Keep Away From Anything That Might Take God’s Place (The New City Catechism, #17)

 God created humans as his vice kings and queens, with the special, royal purpose of worshiping, resembling, reflecting, and glorifying their Maker. This seems to be David’s point in Psalm 8:5-8, a poetic parallel to the Gen. 1:26-28 creation account:

Yet you have made him a little lower than the heavenly beings and crowned him with glory and honor. 6 You have given him dominion over the works of your hands; you have put all things under his feet, 7 all sheep and oxen, and also the beasts of the field, 8 the birds of the heavens, and the fish of the sea, whatever passes along the paths of the seas.

Part of the implication seems to be that God hard-wired us to worship. Yet, once sin entered the world, like with all aspects of human life, this one was twisted for evil. Consider how Paul describes mankind’s sinful twisting of this bent toward worship in Romans 1:21-23:

For although they knew God, they did not honor him as God or give thanks to him, but they became futile in their thinking, and their foolish hearts were darkened. 22 Claiming to be wise, they became fools, 23 and exchanged the glory of the immortal God for images resembling mortal man and birds and animals and creeping things.

If we judge both by the space given in Scripture to combatting the worship of other gods in place of the true God and the fact that the first three of the Ten Commandments deal with this topic in one way or the other, idolatry is not something that only ancient or third world cultures practice. It is common to all humans. After all, it is not only the worship of statues and images of other  gods, it is the worship and trusting in anything above God.

When we grasp that idolatry is such an important topic in the Bible, we come to see just how important it is that we give it attention and how important The New City Catechism’s question and answer #17 is: “What is idolatry?  Answer: Idolatry is trusting in created things rather than the Creator for our hope and happiness, significance and security.”

Here we make at least three discoveries.

To begin, as someone has helpfully said, “God disaproves just as much of an idol in the heart as he does an idol in the hand.” In other words, the terminology of “trusting” lets us know that idolatry can take place as a matter of the heart (Ezek. 14:3), even when no actual physical idol is in view. In fact, one author of centuries ago rightly explained that our heart is “a perpetual factory of idols.” Once we grasp this, we come to see that idolatry can be (and is) a widespread problem. In fact, it is at the heart of sin (see Rom. 1:21-23 above).

Next, we see that idolatry is our displacing God with anything or anyone else as the object of our ultimate trust (“trusting in created things rather than the Creator”).

Finally, we discover what it is humans tend to trust other gods for in the place of God. We trust other gods for a future that brings blessing and flourishing (“hope”), for the possibility that we can find pleasure in the place of our pain (“happiness”), for the fulfillment of our desire that our years on this earth would matter and make a difference (“significance”) and for the assurance we will ultimately experience a full life, rather than destruction (security).

With this explanation we can now understand why the Bible speaks of it so much. It is at the heart of all sin and therefore at the core of why Jesus died and was raised in the place of sinners—that their sinful idolatry could be forgiven, and they could be transformed into true God worshipers (Rom. 13:14; Eph. 4:22-24). We also discover why John would end his first letter with an exhortation to avoid it. Evidently the apostle thought it important and prevalent enough to make it the last word to his reader, perhaps so they would remember it. He wrote (1 John 5:21 NLT): “Dear children, keep away from anything that might take God’s place in your hearts.”

These are good words for all of us to remember and to practice by Christ’s grace.

Joyfully Keeping Away From God-Substitutes With You,

Tom

Not Avoiding The S Word (The New City Catechism, #16)

 What is a three-letter word that starts with s and that polite people do not talk about publicly? Well, a generation or two ago it would have been that word that just came to the mind of some. Now, however,  it is a different one. I am thinking of the word sin.

Many people think that sin is as out-of-date as a horse-and-buggy or a rotary phone. Yet, that is not the view of the Bible. In fact, at the core of  the saving work of Jesus Christ we are forgiven of our sin on the ground of his death (Eph. 1:7; Col. 1:14; 1 John 1:7; Rev. 12:11).

This raises an important query. In fact, it is the question asked and answered by The New City Catechism (#16): “What is sin?”  The answer given is this: “Sin is rejecting or ignoring God in the world he created, rebelling against him by living without reference to him, not being or doing what he requires in his law—resulting in our death and the disintegration of all creation.”  

In this response we see three descriptions of what sin is, followed by two disastrous effects that show its destruction.

To start we consider the Descriptions.

The Descriptions Of Sin

Sin is the outright refusal to worship God since a person thinks God is not good, which is what is entailed in “rejecting” him. Related to this is the unwillingness to worship God as the one and only true God since we think he is not worthy of such. This is what is captured by the idea of “ignoring God.” Rejecting and/or ignoring God can be a whole life direction (Rom. 1:18-31) or it can be the occasional outlook of a Christian who believes God is worthy of worship as the one and only true God. Yet, there are times when they still reject or ignore him (Rom. 7:19-24; James 4:7).

Next, sin involves a heart of insurrection against God: “rebelling against him by living without reference to him….” Rebellion is: “Open resistance to lawful authority…[the act of] a person who treats…[an] authority with contempt, in not obeying his proclamation…and refusing to attend [to] his sovereign [power] when required….”[1] The fact that God has created us means it is right that we all should submit to, trust in, and obey him. When we do not do this, it is appropriate to say we rebel against God (Rom. 1:18-23).

Finally, we discover that sin is “not being or doing what he requires in his law.” This is what we discover in 1 John 3:4: “Everyone who makes a practice of sinning also practices lawlessness; sin is lawlessness.” To give more detail, what this last description sets forth is the following:[2]

• “Sin is when a person does not conform unto or when they go beyond the law of God….” (1 John 3:4)

• “The law of God…teaches we are to act in perfect holiness from a heart of faith to the glory of God.” (Matthew 5:48; Romans 1:5; 3:23; 1 Corinthians 10:31)

Sin is what happens when we think, act, or relate in a way that does not match what God desires, in the way he desires, for the purpose he desires.

The Disastrous Effects Of Sin

According to God’s Word, sin is no small thing. It results in our separation from God, our brokenness, and it leads to even greater brokenness as time passes (Gen. 2:16-17; Rom. 6:23). This is what is meant by, “resulting in our death.”

What is more, sin leads to creation being under a curse—i.e. it is broken: “…and the disintegration of all creation” (Gen. 3:14-19; Rom. 8:20-22).   

When we understand what sin is and its disastrous effects, we must see it is important to trust in Jesus Christ as Savior for forgiveness of sin (Col. 1:14) and we also must sever sin and kill it at the root (Rom. 8:13).

Joyfully Killing Sin With You,

Tom

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[1] Webster’s Dictionary (1828 ed.).

[2] This more detailed description is from John Piper’s expansion of the 14^th question and answer in the Westminster Shorter Catechism.

