THE CROSS OF CHRIST -3-

More perplexing than these examples from the life of individuals, family and church is the administration of justice by the state. Can God's revelation in the cross be applied to this area too? More particularly, may the state use force, or would this be incompatible with the cross? Of course the cross was itself a conspicuous act of violence by the authorities, involving a gross violation of justice and a brutal execution. Yet it was an equally conspicuous act of non-violence by Jesus, who allowed himself to be unjustly condemned, tortured and executed without resistance, let alone retaliation. Moreover, his behaviour is set forth in the New Testament as the model of ours: `if you suffer for doing good and you endure it, this is commendable before God. To this you were called, because Christ suffered for you, leaving you an example, that you should follow in his steps' (1 Pet. 2:20-21). Yet this text provokes many questions. Does the cross commit us to a non-violent accept-ance of all violence? Does it invalidate the process of criminal justice and the so-called `just war'? Does it prohibit the use of every kind of force, so that it would be incompatible for a Christian to be a soldier, policeman, magistrate or prison officer?

Christian attitudes to evil

The best way to seek answers to these questions is to look carefully at the twelfth and thirteenth chapters of Paul's letter to the Romans. They are part of the apostle's plea to his Christian readers to respond adequately to `the mercies of God'. For eleven chapters he has been unfolding God's mercy both in giving his Son to die for us and in bestowing on us the full salvation he thus obtained for us. How should we respond to the divine mercy? We are (1) to present our bodies to God as a living sacrifice, and with renewed minds to discern and to do his will (12:1-2); (2) to think of ourselves with sober judgment, neither flattering nor despising ourselves (v. 3); (3) to love each other, using our gifts to serve each other, and living together in harmony and humility (vv. 4-13, 15-16); and (4) we are to bless our persecutors and do good to our enemies (vv. 14, 17-21). In other words, when the mercies of God lay hold of us, all our relationships are radically transformed: we obey God, understand ourselves, love one another and serve our enemies.

It is the fourth of these relationships which particularly concerns us now. The opposition of unbelievers is assumed. The stumbling-block of the cross (which offers salvation as a free and unmerited gift), the love and purity of Jesus (which shame human selfishness), the priority commands to love God and neighbour (which leave no room for self-love) and the call to take up our cross (which is too threatening) - these things arouse opposition to us because they arouse opposition to our Lord and his gospel. This, then, is the background to our study of Romans 12. There are people who `persecute' us (v. 14), who do `evil' to us (v. 17), who may even be described as our `enemies' (v. 20). How should we react to our persecutors and enemies? What do the mercies of God require of us? How should the cross, in which God's mercy shines at its brightest, affect our conduct? Specially instructive, in the following section of Romans 12 and 13, are Paul's four references to good and evil:
Love must be sincere. Hate what is evil; cling to what is good ...
Bless those who persecute you; bless and do not curse. Rejoice with those who rejoice; mourn with those who mourn. Live in harmony with one another. Do not be proud, but be willing to associate with people of low position. Do not be conceited.
Do not repay anyone evil for evil. Be careful to do what is right in the eyes of everybody. If it is possible, as far as it depends on you, live at peace with everyone. Do not take revenge, my friends, but leave room for God's wrath, for it is written: `It is mine to avenge; I will repay,' says the Lord. On the contrary:
`If your enemy is hungry, feed him;
if he is thirsty, give him something to drink.
In doing this; you will heap burning coals on his head.'
Do not be overcome by evil; but overcome evil with good.
Everyone must submit himself to the governing authorities, for there is no authority except that which God has established. The authorities that exist have been established by God. Consequently, he who rebels against the authority is rebelling against what God has instituted, and those who do so will bring judgment on themselves. For rulers hold no terror for those who do right, but for those who do wrong. Do you want to be free from fear of the one in authority? Then do what is right and he will commend you. For he is God's servant to do you good. But if you do wrong, be afraid, for he does not bear the sword for nothing. He is God's servant, an agent of wrath to bring punishment on the wrongdoer. Therefore, it is necessary to submit to the authorities, not only because of possible punishment but also because of conscience.
This is also why you pay taxes, for the authorities are God's servants, who give their full time to governing. Give everyone what you owe him: If you owe taxes, pay taxes; if revenue, then revenue; if respect, then respect; if honour, then honour (Rom. 12:9, 14 - 13:7).

This passage seems to be a self-conscious meditation on the theme of good and evil. Here are the apostle's four allusions to them:
Hate what is evil; cling to what is good (12:9).
Do not repay anyone evil for evil. Be careful to do what is right in the eyes of everybody (12:17).
Do not be overcome by evil; but overcome evil with good (12:21).
He is God's servant to do you good ... He is God's servant, an agent of wrath to bring punishment on the evildoer (13:4).

In particular, these verses define what our Christian attitude to evil should be.

JOHN H. W. STOTT
LONDON