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WEEKLY
Volume 3 Number 11
10 August 2008
GOVERNMENT AS A DIVINE ORDINANCE
J
Oliver Buswell
Romans 13:1‑7
In the New Testament the most outstanding passage bearing on political
theory is found in the thirteenth chapter of the epistle to the Romans.
Paul here teaches, "Let every soul
be subject unto the higher powers. For there is no power but of God: the
powers that be are ordained of God. Whosoever therefore resisteth the
power, resisteth the ordinance of God: and they that resist shall
receive to themselves damnation"
(Rom 13:1-2).
We must remember here the principle that we do not have the teaching of
the Scripture on any subject unless we have examined all the relevant
passages. Not all the qualifications of a complex subject are to be
found in any one passage. The principle that one must obey the existing
government, and that it is God's will that government shall exist, and
that a lawless person is resisting what God has ordained, is perfectly
obvious ceteris paribus. What Paul is talking about is the kind
of government which fulfills the functions described in the context of
the immediately following verses. He is not speaking of de facto
government which is lawless in itself, breaking the laws of God and
trampling upon the rights of man.
Lawless Rulers
With reference to government which commands men to act contrary to the
revealed will of God, we have other Scripture. When the disciples were
commanded not to proclaim nor to teach in the name of Jesus, "But
Peter and John answered and said unto them, Whether it be right in the
sight of God to hearken unto you more than unto God, judge ye. For we
cannot but speak the things which we have seen and heard"
(Acts 4:19-20). Later, under similar circumstances the disciples
replied, "We ought to obey God
rather than men"
(Acts 5:29).
Rightful Rulers
Continuing with the proper functions of government under God, Paul
teaches, "For rulers are not a
terror to good works, but to the evil. Wilt thou then not be afraid of
the power? do that which is good, and thou shalt have praise of the
same: For he is the minister of God to thee for good. But if thou do
that which is evil, be afraid; for he beareth not the sword in vain: for
he is the minister of God, a revenger to execute wrath upon him that
doeth evil. Wherefore ye must needs be subject, not only for wrath, but
also for conscience sake. For for this cause pay ye tribute also: for
they are God's ministers, attending continually upon this very thing.
Render therefore to all their dues: tribute to whom tribute is due;
custom to whom custom; fear to whom fear; honour to whom honour"
(Rom 13:3‑7).
Many Bible students have noted that only two functions of government are
here brought out: "praise" for those who do good, and "punishment" for
those who do evil. The exercise of these functions is here said to be
the reason for the payment of taxes and tribute.
Roman Authorities
Paul's attitude
toward the Roman government is indicated in his appealing to his Roman
citizenship for protection on several occasions (Acts 16:37‑40;
22:25‑29) and his appealing finally to Caesar (Acts 25:10‑12; 26:32).
Paul thus shows by his example his appreciation of the functions of
government, under God, in maintaining law and order and promoting
justice.
In the pastoral epistles the Pauline attitude is further reflected, "I
exhort therefore, that, first of all,
supplications, prayers, intercessions, and giving of thanks, be made for
all men; For kings, and for all that are in authority; that we may lead
a quiet and peaceable life in all godliness and honesty. For this is
good and acceptable in the sight of God our Saviour; Who will have all
men to be saved, and to come unto the knowledge of the truth"
(1 Tim 2:1‑4).
To Titus, as he preaches the Gospel, Paul writes similarly, "Put
them in mind to be subject to principalities and powers, to obey
magistrates, to be ready to every good work"
(Tit 3:1).
Turning the Other Cheek
The words of Christ with reference to personal insults and the like (Matt
5:38‑45) are thought to teach complete non‑resistance, and hence to have
political implications in the sense that these words are thought to
forbid military service. I should suggest that this is a
misunderstanding. If the apostle Paul was not flatly contradicting the
teaching of Christ when he said that it is the God-given function of
government to bear the sword against wicked aggression, and to bear the
sword "not in vain," then we must not construe the words of Christ in
the Sermon on the Mount as teaching something beyond what they actually
say, nor in such a manner as unnecessarily to create a contradiction. A
slap in the face, unfair legal action to the extent of a coat or a
cloak, unreasonable demand of assistance from a government authority,
unreasonable neighbourly borrowing, all these are matters in which a
Christian should be extremely generous. I believe we can get the most
value from the Sermon on the Mount if we take it literally in its most
simple and obvious meaning. It is not worthwhile for a Christian to
resist or resent a slap in the face or any such personal insult or
inconvenience.
There is nothing
here to contradict the righteous function of government in bearing the
sword effectively against wicked aggression. There is nothing in the
words of Jesus to warrant an able bodied man in standing by and not
offering resistance when the weak and helpless are being injured.
The
Christian and the Civil Courts
There are those who argue on the basis of 1 Corinthians 6:1‑11 that it is
wrong for a Christian to take advantage of the protection of the civil
courts in matters relating to legal property rights. Let us examine the
Scriptures carefully on this point. Paul begins the discussion, "Dare
any of you, having a matter against another, go to law before the unjust
[unbelievers], and not before the saints?"
(1 Cor 6:1). It is
apparent by the words I have emphasized that Paul is not absolutely
prohibiting judgment in secular courts, even before unbelievers, but he
is arguing that the Christians ought to endeavour to settle their cases
under the judgment of Christians, before they resort to the civil
courts.
