Bible In One Year Day 329 (Acts 8, Romans 13-14, Proverbs 27: 15-17)

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Day 329: The Ethiopian Eunuch

Agape Bible Acts Chapter 8 The Gospel Message Expands Beyond Judea

Acts 8:1-3 ~ Persecution of the Church in Jerusalem
1 Now Saul was consenting to his execution. On that day, there broke out a severe persecution of the Church in Jerusalem, and all were scattered throughout the countryside of Judea and Samaria, except the Apostles.  2 Devout men buried Stephen and made a loud lament over him.  3 Saul, meanwhile, was trying to destroy the Church; entering house after house and dragging out men and women, he handed them over for imprisonment.

What had previously been harassment by the Jewish religious authorities now becomes fierce persecution of the Christians. The estimated date for Stephen's martyrdom is c. 35/36 AD. Pilate was removed from his office as governor of Judea in 36 AD and was recalled to Rome. According to the 4^th century Church historian, Bishop Eusebius of Caesarea, quoting from earlier accounts, Pilate gained the enmity of the Emperor Caligula and was forced to commit suicide (Church History, II.7). This account is also repeated by the 10^th century historian Agapius of Hierapolis (Universal History, 2.2). If Pilate was recalled suddenly and his replacement had not yet arrived, this could have made the Sanhedrin bold enough to arrange Stephen's execution. We know the same set circumstances occurred in the martyrdom of St. James, Bishop of Jerusalem, in 62 AD, after the death of the Roman governor Porcius Festus but before Lucceius Albinus took office (Josephus, Antiquities of the Jews, 20.9).⁽⁵⁾

Saul not only consented to the execution of Stephen, but he began to be the agent in charge of hunting down Christians.  The witnesses laid down their cloaks at the feet of a young man named Saul (7:58b) suggests that he may have been the officer of the Sanhedrin in charge of the execution. He will also be the officer in charge of arresting Christians, under the orders of the high priest who is the president of the Sanhedrin, and bringing them to trial for as far away as Damascus (Acts 8:3; 9:1-2; 22:4-5; 26:10-11). The question is, after his conversion, did Stephen's discourse before the Sanhedrin and Stephen's death have an effect on Saul/Paul's theology? Paul's epistles will reflect some of the theological content of St. Stephen's discourse that he must have heard on the day of Stephen's martyrdom.

Question: After Stephen's martyrdom, what happened to the Jerusalem community and what became of the Apostles? What does this suggest about those who received the main force of the persecution? See Acts 8:2.
Answer: Many members of the Church were scattered through Judea and Samaria, but the Apostles continued to remain in Jerusalem. It is possible that the main force of the persecution was against the Hellenists like Stephen and the other deacons.

Part III: The Mission in Judea and Samaria
(Philip's Work in Samaria)

Acts 8:4-8 ~ Philip Proclaims the Gospel in Samaria
4 Now those who had been scattered went about preaching the word.  5 Thus Philip went down to the city of Samaria and proclaimed the Messiah to them.  6 With one accord, the crowds paid attention to what was said by Philip when they heard it and saw the signs he was doing.  7 For unclean spirits, crying out in a loud voice, came out of many possessed people, and many paralyzed and crippled people were cured.  8 There was great joy in that city.

It apparently took Stephen's martyrdom and the increased persecution to send the disciples out of Jerusalem to fulfill Jesus' command to spread the Gospel. This is the second stage in the expansion of the Church; the third will start with the founding of the church in Antioch (Syria) in Acts 11:20. Philip went to Samaria to proclaim the Gospel. Samaria was the capital city of the former Northern Kingdom of Israel, but after the Assyrian conquest in the 8^th century BC, the entire conquered territory came to be known as Samaria. Samaria was at this time a Roman province north of Judea that was under the direct power of the Roman governor whose residence was in Caesarea Maritima on the coast. The Samaritans were not friendly with the Jews, and the Jews despised the Samaritans who they considered to be either apostate, half-breed Jews or heretic former pagans who perverted the Law of Moses. They did not worship at the Jerusalem Temple but at their own temple on Mt. Gerizim (Jn 4:20, 22; 2 Kng 17:6; 24-33), and they only accepted their revised version of the Torah of Moses as canonical Scripture and none of the other sacred Hebrew texts. 

Question: Who is Philip? See 8:2 and 14.
Answer: He is one of the seven deacons ordained by the Apostles. He cannot be Philip the Apostle because Acts records that the Apostles remain in Jerusalem.

The people of Samaria welcomed Philip, his signs and his message for they too were expecting the coming of the Messiah (Jn 4:25). You may recall in Luke 9:51-53 that the people of a certain Samaritan village would not welcome Jesus or the disciples because they were on their way to Jerusalem. Now that Jerusalem has rejected Jesus' emissaries, and the Jerusalem Temple authorities have declared their enmity toward Christians, the Samaritans are ready to welcome them.

Acts 8:9-25 ~ Simon Magus ("the Great")
9 A man named Simon used to practice magic in the city and astounded the people of Samaria, claiming to be someone great.  10 All of them, from the least to the greatest, paid attention to him, saying, "This man is the Power of God' that is called Great.'"  11 They paid attention to him because he had astounded them by his magic for a long time, 12 but once they began to believe Philip as he preached the good news about the kingdom of God and the name of Jesus Christ, men and women alike were baptized.  13 Even Simon himself believed and, after being baptized, became devoted to Philip; and when he saw the signs and mighty deeds there were occurring, he was astounded. 14 Now the Apostles in Jerusalem heard that Samaria had accepted the word of God, they sent them Peter and John, 15 who went down and prayed for them, that they might receive the Holy Spirit, 16 for it had not yet fallen upon any of them; they had only been baptized in the name of the Lord Jesus.  17 Then they laid hands on them and they received the Holy Spirit.  18 When Simon saw that the Spirit was conferred by the laying on of the Apostles' hands, he offered them money 19 and said, "Give me this power too, so that anyone upon whom I lay my hands may receive the Holy Spirit."  20 But Peter said to him, "May your money perish with you, because you thought that you could buy the gift of God with money.  21 You have no share or lot in this matter, for your heart is not upright before God.  22 Repent of this wickedness of yours and pray to the Lord that, if possible, your intention may be forgiven.  23 For I see that you are filled with bitter gall and are in the bonds of iniquity."  24 Simon said in reply, "Pray for me to the Lord, that nothing of what you have said may come upon me."  25 So when they had testified and proclaimed the word of the Lord, they returned to Jerusalem and preached the good news to many Samaritan villages.

The work of sorcerers/magicians/witches and forms of divinization (foreseeing the future) were common in the ancient world. Pagan peoples sought out such people to influence the gods in their favor or to curse an enemy, or to divulge the future. The power of such people was believed to come from their manipulation of the spiritual world. The Law of Moses forbade the practice of sorcery or seeking the works of such people (Lev 19:26, 31; Dt 18:10-12). The penalty for an Israelite seeking out such a person was excommunication (20:6), and the penalty for someone exercising such powers was death (Lev 20:27). The Samaritans worshiped Yahweh in their own understanding and apparently believed Simon's powers came from God. 

Question: What is the difference between the miracles of the Apostles and the works of men like Simon Magus? See Acts 3:11-13 and CCC 2115-17.
Answer: The miracles of the Apostles are made in the name of Jesus and are not their own works but the works of God working through them. None of their miracles of Jesus or the Apostles and disciples sought power over time, history or the free will of other human beings.

Acts 8:14-17 Now the Apostles in Jerusalem heard that Samaria had accepted the word of God, they sent them Peter and John, 15 who went down and prayed for them, that they might receive the Holy Spirit, 16 for it had not yet fallen upon any of them; they had only been baptized in the name of the Lord Jesus.  17 Then they laid hands on them and they received the Holy Spirit.
In these verses there is a distinction between baptism "in the name of Jesus" and the reception of God the Holy Spirit that completes and perfects baptism. The same distinction is found in Acts 10:44-48 and  19:1-9. The laying on of hands by the Apostles Peter and John on those baptized by Philip confirms the indwelling of the Holy Spirit. Perhaps the problem was that the baptism by Philip was not given in the Trinitarian formula as prescribed by Christ in Matthew 28:19 or perhaps the new mission needed to be certified by the Church leadership. 

St. Peter is the Church's first Vicar and will become Bishop of Rome. St. John the Apostle will fill the office of Bishop for communities in Asia Minor. The "original minister of confirmation is the bishop" (CCC 1312), and this is the spirit of the mission of Sts. Peter and John in Samaria.

Question: How does the Church define the difference between the Sacraments of Baptism and Confirmation? See 1315-17.
Answer: In the Sacrament of Baptism one receives the Holy Spirit, but the Sacrament of Confirmation perfects Baptismal grace by rooting the Christian more deeply in divine filiation (son-ship) through the Holy Spirit, incorporating the Christian more firmly into Christ, strengthening the bond with the Church, associating the believer more closely with the Church's mission, and gives the spiritual strength to bear witness to the Christian faith through words and deeds. Both Baptism and Confirmation "imprints a spiritual mark or indelible character on the Christian's soul" (CCC 1317) and it is for this reason that the Sacrament can only be received once in a person's life.

