Rulers are not a terror to those who practice good works, but to those who do evil. If Christians engage in corruption and wicked deeds, they must suffer the chastisement of civil government, the same as any other person. We should be subject to the ordinances, always maintaining a clear conscience with reference to political matters and never attempting to cheat or defraud the government in tribute, customs or taxes: "Render to all their dues: tribute to whom tribute is due; custom to whom custom; fear to whom fear; honor to whom honor."

"Owe no man anything, save to love one another: for he that loveth his neighbor hath fulfilled the law. 9 For this, Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not covet, and if there be any other commandment, it is summed up in this word, namely, Thou shalt love thy neighbor as thyself. 10 Love worketh no ill to his neighbor: love therefore is the fulfilment of the law" (Romans 13:8-10).

Here Paul asserts that Christians should love one another, for love is the fulfillment of the law. But what is love? It is a spiritual influence and power which is "shed abroad in our hearts through the Holy Spirit which was given unto us" (Rom. 5:5). It is evident that the love which Paul had in mind is that which the Lord bestows upon regenerated, saved people through the indwelling Holy Spirit. One cannot simply decide to love others in the Scriptural way--this power and ability is a gift from God. Paul, in enumerating the fruit of the Spirit, listed "love, joy, peace, longsuffering, kindness, goodness, faithfulness, meekness, self-control; against such there is no law" (Gal. 5:22, 23). Of all the fruit which the Spirit produces in the life of the regenerated person, the first is love.

In I Cor. 12-14, Paul discussed spiritual gifts conferred by the Spirit upon the people of God. While other gifts of the Spirit were given to certain individuals, the gift of love was and is for every Christian. The one who has yielded to the Spirit is enabled by love to live and deport himself to the glory of God and thus adorn the doctrine of the Lord in the fulfillment of the law.

"And this, knowing the season, that already it is time for you to awake out of sleep: for now is salvation nearer to us than when we first believed. 12 The night is far spent, and the day is at hand: let us therefore cast off the works of darkness, and let us put on the armor of light. 13 Let us walk becomingly, as in the day; not in revelling and drunkenness, not in chambering and wantonness, not in strife and jealousy. 14 But put ye on the Lord Jesus Christ, and make not provision for the flesh, to fulfil the lusts thereof" (Romans 13:11-14).

Each day brings us closer to the time when our summons will come--whether by death or by the appearance of the Lord for His saints. The night is far spent and the day is at hand. "Day" is the result of the light from the sun; "night" comes with the sun's disappearance beneath the horizon. When God associated with man in the Garden of Eden, his spiritual day was full-orbed. When God withdrew, man's spiritual night began and has continued to the present day, but when Jesus returns to earth to reign for a thousand years, the day will again dawn. If that event was very close at hand in Paul's day, how much nearer, after nineteen hundred years, is it in our day and time? Because we are approaching the end of the age, we should lay aside everything that is of a fleshly, carnal nature and serve the Lord with fervency of Spirit, allowing Him to work out His plans and purposes through us.

When converts were brought from heathenism into the church of Jesus Christ, they brought with them many of their old customs and habits of conduct. Some of these involved principles that are covered in the Scriptures. Others had no moral or ethical principle and were therefore matters of indifference--those who were taught in the Word and understood the fundamentals of the faith could continue the practice of these without disobeying the Word of God or violating their consciences. Some of the weaker Christians, however, were not sufficiently rooted and grounded in the Word of God to be able to partake of these things without being conscience-stricken. For them, these were matters of great importance. Consequently, among the brethren in the Gentile churches, the question arose as to whether or not Christians could continue the practice of such matters. In Rom. 14:1-19 the apostle speaks of this problem.

