Psalm Trees

Précis by: Stephen Notman

Introduction:

Robert Culver explores what “recognition and authority”[1] is ascribed to civil government by Scripture and thusly upon Christians. He will begin with a study of how the doctrines of Man, the World and Satan relate to civil government, which will be viewed as an important aspect of God’s providence.

1.  The Grandeur and the Misery of Man

 A Biblically-oriented study of civil government begins in Genesis.[2]  Man is crowned as the centerpiece of God’s creation, with dominion over the earth.[3]  But man turned from God.  Any Christian study of civil government must consistently recognize that humanity is fallen and under the just judgment of God.[4]

2.  Human Life Under the Condition of Sin

Death entered the world through sin.[5] Women must bear more children and in greater pain.  But she now also desires and is subject to her husband.[6]  Men are condemned to hard labor on a cursed ground, followed by death.[7]  Social perfection through civil government is impossible because Man is an incorrigible sinner.[8]

3. The Ambiguity of Biblical Statements About the World

God created the world perfectly good.[9]  But then the highest part of the world fell and somehow all the world fell with him.[10]  The world of mankind is thus evil.[11]  Yet the world has already been redeemed by Christ.[12]  The ambiguity of the biblical affirmations regarding the world are rooted in these four facts of revelation.[13]

4. The Manifoldness of the World in Biblical Thought

The world is a habitation for man (oikoumene) within an impermanent age (aeon) and has its own inner coherence as a world system (kosmos).[14]  God is the sovereign ruler over the manifold world by right of Creator and sustainer.  He is the ultimate end and men, through civil government, are merely proximate ends.  God owns the works and days of men.[15]

5. The Nations of the Earth and their Governments as Part of a Satanic Kingdom

Christ’s answer in the wilderness to Satan’s offer of the world implies he did not dispute Satan’s reign over the kosmos, by God’s providence.[16]  As such, all national governments are a sphere of special Satanic activity.[17]  One must seriously consider the church’s place and mission in relation to civil government and society in general in a world ruled by Satan.[18]

Part II Interpretation of the Essential Biblical Data

6. Civil Government in Biblical History

Civil government appears on several levels in the Scriptures. At its most basic levels it is a fact of biblical history that then presents itself to the Biblical student as a topic of preaching on the doctrine of God’s Providence.[19]  From there it ascends to the subject of divine legislation found in the Pentateuch and then as a matter of reflection in the later books of wisdom.[20]  The prophets and apostles provide special instructions as to the essential ingredients for civil government whose existence is presupposed in the Bible.[21]  These are ring fenced with New Testament exhortations and warnings to Christians with regard to their various duties towards Government.[22]

7. Civil Government in Old Testament Biblical Prophecy

The main purpose of the Old Testament was first and foremost to explain and enforce the pentateuchal revelation.  This, Culver explains, is the Mosaic foundation of all later Biblical revelation.[23]

Old Testament Scripture demonstrates explicitly and in other places presupposes that all men have knowledge of the moral requirements of God.[24]

The prophets reveal several key items about civil government.  First, they reveal that it is God and not government who directed the rise of nations and their course in history.[25]  Second, the Magistrates that God allows to run government must be virtuous men, responsible to Him.[26]  Third, they are required to maintain order through just laws.[27]  Fourth, they are expected to preserve morality according to God’s law.[28]  Fifth, in the application of just laws they are to ensure justice in the relationship between citizens of different socio-economic classes.[29]

8. Civil Government in Old Testament Expectation

The prophets had a pessimistic view of mankind, with no hope that a purely human person could bring about an ideal state of human affairs.[30]  A world government under one political structure would have to wait until the Messiah came.    Until that time an unsteady balance had to be striven for between the ideal and the possible.  The authors of the Constitution drafted the document upon the assumption of the depravity of man.[31]  Sound balances of power within a state, as well as balances between mercy and justice in the execution of law and between freedom and order were to be considered desirable ideals.[32]  Sound government within a great variety of social, political and cultural structures featured prominently in prophecy also.[33]

