In the Netherlands we live in a modern state. Although many institutions that we still know today have their roots in a distant past, they often function differently now than they did then. Anyone who delves into the late Middle Ages will already read about the States General, audit offices, water boards, mayors, secretaries, bailiffs, aldermen, and so on. If we go back even further in time, we will also come across all kinds of political, legal and fiscal matters in the Bible. But that is all tailored to that time. The question that occupies us now concerns the meaning of the biblical notations regarding the government for us now. Can you still use it? To what extent is that scriptural information still important and authoritative for Christians today?

Forms of Government⤒🔗

 In the Old Testament, the patriarchs are initially the ones with whom authority rests. They lead their extended family and that in fact affects all areas of life, including the judiciary. For the people of Israel, people like Moses, Joshua and the judges are initially leading figures as a means in God’s hand. We know the desire of Israel also to have a king. Later, it was often precisely these princes and their wives who led the people down the path of sin. The Old Testament contains regulations regarding the correct organization and exercise of kingship and provides provisions regarding a fair legal process.

During and after the exile, Israel often suffered from domination by foreign powers with their political and social systems which often clashed with what was typical for Israel. At the time of Jesus’ walk on earth, the Romans were in charge and that was a well-known reality. That rule often led to great tensions among the Jews, both religiously and politically. This is mainly due to the close interweaving of all areas of life for the Israelite.

During the early spread of the gospel, various institutions and systems of the Roman authorities unintentionally served the Great Commission. This included relatively safe routes over land and sea. The authorities contributed to the infrastructure and the security of people and goods. The apostles and their helpers were able to profit from this during their missionary work.

The New Testament←⤒🔗

However, the New Testament does not provide us with a blueprint for the ideal form of government. At that time, there was much diversity in form and manner of fulfilling authority. The biblical facts cannot simply be transferred to our time. The Roman rulers often acted as despots and all too often violated what were, in themselves, fair legal and political arrangements of their day. Abuse of power and corruption were the order of the day at all levels of society. Many from high to low were at the mercy of the whims and caprices of those who exercised authority. The picture can only be considered far from ideal.

However, in Paul’s letters, among others, we get a picture that emphasizes the importance of obedience to the authorities. The focus of Romans 13 connects the existence and authority of the government to its institution by God. Proverbs 8:15 resonates with this. We can also think of Jesus’ testimony (John 19:11) about the power given to Pilate from above. The government issues a command of Claudius about the Jews in Rome, as we read in Acts 18:2. Aquila and Priscilla also submit to this. In Luke 3:13, John the Baptist gives the tax collectors a guideline at their request to adhere to the regulations as toll collectors and not to extort or overcharge. In Romans 13, Paul is not concerned with giving an abstract definition of the essence of the state. He is concerned with the current foundation of submission to the state government as a decree or regulation desired by God. This also and especially affects Christians. This should be reflected in their way of life in the public domain and also includes an obedient, upright attitude in fiscal matters. Governments should be enabled by tax revenues to perform their tasks in various areas for the benefit of society. This is in line with the teaching of the Saviour about paying taxes. This was a sensitive issue in Jesus’ day if we think about the vision and practice of the Zealots.

The New Testament does not praise the authorities, but is aware of the need for adequate regulation of legal authority and jurisdiction. God wanted to provide for these essential things for a society, and Christians, in particular, recognize this. When Christians lead an irregular life, in which evil comes to light, this greatly damages the spread and credibility of the gospel in society.

Intercession is Beneficial←⤒🔗

In 1 Timothy 2:2, kings and high-ranking persons are specifically mentioned with regard to intercession. They bear great responsibility in the exercise of their office and this has an effect on the lives of Christians. Proper exercise of duties by the authorities can promote Christian life in its various dimensions in such a way that the appeal of the gospel is increased. This in turn is beneficial for the entire society. Disorder, chaos and a disorderly life are precisely obstacles to the breakthrough and power of the gospel message. In that light, it is certainly also important to pay attention to Titus 31-11, in which submission and obedience to the authorities are linked to the new life as an expression of the inner renewal through the work of the Holy Spirit. In 1 Peter 2:13-24, being subject to the authorities is also within the framework of the admonition to an upright way of life. After all, living in God means the true, upright development of life. Then Christians do not give rise to negative images, but are to a certain extent “model citizens.” Honouring and fearing God is linked to an honourable life in all kinds of relationships from high to low. According to Acts 22, Paul appealed to his Roman citizenship. The apostle did not unnecessarily let himself be bound and flogged by the Roman soldiers in Jerusalem, but at the decisive moment he seized his Roman citizenship and that implied, among other things, an appeal to a fair trial.