Acts 8:18 When Simon saw that the Spirit was conferred by the laying on of the Apostles' hands, he offered them money... Simon was impressed with the power of God the Holy Spirit working through Philip and the Apostles Peter and John. Unfortunately he was more impressed with the opportunity for personal power than he was in the gift of salvation generated by that power.
Question: What is the sin of trafficking in holy things that gets its name from this incident?
Answer: It is the sin simony, the trafficking in holy things,
Acts 8:20-23 But Peter said to him, "May your money perish with you, because you thought that you could buy the gift of God with money.  21 You have no share or lot in this matter, for your heart is not upright before God.  22 Repent of this wickedness of yours and pray to the Lord that, if possible, your intention may be forgiven.  23 For I see that you are filled with bitter gall and are in the bonds of iniquity."
In verses 20-23 Peter severely rebukes Simon and calls him to repent and confess his sin. Peter tells Simon: "For I see that you are filled with bitter gall and are in the bonds of iniquity." The words "bitter/bitterness" and "gall" are also found together in Deuteronomy 29:17 where the warning is given not to apostatize by turning away from the true faith, and verse 19 warns the Lord "will never consent to pardon such a person," which is probably what Peter refers to in 8:22. Simon asks Peter to pray for him but we are not told if he truly repented. The story of Simon's transition from sorcerer to baptized Christian is also told in Eusebius' Church History (II.1.10-12) and contains an epilogue. According to Eusebius, quoting from earlier Christian sources, St. Peter will meet Simon again years later in Rome where Simon has been practicing his magic and his own heretical form of Christianity with great success. He will oppose Peter and will be defeated by him (Church History, II.13.3-15:1). Several Church Fathers identify Simon Magus as the founded of the heretical Gnostic movement. 

We have had two examples of faith and commitment in Barnabas and Stephen and two examples of failures within the New Covenant Church in Ananias and his wife Sapphira and Simon the magician. All of them professed a belief in the risen Christ as Lord and Savior and received the Baptism of the Holy Spirit. It has been suggested that in the case of Ananias and his wife and in the case of Simon that their professions of faith were false, but there is nothing in the text of Acts to suggest this was the case. In fact Acts 8:13 records that after his baptism that Simon was devoted to Philip.
Question: What lesson can we learn from the fall from grace of Ananias and his wife Sapphira and Simon the magician? See CCC 1439. What is the significance of St. Paul's statement in 1 Corinthians 1:18 (literally "to us who are being saved")?
Answer: Although Christ conquered the eternal consequences of both sin and death, both sin and the physical consequence of death that results from sin, is still in the world and still affects all living things "including Christians. Christian conversion and repentance is a continuing process of renouncing sin and turning back to God in order to be "saved" by Christ from the consequences of sin and to receive His gift of eternal salvation. Therefore, salvation is not a one-time event; salvation in Christ is a journey in which we continually renounce sin and continue the process of "being saved." 

25 So when they had testified and proclaimed the word of the Lord, they returned to Jerusalem and preached the good news to many Samaritan villages.
After the success of their mission in Samaria, the Apostles Peter and John continued to proclaim the Gospel in Samaritan villages on their return to Jerusalem. This is the last time we will hear about St. John's work with the Church in Acts.

Baptism of the Eunuch - Rembrandt

Acts 8:26-40 ~ Philip and the Ethiopian Eunuch
26 Then the angel of the Lord spoke to Philip, "Get up and head south on the road that goes down from Jerusalem to Gaza, the desert route."  27 So he got up and set out. Now there was an Ethiopian eunuch, a court official of the Candace, that is, the queen of the Ethiopians, in charge of her entire treasury, who had come to Jerusalem to worship, 28 and was returning home. Seated in his chariot, he was reading the prophet Isaiah.  29 The Spirit said to Philip, "Go and join up with that chariot."  30 Philip ran up and heard him reading Isaiah the prophet and said, "Do you understand what you are reading?"  31 He replied, "How can I, unless someone instructs me?" So he invited Philip to get in and sit with him.  32 This was the Scripture passage he was reading: "Like a sheep he was led to the slaughter, and as a lamb before its shearer is silent, so he opened not his mouth.  33 In his humiliation justice was denied him. Who will tell of his posterity? For his life is taken from the earth." 34 Then the eunuch said to Philip in reply, "I beg you, about whom is the prophet saying this? About himself, or about someone else?"  35 Then Philip opened his mouth and beginning with this Scripture passage, he proclaimed Jesus to him.  36 As they traveled along the road, they came to some water, and the eunuch said, "Look, there is water. What is to prevent my being baptized?"  37 [And Philip said, "If you believe with all your heart, you may. " And he said in reply, "I believe that Jesus Christ is the Son of God"].* 38 Then he ordered the chariot to stop, and Philip and the eunuch both went down into the water, and he baptized him.  39 When they came out of the water, the Spirit of the Lord snatched Philip away, and the eunuch saw him no more, but continued on his way rejoicing.  40 Philip came to Azotus, and went about proclaiming the good news to all the towns until he reached Caesarea.
* The some of the oldest manuscripts of Acts omit this verse.

Acts 8:26-28 Then the angel of the Lord spoke to Philip, "Get up and head south on the road that goes down from Jerusalem to Gaza, the desert route."  27 So he got up and set out. Now there was an Ethiopian eunuch, a court official of the Candace, that is, the queen of the Ethiopians, in charge of her entire treasury, who had come to Jerusalem to worship, 28 and was returning home.  
Notice that it is by divine intervention that Philip is sent to proclaim the Gospel to an Ethiopian Gentile. At this time in history, Ethiopia was a region in northeastern Africa south of Egypt and bordering on the Red Sea; it is a region that once bore the name "Nubia." The eunuch was a "God-fearer" who served as the treasurer in the court of the Queen Mother, whose title was "the Candice." It was the custom in ancient royal courts that men who served the royal women were eunuchs "surgically emasculated men who could not reproduce. A "God-fearer" was Gentile who professed belief in the God of Israel and had adopted some Jewish theology and religious practices but had not submitted to circumcision (if male) or to all the rites associated with conversion; to become a full proselyte required circumcision of men and a ritual baptism by emersion for men and women (Acts 10:1; 13:16, 26, 43; 16:14; 17:4, 17; 18:6-8).⁽⁶⁾

This man had probably made the journey to Jerusalem to present his sacrifices at the Temple. It was a Temple from which he was excluded and a covenant into which he was prevented from entering because of his physical condition. He stands in sharp contrast to Simon Magus. They were both powerful and successful men. However, seeing the power of the Holy Spirit generated through the Apostles, Simon was drawn back into his old life and sought personal power through professing belief in Christ. The eunuch, on the other hand, sought truth and when he heard it he recognized it and responded in faith, repentance and baptism. We also see in God sending Philip to the Ethiopian that it is God's plan that the spread of Christianity must expand beyond the confines of Judaism and into the greater Gentile world. 

Acts 8:30-31 Philip ran up and heard him reading Isaiah the prophet and said, "Do you understand what you are reading?"  31 He replied, "How can I, unless someone instructs me?" So he invited Philip to get in and sit with him.  
People often claim to having read the whole Bible or a Bible book. But the question is did they understand what they were reading and often the answer is that they do not or their understanding is very limited. The Ethiopian knew he did not understand, and he was willing to be instructed.

Acts 8:32-33 This was the Scripture passage he was reading: "Like a sheep he was led to the slaughter, and as a lamb before its shearer is silent, so he opened not his mouth.  33 In his humiliation justice was denied him. Who will tell of his posterity? For his life is taken from the earth."
The passage the Ethiopian was reading was from Isaiah 53:7-8 LXX from the fourth song of God's Suffering Servant. The recognition that this passage was fulfilled in Jesus' Passion had a profound influence on the early Church (see Jn 12:38; 1 Pt 2:21-25; Rom 10:16).

Acts 8:34-35 Then the eunuch said to Philip in reply, "I beg you, about whom is the prophet saying this? About himself, or about someone else?" Then Philip opened his mouth and beginning with this Scripture passage, he proclaimed Jesus to him.  Phillip taught the Ethiopian just as Jesus taught the Church after the Resurrection "showing how the prophecies of the prophets were fulfilled in Him and how this passage was fulfilled in Christ's Passion. Responding in faith and belief, the man immediately asks to be baptized.

Question: What is the prophecy of Isaiah that is fulfilled in the Ethiopian official's baptism and entrance into the New Covenant in Christ? See Is 56:1-7.
Answer: Isaiah prophesied that in the Messianic Age that even eunuchs will be admitted to the covenant and will be called sons of God.

