR AS YOURSELF." [10] Love does no wrong to a
neighbor; therefore, love is the fulfillment of the law.
[11] Do this, knowing the time that it is already the hour
for you to awaken from sleep; for now salvation is nearer to us than
when we believed. [12] The night is almost gone, and the day
is near. Therefore let us lay aside the deeds of darkness and put on
the armor of light. [13] Let us behave properly as in the
day, not in carousing and drunkenness, not in sexual promiscuity and
sensuality, not in strife and jealousy. [14] But put on the
Lord Jesus Christ, and make no provision for the flesh in regard to
its lusts.
Background
The letter to the Romans was written by the apostle
Paul at around 57 AD in Corinth. The best guess is that this letter
was written on his third missionary journey. During this writing,
Paul was in Corinth and also working as a tentmaker and working with
Aquila and Priscilla training them in the gospel. Some infer that he
was training them to be leaders of the church, but I find no hard
evidence of this ridiculous claim, as Paul never sanctioned female
leadership in the church.
The primary reason Paul was in Corinth was to collect money for the
Jerusalem church, which had its own financial troubles at this time.
Paul wrote this letter to the Romans while in Corinth, yet he had
never been to Rome, and his passion was so amazing for people he had
never met. We do know from his writings that he desired to go there
(Rom 1:9-13). Paul had plans to visit Rome on his way to Spain after
he delivered the money to the Jerusalem church to assist them with
their financial troubles. We do not know if he ever made it, but it
is doubtful that he did at least according to some scholars.
Audience & Purpose
According to the Bible Knowledge Commentary, the
letter of Romans was not addressed to the church in Rome, but all who
are called saints in Rome. We know that there was a church in Rome,
because Paul had sent greetings to the church that met in the home of
Aquila and Priscilla. Unlike what some will lead you to believe,
Aquila and Priscilla did not lead the church, they simply hosted it.
We do not kow for sure if Paul was aware that other churches existed
in Rome, but since his letter was addressed to Christians in Rome,
its probably safe to say that he assumed that there were other
churches in Rome. His audience were mostly Gentile, as Rome was at
this time a gentile city.
According to the electronic version of the Life Application New
Testament Commentary the primary purpose of Romans was, "To prepare
the way for his visit to Rome, to let the believers in Rome know of
his plans to come, and to enlist their support for his future
ministry in Spain" (Barton Bruce, Linda K. Taylor). Paul knew the
power and influence that Rome had in that day, and knew that the
gospel could spread much faster if he hit the Romans well with it.
So, Rome was strategic for this reason. Another purpose for Paul
being in Rome was to counter the misunderstandings of his new goal
and mission behind his missionary journeys. Some Christians and even
Jews were quick to slander him, and this is a reasoning behind his
wanting to write this letter to counter their reasoning.
Occasion: Structure and Context
The Letter to the Romans is an epistle genre primarily
with a soterialogical theme. As I previously mentioned, this letter
was written at Corinth. In this letter it is important to note that
this letter although it may be a classified as a letter genre does
not read as such. This letter reads more like an elaborate
theological essay. As this letter places a high emphasis on Christian
doctrine, besides strictly a soterialogical tone. Some of the themes
touched upon in light or great detail throughout the scope of the
letter are sin, salvation, grace, faith, righteousness,
justification, sanctification, redemption, and resurrection.
V [8]
NASB: [Owe nothing to anyone except to love one another; for he
who loves his neighbor has fulfilled the law.]
KJV: [Owe no man any thing, but to love one another: for he that
loveth another hath fulfilled the law.]
NKJV [Owe no one anything except to love one another, for he who
loves another has fulfilled the law.]
NIV [Let no debt remain outstanding, except the continuing debt
to love one another, for he who loves his fellowman has fulfilled the
law.]
HCSB [Do not owe anyone anything, except to love one another, for
the one who loves another has fulfilled the law.]
