The Christian And The State

by P.L. Hickling, Southport | Category: Christian Standards | Sept 1973

Introduction

The modern State, even in democratic countries, encroaches more on the individual lives of its citizens than many of the despotisms of the ancient world. Its rule is less arbitrary, but more comprehensive, since by administrative and fiscal measures it has taken over responsibilities, such as provision for illness, retirement, or education, formerly considered to belong to the individual or the family. In the United Kingdom, we are fortunate in that these great powers are not, on the whole, used oppressively; but what if they were? The educational system, for example, is at present being subtly bent to a particular political philosophy - what if it were to become overtly anti-Christian? To what extent may a Christian oppose the policies of the State? Is he ever justified in defying its dictates, or, in the extreme, plotting its overthrow? Many Christians suffer today under regimes which are manifestly evil; many others dislike some of the uses to which the State applies their money, collected through taxation; for all, Scripture sets forth principles which should govern their relations with the State.

The source of authority

The only one who has the intrinsic right to rule is God. He is the originator and sustainer of all things that exist, and because of this He has the right to dispose these things in any way He wishes. Colossians 1:16, speaking of the Son, makes it clear that this authorship extends not only to the physical creation, but also to positions of power and authority. Thus authority exercised by men can only be delegated authority, held by permission of its real holder, and subject to revocation at any time, according to the will of God. Scripture gives instances of the exercise of God's will in this way. Daniel 4 records how Nebuchadnezzar had to be taught that "the Most High ruleth in the kingdom of men, and giveth it to whomsoever He will". Cyrus was given his power as an instrument of God's purpose towards Israel (Isa. 45:1-4). In the New Testament, the Scripture is emphatic that "there is no power but of God; and the powers that be are ordained of God" (Rom. 13:1).

The scope of authority

This authority is given by God to men in order that they may serve His purposes, in the praise of good and the judgement of evil (Rom. 13:3,4). Vengeance belongs to God, and individual men are expressly forbidden by Him to take the law into their own hands (Rom. 12:19); the Lord Himself will see that justice is done in the long term. There is here, of course, a fundamental difference between the attitudes of a Christian and an unbeliever. Anyone who considers that this life is the only one has no reason to refrain from exerting himself to secure his own interest in any way he can, right or wrong - indeed, he can have no real categories of right and wrong. The ruler given power by God is responsible to God first to discern what is right and wrong, then to legislate in accordance with that discernment, and judge in accordance with that legislation. His power is not to be used in pursuance of personal animosity, neither is it to be used in support of, legislation which is oppressive or unjust.

Apart from the punishment of crime, and the honouring of good, the State has many other functions which are not explicitly legislated for in Scripture, because society was not as complex in New Testament times. However, it is clear that the government has the power to order the internal affairs of the country as it wishes, since this is part of the process of ruling, and it has the right to collect taxes (Matt. 22:21) to use for its own purposes.

The exercise of authority

It may be contended that the practical exercise of power is something very different from the ideal concept of its use. Men do, in fact, use their power as rulers of nations to crush those personally or politically opposed to them. Parliaments pass legislation which is at variance with the law of God; some governments actively persecute Christians. Do these aberrations abrogate the divine delegation of authority, or legitimize efforts to subvert the power?

The Scriptural reply to this is that God holds rulers responsible for the exercise of the authority which He has permitted them to hold. If they are unjust and cruel, He will certainly punish them severely for this misuse of their power. He may remove them, as He removed Nebuchadnezzar and Belshazzar, but He may also permit them to remain. God's purposes are not deflected by the wickedness of men; though they are responsible for their actions, God uses their deeds to accomplish His will. For example, Pharaoh was harsh and oppressive and deceitful in his dealings with the Israelites, but God gave him his authority and confirmed him in his obduracy, so that His own power would be manifest (Rom. 9:17). The fact that God permits bad men to rule does not mean that He condones their actions. God permits sinful men to live and commit sin; the only alternative is judgement, which would condemn them all. In a similar way, God could judge rulers immediately, but this would imply God's taking over the reins of human government altogether. In His own time, He will do this, but that time is not yet, and its delaying is a mark of God's longsuffering and grace, not of apathy or indifference. Misuse of power now will bring the judgement of God upon rulers, but that judgement is the prerogative of God alone.

The Christian's attitude to authority

It is apparent therefore that the individual has no right to seek to subvert the government, even if he thinks its policies are evil. If the ruler at the time when Paul was writing, by inspiration of the Holy Spirit, the epistle to the Romans, had been benign and just, it might have been argued that his words only applied to this ideal situation; but this was not the case. The Caesar to whom Paul later appealed was Nero, infamous for his vice, cruelty and persecution of Christians. Peter's first epistle makes it clear that some were suffering although innocent of any crime, simply because they were Christians (1 Pet. 4:16). A Christian's patient endurance of injustice, suffered for the name of Christ, commends him to God (1 Pet. 2:20). This does not mean, of course, that a Christian may not seek justice; Paul, for example, demanded from the magistrates of Philippi a public apology and a recognition of his rights as a Roman citizen, but his behaviour the previous night showed the fortitude with which he suffered when justice was denied.

Scripture emphasizes too that a Christian's subjection to authority is not a mere bowing to superior power, but is a matter of conscience (Rom. 13:5). If a government makes laws which it cannot fully enforce, he has still the duty to obey them. This extends to such matters as taxes and customs duties (Rom. 13:7). Evasion of payment is sometimes regarded as justifiable, but the Christian must, for the sake of a good conscience towards God, pay what the law requires him to pay, although he may, of course, order his affairs within the law so as to reduce his liability.

The limits of the Christian's obedience

The Christian's loyalty to the State, however, is not absolute. His final loyalties lie with his God, and if the demands of the State and those of God conflict, God must come first. The apostles were law-abiding men, but when they were charged not to preach in the name of Jesus, they said "We must obey God rather than men" (Acts 5:29). This rule applies in every situation; if God has given instructions no man is at liberty to countermand them. Because of this overriding loyalty many Christians in the past have endured suffering and death, and today many Christians are in prisons and labour camps because they will not refrain from teaching in the name of Jesus. These men and women are loyal, honest citizens of their countries, from whom their governments have nothing to fear; but they will not permit men to usurp the place of God. If the State, for example, demands that parents should not teach children about the Lord Jesus, then they are entitled to defy that instruction. Some States today have oppressive laws of this sort; Christians everywhere should pray for fellow members of the body of Christ who suffer under them.

The Christian's duty towards the State

As well as the passive duty of obedience, the Christian has an active duty towards the State. He is outside its politics, separated to his Lord, but he must pray for it (1 Tim. 2:2). God's rule extends overall earthly kingdoms (Dan. 4:32), and through Him, if it is His will, the Christian can "move the Hand that moves the world". If the legislative acts of his government seem misguided or wrong, the Christian may ask his God to change them, if that is His will. The greater power will prevail. Sometimes wrongs need to be revealed and denounced; the Christian's submission to the State does not entail approval of all its acts. Modern rulers are faced with many difficult decisions of policy and practice; they need God's help, and will seldom ask for it. The Christian who makes intercession for the rulers of his nation performs a valuable, if unseen, task for in this way he can bring benefit to the whole nation. Christians brought together as God's people should be "zealous of good works" (Tit. 2:14), and the nation may reward them for this service, but the works most needed, and least appreciated, are those which lead men to Christ as Saviour and Lord. The only State which will command the full allegiance of the Christian is one with Christ at its head and that we shall one day see.

P.L. Hickling, Southport | Sept 1973
Christian Standards