Can Change the World Again
With a Praying People.
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A Brief Analysis of the Philosophy and Practice
Chapter V.
Selective Authority Established.
Does
Authoritarianism Submit as It expects Others to?
"First of all, then, I urge that entreaties and prayers, petitions and thanksgivings, be made on behalf of all men, for kings and all who are in authority, so that we may lead a tranquil and quiet life in all godliness and dignity. 1 Timothy 2: 1-2
"Remind them to be subject to rules, to authorities, to be obedient, to be ready for every good deed, to malign no one, to be peaceable, gentle, showing every consideration for all men." Titus 3: 1-2
As mentioned in the first chapter, we all ought to agree with the Charity people in the fact that the bible tells us to obey our authorities. They have pointed out that wives ought to obey their husbands, and children their parents, in everything. They have also pointed out how the church is to be subject to its leaders. This is true enough. But is this all? And in what sense?
We will notice that there is a deeper issue underlying this subject that most people have not considered. People's view and application of authority will be determined by how they perceive the commandments of God originated. Having a wrong understanding in this matter often leads people into oppression or to become oppressive leaders.2 There are at least two views on this subject which have very serious differences. Without getting theologically technical, we will say that the first view supposes that God creates law merely based upon what He desires to be right and wrong. There was little or no reason for His deciding that this behavior is right, and that behavior is wrong, than that it is good in itself for people to be subject to arbitrary law and to be tried in their decisions. While many may not totally agree with this in word, they might nevertheless agree with it in part, and act like some things are this way with the Chief Shepherd of our souls. Some of the horse and buggy Anabaptist groups unfortunately view things this way in regard to the head veiling they use. They would suppose God wanted them to wear it just because He does, or just because their church does. Others might say they wear it because God just decided in the same sense that it was a symbol of authority (we wish to clarify here that God does expect women to cover their hair in public for good reasons such as modesty).
In the same way, it is clear by how commandments are practically applied and lived out, that many people suppose the idea of the authority of men is partly created for testing people to see if they would submit (which would really amount to whether they are willing to be oppressed). For example, some parents play power-trip games with their children to supposedly train them to be under authority. They will actually wait till their child is all engrossed in a favorite activity and then call them from it to see if they will come. This has the appearance of wisdom at first sight. But when the child catches wind of the ploy that mocked his interests, it will wound them deeply that they were so manipulated. People who do such things also abuse their authority in other areas, and it will not be long before the child realizes these tricks (and then they will either become rebels or the willingly oppressed). Children know much more than their parents think, and can read their spirit much better in fact. A man that does such things will not be natural but stiff and somewhat artificial, even as he is pretending about many things. And what a teaching indeed! the child then learns that he will be punished for not wanting to stop his favorite activity when the parent had nothing important anyway. Certainly life calls for many times where children are to be taken from their interests, without having to create more trials artificially! Perhaps many children will not catch on to these games and will be oppressed victims. But if the child ever gets the idea that authority is arbitrary, then it will have no deep respect for lawgivers and this will foster the opposite heart after God's laws that the Psalmist had in 119. The Chief Shepherd does not do such things to us, and fathers must be careful not to ruin the child's conception of their Heavenly Father in this way.
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Shepherd the flock . . . not as lording it over those allotted to your charge, but proving to be examples to the flock. And when the Chief Shepherd appears, you will receive the unfading crown of glory.
1 Peter 5: 2-4
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When teachers in the Remnant movement, and in other circles, place so much emphasis upon authority without showing its purpose, limits, and what creates any given authority, the natural tendency of the people is to view the subject in this first sense of viewing commandments. The people then view authority more or less as arbitrary, or for no understood good reason—as it is insisted upon without really explaining why it is necessary in such cases. Authority is only good in itself. Thus the supposed 'authorities' will not appreciate the 'why' questions. And they will manipulate their people's faith by telling them to just have faith in God and He will take care of their authorities. Now real authorities cannot and should not have to always explain everything; but if they do not explain enough, then sensible subjects will feel the need for them to have more accountability, or will begin to wonder if they are being arbitrary. We shall return to this perspective after we examine the other perspective about the reasons for the commandments of God.