Acts 8:39-40 When they came out of the water, the Spirit of the Lord snatched Philip away, and the eunuch saw him no more, but continued on his way rejoicing.  40 Philip came to Azotus, and went about proclaiming the good news to all the towns until he reached Caesarea.
Philip came to Azotus, and went about proclaiming the good news to all the towns until he reached Caesarea.  With his mission completed, God snatched up Philip out of the desert and sent him on his way. Philip continued proclaiming the Gospel as he traveled from Azotus (Greek name of the ancient Philistine city of Ashdod) and up the coast of the Mediterranean to Caesarea where he made his residence and brought his family (Acts 21:8-9).

Agape Bible Romans 13 - 14

Please read Romans 13:1-7: The Christian's Duty Toward the Civil Authority

"1 Everyone is to obey the governing authorities, because there is no authority except from God and so whatever authorities exist have been appointed by God.  2 So anyone who disobeys an authority is rebelling against God's ordinance; and rebels must expect to receive the condemnation they deserve.  3 Magistrates bring fear not to those who do good, but to those who do evil.  So if you want to live with no fear of authority, live honestly and you will have its approval; 4 it is there to serve God for you and for your good.  But if you do what is wrong, then you may well be afraid; because it is not for nothing that the symbol of authority is the sword: it is there to serve God, too, as his avenger, to bring retribution to wrongdoers.  5 You must be obedient, therefore, not only because of this retribution, but also for conscience's sake. 6  And this is why you should pay taxes, too, because the authorities are all serving God as his agents, even while they are busily occupied with that particular task.  7 Pay to each one what is due to each: taxes to the one to whom tax is due, tolls (literal = tribute) to the one to whom tolls are due, respect to the one to whom respect is due, honor to the one to whom honor is due."

 

In this section of his letter Paul addresses the Christian's duty to set a good example as a citizen.  It is interesting that he discusses the Christian's place in Roman society apart from any religious considerations based on faith or on Christ and yet every Christian, Jewish and Gentile, would have been familiar with God's pronouncements concerning civil authorities.  In the Old Testament Book of Proverbs Yahweh declared: "By me monarchs rule and princes decree what is right; by me rulers govern, so do nobles, the lawful authorities" [Proverbs 8:15-16].  This was true in ancient times just as it is true today.  In conformity with Scripture the Catechism of the Catholic Church teaches in CCC# 1918, "There is no authority except from God, and those authorities that exist have been instituted by God." 

 

Question: How does Paul identify civil authorities in Romans 13:1?

Answer: As God's servants—literally as God's deacons and ministers [see Inter-linear text].

Question: How many times in this passage does Paul identify the civil authorities as God's servants?

Answer: Three times according to the literal translation: Romans 13:4 (xs 2), and 13:6:

• " of God for a servant (deacon) he is to you for the good
• "he bears of God for a servant (deacon)"
• "servants (ministers) for of God they are"

 

Those civil authorities who hold the responsibility for maintaining civil order and for providing just laws only serve according to God's pleasure.  Therefore, St. Paul maintains, it is our responsibility as Christians to support and respect the civil authority and the laws enacted through them.  St. Thomas Aquinas commenting on Romans 13:1 wrote: "...natural generation is not the only grounds for calling a person 'father.'  There are all kinds of reasons why some should be given this title, and each of these kinds of fatherhood deserves corresponding respect.  [...].  Kings and princes are called fathers because they should look after the welfare of their people. Them also we honor with our obedience.  And we do so not only out of fear but out of love; not only for reasons of human convenience but because our conscience tells us to act in this way.  The reason for this is based on the fact, as the Apostle says in this passage, that all authority comes from God; therefore, one must give every one what is his due." Aquinas: On the two commandments of love and the ten commandments of the Law, IV

 

The Catechism teaches that authority is exercised legitimately only when it seeks the common good of society and when it employs morally licit means of providing for that good.  

Question: The Church teaches that "the common good" of society is understood to be "the sum total of social conditions which allow people, either as groups or as individuals, to reach their fulfillment more fully and more easily" CCC# 1906.  What are the three essential elements necessary to promote the common good of society?  See CCC # 1907-09.

Answer: 

1. Respect for the person
2. The social well-being and development of the group itself
3. The stability, peace, and security of the group

 

Question: Why are civil laws necessary? How does Paul define failure to obey the civil laws of society?  See Romans 13:2-4.

Answer: Civil laws are necessary to prevent chaos, to protect, and to promote the good of the community as a whole.  One who rebels against the laws of society rebels against God.  Civil laws are in place "to serve God and you and for your good."

Question: What just punishment do law breakers deserve?  See Romans 13:3-4

Answer: Whatever punishment is justified under the civil law—even the death penalty ["the symbol of authority is the sword"]. See CCC# 2265-67.

 

Question: What two reasons does Paul give for obedience to the civil law?  See Romans 13:5.

Answer: Fear of retribution from the state and for the sake of Christian conscience.  Notice that the obligation is not simply from fear of punishment.  The Christian has a responsibility to act reasonably as befits a representative of the One True God.  Mere outward behavior and conformity is insufficient and unworthy of the higher calling of the Christian.  In the context of their Christine faith the Christian "conscience" convicts the Christian of the divine will of God which supports their civil example.

 

Question: What example does Paul give under civil law which Christians are obliged to be obedient?

Answer: Paying taxes.

Question: Can you think of three examples in the Gospel where Scripture supports obedience in paying taxes?

Answer: 

1. Joseph and Mary traveled from Nazareth to Bethlehem to register for the census that would be used to number the population for taxation [Luke 2:1-5].
2. Jesus paid the yearly tax levied for the upkeep of the Temple in Jerusalem [Matthew 17:24-27] 
3. Jesus' teaching to the Pharisees that one should "pay Caesar what belongs to Caesar—and God what belongs to God "[Matthew 22:12-22; also see Mark 12:13-17; Luke 20:20-26; 23:2]

 

Question: For what reason does Jesus tell His disciples they should pay the required tax in Matthew 17:27?

Answer: To be a good example of upright behavior and not to contribute to the downfall of others.  Has it occurred to you that you preach the Gospel of Jesus Christ through your Christian way of living?  St. Francis of Assisi was fond of telling his brother's "preach the Gospel always and when absolutely necessary use words." These are words every Christian should live by example.

 

We have been discussing laws that are imposed by the civil authority that are not in opposition to God's divine Law even when those laws may be inconvenient or not completely just, however...

Question: Under what circumstances would civil law not be binding upon the conscience or actions of Christians?  See CCC# 1902-03 and Matthew 22:18-22

Answer: When civil laws stand in direct opposition to the Law of God such laws are no longer binding upon the Christian.  The Christian then answers to the higher moral authority of God just as the civil authority is answerable to God for laws which they impose upon society which are in opposition to God's divine Law.  

 

In Jesus' exchange with the Pharisees in Matthew 22:15-22 He asked them to show Him the coin with which one paid the Roman tax.  In the use of the coinage of a country one acknowledges the sovereignty and accepts the benefits of the government the money symbolizes.  The coin bore the image of Caesar and Jesus told them to pay Caesar, the image on the coin, what belonged to him—"pay Caesar what belongs to Caesar..".  However, Jesus continued the teaching when He said—"and God what belongs to God."  

Question: Although the coin may belong to Caesar because it bears his image, in whose image was Caesar made and to whom does Caesar belong?  See Genesis 1:27 & 5:1.

Answer: According to Genesis 1:27 and 5:1 Caesar was created in the image of God and therefore Caesar belongs to and is accountable to God. It is the duty of every citizen to pay to the government what is accounted as due and to give that government allegiance and obedience so long as this does not encroach upon what is owed to God as supreme sovereign. However, one must not forget that God reigns as supreme sovereign over the leaders of every nation.

 

Are Christians obliged to obey civil laws that are contrary to the Law of God?

Those who are critical of Christian civil disobedience exercised in opposition to abortion and other "right to life" movements use Romans 13:1-8 to condemn Christian activism, for example, demonstrations at abortion clinics.  Where should the Christian stand on such issues—are they to stand by silently as the courts of the land have approved laws that are contrary to God's Law and therefore morally reprehensible, or are Christians to actively resist such laws?

 

Please read Proverbs 8:15-16; Wisdom 6:1-11; and the Gospel of John 19:10-11.

Question: Ultimately, from whom do civil authorities receive their authority?  

Answer: From God

Question: To whom are unjust rulers and judges answerable and how will they be judged?

Answer: They receive their positions of power because God has allowed them to be placed in those positions of civil authority, and they are answerable to Him.  He will judge them according to the just exercise of the power He has given them.  

Question: How do these passages impact upon the Catholic civil representatives who deny responsibility to obey the teachings of the Church in matters of civil law when those teachings conflict with the wishes of the civil population he represents?   What about Catholics who vote for such representatives?  See CCC#1868-69.

Answer: The Catechism teaches that we have a responsibility for the sins committed by others when we cooperate in them by participating directly or by approving of them.  When a Christian votes for a candidate who has announced that he or she supports a law that is contrary to the teaching of the Church that Christian is cooperating in the action of committing that sin and will be held accountable by God.  

