What Does “Gospel Living” Look Like?

Love Your Enemies

Paul’s vision of the Christian life is not one of loving only other believers and withdrawing from the world (cf. 1 Cor. 5:10). His gospel has profound implications for how we relate to people and entities outside the church. Here, we look at Paul’s instructions about gospel living in the world. Paul covers three topics in Romans 12–16: He calls on the Roman Christians to love their enemies (Rom. 12:14, 17–21), submit to human government (Rom. 13:1–7), and promote the gospel (Rom. 15:8–16:16). In line with the practice of reading Romans cumulatively, I will make frequent reference to other passages in the letter to get the full picture of gospel living in the world.

Romans 12:14 introduces the subject of loving your enemies: “Bless those who persecute you; bless and do not curse them.” However, in Romans 12:15–16 Paul gives further instruction on love between brothers and sisters in Christ, before providing motivation for loving your enemies in Romans 12:17–21.¹

While some argue that Romans 12:15–16 also concerns behavior toward outsiders, the use of the reflexive pronoun, allelōn, points to community harmony being in view: “Live in harmony with one another” (Rom. 12:16). This command is repeated in Romans 15:5. Indeed, Paul’s “one another” teaching in Romans (and elsewhere) is about love in the community: Believers are members of one another (Rom. 12:5) who ought to love one another deeply (Rom. 12:10), honor one another (Rom. 12:10), build up one another (Rom. 15:2), welcome one another (Rom. 15:7), instruct one another (Rom. 15:14), greet one another affectionately (Rom. 16:16), and not judge one another (Rom. 14:13).

In Romans 12:17–21 Paul instructs the Christians in Rome on how to respond to those who wish to do them harm. Quoting two Old Testament passages (Deut. 32:15 in Rom. 12:19; Prov. 25:21–22 in Rom. 12:20), Paul urges believers to take the difficult path of loving their enemies in the hope of turning them into friends with four striking antitheses:

• “Bless those who persecute you; bless and do not curse them” (Rom. 12:14).
• “Repay no one evil for evil, but give thought to do what is honorable in the sight of all” (Rom. 12:17).
• “Never avenge yourselves, but leave it to the wrath of God” (Rom. 12:19).
• “Do not be overcome by evil, but overcome evil with good” (Rom. 12:21).

Once again, Paul’s moral teaching flows from his theology. We are to love our enemies in imitation of God. At the heart of the gospel is the fact that “God shows his love for us in that while we were still sinners, Christ died for us. . . . While we were [God’s] enemies we were reconciled to God by the death of his Son” (Rom. 5:8, 10). Believers love their enemies because God loved us when we were his enemies.

Paul urges not just non-retaliation but doing good to those who intend to do you evil. Clearly, he recognizes how difficult this is when he admits that living at peace with everyone is sometimes not possible and will depend in part on the response of one’s enemies (Rom. 12:18). To help the Roman Christians follow his difficult advice, Paul exhorts them to think differently about the common human desire to take revenge. Instead of retaliating, believers should trust in the God of perfect justice to put things right in his own time: “Leave it to the wrath of God” (Rom. 12:19). This is not a contradiction to do good to our enemies or to forgive them. Rather, it paves the way for overcoming evil with good and kind responses by giving believers somewhere to park their grievances and longing for justice.

Paul closes his advice with a pithy and poignant saying: “Do not be overcome by evil, but overcome evil with good” (Rom. 12:21).² Peter Stuhlmacher is right that this exhortation “is based on the conduct and example of Jesus,”³ most clearly expressed at his crucifixion at the hands of his enemies (see Luke 23:34). Romans 12:14 and Romans 12:21 also echo the teaching of Jesus, who told his disciples, “Love your enemies, do good to those who hate you, bless those who curse you” (Luke 6:27–28; cf. Matt. 5:44).

Submit to Government

Romans 13:1–7 is sometimes regarded as a jarring deviation from Paul’s treatment of relating to outsiders in a way that is in keeping with the gospel. Whereas the priority of love in relationships (with both believers and nonbelievers) dominates Romans 12:1–21 and Romans 13:8–10, Paul instructs the Roman Christians to submit to government in Romans 13:1–7: “Let every person be subject to the governing authorities” (Rom. 13:1). Some regard the passage as a later interpolation. More concerning, Romans 13:1–7 has a checkered history of interpretation. In commanding submission to government, “over the centuries it is has often been used to support the divine right of kings, blind nationalism, and unquestioned loyalty to rulers—even tyrants.”⁴ Where does Romans 13:1–7 fit in Paul’s teaching on gospel living in the world? Does Paul see the Roman authorities as all-powerful rulers enabled by God to exercise their power in any way they deem fit? What does the passage actually teach about the Christian view of government?