The second position views all of the commandments of the Chief Shepherd as created for very good reasons, "according to the kind intentions of His will." There is more to kindness than slavery. Kindness has the interests of the people as its object. The Chief Shepherd no more lords over people, or arbitrarily creates laws for others, than a good judge is compelled by a good conscience to uphold a good law. There is something beyond God's will that creates law, as with the judge. There is a suitable reason for every law given to every individual in every particular circumstance. The reason is that he knows the nature of these individuals, and all of their relations, and understands that such and such commandment would be suited for their highest happiness—if they obeyed it and all other commandments (and not just a few of His commandments as we shall see). He is intensely interested in the highest happiness of each being who is capable of experiencing happiness. As it is, there is also a choice for each of us to make about the happiness of all people. Either we can agree with this attitude of God, who in infinite wisdom and love has given us all that we see and know—in order to win us over to this most wonderful movement that seeks the well-being of all such beings in heaven and on earth—or we can more or less blind ourselves to our relations with the same, and do good only to ourselves and our friends (as Jesus mentions at the end of Matthew 5).3 There is good and loving reasons for all His plans and laws, and He expects us to also impartially seek the well-being of everyone—whether they are under or over us, or our friends or our enemies. His laws must also deal with those who disobey, as well as provide protection for the saints in their frequent ignorance. Government exists for more reason than to check evil; but to overcome ignorance, and sustain benevolent order as in every family and church. Government does not exist merely to make rulers and slaves, but to work toward more and more self-government to the degree that the people become respectively more and more holy and educated, and therefore less dependent.
The Chief Shepherd has created men with a curiosity to seek out the reason for things, and when people are given the impression that no reason can be found for some or many of the commandments of God, then they naturally feel like resisting such lording or imposing ideas. There is much place in the Christian life for trusting the testimony of God when we are expected to do so. The Chief Shepherd can be trusted because He is good and loving, not merely because He has such lording power. And we could never expect many things to be explained before we ought to believe the good intentions of His commands. But as we have seen, if people get the impression that the Chief Shepherd, or any other authority, is having a power trip because they have the right to, then the people will either despise them privately or resist them publicly.
". . voluntary . . . not for sordid gain . . . not as lording it . . ."
Now when things are so clearly spelled out, few people would claim the first view over the second. They would say, "we believe that!" This we understand. But what we are talking about is what people really believe deep down; or at least that part of them which believes the things that determine how they act. For, most people who say they believe in God today, live much like Atheists. How can people suppose they really believe in God as He is when they live just as if He is not as He is? And how can shepherds that lord over their flock really believe in the Chief Shepherd, when they are not suitable "examples"? So we are talking about what people really believe in this book, and not just what they profess. This is a very difficult thing for people to understand when they so often quote the scriptures without explaining what they mean properly. Thus people who really act contrary to a truth in practice can nevertheless agree in word to the truth, and deceive themselves into thinking they really believe in it. But this is not heart truth as James says.
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You believe that God is one. You do well; the demons also believe, and shudder. But are you willing to recognize, you foolish fellow, that faith without works is useless?
James 2: 19-20
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In the same way, people might reject in word the kind of authority that is arbitrary and selfish, but in practice they live as if the Chief Shepherd is that way—and act like such an authority. Thus you might ask them whether they expect the members in the church to submit to them as a young child—without question—and they will surely deny it. But in their teaching so much stress will be put on mere submission without explanation and good reason, that in many cases it is understood to be the same thing. And when push comes to shove it turns out that this is expected after all. It might not be directly stated but is implied.
Lording shepherds who are not examples of the Chief Shepherd, will have many ways to cover their tracts and manipulate people to get what they want. For example, they might merely ask someone if they could do something that they know they do not want to do—and give no reasons why they should do it. But they might carefully state it in a way that is taken as advice. Then if there is resistance and they decide not to do it, the authority can get out of conflict without having it be disobedience under their rule. Yet they might let them know at a later date, after a few of these experiences, that they are really not under authority because they did not submit to them when such things were asked. Instead they ought to have clearly distinguished between advice and command, and not later manipulate the person by insisting that advice was really command.