 

Paul wrote in Romans 1:18, "The retribution of God from heaven is being revealed against the ungodliness and injustice of human beings who in their injustice hold back the truth."  Paul continues this passage with a list of sins and perversions that are contrary to God's law and ends in verse 31-32 with the warning, "They are well aware of God's ordinance: that those who behave like this deserve to die—yet they not only do it, but even applaud others who do the same." And Paul might have added, not only do they applaud them but sometimes they even vote them into public office!  Perhaps all civil authorities prior to running for office should read the Wisdom chapter 6 passage to understand the peril they face if they act without justice in exercising their duties to the community and to the nation, and perhaps all voters would be well advised to read Romans 1:18-32!  [Also see CCC# 1897-1903; 1913-23; 2238; 2273].

 

Some Biblical scholars suggest that Romans 13:1-7 was not part of Paul's original letter but was added later by Church authorities who wanted to promote Christian obedience to civil law.  However, there is an historical connection to the time period in which Paul is writing which may account for his concern that the Christian community of Rome obey the laws of the Roman Empire.  In the late 50's there was considerable unrest in the Roman capital and indeed across the Empire, centered on the heavy taxes imposed by the Roman Empire at home and in the 10 Roman provinces.  The unrest in Rome was such a problem in 58AD that the Roman Emperor, Nero suggested to the Roman Senate that while the regular established taxes should continue that all indirect taxes should be abolished—a suggestion which the Senate rejected.  The Roman Senate was, however, concerned enough about the civil unrest to legislate, at the emperors insistence, reforms to curb tax abuses in the year 58AD.  "That same year, repeated demands on the part of the people, who denounced the excessive greed of the revenue collectors, made Nero doubt whether he should not order the repeal of all indirect taxes, and so confer a most splendid boon on the human race.  But this sudden impulse was checked by the senators... [...]. Accordingly the emperor issued an edict that the regulations about every branch of the public revenue, which had hitherto been kept secret, should be published; that claims which had been dropped should not be revived after a year; that the praetor at Rome, the proprietor or proconsul in the provinces, should give judicial precedence to all cases against the collectors; that the soldiers should retain their immunities except when they traded for profit...[...].  However, the repeal of the two percent and two-and-a-half percent taxes remained in force, as well as that of others bearing names invented by the collectors to cover their illegal exactions." Tacitus, Annals 13

 

You will notice that in Romans 13:7 Paul specifically mentions the paying of taxes and tribute.  Writing in the mid-winter early in the year 58AD Paul may have been concerned that if the Christians joined in any demonstrations against the government over the issue of excessive taxation that a sever response by the Roman authority against the community could threaten its continued existence.  Then too, this part of Paul's letter may have been included to assure the leaders of the Roman faith community that in his promised future visit Paul did not intend to cause discord by inciting the community to disobedience against Roman rule.  The Roman persecution of Christians had not yet begun but this Christian community, more than any other Christian community, was profoundly aware of the importance of operating within the bounds of Roman law and the necessity of recognizing imperial authority.  It would be the question of unfair taxation that would contribute to the Jewish Revolt against Rome 8 years later in 66AD and ultimately to the destruction of Jerusalem and the Temple in 70AD and the literal end of the world for the Old Covenant people.

 

Please read Romans 13:8-14: Christians as the Children of Light Living the Law of Love in the New Covenant

"8 The only thing you should owe to anyone is love for one another, for to love the other person is to fulfill the law. 9  All these: You shall not commit adultery, You shall not kill, You shall not steal, You shall not covet, and all the other commandments that there are, are summed up in this single phrase:  You must love your neighbor as yourself.  10 Love can cause no harm to your neighbor, and so love is the fulfillment of the Law.  11 Besides, you know the time has come; the moment is here for you to stop sleeping and wake up, because by now our salvation is nearer than when we first began to believe.  12 The night is nearly over, daylight is one the way; so let us throw off everything that belongs to the darkness and equip ourselves for the light.  13 Let us live decently, as in the light of day; with no orgies or drunkenness, no promiscuity or licentiousness, and no wrangling or jealousy.  14 Let your armor be the Lord Jesus Christ, and stop worrying about how your disordered natural inclinations may be fulfilled."

 

Again Paul returns to the subject of Christian love—it is the core—the central requirement of Christian life and it is how Jesus commanded us to behave towards one another: "Love one another as I have loved you."  Holiness is at the core life-giving love, flowing from the Trinity into the soul of the believer—a holy love that is meant to flow outward from the soul of every Christian to every person they meet so that the whole world will be transformed by Christ's life-giving love.  St. John wrote to the faithful of the Church in 1 John 4:7-8 "My dear friends, let us love one another, since love is from God and everyone who loves is a child of God and knows God.  Whoever fails to love does not know God, because God is love."    

Question: What advice does Paul offer on the subject of debts owed?

Answer: He advises that we should not be in debt to any man and that the only debt one should owe is a debt of love.  In Paul's mind to be in debt to someone makes you the "slave" of that other person to whom you are indebted.

 

Question: In Romans 13:8 Paul says that to "love the other person is to fulfill the law." And then he will conclude this passage in 13:10 by writing "Love can cause no harm to your neighbor, and so love is the fulfillment of the Law."  What "law" is Paul referring to? Hint: see Leviticus 19:18 and Matthew 22:34-40

Answer:  Paul is referring to Jesus' summation of the entire Law of Moses when He said: "You must love the Lord your God with all your heart, with all your soul, and with all your mind.  This is the greatest and the first commandment.  The second resembles it: You must love your neighbor as yourself.  On these two commandments hang the whole Law and the Prophets too" [Matthew 22:37-40].  Paul also expressed this summation of the Law in Galatians 5:13-14: "After all, brothers, you were called to be free; do not use your freedom as an opening for self-indulgence, but be servants to one another in love, since the whole of the Law is summarized in the one commandment: You must love your neighbor as yourself."

 

Question: In the Galatians 5:13-14 passage and in Romans 13:8 Paul only refers to one commandment but in Matthew 22:37-40 Jesus summarizes the Law in two commandments.  Is there a discrepancy?

Answer: No.  In those passages Paul understands that under the Law of the New Covenant one's neighbor includes all members of the human family and not just one's ethnic kin group as under the Old Law of Moses [see Leviticus 19:18] because we have all become one human family in Christ, as Jesus teaches in His discourse on the Last Judgment in Matthew 25:40, "In truth I tell you, in so far as you did this to one of the least of these brothers of mine, you did it to me."  In Galatians 3:28 Paul affirms Jesus teaching on the brotherhood of Christ by saying, "There can be neither Jew nor Greek, there can be neither slave nor freeman, there can be neither male nor female—for you are all one in Christ Jesus."  Therefore, in Romans 13:1 Paul only refers to one commandment since the second commandment of love of neighbor includes the first from which it is empowered—which is love of God.

 

Question: Paul goes on to list 4 commandments that are directly related to "love of neighbor" from the 10 Commandments [see Exodus 20:13-17 and Deuteronomy 5:17-21].   What are they?

Answer: 

1.      You shall not commit adultery

2.      You shall not kill

3.      You shall not steal

4.      You shall not covet

The number 4 in Scripture represents the earth and therefore in quoting these 4 Paul is summarizing the total of the laws of conduct that order our right relationship with our brothers and sisters in this life and he makes this clear by quoting Jesus' commandment to love that sum up all the other commandments concerned with man's relationship with man: "You must love your neighbor as yourself."

 

Question: How is "love the fulfillment of the Law", as Paul states in Romans 13:10?

Answer: Through faith in the saving Gospel of Jesus Christ, which is a gift of God's grace, we are now enabled by the power of the Holy Spirit through our baptism to live lives of self-sacrificial love—to love as Christ loved us.  This love generated by the power of the Spirit enables us to fulfill from our hearts the Law of Moses as promised by the 6^th century BC prophet Jeremiah in Jeremiah 31:31-33: "Look, the days are coming, Yahweh declares, when I shall make a new Covenant with the House of Israel and the House of Judah, but not like the covenant I made with their ancestors the day I took them by the hand to bring them out of Egypt, a covenant which they broke, even though I was their Master, Yahweh declares. No, this is the covenant I shall make with the House of Israel when those days have come, Yahweh declares.  Within them I shall plant my Law, writing it on their hearts.  Then I shall be their God and they will be my people." 

 

Question: Paul identified love as one of the three theological virtues and a gift of the Holy Spirit in his earlier letter to the Church at Corinth [he is writing this letter to the Romans from Corinth in the winter of 58AD].  How does Paul define genuine Christian love in 1 Corinthians 13:1-23?  Please read that passage.

 

Returning to Romans 13:11-12: "11 Besides, you know the time has come; the moment is here for you to stop sleeping and wake up, because by now our salvation is nearer than when we first began to believe.  12 The night is nearly over, daylight is one the way; so let us throw off everything that belongs to the darkness and equip ourselves for the light."

There is urgency in Paul's writing in this passage!