9. Civil Government in Old Testament Legislation.

Here Culver attunes to the legal portions of the Old Testament, first examining the relevance of Scripture to civil government and second to the connection between the religion of a people and their state.[34]  On the latter, Culver explains the Mosaic law was intended to be temporary and the corresponding system of government had absorbed a previous system of patriarchal self government.[35]  At Sinai, the system established was a religious covenant between Israel and God, in which the Magistrates received their power from Him.[36]  The Mosaic system was thus held to be supernaturally verified as valid.  Moses was a Magistrate and the 12 tribes were a nation that constituted a true theocracy.[37]

10.  Religious Foundations of the Mosaic Commonwealth of Israel

The religious foundations of the Pentateuch underlie the history of Israel from the beginning of the settlement in Canaan.  Many foundational factors go into the structure of a society but religion is the ultimate concern of any society as it provides its ethical and judicial aspects. Religion is followed by the state structure itself, which expresses the beliefs of its people about ultimate things and third is the seat of ultimate authority or sovereignty.  [38]The Mosaic religious foundation of the nation’s government also outlined careful procedures to preserve the people at every level of home, community and nation.  Culver sees cultural decay in our present society as the product of the loss of cultural respect for the religious foundations for our nation.[39]

11. Political Structure and Characteristics of the Mosaic Commonwealth of Israel

It must be understood that the Mosaic commonwealth was a theocracy.[40]  That does not mean it was ruled by religious priests, but was ruled by God Himself through his chosen representatives.  Mosaic law however was not merely concerned with the internal regulation of its people but also with the treatment of foreigners.  Certain nations were favored, some were tolerated within certain boundaries and others were singled out by God for annihilation.[41]  Internal government was confined to Moses himself as the legislative department but there was great respect for the fair application of law.  Every man was equal before it and strict rules of evidence were observed.  Though penalties were severe, they were cohesive and proportionate.[42]

12. Property and Slavery in the Mosaic Commonwealth of Israel

All land proprietorship  under Mosaic in Canaan held to three underlying principles.  The first was that ownership lay in families rather than persons; second, land originally allotted to a family could not be alienated from them; and third, all land ownership came from the Lord. Property and human rights were held on a par with each other.  A man had a right to fail, but he had no right to starve.  The poor were treated as families rather than statistics.   Slavery within the Biblical context is also greatly misunderstood today.  Slavery is best described as indentured service, that is, a contractual relation whereby one man agrees to work wholly for another in return for payment or some other consideration.  [43]

13. Civil Government in Biblical Wisdom

Proverbs is an essential book on the subject of civil government in the Bible for its sayings cover the whole realm of life and its vicissitudes.[44]  Whilst the sayings of Proverbs are indeed practical, Culver points out that scarcely renders them non-religious.  They describe some of the essential features of civil government such as the concept of civil magistrates.  They make numerous observations about rulers and their functions.  It teaches us both what kings ought to be like, but also what kings actually are like.[45]  It offers observations about citizenship with for example, special warnings to heed the ancient property rights of the families of Israel.  Finally, if offers commentary on marriage and family as well as assorted property and economic best practices.[46]

14. The Practice and Example of Jesus as Regard to Civil Government

With this Chapter Culver shifts focus from the Mosaic law to what Jesus and the apostles did in their personal relationships with government, including their attitudes towards it.[47]  Jesus was an ancient Jew living in a period wherein the Mosaic biblical religion was fervently believed and practiced.[48]  It is striking about Jesus that he came to view the administration of religious and civil laws as unjust, but he always obeyed the laws nonetheless.[49]  Jesus was no revolutionary.  His conduct at his trial was unbowed, but lawful.  Likewise, in his ministry he showed no animosity toward functionaries of religion or government.  Nor did he denounce the use of lawful military force or the powers of state.  Christ was clear that his revolt would come from heaven and not from the earth.[50]

15. The Teachings of Jesus With Regard to Civil Government

Most are familiar with Christ’s teaching on the reciprocal duties of Christians to render Caesar’s things to Caesar and God’s things to God.  The Gospels do however yield more information than that.  For example, in Matthew, it can be seen that paying the temple tax was a Christian obligation.[51]  One was allowed to try to eliminate or modify certain taxes but so long as they were law, one had to pay them.  Likewise, Christ recognized the obligation to pay tribute to Caesar through money and taxes, as was its right within the state’s sphere of influence.  Caesar could have your taxes, so long as God had your life.[52]