The same leaders will do the same thing by telling someone that they will or will not have their blessing if they do or do not take their advice. But they are careful not to say it as a direct command. This can become very hard to resist, because such blessing is very ambiguous, and could either imply advice or command. If the person makes choices contrary to such blessed advice (which promises rewards from the blesser) then the authority can manipulate them by saying they are out of the blessing of their authorities and are rebels. The injustice in such manipulations is in the fact that they did not make it apparent when they gave the advice, that if it was not obeyed, that they would then be counted as cursed rebels. And as we said, they might not address any of these contrary choices to such blessed advice to any serious extent, until much later when a final instance causes a potential end to such authority. Then they might pile up all the previous examples and build a perverted case against such victimized rebels. All this kind of blessing of being under authority goes to drive a wedge between the individual and true authority that God has ordained for the good of all people involved. They will be very tempted to suspect authority in the future. How many people have we met that have been wounded by such experiences only to abandon biblical authority and many doctrines related to such people— because they associated them with the abuse of power. As mentioned before about examples, because of such things there is a world of embittered skeptics and immoral people who were the sons of false Christians of disobedience. And the authoritarians point at such people and say, see we were right after all! They missed the blessing!
Again, many people will deny that they believe this in word. But trace out the many people who have left their advice, and search out the root of their opposition to authority, and you might come up with a more realistic perspective. Just ask the families of such rulers if they had a problem with power trips growing up?
(Such leaders know this testifies against them.)
Consider that authority is based upon a relationship between a people where one is dependent upon another. In fact no authority is real before God that is not needed. And no authority therefore is real in areas where none is needed. In other words, human authorities have limits and related to specific areas and people. They also only exist as long as there is need. As long as a child is dependent upon his parents, a relation of dependence exists where the child ought to obey the parent. As time goes on the child grows to be a man who is less dependent. Eventually he establishes his own family and is no longer dependent upon his parents. And naturally there is no more authority over him. In many cases, later on the child becomes the authority over the parent as a new relation of dependence is created by the frailty of the elderly and the ability and circumstance of the son. Authority exists because it is needed. Honoring a father is not the same thing as obeying him. In some cases to honor him would mean to disobey him and obey God.
Naturally, all people who love God and His cause (otherwise known as the kingdom of God) will humbly admit their own limited conditions and seek to submit and rely on those God has set up for their good. It is wonderful that God has provided for all of our needs! And if there is ever a time where one is lacking, then God will make up for it in Himself. The truly humble will also be thankful that someone is given to them that can really provide for them. The good child will be grateful for all the energies, love, teachings, corrections, and the many other things parents invest into them over many years. It is a wonderful experience when a child can know their needs and find everything fulfilled in their parents. But we all know the tensions that exist when either the child denies his needs, or needs too much, or when the parent neglects or pampers them. This is the same for all governments, whether it be in the workplace, the school, the church, or with our civil authorities. Each relation places us in relationships that give and receive, and that more or less need each other. And as long as we exist in one of these societies there must be relations of dependencies upon those who are rightfully set up as authorities (over those areas only). And as long as the dependent ones recognize their needs, and the value of submission to stated law (which is for the well-being of all involved), and those best qualified for the offices in authority rule in righteousness according to the same aim as God seeks, we will more or less have happiness depending upon the advancement of knowledge, virtue, and ability. This is true of all governments, whether in the family, society, or in heaven. All is based upon blessed giving and receiving relationships of dependence (and not power trips for the strongest, or bondage from the militant).
God recognizes all of them, and the letters of Paul that we are focusing on naturally mention all of them. The Christian is part of all of them, and owes obedience to and prayer for each one of his leaders. He does not pray for them to leave their office, unless they are not rightfully fulfilling the duty that the state of dependence demands; but rather honors them for such a blessed and needed task. There is no praying for all men to leave certain positions of authority in God's word, but rather, as we see in our text above
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"that entreaties and prayers, petitions and thanksgivings, be made on behalf of all men, for kings and all who are in authority, so that we may lead a tranquil and quiet life in all godliness and dignity."