Question: What does Paul mean when he says that we should "stop sleeping and wake up" and "the time has come" and that "the moment is here"?  How is it that "our salvation" is near?  See 1 Corinthians 3:10-15; 2 Corinthians 6:1-2; 1 Peter 2:24; 1 Corinthians 10:11.

Answer: St. Peter in his first great homily on Pentecost Sunday identified this age of man as the Last Days or the Final Age'the Messianic Era [Acts 2:17].  Paul in 1 Corinthians 10:11 wrote that all the events recorded in the Old Testament were written down for our benefit: "Now all these things happened to them by way of example, and they were described in writing to be a lesson for us, to whom it has fallen to live in the last days of the ages."  We are in the interim period between the first Advent of Christ and His return—the Day of the Lord's Coming in Glory, also called by the prophets "the Day of Yahweh" [see Amos 5:18] and prophesized by Jesus in Matthew 24:29-44.  Paul calls this interim period between the first and second Advent of Christ "the day of salvation" because it is the period of time allowed for conversion and entrance into heaven.  Even though the duration of this interim period is uncertain, in terms of the entire scope of human history it must be viewed as a short period and we must all use this "time" that has been given us and "the moment" of this period wisely because without warning the end will come swiftly—either to each of us when our individual life's journey ends in physical death or with the awaited 2^nd Advent and the return of Christ the King. 

 

Romans 13:12: "12 The night is nearly over, daylight is one the way; so let us throw off everything that belongs to the darkness and equip ourselves for the light

Question: What do "night" & "darkness" and "daylight" & "light" symbolize in this passage?  See Ephesians 6:12; John 1:9; 8:12-13.

Answer: Night and darkness represent the force Satan exerts over man and the world while daylight and the light is the power of Christ.  

 

The theme of light vs. darkness in the New Testament is most often expressed 3 ways and "light" is both literal [Matthew 17:2] and symbolic [Matthew 4:16]:

1. Light as the sun: The sun is the light of the universe and lights man's way as he goes about his life daily and yearly. In the same way what shows the way to God can be compared to the "light" that is the sun.  In the Old Testament the "light" that showed the way to God was the Covenant bond with the Patriarchs before Sinai and after Sinai the "light" was the Covenant expressed in the Law of Moses and in sacred Scripture—the Word, that lighted the way for man to find God [see Psalms 119:105; Proverbs 4:18-19; 6:23; Ecclesiastes 2:13; Romans 2:19].  But in the Age of the Messiah, that "light" which shows the way for man to find God is Jesus Christ [John 1:9; 8:12; 12:35; 1 John 2:8-11], the "light of the world".

 

2. Light as life: Life cannot exist without light and conversely the dark is symbolic of death.  In this imagery darkness represents all that is associated with death, suffering and enslavement while light symbolizes life, liberation and salvation—especially the salvation and deliverance of the Messianic Age [see Job 30:26; Isaiah 4:22-23; 9:1; 45:7; Matthew 4:16; Luke 1:79].  In the Messianic Age this "light" of life is even available to the Gentile nations of the earth [Luke 2:32; Acts 13:47] through Jesus Christ who is the true light of the world [John 1:9, 8:12; Ephesians 5:14]; and the Living Word of God [John 1:1-5].  

 

3. The contrast between good versus evil:  The battle is between Christ the good King and Satan and his forces of evil [Acts 26:18; 2 Corinthians 6:14-15; Colossians 1:12-13; 1 Peter 2:9.  Each man and woman has to choose which King or empire they chose to serve: the Kingdom of Christ or Satan's kingdom of Darkness [1 Thessalonians 5:4ff; 1 John 1:6-7; 2:9-10]. Christians who serve Christ the King are "children of the light" while those who reject Christ and thereby chose Satan are "children of darkness" [John 12:36; Luke 16:8; Ephesians 5:7-9; 1 Thessalonians 5:5].

 

In 2 Corinthians 4:4 St Paul writes of "the light of the Gospel of the glory of Christ."  It is Jesus who is the true "Light" for He is the one emissary of God who is "Light": "God is light, and there is no darkness in him at all" [1 John 1:5] and in the Gospel of Matthew 5:14 Jesus describes His disciples as "the light of the world" because His "light" shines in their lives'as St. Peter writes of Christians in 1 Peter 2:9 "But you are a chosen race, a kingdom of priests, a holy nation, a people to be a personal possession to sing the praises of God who called you out of the darkness into his wonderful light."  The coming of Christ is the "wonderful light"—He who is the "Light" of the world makes the distinction clear between one person or another because His light shows the true nature of each individual—there is no middle ground [John 3:19-21; 7:7; 9:39; 12:46; Ephesians 5:12-13].  At the 2^nd Advent the darkness will be overcome by the light [John 1:5; Romans 13:12; 1 John 2:8], "darkness" will disappear forever along with sin and death [Revelation 20:14], and God will be the light of His servants: "And night will be abolished; they will not need lamplight or sunlight, because the Lord God will be shining on them. They will reign for ever and ever" [Revelation 22:5].

 

Romans 13:13: "13 Let us live decently, as in the light of day; with no orgies or drunkenness, no promiscuity or licentiousness, and no wrangling or jealousy.  14 Let your armor be the Lord Jesus Christ, and stop worrying about how your disordered natural inclinations may be fulfilled."

How beautifully Paul urges the Christian to put off sin and to put on Christ—wearing Him as our protection—clothed for battle against sin in the armor of His grace.  Paul is calling every Christian to get ready for battle and to bear arms in preparation for the reign of Christ, but the arms we are called to bear are not burdensome because the arms we are called to bear are those of the Light!  Ambrosiaster, Commentary on Paul's Epistles: "Paul wants everything the law forbids not to be desired, or if it is desired, to be overcome.  [...].  To put on Christ means to cut oneself off from every sin and wickedness, so that at the wedding banquet one will not be found without a new garment and be shamefully thrown out into the darkness." [Referencing Matthew 22:11-14]

 

Question: How many sins does Paul list in Romans 13:13 and what is the significance of this number?

Answer: He lists 6 sins.  Both man and the beasts were created on the 6^th day. It was the 7^th day and man entered into "God's rest", thereby being separated from the animals.  It is sin that identifies man with the beasts and separates him from God; therefore, 6 in Scripture symbolizes man in rebellion against God.

Question: Can you think of some men in Scripture who stood opposed to God who were identified by the number 6?  See 1 Samuel 17:4; Daniel 3:1; Revelation 13:18

Answer: Goliath was 6 cubits and a span tall; Babylonian king Nebuchadnezzar's statue was 60 cubits high and 6 cubits wide; and the number of the Beast from the sea is 666!

 

Paul admonishes Roman Christians to avoid sin just as he wrote to the Christians of Ephesus in Ephesians 4:17-5:20 to turn away from sin and to persevere in holiness.  In that letter he also used the same light and darkness imagery.  Please read that passage.

Question: Why does Paul warn the Christians of Rome and Ephesus and those of us reading his words in every century to be careful to avoid falling into sin?  What danger do we face and why does he warn us in Ephesians 4:16 of the urgency to "make the best of the present time"?

Answer: We must be ready for Christ's return by living lives of holiness or, like the 5 foolish virgins of Jesus' parable in Matthew 25:1-13, we will not be ready for the "Return of the King" when Jesus warned: "So stay awake, because you do not known either the day or the hour!" And as St. Paul warns in 1 Thessalonians 4:15-17: "We can tell you this from the Lord's own teaching, that we who are still alive for the Lord's coming will not have any advantage over those who have fallen asleep.  At the signal given by the voice of the Archangel and with the trumpet of God, the Lord himself will come down from heaven; those who have died in Christ will be the first to rise, and only after that shall we who remain alive be taken up in the clouds, together with them, to meet the Lord in the air.  This is the way we shall be with the Lord for ever."

 

Those of us living in the "moment" before the coming of Christ must be prepared for His Second Advent.  St. Cyril, Bishop of Jerusalem [315-386AD] wrote on the twofold coming of the Christ: 

"We do not preach only one coming of Christ, but a second as well, much more glorious than the first.  The first coming was marked by patience; the second will bring the crown of a divine kingdom.  In general, what relates to our Lord Jesus Christ has two aspects.  There is a birth from God before the ages, and a birth from the virgin at the fullness of time. There is a hidden coming. Like that of rain on fleece, and a coming before all eyes, still in the future.

