Ten Reasons Why Romans 13 is Not About Secular Government, Part 7

Posted: 28th May 2016 by Ted Weiland in Uncategorized
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7

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. 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. (Romans 13:1-7)1

Reason #6
The Government Depicted by the Apostle Paul, Which Does Good to the Righteous and Deters the Wicked, Does to Continually

Proskarterio 

For he is the minister of God to thee for good … 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 they are God’s ministers, attending continually upon this very thing. (Romans 13:4-6)

The government depicted by the Apostle Paul is not one that rarely or even occasionally fulfills its mandate. Rather, it fulfills the mandate during the entirety of its existence.

James Strong defines the Greek word proskarterio translated “attending continually”:

[T]o be earnest towards, to persevere, be constantly diligent….2

The New American Standard Bible translates proskarterio as “devoting themselves to this very thing”—that is, to doing good to the righteous and constraining the wicked. This is only possible from a government devoted to Yahweh’s3 immutable moral law.4 This eliminates any possibility Paul is referring to government not devoted to God and His law (aka, a secular government):

Woe to them that decree unrighteous decrees, and that write grievousness which they have prescribed; to turn aside the needy from judgment, and to take away the right from the poor of my people, that widows may be their prey, and that they may rob the fatherless! (Isaiah 10:1-2)

The best one can hope for from a secular government, based upon finite man’s fickle edicts, is that it occasionally punishes the wicked and does good to the righteous. Without Yahweh’s immutable law as his standard, it is impossible for man to sustain righteous government on any consistent basis.

This is but one of many reasons why God’s law order is imperative under the New Covenant5 and why every Christian should be promoting it as government and society’s standard.

Fickle traditions

The following exposes the inherent volatile nature of man’s ever-changing standard and why secular government can never be counted on to do what’s right:

Two people could have walked down any U.S. street in 1930—one with a bottle of whiskey under his arm and one with a bar of gold in his pocket, and the one with the whiskey would have been a criminal whereas the one with the bar of gold would have been considered a good law abiding citizen. If the same thing happened in any U.S. city in 1970, the one with the whiskey would be the law abiding citizen and the one with the gold bar would be the criminal.6

In a mere forty-year period, man’s standard had completely reversed itself.7 The United States Supreme Court reversed itself in 219 cases in its first 212 years.

The same transposition of ethics has occurred innumerable times under all governments based upon the fickle traditions of man. There’s no enduring continuity in such capricious traditions. They provide a never-ending cycle of volatility.

Moreover, whenever a biblical government ceases to perform in the fashion Paul details, it ceases to be the government depicted in Romans 13. It has ceased to uphold what made it a biblical government—that is, its devotion to God’s law. It then becomes a secular government, based upon man’s capricious edicts—the polar opposite of the government described in Romans 13.

Why do ye also transgress the commandment of God by your tradition?… Ye hypocrites, well did Esaias prophesy of you, saying, … in vain they do worship me, teaching for doctrines [and, in many instances, legislating] the commandments of men. (Matthew 15:6-9)

To claim Paul was promoting secular government in Romans 13 is to make him complicit in the type of government condemned by Christ. It would, in effect, make Paul a Pharisee all over again.

No moral vacuums

There are no moral vacuums. Thus, there are no constitutions or procedural manuals void of their own inherent ethics. These procedural ethics are either moral or immoral depending upon whether or not they’re established upon God’s moral law.8 Government either promotes Yahweh’s morality as reflected in His triune moral law9 or it promotes finite man’s immorality as reflected in man’s surrogate edicts.10

Unless government is established to perform Yahweh’s will as reflected in His law and persists in the same, it is not the government to which Paul declares we’re obligated to submit ourselves.

Stay tuned for Part 8.

 

Related posts:

Christian Duty Under Corrupt Government: A Revolutionary Commentary on Roams 13:1-7

Law and Kingdom: Their Relevance Under the New Covenant

A Biblical Constitution: A Scriptural Replacement for Secular Government

 

1. Christian Duty Under Corrupt Government: A Revolutionary Commentary on Roams 13:1-7

2.  James Strong, “Dictionary of the Greek Testament,” The New Strong’s Exhaustive Concordance of the Bible, s.v. “proskarterio” (Nashville, TN: Thomas Nelson Publishers, 1990) p. 61.

3. YHWH, the English transliteration of the Tetragrammaton, is most often pronounced Yahweh. It is the principal Hebrew name of the God of the Bible and was inspired to appear nearly 7,000 times in the Old Testament. It was unlawfully deleted by the English translators. In obedience to the Third Commandment and the many Scriptures that charge us to proclaim, swear by, praise, extol, call upon, bless, glorify, and hold fast to His name, we have chosen to memorialize His name here in this document and in our lives. For a more thorough explanation concerning important reasons for using the sacred name of God, see “The Third Commandment.”

4. A Biblical Constitution: A Scriptural Replacement for Secular Government

5. For more on how Yahweh’s moral law applies and should be implemented today, see Law and Kingdom: Their Relevance Under the New Covenant.

See also series of ten online books on each of the Ten Commandments and their respective statutes, and judgments, beginning with Thou shalt have no other gods before me.

6. W.W. Turner, The Amazing Story of the British Sovereign (Nashville, TN: 1970) p. 4.

7. Under biblical law, neither the bottle of whiskey nor the bar of gold is unlawful.

8. A Biblical Constitution: A Scriptural Replacement for Secular Government

9. “[H]e [Yahweh] declared unto you his covenant [law], which he commanded you to perform, even ten commandments…. And Yahweh commanded me [Moses] at that time to teach you statutes and judgments, that ye might do them in the land whither ye go over to possess it.” (Deuteronomy 4:13-14)

10. The United States Constitution is a perfect example of a procedural manual rife with man-made decrees, which, in turn, created a secular government. See Bible Law vs. the United States Constitution: The Christian Perspective, in which every Article and Amendment is examined by the Bible.

What makes government secular is its rejection of Yahweh as its sovereign and thus His moral law as society’s standard.

Ten Reasons Why Romans 13 is Not About Secular Government, Part 6

Posted: 21st May 2016 by Ted Weiland in Uncategorized
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6

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. 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. (Romans 13:1-7)1

Reason #5
The Ministers of God Are Those Who Do Good to the Righteous

The Apostle Paul identifies the rulers he’s writing about in Romans 13 as authorities rather than powers and as ministers of God who are a terror to the wicked. Paul is even more explicit in that he also characterizes these same civil leaders as those who do good to the righteous.

For he is the minister of God to thee for good … a revenger to execute wrath upon him that doeth evil. (Romans 13:4)

Consistent vs. sporadic fulfillment

Paul is not describing what such authorities are supposed to be, but instead what they are:

When the righteous are in authority, the people rejoice: but when the wicked beareth rule, the people mourn. (Proverb 29:2)

With secular government, rejoicing is the exception not the rule:

…[Yahweh’s] law is slacked, and judgment [justice, NASB] doth never go forth: for the wicked doth compass about the righteous; therefore wrong judgment proceedeth. …their judgment and their dignity [authority, NASB] shall proceed of themselves. (Habakkuk 1:4, 7)

The best we can hope for from a secular government is that it would do good to the righteous sporadically whenever it happens to enforce a biblical law. Thus, at whatever point a government ceases to do good to the righteous, it ceases to be the government described by Paul.

Doing good by punishing the wicked

One of the ways government does good to the righteous is by executing Yahweh’s2 prescribed civil sanctions on the wicked, which, in turn, results in a safe, peaceful, and robust society:

But whoso hearkeneth unto me shall dwell safely, and shall be quiet from fear of evil. (Proverbs 1:33)

How much more so when government does the same?

Give the king thy judgments, O God, and thy righteousness unto the king’s son. He shall judge thy people with righteousness, and thy poor with judgment [justice, NASB]…. He shall come down like rain upon the mown grass: as showers that water the earth. In his days shall the righteous flourish; and abundance of peace so long as the moon endureth. (Psalm 72:1-2, 6-7)

Converting sinners

The government advanced by Paul—which results in God’s manifold blessings on the society it governs3—also aids in the conversion of sinners to Christ:

Behold, I have taught you statutes and judgments, even as Yahweh my God commanded me…. Keep therefore and do them; for this is your wisdom and your understanding in the sight of the nations, which shall hear all these statutes, and say, Surely this great nation is a wise and understanding people. For what nation is there so great, who hath God so nigh unto them, as Yahweh our God is in all things that we call upon him for? And what nation is there so great, that hath statutes and judgments so righteous as all this law, which I set before you this day? (Deuteronomy 4:5-8)

The law of Yahweh is perfect, converting the soul…. (Psalm 19:7)

[F]or when thy [civil] judgments are in the earth, the inhabitants of the world will learn righteousness. (Isaiah 26:9)

This will never be said of secular government.

Praying for government

The government depicted in Psalm 72 is the same as what Paul charged Timothy to pray for:

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. (1 Timothy 2:1-2)

Those who maintain that Paul advocates secular government must, in turn, teach that we’re obligated to thank God for government that is often the opposite of Paul’s description in Romans 13—government that by its rejection of Yahweh’s perfect law of liberty4 alone jeopardizes the peace and security of those it governs.

In Psalm 19, King David depicts Yahweh’s moral law as perfect, sure, right, pure, and altogether righteous.5 It provides mankind with the most rewarding, prosperous, and peaceful of societies, governed by the least abusive and intrusive of civil leaders.

On the other hand, secular governments often bear out that “No man’s life, liberty, or property is safe while the legislature is in session.”

Our prayers for a quiet, peaceful, and honest society are largely for naught unless they culminate in a biblical government established upon God’s triune moral law,6 administered by biblically qualified judges:

Moreover thou shalt provide out of all the people able men, such as fear God, men of truth, hating covetousness; and place such over them, to be rulers…. And let them judge the people at all seasons…. (Exodus 18:21-22)

In addition to the qualifications above, such men are to represent Yahweh rather than other men. They are to write out their own copy of God’s law, study it daily, and scrupulously observe it. They are also to seek righteousness, declare only the truth, render impartial judgment, shun bribes, and abhor dishonest gain.7 In short, they are to be ministers of God for our good:

Behold, a king shall reign in righteousness, and princes shall rule in judgment…. And the work of righteousness shall be peace; and the effect of righteousness quietness and assurance for ever. And my people shall dwell in a peaceable habitation, and in sure dwellings, and in quiet resting places. (Isaiah 32:1, 17-18)

Do the qualifications for God’s ministers no longer concern Him? Did Paul forget about these qualifications? Of course not! Instead, Paul is merely reinstating those same instructions for godly government under the New Covenant. He depicts a government instituted, executed, and maintained by God-ordained, biblically qualified authorities—particularly judges—for the deterrent and punishment of the wicked and for the good of the god-fearing man.

The Apostle Peter’s Validation

As one would expect, the Apostle Peter depicts the same Romans 13 government:

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. (1 Peter 2:13-14)

Peter proclaims the submission due to this government is “for the Lord’s sake.” Submission to governments that repudiate Yahweh and reject His law cannot, by any stretch of the imagination, be described as “for the Lord’s sake.” Instead, this phrase is reminiscent of King Jehoshaphat’s declaration to the biblically qualified judges he restored:

And he set judges in the land throughout all the fenced cities of Judah, city by city, and said to the judges, Take heed what ye do: for ye judge not for man, but for Yahweh [i.e., for the Lord’s sake], who is with you in the judgment. Wherefore now let the fear of Yahweh be upon you; take heed and do it: for there is no iniquity with Yahweh our God, nor respect of persons, nor taking of gifts. (2 Chronicles 19:5-7)

Jehoshaphat understood the judges he appointed would judge for Yahweh’s sake. Thus, he warned them of their responsibility to adjudicate God’s law, which would result in the punishment of the wicked and the praise of those who do good.

Neither Paul nor Peter advocated secular powers that randomly do good to the righteous (if at all). Instead, they depicted the same authorities as did Jethro in Exodus 18 and King Jehoshaphat in 2 Chronicles 19. They did not advocate secular government but instead a biblical government, presided over by biblically qualified judges who serve on behalf of Yahweh to the good and praise of those who likewise serve God.