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What then shall we think of the arguments of those who would rather for men instead to pray that all men in certain authorities leave their office? Or what shall we think of the growing everyone-is-there-ownleader-movement that so reacts against corrupt church authorities, that it denies there can be any human leaders in the church today? Poor souls do not know God's word and the key means for the perfection of the church! No, there is need for bodies of Christians to have leaders who the people depend on for protection, instruction, inspiration, direction and comfort. Besides, the Chief has shown and told us there is need for this.
But what about those who suppose there is no need for civil authorities? Have they considered, and are they thankful for all that these rulers do for them? Not if they wish them out of their vain office. Have they considered what things would be like if they were not in power? Even if all people were in heart and life aiming for the same blessed goal and will of God, there would still be a great need for these authorities to rule us in the same way that good children still need a parent's rule, good employees still need supervisors, and a loyal church still needs a faithful servant minister. Besides, God has said that we need them, that we are to be thankful for them who "are in authority", and therefore we are to be content with them staying "in" that "honorable" and needed calling, "so that we may have a tranquil and quiet life".4 If it was not a good calling for anyone to be "in", He could not have told us all this, but would rather tell us to pray that all may leave that corrupt office, which believing Christians would not really need "so that" they "may lead and tranquil and quiet life".
Can only a sinner have such an office? Can God give sinners a calling to do what He supposedly says would be sinful for the Christian? Sounds like a horribly sinful predestination: Pray that sinners continue to rule and remain sinners ruling, so that the righteous live peacefully and not have to worry about civil duties which are sinful in themselves! Not in my bible. But in fact God has told these poor sinners what they should do. The great prophet who was to prepare the way of the Chief Shepherd and His New Covenant, told them while leading them to repentance with the gospel message:
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"Some soldiers were questioning him, saying 'And what about us, what shall we do?' And he said to them, 'Do not take money from anyone by force, or accuse anyone falsely and be content with your wages.' . . So with many other exhortations he preached the gospel to the people." Luke 3: 14, 18.
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What is true for one government, be it the family, church, or state, is true for all the rest: God ordains each one, and views every ruler as His "ministers" (even though non-religious authorities do not have to be religious to be real). He has sanctified each needed office with His approval, as we have seen in our text.5 And any arguments made to suspect one ordained office, applies equally against all the other kinds of authorities. All arguments against God's ordination are instruments used to destroy the foundation for the well-being of all in that government. Just as much as the rebels reacted against Moses, so did they experience a loss of their welfare. As a son rejects his good father, so will he proportionately experience trouble in his way. As an employee rejects his superiors, so will he do mischief to the success of the business and the existence of privileged employment. In the same way, each of these smaller governments needs protection and limited instruction from the larger civil government. Each exists for a God-given purpose, and is therefore set up to advance this end with hopefully the same motives God has for all peoples. Whether people corrupt any of these positions, or rebel against them, God has ordained that they be held as "honorable" positions in themselves (Rom. 13: 7).
We realize that our friends do not agree with all this, and would be forced to instead pray that men would leave the civil office that God has made honorable, inasmuch as they suppose no Christian should be in such an office, and because we are to pray that all men get saved. Just how we can pray for men in an office, without ever being told to pray for them to leave their offices to become Christians is a mystery. How we can pray for these men to be saved, with the idea that saved men should not be in that office, will be something we will forever wait to have answered by these people. The other day my wife and I together realized the only way to get out of this confusing theological contradiction is to practically believe in a predestination, where God supposedly calls certain people to be rulers and not Christians, and that he calls others to be Christians and to pray for the non-Christians to remain in office and therefore not be saved. This must be the truth if in fact God has ordained that only sinful non-Christians have a needed rule while God has ordained that Christians should not have that rule which is sinful in itself. Otherwise, either the office is not sinful and is suitable for the Christian, or the non-Christian is not sinning in every moment without conversion to Christ. Hyper predestination is the only conclusion for such a theory.