Limits to Obedience←⤒🔗

We live in a time when institutions often have to pay the price in public opinion. There are countless critical reactions to excessive government regulations. Tax regulations are so complicated that they often provoke resistance. Some government measures are experienced as unjust, such as the regulations regarding the single earner/breadwinner. Yet, as Christians, we must be careful to avoid promoting a negative image of the government. Chaos and anarchy are not beneficial for society. That certainly does not mean that the churches should swallow everything. It is clear that Scripture openly advocates the practice of law and justice. The church may and must also make a strong case for this in society, particularly to protect the weak from injustice. Obeying the government is certainly a requirement, but there are limits to this. For example, we read in Acts 4:19 and 20 and Acts 5:29 that Peter and the others testify that obedience to God is above all else. In appealing to these words of Scripture, the Reformed tradition has often said that one must be prepared to suffer injustice, but that one must never allow oneself to be forced by the government to do injustice to others. If certain things are personally unpleasant or unreasonably costly, we will still have to suffer that loss. Standing up for vulnerable people in society is essential for Christians, even if they are confronted by the government. According to the book of Revelation, governments can take on a form in which they imitate God and his omnipotence, intimidating people to show divine honour to the authorities. There the government degenerates into a totalitarian system and for the Christian the line has been crossed. The trouble is that such processes often take place very gradually. Gradually the government claims more and more say in broader areas of human social life, while elsewhere it wants to step back.

Dirty Hands←⤒🔗

There are movements in Christianity that want to keep their distance from politics. They are convinced that being a Christian is incompatible with political engagement. Often the roots of such a vision lie in a position where avoiding the world is the starting point. It is striking how this currently can partly connect with populism. Where all the negative aspects of politics are exaggerated. There is no point in putting in any effort, they say. The credibility of politics and politicians has come under increasing pressure in recent years. Many office-bearers, all the way up to the highest echelons, had to leave the field prematurely for all kinds of reasons, including failures of integrity. Many people take the position that you always get your hands dirty in politics and that is incompatible with being a Christian. Searching for a good path and providing leadership in these areas for the young people in our families and communities is important for now and for the future. Otherwise, we are not faithful to and not equipped for our calling. The roots of our responsibilities in the political sphere are deeply embedded.

The Government of God and putting your hand to the plough←⤒🔗

There is much discussion about theocracy. The term is probably best avoided because of misunderstandings outside the church and sometimes also within it. But let us never forget that Scripture leaves no doubt that the Lord reigns, whether we as Christians, and as a society, acknowledge this or not. That is not a political theory, but that is the reality of faith. The risen Lord and Saviour is enthroned in heaven and is involved in world government. Revelation clearly shows this. As Christians, we are convinced that God’s government and his institutions are beneficial for us and for society as a whole. The difficulty often lies in the ​​“translation” of this into a secular society. Yet we fall short if we separate the difficult area of ​​politics from our responsibility as Christians in this society and thereby abandon it. If we live close to the king of kings (1Timothy 6:15; Revelation 19:16), that determines the course of our lives. In this way we develop an antenna to pick up the signals in society and to respond to them in the right way, praying with an open Bible. Then the powerful perspective of the expected complete breakthrough of the kingdom gives us courage and inspiration to be Christians in all of life’s contexts in this time, and to put our hand to the plough. This happens without self-righteousness, but humbly and with emotion. Giving yourself as a Christian to politics often implies suffering with him but carries within it the promise of living and reigning with him (Revelation 3:21). That is a biblical line from Exodus 19:6, which we find in 1 Peter 2:9 and Revelation 5:10, among others. The preliminary exercises have already begun. Sometimes local politics is such a training ground. That can only be done with folded hands and a praying congregation.