16. The Practice and Example of Paul with Regard to Civil Government – Before Jewish Authorities and Illegal Mobs

Culver then turns to Paul and notes the utility of the book of Acts in providing a guided tour of the Greco-Roman world. [53] This provides a helpful contrast with the three synoptic Gosels that present a world, mostly devoid of any Greco-Roman influence until Jesus enters Jerusalem in the final week of his life.  Thus, Acts is notable for its treatment of both Roman law and Magistracy.  Such information contextualized thus reveals that the relations of the Christian mission to the civil powers is a major theme of the book of Acts.[54] 

In Paul’s time, the status of a resident of the Roman Empire could be either a slave, a free man, a half citizen or a full citizen.[55]  Such differences in status ranged from having no rights at all to full property rights and exemptions from certain types of punishment.  Acts tells us of Paul’s attitude towards the Jewish authorities as being a fine balance of obedience and measured civil disobedience.   He was clearly a man of no fear for it is written that he endured a illegal lynch mob before arising and returning to the city to proclaim the Gospel, relying on the law to protect his right to safe passage. [56]

17. The Practice and Example of Paul With Regard to Civil Government – Before Lawful Civil Magistrates

Culver presents an account of Paul’s experiences before the Paetors of the Roman Colony of Philppi in which he claimed his rights according to Christian principles to gain his freedom and demand his protection of the law.  We find him before the Politarchs of the Free City of Thessalonica in which lawful government was used to silence Christian testimony.  Later, before Gallio, the Roman Proconsul of Achaia at Corinth, Paul learned that as satanic as orderly human government may be in its manifestations, civil government was the surest means of delivering the Gospel of Christ to the people of the world.  In the democratic city of Ephesus and later in the hands of the Roman system, it became clear that though aware of its failings, Paul relied on government for protection and acknowledged the obligation of obedience.[57] 

18. The Teachings of Paul with Regard to Civil Government

Paul viewed the providence of God as paramount in understanding the role of civil government. [58] He noted in his teaching that those non-Christian agents of government in positions of power were ignorant of the fact their rule was allowed by providence only.  Christian rulers understood the doctrinal basis of providence.  He did, however, take a high view of government and its necessity in light of man’s fallen nature.  Paul demanded that every soul be subject to higher powers and to obey magistrates because all governments exist due to the providence of God. [59] Resistance to government was resistance to God, deserving of punishment by those whose divinely appointed mandate is to restrain evil and promote good things for their people.[60]

19. The Teachings of Paul and Peter with Regard to Civil Government

Paul has an exalted view of government whereby the rulers are ministers of God’s service.  However, this is tempered by the acknowledgement that Jesus Christ is the true ruler above all others and that we are here to govern the earth only by His divine providence.  Like Jesus, Paul mandates the payment of taxes and all tributes made, bearing in mind however that the Christian belongs to a heavenly commonwealth.  Homes and churches as well as the market place exemplify the quiet life and evangelism is to be accomplished by deeds as well as words.  And though Christians were to be met with Roman persecution, Peter exhorted us to remain true in the conduct of our lives to the heavenly Sovereign and continue to preach the Gospel.[61]

20. New Testament Warnings and Predictions with Regard to Civil Government

As Christians, we know that Christ’s Kingdom is coming and that utopia by manly endeavors is never going to arrive.[62]  We are aware of persecution by civil authority even as we remain obedient to the institutions by our faithfulness to Christ.[63]  The New Testament does affirm a certain unearthliness in connection with the notions of power towards church and Christians, which is surely an anathema to unbelievers.  We are reminded that the world is under the rule of Satan and that not everyone will respond to the Gospel.  We thus have to have realistic goals.  Finally, we must remember always that Satan has already been deposed and defeated at the cross of Calvary, even whilst the church continues to suffer.[64]

Though man does not naturally love light because of his sinful nature, a Biblically oriented church may inform and instruct a form of civil government that will guide man fruitfully under such time as Christ returns to rule the earth.[65]

---

[1] Culver, Robert D. Civil Government:  A Biblical View Wipf and Stock Publishers , Oregon 2000 p. 7