There could in fact be a link between this contradictory theory as practically believed, and the various kinds of arbitrary commands given and accepted by such people. For if people unreflectively suppose that God ordains that sinners remain in a sinful office while Christians be free from sin, then they may also view God's entire moral government in the same way, and suppose that many laws have no reason for existence but the mere will of the ruler. And this is the foundation for legalism, formalism, phariseeism, which do not expect people to thoroughly seek the well-being of the ruler and subjects in God's kingdom and universe, but merely to mentally and externally obey the law for mere motives of hope or fear. With such, law is law merely because a law-giver gives it (there is little or no consideration of whether the particular law is legitimate in the sense of whether it contradicts other higher laws), and there is little thought about spiritually carrying it out in a way that is absolutely holy and virtuous (they are satisfied with just formally obeying it). Again, when authority is viewed as an end in itself, then people tend to be fatalistic about rulers and arbitrary in not only their giving of commands, but with their obedience to laws thought to be arbitrary. Thus we see that if civil rulers are thought to be called to and in an office that God wants them to be, and that that office is no place for a Christian because it would be sin, then God has placed such people in the greatest tyranny of all times, and has predestined them to obey some arbitrary laws that would encourage people to be likewise arbitrary.
Perhaps this is the reason such people are not evangelized with the gospel by these people. We do not see how they could share the "gospel" with them as John had in saying, "be content with your wages", when they would tell them that the gospel makes it impossible to continue in that unrepentant work. Again, we do not know how someone can wish them to leave their office to become a Christian, and try and convince them and pray for them in that way, while at the same time obey Paul by being thankful for them being "in authority"? These poor people must not be able to be saved! Until such things can be shown to be possible and reconciled, we had better believe what God says, and acknowledge all real authorities as worthy of honor, obedience, and support. It is not our purpose here to support any corrupt authorities, or to justify any of the particular kinds of governments, but rather to call attention to what every person can see, and to take notice of this fact that God holds all authorities in the same regard, and will punish any unnecessary disobedience to any of them.
We have discussed the nature of authority in all this detail to give a wholesome perspective of governments in contrast to the selective and arbitrary stress and use of authority of many people. For example, the Charity churches devote a good percentage of their teaching time to insisting upon wives submitting to their husbands, children to their parents, and people to God through the church. Less frequent do we find mention of submission in the workplace; and far less frequent is there mention of church leaders to God, or to civil rulers. There might be some mention of being under such authorities, but it is hardly taught or insisted upon as much as women are to be under submission.
But much more serious than this is the fact that while disobedience to the former authorities is counted as a rebellion (which they frequently stress is as the sin of witchcraft), disobedience to the civil authorities is practically unnoticed, and even joked about at times. Many details are given about the relations of a wife to her husband, and how she must seek to know and do his will; but who will pretend that they give a portion of that effort in either seeking to know and do the will of the civil authorities themselves, or to exhorting the people to do this. The same word of God exhorts us to be obedient to both. Why then is one almost completely neglected while others are so energetically pressed? Can it be because in heart the former are not really believed to be authorities and "ministers of God"? If James is right and our practice determines the heart, then this must be the case. Now is it that all Christian people should treat all authorities as they do the civil rulers? Or should we consistently treat every authority as they expect wives their husbands? Which one shall we have? Does not each rebuke and thunder against rebellion in the home and church all the more apply to any disobedience to equal authorities? And will we receive the same "condemnation" for rebellion in one as in the other? We must remember and prayerfully consult Romans chapter two for the answer. Remember Paul also says there that the name of God was blasphemed in the world because of such hypocrisy—condemning others for that which they did not fully do themselves.
That we will not appear unfair in our statements, let it first be asked in every congregation if as much stress has been put on seeking to know how to do the will of the civil rulers as it has upon youths doing their parent's will. Let it then be asked if disobedience to the one was viewed as serious as the other? Then shall we ask how many could care less to keep the speed limit, stop at stop signs, drive responsibly awake and with our seat belts on, understand the laws concerning business and property, and the host of other things men conveniently neglect to inform themselves of. One leader's wife admitted just before we wrote this book that there is even a common problem in the movement with paying all their taxes.