 

At the first coming he was wrapped in swaddling clothes in a manger.  At his second coming he will be clothed in light as in a garment.  In the first coming he endured the Cross, despising the shame; in the second coming he will be in glory, escorted by an army of angels.  We look then beyond the first coming and await the second.  At the first coming we said: 'Blessed is he who comes in the name of the Lord.'1 At the second we shall say it again; we shall go out with the angels to meet the Lord and cry out in adoration: 'Blessed is he who comes in the name of the Lord.'2

 

The Savior will not come to be judged again, but to judge those by whom he was judged.  At his own judgment he was silent; then he will address those who committed the outrages against him when they crucified him and will remind them: 'You did these things, and I was silent.'  His first coming was to fulfill his plan of love, to teach men by gentle persuasion. This time, whether men like it or not, they will be subjects of his kingdom by necessity.  Malachi the prophet speaks of the two comings. 'And the Lord whom you seek will come suddenly to his temple'3: that is one coming.  Again he says of another coming: 'Look, the Lord almighty will come, and who will endure the Day of his entry, or who will stand in his sight?  Because he comes like a refiner's fire, a fuller's herb, and he will sit refining and cleansing.'4

 

These two comings are also referred to by Paul in writing to Titus: 'The grace of God the Savior has appeared to all men, instructing us to put aside impiety and worldly desires and live temperately, uprightly, and religiously in this present age, waiting for the joyful hope, the appearance of the glory of our great God and Savior, Jesus Christ.'5   Notice how he speaks of a first coming for which he gives thanks, and a second, the one we still await.  That is why the faith we profess has been handed on to you in these words: 'He ascended into heaven, and it seated at the right hand of the Father, and he will come again in glory to judge the living and the dead, and his kingdom will have no end.'6  

Our Lord Jesus Christ will therefore come from heaven. He will come at the end of the world, in glory, at the last day.  For there will be an end to this world, and the created   world will be made new."  St Cyril of Jerusalem: Catechetical Instruction

 

St. Cyril's quotes: 1 &2 = [Matthew 21:8; Mark 11:9; Luke 19:38; John 12:13; Psalm 118:25]; 3 = [Malachi 3:1]; 4 = [Malachi 3:2-3  ]; 5= [Titus 2:13 ]; 6 = Apostles Creed

lease read Romans 14:1-12: Christians Must Refrain From Judging Their Brothers and Sisters on Matters Not Related to Faith and Morals

 "1 Give a welcome to anyone whose faith is not strong, but do not get into arguments about doubtful points.  2 One person may have faith enough to eat any kind of food; another, less strong, will eat only vegetables. 3  Those who feel free to eat freely are not to condemn those who are unwilling to eat freely; nor must the person who does not eat freely pass judgment on the one who does'because God has welcomed him. 4  And who are you, to sit in judgment over somebody else's servant?  Whether he deserves to be upheld or to fall is for his own master to decide; and he shall be upheld, for the Lord has power to uphold him.  5 One person thinks that some days are holier than others, and another thinks them all equal.  Let each of them be fully convinced in his own mind.  6 The one who makes special observance of a particular day observes it in honor of the Lord.  So the one who eats freely, eats in honor of the Lord, making his thanksgiving to God; and the one who does not, abstains from eating in honor of the Lord and makes his thanksgiving to God.  7 For none of us lives for himself and none of us dies for himself; 

8  while we are alive, we are living for the Lord, and when we die, we die for the Lord: and so, alive or dead, we belong to the Lord.  9  It was for this purpose that Christ both died and came to life again: so that he might be Lord of both the dead and the living.  

10 Why, then, does one of you make himself judge over his brother and why does another among you despise his brother?  All of us will have to stand in front of the judgment-seat of God: 11 as Scripture says: By my own life says the Lord, every knee shall bow before me; every tongue shall give glory to God. 12  It is to God, then, that each of us will have to give an account of himself."

 

In this portion of his letter Paul returns to the issue of passing judgment on brothers and sisters within the Christian community that he first introduced in chapter 2:1-10, and which he addressed to both Jews and Gentiles in the Roman church.  In that passage Paul warned those who judge hypocritically that they will be judged more severely: "So no matter who you are, if you pass judgment you have no excuse.  It is yourself that you condemn when you judge others, since you behave in the same way as those you are condemning.  We are well aware that people who behave like that are justly condemned by God.  But you'when you judge those who behave like this while you are doing the same  yourself'do you think you will escape God's condemnation?" [Romans 2:1-3].  In that part of his letter Paul was revisiting the teaching Jesus gave in the Sermon on the Mount in Matthew 7:1-5 [please see Romans Lesson #4, chapter 2:1-10].

 

However, please notice that in the chapter 14 portion of his letter to the Roman Christians that although Paul is addressing the danger of being judgmental with our "weaker" brothers and sisters within the faith community, but he is not addressing sinful and immoral behavior.  Paul is referring to behavior which may indicate a lack of spiritual maturity but which in itself is not inherently harmful to the individual or to the community, or to a practice which a "weak" brother may not recognize as acceptable in a brother or sister who is more spiritually mature.  Paul will focus on two points which he teaches should not lead to controversy within the community but should be left up to the "conscience" of each believer.

Question: What "doubtful point" does Paul mention could lead to disputes within the Roman community in 14:2-3?

Answer: Whether to eat meal or to abstain from eating meat.

 

To completely abstain from eating meat and in some cases drinking wine in the ancient world was a familiar ascetic practice known in such Gentile groups as the neo-Pythagoreans and also in the Jewish sect know as the Essences.  The neo-Pythagoreans like other Hellenistic mystery religions were vegetarians and the Jewish Essences abstained complexly from wine and practiced a scrupulous regiment in regard to "clean" foods.  It may be that some Gentiles and Jews from these groups wished to continue the practice of abstaining from meat and/or wine for purely aesthetic reasons.  You may recall that John the Baptist abstained from meat and wine [Matthew 3:4; Mark 1:5; Luke 1:14-15] while Jesus did not, and the early Church historian Hegesippus [writing circa 155-180AD] noted that James, Bishop of Jerusalem abstained from both eating meat and drinking wine [Eusebius, Church History, 2.23.5].  In the modern world there are also Christians who according to their own consciences become vegetarians, abstaining from all animal products.  Jesus also taught that these small differences are meaningless and it is one's relationship with God and the desire to fulfill His plan in one's life that is important.  In Matthew 11:18-19 Jesus commented on how He and John were judged unfairly in this regard by the Jews when He said, "For John [the Baptist] came, neither eating nor drinking, and they say, 'He is possessed."  The Son of man came, eating and drinking, and they say, 'Look, a glutton and a drunkard, a friend of tax collectors and sinners.'  Yet wisdom is justified by her deeds.'"

 

But there is another reason that the subject of eating meat may have caused controversy within the Christian communities especially among the "weaker" brothers and sisters [Paul is using the Greek word adelphoi = "brothers" in the plural, which can also refer to sisters].  In pagan cities and towns the majority of meat for sale in the market place was almost without exception meat that had been offered in sacrifice in pagan temples to false gods.  To abstain from eating the meat sacrificed to idols was included in the list of requirements for pagan Gentiles to fulfill as candidates for Christian baptism that the Apostles proclaimed at the Council of Jerusalem in Acts 15:28-29: "It has been decided by the Holy Spirit and by ourselves not to impose on you any burden beyond these essentials:

• You are to abstain from food sacrificed to idols
• From blood
• From the meat of strangled animals and
• From illicit marriages.

Avoid these and you will do what is right."

 

Under the old laws of the Sinai Covenant what the faithful ate was regulated by the laws of the Covenant as to "clean" (kosher) and "unclean" animals [see the list of "clean" and "unclean animals in Leviticus chapter 11].  

Question: What did the Holy Spirit reveal to Peter concerning the Old Covenant eating restrictions?  What did these regulations have to do with the interactions between Gentiles and Jews? See Acts 10:9-48 and 11:18

Answer: Peter's vision and the vision and conversion of the Roman gentile Cornelius had great significance in the development of the New Covenant Church.  Both events are also linked to the decision of the Council of Jerusalem concerning the admission of Gentiles into the New Covenant.  In the past the eating of "unclean" foods separated Jews from Gentiles.  To associate with an "unclean" Gentile could render the orthodox Old Covenant believer ritually impure and prevent him from worshipping at the Temple or in the Synagogue.   This was the reason the Pharisees and even Jesus' kinsmen were so scandalized when Jesus ate with Gentiles and sinners [Matthew 9:10-11; Mark 2:16; 3:20-21; Luke 15:1-2; 19:7].  In Peter's vision and later in Peter's encounter with Cornelius, God Himself would make two teachings clear to Peter:

1. God made it clear to Peter that Gentiles are to be received into the Church without being forced to obey the Old Covenant Law.  
2. Peter must accept the hospitality of the uncircumcised. 

 

In Peter's vision God challenged Peter's legalistic scruples.  God has provided the means to cleanse the hearts of the Gentiles, rendering them no longer ritually impure through the Sacrament of Baptism.  In Jesus' encounter with sinners and tax collections He did not become ritually impure through His association with them but He had the power to cleanse them of their impurity.  This is the promise of the New Covenant that includes the Gentiles.  Even though their bodies remain uncircumcised, God the Holy Spirit will circumcise their hearts and they must be accepted into the faith community of New Covenant believers.  In Acts 10:34-35 Peter finally understands the theological significance of the vision and his encounter with this Gentile and believer tells the household of the Roman soldier: "'I now really understand,' he said, 'that God has no favorites, but that anybody of any nationality who fears him and does what is right is acceptable to him.'"