The Threefold Use Of The Law (The New City Catechism, #15)

Many Christians simply do not know what to do with God’s Law or even if we are supposed to do anything with it. In this week’s catechism question and answer (#15) this confusion is addressed: “Since no one can keep the law, what is its purpose?  Answer: That we may know the holy nature and will of God, and the sinful nature and disobedience of our hearts; and thus our need of a Savior. The law also teaches and exhorts us to live a life worthy of our Savior.”

The late R.C. Sproul provides commentary on the three main uses of the Law, as implied in this answer. I have reproduced that article (found at monergism.com) to help us think through the topic.

Rather than interspersing biblical passages throughout his article in support of what he says, Sproul included a list of such passages at the end of the article.

Every Christian wrestles with the question, how does the Old Testament law relate to my life? Is the Old Testament law irrelevant to Christians or is there some sense in which we are still bound by portions of it? As the heresy of [Law opposition] becomes ever more pervasive in our culture, the need to answer these questions grows increasingly urgent.

The Reformation was founded on grace and not upon law. Yet the law of God was not repudiated by the Reformers. John Calvin, for example, wrote what has become known as the “Threefold Use of the Law” in order to show the importance of the law for the Christian life.

The first purpose of the law is to be a mirror. On the one hand, the law of God reflects and mirrors the perfect righteousness of God. The law tells us much about who God is. Perhaps more important, the law illumines human sinfulness. Augustine wrote, “The law orders, that we, after attempting to do what is ordered, and so feeling our weakness under the law, may learn to implore the help of grace.” The law highlights our weakness so that we might seek the strength found in Christ. Here the law acts as a severe schoolmaster who drives us to Christ.

A second purpose for the law is the restraint of evil. The law, in and of itself, cannot change human hearts. It can, however, serve to protect the righteous from the unjust. Calvin says this purpose is “by means of its fearful denunciations and the consequent dread of punishment, to curb those who, unless forced, have no regard for rectitude and justice.” The law allows for a limited measure of justice on this earth, until the last judgment is realized.

The third purpose of the law is to reveal what is pleasing to God. As born-again children of God, the law enlightens us as to what is pleasing to our Father, whom we seek to serve. The Christian delights in the law as God Himself delights in it. Jesus said, “If you love Me, keep My commandments” (John 14:15). This is the highest function of the law, to serve as an instrument for the people of God to give Him honor and glory.

By studying or meditating on the law of God, we attend the school of righteousness. We learn what pleases God and what offends Him. The moral law that God reveals in Scripture is always binding upon us. Our redemption is from the curse of God’s law, not from our duty to obey it. We are justified, not because of our obedience to the law, but in order that we may become obedient to God’s law. To love Christ is to keep His commandments. To love God is to obey His law.

Here are some biblical passages for reflection:

Psalm 19:7-11

Psalm 119:9-16

Romans 7:7-25

Romans 8:3-4

1 Corinthians 7:19

Galatians 3:24

Delighting In The Law With You,

Tom

Moral Inability (The New City Catechism #14)

 Sometimes philosophers and theologians distinguish between two different kinds of ability—natural and moral. To Illustrate the difference, let’s imagine that Sue is a high school senior who is also a three-time state champion in each of her best two swimming events. This young woman who has been swimming since she was in pre-school has ample natural ability to swim. By this I am not necessarily saying swimming comes easy to her and she does not need to work at it. Rather, I am saying that in the realm of nature (what can be seen) she has an ability to swim.

Now, let’s say that Sue has an accident while riding her bicycle that necessitates surgery on a knee, puts her on crutches, and which leaves her with an inability in the natural realm (a natural inability) to swim. Though she wants to swim, at the time she cannot.

Let’s offer one more example. Let’s suppose that on the afternoon of her prom this same Sue, now fully recovered, receives a call from her coach who has scheduled a last-minute practice. The practice is to start only two hours before the prom. Since she already has her hair fixed and does not want to mess it up, she does not want to get into the pool. This desire is so strong that we can say she has a moral inability to practice that afternoon. This includes a movement of the heart so strong and/or decisive, a person will never want to do a certain action or make a certain choice.

It is important to be aware of the two different kinds of abilities (or inabilities) when discussing the fourteenth question and answer in The New City Catechism: “Did God create us unable to keep his law? Answer: No, but because of the disobedience of our first parents, Adam and Eve, all of creation is fallen; we are all born in sin and guilt, corrupt in our nature and unable to keep God’s law.”

Using our terminology above, the question asks, “Did God create humans with a natural inability to keep his law?” If he did, then it may be the case that humans would have the desire to obey God’s law, yet God never gave them sufficient resources for being able to obey. In that event, it would be unjust for God to hold mankind responsible.

In the answer we are told humans are morally unable to keep God’s law. This means we have such a strong desire away from trusting in and obeying God, we will never do it. It is similar to saying that though the avid Nebraska Cornhusker football fan has a natural ability to cheer for the Colorado Buffaloes to win, usually they would lack the  moral ability to do so since they would have such a strong desire against the Buffaloes.

The answer to the catechism question shares what the Bible teaches, that since we are born in sin, guilty in Adam, and corrupt in the depth of our being, we have a moral inability to keep God’s law. Apart from the work of the Holy Spirit in us, we will never want to carry out God’s will in the way he desires, to the extent he desire, for the purposes he desires. 

This is what the Bible teaches. Consider Romans 8:7-8: “For the mind that is set on the flesh is hostile to God, for it does not submit to God's law; indeed, it cannot. Those who are in the flesh cannot please God. Also 1 Corinthians 2:14 reads: “The natural person does not accept the things of the Spirit of God, for they are folly to him, and he is not able to understand them because they are spiritually discerned.”

Few realities display the need for salvation in Jesus Christ more than what is seen in this question and answer. Apart from Christ we have no hope.

Joyfully Praising Jesus For Our Salvation,

Tom

Do You Feel The Weight? (The New City Catechism #13)

Imagine that you are in need of a kidney transplant and, to your surprise, your neighbor agrees to give you one of his. This is the same neighbor who brought you meals when you were sick, watched your children when you had plans, took care of your dog when you were on vacation, and all-in-all, has been a super person to have next door.

Imagine also that once the kidney transplant has successfully taken place and you have recuperated, your kidney provider surprises you with a gift membership to his cross fit gym he and his wife own. After all, he explained, “this will help you regain your health and strength.” Sometime later he and his wife invite you over for dinner and you are so busy that day you forget. You feel horrible since you had to turn them down to take care of their dog on three different weekends when they needed to be out of town. And to top it all off, two months after receiving the free membership you have yet to darken the door of the gym.

If this had been your experience, how would you react?  Would you feel the weight of not being able to please this neighbor who had done so much for you, who had given you an amazing gift that would lead to a better and healthier life? Most likely you would.

Now think about how you would feel in that situation and then multiply it exponentially and it provides a taste of the impact that should stand behind the truth in this week’s catechism question. Number thirteen in The New City Catechism is this: “Can anyone keep the law of God perfectly?  Answer: Since the fall, no mere human has been able to keep the law of God perfectly, but consistently breaks it in thought, word, and deed.”