Stay tuned for Part 7.

 

Related posts:

Christian Duty Under Corrupt Government: A Revolutionary Commentary on Roams 13:1-7

Law and Kingdom: Their Relevance Under the New Covenant

A Biblical Constitution: A Scriptural Replacement for Secular Government

 

1. Christian Duty Under Corrupt Government: A Revolutionary Commentary on Roams 13:1-7

2. YHWH, the English transliteration of the Tetragrammaton, is most often pronounced Yahweh. It is the principal Hebrew name of the God of the Bible and was inspired to appear nearly 7,000 times in the Old Testament. It was unlawfully deleted by the English translators. In obedience to the Third Commandment and the many Scriptures that charge us to proclaim, swear by, praise, extol, call upon, bless, glorify, and hold fast to His name, we have chosen to memorialize His name here in this document and in our lives. For a more thorough explanation concerning important reasons for using the sacred name of God, see “The Third Commandment.”

3. See Deuteronomy 28:1-14.

4. See Psalm 19:7-11, 119:44-45, and James 2:12.

5.“The law of Yahweh is perfect, converting the soul: the testimony of Yahweh is sure, making wise the simple. The statutes of Yahweh are right, rejoicing the heart: the commandment of Yahweh is pure, enlightening the eyes. The fear of Yahweh is clean, enduring for ever: the judgments of Yahweh are true and righteous altogether. More to be desired are they than gold, yea, than much fine gold: sweeter also than honey and the honeycomb. Moreover by them is thy servant warned: and in keeping of them there is great reward.” (Psalm 19:7-11)

6. For more on how Yahweh’s moral law applies and should be implemented today, see Law and Kingdom: Their Relevance Under the New Covenant.

See also A Biblical Constitution: A Scriptural Replacement for Secular Government.

See also series of ten online books on each of the Ten Commandments and their respective statutes, and judgments, beginning with Thou shalt have no other gods before me.

7. See Exodus 18:19-21; Deuteronomy 1:16-17, 17:18-19; Ezra 7:10; and Ecclesiastes 19:5-7.

Ten Reasons Why Romans 13 is Not About Secular Government, Part 5

Posted: 11th May 2016 by Ted Weiland in Uncategorized
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3

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. 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. (Romans 13:1-7)1

Reason #4
The Ministers of God Are Identified as a Terror to Evil

Not only does the Apostle Paul identify the rulers he’s writing about in Romans 13 as authorities rather than powers and as ministers of God, he also distinguishes them as a terror to the wicked.

For rulers are … a terror … to the evil … 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. (Romans 13:3-4)

Paul is not describing what such a government is supposed to be but instead what it is. This cannot be said about secular government. One can only wish that secular government would occasionally fulfill the description provided by Paul. Only governments based upon Yahweh’s criminal justice system and executing His civil judgments upon the wicked will be a consistent terror to evil.

Revenger

This concept is borne out in the word “revenger” in Verse 4. It is translated from the Greek ekdikos meaning “carrying justice out,”3 or executing righteousness. Righteousness originates from only one source:

…Only in Yahweh are righteousness and strength. (Isaiah 45:24)

Righteous art thou, O Yahweh, and upright are thy judgments. (Psalm 119:137)

The government described by Paul executes the righteousness of God by adjudicating His just civil sanctions upon the wicked. Solomon made it clear only the righteous can consistently carry out God’s justice:

Evil men understand not judgment [justice, NASB]: but they that seek Yahweh understand all things. (Proverbs 28:5)

Solomon also commented upon the results of righteous leadership:

When the righteous are in authority, the people rejoice: but when the wicked beareth rule, the people mourn. (Proverbs 29:2)

The righteous need not fear such godly authorities. The 1st-century Christians were terrorized by Nero. Consequently, neither he, nor any comparable secular ruler today, fits Paul’s description. Ministers of God are a terror to only the wicked.

Kakos

The Greek word kakos, translated “evil” in Verses 3 and 4, is the same word Paul contrasts with Yahweh’s law earlier in Romans:

For I know that in me (that is, in my flesh,) dwelleth no good thing…. For the good that I would I do not: but the evil [kakos] which I would not, that I do. …it is … sin that dwelleth in me. …when I would do good, evil [kakos] is present with me. [But] I delight in the law of God…. (Romans 7:18-22)

Kakos is evil because it’s a violation of Yahweh’s law:

Nay, I had not known sin [evil], but by the law…. (Romans 7:7)

Evil is evil because God determines it is so. Man, on the other hand, is known for doing what is right in his own eyes,4 which culminates in his calling evil good and good evil.5 Consequently, man makes legal what God has made unlawful, just as he makes illegal what God has determined lawful. This ultimately results in Christians being persecuted for observing Yahweh’s law over the conflicting edicts of secular government:

[W]hen [after imprisoning the Apostles] they had brought them, they set them before the council: and the high priest asked them, Saying, Did not we straitly command you that ye should not teach in this name?…. Then Peter and the other apostles answered and said, We ought to obey God rather than men. (Acts 5:27-29)

And when they [“lewd fellows of the baser sort, Verse 5] found them [the Apostle Paul and His traveling companions] not, they drew Jason and certain brethren unto the rulers of the city [intending to criminally incriminate them], crying, These that have turned the world upside down are come hither also … and these all do contrary to the decrees of Caesar, saying that there is another king, one Jesus. (Acts 17:6-7)

In 1643, Pastor Samuel Rutherford wrote Lex, Rex, or the Law and the Prince in which he commented on Romans 13:3-4:

The ruler, as the ruler, and the nature and intrinsical end of the office is, that he bear God’s sword as an avenger to execute wrath on him that doth evil, and so cannot be resisted without sin. But the man who is the ruler, and commandeth things unlawful, and killeth the innocent, carrieth the … sword to execute, not the righteous judgment of the Lord upon the ill-doer, but his own private revenge upon him that doth well; therefore, the man may be resisted….6

Few preachers today see as clearly as Pastor Jonathan Mayhew did when he commented on verse 4:

If rulers are a terror to good works, and not to the evil; if they are not ministers for good to society, but for evil and distress, by violence and oppression; if they execute wrath upon sober, peaceable persons, who do their duty as members of society, and suffer rich and honorable knaves to escape with impunity; if, instead of attending continually upon the good work of advancing the public welfare, they attend continually upon the gratification of their own lust and pride and ambition, to the destruction of the public welfare; if this be the case, it is plain that the apostle’s argument for submission does not reach them; they are not the same, but different persons from those whom he characterizes, and who must be obeyed, according to his reasoning.7

Paul again contrasts kakos with Yahweh’s law in the three verses immediately following our text:

[H]e that loveth another hath fulfilled the law. For this, Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not bear false witness, Thou shalt not covet; and if there be any other commandment, it is briefly comprehended in this saying, namely, Thou shalt love thy neighbour as thyself. Love worketh no ill [kakos] to his neighbour: therefore love is the fulfilling of the law. (Romans 13:8-10)

Only God defines who and what is evil. Any attempt by man to do what only God can do amounts to the same sin Adam and Eve committed in the garden: a usurpation of Yahweh’s place as God. What does this say about secular government, which provides its own definitions for what constitutes evil? What does this say about those who contend Paul is promoting submission to such governments?

How does God define what is evil?

Whosoever committeth sin [or, doeth evil] transgresseth also the law: for sin [evil] is the transgression of the law. (1 John 3:4)

The evildoers in Romans 13:3-4 are violators of God’s moral law, not man’s surrogate edicts. Thus, the avenger who executes the wrath of God (i.e., Yahweh’s prescribed civil sanctions upon evildoers) is not just any Tom, Dick, or Harry claiming power over others and defining evil and its judgment on his own terms. Instead, the avenger is a God-ordained authority, a judge like those depicted in Exodus 18:

Moreover thou shalt provide out of all the people able men, such as fear God, men of truth, hating covetousness; and place such over them, to be rulers…. And let them judge the people at all seasons…. (Exodus 18:21-22)

Deterrent to Evil

Yahweh’s civil sanctions are not only intended to chasten convicted lawbreakers, but also to deter those whose predisposition to evil would otherwise go unchecked:

Smite a scorner, and the simple [naive, NASB] will beware…. (Proverbs 19:25)

The deterrent effect upon the wicked, which is explicit in Paul’s phrase “be afraid” in Verse 3, is not unique to Paul, as it would be if he were advocating the same response for the same reason toward a secular government. As with nearly everything Paul wrote, Verses 3 and 4 were inspired by God’s law:

Thou shalt not consent unto him [one who proselytized for a god other than Yahweh] … neither shall thine eye pity him, neither shalt thou spare, neither shalt thou conceal him: But thou shalt surely kill him…. And all Israel shall hear, and fear, and shall do no more any such wickedness as this is among you. (Deuteronomy 13:8-11)

And the man that … will not hearken unto … the judge, even that man shall die: and thou shalt put away the evil from Israel. And all the people shall hear, and fear, and do no more presumptuously. (Deuteronomy 17:12-13)

[I]f the witness be a false witness, and hath testified falsely against his brother; then shall ye do unto him, as he had thought to have done unto his brother: so shalt thou put the evil away from among you. And those which remain shall hear, and fear, and shall henceforth commit no more any such evil among you. And thine eye shall not pity; but life shall go for life, eye for eye, tooth for tooth, hand for hand, foot for foot. (Deuteronomy 19:18-21)8

The principle objective of God’s civil judgments under the jurisdiction of God-ordained authorities is to elicit fear in the general population,6 who might otherwise be inclined to act wickedly. This is precisely Paul’s point.

According to Matthew 7:13-14, the majority of the general population are in the broad way leading to destruction and are therefore not inherently inclined toward living their lives according to the ethics of the small-gate and narrow-way folks. Consequently, they often need external stimulus to live their lives according to God’s law. Thus, God’s civil judgments.:

[W]e know that the law is good, if a man use it lawfully; knowing this, that the law is … made for … the lawless and disobedient, for the ungodly and for sinners, for unholy and profane, for murderers of fathers and murderers of mothers, for manslayers, For whoremongers, for them that defile themselves with mankind, for menstealers, for liars, for perjured persons, and if there be any other thing that is contrary to sound doctrine; according to the glorious gospel of the blessed God, which was committed to my trust. (1 Timothy 1:8-11)

One cannot read Paul’s epistles without being struck by his repeated appeals to Yahweh’s law as the authority for his statements. Romans 13:3-4 is no exception. To apply these verses to secular government is to deny the connection between what Paul wrote and Yahweh’s law as his authority.

Reason to fear

The righteous do not need to fear God-ordained authorities. However, they often need to fear those who are mere powers established by God for the judgment of wicked nations. The righteous remnant often suffers with the wicked at such times. It would seem this was the motivation for Habakkuk’s prayer:

O Yahweh, … in wrath remember mercy. (Habakkuk 3:2)

Because such powers do not meet Paul’s criteria and are, in fact, often the opposite, they cannot be the civil leaders he’s endorsing. Such powers are never lauded as God’s righteous ministers but are instead condemned by God:

He that justifieth the wicked, and that condemeth the just, even they both are an abomination to Yahweh. (Proverbs 17:15)

Those who teach Romans 13 is about secular government would have you believe that those who are an abomination to Yahweh are, in fact, the ministers of God to whom Paul refers.

Justifying the wicked and condemning the just is the inevitability of secular government. Such governments are not to be tolerated by those who serve the King of kings. They are, instead, to be exposed:

And have no fellowship with the unfruitful works of darkness, but rather reprove them. (Ephesians 5:11)

To what end? That Yahweh’s righteous foundations under the authority of Christ’s kingship might be restored. In other words, that evil government might be replaced with good government, under the jurisdiction of such godly authorities as depicted by Paul. Who wouldn’t want such a government? And yet Christians are often tragically at the forefront in opposing biblical government.9

Silence

Because Romans 13:3 clearly depicts a biblical government that is a terror to evil, Verse 3 is usually met with silence by those who claim Romans 13 is about secular government. Silence is pretty much their only option because they know secular government seldom fits Paul’s description of “terrorizing the wicked.”

