A New Context for Romans xiii

Abstract

Later on in Matthew there is another conditional beatitude (xi. 6). The logical extension of this development is to have beatitudes expressed in future rather than in present terms, since their conditional nature implies that their conditions may be met at any time, present or future. And this occurs in Matthew xxiv. 46. Other examples are Luke xiv. 14; xiv. 15; James i. 25; 1 Peter iii. 14; and other conditional beatitudes not expressed in future terms are John xiii. 17 and 1 Peter iv. 14. It is easy to see how the conditional beatitude came about. In a sense all of the general beatitudes are conditional in intent if not in form. To say, as in Isaiah lvi. 2, 'Blessed is the man who does this' is to set up a condition which any man may fulfil by 'doing this'. To phrase the beatitude as 'You will be blessed if you do this' is merely to alter the style of expression, not the meaning of the beatitude. Yet the fact remains that the LXX translators did not use the specifically conditional phrasing and the NT writers did. The difference may be nothing more than the difference between literary and oratorial style, between writers who were writing to be read and writers used to addressing their audience face-to-face. But the difference is there.

Theological Basis for Obedience to the Government During the Covid-2019 Pandemic in Indonesia

“…Rasul Paulus menulis surat Roma pasal 13:1-7 memberikan nasihat agar orang Kristen tidak mengikuti sikap para pemberontak Yudaisme (Ayawaila, 2017). Dalam tulisannya Borg (1973) menjelaskan bahwa tindakan Pemberontak Yudaisme telah sampai ke Galilea. Salah satunya adalah golongan Zelot yang memiliki keyakinan tidak ada raja untuk bangsa Yahudi kecuali Allah YHWH, dan tidak ada kewajiban membayar pajak kepada Kaisar, kecuali hanya kepada Allah.…”

“…Paulus tidak setuju karena bertentangan dengan sikap Kristen. Namun bagi sebagian umat Yahudi, sikap itu dibenarkan (Borg, 1973). Rungkat (2010) dalam bukunya Theologia Politik Yesus mengutip John Howard Yoder menjelaskan bahwa pemerintah atau Kaisar Romawi pada saat itu me-rupakan instrumen Allah untuk memberikan keamanan dari kejahatan dan sebagai alat menegakkan keadilan.…”