We need to begin by seeing the answer given is true. We discover it is so in Romans 3:10–12: “None is righteous, no, not one; no one understands; no one seeks for God. All have turned aside; together they have become worthless; no one does good, not even one.” Then later in that same biblical letter the reality is repeated: “For the mind that is set on the flesh is hostile to God, for it does not submit to God's law; indeed, it cannot. Those who are in the flesh cannot please God” (Romans 8:7-8).

What is more, when we remember that God gives us the law for our good (Deut. 10:13), for his glory (Deut. 4:1-8; Mt. 5:16; 2 Cor. 5:6-15), and so that we can please him (1 Cor. 7:19; Eph. 5:10; 1 Thes. 4:1-6), we see that our above analogy fits. The one who has created and saved us deserves that we should glorify him by doing his will, that is, keeping his Law (1 Cor. 6:12-20). And yet, none of us on our own is able! Do you feel the weight of this?

Yet, there is one who always did the will of the Father, who died to pay the penalty for our sins, and so he has removed the weight of our sin and transgression of God’s Law (Col. 2:13-14). What is more, he enables us to follow God’s will (Rom. 8:1-4). Apart from this truth we never come to see our need for the gospel of Christ or to appreciate just how glorious is this good news.

So, don’t rush over this thirteenth question and answer. And never take its truth for granted!

Joyfully remembering our Law-keeping, debt-removing Savior with you,

Tom

Doing The Impossible (The New City Catechism #12)

In Romans 8:8, speaking of those who do not have the Spirit of God and so they are still chiefly described as, “Those who are in the flesh,” Paul writes that they, “Cannot please God.” In other words, it is impossible for such persons to do what God requires in the way he wants, to the extent he wants, and for the purposes he wants. This means that no one can obey God’s Law and carry out his will on their own.

None of the Ten Commandments remind us of just how impossible it is to do them on our own any more than the last two. Consider what they require as explained in the twelfth question and answer of The New City Catechism: “What does God require in the ninth and tenth command- ments? Answer: Ninth, that we do not lie or deceive, but speak the truth in love. Tenth, that we are content, not envying anyone or resenting what God has given them or us.” 

Many of us are either good at truth-telling or we are good at speaking in love. Very few of us are good at speaking the truth in love, and those who are have been grown and equipped by the Lord.

All ten commandments deal with not just our words and actions, but also the desires of our heart. The last commandment particularly emphasizes this. To be content in God and not to envy or resent certainly is a heart issue. And this is clearly not something we can do on our own.

So, if we cannot keep the Law, summarized in the Ten Commandments, on our own, how can we do it? Paul answers this question in Romans 8:1-4:

There is therefore now no condemnation for those who are in Christ Jesus. 2 For the law of the Spirit of life has set you free in Christ Jesus from the law of sin and death. 3 For God has done what the law, weakened by the flesh, could not do. By sending his own Son in the likeness of sinful flesh and for sin, he condemned sin in the flesh, 4 in order that the righteous requirement of the law might be fulfilled in us, who walk not according to the flesh but according to the Spirit.

In other words, those who have trusted Jesus Christ as Savior know that not only has Jesus paid the full penalty for us and our Law-breaking, he also lived the perfect life in our place and his righteousness is credited to us. This leads to his pouring his Spirit out upon us and the Spirit enables us to do the things God requires, in the ways he wants, to the extent he wants, and for the purposes he wants. This does not mean that we will live perfectly, but it does mean we will live differently, for we will want to obey God. 

And, when we sin, the blood of Jesus Christ continually cleanses us from our sin (1 John 1:7), which means we can confess our sin, rest in his forgiveness, and in confidence we can go forward and serve our Lord.

Joyfully Doing The Impossible With You In Christ,

Tom 

Two Sides Of The Same Coin (The New City Catechism #11)

 When we use the idiom, “two sides of the same coin,” we often mean there are two subjects closely related to each other and even part of a larger category or topic. With this understanding we can make the point that many of the Ten Commandments are two sides of the same coin. Such is the case with the three commandments we look at this week in the eleventh question and answer in The New City Catechism, which reads:

What does God require in the sixth, seventh, and eighth commandments? Answer: Sixth, that we do not hurt, or hate, or be hostile to our neighbor, but be patient and peaceful, pursuing even our enemies with love. Seventh, that we abstain from sexual immorality and live purely and faithfully, whether in marriage or in single life, avoiding all impure actions, looks, words, thoughts, or desires, and whatever might lead to them. Eighth, that we do not take without permission that which belongs to someone else, nor withhold any good from someone we might benefit.

 As the catechism suggests, the sixth commandment (“You shall not murder,” Ex. 20:13) not only prohibits us from taking a life without just cause and prohibits us from engaging in thoughts and actions that tend in that direction (we are not to hate another, Mt. 5:21-26), we also are to love others as ourselves (Mt. 7:12; 22:39). Similarly, the seventh commandment (“You shall not commit adultery,” Ex. 20:14) not only prohibits us from sexual immorality, but also calls us to pursue sexual purity. Finally, the eighth commandment (“You shall not steal,” Ex. 20:15) not only prohibits taking without permission what is not ours, but also calls us to generosity.

 One final way these commandments address two sides of the same coin is that they not only call us to live righteously, but they also show us the way to genuine well-being and happiness. Consider these biblical statements:

…keep the commandments and statutes of the Lord, which I am commanding you today for your good…. (Deuteronomy 10:13)

 

[Happy] is the [person] who fears the Lord, who greatly delights in his commandments! 2 His offspring will be mighty in the land; the generation of the upright will be blessed. 3 Wealth and riches are in his house, and his righteousness endures forever. (Psalm 112:1-3)

 

For this is the love of God, that we keep his commandments. And his commandments are not burdensome. (1 John 5:3)

 Joyfully keeping two sides of the coin of God’s will with you,

 Tom

Foundational Truths (The New City Catechism #10)

 God’s moral will is not decided by some standard external to him, but derives from his own character and attributes. One of the places in the Bible this is clearest is in Leviticus 19:2, where God commands: “You shall be holy, for I the Lord your God am holy.” In other words, in the same way that God is altogether set apart unto himself, i.e. to his own glory, so he commands his people also to be fully set apart unto his glory.

What does it look like to be holy as God is holy? As Leviticus 19 goes on to answer that question, we are surprised. We expect one or all of the first three commandments to be listed after this summary injunction. Yet, that is not what we find. Instead, we find commandment #5 and commandment #4 in Leviticus 19:3: “Every one of you shall revere his mother and his father, and you shall keep my Sabbaths: I am the Lord your God."

Why would the text deal with revering parents and keeping the Sabbath immediately after calling for God-like holiness?  It seems to be that these two commandments deal with foundational truths.

The Sabbath not only reminds us we regularly need rest—a rest that we can find only in God—it also reminds us we need regular times of concentrated worship of God that recharge us by his grace.