It is one thing to see the IRS as existing contrary to the constitution of this country, and thus refuse to pay what most people pay, for legal and conscience reasons. But it is much different to actually believe that legally you owe taxes, while you do not pay all you think they expect from you because you think it merely inconvenient. We doubt that many such people in this movement would be of the first category. Falling in with the second is consistent with the arbitrary view of God's laws and human laws. For one is not naturally motivated to obey laws that do not appear to be for the good of the people. Thus the more people feel their tax money is not for their or anyone's good, the less likely they will be to desire to pay it honestly. And for those who suppose much or all God-given law is arbitrary, and yet obey all of it, they usually do so either for fear of punishment or with selfish hope of reward. When we fail to see the spiritual and virtuous nature of God's government and commands6, then we naturally disrespect them and cannot find the motivation to obey such laws virtuously. Thus such an individual is manifestly less concerned about violating laws that they can get away with or which others generally violate. This explains how public opinion is often so unjust in regards to so many practices in any day. We will later look at gluttony in America as one example where selectively pious people who view many laws of God as arbitrary will violate the God-given laws of health because so many others do it without fear and with hope of selfish reward. Just grant someone that needless or arbitrary laws exist, and they will tend to either obey them in a careless and arbitrary way (motives), and other laws too, or they will tend to seek opportunity to neglect them and do what they perceive to be a good to self (when that particular law contradicts the apparent good to self).
What about crossing the boarder? How do the children get the idea and talk of the immigration officers as their enemies? And is it pretended that ministers even care to know the laws pertaining to illegal foreign workers in their churches? If one sits at a gathering long enough, sadly many more examples will appear of this nature. And what is worse than this is that in many cases it will be confessed in laughter! Friends, this ought not to be. What will the worldly church think of your doctrine of authority when they see such zeal for submission in the home and church, and mocking lawlessness towards the State? Well will they conclude that it is all selective religion anyway. And like any disobedient child observing a disobedient parent, they will follow the example of excuses and slighting their obligations, rather than obeying the rules in selective areas of religion.
It is not claimed that there is no exception to all this, and that the movement is without a few voices in brothers' meetings occasionally complaining of these things. But may it be that such things are not taught or noticed by the leaders because they are not prepared to instruct in the full counsel of God? Again, is it possible to really believe that the civil authorities are just as much our leaders, as God says that our other authorities are? We suppose that as long as they are practically wishing these men out of their offices, the same disrespect towards their laws will continue. Have they never considered God's word?
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"Every person is to be in subjection to the governing authorities. For there is no authority except from God, and those which exist are established by God. Therefore whoever resists authority has opposed the ordinance of God; and they who have opposed will receive condemnation upon themselves. For rulers are not a cause of fear for good behavior, but for evil. Do you want to have no fear of authority? Do what is good and you will have praise from the same; for it is a minister of God to you for good. But if you do what is evil, be afraid; for it does not bear the sword in vain; for it is a minister of God, an avenger who brings wrath on the one who practices evil. Therefore it is necessary to be in subjection, not only because of wrath, but also for conscience' sake. For because of this you also pay taxes, for rulers are servants of God, devoting themselves to this very thing. Render to all what is due them; tax to whom tax is due; custom to whom custom; fear to whom fear; honor to whom honor."
Romans 13: 1-7
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Let a Christian see all their authorities as God tells us, and let them pray for them, and thank them, support and honor them, and they will no more ride without a seat belt than modest wives would ride to the beach without their clothes. These poor children will tell you everything about it. They will not hide the fact that Papa does such and such things that probably are against the law. But after all, those authorities are not Christians (in children's eyes). And they will hardly refrain from chuckling about the fact that the seat belt in the utility truck is buried deep beneath the seat among fast food scraps. "Haven't seen it in years!" This might seem funny, but it is not. We will not mention who said it. But oh what will be admitted when children perish because parents have not been obedient to civil and natural law (common sense)!
If, as we have seen, elders cannot have "children accused of rebellion", what shall think of elders that neglect to support the law? Was it not for such things that a promising son of a leader left the movement —desiring to honor the Lord in such ways?