Secular rulers have rejected Yahweh’s sovereignty and thus His law, including His civil sanctions. It is, therefore, impossible to conclude such governments are a terror to the wicked, as determined by the very laws spurned by such governments.

Paul’s “minister[s] of God,” who are a terror to evil, are God-ordained authorities responsible for enacting Yahweh’s righteous judgments upon the wicked.

Stay tuned for Part 6.

 

Related posts:

Christian Duty Under Corrupt Government: A Revolutionary Commentary on Roams 13:1-7

Law and Kingdom: Their Relevance Under the New Covenant

A Biblical Constitution: A Scriptural Replacement for Secular Government

 

1. Christian Duty Under Corrupt Government: A Revolutionary Commentary on Roams 13:1

2. YHWH, the English transliteration of the Tetragrammaton, is most often pronounced Yahweh. It is the principal Hebrew name of the God of the Bible and was inspired to appear nearly 7,000 times in the Old Testament. It was unlawfully deleted by the English translators. In obedience to the Third Commandment and the many Scriptures that charge us to proclaim, swear by, praise, extol, call upon, bless, glorify, and hold fast to His name, we have chosen to memorialize His name here in this document and in our lives. For a more thorough explanation concerning important reasons for using the sacred name of God, see “The Third Commandment.”

3. James Strong, ekdikos, “Greek Dictionary of the New Testament,” The New Strong’s Exhaustive Concordance of the Bible (Nashville, TN: Thomas Nelson Publishers, 1990) p. 26.

4. “In those days … every man did that which was right in his own eyes.” (Judges 21:25)

5. “Woe unto them that call evil good, and good evil; that put darkness for light, and light for darkness; that put bitter for sweet, and sweet for bitter!”(Isaiah 5:20)

6. Samuel Rutherford, Lex, Rex, or The Law and the Prince (Originally printed in London for John Field, October 7, 1644) (Harrisonburg, VA: Sprinkle Publications, 1982) p. 145.

7. Jonathan Mayhew, “A Discourse Concerning Unlimited Submission and Non-Resistance to the Higher Powers,” quoted by John Wingate Thornton, The Pulpit of the American Revolution: Political Sermons of the Period of 1776 (New York, NY: Da Capo Press, 1970) pp. 70-71.

8. See also Deuteronomy 21:19-21.

9. For more on how Yahweh’s moral law applies and should be implemented today, see Law and Kingdom: Their Relevance Under the New Covenant.

See also A Biblical Constitution: A Scriptural Replacement for Secular Government.

See also series of ten online books on each of the Ten Commandments and their respective statutes, and judgments, beginning with Thou shalt have no other gods before me.

Ten Reasons Why Romans 13 is Not About Secular Government, Part 4

Posted: 3rd May 2016 by Ted Weiland in Uncategorized
Tags: , , , , , , , , , , , , , , , , , , , , , , ,
4

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. 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. (Romans 13:1-7)1

Reason #3
The God-Ordained Authorities Are Identified as Ministers of God

Not only does the Apostle Paul identify the rulers he’s writing about in Romans 13 as authorities rather than powers, he further identifies them as ministers (servants) of God. In fact, he does so not once, not twice, but three times in four verses.

It’s important to note that the term “minister(s) of God” is used only two other times in the New Testament:

But in all things approving ourselves as the ministers of God, in afflictions, in necessities, [and in] distresses…. (2 Corinthians 6:4)

Wherefore when we could no longer forbear, we … sent Timothy, our brother, and minister of God, and our fellowlabourer in the gospel of Christ, to establish you, and to comfort you concerning your faith. (1 Thessalonians 3:1-2)

Whenever Paul uses “minister of God,” he’s explicitly referencing kingdom laborers, such as Timothy and himself.

All rulers are ministers of God, conditionally

Someone is likely to protest that Paul’s use of  “minister of God” applies to all rulers because Yahweh has used even despots such as Babylon’s King Nebuchadnezzar for His purposes. Because all rulers are determined by Yahweh (per Daniel 2:21* [*“[H]e removeth kings, and setteth up kings….” (Daniel 2:21)]), they are all His servants, doing His bidding for whatever purpose He has designed.

While it is true Babylon’s King Nebuchadnezzar, for example, was depicted as God’s servant, this does not automatically equate him with the caliber of men depicted in Romans 13:1-6—those who continually do good to the righteous and execute God’s wrath upon the evil. Men like Nebuchadnezzar can be described as servants of God only in the broadest sense of the term.

Nebuchadnezzar did Yahweh’s bidding and was thus Yahweh’s servant in that bidding. However, Yahweh’s sovereignty in using even the worst of men for His purposes has no bearing on Paul’s intention with the phrase “minister of God” in Romans 13. This is apparent in Verses 3 and 4, in which Paul is explicit regarding the type of civil rulers to whom he’s referring.

For rulers are not a terror to good works, but to the evil…. 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. (Romans 13:3-4)

Even Judas was God’s servant, but he certainly did not continually do good to the righteous and execute wrath upon the unrighteous.

Except for a few exceptions in the Old Testament, the term “minister of God” is used almost exclusively to depict those whom we would naturally think of when reading the term: Moses, Joshua, David, Daniel, Shadrach, Meshach, and Abednego in the Old Testament, and Paul, Timothy, and other kingdom laborers in the New Testament.

Isaiah prophesied the priests of Yahweh would serve as ministers of God during the New Covenant:

[Y]e shall be named the Priests of Yahweh: men shall call you the Ministers of our God…. (Isaiah 61:6)

The ministers of God in Romans 13 are a fulfillment of Isaiah’s prophecy.

Ministers of the gospel of the kingdom

Someone might also protest that the ministers of God in 2 Corinthians 6:4 and 1 Thessalonians 3:1-2 (cited earlier) are ministers of the gospel, not civil leaders. But is this necessarily true? Could there be more to the gospel and more to God’s ministers than is commonly understood? There is certainly more to ekklesia (poorly translated “church”) than is normally recognized. Ekklesia is principally a political term that represents the entire life of a Christian community (including government of the themselves and, at times, others), not just what takes place inside the four walls of contemporary church buildings.

When people hear the word “gospel,” they usually think of the gospel of Christ or the gospel of salvation. Praise God, it’s first and foremost both of these. However, the gospel encompasses much more than what is initially accomplished in salvation. It’s also depicted as “the gospel of the kingdom” in Matthew 4:23, 9:35, 24:14, and Mark 1:14.

If it is the gospel of the kingdom, it must also be the gospel of the King’s law—as depicted by Paul in 1 Timothy 1:

But we know that the law is good, if a man uses it lawfully; knowing this, that the law is not made for a righteous man, but for the lawless and disobedient, for the ungodly and for sinners, for unholy and profane, for murders of fathers and murderers of mothers, for manslayers, for whoremongers, for them that defile themselves with mankind, for menstealers, for liars, for perjured persons, and if there be any other thing that is contrary to sound doctrine; according to the glorious gospel of the blessed God which was committed to my trust. (1 Timothy 1:8-11)

The King’s law in the hands of the King’s men

Unlike many contemporary Christians’ view of our Sovereign’s law, Paul identifies the law of Yahweh as “good.” How could it be otherwise? God’s law reflects His righteousness and is the principle means of establishing His will on earth in our personal lives, families, assemblies, and society. Christ’s blood-atoning sacrifice and resurrection is God’s means for imputing His righteousness to the remnant. Yahweh’s moral law is His means of establishing His righteous will on earth.3

When added to Paul’s witness in Romans 7, 1 Timothy 1:8 is the fifth time Paul declares Yahweh’s law is good:

Wherefore the law is holy, and the commandment holy, and just, and good …  which is good … which is good…. For we know that the law is spiritual … I consent unto the law that it is good. (Romans 7:12-16)

Paul was merely reiterating what had been previously acknowledged by Nehemiah and King David:

Thou [Yahweh] camest down also upon mount Sinai, and spakest with them from heaven, and gavest them right judgments, and true laws, good statutes and commandments. (Nehemiah 9:13)

The law of Yahweh is perfect, converting the soul: the testimony of Yahweh is sure, making wise the simple. The statutes of Yahweh  are right, rejoicing the heart: the commandment of Yahweh  is pure, enlightening the eyes. The fear of Yahweh is clean, enduring for ever: the judgments of Yahweh  are true and righteous altogether. (Psalm 19:7-9)

As can be seen from the foregoing, all of God’s triune moral law is good—His commandments, statutes, and civil judgments. Every viable, dynamic law is composed of these three integral components.4 Consequently, to identify any one of the three components as good is to automatically include the other two components as good as well.

To eliminate any one of these three components is to cripple the law. The Ten Commandments are explained by their respective statutes. The Commandments and statutes are enforced by their respective judgments. (We cannot sever the judgments from the rest of the moral law, as many alleged theonomists are tragically inclined to do without turning the commandments and statutes into merely good advice.)

In 1 Timothy 1, Paul is specifically addressing the biblical civil sanctions used to either punish convicted criminals or to deter would-be criminals. Paul identifies these civil sanctions as good. In Romans 13, he identifies good government under the authority of God’s ministers as a terror to the wicked. This is accomplished with Yahweh’s altogether righteous civil sanctions.

Who is most likely to lawfully employ Yahweh’s civil judgments for the good of the populace: God-established unrighteous powers or God-ordained righteous authorities?

Judah’s King Jehoshaphat understood the judges he appointed would judge on God’s behalf, and he warned them of their responsibility to uphold His laws:

And he set judges in the land throughout all the fenced cities of Judah, city by city, and said to the judges, Take heed what ye do: for ye judge not for man, but for Yahweh, who is with you in the judgment. Wherefore now let the fear of Yahweh be upon you; take heed and do it: for there is no iniquity with Yahweh our God, nor respect of persons, nor taking of gifts. (2 Chronicles 19:5-7)

Moses likewise warned his appointees their judgments were to be the judgments of Yahweh:

And I charged your judges at that time, saying, Hear the causes between your brethren, and judge righteously between every man and his brother, and the stranger that is with him. Ye shall not respect persons in judgment; but ye shall hear the small as well as the great; ye shall not be afraid of the face of man; for the judgment is God’s…. (Deuteronomy 1:16-17)

If the judges’ determinations had been based on the arbitrary ethics of man and not on Yahweh’s laws, their judgments would not have been His. As such, these judges could hardly be described as ministers of God who are a blessing to society.

The civil sanctions Paul identifies as part of the gospel of the kingdom actually are for the righteous man—that is, elders (like Paul and Timothy), some of whom are called to be judges in a Christian civil body politic. Such judges would be described as ministers of God for good. To identify anyone else with the same terminology is to force upon Romans 13 what is found nowhere else in the Bible.

Yahweh’s good judgments

Not everyone today agrees with Paul that Yahweh’s civil judgments are good. But how much better are Yahweh’s civil sanctions in the hands of godly authorities than the capricious judgments of the unrighteous, who are best described in Isaiah 5:20 as those who “call evil good, and good evil”? Verse 24 explains this is because such men “cast away the law of Yahweh of hosts,” including His civil judgments.

There are no vacuums when it comes to law. Anyone not promoting Yahweh’s civil sanctions are defaulting to man’s fickle judgments. They are defaulting to unrighteous men who impose unrighteous decrees.

That Yahweh intends for the judgments to be in the hands of His people is unmistakable:

Let … a twoedged sword [be] in their hand; to execute vengeance upon the heathen, and punishments upon the people; to bind their kings with chains, and their nobles with fetters of iron; to execute upon them the judgment written: this honour have all his saints. Praise ye Yah. (Psalm 149:6-9)….

The two-edged sword is the same found in Romans 13:4, indicative of those with the authority to adjudicate according to Yahweh’s civil sanctions.