The command to revere parents reminds us that from early in life children are to learn to submit to, honor, and obey their parents, and this prepares them for submitting to God as their king.

What we discover in these two commandments, then, are some important and foundational truths. The New City Catechism, #10, explains them this way: “What does God require in the fourth and fifth commandments? Answer: Fourth, that on the Sabbath day we spend time in public and private worship of God, rest from routine employment, serve the Lord and others, and so anticipate the eternal Sabbath. Fifth, that we love and honor our father and our mother, submitting to their godly discipline and direction.”

Joyfully Resting In And Honoring Our Heavenly Father With You,

Tom

A Help For Prayer (The New City Catechism #9)

 One of the most helpful discoveries I made years ago for my prayer life is to pray Scripture. When we do this, we know we are praying in line with God’s moral will for us.

 On the one hand this means allowing all I read in the Bible to lead me to pray. On the other hand this means praying certain passages often because they are so helpful. A passage I turn to at least a couple times a week as I pray for self and others is the Ten Commandments. Since they are a summary of God’s moral will for us, they also are a great guide for prayer.  If you try this, allow the Ten Commandments to fuel praise, offering of petition, confession of sin, and thanksgiving.

 This is especially seen in the first three commandments that address keeping God as a priority and also revering him as we should. Here are those commandments:

#1 (Exodus 20:3): “You shall have no other gods before me.”

 #2 (Exodus 20:4-6): “You shall not make for yourself a carved image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth. 5 You shall not bow down to them or serve them, for I the Lord your God am a jealous God, visiting the iniquity of the fathers on the children to the third and the fourth generation of those who hate me, 6 but showing steadfast love to thousands of those who love me and keep my commandments.”

#3 (Exodus 20:7): “You shall not take the name of the Lord your God in vain, for the Lord will not hold him guiltless who takes his name in vain.”

 Yet, what more specifically do these first three commandments demand of us?  We find help to answer this in the ninth question and answer of The New City Catechism: “What does God require in the first, second, and third commandments? Answer: First, that we know and trust God as the only true and living God. Second, that we avoid all idolatry and do not worship God improperly. Third, that we treat God’s name with fear and reverence, honoring also his Word and works.” 

One of the benefits of memorizing The New City Catechism is that in doing so you also learn the Ten Commandments and gain help in understanding what they demand. This is both a guide for knowing the will of God and praying the will of God.

Joyfully Living And Praying The Will Of God With You,

Tom

The Summary Of Obedience (The New City Catechism #8)

 When Paul explained to the Romans what the goal of his mission was he put it this way: It is “the obedience of faith for the sake of his name among all the nations” (Rom. 1:5). In other words, when people trust in Jesus Christ as Savior there is a godly obedience that flows out of this faith and results in the glory of God among all kinds of people. Something we take away from Paul’s statement is that every Christ follower should strive to obey God and to disciple others so that they obey God.

This leads to a question: What does this obedience involve?  In the Old Testament alone there are 613 different laws. And this doesn’t even take into consideration the commands in the New Testament! How can we get our heads and hearts around all the Bible’s commands so we can obey God? 

We discover help since the Bible summarizes what this obedience looks like in a small list called the Ten Commandments (Exodus 34:28; Deut. 4:13; 10:4). These Ten Commandments (found in Exodus 20:3-7 and Deut. 5:7-21) are said to be a summary of what God requires of us (Matthew 19:18-10; Romans 13:8-10). Elsewhere, it is said that loving God with all we have and loving our neighbor as ourselves summarize what God requires (Lev. 19:18; Deut. 6:5; Matthew 22:37-40).

When we put these statements together we can see that the Ten Commandments are the short summary of God’s will in the Bible that helps us know what the obedience that flows out of our genuine faith should look like. In other words, they help us see what love of God and love of others looks like.

In this week’s catechism question and answer we will learn the Ten Commandments. As we learn them it is helpful for us also to see that they are intended to be a summary of the moral will of God.

Here is that eighth question and answer in The New City Catechism:

What is the law of God stated in the Ten Commandments? Answer: You shall have no other gods before me. You shall not make for yourself an idol in the form of anything in heaven above or on the earth beneath or in the waters below—you shall not bow down to them or worship them. You shall not misuse the name of the Lord your God. Remember the Sabbath day by keeping it holy. Honor your father and your mother. You shall not murder. You shall not commit adultery. You shall not steal. You shall not give false testimony. You shall not covet.  

Delighting In This Summary Of Obedience With You,

Tom  

 

Going The Speed Limit (The New City Catechism #7)

Several years ago, we were driving through the sandhills of Nebraska, to visit friends in Orchard, Ne. I was behind the wheel and we were having a great time being crazy in the car and the next thing I knew there was a police car behind me with his lights signaling for me to pull to the side of the road. He gave me a ticket for speeding.

Now, I didn’t say, “But officer, I was unaware of what the speed limit was!” Though that was true, it was not relevant. The speed limit was posted, it gave clear direction for what I was supposed to be doing, and I fell short of the standard since I was not paying attention.

This is a great picture of how God’s Law in the Bible is intended to function. It not only reveals to us the moral character of God and the direction for how we are to live as genuine followers of Christ, it also lets us know how we fall short of God’s perfect standards and why we need a savior.

One of the reasons many people misunderstand what true salvation is or think it is not needed at all is that we are unaware of what God requires. It is like our saying to God, “But God, I didn’t know what you wanted?”  Just like with my ticket in the sandhills, so with God, we have no excuse. After all, God has “posted the speed limit.” He has revealed to us his standards in the Law.

Consider the seventh question and answer in the catechism, which introduces the Law to us and what it teaches: “What does the law of God require?  Answer: Personal, perfect, and perpetual obedience; that we love God with all our heart, soul, mind, and strength; and love our neighbor as ourselves. What God forbids should never be done and what God commands should always be done.”

Take some time to give God thanks for revealing the Law to us. After all, it is a great treasure:

The law of the Lord is perfect,

    reviving the soul;

the testimony of the Lord is sure,

    making wise the simple;

the precepts of the Lord are right,

    rejoicing the heart;

the commandment of the Lord is pure,

    enlightening the eyes;

the fear of the Lord is clean,

    enduring forever;

the rules of the Lord are true,

    and righteous altogether.

More to be desired are they than gold,

    even much fine gold;

sweeter also than honey

    and drippings of the honeycomb.

(Psalm 19:7-10)

Delighting In The Law With You,

Tom

When We Can't Help But Praise (The New City Catechism, #6)

 When I was a senior at Liberty Baptist College (known now as Liberty University) I had the privilege of serving as the student body president. Because of this, one of the times my parents visited during that year I was able to honor them in front of the entire student body.

What motivated this? I had wonderful parents who were faithful and wise and loved me dearly. As a result, I trusted them fully, loved them intensely, listened to what they said, and enjoyed being with them. When a heart is moved in this direction toward someone(s), it is difficult to refrain from praising them. You just can’t help it.