Appeal is often made to two ways of reading the passage that attempt to soften its seemingly absolute call to compliance with Roman government, “in all its brutal strength.”⁵ First, it has been pointed out that Paul was writing in the late AD 50s, “well before the persecution under Nero, which began in 64.”⁶ While this may explain, in part, Paul’s teaching and manner of expression, the passage is nonetheless a general message about governing authorities being “instituted by God” (Rom. 13:1)—labeling them as servants of God (Rom. 13:4)—and it mirrors the view of Old Testament wisdom literature. Second, some argue that “the primary purpose of the passage is narrow: a call for believers in Rome to pay their taxes (Rom. 13:6–7) rather than resist paying them (Rom. 13:2, 4).”⁷ However, paying taxes in Romans 13:6–7 is an illustration of being in subjection to government mentioned in Romans 13:5. Furthermore, government wielding “the sword” (Rom. 13:4) to punish “bad” (kakos, Rom. 13:3) behavior is too broad to be applied only to failure to pay a tax. Paul’s comments on government cannot be limited to the task of tax collecting.

A faithful reading of Romans 13:1–7 requires that it be read in its literary context with the rest of Romans in mind, noting carefully what it says and does not say. The text is linked to the preceding context with several shared terms. Both passages commend conduct that is “good” (agathos, Rom. 12:2, 9, 21; Rom. 13:3, 4) and not “evil” (ponēros, Rom. 12:9; kakos, Rom. 12:17, 21; Rom. 13:3, 4), command showing honor (timē, Rom. 12:10; Rom. 13:7), and address the notion of taking vengeance (Rom. 12:17, 19; Rom. 13:4).

The big interpretive issue is whether “Paul’s words [in Rom. 13:1–7] invite uncritical devotion to, or worship of, any political person or entity.”⁸

Many commentators rightly insist that Romans 13:1–7 is only part of Paul’s (and the New Testament’s) view of government, citing the counterbalancing negative view of the Roman Empire in Revelation 13 and the example of Peter and the apostles, who “obey God rather than men” (Acts 5:29) when the two are at odds with each other. The theme of God’s comprehensive and exhaustive judgment of all evil in Romans 1–3 suggests that the authorities themselves in Romans 13:1–7 are not beyond critique. That God is opposed to all forms of evil is an established presupposition in Romans. Immediately before Romans 13:1–7, Paul emboldens believers to “overcome evil with good” (Rom. 12:21).

Living in a manner worthy of the gospel requires genuine love not only toward fellow believers but all people.

Furthermore, the emphasis on the lordship of Christ in Romans (and elsewhere in Paul’s letters) is rightly taken as having an anti-imperial edge. Michael Bird points out that some of Paul’s gospel terminology has both Old Testament background and Greco-Roman resonances (in propaganda relating to the Caesar), including “lord,” “gospel,” and “savior.”⁹ “Jesus is Lord” (Rom. 10:9) would have been heard as insisting, or at least implying, that Caesar is not! As Gorman notes, “Simply to confess Jesus as Lord and royal Messiah has political implications.”¹⁰

Significantly, Paul says that “submission” is owed to government and not “obedience” in all circumstances, suggesting “a more generalized posture.”¹¹ To submit is to recognize that someone has authority over you. Paul reserves the language of obedience in Romans to what we owe to God alone. The passage says that government, as “God’s servant” (Rom. 13:4), is due respect and honor (Rom. 13:7) but—conspicuously, in view of the emperor cult in Rome—not worship. “Paul’s perspective certainly does not make any Roman rulers—not even the Emperors—divine.”¹²

More positively, the partial perspective that Romans 13:1–7 offers is that “God gives government as a gift to humanity to bring welfare, safety, order and justice to human communities.”¹³ As history has taught us repeatedly, “Almost any form of government is better than anarchy.”¹⁴ We are to submit to government and thank God for it. At the same time, we learn in Romans 13:1–7 that government’s authority is derivative, not definitive. Rulers too, as ministers of God, will face God’s judgment and may even deserve subversive resistance when they are a terror to good conduct and do evil.

