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Romans 13:1-7:

Let every person be subject to the governing authorities. For there is no authority except from God, and those that exist have been instituted by God. Therefore whoever resists the authorities resists what God has appointed, and those who resist will incur judgment. For rulers are not a terror to good conduct, but to bad. Would you have no fear of the one who is in authority? Then do what is good, and you will receive his approval, for he is God’s servant for your good. But if you do wrong, be afraid, for he does not bear the sword in vain. For he is the servant of God, an avenger who carries out God’s wrath on the wrongdoer. Therefore one must be in subjection, not only to avoid God’s wrath but also for the sake of conscience. For the same reason you also pay taxes, for the authorities are ministers of God, attending to this very thing. Pay to all what is owed to them: taxes to whom taxes are owed, revenue to whom revenue is owed, respect to whom respect is owed, honor to whom honor is owed.”

The relationship of Christians to the government has been a vital and controversial issue from the start of the Christian age. Even from the beginning of Christ’s ministry, many—in fact, most—of his disciples were under the false impression that he had come to overthrow the oppressive Roman government and establish a physical kingdom. There are a variety of false doctrines today that embody the same misunderstanding. Premillenialism, for example, presumes that Christ’s ultimate goal remains to set up an earthly kingdom and defeat evil in a physical war. As has been established time and again, such a claim implies that Christ’s first coming was a failure, and that his crucifixion foiled God’s plans. Conscientious Bible students recognize the error of this doctrine. Christ’s death and resurrection was essential for the reconciliation of humankind to God. The church is the spiritual kingdom God planned to establish “from the foundation of the world” ( Matthew 25:34; 1 Peter 1:20). Needless to say, he succeeded.

The confusion regarding Christ’s kingdom takes many forms, and we are not immune to making a similar mistake. In fact, the whole of the Christian struggle (literally embodied by Christ) is that between flesh and soul, and putting carnal concerns in their spiritual context. As we strive to be “in the world and not of the world” and to “lay up for ourselves treasure in Heaven” we are constantly tempted to mind the things of the flesh. Satan knows our weaknesses, and never misses an opportunity to distract us with the eternally insignificant.

One such difficulty is the relationship of Christians to earthly government and its comparative insignificance to the spiritual kingdom ( Matthew 6:33). If we are not careful, the desire to become too involved in the modern political process can just as easily lead to the confusion of Christ’s purpose, a carnal mindset and ultimately the misappropriation of our time and efforts. Many nations have risen and fallen since the day of Pentecost, perhaps none as unique (and problematic) as our American Democracy. Let us closely consider our roles in this country and the church, and how we ought to balance our “dual citizenship.”

The Christian-American Perspective

Throughout history, Christians have responded improperly to their government. Since the founding of the United States and the birth of modern democracy, this relationship has become even more complex. It is often argued that the U.S. was founded upon “Christian” ideals, and some even go so far as call America a “Christian nation.” Unfortunately, this concept is ignorant—perhaps willfully—of our forefathers’ beliefs. When one considers the “enlightenment deism“ of Benjamin Franklin, or Thomas Jefferson’s miracle-free version of the Bible (which was also stripped of any references to Christ’s deity), one is hardly left with a “Christian” start to things. In fact, both Franklin and Jefferson (among others of our forefathers) had an aversion to “organized religion” (Consider the Treaty of Tripoli [1796]). Still, many argue that America was and is a Christian nation” or, that if it is not, it should be. This begs the question: What is a Christian nation? Or, perhaps it should be asked: Can there exist such a thing?

1 Peter 2:9 tells us that we are “a chosen race, a royal priesthood, a holy nation.” In this sense there exists a Christian nation in that Christians are a nation, and it is important that Peter further describes us as “sojourners and exiles.”

We are truly blessed to live in a country that allows us to worship God freely and without any serious persecution. We are proud, as Christians, to uphold a Constitution that guarantees freedom of religion. But how often do we stop to contemplate the actions taken to secure this freedom? How often do we consider that this country was born out of a violation of Romans 13? Honestly consider this question: Were those involved in the Revolutionary War any less free to worship than those in the first century? Even if we assume that the early Americans were seeking refuge from intense persecution (which would be a difficult case to argue), were they justified in killing their countrymen in the name of “religious freedom”?