The same is true of God. We discover this when Israel was preparing to go into the Promised Land. God not only reminded them of his gracious salvation, but also how they were to respond to him. In Deuteronomy 10:12-13 we read: “And now, Israel, what does the Lord your God require of you, but to fear the Lord your God, to walk in all his ways, to love him, to serve the Lord your God with all your heart and with all your soul, and to keep the commandments and statutes of the Lord, which I am commanding you today for your good?” The text draws a strong connection between reverencing, loving, serving, and obeying the Lord—and to do these whole heartedly, which would imply joyously. Earlier in Deuteronomy we are reminded that this was ultimately to glorify God (4:7-8).

Our next question and answer in The New City Catechism comes to this same conclusion, when it asks, “How can we glorify God?” The answer it gives is this: “We glorify God by enjoying him, loving him, trusting him, and by obeying his will, commands, and law. 

We often talk about glorifying God and yet have little idea how we do this. This answer gives content to our most important purpose.

Spend some time talking about what it means to enjoy God, love him, trust him, and obey him. Close in prayer, asking God to help you glorify him as defined here.    

Joyfully Glorifying God With You,

Tom

Bridge Out (The New City Catechism #5)

 The fifth question and answer in The New City Catechism focuses on the truth that God is the creator of all and that when he first created the world everything was good and flourished under his loving rule: “What else did God create? Answer: God created all things by his powerful Word, and all his creation was very good; everything flourished under his loving rule.”

Part of what this answer focuses on is that when a person is part of God’s kingdom, this is how they can thrive. In other words, when we follow God this is the way of blessing.

The following story is from a series of stories about a realm of talking animals I wrote years ago to explain the kingdom of God to our children. It is called “Bridge Out!” and helps reveal to us a very practical way that following our king is of help to us.

I hope you and your family enjoy this.

    The whole kingdom of Thurrhema was shocked by the morning headline: Café Couple Killed. Max, a German Shepherd dog and his wife Hope, a yellow Labrador, had plunged into the James river ravine in their buggy and died!  This couple had just sent off their youngest puppy to school and they were looking forward to running their cafe in town and also doing some of the things that they had always wanted to do together, but never had the time.  One of those things was travel.  So, one day they got their horse and buggy out, left the cafe in the hands of some of their trustworthy help, and took off through the countryside. 

     It was a beautiful spring day. The birds were singing, the sky was a wonderful blue with hardly a cloud in it, and the fresh scent of spring was in the air.  Both Max and Hope lifted their noses in the air and smelled the delightful aromas that they had missed over the long winter months.  They thought to themselves, "What a day to be out and taking a ride!"

     They decided to go west out of town and through the winding roads which led to the James River ravine.  Just pass the gully there were some of the most beautiful rolling hills in the land.  They had always enjoyed seeing these hills--especially this time of year as trees were turning green and flowers were clothed in summer colors.

     What the couple didn't realize, though was that the king, Melek, had commissioned a herd of elephants and a construction crew of beavers to work together to replace the bridge going over the river.  The bridge had seen a lot of use over the years and the king was concerned for the safety of those traveling the road.  So, with the last of the cold winter days in the past, they had torn down the bridge and put signs up all along the road saying, Caution!  Bridge Out!  and Stop!  Dangerous Construction!  But Max and his wife Hope didn't pay any attention to the signs.  They just kept right on with their ride. What's more, the Thurrhema newspaper had carried a story telling about the bridge and its repair and cautioning people not to go down that road.  But, poor Max and Hope rarely read the paper.  They felt they were just too busy. 

     So, on they traveled, through the winding roads.  It may have not ended in disaster for the couple if the road leading to the ravine was straight and flat or if the road descended down a hill overlooking the bridge.  But that was not the case.  The road led up to the bridge and wound through some trees until you traveled up over a hill and then you were right at the bridge.  By the time they came up over the hill (and they always like to have the horse gallop at this point) it was too late to stop.  Poor Max and Hope dove right over the cliff deep into the ravine.  If only they would have read and obeyed!

Note To Parents:  Read Joshua 1:8: “This Book of the Law shall not depart from your mouth, but you shall meditate on it day and night, so that you may be careful to do according to all that is written in it. For then you will make your way prosperous, and then you will have good success.” 

   Explain to your children that God wants us to read his Bible each day, learn what is says, and obey it.  If we don't, we are like Max and Hope in the story:  We will eventually get hurt.

Prayer:  God, thank you that you've given us your teachings in the Bible.  Thank you that you've warned not to do things that will hurt us and you have taught us the things which will make us happy.  Help us to learn what the Bible teaches and obey it.

We Know Him (The New City Catechism #4)

 When I was two months shy of turning four years old, Birch Bayh, one of the Indiana senators at the time, visited our house. Because our new consolidated high school asked him to be their first commencement speaker, he came to my brother’s graduation reception at our home afterward. You see, many people throughout the state knew a lot of things about Senator Bayh, as did my parents. But they also knew him personally.

That experience illustrates the truths expressed in the fourth question and answer in The New City Catechism: “How and why did God create us? Answer: God created us male and female in his own image to know him, love him, live with him, and glorify him. And it is right that we who were created by God should live to his glory.” 

To begin, we learn here that God created us to know him (Jer. 9:23-24). The kind of knowledge in view is that which my parents had of Senator Birch Bayh. It is an experiential knowledge that includes a relationship. We know this is true since Jesus said that true, full, and eternal life consists of knowing God (John 17:3).

What is more, God created us to glorify him (Is. 43:7; 1 Cor. 10:31) and this cannot happen apart from knowing him (Ex. 6:3, 7; 14:4, 17; 16:7). Again, this is similar to the example of my parents who not only sang the praises of Senator Bayh at that time, but for years afterward. This overflowed from their knowledge of him.

Additionally, God created humans to live with him (Gen. 3:8). After all, an experiential knowledge that leads to glorifying God demands a close relationship. If this relationship is to fit who God is, it must be eternal. God’s purpose for humans is to be in relationship with him in which they forever grow in their knowledge and praise of him and thus glorify him (see Rev. 21:3-7).

We also cannot miss that God created us to love him (Mt. 22:37-39). This goes hand-in-hand with knowing God (Ps. 91:14). One who truly knows God will love him (Dt. 10:12-13).

What knowing, loving, and living with God is ultimately for is to carry out the most important purpose in all the universe—to glorify God. This is why the second sentence of the answer speaks of glorifying God as a summary of what is said previously.

Finally, we can say that living to God’s glory also includes reflecting God’s glory through our resemblance of him. He is one God (unified) in three persons (diversified). This one-in-three created humans both to reflect this unity in diversity (John 5:18; 1 Cor. 11:3) and to reflect the relationship of the saving bridegroom with his church, the bride (Eph. 5:21-33). What this means is that God created humans both male and female in his image (to resemble him and reflect him, see Gen. 1:26-28, James 3:9). The person, then, who truly knows, loves, and desires to glorify God will recognize and accept how God created them—either male or female—and they will seek to live out this reality to his honor, rather than change it.  