 

Question: So if the eating requirements are no longer in effect, why did the Council of Jerusalem forbid the eating of animals sacrificed to idols and the drinking of blood?  See Genesis chapter 9 and Acts 15:19-21.

Answer: It is at James Bishop of Jerusalem's suggestion that the Law of the Noachide Covenant that was applied to all Gentiles should be applied to the Gentile converts [see Genesis chapter 9:1-17]. In the Noachide Law the eating of raw flesh and blood was forbidden.  According to the Oral Tradition there were 7 laws that were imposed upon all of mankind at this time [see the Salvation History Bible Study, Lesson #3; the section entitled "Noah and the Great Flood"].  

 

According to the laws of God concerning the humane sacrifice of animals the throat of the animal was slit and the blood drained from the body of the animal.  This was to be carried out as quickly and as painlessly as possible.  In pagan worship animals were also offered in sacrifice but they were usually strangled and the blood was not drained.  The Apostles saw two problems with eating the meat offered in pagan sacrifice:

1. Eating meats sacrificed to idols implies sharing in sacrilegious worship'it is invalid worship but this form of pagan worship and implied communion with the false god in the eating of the sacrificed animal may still have some hold on the newly converted and could become a stumbling block for them.

 

2. As blood remains in the bodies of strangled animals it falls under what has been forbidden in every covenant since Noah.  It is only the blood of Christ that is to be consumed in true worship [see Genesis 9:4; Leviticus 3:17; 7:26; 17:10-12; Deuteronomy 12:16 &23]. Also blood symbolizes life which belongs to God alone.  In the Old Covenant the blood of the sacrificed animal was offered to God [see Exodus 12:7; 24:5-8; Leviticus 1:5; 17:11;] for the covering of sins, for atonement; and restoration [Hebrews 9:18-22].  The blood that forgives and atones and establishes true communion with God in the New Covenant is the blood of Christ [John 6:53-58; Luke 22:20; 1 Corinthians 11:25].

 

3. Illicit marriage probably refers to marriage too close within the kinship unit which would be considered the sin of incest and which is forbidden in the New Covenant moral law as well as in the old.

 

In an earlier letter to the Church at Corinth Paul taught on the same subject of food dedicated to pagan gods.  

Please read 1 Corinthians 8:1-13.

Question: What similar message do you find in 1 Corinthians 8:1-13 and Romans 14:1-12?

Answer: In the Corinthians passage as well as in Romans chapter 14 Paul's advice is that although we are free to do whatever our conscience tells us is best concerning food dedicated to false gods, a Christian should be guided by love and should not do anything that would hinder the newly formed faith or immature faith of a brother/ sister.  If a brother fears the possibility that eating the meat dedicated to a pagan deity or demon might have some influence over him then do not ridicule that Christian's fears but have compassion.  And if those "weaker" Christians are scandalized by such behavior, even though it is not your practice to fear such things, be tolerant of their fears, abstaining from the practice yourselves when you feel it necessary because of the scruples of a brother or a sister who is immature in the faith.  Perhaps we could compare the concerns of the "weaker" Christians in Paul's time to reformed alcoholics today who practice abstinence from all alcoholic beverages out of fear that they may fall back into sin.  It is a scruple that we as a loving and tolerant brother or sister should respect.

 

Romans 14:3-4: "3  Those who feel free to eat freely are not to condemn those who are unwilling to eat freely; nor must the person who does not eat freely pass judgment on the one who does'because God has welcomed him. 4  And who are you, to sit in judgment over somebody else's servant?  Whether he deserves to be upheld or to fall is for his own master to decide; and he shall be upheld, for the Lord has power to uphold him."

Question: In these verses what comparison does Paul make between the weaker and stronger Christian and their relationship with God?

Answer: Both the "weaker" and "stronger" Christians are servants of God.  It is not for one servant to judge another servant but for God who is their Master to offer right judgment.  However, it is important to remember that Paul is not speaking of sin in these verses but of behavior that is neither sinful or a problem for the community as a whole.

 

 Romans 14:5-7: "5 One person thinks that some days are holier than others, and another thinks them all equal.  Let each of them be fully convinced in his own mind.  6 The one who makes special observance of a particular day observes it in honor of the Lord.  So the one who eats freely, eats in honor of the Lord, making his thanksgiving to God; and the one who does not, abstains from eating in honor of the Lord and makes his thanksgiving to God.

Paul now turns to the second issue that may be causing tension in the Roman Community.  Christians who are not securely grounded in the New Covenant faith, like Jews who are still very attached to the Old Covenant Holy Days of Obligation and the Old Covenant Sabbath, should be treated with tolerance by those who understand that those feast days are no longer valid in the New Covenant.  Paul addressed these Old Covenant practices in Colossians 2:16-17 when he wrote: "Then never let anyone criticize you for what you eat or drink, or about observance of annual festivals, New Moons or Sabbaths.  These are only a shadow of what was coming: the reality is the body of Christ." Paul includes in this passage a mention of the Old Covenant Sabbath which was celebrated on Saturday.  For the Jews it was the only day of the week that was named and worship on this day was prescribed under the Sinai Covenant [Exodus 20:8-11; 23:12; 31:12-17; 34:21; 35:1-3; Leviticus 19:3; 23:3; Numbers 15:32-36; Deuteronomy 5:12-15]. Many Jewish Christians continued at this time to attend the Synagogue on Saturday [and the Temple liturgy if they resided in Jerusalem] and then also participated in the liturgy of the Eucharist on Sunday, which was designated as "the Lord's Day"'the New Covenant Sabbath.  Also see CCC#2174-76.

 

Paul is ambivalent about this behavior, understanding that these Old Covenant holy days only had significance because they pointed to the coming of Jesus Christ but he does not condemn Jews who still cling to the old practices because he knows as they grow in faith and understanding they too will see these former practices have no real function in the New Covenant but only point to the New Covenant or are cultural instead of religious.  So long as what one is doing is directed to honoring God and acknowledging Jesus Christ as His divine and only begotten Son, it should not be criticized.  However, Paul understands that the day will come will all these old "things" will pass away including the Temple.  In Hebrews 9:6-14, which I believe is a homily he delivered to Jewish Christians on his last visit to Jerusalem in the spring of 58AD, Paul says referring to Old Covenant worship: "Under these provisions, priests go regularly into the outer tent [the Holy Place of the Temple] to carry out their acts of worship, but the second tent [the Holy of Holies] is entered only once a year, and then only by the high priest who takes in the blood to make an offering for his own and the people's faults of inadvertence. By this, the Holy Spirit means us to see that as long as the old tent [the Temple] stands, the way into the holy place is not opened up; it is a symbol for this present time.  None of the gifts and sacrifices offered under these regulations can possibly bring any worshipper to perfection in his conscience; they are rules about outward life, connected with food and drink and washing at various times [purity rites] which are in force only until the time comes to set things right. But now Christ has come, as the high priest of all the blessings which were to come.  He has passed through the greater, the more perfect tent, not made by human hands, that is, not of this created order; and he has entered the sanctuary once and for all, taking with him not the blood of goats and bull calves, but this own blood, having won an eternal redemption.  The blood of goats and bulls and the ashes of a heifer, sprinkled on those who have incurred defilement, may restore their bodily purity.  How much more will the blood of Christ, who offered himself blameless as he was, to God through the eternal Spirit, purify our conscience from dead actions so that we can worship the living God."

 

All these rituals were symbolic under the Old Covenant and only pointed to Jesus the Messiah because under the Old Covenant there was no direct access to God.  Under the New Covenant Christ Himself is the way to God the Father [John 14:6 and Hebrews 10:19].

Question: What supernatural event pointed to the end of the Old Covenant rituals and purification requirements?  Hint: This event took place on Good Friday afternoon.

Answer:  The end of the Old Covenant rituals and liturgical practices were symbolized by the renting apart from top to bottom of the huge Temple curtain that separated the faithful from the presence of God in the Holy of Holies at the moment Jesus gave up His life on the Cross [see Matthew 27:51; Mark 15:37; Luke 23:45].  Paul also knows that according the Jesus' prophecies concerning the Temple in Jerusalem that the time will come when it will be destroyed because its continued existence is only a hindrance to those of the Old Covenant to keep them from accepting the more perfect blessings of the New [Matthew 24:1-2; Mark 13:1-2; Luke 21:5-6].  Paul is undoubtedly speaking about the Old Sinai Covenant holy days and not the pagan Gentile holy days which he completed rejects when he expressed his concern for the Gentiles of the Church at Galatia who wanted to hold on to the pagan feasts and incorporate them into Christian worship when he wrote: "But formerly when you did not know God, you were kept in slavery to things which are not really gods at all, whereas now that you have come to recognize God'or rather, be recognized by God'how can you now turn back again to those powerless and bankrupt elements whose slaves you now want to be all over again?  You are keeping special days, and months, and seasons and years'I am beginning to be afraid that I may, after all, have wasted my efforts on you" [Galatians 4:8-11].  