Definitive and progressive dominion

The kingdom, and with it godly government, was definitively given to the saints in the 1st century AD, as prophesied in Daniel 2 and 7:

And in the days of those kings [of the Roman Empire] the God of heaven will set up a kingdom which will never be destroyed … it will crush and put an end to all these kingdoms, but it will itself endure forever. (Daniel 2:44)

But the saints of the most High shall take the kingdom, and possess the kingdom for ever, even for ever and ever…. Until the Ancient of days came, and judgment was given to the saints of the most High; and the time came that the saints possessed the kingdom…. And the kingdom and dominion … shall be given to the people of the saints of the most High, whose kingdom is an everlasting kingdom, and all dominions shall serve and obey him. (Daniel 7:18, 22, 27)

This was definitively accomplished when Christians were given dominion of the kingdom of God (Acts 1:6, 2:38-41, etc.), and with it the imperative for legislating Yahweh’s righteousness, including His civil sanctions. Note the word “judgment” in Daniel 7:22.

Joel 2:17 declares, “O Yahweh … give not thine heritage to reproach, that the heathen should rule over them…” God doesn’t want the heathen ruling over His heritage. In turn, this means He wants Christians ruling society over the heathen. This is ultimately even to the non-Christians’ benefit.

Did God fail when giving dominion to the saints? Or have saints predominantly failed God in not progressively pursuing the dominion He definitively provided us? The conventional interpretation of Romans 13 is a repudiation of the Christian dominion prophesied by both Daniel and Joel. Worse, it fosters more failure.

Christians’ aversion to Yahweh’s judgments is one of the prime reasons Christians have lost dominion. Whoever determines what constitutes crime and dispenses judgment clearly rule society.

Antinomians’ aversion to Yahweh’s judgments can only mean they believe man’s judgments are superior to Yahweh’s and that non-Christians are more competent to dispense judgment than Christians, which in turn means most modern Christians do not believe “…the judgments of Yahweh are true and righteous altogether” (Psalm 19:9). They also do not believe “the law of Yahweh is perfect” (Psalm 19:7) because any law void of its judgments is an imperfect law, lacking one third of its indispensable components. Abolishing a Commandment’s judgment guts the Commandment the judgment enforces.

People opposed to the Bible’s civil sanctions prefer crime over the deterrent effect of God’s judgments, criminals over victims, and man’s law—at least man’s judgments—over Yahweh’s. Put another way, these same people would prefer people be murdered, kidnapped, raped, sodomized, and plundered rather than claim responsibility for administering Yahweh’s righteous judgments:

The robbery of the wicked shall destroy them; because they refuse to do judgment. (Proverbs 21:7)

Despite most pronomians’ strong belief in capital punishment, many  ironically relinquish to the heathen the determination for what should and should not be capital offenses. History indicates their dereliction of duty may one day result in the deaths of their own children or grandchildren for proclaiming Jesus as Lord and Savior, as in the waning days of Rome’s Caesars.5

God–ordained servants of God

Failing to distinguish between godly and ungodly governments is not only unbiblical, it is a recipe for disaster:

Therefore the law is slacked, and [righteous] judgment doth never go forth: for the wicked doth compass about [surround, NASB] the righteous; therefore wrong judgment proceedeth. (Habakkuk 1:4)

Paul’s portrayal does not depict God-established powers, such as Nebuchadnezzar or Caesar, but instead God-ordained authorities. He is particularly talking about ministers of God—Christian judges administering Yahweh’s civil sanctions on violators of God’s law.

Stay tuned for Part 5.

 

Related posts:

Christian Duty Under Corrupt Government: A Revolutionary Commentary on Roams 13:1-7

Law and Kingdom: Their Relevance Under the New Covenant

A Biblical Constitution: A Scriptural Replacement for Secular Government

 

1. Christian Duty Under Corrupt Government: A Revolutionary Commentary on Roams 13:1-7

2. YHWH, the English transliteration of the Tetragrammaton, is most often pronounced Yahweh. It is the principal Hebrew name of the God of the Bible and was inspired to appear nearly 7,000 times in the Old Testament. It was unlawfully deleted by the English translators. In obedience to the Third Commandment and the many Scriptures that charge us to proclaim, swear by, praise, extol, call upon, bless, glorify, and hold fast to His name, we have chosen to memorialize His name here in this document and in our lives. For a more thorough explanation concerning important reasons for using the sacred name of God, see “The Third Commandment.”

3. For more on how Yahweh’s moral law applies and should be implemented today, see Law and Kingdom: Their Relevance Under the New Covenant.

See also A Biblical Constitution: A Scriptural Replacement for Secular Government.

See also series of ten online books on each of the Ten Commandments and their respective statutes, and judgments, beginning with Thou shalt have no other gods before me.

4. “[T]hese are the commandments, the statutes, and the judgments, which Yahweh your God commanded to teach you, that ye might do them….” (Deuteronomy 6:1)

5. Chapter 17 “Amendment 8: Bail, Fines, and Cruel and Unusual Punishments” of Bible Law vs. the United States Constitution: The Christian Perspective.

Ten Reasons Why Romans 13 is Not About Secular Government, Part 3

Posted: 17th April 2016 by Ted Weiland in Uncategorized
Tags: , , , , , , , , , , , , , , , , , ,
6

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. 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. (Romans 13:1-7)1

Reason #2
The Apostle Paul is Not Addressing God–Established Powers
but
God-Ordained Authorities

 

Yahweh’s sovereign choices

As Creator, Yahweh2 is sovereign over His entire creation. Therefore, the righteous and unrighteous alike rule by His design:

For promotion cometh neither from the east, nor from the west, nor from the south. But God is the judge: he putteth down one, and setteth up another. (Psalm 75:6-7)

[B]lessed be the name of God for ever and ever … he removeth kings, and setteth up kings…. (Daniels 2:20-21)

[T]he most High ruleth in the kingdom of men, and giveth it to whomsoever he will, and setteth up over it [even] the basest  of men. (Daniel 4:17)

Then saith Pilate unto him, Speakest thou not unto me? knowest thou not that I have power to crucify thee, and have power to release thee? Jesus answered, Thou couldest have no power at all against me, except it were given thee from above…. (John 19:10-11)

Question: To what end does God establish rulers who are not only base but often wicked?

Answer: To whatever end God intends.

Although Yahweh’s reasons are not always self-apparent, such men (and women) are often put in positions of power for the purpose of judging an ungodly people:

The stranger that is within thee shall get up above thee very high; and thou shalt come down very low. …he shall be the head, and thou shalt be the tail. Moreover all these curses shall come upon thee … because thou hearkenedst not unto the voice of Yahweh thy God, to keep his commandments and his statutes which he commanded thee. (Deuteronomy 28:43-45)

Neither have our kings, our princes, our priests, nor our fathers, kept thy [Yahweh’s] law, nor hearkened unto thy commandments and thy testimonies, wherewith thou didst testify against them. For they have not served thee in their kingdom…. Behold, [as a consequence] we are servants [slaves, NASB] this day, and for the land that thou gavest unto our fathers … we are servants in it: And it yieldeth much increase unto the kings whom thou hast set over us because of our sins: also they have dominion over our bodies, and over our cattle, at their pleasure, and we are in great distress. (Nehemiah 9:34-37)

As such, they are not God-ordained authorities to whom Christians are obliged to submit but merely God-established powers. The difference between powers and authorities is evidenced in both Old and New Testaments. For example, when the Judahites returned from their Babylonian captivity to rebuild Jerusalem and the Temple, the Persian kings were still a power over them. However, these Judahites were nonetheless determined to serve Yahweh under God-ordained authorities who were committed to rebuilding a godly government of the very nature depicted by Paul in Romans 13:

And because of all this we make a sure covenant, and write it; and our princes, Levites, and priests, seal unto it…. And the rest of the people, … all they that had separated themselves from the people of the lands unto the law of God…. They … entered into a curse, and into an oath, to walk in God’s law [including biblically qualified civil leaders] … and to observe and do all the commandments of Yahweh our Lord, and his judgments and his statutes. (Nehemiah 9:38, 10:28-29)

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…. Then Peter and the other apostles answered and said, We ought to obey God rather than men. (Acts 4:19, 5:29)

When powers rule, Christians are constrained to submit to such powers but only so far as they are themselves submitted to God, as evidenced in the laws they enforce. Romans 12:18 requires that we be at peace with all men so much as it depends upon us. Thus, when living in a nation ruled by such powers, it behooves Christians to comply with any regulation not opposed to Yahweh’s sovereignty and law, even when it’s not overtly promoting the same. Traffic laws are one example. Biblical precedent is found in the following verse, in which Christians were charged with submitting to the unjust demand of carrying a Roman soldier’s pack:

And whosoever shall compel thee to go a mile, go with him twain. (Matthew 5:41)

This, however, is all superfluous. Romans 13 is not depicting powers established by Yahweh for judgment but instead authorities ordained by God as a blessing to people who look to Him as sovereign and thus His law as supreme.

The glaring difference between authorities and powers can be seen in the following: A child’s father is his God-established authority. If a stranger usurps that authority by taking control of the child, the stranger does not become the child’s authority. He is, instead, a mere power over the child, until the child’s God-established authority is reinstated.

Exousia vs. Dunamis

Part of the confusion regarding Romans 13 is because the King James translators chose the word “power” instead of “authority” to describe those the Apostle Paul had in mind. Had Paul intended any Tom, Dick, or Harry claiming power over others, he might have employed the Greek word dunamis or some other Greek word meaning powers. Instead, he used the word exousia, meaning authority:

Behold, I have given you [Christ’s disciples] authority [exousia] to tread upon serpents and scorpions [Christ’s enemies], and over all the power [dunamis] of the enemy…. (Luke 10:19, NASB)

The disciples had authority, the enemy had only power.

This is not to say exousia is never used for those who are otherwise only god-established powers. For example, Pilate was not one of the authorities Paul depicted in Romans 13 as a blessing to the righteous. He was instead a God-established power doing the bidding of the Roman Empire. Pilate, nonetheless, had authority to accomplish God’s purpose for good:

[T]hen saith Pilate unto him, … Knowest thou not that I have power [exousia, authority] to crucify thee, and have power [authority] to release thee? Jesus answered, thou couldest have no power [authority] at all against me, except it were given thee from above. (John 19:10-11)

Pilate, of course, viewed himself as an authority (much the same as the Chaldeans in Habakkuk 1:7 whose “authority originate[d] with themselves”) and would have naturally used exousia to depict himself. However, Christ did not acknowledge Pilate’s authority, only that any authority he might have was given him from God.

Pilate’s authority to crucify Christ was given him by God for accomplishing what had to be done to secure our salvation. Therefore in that act Pilate was ordained for a blessing. However, that one act alone did not make him a God-ordained authority for the overall blessing of those whom he ruled over. This can only be accomplished by a civil leader who restores, upholds, and maintains Yahweh’s righteous foundations by implementing and executing His triune moral law.

The difference between these two types of leaders is best delineated by Paul himself in Verses 3 and 4 of Romans 13, which will be addressed, Lord willing, in Parts 5 and 6 of this series. The Prophet Hosea also sheds light on the difference between God-ordained authorities and God-established powers:

[H]e shall come as an eagle against the house of Yahweh, because they have transgressed my covenant, and trespassed against my law…. Israel hath cast off the thing that is good: the enemy shall pursue him. They have set up kings, but not by me: they have made princes, and I knew it not. (Hosea 8:1-4)

Disobedient Israelites rebelled against Yahweh’s law and, in so doing, set up kings God did not know. Are we to believe the omniscient God actually did not know what these rebellious Israelites were up to? Of course He did. Did Hosea not recognize Yahweh’s sovereignty over even the worst of rulers? Of course he did. Hosea was merely indicating these rulers were set in positions of power, and, as such, God did not “know” them in the same intimate and favorable fashion He does those who are authorities on His behalf.

Two different governments

No government exists without Yahweh allowing it to exist. However, there are two different types of government for two different types of people. Nations that look to Yahweh as sovereign and His law as supreme are blessed with just and righteous authorities, per Exodus 18:21, Romans 13:1-4, etc.

