Every generation sees around it the injustices of life and the problems which are faced by the poor, the unemployed, the weak and the elderly. Christians particularly should be keenly aware of the difficulties which are encountered by so many. As young believers survey the sad state of affairs of their times they may wonder whether the political world is one in which it is worth becoming involved to better the conditions of those around us.
Further impetus may be given to this process by looking at those who are in authority and becoming aware of the lack of righteousness in their lives. Entrance into politics may seem an attractive route, introducing Christian principles into the decision-making processes of the government of the day. The world itself looks favourably upon such an involvement, although it prefers that the subject of personal morality and righteousness of conduct be left out of the manifesto. "Christian" movements, the purpose of which is to address areas of need in society, are usually welcomed.
In Romans 13 Paul deals with the involvement of the believer with the government of the day. Keep in mind as you read this chapter that the Caesar who held sway when these words were written, Nero by name, was a cruel murderer. The Roman Empire was populated by many whose lives were subject to the most unjust restrictions, and whose future was often held in the hands of men who cared little for their well‑being. It was a society which had no shortage of good causes to espouse.
As far as the government is concerned we are told that as believers we must be obedient citizens, and three reasons are given to back this up. The first four verses of the chapter show that government is ordained of God to be a terror to those who carry out evil deeds. It is therefore in place to preserve law and order by praising the one who does well and by punishing the one who commits evil. When a government acts in a way which is contrary to the Word of God we are told that "We ought to obey God rather than men" (Acts 5.29), but this does not extend to seeking to overthrow the government. Believers in this situation will order their conduct according to their conscience.
The second reason is our conscience. The opening section has taught us that there should be no open uprising against civil authority. Here we are instructed that there should be no private rebellion. This may take the form of refusing to pay taxes, and any other levies, which are claimed by the state. Should this be our practice our consciences are affected. The question of whether we approve of the use to which our taxes are put is not a point at issue. We must pay, no matter what we feel about the spending programme of the government of the day. Where we are employees the employer normally takes care of our tax liabilities by deducting them from our gross wage. Where we are self‑employed the whole responsibility rests on our shoulders and any temptation to avoid paying our dues must be firmly resisted.
In dealing with this subject Paul introduces another debt which we must discharge. The display of love is something which we must all show, and, indeed, the responsibilities of a citizen are summed up in the law, and stated in v.9. The regulation of our conduct by this standard is a real contribution which we can make to our society.
The third reason presented to us is the nature of the times in which we live. The fact that the day of our salvation is nearer than when we believed will affect the manner of our life. We are conscious of the shortness of time and of the need to use every moment in a way that is of eternal value. We are living in a world that has rebelled against the government of God, but we are looking to the day when that rebellion will be over. The conditions which cause so much pain and despair in the world around us will be eliminated when He comes to establish His righteous rule.
In the light of the teaching of this chapter, should we become involved in the political issues of the day? Is it not noteworthy that in this section of the epistle, dealing with our relationship to civil authority, there is no plea to become so involved? How then can we help in this sad world of ours? In 1 Timothy 2.1-2 we are exhorted to pray "For kings, and for all that are in authority". This is where we can bring our concerns to Him who is able to move amongst the councils of men. The power which is available through prayer is better far than anything which civil authority has at its disposal. Our prayers are based on the desire to lead a quiet and peaceable life in all godliness and honesty. Should rulers be saved, for that is the object of our prayer, such a condition in society would exist. Saints would be left to run their affairs as they desired.
But, you may ask, can we not do something "practical"? Leaving aside the fact that prayer is extremely practical, there are other means of meeting need. Believers should be known as individuals who have a care for the needy. Our willingness to help in meeting such need will commend the gospel. Remember, however, that we have to "do good unto all men, (but) especially unto them who are of the household of faith" (Gal 6.10).
Having known salvation, we now are pilgrims moving towards another destination, and strangers in a land which is not our home. The task which falls to us is to preach the gospel and to display the Lord Jesus to a world lost in sin. Great though the issues of the day may be, there is none greater than that. Any involvement which detracts from that end is to be avoided. We have a great commission to carry out and political action can only hold us back. Concluded.
(Taken from "Living for God": published by John Ritchie Ltd.)