"But him that is weak in faith receive ye, yet not for decision of scruples. 2 One man hath faith to eat all things: but he that is weak eateth herbs. 3 Let not him that eateth set at nought him that eateth not; and let not him that eateth not judge him that eateth: for God hath received him. 4 Who art thou that judgest the servant of another? to his own lord he standeth or falleth. Yea, he shall be made to stand; for the Lord hath power to make him stand. 5 One man esteemeth one day above another: another esteemeth every day alike. Let each man be fully assured in his own mind. 6 He that regardeth the day, regardeth it unto the Lord: and he that eateth, eateth unto the Lord, for he giveth God thanks; and he that eateth not, unto the Lord he eateth not, and giveth God thanks. 7 For none of us liveth to himself, and none dieth to himself. 8 For whether we live, we live unto the Lord; or whether we die, we die unto the Lord: whether we live therefore, or die, we are the Lord's. 9 For to this end Christ died and lived again, that he might be Lord of both the dead and the living. 10 But thou, why dost thou judge thy brother? or thou again, why dost thou set at nought thy brother? for we shall all stand before the judgment-seat of God. 11 For it is written, As I live, saith the Lord, to me every knee shall bow, And every tongue shall confess to God. 12 So then each one of us shall give account of himself to God. 13 Let us not therefore judge one another any more: but judge ye this rather, that no man put a stumblingblock in his brother's way, or an occasion of falling. 14 I know, and am persuaded in the Lord Jesus, that nothing is unclean of itself: save that to him who accounteth anything to be unclean, to him it is unclean. 15 For if because of meat thy brother is grieved, thou walkest no longer in love. Destroy not with thy meat him for whom Christ died. 16 Let not then your good be evil spoken of: 17 for the kingdom of God is not eating and drinking, but righteousness and peace and joy in the Holy Spirit. 18 For he that herein serveth Christ is well-pleasing to God, and approved of men. 19 So then let us follow after things which make for peace, and things whereby we may edify one another" Romans (14:1-19).

Let us note in vs. 2 the matter of eating meat or of being vegetarian: "One man hath faith to eat all things: but he that is weak eateth herbs." Throughout history, there have been those who have concluded that eating meat is contrary to the will of God and detrimental to the spiritual development of the child of God. Others understand God's command to add flesh to the diet (Gen. 9:1-16) to be in force today. Despite the clear instructions of this primitive command, there have always been those who see evil in the eating of animal flesh. It is easy to see how first-century Christians could be bothered by this question since practically all meat sold in the markets had been sacrificed first to some pagan deity and was purchased by the customer with that thought in mind. If not careful, the Christian could fall into the idea of trying to win the favor of the god to whom the meat had been offered. Thus the danger of becoming idolatrous was an ever-present evil. Those who understood that the pagan gods were nothing at all could, with a clear conscience, purchase the meat without any compunctions, eating it simply for the nourishment that it gave. But others could not do so. What then should the mature Christian do in light of this? The apostle laid down the rule in his first Corinthian letter (ch. 8) that if his eating the meat sacrificed to idols would be the occasion of causing a brother who did not understand to stumble, he, Paul, would refrain from ever taking another mouthful of meat. Paul had a very high regard for the influence one Christian exerts on another and exhorted that all things should be to the edification or upbuilding of others. On the other hand the Christian who was a vegetarian should not disrespect those who could eat meat without violating their consciences or any principle in the Word of God. He should be very careful to suppress any spirit of criticism and unjust censure toward those who do not agree with him in all matters. Both weak and strong belong to the Lord and are to be considerate of each other. Christians are not to pass judgment upon, criticize or censure others unduly. However, a tree is known by its fruits, which is a different thing from judging.

We are saved by the grace of God through faith--not by works--and are to be rewarded according to the quality of work as indicated in the parable of the talents, Matt 25:14-30; the quantity of works as seen in the parable of the pounds, Luke 19:11-27; and the spirit in which we serve as taught in Matt. 20:1-16.