The
Courts of the Church
Paul elaborates the principle of judgment within the church, "Do
ye not know that the saints shall judge the world?
(cf. Matt 19:28; Luke 22:28‑30)
and if the world shall be judged by you, are ye unworthy to
judge the smallest matters? Know ye not that we shall judge angels? how
much more things that pertain to this life? If then ye have judgments of
things pertaining to this life, set them to judge who are least esteemed
in the church. I speak to your shame. Is it so, that there is not a wise
man among you? no, not one that shall be able to judge between his
brethren? But brother goeth to law with brother, and that before the
unbelievers" (1 Cor
6:2‑6).
These words clearly indicate the propriety of organizing church
judicatories to take care of disputes between Christians which cannot be
resolved by ordinary informal personal
conferences. This is exactly the subject presented by Christ as recorded
in Matthew 18:15‑17. Here the Lord says, "If
thy brother shall trespass against thee, go and tell him his fault
between thee and him alone: if he shall hear thee, thou hast gained thy
brother. But if he will not hear thee, then take with thee one or two
more, that in the mouth of two or three witnesses every word may be
established
[Deut 19:15]. And if he
shall neglect to hear them, tell it unto the church: but if he neglect
to hear the church, let him be unto thee as an heathen man and a
publican."
Four Steps in Correcting Wrongs
Paul doubtless had in mind the steps thus outlined by Christ himself in
resolving difficulties. After (1) private conference and (2) informal
efforts between friends, (3) the judicatories of the church ought to be
able to mediate. But there is such a thing as (4) a professing Christian
stubbornly refusing to be reasoned with and continuing in a course of
conduct which harms his fellow Christians. The words of Christ, "Let
him be as a heathen man and a publican," do not mean that he is to
be treated with malice, but rather that he is to be excommunicated. He
cannot be regarded as a communicant member of the church if he refuses
to hear the judicatories of the church. He must then be treated on a
secular basis.
The
Fourth Step
At this point the words of Christ when He was wrongfully struck in the
face (John
18:23), calmly appealing for justice, and the practice of Paul in
appealing to the Roman courts for protection, should be carefully
remembered. Neither Christ nor Paul forbids appeal to secular
authorities if ecclesiastical authorities fail to bring about justice.
Another consideration should be remembered at this point: In New
Testament times the civil authorities were dominated by
Rome, and the processes of law in the Roman courts were sometimes deeply
involved with idolatrous practices and heathen sacrifices and
divinations. The courts of civilized countries today are not thus
dominated by idolatry. Bad as the civil courts were, Paul nevertheless
appealed to civil justice as against corrupt ecclesiastical authorities.
His appeal to Caesar was in the realm of the fourth step in the
processes of justice.
Before the First Step
In the discussion of differences between brethren, Paul continues, not by
contradicting what he has said about ecclesiastical courts and the
settlement of problems which cannot be settled by private informal
conference. What Paul has said on that score stands, and the following
verses do not contradict it. Paul proceeds to develop the thought of the
Christian being willing, before taking any steps for correction, to take
wrong uncomplainingly. This teaching is precisely in line with the words
of Jesus in regard to the turning of the other cheek. Paul says, "It is
already, on the whole, a loss to you that you have cases of judgment
with one another. Why not rather suffer wrong? Why do you not rather be
deprived [of something]? On the contrary you are wronging and
defrauding, and at that, even your brethren!"
Five Stages in All
Putting together the words of Paul in 1 Corinthians 6 and the words of
Christ in Matthew 18, the following five stages in Christians dealing
one with another ought to be observed. The first stage involves taking
no steps at all. A Christian should be willing to turn the other cheek
and take a slap in the face, an inconvenience, even a definite loss of
property, rather than to cause disturbance.
There are cases, however, in which one is a steward of property for his
own dependents and for others, cases in which it would be wrong to allow
great loss without a protest.
In such cases one must (1) confer with the wrongdoer privately, then, if
unsuccessful (2) take one or two other Christians into conference.
Indeed, with the intricacies of modern economic and social life, there
are some disputes which require the expert authority of the secular
courts, or at least of secular counsel, and there are some matters which
Christians may well agree to submit to the secular authorities for final
decision. Such action can be taken under this second step by mutual
agreement, without the offence of brother bringing suit against brother.
If the second step cannot succeed (3) the third step should be open for
cases in which it may be necessary—then bring the matter before the
church courts. (4) There are some cases in which stewardship of life
or of property for our dependents and for others is of such importance
that if the dispute cannot be settled among Christians, there must be
resort to secular law as in Paul's appeal to Caesar.
Integrity of Character
In concluding this discussion of the biblical doctrine of the state I
should like to emphasize that without godly integrity of character all
human political institutions will crumble. "Except the Lord build the
house they labor in vain that build it; except the Lord keep the city
the watchman waketh but in vain" (Ps 127:1).
All the secular values of our culture are dependent upon integrity of
character. The ninth commandment, "Thou shalt not bear false witness
against thy neighbour" (Exod
20:16) must not only be given lip service but must be
genuinely in the hearts of the majority of the people if any government
is to succeed. This commandment not only forbids particular acts of
falsification, but it is the ethical foundation of all mutual
confidence, without which no government can be stable and enduring.
(Adapted from A Systematic
Theology of the Christian Religion by J O Buswell, pp402-413.)
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