Romans 13:8 is a very controversial passage. I think that when one
reads it they must take the entire chapter into context. The first
part of the chapter Paul is referring to paying taxes to the
authorities. But it's interesting how some articulate this verse as
being strictly about debt. Some KJV only Christians infer that this
verse is saying that it's a sin to use a credit card, take on a loan
or borrow money in anyway. Some of them use Mt 6:24 as backing to
their argument that its sinful to use a credit card, take on a loan,
or borrow in anyway. In Mt 6:24 Jesus says that one cannot have two
masters, and its impossible to serve both God and money (the KJV uses
the original Greek word in this passage). So in their argument Rom
13:8 is indeed suggesting that one cannot be a slave of debt. There
are many problems with their argument, since it usually bypasses the
culture context, demographic, grammatical and theological
hermeneutical factors to interpreting a translation. One must always
consider such issues when interpreting the scriptures, even more
useful with controversial verses and passages such as Romans 13:8.
The more liberal side of the argument does not interpret Paul as
saying that debt is prohibited, so they very easily abuse their
credit cards, and take on many loans so very quickly they have a
massive debt that they cannot hope to repay in their lifetime.
Obviously there are different extremes of interpretation of this
verse.
I think that its interesting that the KJV seems to communicate that
its perfectly okay to be in debt to a woman, while the NIV says to
let no debt remain outstanding, indicating that one can have debts.
The NKJV eliminates the singular noun voice in this verse and changes
it to the plural "no one" instead of "no man." While the NIV limits
the passage to debt, its also again interesting how the NASB
translates the verse in a similar fashion as the NKJV and does not
bind debt to financial obligations, because what most people will
conjure when the word debt is used will always be financial debt. So
many that read this passage have concluded that Paul is prohibiting
Christians from using credit cards, taking on loans, or borrowing
money.
However, the electronic version of the Bible Knowledge Commentary
says:
This is not a prohibition against a proper use of credit;
it is an underscoring of a Christian's obligation to express
divine
love in all interpersonal relationships. A Christian should never
fall short,
and so be "in debt," in loving others (Jn 13:34-35; 1 Co 15:14;
Eph 5:2; Col 3:14; 1 Jn 3:14;23; 4:7, 11,21).
The Life Application New Testament Commentary electronic version says
a similar thing about this verse:
But we may ask; is Paul against home mortgages and school loans? Paul
is not teaching against borrowing, except as it applies to borrowing
things or money that we cannot hope to repay. Careless or deceitful
debt is not acceptable behavior among believers.
I think that both these commentaries present a very accurate
explanation of the complex controversial verse. Paul is not arguing
against the use of credit cards and the borrowing of money, what Paul
is against is those that are in so much debt that their debt has
become a hindrance to their Christian life because it hinders them
from carrying out the great commission.
V [9]
KJV
For this, Thou shalt not commit adultery, Thou shalt not kill, Thou
shalt not steal, Thou shalt not bear false witness, Thou shalt not
covet; and if there be any other commandment, it is briefly
comprehended in this saying, namely, Thou shalt love thy neighbor as
thyself.
Paul is referring back to the law (torah, Pentateuch) in this
verse. The passages are from ex 20:13-17 and Deut 5:17-21. According
to Stott Paul is know referring to how loving our neighbors as
ourselves fulfills the law. Its odd that only in the KJV version does
it mention anything about not bearing false witness. Stott says that
new translations leave it out because the phrase may not be in the
most reliable manuscripts. The KJV uses the Textus Receptus
manuscript, while newer translations use the Alexandrian manuscripts.
Paul concludes by saying that all the commandments sum up to this
simple commandment. Love thy neighbor as thyself! This is something
that Jesus also said in Mt 22:39, and he concludes by saying that all
the law and prophets hang on this commandment. So its very important
that we as Christians get it straight that we cannot emphasize
secondary non essentials to the same degree as the simple commandment
of love! Often Christians get really into it about the nonessentials,
often we seem to lack love, and this is not what Paul taught in this
verse.
V [10]
Love does no wrong to a neighbor; therefore, love is the
fulfillment of the law.
The Greek word agapÁ used for love in this verse is the
same with both occurrences of the word in this verse. But in the
three verses that the word love appears in 13:8-14 the other two
times the Greek word agapaÙ is used instead of
agapÁ. In Greek the word agapÁ and
agapaÙ very much mean the same thing. In the entire book
of Romans, these Greek words seem to be dominant.
John Stott says comments.
Agape is a selfless love, which cannot be turned in on the
self; and partly because according to Scripture self-love is the
essence of sin. Instead, we are to affirm all of ourselves which
stems from the creation, while denying all of ourselves which stem
from the fall (350).