This fourth question and answer are rich with meaning for any Christian! They also are rich with comfort:  We really know him!

Joyfully Knowing God With You,

Tom

Why The Trinity Is Crucial (The New City Catechism #3)

Where we lived in Colorado for nine years there was a significant Mormon population. As a result, it was not uncommon to run across someone who claimed to be a Christian and who would attend a Bible-believing church, but who would either go back and forth to or fully change over to a Mormon church. The reason this is significant is that LDS churches do not believe in the Trinity. So, for people to make this leap, at the very least, they must think that the Christian doctrine of the Trinity is not important.

None of us should be surprised this would take place. After all, the conviction that God is one God in three persons is not thought to be that practical, to have that much application to us, or thus to be that vital among many professing Christians. As a result, we rarely hear teaching on it.

This is why the third question and answer in The New City Catechism is so important: “How many persons are there in God? Answer: There are three persons in the one true and living God: the Father, the Son, and the Holy Spirit. They are the same in substance, equal in power and glory.”

Here are some reasons why this doctrine is so crucial.

1. It is who the true God is and to have any other view of him is to have a false and deficient view. Matthew 28:19; Acts 5:3, 5; Philippians 2:6

2. It makes it possible for one person of the Trinity to take on flesh, become a human, live the perfect life and die the perfect death to accomplish salvation. Hebrews 2:5-18; 7:25

3. On the one hand, the Savior had to be God since salvation is only from the Lord (Jonah 2:9). On the other hand, the Savior had to be human since he was taking the place of sinful humans. Hebrews 2:5-18

4. It enables the Son to be the intercessor and advocate before the Father, to apply his saving work in behalf of sinners. Romans 8:34; Hebrews 7:25; 1 John 2:1-2

5. In enables the Son to be forever fully God and fully human (Philippians 3:20-21; 1 John 4:2) and, at the same time, through the ministry of the Spirit, to be present with his people everywhere (Romans 8:9-10).

6. It provides a picture of how there can be different roles and yet at the same time equality in significance and value—providing a model for many relationships in which there are different roles (which include some having authority over others) and yet none are more significant or valuable in God’s eyes just because of those roles. Romans 13:1; 1 Corinthians 11:3-4; Ephesians 5:21-25; 6:1-4, 5-9; Hebrews 13:17

7. It enables God to be, in his very essence, love. 1 John 4:8

This necessitates some explanation. Prior to God creating the world, if he is not a Trinity (as is the case in the Jewish, Muslim, Mormon, and Jehovah’s Witnesses view of God) he would have had no one to love. This means that even if he did start loving with the creation of other beings, he was not a being of love prior to that and as part of who he is. Only the Christian view of God, with its commitment to the teaching of the Bible, can affirm that God is, in his  very essence, love.

These are but a few of the reasons the Trinity is important. But they are enough to show that it is essential for us to hold to and teach this doctrine.

Marveling In The Trinity With You,

Tom

The Divine Mandates For Government According To Romans 13:1-7, Part 3

 In this last post we will look at the implied limitation in Romans 13:1-7 to our submission to governing authorities and we will also look at the bearing this entire body of teaching has upon our paying taxes and honoring government leaders.

4. THE IMPLIED LIMITATION WITHIN PAUL’S EXHORTATION IN VERSES 3-4 TO SUBMIT TO GOVERNMENT.

When we look closely at this text (and especially understand it in the light of the rest of the Bible), we discover there is implied limitation to our government submission. To understand this text and to make sure we don’t make it say more about the submission than Paul intended for it, we need to look at this evidence.

There’s Something “Fishy” Going On Here

The best way to see this is to understand that if Paul were advocating absolute obedience or submission to governing authorities, he would have been better off to leave out vv. 3-4. After all, that is the “fishy” part of the text that gives to it an unrealistic ring when we try and make it absolute.

Now some of you might say, “Ahh, Tom, that is where we have you. You see, in Titus 3:1 Paul does simply say, “…be submissive to rulers and authorities….” And you would be mostly right. But I purposefully left out the first part of Paul’s exhortation there: “Remind them to be submissive to rulers and authorities….” In other words, they had been taught on this previously and knew about it. It is likely Paul gave a fuller teaching earlier, similar to Romans 13, and was merely giving the reminder in Titus 3. 

You see, Paul knew of plenty of examples in his own life (how authorities dealt with Jesus; how they had dealt with him, etc.) in which governing authorities did the opposite of what he says in vv. 3-4. 

Six or seven years prior to writing this epistle Paul experienced a beating and imprisonment at the hands of Roman magistrates in Philippi (see Acts 16:19-24). Paul clearly knew that the ideal he has set forth in this paragraph does not always happen. Prior to the incident in Philippi he was also stoned and almost killed in Lystra (Acts 14:19). See also 2 Cor. 11 and all that Paul had suffered—much of which was at the hands of government officials!

It is true that when Paul wrote the epistle to the Romans the emperor Nero was not that bad an emperor yet. But certainly, by the time Paul wrote Titus and by the time Peter wrote 1 Peter (see Peter’s admonitions in chapter 2 that are similar to Romans 13), Nero had displayed his evil side and had turned upside-down the very teaching of Paul here in vv. 3-4.

This first bit of evidence suggests Paul is affirming a general principle about governments, he is affirming how God intends for them to function, he is affirming government is better than no government, and he is teaching the starting point and the main relationship a citizen should have to government, esp. a Christian citizen. He is not giving an exhaustive and absolute treatment of the subject. 

God Intends For Government Officials To Defend, Protect, And Approve Of Law-Abiding Citizens And To Punish Those Who Are Law Breakers

Consider the treatment of George Floyd in Minneapolis by the police officer who murdered him. That was a case of one who was in the position in which he was to be a minister of God that served law and order, yet he became a serious law breaker. We all recognize that the three other officers should have intervened. Their passivity was not good, even though it could be construed as absolute submission to authority. No, we all understand there comes a time when justice is turned upside-down, i.e. when government officials need to be opposed and even removed from their positions.

What colonial America did in the 18^th century, when they fought for their freedom, was to oppose a government that had turned God’s justice upside-down and was no longer rewarding the law-abiding or penalizing the law-breaker.

Yet, at the same time, if we are to abide by this text, we should see armed and violent removal as only a last resort. We first seek to oppose and remove unjust government officials through law and order and through the ballot box. This is why the founders of this country, in following the wisdom of biblically-saturated leaders and thinkers who had gone before them, wanted a constitutional republic, i.e. a form of government in which there are checks-and-balances and accountability by the people, who could peacefully remove bad leaders in favor of those who would operate according to the wisdom and justice of God. 