 

Romans 14:7-9:" 7 For none of us lives for himself and none of us dies for himself; 

8  while we are alive, we are living for the Lord, and when we die, we die for the Lord: and so, alive or dead, we belong to the Lord.  9 It was for this purpose that Christ both died and came to life again: so that he might be Lord of both the dead and the living."  

 

Question: Since the time of our Baptism we no longer belong to the world and we no longer belong to ourselves.  To whom do we belong?  See 1 Corinthians 6:20

Answer: We belong to Christ!  We are no longer our own masters'He has redeemed us by the shedding of His precious blood.  In 1 Corinthians 6:20 Paul writes, "You are not your own property then, you have been bought at a price.  So use your body for the glory of God."  We have become Christ's servants, committed to Him body and soul and so we live and die for the glory of God because He is the Lord of our life and our death, and we live in the Body of Christ, which is the Church'a communion of love communicated to us through the ministry of the Holy Spirit.  Living in harmony in this communion of love if one member of the Body suffers then all suffer together'if one member is honored then all the communion of believers, in heaven and on earth, rejoice.  As Paul wrote in 1 Corinthians 12:26-27, If one part is hurt, all the parts share its pain.  And if one part is honored, all the parts share its joy.  Now Christ's body is yourselves, each of you with a part to play in the whole." And commenting on Romans 14:7-9, Pope Gregory the Great wrote, "The saints, therefore, do not live and do not die for themselves.  They do not live for themselves, because in all that they do they strive for spiritual gain: by praying, preaching and persevering in good works, they seek the increase of the citizens of the heavenly fatherland.  Nor do they die for themselves because men see them glorifying God by their death, hastening to reach him through death" [Pope St. Gregory V: In Ezechielem homiliae, II, 10, quoted in the Navarre commentary on Romans page 152]. See CCC# 946-948; 953

 

Romans 14:10-12: 10 Why, then, does one of you make himself judge over his brother and why does another among you despise his brother?  All of us will have to stand in front of the judgment-seat of God: 11 as Scripture says: By my own life says the Lord, every knee shall bow before me; every tongue shall give glory to God. 12  It is to God, then, that each of us will have to give an account of himself."

 

Paul cautions the Roman faith community that we are not qualified to pass judgment on the soul of another human being because, although we have given our lives to Christ we are still fallible human beings and incapable of judging the heart of another'only God is qualified to judge the human heart.  The day will come when God will not only judge the brother with whom you have found fault but be careful because He will also be judging YOU! In verse 11 Paul affirms God's qualifications as righteous judge when he writes: "11 as Scripture says: By my own life says the Lord, every knee shall bow before me, every tongue shall give glory to God."  Paul is quoting from the Septuagint translation of Isaiah 45:23 when Yahweh instructs His prophet, "By my own self I swear it; what comes from my mouth is saving justice, it is an irrevocable word:  All shall bend the knee to me by me every tongue shall swear, saying, 'In Yahweh alone are saving justice and strength..."  

 

Please read Romans 14:13-23: Christians Must Exercise Tolerance and Charity Within the Faith Community

"13 Let us each stop passing judgment, therefore, on one another and decide instead that none of us will place obstacles in any brother's way, or anything that can bring him down. 14  I am sure, and quite convinced in the Lord Jesus, that no food is unclean in itself; it is only if someone classifies any kind of food as unclean, then for him it is unclean.  15 And indeed, if through any kind of food you are causing offence to a brother, then you are no longer being guided by love.  Your are not to let the food that you eat cause the ruin of anyone for whom Christ died. 16  A privilege of yours must not be allowed to give rise to harmful talk;17  for it is not eating and drinking that make the kingdom of God, but the saving justice, the peace and the joy brought by the Holy Spirit.  18 It is the person who serves Christ in these things that will be approved by God and respected by everyone.  19 So then, let us be always seeking the ways which lead to peace and the ways in which we can support one another.  20 Do not wreck God's work for the sake of food.  Certainly all foods are clean; but all the same, any kind can be evil for someone to whom it is an offence to eat it. 21 It is best to abstain from eating any meat, or drinking any wine, or from any other activity which might cause a brother to fall away, or to be scandalized, or to weaken.  22 Within yourself, before God, hold on to what you already believe.  Blessed is the person whose principles do not condemn his practice. 

 23 But anyone who eats with qualms of conscience is condemned, because this eating does not spring from faith'and every action which does not spring from faith is sin."

 

Question: In this passage Paul is asking the Roman Christians to take a pledge.  What pledge in Christian love is Paul requesting of this congregation?

Answer: He is asking the congregation to do everything possible to strengthen and encourage one another and to do nothing to injure the faith and spiritual growth of any other member of the faith community.  He is asking them to let their conscience and genuine Christian love be their guide.

 

In verse 14 Paul writes, "I am sure, and quite convinced in the Lord Jesus, that no food is unclean in itself; it is only if someone classifies any kind of food as unclean, then for him it is unclean."

Question: What Parable did Jesus teach on the subject of eating, drinking and purity in Matthew 15:10-20?

Answer: Jesus declared all foods to be clean and identified the problem with not what one eats but with one's true motives and intentions—it is what comes out of a man and not what goes into him that causes defilement.   

 

In verse 21 Paul continues what he offered in verse 14 by adding, "It is best to abstain form eating any meat, or drinking any wine or from any other activity which might cause a brother to fall away, or to be scandalized or to weaken." Paul applies this teaching to eating the flesh of animals that have been sacrificed to pagan gods and to the Jewish practices of abstaining for such food in 1 Corinthians 8:7-13.  Please read those passages.

Question:  What is Paul's teaching in 1 Corinthians 8:7-13?  Are there times when we should respect the "weaker" brother's concerns and abide by them?

Answer: Paul's point in this passage is that nothing is unclean or defiled in itself therefore when the "strong" eat such foods they are engaged in an activity which is not prohibited and which is not morally offensive.  However, that neutral practice can become a bad influence if it causes a "weaker" brother or sister of fall.  The moral implications for the "stronger" brother are determined by his intent and the circumstances of the situation in which he is placed in association with a "weaker" member of the faith family. 

 

But Paul wrote in Romans 14:20: "Do not wreak God's work for the sake of food.  Certainly all foods are clean; but all the same, any kind can be evil for someone to whom it is an offence to eat it." Paul wants Christians to be sensitive to the feelings of others in this regard but he will give a warning that can be applied to the "weaker" Christian who becomes obsessed with what is pure and impure when he writes a letter of instruction to his disciple Titus, "To those who are pure themselves, everything is pure; but to those who have been corrupted and lack faith, nothing can be pure'the corruption is both in their minds and in their consciences.  They claim to know God but by their works they deny him; they are outrageously rebellious and quite untrustworthy for any good work" Titus 1:15].

 

Question: What are the key verses in Romans 14:13-23 that convey Paul's message of tolerance, solidarity and right worship?

Answer:  You may have another choice but Romans 14:17-18 seems to sum up what Paul has been teaching in this chapter: "17  for it is not eating and drinking that make the kingdom of God, but the saving justice, the peace and the joy brought by the Holy Spirit.  18 It is the person who serves Christ in these things that will be approved by God and respected by everyone."

 

22b"Blessed is the person whose principles do not condemn his practice. 

Question: Paul offers a beatitude'a blessing for those who hear these words and act upon them as well as a warning.  What is Paul's blessing?  And what "practice" is he referring to?  What is the warning?

Answer: Verse 22 "Within yourself, before God, hold on to what you already believe.  Blessed is the person whose principles do not condemn his practice." This blessing is followed by a warning in verse 23: "But anyone who eats with qualms of conscience is condemned, because this eating does not spring from faith'and every action which does not spring from faith is sin." Those who do not follow their "principles," meaning their conscience or convictions in these matters of eating such foods as related to faith are guilty of the sin of hypocrisy.  Do not be a hypocrite'be sincere and truthful.  If one says or does one thing but believe the opposite, this person's action is not prompted by what he truly believes as a Christian nor by a sincere effort to help a weaker brother   As in all things for the Christian what he commits as "practice" must be determined by the will of God in his life.  Every Christian has the obligation first and foremost, to discover what God's will is in every aspect and practice in his life and to be obedient to what he has discerned in God's will.  Pope Pius XII in his homily of March 23, 1952 reminded the Church of every members obligation to seek right practice in the Christian life according to the will of God, "To man in his ignorance and weakness, the Divine Savior has brought his truth and his grace'the former to show him the way that will take him to his goal, the latter to give him the strength to reach that goal. What this means in practice is that one should accept the will and commandments of Christ and bring one's life into line with them'that is, all the internal and external acts involved in human decisions."

 

But Paul also offers a warning in verse 23: "But anyone who eats with qualms of conscience is condemned, because this eating does not spring from faith'and every action which does not spring from faith is sin." Paul is using the word "faith" to refer to the certain conviction of the Christian's conscience which dictates that something is acceptable and not contrary to faith or not to be done and avoided because it contradicts Christian faith'anything that does not support faith is therefore inherently sinful.