It's nearly impossible with our totally depraved human nature to put
to death all of our fleshly nature and practice this form of love
that Paul speaks about to the full. Stott says that the 2nd
commandment requires that we love our neighbors as much as we do
ourselves. Also Jesus said the same in Mt 19:19. Stott says that we
need to seek the good of our neighbors and not their harm. This is
indeed difficult to do, especially in a society as indiviliastic as
ours. Most people today are not after their neighbors interests, but
the interests of only themselves. Even the contemporary evangelical
church is following this trend. But true disciples will strive to
love their neighbors as themselves. In loving their neighbor as
themselves, they are fulfilling the law, and as Stott points out we
are still and never will escape this debt, because only Christ can
take away our debts.
V [11]
Do this, knowing the time that it is already the hour for you to
awaken from sleep; for now salvation is nearer to us than when we
believed.
Looking at verse 11 it seems to be out of context of verses 8-10
Verse 11 seems to summon action. Even Stott gets confused at how
verse 11 and 8-10 are connected. When Paul says do this, he is most
likely referring to the commandments. Stott says that verses 11-14
seem to play an eschatological foundation to Christian conduct.
Earlier in 12:1 we are told not to conform to the pattern of this
world, so one would assume that in verse 11 that Paul mentions time
to remind us that we should know the time, and then to live
accordingly. In Paul's day people thought that they were, the
generation that would see the Lords return, so to them the hour was
very near. However, as it turned out they were a long way off from
his return. In Gods eyes, we need to look forward for the age to
come. According to Stott in the above verses, three references to
time are made and they are. (1) First, the hour has come (2)
Because our salvation is nearer know than when we first believed. (3)
The night is nearly over and the day is nearly here. I believe that
in the passage that Paul refers to a night and a day. Night can mean
the day of darkness, and the day can refer to when Christ returns. So
one can take this verse and interpret it that the term progressive
salvation is correct and that our salvation is being worked on.
The sinner's prayer was the first step and when Christ returns is the
last step to the salvation process.
Thomas R. Schreiner in his Romans commentary says:
The reason given is that "salvation" (soteria) is nearer to us
than when we first believed. The word clearly refers to future
salvation here, which will be available, only after the "night" has
elapsed and "the day" of the Lord "has drawn near." The night has not
yet passed away, nor has the day of the Lord arrived. In other words,
the time of evil is nearly over and the day of the Lord is imminent
(697).
We as contemporary Christians need to take this literally and
understand that the day of the Lord is near and our final salvation
is coming.
V [12]
The night is almost gone, and the day is near. Therefore let us
lay aside the deeds of darkness and put on the armor of light.
We should live each day as thought it will be our last (as my
Pastor at Sunrise Bible likes to say). Pastor AL Barber awaits his
final salvation and always lives each day like it will be his last.
He chooses to live like the age to come is right around the corner
and all his investments and time and resources go into. Unlike many,
he does not live for the treasures and riches of this world, but for
the coming age, which will come when the darkness is finally over.
Unfortunately many today are living as if darkness will always be
here, but they will soon be surprised that the darkness will be gone
in a very short time as will all the treasures they hid in the
darkness because it will be revealed in the light.
Therefore let us lay aside the deeds of darkness and put on the
armor of light. In part, B of the verse Paul seems to
communicating that Christians are soldiers in conflict that need to
be alerted and prepared for battle. Many other passages in the NT
indicate that we are at battle and refers to Christians as soldiers
(Ep 6:10-17; 1Th 5:8). In other verses honoring Christ is very often
referred to as being in the light (Jn 12:36; Ep 5:8,14; Col 1:12; 1Th
5:5; 1Jn 1:7; 2:10). Stott says that a Christian's life is not sleep
but always battle. When Paul refers to armor here, Stott says that
this means behavior. Obviously, the behavior needs to be behavior
that shows the light of Christ in us, so that others will see and
hear the good news. In John, 13:35 Jesus says that men will recognize
that you are my disciples by your love. So, we as Christians need to
put on the armor of light because the day is near and the darkness is
almost gone.
V [13]
Let us behave properly as in the day, not in carousing and
drunkenness, not in sexual promiscuity and sensuality, not in strife
and jealousy.