Government Ministers Are To Carry Out God’s Wrath On Those Things God Opposes

In other words, Paul is affirming that ideally government leaders are to represent justice as defined by God. The implication is that when the government leaders themselves become the law breakers they are to be removed and punished. As such, their continued leadership should be opposed by citizens and their punishment should be supported. At that point citizens are no longer submitting to those government leaders—and rightly so! 

The Use Of The Verbs Translated “Resists” In Verse Two

This implies that the government is to carry out God’s will and that when a person opposes or resists such government, they are opposing the will and justice of God himself in rebellion.

Yet, when citizens oppose the unjust taking of life, sexual sin, theft, lying, etc., are they opposing God?  The answer is a resounding, “No!” Yet, Paul does say we are opposing and rebelling against God when we resist governing authorities who are doing even a reasonable job of bringing law and order to society.

This carries with it an implication that a time can arise when government leaders need to be opposed and/or removed from office.

Paul’s statement on conscience in v. 5 suggests that the submission to government is not absolute and does not include submission to outright injustice and/or that which opposes the commands of God (cf. Acts 5:29).  In that event it would violate the Christian’s conscience to continue to submit.

The Testimony Of The Rest Of Scripture

This teaching in Romans 13:1-7 does not imply that we should think of everything a ruler does as good!  “John the Baptist rebuked Herod ‘for the evil things that Herod had done’ (Luke 3:19). Daniel told Nebuchadnezzar, ‘Break off your sins by practicing righteousness’ (Dan. 4:27). Old Testament history contains many stories of kings who ‘did what was evil in the sight of the LORD’ (1 Kings 11:6, et al.). Therefore we should say that governmental rulers do ‘good’ when they carry out their responsibilities in a just…way, following God’s principles for government.”^[1]

Keep in mind that simply because God has ordained government for the overall good of society and that in his providence he allows leaders to come to power (Dan. 2:20-21), does not mean he places his stamp of (moral) approval on every leader, nor that he opposes the removal of unjust leaders.

Mere Imperfection Is Not A Warrant To Disobey Or Remove A Government

It is just as equally important and necessary that we quickly affirm imperfect governments are not in and of themselves a rational for the implied exception. After all, the governing authorities under whom the Romans lived were very imperfect. There is a strong difference between a government that seeks to be guided by rule of law, but does it imperfectly and one in which the governing authorities have become a law to themselves and have turned upside down the purpose of government and/or are commanding people to go against the will of God and/or have thrown out justice altogether.  Jesus modeled this principle as the perfect one submitting to those not perfect (Lk. 2:50-51).

So, there does come a time when the citizen (even Christian citizen) can and should seek to remove governing authorities in a manner that honors both the command in v. 1 and the implied exception of vv. 3-4. We must honor both the call to obey government and the implied obligation to remove unjust governments or government officials.

Much damage is done to the church, her testimony, and to society itself when pastors and teachers are careless with this text—either ignoring it and teaching anarchy (or rebellion) or in suggesting it calls for absolute submission. This text, then, is an example of why we need pastor-theologians in the pulpit and classroom.

IV. THE MAIN COMMAND IS ALSO AT THE HEART OF WHY WE OWE TAXES AND HONOR TO GOVERNMENTS AND GOVERNMENT LEADERS. 6-7

Finally, we discover in verses 6-7 that since reasonably good and just government is a good thing, we should pay taxes to support it in its limited purposes and we should also give such leaders proper honor. Without further comment, here is what Paul writes: “For because of this 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.”

---

[1] Wayne Grudem, Politics According To The Bible, 80-81.

 

The Divine Mandates For Government According To Romans 13:1-7, Part 2

 In our previous post we looked at the context of Romans 13:1-7 and the main command in this paragraph. This prepares us now to consider the rationale Paul gives for the command.

3. THE RATIONALE FOR OBEYING THE COMMAND. 13:1b-5

The first reason is found in the rest of verse 1.

a. Reason One. 1b-c

Paul argues here that God both ordains government and he permits the specific authorities to be in power: “For there is no authority except from God, and those that exist have been instituted by God.”

When Paul affirms “there is no authority except from God” there appears to be two implications. To begin, in line with the decretive will of God, no ruler or authority comes to power unless God has ordained it, which appears also to be the point of the rest of the verse (“those that exist have been instituted by God”). In Daniel 2:21 we read the same point made: “…he removes kings and sets up kings….” In other words, as is evidenced through the Pharaoh of the Exodus and the Roman and Jewish leaders who were the near causes of the death of Jesus, God has purposes in ordaining any leader to be in place, even those that are evil and so we should properly submit to the governance of God—praying for and desiring his will to be done in and through the set of events faced as a result of the leader(s). We should remember as Paul has said earlier in Romans (11:36): “For from him and through him and to him are all things. To him be glory forever.”

Additionally, the apostle seems to make the point that God ordains the reality of human governments as a good thing and their very existence is in line with his moral will and so it is right to submit to them as much as we possibly can. The rest of the paragraph appears to give more weight to this point made the clause than the previous one we discussed.

b. Reason Two.  2

The second major rationale is a conclusion drawn from the first, namely that those who resist authorities resists what God has ordained. Here is what we read: “Therefore whoever resists the authorities resists what God has appointed, and those who resist will incur judgment.”

The verb that is behind the first “resist” (antitassō) is related to the verb used in v. 1 for “instituted.” It literally means to set oneself against another. Most likely Paul is drawing a strong connection between the two actions. The person unwilling to place themselves under the authorities ordained by God are, in a sense, placing self in the position of God and suggesting what they desire is more important than what which God desires. In other words, their plan is better than his!

Next, we see that what such a person is placing themselves against is “the authority which is from God” and so this person has stood against that which is ordained. In other words, the person who is unwilling to follow the authorities over them is not merely opposing the governing authorities, officials, and their laws. They are ultimately opposing that which God has ordained. Most likely Paul means both the individual governing authorities in particular, as well as the presence of governing authorities in general. The verb that stands behind the second and third occurrences of “resist” (anthistēmi) literally means “stand against” and gives the picture of bracing oneself against another so as not to be moved by them, and to do the opposite of what they desire. It gives a strong sense of opposition. Paul is emphasizing the rebellious nature of the person who will not be ruled by governing authorities. Note that the language used here by Paul is not speaking of the opposition of people against evil authorities. It is more likely the opposition against reasonably good authorities, i.e. those valued by God.  It also is the spirit of the anarchist or vigilante.

In the final part of this second rationale we see that “those who have stood against [those leaders whom God has ordained] shall receive judgment.” Most likely what Paul means, in light of the near context, is civil judgment (cf. vv. 3-4, 5). Yet also implied, in light of both the near (see vv. 2, 5) and the far contexts (1:18ff.; 2:6ff.), is God’s judgment.