We realize that a common excuse for disobedience against civil authorities is that they impose senseless laws. But should we call things senseless when we do not even take the time to understand all the reasons pertaining to such laws? And if a law is such, certainly it is the exception to most laws in our lands. But if a law is merely inconvenient, is that reason enough to ignore it, disobey it, and fail to look into it? There is no example of this in scripture. But just the opposite. The only way law is to be violated is if it contradicts the higher law of that lawgiver or the law of God. If convenience is a higher law, then certainly we have placed our own selves in government, and have set aside God's commandments. We have also then set aside His calling for self-denial for our own selective autonomy. There is no excuse for all this greed and lawlessness. And for all "the blessings of authority" certain people boast of, it is a wonder that so many gems are missed in this sector!
It is important here to notice a difference between someone who rightfully holds a position of authority over people, and those who do not, and never have qualified for the church leadership. Parents, husbands, employers, and rulers may rightfully be in a position of authority while they are even unconverted or sinning. But church leaders are not made real ministers of God by natural decent, marriage, hire or vote. They must fulfill certain qualifications as we saw, and remain holy in order to remain as leaders. But other authorities do not have to be holy to still be authorities. Husbands that are in sin many times must be obeyed when it does not cause the wife to sin or disobey higher law. Likewise, we see that children are to obey parents, workers their masters, and citizens their governments. We are often obliged to obey them as a lesser evil when they cause us much inconvenience. These authorities may often exist when they are unconverted. But it is much different with religious leaders. Each authority pertains to its unique area of life, and the religious authorities must really be shepherds of our souls before they can have any real authority. It does not matter if people acknowledge someone as a religious authority when he does not meet all the qualifications for such an office. Peter said (at the end of this chapter) that many religious people followed false authorities in his day. Parents, husbands, employers have authority by virtue of their very nature; but in order for a man to be a religious authority, he must have the right religion, exemplify the things he is teaching, and be able to properly feed all his flock with real food. One cannot be born into a religion, and thus be under its authority like a parent and child. If that was the case then the Amish were correct, and many of these people rebelled against authority when they left. But religious authority is rather conditioned upon a relationship that is biblically holy, and not one that lords over people's conscience or thoughts.
When we look into the scriptures, as every faithful shepherd has deeply pondered, we notice that such a leader is not an unreasonable tyrant that is quick to tell you that you are fighting against God when you disagree with him, but is rather a servant who tenderly lays down his life for the sheep. He will put away his job, his travels, his fame and glory to fulfill his calling, and fully bring his people to all the fullness of God. He will not be a preacher where the only counsel he gives is from the pulpit. He will not have to be hunted down, but will seek his own. He will not be too busy or ignorant to help you with your theological or practical difficulties. He is a capable servant, a minister. If all this sounds strange, then we need to consider the scriptures over experience. Consider what a shepherd is to be like from the experience of the most remarkable shepherd as he relates how God was his perfect shepherd:
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"The Lord is my shepherd, I shall not want. He makes me lie down in green pastures; He leads me beside quiet waters. He restores my soul; He guides me in paths of righteousness for His name's sake." Psalm 23
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This is the relationship of a shepherd with his sheep. Each church must set up men that will shepherd them in such ways. Each religious leader who expects to be followed and obeyed, must ensure that he has such a relationship with his people, and that he has such a relationship with the Chief Shepherd, while being under the God-given authorities of the land.
When men utterly departed from the scriptural teachings of a shepherding authority, because the times were dark and many religious people wanted to drink from "springs without water", Peter gave the church in his day the following warning. It is always possible for greedy religious authorities to fall this low when God's word has been perverted or disregarded against correction, and while an authority must be maintained at any cost. Let us all therefore be careful what kind of authority we create or obey.
