| The Christian Life | September 1940 |
Christian Citizenship
“Who hath delivered is from the power of darkness, and hath translated us into the Kingdom of His dear Son.”—Colossians 1:13
SCRIPTURALLY, all footstep followers of the Master are citizens of Christ’s Kingdom. That Kingdom has not been reigning over the earth throughout the centuries of the Gospel age; nevertheless, it is recognized by God as a Kingdom, and those who have sworn allegiance to Him and to His Son, Christ Jesus, are recognized as citizens of it. This means that all true Christians are, in reality, aliens here upon the earth, and that their allegiance is to a government that is not recognized by the kingdoms of this world.
Obviously, to be in a position of this kind, calls for a careful scrutiny of God’s Word in order that its commands governing the situation may, be taken fully into consideration as a guide for the conduct of such aliens in a foreign land.
Another element that enters into our study of God’s Word bearing on this subject is the fact that as citizens of Christ’s Kingdom we are expected by God to serve as ambassadors, and thus to represent Him in an unfriendly world. This, too, calls for a careful study of the divine rules governing God’s ambassadors, in order that the Kingdom interests of earth’s new King may be properly represented.
In the study of this subject it is important first of all to consider the great fundamentals underlying the issue. We believe all will concede that the important fundamental concerned is the manner in which it involves one’s worship of Jehovah, the true God. While the Christian of this age is not directly under the law that was given to Israel, nevertheless the principles of that law are applicable to the Lord’s people at any time. One of those commandments says, “Thou shalt have no other gods before Me.”
The intent of this and associated commands is summed up in the New Testament by Jesus when He said, “Thou shalt love the Lord thy God with all thy heart, … and thy neighbor as thyself.”
Surely we must all concede that God could not be satisfied with any less degree of loyalty to Him than that which is expressed by these words of the Master. It will be seen, therefore, that there may be a possible conflict between this requirement of the All Highest and the requirements of obedience exacted by one or another of the governments of this world.
Does this mean, then, that in order to be truly loyal to God we must be disloyal to earthy governments? Does it mean that there must necessarily be an open conflict between a Christian whose citizenship is in heaven, and the civil authorities of this world who do not recognize the King to whom we have sworn allegiance?
These are questions which every consecrated Christian especially in days like the present must sooner or later face with conviction and fortitude. They are questions, moreover, which each individual must have satisfactorily answered in his own mind and heart. One Christian cannot decide for another what he should do under the circumstances with which he is surrounded. Like all other issues of the Christian life, it becomes a matter for individual decision; and those who are wholly sincere will endeavor to have their decision based upon that which they believe God’s Word to teach. The most that any Christian can do for another in the settling of these important issues is to call attention to what the Bible says, and then it remains for the individual to note the proper personal application of the commands of God, and obey them.
The Powers That Be
In Romans 13:1-7 we are given inspired instructions bearing upon the Christian’s proper attitude toward the “powers that be.” Some may be inclined to argue that the powers that be here referred to are the spiritual rulers whom God has ordained to care for, instruct and bless His consecrated people. But this thought is hardly plausible if we take into consideration the entire lesson, for in outlining the details of what is implied in being subject to the powers that be, the apostle explains that it has to do with such things as paying “tribute to whom tribute is due; custom to whom custom is due; fear to whom fear is due; honor to whom honor is due.”
Furthermore, in verse 4, the apostle refers to those who have power over us as bearing swords. We quote, “But if thou do that which is evil, be afraid; for he beareth not the sword in vain; for he is the minister of God, a revenger to execute wrath upon him that doeth evil.” Without question this is a reference to earthly rulers who in the enforcement of their laws sometimes consider it necessary to resort to the force of arms.
When the apostle speaks of paying “tribute to whom tribute is due; custom to whom custom is due,” etc., it is clearly a reference to paying taxes and other dues to representatives of earthly governments. The apostle also affirms that we are to render “fear to whom fear is due; honor to whom honor is due.” This shows that there is a certain amount of fear and honor—that is, respect—which the Christian, though an alien, is expected by God to render unto those who are permitted to exercise rulership prior to the time of the full establishment of His own Kingdom in the earth.