John Ziesler comments on this verse:
The list of things to be avoided by those who belong to the imminent
new day is quite conventional, and need not imply anything about the
habits or character of the Roman Christians. We cannot, for example,
deduce from this verse that they were greatly given to drunkenness,
though it is possible that there is an oblique allusion to what went
on in the evenings in Roman taverns (320).
I do not think the scriptures are very clear about what went on in
Roman taverns, and quite possibly the Christians may have had some
exposure to heavy drink that will get one drunk. But lets make it
clear that in that day and age with most wines it took allot more
than a few drinks to get someone drunk. Also, wine, water and milk
was for the most part all the drinks available. Today we have soda so
we think of all heavy drink as bad, when in fact this was never the
case. Paul was in no way in this verse condemning all heavy drinks!
He was condemning drunkenness as it's a behavior of one belong to the
darkness, not one belonging to the light. As John Stott says, "a
decent Christian should have self control in the areas of drink, sex,
and social relationships" (Stott 1994, 353). Unfortunately, there are
many culture Christians roaming the church today that do not have
self-control in these areas. They go out and get drunk quite often,
and they frequently have premarital sex. A visit to a high school or
college youth ministry at a large megachurch will validate this. But
the acts above the acts of those living in the darkness, and its no
wonder that the world get s a confusing message when Christians try
to conform and be relateable to the world by conforming to the worlds
standards. Christians are supposed to be the salt and the light of
the world (Mt 5:13).
V [14]
But put on the Lord Jesus Christ, and make no provision for the
flesh in regard to its lusts.
Concluding from the verse above this passage just tells us to
live under Christ as Lord rather than under the flesh. When one lives
under the flesh they are never satisfied with their life, and they
constantly want more. Christ's brings fulfillment and everlasting joy
that worldly things cannot bring. Worldly things bring temporary joy,
but the joy only lasts for a season and then the joy is dead. As I
mentioned in the verse above, sexual promiscuity and drunkenness are
some of the lusts of the flesh that only last a short season. However
living under Christ as Lord, and putting on the deeds of the light
and putting aside the deeds of darkness is only the first part of the
preparation, which we are called by the rising of the great day.
Frederic Louis Godet says. "Our concern must be, besides, to put on
the dispositions which are in keeping with so holy and brilliant a
light" (Godet 1977, 451). We have a brilliant light if we continue to
clothe ourselves with the clothing of the light, and this of coarse
is the fruits of the spirit leading to good works. Stott says
"Perhaps the thought is that we are to wear the characteristics of
his teaching and example, and put on ""compassion, kindness,
humility, gentleness, and patience"" (Stott 1994,353). These are some
of the good works and fruits of a believer that do in deed separate
us from those that live in darkness. It's a shame that some of the
church today does not want to live by the light and to clothe
themselves with clothing of light, but still wears the clothing of
those living by the darkness, and yet they call themselves children
of the light. This does nothing but confuses unbelievers. Jesus at
his return will separate the sheep from the goats, and many that
think they are sheep will be with the goats.
Conclusions
Overall the NASB does a good job at translating this
passage into a language most English readers will understand. The KJV
is good as well, but it's not in a language that most will
understand. The NASB follows the Greek text more so, than the dynamic
free NIV or even worse the Message. But no doubt, the Message is a
quality translation for the bible illiterate. It catches the thrust
and purity of the text when read by the ignorant, and this is
something that the NASB and KJV may have a hard time
accomplishing.
Overall, I believe the main points Paul is trying to make in this
passage are as follows. Point A-Gods law of love is a potent force
for a law-abiding life 8-10.
Point B- The urgency of the times is a call to good citizenship
11-13.
Point C- Salvation is nearer know than when we first believer 13
Point D- We need to put on Christ's garment, and put off the garment
of the flesh 14.
REFERENCES
Barton Bruce, Linda K. Taylor 2001. Life Application
New Testament Commentary. Ed Grant Osborne. Wheaton: Tyndale
publishing.
Godet Frederic Louis. 1977. Commentary on Romans Michigan:
Kregel Publications
Schreiner Thomas R. 1998. Romans. Michigan: Baker Books.
Stott John R.W. 1994. The Message of Romans. Downers Grove.
Inter-Varsity Press.
Walvoord John F., Zuck Roy B. 2000. The Bible Knowledge
Commentary. Colorado Springs: Cook Communications Ministries
Ziesler John. 1989. Paul's Letter to the Romans Philadelphia:
Trinity Press International
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