THE CHRISTIAN AND HIS GOVERNMENT

The biblical teaching on human authority or government can be traced to Genesis 9:6 where God said, “Whoso sheddeth man’s blood, by man shall his blood be shed.” These words do not teach personal vengeance, but that God intends that human government shall exercise power of life and death in the enforcement of law and order.

In the New Testament, the most outstanding passage on a Christian’s responsibility towards human government is Romans 13:1–2. Here, Paul 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.”

Obey the Government

We are to obey the government. The human government is a divinely ordained institution. If a lawless person resists what God has ordained, he is in effect resisting God (other things being equal).

What Paul is talking about in Romans 13 is the kind of government which seeks to maintain law and order for peaceful human existence. He is not speaking of lawless governments which break the commandments of God and trample upon the rights of man.

When a government commands men to act contrary to the laws of God, Christians must obey God rather than man. For instance, when the disciples were commanded not to proclaim nor to teach in the name of Jesus, Peter and John answered and said, “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).

Romans 13:3–7 gives Paul’s description of a rightful government, “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.” There are only two functions of government that are here brought out: (1) “praise” for those who do good, and (2) “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.

Law and Order

The main function of government as emphasised by Paul in Romans 13 is the forcible maintenance of law and order, restraining evil deeds and encouraging the good. The statement “beareth not the sword in vain” teaches the necessity to bear arms for the sake of peace and security. Dr Carl McIntire rightly commented, “Protection, justice, righteousness—these are all responsibilities of the state.” Thus extreme pacifism (i.e., opposition to military action) is erroneous and anti-scriptural. The coalition of peace-loving nations to resist by force the evil aggressions of imperialism and terrorism is thoroughly sanctioned by the Scripture.

Protection of Rights

The government serves to safeguard the rights of people to life and living. As such Christians can depend on the government to protect their right to live. This can be seen in the Apostle Paul’s appeal to his Roman citizenship for protection on several occasions (Acts 16:37–40, 22:25–29), and his appeal finally to Caesar (Acts 25:10–12, 26:32). Paul evidently shows an appreciation for the functions of government, under God, in maintaining law and order and promoting justice.

Paul’s respect for the government is further reflected in his pastoral epistles, “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). He instructed Titus to remind the church “to be subject to principalities and powers, to obey magistrates, to be ready to every good work” (Tit 3:1).

Peter likewise commanded the church to be submissive to human authorities. “Submit yourselves to every ordinance of man for the Lord’s sake: whether it be to the king, as supreme; or unto governors, as unto them that are sent by him for the punishment of evildoers, and for the praise of them that do well. For so is the will of God, that with well doing ye may put to silence the ignorance of foolish men: as free, and not using your liberty for a cloke of maliciousness, but as the servants of God. Honour all men. Love the [Christian] brotherhood. Fear God. Honour the king” (1 Pet 2:13–17). Peter no doubt remembered the words of Christ, “Render therefore unto Caesar the things which are Caesar’s; and unto God the things that are God’s” (Matt 22:21).

National and Public Services

However, it would be wrong for us to think that the government has no other functions. Public utilities were a part of the functions of government in Old Testament times. We read that Hezekiah “made a pool, and a conduit, and brought water into the city” (2 Kgs 20:20). We may infer from Paul’s many journeys that he approved of the function of the Roman government in building roads throughout the empire. If Paul approved of the activity of the Roman government in building roads, we may find a basis for the government maintaining other public utilities.

How about National Service or military service? Some think the words of Christ not to retaliate when personally insulted or beaten (Matt 5:38–45) mean the prohibition of military service. Buswell says that this is a misunderstanding of Jesus’ words: “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.” Calvin rightly said, “A desire of revenge reigns in all unbelievers, while, on the other hand, God governs his own children by the spirit of meekness and benignity.” There is nothing here to contradict the righteous function of government in bearing the sword effectively against wicked aggression and criminal activities.

Pray for Our Government

So let us pray for our government. 1 Timothy 2:1–4 says, “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.” JK