Nations that reject Yahweh as sovereign and look to their own laws as supreme are visited with oppressive powers to either bring them into submission or to judge them. The Prophets Isaiah and Daniel provide examples of the latter type of government power:

Woe to … the drunkards of Ephraim [principal tribe of the house of Israel], whose glorious beauty is a fading flower…. Behold, the Lord hath a mighty and strong one [probably referring to Sennacherib, king of Assyria, responsible for taking the house of Israel into captivity], which … shall cast down to the earth…. The crown of pride, the drunkards of Ephraim, shall be trodden under feet. (Isaiah 28:1-3)

Thus he said, The fourth beast shall be the fourth kingdom [the Roman Empire] upon earth, which shall be diverse from all kingdoms, and shall devour the whole earth, and shall tread it down, and break it in pieces. (Daniel 7:23)

As prophesied in Daniel 2 and 7, the Roman Empire was one of the tramplers of the house of Judah—that is, on top of their upside-down world. But Jesus came to turn what was upside down right side up. This was definitively accomplished via His death, burial, and resurrection and was to be progressively accomplished via His saints—unless, of course, they be salt that’s lost its savor, good for nothing but to trampled under the foot of man:

Ye are the salt of the earth: but if the salt have lost his savour, wherewith shall it be salted? it is thenceforth good for nothing, but to be cast out, and to be trodden under foot of men. (Matthew 5:13)

All governments not based upon Yahweh’s perfect, right, pure, true, and altogether righteous law3 are tramplers to one degree or another. Trampling is inherent in the very nature of such government powers:

No man’s life, liberty, or property is safe while the legislature is in session.4

The thief [including any secular Messianic State] cometh not, but for to steal, and to kill, and to destroy…. (John 10:10)

This, as contrasted with Yahweh’s authorities:

Behold, a king [a God-established authority] will reign righteously, and princes will rule justly…. And the work of righteousness will be peace, and the service of righteousness, quietness and confidence forever. (Isaiah 32:1, 17)

Powers who trample their subjects are a judgment upon those who reject Yahweh, His law, and His ordained authorities. It should be self-evident that such governments are not a blessing to those they govern, as must be maintained by those who teach Romans 13 is about secular government. This trampling is what occurs, not when good has overcome evil, but when evil has overcome good.5

Christians are required to submit to God-ordained authorities who overcome evil with Yahweh’s moral law, per Romans 13:1-4. They are not required to submit to God-established powers who are generally known for overcoming good with evil. Ezra provides biblical precedent at a time when the Persian Kings Artaxerxes and Darius were still  powers over the two-tribed house of Judah:

Then sent the king an answer…. Give ye now commandment to cause these men to cease, and that this city [Jerusalem] be not built…. Now when the copy of king Artaxerxes’ letter was read before Rehum, and Shimshai the scribe, and their companions, they went up in haste to Jerusalem unto the Jews [Judahites], and made them to cease by force and power. Then ceased the work of the house of God which is at Jerusalem … unto the second year of … Darius King of Persia.

Then the prophets, Haggai … and Zechariah … prophesied unto the Jews that were in Judah and Jerusalem in the name of the God of Israel…. Then rose up Zerubbabel … and Jeshua … and began to build the house of God which is at Jerusalem: and with them were the prophets of God helping them…. [T]he eye of their God was upon the elders of the Jews, that they [their adversaries, including Kings Artaxerxes and Darius] could not cause them to cease….

Then [Tatnai, Shetharboznai, and the Apharsachites] asked … those [Judahite] elders, and said … Who commanded you to build this house, and to make up these walls? We asked their names also, to certify thee [King Darius], that we might write the names of the men that were the chief of them. And thus they returned us answer, saying, We are the servants of the God of heaven and earth, and build the house [of God]…. (Ezra 4:17-24, 5:1-5, 9-11)

These Judahite elders and prophets were operating as representatives of the King of kings. They understood that Yahweh’s authority trumped King Darius’ power, just like the Apostles understood Christ’s authority trumped Caesar’s power.

Yahweh’s kingdom purposes are never thwarted

Hosea provides a graphic example of the kingdom under the judgment of ungodly powers:

Ephraim is oppressed and broken in judgment, because he willingly walked after the commandment [of men]. (Hosea 5:11)

“[T]he Assyrian shall be his king, because they refused to return [to Yahweh]. (Hosea 11:5)

Yahweh’s sovereign purpose is accomplished even when a government opposed to Christ’s kingship is in power:

For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace. Of the increase of his government and peace there shall be no end, upon the throne of David, and upon his kingdom, to order it, and to establish it with judgment and with justice from henceforth even for ever. The zeal of Yahweh of hosts will perform this. (Isaiah 9:6-7)

Christ’s kingdom6 increases during both times of justice and judgment. In Romans 13, Paul depicts Christ’s reign in times of justice with God-ordained authorities as the civil leaders. In Psalm 110:2, King David informs us Christ reigns even in the midst of His enemies.

Two different types of government for two different types of people, much the same as in the blessings and curses in Deuteronomy 28. These two polar opposite governments are witnessed time and again in the Bible. However, they are never grouped together under the same terms—especially terms such as those used by Paul in Romans 13.

In Romans 13, Paul is depicting a righteous government, resulting from Christians who have overcome evil with good by means of Yahweh’s moral law,7 per Romans 12:21. In their quest to restore godly foundations under God-ordained authorities, they are taking every thought captive to the obedience of Christ for the subduing of strongholds established upon unrighteous foundations:

For though we walk in the flesh, we do not war according to the flesh, for the weapons of our warfare are not of the flesh, but divinely powerful for the destruction of fortresses. We are destroying speculations and every lofty thing raised up against the knowledge of God, and we are taking every thought captive to the obedience of Christ, and we are ready to punish all disobedience, whenever your obedience is complete. (2 Corinthians 10:3-6, NASB)

Stay tuned for Part 4.

 

Related posts:

Christian Duty Under Corrupt Government: A Revolutionary Commentary on Roams 13:1-7

Law and Kingdom: Their Relevance Under the New Covenant

A Biblical Constitution: A Scriptural Replacement for Secular Government

 

1. Christian Duty Under Corrupt Government: A Revolutionary Commentary on Roams 13:1-7

2. YHWH, the English transliteration of the Tetragrammaton, is most often pronounced Yahweh. It is the principal Hebrew name of the God of the Bible and was inspired to appear nearly 7,000 times in the Old Testament. It was unlawfully deleted by the English translators. In obedience to the Third Commandment and the many Scriptures that charge us to proclaim, swear by, praise, extol, call upon, bless, glorify, and hold fast to His name, we have chosen to memorialize His name here in this document and in our lives. For a more thorough explanation concerning important reasons for using the sacred name of God, see “The Third Commandment.”

3. “The law of Yahweh is perfect, converting the soul: the testimony of Yahweh is sure, making wise the simple. The statutes of Yahweh are right, rejoicing the heart: the commandment of Yahweh is pure, enlightening the eyes. The fear of Yahweh is clean, enduring for ever: the judgments of Yahweh  are true and righteous altogether. More to be desired are they than gold, yea, than much fine gold: sweeter also than honey and the honeycomb. Moreover by them is thy servant warned: and in keeping of them there is great reward.” (Psalm 19:7-11)

4. Gideon J. Tucker, New York Surrogate Reports (New York, NY: New York Surrogate, 1866), p. 249, quoted in Suzy Platt, ed., Respectfully Quoted: A Dictionary of Quotations (New York: NY: Barnes & Noble, 1992) p. 198.

5. “Be not overcome of evil, but overcome evil with good.” (Romans 12:21)

6. Law and Kingdom: Their Relevance Under the New Covenant

7.  A Biblical Constitution: A Scriptural Replacement for Secular Government

See also series of ten online books on each of the Ten Commandments and their respective statutes, and judgments, beginning with Thou shalt have no other gods before me.

 

Ten Reasons Why Romans 13 is Not About Secular Government, Part 2

Posted: 9th April 2016 by Ted Weiland in Uncategorized
Tags: , , , , , , , , , , , , , , , , , , , , , , ,
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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. 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. (Romans 13:1-7)1

 Reason #1
Romans 12 Does Not Allow for Romans 13 to be Interpreted  to Reflect Secular Government

The chapter subdivision between Romans 12 and Romans 13 did not exist in the Apostle Paul’s original Epistle to the Romans. If you remove this arbitrary subdivision and let the Epistle flow naturally from one thought to another as intended by Paul, much of the confusion regarding Romans 13 dissipates.

Internal and external transformation

Romans 12 begins with a call to internal transformation and ends with a call to external transformation—that is, personal transformation intended to collectively consummate in societal transformation:

 I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service. And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God. (Romans 12:1-2)

This is where it begins: surrender to Yahweh,2 resulting in personal transformation, separation from the world, and performance of the will of God. Performing God’s will is accomplished in advancing His kingdom and His righteousness, and thus His moral law at all levels of society, beginning with ourselves and our families:

Thy kingdom come. Thy will be done on earth, as it is in heaven…. But seek first the kingdom of God, and his righteousness; and all these things shall be added to you. (Matthew 6:10, 33)

Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven…. And then will I profess unto them, I never knew you: depart from me, ye that work iniquity [anomian, lawlessness]. (Matthew 7:21, 23)

We begin with Christ as Lord and Savior which, in turn, manifests itself in Christ as King. Maturation in Christ should be evidenced by a transformation of our respective spheres of influence:

 When I was young man, I wanted to change the world. I found it was difficult to change the world, so I tried to change my nation. When I found I couldn’t change the nation, I began to focus on my town. I couldn’t change the town and as an older man, I tried to change my family.

 Now, as an old man, I realize the only thing I can change is myself, and suddenly I realize that if long ago I had changed myself, I could have made an impact on my family. My family and I could have made an impact on our town. Their impact could have changed the nation and I could have indeed changed the world. (Author Unknown)

 It’s this kind of societal impact that’s assumed in the last verse of Romans 12:

 Be not overcome of evil, but overcome evil with good. (Romans 12:21)

Paul says, “overcome”–not lay down and be trampled upon, not tolerate, but subdue.1

Is there any area of life God does not intend His servants to subdue on His behalf by overcoming evil with good? Is it only in our personal lives that He intends this to be accomplished? Or does the same apply to our families and all of society, including government? Does Romans 12:21 end at the doors of government? The answer to these questions is apparent in God’s all-encompassing sovereignty over His entire creation. Because Yahweh is Creator, He is sovereign over the entire universe, time without end:

The earth is Yahweh’s, and the fulness thereof; the world, and they that dwell therein. (Psalm 24:1)

[H]is kingdom is an everlasting kingdom, and his dominion is from generation to generation. (Daniel 4:3)

To the only wise God our Saviour, be glory and majesty, dominion and power, both now and ever. Amen. (Jude 1:25)

Yahweh never abdicated His throne. He is as much King now as He was at creation. Those who look to Him as King have a responsibility to advance His kingdom here on earth as it is in heaven.3 There is nowhere in heaven God does not reign, nowhere His kingdom is not evident, and nowhere His morality (as defined by His laws) is not supreme. This is His will for earth as well, but He has left the task of establishing His kingdom on earth to His subjects, at least to whatever extent possible for us as humans:

 The heaven, even the heavens, are Yahweh’s: but the earth hath he given to the children of men. (Psalm 115:15)

The kingdom: definitively, progressively, and finally

As Christians it’s imperative we account for the definitive, progressive, and final aspects of the kingdom.

This extremely important principle of Scripture is demonstrated in 2 Corinthians 1:10. Note in this one verse alone the past (definitive), present (progressive), and future (final) treatment of the subject matter:

[God] Who delivered us [definitively] from so great a death, and doth deliver [progressively]: in whom we trust that he will yet deliver us [finally]. (2 Corinthians 1:10)

There are also scriptures that declare we are saved, being saved, and will be saved. The definitive, progressive, and final aspects of Scripture are also evidenced in our initial justification, our continuing sanctification, and our future or final glorification.

The kingdom has been definitively established with the remnant, it’s being progressively realized in time and history by the remnant (the extent at any given time dependent upon the remnant’s obedience in overcoming evil with good), and it is finally established with each of us when we fully become like Christ when in His presence, per 1 John 3:2.