Paul’s call to submit to government as God’s servant in Romans 13:1–7 is an application of his commands to love genuinely (Rom. 12:9) and live peaceably (Rom. 12:18). It answers two questions: What are the conditions in society under which love and peace can thrive? And how can Christians support such arrangements? It is not a blanket endorsement of all governments. The critique of bad government, while not explicit, is implied in the language Paul uses in the passage and in the broader context of the teaching of Romans on God’s righteous judgment and the lordship of Christ.

Promote the Gospel

The last main section of the letter, Romans 15:8–16:27, covers Paul’s missionary calling, travel plans, and final greetings. Although the passage does not focus on a particular aspect of the gospel, we have seen the relevance of the section for the letter’s purpose, the inclusive nature of the gospel, the scriptural roots of the gospel, and the expression of genuine love among believers. Furthermore, the section contains important information about believers’ final victory in Christ. It is also of interest, as we shall see, for the topic of gospel living in the world.

Paul does not call on the Roman Christians to preach the gospel. Indeed, his letters use the euangel-terminology (“preach the gospel” and “evangelist”) exclusively for authorized heralds of the good news, following the messenger traditions of LXX Isaiah 40:9; 52:7; 61:1.¹⁵ Romans 10:15, quoting Isaiah 52:7, makes this clear: “And how are they to preach unless they are sent? As it is written, ‘How beautiful are the feet of those who preach the good news [euangelizomenōn ta agatha]!’”

However, it is not that believers who are not authorized to preach the gospel have no part to play in the spread of the gospel. As John Dickson puts it, “Although proclamation of the gospel, on the part of believers generally, is never implied in Paul’s letters, promotion of the gospel certainly is.”¹⁶ Paul encourages the Roman Christians, as his partners in the gospel (cf. Phil. 1:5), to promote it in three ways. This teaching in Romans is more implied than explicit but can be discerned from the space Paul devotes to certain subjects and his manner of expression.

First, Paul encourages the Roman believers to promote gospel work by his honoring of gospel workers in their midst and by urging their support of those in gospel ministry.¹⁷ The extensive greetings in Romans 16 not only reveal “Paul’s collaborative style of ministry, including ministry with women,”¹⁸ but also include fascinating descriptions of many of those engaged in Christian service. Some of those designated Paul’s fellow workers were likely authorized heralds with experience of proclaiming the gospel. Paul’s lengthy description of his own missionary work and ongoing agenda (Rom. 15:14–21) and his request that the Roman Christians support his mission to Spain (Rom. 15:24) are further evidence that he expects them to support gospel work, including the provision of financial assistance.¹⁹

Second, Paul encourages the Roman Christians by his own example to pray for unbelievers. “Prayer for the salvation of others was, by the apostle’s own enthusiastic confession, part of Paul’s private piety.”²⁰ In Romans 10:1 he interrupts his indictment of the Jews and offers a heartfelt entreaty: “Brothers [and sisters], my heart’s desire and prayer to God for them is that they may be saved.” Paul undoubtedly also prayed for the salvation of Gentiles and expected all believers to do so.

Third, Paul expects all Christians to adorn the gospel by living lives worthy of the gospel. The reputation of the church, the gospel, and God are unavoidably, if sometimes regrettably, intertwined. Such connections can be seen by analogy with Israel in Romans 2:17–24, where Paul lists the hypocrisy and law breaking of the Jews and concludes with a quotation from Isaiah that “the name of God is blasphemed among the Gentiles because of you” (Rom. 2:24, quoting Isa. 52:5). Paul and Isaiah believe that the bad behavior of God’s people reflects badly on God. If the Roman Christians behave badly, the progress of the gospel will be impeded.

The reverse is also true: Good behavior of the people of God propels the gospel of God. That behavior toward outsiders can also act as an ethical apologetic is suggested in Romans 12:17 and Romans 12:20–21, where loving your enemies may even lead to their repentance.

Conclusion

Living in a manner worthy of the gospel requires genuine love not only toward fellow believers but all people. Christians are to love their enemies, live peaceably with all, and support the spread of the gospel.

This article is adapted from Strengthened by the Gospel: A Theology of Romans by Brian S. Rosner.

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