The Greek word here translated “fear” is one which literally means terror. It is the identical word that is properly translated terror in the third verse of this passage, where the apostle says, “For rulers are not a terror to good works, but to the evil.” The thought evidently is, that if we obey these rulers we will not need to be in terror of them. That is to say, as Paul states in verse 4, “If thou do that which is evil, be afraid; for he beareth not the sword in vain.” But the apostle shows that our obedience to these earthly rulers should be more than one produced by a terror of what will happen to us if we disobey, for he further explains, verse 5, “Wherefore ye must needs be subject, not only for wrath [because of what they may do to you], but also for conscience sake.”
Here the apostle gives us quite a different angle of the manner in which a Christian’s conscience is involved in the matter of obedience to earthly governments than is often entertained by some sincere “conscientious objectors.” He indicates the possibility that a Christian may properly become conscience stricken because of not obeying earthly rulers rather than because he has obeyed them.
We are not by this suggesting that there are never occasions when a consecrated Christian, a citizen of the heavenly Kingdom, may not have Scripturally sound reasons to conscientiously object to obeying laws laid down by earthly governments. The point we are emphasizing is that we as Christians should recognize that wholehearted devotion to God calls for obedience to the “instructions which He has given. This means that if He has instructed us to render a certain obedience and respect to earthly governments we may properly be conscience stricken if we fail to obey such a divine injunction.
Ordained of God
The apostle further explains that the powers that be are “ordained of God.” The Greek word here translated “ordained” means to arrange, or “set in array.” Evidently the apostle was well acquainted with the manner in which Gentile rulership over the earth was first outlined by God through Daniel, when the prophet explained to Nebuchadnezzar that whithersoever the children of men dwelt God had given him to have dominion over them. This divine authorization was prophesied by Daniel as passing on from Babylon to Medo-Persia, thence to Greece, thence to Rome. It was in the days of Rome that Paul wrote these words of Romans 13, in which he explains that the powers that be are “ordained of God.”
It is true, of course, that according to the time prophecies of the Bible this period of divine authorization for Gentile rule was to be a limited one, a period that was due to expire in the year 1914 A.D. There is every evidence that what the Scriptures designate the “Times of the Gentiles,” did expire in that eventful year, and that now we are witnessing the divine ouster proceedings; this being vividly manifested in the “crumbling thrones of earth.” But the fact that this divine lease of power to the Gentiles has expired, and that now we see the kingdoms of this world falling, does not change the principle of the apostle’s instructions relative to our being subject to the powers that be.
It is still true that we are aliens in this world, and it is still true that we are ambassadors of the heavenly Kingdom. It is also still true that as ambassadors, commissioned to bear witness to the truth, we are to deport ourselves before these earthly governments in such a way as not to unnecessarily antagonize them and thus prevent our service as ambassadors.
While it is true that the Kingdom of Christ in which Christians eventually are to be an exalted part, is to exercise its power in the overthrow of earthly governments [Psalms 149:5-9], yet the Scriptures make it very clear that the church in the flesh is not to take part in any anti-government campaign. The church in the flesh is to continue to be a sacrificing and suffering church. The honors and glories of the Kingdom, and the divine power which is to be given to the church for use in that Kingdom, are not to be ours until we have finished our course by being faithful even unto death.—Revelations 2:10
There are no Scriptural instructions which change this fundamental principle of the Christian life. Christians cannot be suffering and reigning at the same time. This is just as true today, even while we are witnessing the overthrow of Gentile rule in the earth, as it was back in the apostle’s day when the lease of power to those Gentile kingdoms had not yet expired. It must necessarily be, therefore, that the rules of Christian citizenship will continue to apply to the consecrated people of God as long as they are in the flesh.
Praying for Peace
In I Timothy 2:1,2, the apostle says, “I exhort, therefore, that, first of all, supplications, prayers, intercessions, and giving of thanks, be made for all men; for kings, and for all in authority; that we may lead a quiet and peaceable life in all godliness and honesty.” Here is another inspired command which those who “have no other gods before them” must obey. The apostle doesn’t say that we should pray for the salvation of kings. He doesn’t say that we should pray for divine blessing upon their unrighteousness. What he does say is that the objective of our prayers for kings should be, “that we may lead a quiet and peaceable life in all godliness and honesty.”
The intent of such a prayer is obvious. It is a proper follow-up of our obedience to the inspired commands relative to giving proper honor and respect to earthly governments. The purpose of it all is that we, as ambassadors of the Lord, may have an opportunity, in a peaceable, dignified way, to bear witness concerning the King of kings and Lord of lords.
