Chapter # 13 Paragraph # 1 Study # 8
November 15, 2020
Humble, Texas
(080)
1769 Translation:
5 Wherefore [
ye] must needs be subject, not only for wrath, but also for conscience sake.
6 For for this cause pay ye tribute also: for they are God's ministers, attending continually upon this very thing.
7 Render therefore to all their dues: tribute to whom tribute [
is due]; custom to whom custom; fear to whom fear; honour to whom honour.
1901 ASV Translation:
5 Therefore it is necessary to be in subjection, not only because of wrath, but also for conscience' sake.
6 For because of this you also pay taxes, for [
rulers] are servants of God, devoting themselves to this very thing.
7 Render to all what is due them: tax to whom tax [
is due;] custom to whom custom; fear to whom fear; honor to whom honor.
- I. The Rationale For The Soul's "Subjection" To "Higher Authorities".
- A. The "issue" of "authority".
- B. The actual nature of the "soul's" resistance to "authority.
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C. The particular consequence, in this text, I have called "self-inflicted judgment" which will be enforced.
- D. The divine intention regarding human authorities.
- E. The "Necessities" Underlying "Submission".
- 1. Paul's conclusion (dio) involves two (ou monon...alla kai) underlying necessities.
- a. The nature of "necessities" (anagke).
- 1. Matthew 18:7 apparently mis-translates this word as an "inevitability" (NASB).
- 2. Luke's three uses (14:18; 21:23; 23:17) are all about "necessity", not "inevitability".
- 3. Paul uses this term in nine texts/contexts in his letters.
- a. Romans 13:5, our current focus of study.
- b. 1 Corinthians.
- 1) 7:26, a text where the issue is "present difficulties" as temporary reasons for a certain course of action..."necessities" in view of the need to act in certain ways.
- 2) 7:37, a text that indicates a "driving compulsion", i.e., a "necessity" by reason of an absence of "authority over one's will".
- 3) 9:16, a text that Paul uses to express "necessity" because of "woe" if the "necessary action" is not taken.
- c. 2 Corinthians.
- 1) 6:4, a text that uses this term in a "grocery list" that is not very specific as to meaning.
- 2) 9:7, a text that places this word in opposition to "ungrudging purpose of heart" and "cheerful behavior"; making the word mean some form of "forced compliance", or "necessity" imposed from without.
- 3) 12:10, another use of the word in a general "grocery list" (grocery lists are not good places to seek "contextual definitions").
- d. 1 Thessalonians 3:7, a text that indicates some significantly undesirable circumstances.
- e. Philemon 1:14, a text that contrasts this term with "your own free will", indicating a kind of "forced" compliance, or "necessity".
- 4. Hebrews.
- a. 7:12, a text positing a "necessity" of a specific consequence to a prior action.
- b. 7:27, a text that refers to a priest's "daily necessity" for offering up sacrifices for sins.
- c. 9:16, a text almost exactly like 7:12, where a given action "necessitates" some attendant requirement.
- d. 9:23, a text that posits a critical "necessity" for "cleansing".
- 5. Conclusion: there are no texts/contexts where the word does not contain some form of "forced necessity".
- b. The two "necessities" declared by Paul.
- 1. The first is potential "wrath" if submission is not rendered.
- a. Up until this verse, "wrath" has been the majority emphasis: "submit" or "be subjected to some serious penalties" (up to, and including, death/execution).
- b. The rationale for such an emphasis is this: "rebels" are totally motivated by self-interest so that a dire threat to that "self-interest" is the only truly effective argument.
- 2. The second is the divine reaction to a person who violates his/her conscience.
- a. Paul's introduction to "conscience" at this point is significant.
- 1) In Romans, there are only three references to "conscience" by use of the word (suneidesis).
- a) In 2:15 Paul claims that people who were never subjected to the Mosaic form of "Law" yet possess the essence of that Law within themselves because it has been "written upon their hearts" in such a way as to bring "conscience" to bear. This means that "conscience" is the awareness of the distinction between "right" and "wrong".
- b) In 9:1 Paul pulls "conscience" into play in order to firm up his "unbelievable" claim to be willing to go to eternal condemnation for the sake of his "brethren" (enemies). The claim is so over-the-top that he knows it will not be taken seriously unless he firms it up with three substantial claims: "I am telling the truth"; "I am not lying"; and "my conscience, in harmony with the Holy Spirit, is clear in this claim".
- c) And in our current text, the conscience becomes a primary motivation for "submission to human authorities" (without really saying why this is so).
- 2) In other places, Paul reveals "why this is so".
- a) In 1 Corinthians 8:11 Paul says that a person who violates his/her "conscience" is "ruined" (apollumi -- destroyed).
- b) In 1 Timothy 1:5 Paul says that "Love" is the product of three factors: "a pure heart"; "a good conscience"; and "a sincere faith". Thus, a violated conscience destroys the ability to "love". Then, in 1:19 he says that those who jettison "a good conscience" "suffer shipwreck in regard to their faith". "Deacons", says Paul in 3:9, must be men of "a clear conscience", and goes even further in 4:2 by claiming that a person's conscience can be "seared" (as though having a hot iron applied to it to burn it beyond functioning), thus guaranteeing their "ruin".
- c) And Acts 24:16 is the capstone: maintaining a clear conscience is the only good foundation for hope of a good outcome in the resurrection of the dead.
- 3) And Peter, in 1 Peter 2:19, agrees that service to God requires a good "conscience" especially when suffering unjustly.
- b. At this point, Paul really puts "wrath" in its place as an inadequate motivator because its consequences are not nearly as bad as what happens when "conscience" is violated.
- 1) The issue of self-interest is still present, but it is diminished by the fact that one who seeks a good conscience before God is seeking a solid relationship with Him (for whatever reason, selfish or not).
- 2) Since "a good conscience" eventually leads to function by the Love of God (1 Timothy 1:5), Paul's expressed development in "Love" as per Romans 9:1 signals a process that eventually leads to the complete absence of self-interest. A true absence of self-interest is manifest by the degree of sacrifice one is willing to make to accomplish some other-oriented objective (Romans 5:8). Eventually, a pursuit of a clear conscience before God will accomplish in man what God has always intended: pure Love and genuine Faith.