It is instructive for us to think seriously about these matters and gauge our modern political involvement accordingly. Even if we can establish that America was founded upon certain Christian ideals, the truth is that America is quickly losing any moral orientation it ever had. This being the case, what are we as Christians and citizens supposed to do? What responsibility do we have to this world, and by what means are we to accomplish our divinely-appointed goals?

There are many today who contend that we should keep America’s rudder steered in the right direction by involving the church in secular politics. This is where the complexities of American democracy become clear; unlike the majority of Christians since the first century, we are afforded the opportunity to take an active role in the political process by voting. This gives us the sense of duty and responsibility to “vote our conscience” and try to elect leaders that will uphold Christian morality through legislation. This is indeed a great opportunity for Christians to take a stand for what is right. On the other hand, it can serve as a great distraction, a temptation to deeper political involvement—perhaps much more than a Christian should be concerned with.

Born out of this system is what has been termed “the religious right.” Often, this is something with which Christians don’t mind being associated. Yet, this association—however honorable it may seem—puts us in cahoots with some of the nation’s most influential false teachers. Men like Pat Robertson and Billy Graham who see political lobbying as a form of evangelism (and who also hold to erroneous millennial doctrines) are the national figureheads for the religious right. Many issues of a spiritual nature are packaged and sold as a “platform” or “agenda”, and are ultimately fought for as “civil rights” when they are something much deeper. That is, the “right” to worship God and preach His gospel is entirely independent of the law of the land. We need to “pick our fights” wisely (or maybe avoid the fight altogether). It is too easy to be found hand-in-hand with ecumenical politicians, pushing for legislation that ultimately has no power whatsoever over our (or anyone’s) spiritual lives.

Consider Polycarp, a second-century Christian and elder in the church at Smyrna who was burned alive because he would not offer sacrifices to Caesar. Surely his brothers and sisters in Christ mourned his death. More importantly, don’t you think their faith was bolstered in that he counted it honorable to suffer and die for his faith? There are no accounts of an organized protest against the Roman government’s mistreatment of Polycarp, nor a petition for Christian “rights.” No, rather, the early Christians realized that this was part of being a peculiar people and continued to “turn the world upside down” with their teaching.

The Fallout of Political Christianity

When discussing the church’s role in politics, one is faced with an extremely slippery slope. Once it is assumed that the church should take any part in affecting social change through politics, one loses all bearing on where and how this involvement should end. Should we try to elect Christian leaders? If so, should we ensure that laws are passed that protect or even require a certain adherence to New Testament doctrine and morality? If so, where does it stop? If we actually succeed in bringing to power a “Christian government” ruling a nation of obliged Christians, would it then engage in war on Christian terms? The dangers of this mindset are evident. Jesus made it clear in his succinct way when he said, “My kingdom is not of this world. If my kingdom were of this world, my servants would have been fighting, that I might not be delivered over to the Jews” ( John 18:36). The unfortunate realization (and consequences) of “theocracy” can be seen in Islam. When a spiritual kingdom and an earthly empire are confused as the same goal, the ultimate defense of one’s beliefs becomes physical violence. The terrorism that plagues our modern world is the logical result of such a carnal mindset. We must be wise in distinguishing the two and thus place our faith and effort in the spiritual.

Of course, this is the extreme end of politicizing religion. A more practical conclusion is that it prostitutes the role of the church in the world. The church simply cannot afford to be a voice for political change; that is not its commission. Though it seems like we are taking a stand for good, it turns our focus from teaching the Bible to coalitions, petitions and legislation. It assumes that the growth of the church is somehow related to government policy. The teaching of Christ and the apostles clearly speaks against this concept.

The Priority of the Church

We are all aware of what the priorities of the church should be, but we ought to enumerate and reiterate as not to lose sight. In his book, Mere Christianity (1977), C.S. Lewis reminds us that the human soul lives forever, while the state is in all senses temporary and thus comparatively insignificant. To spend our time, effort and money trying to alter the state when we should be offering people eternal salvation is a grave misappropriation (cf. 2 Corinthians 4:17-18).

One might ask, “Isn’t lobbying for Biblical legislation a form of evangelism? Shouldn’t we make sinful activities illegal?” To answer this question, we must understand the fundamental nature of the New Covenant, as set forth by Christ in the Sermon on the Mount. That is, Christ came to fulfill the law ““ a law that could not save, regardless of one’s devotion, or the punitive deterrents associated with sin. The fulfillment of this law calls people to follow it on a level much deeper than legislation can call for. Consider Matthew 5:27-28:

You have heard that it was said, ‘You shall not commit adultery.’ But I say to you that everyone who looks at a woman with lustful intent has already committed adultery with her in his heart.