In II Cor. 5:10 Paul said that we all shall appear before the judgment seat of Christ. Romans 14:10-12 says that we are to come before the judgment seat of God. Are these two different judgments or are they one and the same tribunal? Some think they are different because in the one instance the judgment seat is said to be Christ's, whereas in the other it is God's, but is not Christ God the Son? Of course He is. When one examines the context from which vs. 11 is taken (Isa. 45:23), he will see that the original prophecy refers to Christ sitting upon the throne, rewarding His servants and governing the world. Therefore we believe that this judgment seat is none other than the judgment seat of Christ. Further confirmation is seen in Phil. 2:9-11, which undoubtedly refers to Christ and is an echo of Isaiah's passage.

In 13-18 the apostle emphasizes the spiritual aspect which reaches in, around and through every act of our lives. We are not to judge other Christians, but we are to sit in judgment of our own spiritual lives and conduct. The Scripture teach that if a brother is overtaken in a fault those who are spiritual should endeavor to assist him, but only in the spirit of Christ. Everything must be evaluated as to its bearing and effect upon the spiritual nature. "Let not then your good be evil spoken of: for the kingdom of God is not eating and drinking, but righteousness and peace and joy in the Holy Spirit" (vss. 16, 17).

"Overthrow not for meat's sake the work of God. All things indeed are clean; howbeit it is evil for that man who eateth with offence. 21 It is good not to eat flesh, nor to drink wine, nor to do anything whereby thy brother stumbleth. 22 The faith which thou hast, have thou to thyself before God. Happy is he that judgeth not himself in that which he approveth. 23 But he that doubteth is condemned if he eat, because he eateth not of faith; and whatsoever is not of faith is sin" (Romans 14:20-23).

Life should be a walk of faith for the enlightened Christian. All of us should be willing to surrender our own personal desires when that which we do would lead others not having our knowledge into sin. We should walk circumspectly toward all men, giving no offense to the Jew, the Gentile or the church of God (I Cor. 10:32,33).

"Now we that are strong ought to bear the infirmities of the weak, and not to please ourselves. 2 Let each one of us please his neighbor for that which is good, unto edifying. 3 For Christ also pleased not himself; but, as it is written, The reproaches of them that reproached thee fell upon me. 4 For whatsoever things were written aforetime were written for our learning, that through patience and through comfort of the scriptures we might have hope" (Romans 15:1-4).

We have seen that the weak Christian is one who has very little conception of the teachings of Christ. The strong are those who clearly understand His teachings and have had opportunities the others did not enjoy. Paul urged them to be patient and to deal with the less fortunate in a sympathetic and understanding manner: "We that are strong ought to bear the infirmities of the weak."

"Let each one of us please his neighbor for that which is good, unto edifying," Paul continued. He was willing to forego his privileges in Christ for the good of his brother, and so should we today. To enforce this lesson he called attention to the fact that "Christ also pleased not himself," but was solicitous of others and, as prophesied in Ps. 69:9, allowed the reproaches of others to fall upon Himself. Are we willing to endure suffering or reproach for the benefit of others? If so, we will be walking in the footsteps of our Lord.

"For whatsoever things were written aforetime were written for our learning, that through patience and through comfort of the scriptures we might have hope," he continued. By examining the Scriptures we can see how God rules and overrules, making everything work together for good to those who know and love Him. This comforts our hearts, helping us to be patient and to have hope.

"Now the God of patience and of comfort grant you to be of the same mind one with another according to Christ Jesus: 6 that with one accord ye may with one mouth glorify the God and Father of our Lord Jesus Christ. 7 Wherefore receive ye one another, even as Christ also received you, to the glory of God" (Romans 15:5-7).

God patiently deals with us despite our shortcomings and failures. Unfortunately, all believers in Christ do not realize the importance of the unity of the Spirit, maintained in the bonds of peace. The fact that the apostle had to urge the Roman Christians to be of one mind is proof that they were not bound together in love. This reminds me of Paul's command in I Cor. 1:10: "Now I beseech you, brethren, through the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfected together in the same mind and in the same judgment." No one should sacrifice his honest convictions, but we should be tolerant toward others who have not had our advantages and who cannot see everything just as we do. May the Lord lead us into a closer fellowship with one another and with Himself. I might add that, the closer our fellowship is with the Lord, the closer and nearer our fellowship will be with all who have been born again.