Definitively, the kingdom has already been provided to us under the New Covenant by means of Christ’s death, burial, and resurrection. It’s ours in its entirety here and now, definitively. It’s an accomplished fact that we acknowledge and experience by faith.

He has delivered us from the domain of darkness and transferred us to the kingdom his beloved son. (Colossians 1:13)

This same definitive victory over the domain of darkness or the kingdoms of the world was prophesied in Daniel 2:

And in the days of those kings [of the Roman Empire] the God of heaven will set up a kingdom which will never be destroyed … it will crush and put an end to all these kingdoms, but it will itself endure forever. (Daniel 2:44)

Regardless the government in power at any given time, the freedom we have in Christ is ours definitively and cannot be taken away from us. King David, who was often surrounded by enemies (state and otherwise), understood he had still been provided a feast “in the presence of [his] enemies” (Psalm 23:5). In Christ, we, in fact, rule in the midst of our enemies, per Psalm 110:2.

But this definitive aspect of the kingdom does not relieve us of the practical necessity of establishing the kingdom at all levels of society (in the government of our personal lives, our families’ lives, and our communities) to whatever degree possible at whatever time in history we find ourselves.

This is the progressive responsibility of everyone who claims to be a servant and ambassador of Christ. Whether or not we witness it fully achieved in our lifetime, our ultimate aim remains establishing His kingdom here on earth as it is in heaven to the best of our finite ability.

The entire Bible can be summed up as paradise enjoyed, paradise lost, and paradise restored. Under the New Covenant, “paradise restored” occurs progressively under the kingship of Christ by means of His servants overcoming evil with good in their personal lives, their families, and ultimately society as a whole. Anything less is a dereliction of duty.

Romans 12:21: A synopsis of 2 Corinthians 10:3–6

“Overcoming evil with good” is a synopsis of the following dominion mandate. Note especially the words “all” and “every”:

For though we walk in the flesh, we do not war according to the flesh, for the weapons of our warfare are not of the flesh, but divinely powerful for the destruction of fortresses. We are destroying speculations and every lofty thing raised up against the knowledge of God, and we are taking every thought captive to the obedience of Christ, and we are ready to punish all disobedience, whenever your obedience is complete. (2 Corinthians 10:3-6, NASB)

“Every lofty thing,” “every thought,” and “all disobedience”—what’s left? When every high thing raised against the knowledge of God has been destroyed, when every thought has been taken captive under Christ, and all disobedience is being punished, good will have overcome evil. Until then, our work here on earth is unfinished.

For those who think this charge has “only” to do with our hearts and minds, bear in mind that when hearts and minds are conquered, everything else is likewise subdued. In taking every thought captive unto Christ (internal transformation), all unrighteous foundations are likewise torn down and replaced with Yahweh’s righteous foundations (external transformation).

Arbitrary or specific goodness

As ambassadors of the King of kings, we’re charged with subduing evil with good. How is this accomplished? Is the good Paul refers to arbitrary or is it specific?

As our Creator, Yahweh is the only one with the authority to determine what is good and what is evil. His parameters on what constitutes good and evil are explicit in the Ten Commandments and their respective statutes and judgments.4 This canon provides the specifics for how we are to overcome evil with good.

Overcoming evil with good certainly includes what Paul depicts in the four verses immediately preceding Romans 12:21. It also includes what’s implicit in the four verses immediately following Romans 12:21:

 Be not overcome of evil, but overcome evil with good. (Romans 12:21)

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. (Romans 13:3-4)

This is a clear depiction of overcoming evil with good via Yahweh’s commandments, statutes, and judgments. This is the means for turning an upside-down world right side up by which biblical foundations are reinstated and all creation is restored to its proper and intended order.

Here in America

This societal transformation occurred right here in America at the hands of the 17th-century Colonials:

The Portsmouth, Rhode Island, Compact, 1638: We whose names are underwritten do hereby solemnly in the presence of Jehovah incorporate ourselves into a Bodie Politick and as He shall help, will submit our persons, lives and estates unto our Lord Jesus Christ, the King of Kings, and Lord of Lords, and to all those perfect and most absolute laws of His given in His Holy Word of truth, to be guided and judged thereby.

Fundamental Agreement of the Colony of New Haven, Connecticut, 1639: Agreement; We all agree that the scriptures hold forth a perfect rule for the direction and government of all men in duties which they are to perform to God and to man, as well in families and commonwealth as in matters of the church; so likewise in all public officers which concern civil order, as choice of magistrates and officers, making and repealing laws, dividing allotments of inheritance, and all things of like nature, we will, all of us, be ordered by the rules which the scripture holds forth; and we agree that such persons may be entrusted with such matters of government as are described in Exodus 18:21 and Deuteronomy 1:13 with Deuteronomy 17:15 and 1 Corinthians 6:1, 6 & 7….5

If Romans 13 is about  a secular civil government Christians are obliged to content themselves with, what were the Puritans doing establishing biblical civil governments here in America? The Puritans understood Romans 13 has nothing to do with secular government. Rather than saltless, four-walled Christianity, good for nothing but to be trampled under the foot of man (evil overcoming good),6 the Puritans were practicing biblical Christendom (good overcoming evil).

Paul’s conclusion

The night is far spent, the day is at hand: let us therefore cast off the works of darkness, and let us put on the armour of light. (Romans 13:12)

Romans 13:12 is essentially a reiteration of Romans 12:21. Sandwiched between these verses, Romans 13:1-7 makes it clear God does not intend for these instructions to end with our personal lives. Instead, He expects us to leaven all of society:

The kingdom of heaven is like unto leaven, which a woman took, and hid in three measures of meal, till the whole was leavened. (Matthew 13:33)

Consequently, Romans 12:21 alone demands that Paul is not referring to secular governments to be tolerated as such. Instead, Romans 13 clearly depicts a Christian civil body politic that has fulfilled the dominion mandate of Romans 12:21 and 2 Corinthians 10:3-6 by overcoming evil with good.

Stay tuned for Part 3.

 

Related Posts:

Christian Duty Under Corrupt Government: A Revolutionary Commentary on Roams 13:1-7

Law and Kingdom: Their Relevance Under the New Covenant

A Biblical Constitution: A Scriptural Replacement for Secular Government

 

End notes:

1. Christian Duty Under Corrupt Government: A Revolutionary Commentary on Roams 13:1-7

2. YHWH, the English transliteration of the Tetragrammaton, is most often pronounced Yahweh. It is the principal Hebrew name of the God of the Bible and was inspired to appear nearly 7,000 times in the Old Testament. It was unlawfully deleted by the English translators. In obedience to the Third Commandment and the many Scriptures that charge us to proclaim, swear by, praise, extol, call upon, bless, glorify, and hold fast to His name, we have chosen to memorialize His name here in this document and in our lives. For a more thorough explanation concerning important reasons for using the sacred name of God, see “The Third Commandment.”

3. Law and Kingdom: Their Relevance Under the New Covenant

4. See series of ten online books on each of the Ten Commandments and their respective statutes and judgments, beginning with Thou shalt have no other gods before me.

See also A Biblical Constitution: A Scriptural Replacement for Secular Government.

5. For more regarding the 17th-century Colonial governments of, by, and for God established upon His moral law, see Chapter 3 “The Preamble: WE THE PEOPLE vs. YAHWEH” of Bible Law vs. the United States Constitution: The Christian Perspective.

6. “Ye are the salt of the earth: but if the salt have lost his savour, wherewith shall it be salted? it is thenceforth good for nothing, but to be cast out, and to be trodden under foot of men.” (Matthew 5:13)

Ten Reasons Why Romans 13 is Not About Secular Government, Pt. 1

Posted: 27th March 2016 by Ted Weiland in Uncategorized
Tags: , , , , , , , , , , , , ,
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If the foundations be destroyed, what can the righteous do? (Psalm 11:3)

Psalm 11 is one of King David’s many Psalms of encouragement, meant to hearten us even when we are experiencing less than desirable conditions. As Christians, our greatest testimony to the world is evidenced in how we respond to such situations:

Although the fig tree shall not blossom, neither shall fruit be in the vines; the labour of the olive shall fail, and the fields shall yield no meat; the flock shall be cut off from the fold, and there shall be no herd in the stalls: Yet I will rejoice in Yahweh, I will joy in the God of my salvation. (Habakkuk 3:17-18)

We are troubled on every side, yet not distressed; we are perplexed, but not in despair; persecuted, but not forsaken; cast down, but not destroyed…. As unknown, and yet well known; as dying, and, behold, we live; as chastened, and not killed; as sorrowful, yet always rejoicing; as poor, yet making many rich; as having nothing, and yet possessing all things. (2 Corinthians 4:8-9, 6:9-10)

Even so, the unstated implication of Psalm 11:3 is that the righteous do suffer when Yahweh’s1 foundations (as established in His righteousness and codified in His Ten Commandments and their respective statutes and judgments2) have been overturned.3 The righteous suffer when biblical  foundations are replaced with anything less than God’s perfect law as the standard for society:

The law of Yahweh is perfect, converting the soul: the testimony of Yahweh is sure, making wise the simple. The statutes of Yahweh are right, rejoicing the heart: the commandment of Yahweh is pure, enlightening the eyes. The fear of Yahweh is clean, enduring for ever: the judgments of Yahweh  are true and righteous altogether. Moreover by them is thy servant warned: and keeping of them there is great reward. (Psalm 19:7-11)

Because there are no vacuums when it comes to legislated ethics, there can be no vacuums when it comes to dominion. Someone always holds dominion and is, therefore, in control of the foundations upon which that dominion is based.

Yahweh’s foundations are destroyed whenever they are supplanted with something other than His moral law. Thus, they are destroyed whenever someone other than His servants hold dominion by legislation.

When this is the state of society, everyone and everything suffers:

For the earnest expectation of the creature waiteth for the manifestation of the sons of God. For the creature was made subject to vanity, not willingly, but by reason of him who hath subjected the same in hope, because the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God. For we know that the whole creation groaneth and travaileth in pain together until now. (Romans 8:19-22)

Because all creation suffers when the biblical foundations are destroyed, all creation waits and yearns for the sons of God to restore the foundations. Thus, it is also implied in Psalm 11:3 that the righteous should never be content whenever they find themselves living at such a time as depicted by King David. Such is, in fact, a dereliction of duty. As subjects and ambassadors of Christ and His kingdom, it is our responsibility to do everything within our realm of influence to reconstruct the righteous foundations.

Even though it’s our intention to be at peace with all men so much as it depends upon us,4 this will put us at odds with those responsible for destroying the righteous foundations. This is inevitable whenever opposing world views vie for supremacy. It’s why Caesar was threatened by the Apostle Paul and other first-century disciples. His world was being turned upside down by these Christians whose world view demanded they turn the world right side up by restoring righteous foundations under Christ’s kingship:

[L]ewd fellows of the baser sort … drew Jason and certain brethren unto the rulers of the city [intending to incriminate them], crying, These that have turned the world upside down … do contrary to the decrees of Caesar, saying that there is another king, one Jesus. (Acts 17:5-7)

We must be careful to avoid sacrificing the foundations for the sake of peace. To sacrifice the foundations is to reject their Architect.

Contemporary America is full of Christians who are doing this very thing in a multitude of different ways. One of the most prevalent is in asserting that Romans 13:1-7 is about secular government and that Christians are therefore obligated to submit to (or, at least, content themselves with) any government authority at any given time.

There are a number of different versions and degrees to this errant theology. My question in this series is: “Does Romans 13 have anything at all to do with secular government?”

The Text

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. 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. (Romans 13:1-7)

Does Paul depict a secular or biblical civil government? In the articles to follow, we’ll let the text and related passages provide us with the answer to this extremely important question.

Stay tuned for Part 2.