First of all, consider that adultery is not illegal in the United States. Most Christians don’t see the need to pass a law against it, even though it is obviously wrong. This inconsistency is quite instructive, particularly in light of Matthew 5. That is, if the only thing holding you back from adultery is lack of opportunity, then you are already guilty. Certain laws are necessary to keep the peace and keep citizens safe; however, for many that means the only thing keeping them from crime is the policeman’s gun. It isn’t integrity, conscience or love for God. In that sense, no law ““ no matter how Biblical ““ is going to affect that person in the way that Christian teaching should affect them: from the heart (cf. Jer. 31:31f; Heb. 10:16-17). We as Christians want people to recognize what is right and to do it. Yet, if we sincerely consider the higher calling of our Lord, it should be clear that our method must be different than setting up another “law of ordinances.” That is the key difference between the Old and New Testaments, and why Christ’s law is superior to Moses’. We are to be the conscience of the nation through godly living and faithful preaching, not by political pressure.

The Scriptures and Our Role as Citizens

Other than commanding us to submit, the scriptures give us no authority to engage in politics. In the context of Romans 13:1-7 Paul uses the term “rulers.” He does not distinguish between good rulers or tyrants, fair or unfair laws. Early Christians obeyed unfair laws while still living and worshipping according to God’s will. As noted with Polycarp, many were put to death as a result of such laws.

Consider the political climate into which Christ was born, and that existed throughout his ministry. In the Roman Empire, slavery was the norm. Taxation was exorbitant, and publicans made a habit of extortion. It was a world of absolute rulers, monarchs and tyrants, none of which were faithful to God. Jewish zealots sought to overthrow the Roman government, and the Pharisees were well aware of this tension. Thus, they sought to entrap Jesus, questioning him about their responsibility to the government. Christ’s solution was simple: “Render to Caesar the things that are Caesar’s, and to God the things that are God’s.” He did not come with political or military power to overthrow an established government, no matter how sinful or tyrannical. He didn’t seek to eliminate slavery. His appeal was to the hearts and minds of individuals, not to their political freedom or civil rights. He did not establish a new social order, but a spiritual one. He preached salvation, and his commission for us is the same ( Mark 16:15-16). Most importantly, he willingly died at the hands of sinful men.

He committed no sin, neither was deceit found in his mouth. When he was reviled, he did not revile in return; when he suffered, he did not threaten, but continued entrusting himself to him who judges justly (1 Pet. 2:22-23).

Let us thank God for living under one of the best human governments in the history of the world. Submitting to our government is easy; most of our laws are just. But that is not to say we are subject to the government at any cost. It is not necessarily what our government allows that determines our responsibility, but what it commands. Therein lies the one exception to our earthly citizenship. The only time we have a right to disobey the government is when it prohibits us from doing something God has commanded us to do, or when it commands us to do something God has prohibited. For example, our society is becoming increasingly tolerant of homosexuality. Certainly we must speak the truth concerning this sinful lifestyle, but we must also remain in subjection to the law. We are not being legally compelled to accept it. On the other hand, if this country degenerates to the point that we are required by law to accept homosexuality (whether by ceasing to preach against it, or even being required to employ homosexuals), we must say, “We ought to obey God rather than men” ( Acts 4:13-19). It is in such a state of affairs that we must do what is right, regardless of the physical consequences. We must pray for one another, trust in God’s perfect will, and continue to speak the word with boldness ( Acts 4:23-31).

God has blessed this nation richly, and has in many ways used it to His glory. Christianity has flourished here, and America continues to send missionaries throughout the world. However, every nation rises and falls according to God’s will, and America will be no different. In the meantime, let us live uprightly, preaching the truth of God’s word. Whatever form our Government takes, we are called to submit as model citizens, not only to obey, but to obey with a spirit of meekness. Let us honor those in charge (1 Pet. 2:17), that evil might not be spoken concerning Christ. If they that perish criticize us ““ and they will (1 Pet. 2:12) ““ let it be for our faith and not for our politics.

Suggested Reading:

• Letter Concerning Toleration, by John Locke
• The Treaty of Tripoli (1796), passed unanimously by the US Senate, and signed by George Washington.
• God & The Founders, by Jon Meacham

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