"For I say that Christ hath been made a minister of the circumcision for the truth of God, that he might confirm the promises given unto the fathers, 9 and that the Gentiles might glorify God for his mercy; as it is written, Therefore will I give praise unto thee among the Gentiles, And sing unto thy name. 10 And again he saith, Rejoice, ye Gentiles, with his people. 11 And again, Praise the Lord, all ye Gentiles; And let all the peoples praise him. 12 And again, Isaiah saith, There shall be the root of Jesse, And he that ariseth to rule over the Gentiles; On him shall the Gentiles hope. 13 Now the God of hope fill you with all joy and peace in believing, that ye may abound in hope, in the power of the Holy Spirit" (Romans 15:8-13).

God made of one man "every nation of men to dwell on all the face of the earth, having determined their appointed seasons, and the bounds of their habitation; that they should seek God, if haply they might feel after him and find him, though He is not far from each one of us" (Acts 17:26, 27ff). All peoples, according to this passage, are descended from one great ancestor, Adam. There is no room in the Christian system for racial prejudice. Each individual has an immortal soul that must spend eternity somewhere. Christ died for all--"God so loved the world, that he gave his only begotten Son, that whosoever believeth on him should not perish, but have eternal life" (John 3:16). According to Rom. 15, Christ is the minister of the righteousness of God for the Jew as well as for the Gentile.

The Lord made provision when He delivered His law to the children of Israel for the Gentiles to worship and serve Him in an acceptable manner as well as for the Jews. Again, in that inspired prayer of Solomon at the dedication of the Temple, we see that the Gentiles who wished to worship and serve the true and living God could become proselytes to the Jewish faith. Notwithstanding, most of the Jews developed a spirit of self-righteousness, thinking they had a monopoly on the grace of God, on His service and upon His revelation. Of course, this was a misinterpretation of God's will, for His desire was that every honest-hearted person should have the privilege of worshiping Him in the beauty of holiness at His Temple in Jerusalem.

When Christ became the minister of the righteousness of God in behalf of both Jews and Gentiles, He purchased redemption for all. This plan of God will come into full fruition when Jesus comes back and establishes His reign of righteousness. The Gentiles too will be acceptable to God at that time, and have the same spiritual privileges and advantages as the Jews. This was made known by the apostle in vs. 9, which is quoted from Ps. 18:49. When examined in the light of its context, we see the prophet discussing the time when Messiah will reign over all nations and the Gentiles will enter into fullest fellowship with God. Again in vs. 10, the apostle quoted Deut. 32:43: "Rejoice, ye Gentiles, with his people," which is an exhortation for Gentiles to rejoice along with the Jewish people when Messiah comes, establishes Israel in her own land and restores her to fellowship with Him. Following this is a quotation from Ps. 117, in the first verse of which is a prediction that the Gentiles will worship God along with Israel: "Praise the Lord, all ye Gentiles; and let all the peoples praise him." Once more the apostle quotes from Isaiah (11:10), showing that he foresaw the time when Messiah, the Root of Jesse, would reign in Jerusalem, and that the nations at that time will lean upon King Messiah, enjoying fellowship with Him equally with the Jews: "There shall be the root of Jesse, and he that ariseth to rule over the Gentiles; on him shall the Gentiles hope." From these quotations the apostle shows that the Jews are not to have a monopoly on the grace of God and the purposes of the Almighty. In the great Kingdom Age, wonderful things await both Jews and Gentiles.

Having discussed this question so very fully, the apostle prays in vs. 13: "Now the God of hope fill you with all joy and peace in believing, that ye may abound in hope, in the power of the Holy Spirit." God is indeed the God of hope. He will fill His people with peace and joy if they will only believe; then hope will abound through the power of the Holy Spirit.