 

Related posts:

Christian Duty Under Corrupt Government: A Revolutionary Commentary on Roams 13:1-7

Law and Kingdom: Their Relevance Under the New Covenant

A Biblical Constitution: A Scriptural Replacement for Secular Government

 

1. YHWH, the English transliteration of the Tetragrammaton, is most often pronounced Yahweh. It is the principal Hebrew name of the God of the Bible and was inspired to appear nearly 7,000 times in the Old Testament. It was unlawfully deleted by the English translators. In obedience to the Third Commandment and the many Scriptures that charge us to proclaim, swear by, praise, extol, call upon, bless, glorify, and hold fast to His name, we have chosen to memorialize His name here in this document and in our lives. For a more thorough explanation concerning important reasons for using the sacred name of God, see “The Third Commandment.”

2. Law and Kingdom: Their Relevance Under the New Covenant

 A Biblical Constitution: A Scriptural Replacement for Secular Government

See also series of ten online books on each of the Ten Commandments and their respective statutes, and judgments, beginning with Thou shalt have no other gods before me.

3. Deuteronomy 28:15-68

4. Romans 12:18

National Religious Freedom Day aka Celebrating the Founders’ Violation of the First Commandment

Posted: 15th January 2016 by Ted Weiland in Uncategorized
Tags: , , , , , , , , , , , , , , , , , , , , ,
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January 16 is National Religious Freedom Day. This is a day on which many Christians will celebrate the First Amendment’s Free Exercise Clause, oblivious to the fact that, in doing so, they commit treason against their God and Creator:

And God spake all these words, saying, I am Yahweh1 thy God…. Thou shalt have no other gods before me. (Exodus 20:1-3)

Yahweh’s moral law begins with recognizing Him as sovereign God and Creator. As such, He retains the exclusive right to man’s reverence and fidelity. He allows no competitors, if only because He has no competitors:

Hear, O Israel: Yahweh our God is one Yahweh. (Deuteronomy 6:4)

For even if there are so-called gods whether in heaven or on earth, as indeed there are many gods and many lords, yet for us there is but one God, the Father, from whom are all things, and we exist for Him; and one Lord, Jesus Christ, by whom are all things, and we exist through Him. (1 Corinthians 8:5-6)

Only the most radical antinomian2 will deny that the First Commandment is still relevant under the New Covenant. Yet modern Christianity (including both antinomians and pronomians) is replete with Christians who blatantly violate the First Commandment. They do so by promoting the First Amendment’s Free Exercise Clause, which established religious freedom in America.

Christians have been hoodwinked into believing this violation of the First Commandment is somehow Christian:

Although the First Amendment does not allow for establishing one religion over another, by eliminating Christianity as the federal government’s religion of choice (achieved by Article 6’s interdiction against Christian test oaths), Amendment 1 authorized equality for all non-Christian and even antichristian religions. When the Constitution failed to recognize Christian monotheism, it allowed Amendment 1 to fill the void by authorizing pagan polytheism.

Amendment 1 did exactly what the framers proclaimed it could not do: it prohibited the exercise of monotheistic Christianity (except within the confines of its church buildings) and established polytheism in its place. This explains the government’s double standard regarding Christian and non-Christian religions. For example, court participants entering the United States District Court of Appeals for the Middle District of Alabama must walk by a statue of Themis, the Greek goddess of justice. And yet, on November 18, 2002, this very court ruled that Judge Roy Moore’s Ten Commandments Monument violated the First Amendment’s Establishment Clause. Despite many Christians’ protests against this hypocrisy, it was in keeping with the inevitable repercussions of the First Amendment.

…Christians hang their religious hat on Amendment 1, as if some great moral principle is carved therein. They have gotten so caught up in the battle over the misuse of the Establishment Clause—the freedom from religion—that they have overlooked the ungodliness intrinsic in the Free Exercise Clause—the freedom of religion.3

Religious Freedom and Christian Liberty are not the same thing. They are, in fact, hostile to each other. The former is born of the First Amendment. The latter is born of the First Commandment. In 1789, the First Commandment and Christian Liberty were formally sacrificed on the altar of the First Amendment and Religious Freedom.

When the 18th-century founders replaced the First Commandment (found intact in some 17th-century Colonial Constitutions) with the First Amendment, America was transformed from a predominantly monotheistic Christian nation (a united nation under one God) into arguably the most polytheistic nation to exist (a divided nation under many gods).

It’s one thing to allow for individual freedom of conscience and private choice of gods, something impossible to legislate for or against. It’s another matter altogether for government to enable any and all religions to proliferate through the land and evangelize our posterity to false gods. This is what the First Amendment legitimizes. It is an unequivocal violation of the First Commandment and the polar opposite of the following First Commandment statute:

[Y]e shall destroy their altars, break their images, and cut down their groves. For thou shall worship no other god: for Yahweh, whose name is Jealous, is a jealous God: Lest thou … go a whoring after their gods…. (Exodus 34:13-15)

Ironically, Religious Freedom Day is promoted by more Christians than non-Christians. Consequently, the First Commandment is more likely to be violated on this day by Christians than by non-Christians. However, with your help in sharing this article, we can awaken some of our brethren and deliver them from this grievous sin.

Rather than celebrating Religious Freedom on January 16 every year, let’s instead celebrate Christian Liberty every day by proclaiming Yahweh as our exclusive sovereign and His moral law as supreme, beginning with the First Commandment.

 

Related posts:

Thou shalt have no other gods before me

Chapter 11 “Amendment 1: Government-Sanctioned Polytheism” of Bible Law vs. the United States Constitution: The Christian Perspective

Law and Kingdom: Their Relevance Under the New Covenant

A Biblical Constitution: A Scriptural Replacement for Secular Government

 

  1. YHWH, the English transliteration of the Tetragrammaton, is most often pronounced Yahweh. It is the principal Hebrew name of the God of the Bible and was inspired to appear nearly 7,000 times in the Old Testament. It was unlawfully deleted by the English translators. In obedience to the Third Commandment and the many Scriptures that charge us to proclaim, swear by, praise, extol, call upon, bless, glorify, and hold fast to His name, we have chosen to memorialize His name here in this document and in our lives. For a more thorough explanation concerning important reasons for using the sacred name of God, see “The Third Commandment.”

 

  1. The word “antinomian” is derived from a Greek word implying one opposed to Yahweh’s moral law as pertinent under the New Covenant.

 

  1. Chapter 11 “Amendment 1: Government-Sanctioned Polytheism” of Bible Law vs. the United States Constitution: The Christian Perspective

What If You Were Unable to Vote?

Posted: 30th November 2015 by Ted Weiland in Uncategorized
Tags: , , , , , , , , , , , ,
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With the election debates in full swing, election fervor has, once again, heated up. The blogs and airwaves are humming with election anticipation. And why not? After all, elections are one of the Constitutional Republic’s inviolable rights.

But have you ever considered the consequences if you were unable to vote on election day? Would government cease to function? Would it really make a difference as to who’s in office? Would it change the suicidal direction of our nation? Judging from past history, the answer to all of those questions is a resounding: “No, it would not!”

It’s common to hear Christian leaders claim it’s our Christian duty to vote. Some pastors will even go so far as to identify not voting as sinful. According to 1 John 3:4, sin is a transgression of Yahweh’s law. Which of Yahweh’s laws requires voting? Because constitutional elections are not biblically based and have only made matters worse, could the opposite, in fact, be true?

Following are five things that would not occur and five things that would if you were unable to pull that lever.

Five things that wouldn’t occur if you didn’t vote

1. You wouldn’t usurp Yahweh’s1 exclusive elective authority.2

“Thou shalt … set him … over thee, whom Yahweh thy God shall choose: one from among thy brethren … thou mayest not set a stranger over thee, which is not thy brother.” (Deuteronomy 17:15)

2. You wouldn’t participate in what amounts to America’s national idol’s3 high holy day.4

“It is better to trust in Yahweh than to put confidence in man. It is better to trust in Yahweh than to put confidence in princes.” (Psalm 118:8-9)

3. You wouldn’t waste time in a counterproductive activity that, as demonstrated by 226 years of constitutional elections, only produces an America that’s less Christian, more ungodly, and further enslaved, regardless who’s elected.4

“How long halt ye between two opinions? if Yahweh be God, follow him: but if Baal [We the People6], then follow him….” (1 Kings 18:21)

4. You wouldn’t help elect biblically unqualified men and women into unbiblical positions of leadership, who at their inaugurations will lay their hands on a Bible and swear to uphold the biblically seditious Constitution as the supreme law of the land.5

“Moreover thou shalt provide out of all the people able men, such as fear God, men of truth, hating covetousness; and place such over them, to be rulers….” (Exodus 18:21)

5. You wouldn’t become complicit in the crimes of those you help elect.

“Do not lay hands upon anyone too hastily and thus share responsibility for the sins of others….” (1 Timothy 5:22)

Five things that would occur if you didn’t vote

1. You would guard yourself from being neutralized by one of America’s greatest contemporary opiates. When people vote, they often feel they have done their civic duty, not to be heard from again until the next election.

“But I am very angry with the nations who are at ease; for while I was only a little angry, they furthered the disaster.” (Zechariah 1:15)

2. You would be able to instead concentrate on activities that could make a difference in advancing the kingdom of God here on earth as it is in heaven—such as helping to expose and tear down America’s national idol, which is responsible for America’s teetering on the precipice of moral depravity and destruction.7

“[T]hey have also transgressed my covenant which I commanded them…. Up … Sanctify yourselves … for thus saith Yahweh God of Israel, There is an accursed thing in the midst of thee … thou canst not stand … until ye take away the accursed thing from among you.” (Joshua 7:11-13)

3. You would be able to spend the same amount of time and money, currently squandered on perpetuating the biblically adverse Constitutional Republic, on endeavors that would help further the kingdom of Christ now and in the future.8 One can only imagine what America would be like today if the money and time spent on elections were spent on advancing the kingdom.

“Therefore, my beloved brethren, be steadfast, immovable, always abounding in the work of the Lord, knowing that your toil is not in vain in the Lord.” (1 Corinthians 15:58)

4. You would be able to focus on Yahweh’s moral law as the supreme law of the land.9

“For Ezra had prepared his heart to seek the law of Yahweh, and to do it, and to teach in Israel statutes and judgments.” (Ezra 7:10)

5. You would be able to use the election cycle to teach others the superiority of Yahweh’s election process.10

“Let the dead bury their dead: but go thou and preach the kingdom of God.” (Luke 9:60)

In short, instead of perpetuating the kingdom of men based upon capricious man-made concepts, you would help advance Yahweh as sovereign and His law as supreme.

For more regarding the impotent constitutional election process (that, at best, can only provide the best of the worst for civil leaders), as compared to the biblical election process (that provides the best of the best of two or more biblically qualified candidates), see the article “Salvation by Election.”

An expanded audio presentation by the same title can be found at bibleversusconstitution.org/tapelist.html#T1015.

 

Related posts:

Salvation by Election (Blog article)

Salvation by Election (Audio message)

Election: Man’s or Yahweh’s, Pt. 1 (Audio message)

Election: Man’s or Yahweh’s, Pt. 2 (Audio message)

Law and Kingdom: Their Relevance Under the New Covenant (Online book)

Republic or Kingdom: Which are YOU Promoting? Pt. 1 (Blog article)

Republic or Kingdom: Which are YOU Promoting? Pt. 2 (Blog article)

Bible Law vs. the United State Constitution: The Christian Perspective (Online book)

5 Reasons the Constitution is Our Cutting-Edge Issue (Blog article)

10 Reasons the Kingdom on Earth Isn’t Mission Impossible (Blog article)

A Biblical Constitution: A Scriptural Replacement for Secular Government (Online book)

 

1. YHWH, the English transliteration of the Tetragrammaton, is most often pronounced Yahweh. It is the principal Hebrew name of the God of the Bible and was inspired to appear nearly 7,000 times in the Old Testament. Regrettably, it was deleted by the English translators. In obedience to the Third Commandment and the many Scriptures that charge us to proclaim, swear by, praise, extol, call upon, bless, glorify, and hold fast to His name, we have chosen to memorialize His name here in this document and in our lives. For a more thorough explanation concerning important reasons for using the sacred name of God, see “The Third Commandment.”