If it be proper that we render obedience to earthly governments with this objective in view, certainly it is also proper that we make this part of our Christian life a matter of prayer. And inasmuch as these instructions come to us from the Lord, to whom we have vowed full allegiance, it means that in no sense of the word can it be construed as a compromise when we endeavor to so conduct ourselves in the world that we will have the largest possible opportunity to bear witness to the Kingdom message.
To “live peaceably,” however, is not the highest objective of the Christian life. James says, that the “wisdom which is from above is first pure, then peaceable.” (James 3:17) We are to live peaceably with all men insofar as possible, the apostle tells us (Rom. 12:18), but this cannot be a peace at any price.
When the laws of God are in direct conflict with the laws of men the obedient Christian has no alternative but to obey God, irrespective of what the consequences may be. Often such obedience to God will lead to suffering and persecution, yea, even to death.
Honor the King
In I Peter 2:17-19, we have further enlightening instructions concerning proper deportment for citizens of the heavenly Kingdom. Here the apostle says, “Honor all men. Love the brotherhood. Fear God. Honor the king. Servants, be subject to your masters with all fear; not only to the good and gentle, but also to the forward. For this is thankworthy, if a man for conscience toward God endure grief, suffering wrongfully.”
Some interesting points appear here. For example, we are to honor all men, but we are to love the brotherhood. We are to honor the king, but we are to fear, or reverence God. Another point worthy of note is that servants are to be subject to their masters whether the masters be kind and gentle to them or not. Explaining the reason for this the apostle says, that if a man for conscience toward God endure grief, suffering wrongfully, it is thankworthy.
Here again the conscience is involved in the matter of obedience to God in being “subject to the powers that be.” But in this instance it is not a matter of being conscience stricken because we have obeyed these masters, but because if we have not obeyed our masters we have disobeyed the Lord.
Still another of the inspired commands of God’s Word is that of Titus 3:1-4. We quote: “Put them in mind to be subject to principalities and powers, to obey magistrates, to be ready to every good work. To speak evil of no man, to be no brawlers, but gentle, showing all meekness unto all men. For we ourselves also were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful, and hating one another. But after that the kindness and love of God our Saviour toward man appeared.”
Here we are told to “speak evil of no man.” As the apostle is writing of earthly rulers, evidently the “no man,” in this instance, refers specially to these. But this does not mean that all the rulers of this present evil world are so righteous that they are above reproach. What the apostle evidently means is that inasmuch as the Lord permits these rulers to exercise authority in the world, it is not for us to oppose them. “Vengeance is Mine, I will repay, saith the Lord,” and this being true, He has made it plain that it is not the Christian’s business to regulate the affairs of earthly governments of which he is not a part.
Paul says that we are not to be brawlers, but are, rather, to be “gentle, showing all meekness to all men.” How much better all Christians can serve as ambassadors of Christ when they obey these instructions. In verse 3 Paul indicates that if we should be brawlers, living in malice and envy, and hating one another, it means that we have not yet been separated from the spirit of the world. Let the world and its rulers do their own evil speaking—let them rail out against each other if they will—it is our business to be gentle and meek, and thereby to reflect the kindness and love of our God and Saviour who has manifested His love to the entire sinful world through the great sacrifice that was made on their behalf.
Ready for Good Works
The apostle says that we are to be “ready for every good work.” Obedience to many of the laws of the land comes within this category of good works. At times earthly governments may demand that which Christians could not properly consider good works, and it is in such cases that each one will find it important to be able to decide as to that which belongs to Caesar and that which belongs to God.
Today, one of the major issues that confronts many of the consecrated children of God is that which has to do with obedience to earthly governments in matters pertaining to military service. This issue must of necessity be given prayerful consideration inasmuch as the instruction of God’s Word is “Thou shalt not kill.”
But in America, even this uncompromising command of God need not necessarily lead a Christian to be disobedient to the Government. The fact is that the government of the United States recognizes that some have conscientious objections to combative military service, and recognizing this, provision is made for their exemption. For anyone to claim the provisions of this clause of the military law is not an act of disobedience to the government, but merely the accepting of a provision which the government itself has made.