Note that the statement here and then what Paul says in verse 5 below (that those who oppose governing authorities will receive judgment and be under God’s wrath) make it impossible to take the call to submission as absolute. For example, would God judge a person and bring his wrath down upon him for opposing a ruler who sought to force worship of another God? What about blaspheming the one true God? What about murder? What about sexual sin? What about stealing or lying?  The answer is of course, “No!”  God’s judgment would come for not opposing such a ruler or government. This would also extend to whether or not government rulers are pursuing biblical justice (e.g. Micah 6:8). Would God put his moral stamp-of-approval on turning a blind eye and deaf ear to injustice being practiced against others? The answer is self-evident.

c. Reason Three. 3

Here we discover God’s design is for rulers to oppose unlawful conduct and so in such cases when this is what is happening, one need not fret about submission to authorities, as if it might bring them harm. Such submission would not be hard and is beneficial to society. Paul writes: “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,…”

The word “For” introduces an explanation as to what Paul means by his statement in v. 2 that those who place themselves against God’s ordained authorities and stand against them will incur judgment. This explanation also provides an additional reason for submitting to governing authorities. The sense in the first sentence is this: Government leaders are not meant by God to be a cause of fear to people who are keeping the law and thus doing good. Instead, they are a source of fear or terror to those who do bad (who break the law).

In the subsequent question and the answer, Paul implies that governing authorities, those who are over us, are meant by God to reward law-abiding behavior and so if a person does not want to incur their civil judgment, then they must live a law-abiding life. such a life, if governing authorities are operating in any reasonable way as they ought, should keep one in the good graces of governing authorities.

Paul is not arguing that all governing rulers actually perform in this manner. His point is that this is how God means for them to function, and even in imperfect governments, it often happens this way—namely that citizens doing good are rewarded and those doing bad are punished. The fact that Paul speaks of God’s wrath in verse 5 lets us know that Paul intends “good” and “bad” to be defined by God’s standards.

Before continuing it needs to be noted that though governments are a good thing God has given, they also have a tendency, due to sin, for overreach, and for seeking to displace God as our ultimate allegiance. This is seen in Revelation 13. 

d. Reason Four. 4

Citizens, especially Christians who want to please God, should submit to governing authorities since these authorities are in one sense ministers of God. In other words, they carry out an important mission God has ordained for governments. Related to this, God has given them the calling and authority to punish law breakers. Here we read: “…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.”

There are several discoveries we make. 

To begin, twice in this verse Paul says that the one with government authority (in context this would include government leaders and representatives who serve in law enforcement and in the military) is a minister (diakonos) of God. In other words, they serve the interests of God, i.e. the interest of justice.

The word diakonos (“deacon”) is used to speak of the office of deacon in the church (Phil. 1:1; 1 Tim. 3:8), one who is a minister of Christ (2 Cor. 11:23; Col. 1:7; 1 Thes. 4:6)—i.e. one who serves Christ (John 12:26), a minister of God (1 Thes. 3:2), a minister of the Word (2 Cor. 6:4; Col. 1:25), a minister who serves the church (Rom. 16:1); and a minister of the gospel (Eph. 3:7; Col. 1:23). As we can see from the way it is used elsewhere, Paul is attributing to government officials who protect the citizenry and exercise justice a label that displays they truly do serve the interests and glory of God, whether they recognize it or not.

The next discovery we make in verse 4 is that the governing authority is a minister of God who serves the good of the citizen. Paul says he is God’s minister or servant, literally, “for you unto good.” The good comes from defending citizens against threats and maintaining law and order that serves life and well-being in many ways.

Another discovery in this verse is that the governing authority, as a minister of God, also is given the authority of punishment by God (“the sword”) and is to bring about the justice of God’s wrath upon those who break the law. The “sword” most likely refers to punishment for sin (including capital punishment, Gen. 9:6) carried out by those in law enforcement and the judicial system and also extends to military action that protects citizens from those who would be the brand of law breaker who is providing threats from outside the country.

Finally, we see in this verse that the servant of God does not bear the sword in vain. The fact he does not have this authority in vain, means he doesn’t have it without purpose. Government officials are to protect and defend and promote the safety of their citizenry. This is at the heart of why God has ordained government and why citizens should seek to abide by the law. It promotes the punishment and curtailment of law breaking, yet in a way that promotes law and order, rather than vigilante groups roaming the street (compare Rom. 12:19 with Rom. 13:4).

e. Conclusion To The Rationale. 5

Paul’s conclusion is simply this: “Therefore one must be in subjection, not only to avoid God's wrath but also for the sake of conscience.”

The first part of the verse makes it clear that Paul has been setting forth the rationale in 1b-4 for why we are to submit to governing authorities and now he brings his treatment back to that command as a concluding remark. There is a need, a necessity to be subject to governing authorities so that the well-being of all can be preserved and God’s interests can be served.

As Paul rounds out his discussion of rationale, he offers two motivations.

First is avoiding the judgment of God’s (his wrath) that not only deals with future judgment, but also current judgment through government ministers. The text literally says only “because of the wrath,” not “God’s wrath.”  In context, it is true that first and foremost this is the wrath of the civil authorities (cf. vv. 3-4). Yet, verse four seems to make the point that the minister is acting on behalf of God and so as they carry out judgment in a just manner, they are carrying out God’s justice, his wrath. In that sense the ESV is right to translate this as “God’s wrath.”

The second motivation has to do with our conscience. The conscience is:

The built-in power of our minds to pass moral judgments on ourselves, approving or disapproving our actions, thoughts, and plans, and telling us, if what we have done is assessed as wrong, that we deserve to suffer for it. Conscience has in it two elements: an awareness of certain things as being right or wrong, and an ability to apply laws and rules to specific situations. Conscience insists on judging us, and insists on judging us by the highest standard we know. Hence we call it God’s voice in the soul, and in a sense it is.^[1]

In Acts 23:1 we may gain a sense of what Paul means by this statement on conscience in the public arena. There Luke quotes him as saying (my own translation): “Now, Paul, after looking earnestly at the Sanhedrin, said, ‘Men, brothers, I myself with a good conscience that encompasses all areas, have lived as a citizen before God until this day.’” Paul’s point is that though he was being unjustly accused of wrongdoing by others, at the level of conscience he knew he had lived as a good citizen before God. In other words, Paul is not saying that everyone else necessarily thought he had done right and so he had a clear conscience. He knew he had done right before God and so his conscience did not stand in judgment upon him or his actions.

So, a clear conscience before God means that a citizen is obeying the laws of the governing authorities, unless they are commanding him to go against the commands of God or unless they have so abdicated their responsibility to pursue peace and justice a citizen needs to be part of rectifying that. In these latter two cases the citizen may end up on the wrong side of authorities, but they can still have a clear conscience.

Most directly, then, Paul is writing that we should obey the governing authorities and their laws so that our conscience does not condemn us of doing that which we know to be displeasing to God.

In our remaining post we will look at the implied limitations in this paragraph to our submission to governing authorities and we will also look at the bearing this teaching has upon our paying taxes and honoring government leaders.

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[1] “Conscience And The Law,” in The Reformation Study Bible (2005 ed.), 415.