2. Salvation by Election (Blog article)

Salvation by Election (Audio message)

Election: Man’s or Yahweh’s, Pt. 1 (Audio message)

Election: Man’s or Yahweh’s, Pt. 2 (Audio message)

3. Chapter 3 “The Preamble: WE THE PEOPLE vs. YAHWEH” of Bible Law vs. the United States Constitution: The Christian Perspective

4. Chapter 5 “Article 2: Executive Usurpation” of Bible Law vs. the United States Constitution: The Christian Perspective

5. Chapter 9 “Article 6: The Supreme Law of the Land” of Bible Law vs. the United States Constitution: The Christian Perspective

6. Could YOU be a Disciple of Baal and Not Know It? (Blog article)

7. 5 Reasons the Constitution is Our Cutting-Edge Issue (Blog article)

Bible Law vs. the United State Constitution: The Christian Perspective (Online book)

8. Republic or Kingdom: Which are YOU Promoting? Pt. 1 (Blog article)

Republic or Kingdom: Which are YOU Promoting? Pt. 2 (Blog article)

10 Reasons the Kingdom on Earth Isn’t Mission Impossible (Blog article)

9. Law and Kingdom: Their Relevance Under the New Covenant (Online book)

A Biblical Constitution: A Scriptural Replacement for Secular Government (Online book)

10. Salvation by Election (Blog article)

Salvation by Election (Audio message)

Election: Man’s or Yahweh’s, Pt. 1 (Audio message)

Election: Man’s or Yahweh’s, Pt. 2 (Audio message)

“Redeeming” Christ From Those Who Would Make Him a Sinner, Pt. 3

Posted: 17th October 2015 by Ted Weiland in Uncategorized
Tags: , , , , , , , , , , , , ,
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Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil. For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled. Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven: but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven. (Matthew 5:17-19)

Whatever some Christians may think Christ said in the verses following Matthew 5:17-19, one thing is for certain: Christ did not abolish Yahweh’s1 righteousness as reflected in His moral law. (See Part 1.) Otherwise, you and I would be without a Savior, with no means for forgiveness of sins and no hope of eternal life. We would also have no immutable standard by which to conduct ourselves as His ambassadors here on earth.2

As demonstrated in Part 2, Christ upheld Yahweh’s law pertaining to the woman caught in adultery in John 8. Not only did He not change the divine law regarding adultery, He upheld it and all related judicial requisites perfectly. He did the same in every incident in the Gospels associated with Yahweh’s law. To have done otherwise eliminates Him as our sinless sacrifice (1 John 3:43) and our hope of salvation.

Parable of the Talents

The Parable of the Talents presents another instance often interpreted in such a way as to theoretically make Christ a violator of Yahweh’s law and thus a sinner unable to even save Himself:

For the kingdom of heaven is as a man travelling into a far country, who called his own servants, and delivered unto them his goods. And unto one he gave five talents, to another two, and to another one…. Then he that had received the five talents went and traded with the same, and made them other five talents. And likewise he that had received two, he also gained other two. But he that had received one went and digged in the earth, and hid his lord’s money. After a long time the lord of those servants cometh, and reckoneth with them. And so he that had received five talents came and brought other five talents, saying, Lord, … behold, I have gained beside them five talents more. His lord said unto him, Well done, thou good and faithful servant: thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy lord. He also that had received two talents…. Then he which had received the one talent came and said, Lord, I knew thee that thou art an hard man, reaping where thou hast not sown, and gathering where thou hast not strawed: And I was afraid, and went and hid thy talent in the earth…. His lord answered and said unto him, Thou wicked and slothful servant, thou knewest that I reap where I sowed not, and gather where I have not strawed: Thou oughtest therefore to have put my money to the exchangers, and then at my coming I should have received mine own with usury. Take therefore the talent from him, and give it unto him which hath ten talents. For unto every one that hath shall be given … but from him that hath not shall be taken away even that which he hath. And cast ye the unprofitable servant into outer darkness: there shall be weeping and gnashing of teeth. (Matthew 25:14-30)

If, in chiding the wicked servant, Christ was informing him he should have augmented his talent by putting it into what amounted to a bank that paid interest on such deposits, we’ve lost our Savior. Such a recommendation would have been a violation of what the law teaches regarding usury:

If thou lend money to any of my people that is poor by thee, thou shalt not be to him as an usurer, neither shalt thou lay upon him usury. (Exodus 22:25)

And if thy brother be waxen poor…. Take thou no usury of him, or increase: but fear thy God; that thy brother may live with thee. Thou shalt not give him thy money upon usury…. (Leviticus 25:35-37)

 Thou shalt not lend upon usury to thy brother; usury of money, usury of victuals, usury of any thing that is lent upon usury: Unto a stranger thou mayest lend upon usury; but unto thy brother thou shalt not lend upon usury…. (Deuteronomy 23:19-20)

Accordingly, Nehemiah was incensed with the Judahites4 charging usury of their brethren:

And I was very angry…. Then I … rebuked the nobles, and the rulers, and said unto them, Ye exact usury, every one of his brother. And I set a great assembly against them…. Also I said, It is not good that ye do: ought ye not to walk in the fear of our God…? I … pray you, let us leave off this usury. (Nehemiah 5:6-10)

King Solomon also warned against usury:

He that by usury and unjust gain increaseth his substance [such as by putting it into a bank that pays interest on such deposits, making the depositor a partner with the bank], he shall gather for him that will pity the poor. (Proverbs 28:8)

The New American Standard Bible renders Ezekiel 18:5-8 in part as “…if a man is righteous … he does not [among other crimes such as idolatry, murder, and adultery] lend money on interest.” Why is it that a righteous man doesn’t lend money on interest? We don’t need to ask this question regarding murder, adultery, and idolatry. But we do regarding usury because interest banking has become culturally acceptable.

A righteous man doesn’t commit idolatry because it’s a violation of the Second Commandment. He doesn’t commit murder because it’s a violation of the Sixth Commandment. He doesn’t commit adultery because it’s a violation of the Seventh Commandment. And a righteous man doesn’t lend money on interest because it’s a violation of the Eighth Commandment.

‘Thou shalt not commit usury” is a statute that helps to explain the Commandment “Thou shalt not steal.” In other words, usury is theft. With a stroke of a pen or a keyboard entry, it creates the illusion of money by which people are exploited and economically enslaved:

The rich ruleth over the poor, and the borrower is servant [slave, NASB] to the lender. (Proverbs 22:7)

In cowboy terms, “debt doubles the weight on your horse and puts another in control of the reins.” This is true regardless the financial status of the borrower. Granted, the poor generally suffer more from usurious loans than do the rich, but both the rich and the poor alike are slaves to the banker until their debt is paid. All debt enslaves, but when usury is involved, the weight of slavery is compounded many times over. The banker “owns” the borrower (regardless his financial standing) until the loan has been satisfied, which is protracted whenever usury is involved.

The Hebrew word translated “usury” provides insight into Yahweh’s reason for condemning usury. Neshek is defined as to “strike with a sting (as a serpent), figuratively, to oppress with interest on a loan.”5 This definition also does not make a distinction regarding the financial status of the borrower. Poor and rich alike are “stung” by usury.

The righteous man

According to Ezekiel 18:5-8, a righteous man does not lend money on interest, or by extension partner with those who do. Consequently, if Christ recommended increase by usury, He was not righteous but a violator of the Eighth Commandment, and thus a sinner no different than you and me.

If this is what your theology reflects, I suggest you look for another interpretation to this parable. Praise God, there is another interpretation that not only averts making a sinner of Christ but one that demonstrates His perfect concord with Yahweh’s law on usury.

John 6:38 informs us that Christ came to do His father’s will, not abrogate it. So let’s consider this Parable from the paradigm that Christ did not change Yahweh’s law on usury but instead upheld it. For this, we’ll have to look to Luke’s account of this same parable:

…a certain nobleman went into a far country to receive for himself a kingdom, and to return. And he called his ten servants, and delivered them ten pounds, and said unto them, Occupy till I come…. And it came to pass, that when he was returned, having received the kingdom, then he commanded these servants to be called unto him, to whom he had given the money, that he might know how much every man had gained by trading…. And another came, saying, Lord, behold, here is thy pound, which I have kept laid up in a napkin: For I feared thee, because thou art an austere man: thou takest up that thou layedst not down, and reapest that thou didst not sow. And he saith unto him, Out of thine own mouth will I judge thee, thou wicked servant. Thou knewest that I was an austere man, taking up that I laid not down, and reaping that I did not sow: Wherefore then gavest not thou my money into the bank, that at my coming I might have required mine own with usury? And he said unto them that stood by, Take from him the pound, and give it to him that hath ten pounds. (Luke 19:12-24)

In addition to accusing the nobleman (who represented Christ) of being a harsh man, the wicked servant accused him of taking up what he had not laid down and reaping what he had not sown. In other words, this servant accused his master of being a thief.

Immediately following these false accusations, the master, in turn, responds by declaring “Out of thine own mouth will I judge thee, thou wicked servant.” In other words, the master would judge his servant by his own standard:

For with what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured to you again. (Matthew 7:2)

Because the wicked servant considered his master a thief, the very least he could have done was to then have stolen for him in the easiest possible way—by depositing his master’s money in a bank that paid interest.

In this parable, Christ was not condoning theft by usury. Quite the contrary, He was judging the wicked servant with his own words and thereby upholding Yahweh’s law by identifying usury for the theft it is.

This interpretation is essentially the same as found in the 1599 Geneva Bible notes:

To the bankers and money changers. Usury or loaning money at interest is strictly forbidden by the Bible, (Exo 22:25-27; Deu 23:19-20). Even a rate as low as one per cent interest was disallowed, (Neh 5:11). This servant had already told two lies. First he said that the master was an austere or harsh man. This is a lie for the Lord is merciful and gracious. Next he called his master a thief because he reaped where he did not sow. Finally the master said to him that why did you not add insult to injury and loan the money out at interest so you could call your master a “usurer” too! If the servant had done this, his master would have been responsible for his servant’s actions and guilty of usury.

Christ did not alter the law on usury. He validated it. He identified usury as theft, a violation of the Eighth Commandment.6

Despite how antinomians and even some pronomians interpret this parable, we still have a sinless Savior who upheld His father’s law perfectly. This is true, not only in this instance, but in every single case found in the Gospels. He, thus, remains our sinless propitiation, preserving His rightful claim as our Savior, and protecting the integrity of Yahweh’s Word.

 

 

Related posts:

“Redeeming” Christ From Those Who Would Make Him a Sinner, Pt. 1

“Redeeming” Christ From Those Who Would Make Him a Sinner, Pt. 2

Law and Kingdom: Their Relevance Under the New Covenant

Thou shalt not steal

 

  1. YHWH, the English transliteration of the Tetragrammaton, is most often pronounced Yahweh. It is the principal Hebrew name of the God of the Bible and was inspired to appear nearly 7,000 times in the Old Testament. Regrettably, it was deleted by the English translators. In obedience to the Third Commandment and the many Scriptures that charge us to proclaim, swear by, praise, extol, call upon, bless, glorify, and hold fast to His name, we have chosen to memorialize His name here in this document and in our lives. For a more thorough explanation concerning important reasons for using the sacred name of God, see “The Third Commandment.”

 

  1. Law and Kingdom: Their Relevance Under the New Covenant

 

  1. “Whosoever committeth sin transgresseth also the law: for sin is the transgression of the law.” (1 John 3:4)

 

  1. Israelites from the southern house of Judah. The house of Judah consisted of the tribes of Judah and Benjamin. Only Israelites descended from these two tribes are ever identified as Jews (better rendered Judahites) in the Bible. The ten northern tribes were known as merely Israelites. For more regarding this important distinction, see The Mystery of the Gentiles: Who Are They and Where Are They Now?

 

  1. James Strong, “Hebrew and Chaldee Dictionary,” The New Strong’s Exhaustive Concordance of the Bible, s.v. neshek (Nashville, TN: Thomas Nelson Publishers, 1990) p. 81.

 

  1. Thou shalt not steal
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