The conscription law of this government provides the conscientious objector with the privilege of accepting non-combatant service. This is a service which does not involve the actual taking of human life. It is a service, on the other hand, which frequently provides opportunity of actually doing good to others, such as hospital work, etc.
To many consecrated Christians this type of service will doubtless be considered as coming under the heading of “good works” mentioned by the apostle. As we expressed at the outset of this discussion, no Christian can lay down rules for the governing of other Christians, therefore, the exact manner in which each individual applies the instructions of God’s Word in his own case is something which must be decided by himself alone. Nor should we criticize or condemn those who may not decide these questions exactly as we may do.
Of this we can be reasonably certain, that those who are in harmony with the apostle’s instructions, “gentle, shewing all meekness unto all men,” will find that gentleness and sincerity will, in most cases, appeal to those who have in hand the administration of the laws of the land, and that on account of this whatever stand they take will be more likely to be respected and they themselves be treated accordingly, than though they should rail out against the government and all things else concerned, in order to show loyalty to God.
Be Separate from the World
Christians are instructed to remain separate from the world. But the Apostle Paul says, “Yet not altogether with the fornicators of this world, or with the covetous, or extortioners, or with idolators; for then must ye needs go out of the world.” Here is a wise saying, full of sound judgment. It shows that as long as the Christian is in the flesh and living in a world of sin which is ruled by those who are imperfect, he will find it necessary to be in association somewhat with the ways and methods of the world.
The principle of this text may be very readily applied to the matter of military service. Reasoning from the standpoint of the command, “Thou shalt not kill,” some will feel they have been obedient if they refrain from the actual taking of another’s life. Others, equally sincere, will reason that to have any part whatsoever in military affairs would be a violation of this command. Some may even conclude that to handle freight on a railway train that may be destined for the army, would be displeasing to God.
Our thought is that the apostle’s instruction noted above might well apply here. If we carry this point to too great an extreme we would need to “go out of the world,” for today there is very little happening in the commercial world that is not directly or indirectly associated with militarism. Even the farmer who grows food, is contributing somewhat to this cause, for a part of the food that he grows may be used to feed an army that one day may be called upon to destroy another army.
The Apostolic Example
Studying the example of the apostles we find that they were indeed obedient to the governments of their day. In no instance do we find them opposing the authorities. On the other hand, when through no fault of their own, they were arraigned before earthly courts, they were very respectful to those who tried them. When the Jewish religionists forbade them to preach the Gospel, they ignored the command, and continued the ministry, for these were not the powers that were ordained of God. (Acts 4:18; 5:28) When the civil authorities requested them to leave the city they did so without protest. (Acts 16:39,40) On another occasion when severely persecuted, they shook the dust off their feet, as Jesus had instructed, and moved to other fields.—Acts 13:49-51
The Apostle Paul, for example, addressed one of the rulers as “Most noble Festus.” Paul did not mean that he was in harmony with everything that Festus did. He did not mean that he was willing to cooperate in the government of which Festus was a part. Paul’s attitude is simply an example of how he understood the divine will in the matter of being subject to the powers that be, hence, was giving honor to whom honor was due.
Paul was a Roman citizen, and for a very good reason he made use of his Roman citizenship in order to forward the interests of the Kingdom of heaven, to which his allegiance had been sworn. By claiming the advantages of his Roman citizenship Paul was not renouncing his citizenship in the heavenly Kingdom; but he was being subject to the powers that be and using the laws of those powers the best way he knew how in order to make his ambassadorship for the heavenly King a more effective one.
To sum the matter up, it seems to us that the reasonable course for the Christian is to be respectful of earthly governments and to obey them in all matters that do not conflict directly with counter-commands of God. To salute the flag in recognition of the principles for which it stands, and as a token of respect for the government under which we live and enjoy so many blessings—especially the privilege of meeting together as Christians—would hardly seem to be an act of worship. True, those in power often come far short in administering the laws for which the flag stands; but this is not the fault of the laws.
It is true, of course, that in the case of an individual who does consider that saluting the flag is an act of bowing down to a false god, and therefore against his conscience, he should not do it. We feel, however, that the majority of the Lord’s people today do not view the matter in quite this way. They will probably recognize that the flag of this government is merely the symbol of civil authority in the land, and thus they will respect it; and will be thankful to the Lord for all the privileges and blessings which they enjoy under its protection.