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"But false prophets also arose among the people, just as there will also be false teachers among you, who will secretly introduce destructive heresies, even denying the Master who bought them, bringing swift destruction upon themselves. Many will follow their sensuality, and because of them the way of the truth will be maligned; and in their greed they will exploit you with false words; their judgment from long ago is not idle, and their destruction is not asleep. For if God did not spare angles when they sinned, but cast them into hell and committed them to pits of darkness, reserved for judgment; and did not spare the ancient world, but preserved Noah, a preacher of righteousness, with seven others, when He brought a flood upon the world of the ungodly; and if He condemned the cities of Sodom and Gomorrah to destruction by reducing them to ashes, having made them an example to those who live ungodly lives thereafter; and if He rescued righteous Lot, oppressed by the sensual conduct of unprincipled men (for by what he saw and heard that righteous man, while living among them, felt his righteous soul tormented day after day by their lawless deeds), then the Lord knows how to rescue the godly from temptation, and to keep the unrighteous under punishment for the day of judgment, and especially those who indulge the flesh in its corrupt desires and despise authority. Daring, self-willed, they do not tremble when the revile angelic majesties, whereas angels who are greater in might and power do not bring a reviling judgment against them before the Lord. But these, like unreasoning animals, born as creatures of instinct to be captured and killed, reviling where they have no knowledge, will in the destruction of those creatures also be destroyed, suffering wrong as the wages of doing wrong. They count it a pleasure to revel in the daytime. They are stains and blemishes, reveling in their deceptions, as they carouse with you, having eyes full of adultery that never cease from sin, enticing unstable souls, having a heart trained in greed, accursed children; forsaking the right way, they have gone astray, having followed the way of Balaam, the son of Beor, who loved the wages of unrighteousness; but he received a rebuke for his own transgression, for a mute donkey, speaking with a voice of a man, restrained the madness of the prophet. These are springs without water and mists driven by a storm, for whom the black darkness has been reserved. For speaking out arrogant words of vanity they entice by fleshly desires, by sensuality, those who barely escape from the ones who live in error, promising them freedom while they themselves are slaves of corruption; for by what a man is overcome, by this he is enslaved." 2 Peter 2: 1-19
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2
See our more comprehensive booklet on the subject: Oppression Through Ignorance. Alethea In Heart, 16 pages (also on our website). 3
That was a long sentence that should be fully pondered. For extensive details about these two views of moral law, and the nature of obedience, faith, conversion, sanctification, government, and many related subjects, see our republished 1851 edition of Charles Finney's Systematic Theology, Xulonpress, 2003, 2 vol., 1300 pages, $45, also found at: TruthInHeart.com 4
This is not to say that any civil authority that claims to be one is in fact one; or that any one that is even treated as such by a majority of subjects. There are times when people become leaders dishonestly or commit such crimes that we must no longer acknowledge them as rulers providing for the needs of government. In other cases when an authority, such as a parent, disobeys the moral law of God in their commands, then their authority in that matter is void by the fact that God's is higher. 5
This does not mean he approves of the way any authority rules, or their motivation in each act. A parent or a king may have sinful motives in ruling a people at times. We are only talking about the office itself is not sinful. All people should live as Christians free from sin. And just because God ordained an office as good in itself does not mean that those in that office always do what is right, God's will, or command things that we should obey. 6
The only way we can be born again or saved from the penalty of violating God's law, is if we have really known God's love and received such love as the rule of our lives. Not that this is all that is involved in conversion, but unless we know that love and it becomes our choice or character attitude, we cannot rightfully be called "children of God." The general epistle of 1 John mentions much about these matters. But most people professing to be Christians today do not claim to understand that love, and are making legal and selfish efforts to try and be more and more consistent with that love, instead of fully repenting and at once coming to Christ in faith to receive all of His pardon and love. But they must first believe that there is such love for them in this world (4:17).
Or by check to:
"Did your brother have this problem as a child?"
"Oh my poor militant brother!"
"Did your father legislate without just cause?"
"Oh may God help him!"
What!
'Tis true we need sinners to sin for our good.
And pray they continue than that Christians should!
"But who wants to pay the government anyway!"
A printed copy of this 259 page book is available for $5.33 plus shipping ($2.67) = $8. Four additional essays by other authors from long ago are added in the Appendix for further development of the teachings given. Order with credit cards here:
Rick Friedrich
8071 Main St.
Fenwick, MI 48834-9649OTHER RELATED LINKS BROUGHT TO YOU BY ALETHEA IN HEART MINISTRIES
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