The title of this post does eventually connect with the content, but only at the end. If you’ve got the time – read on!
The relationship between the apprentice of Jesus and the civil authorities is a complicated one, particularly in our times of uncivil discourse and partisan rancor. Even in the Hebrew Scriptures, where we have a covenant kingdom defined by its relationship with the YHWH, the official business of the state religion is often condemned for maintaining the trappings of the Law and neglecting the lifestyle that the Law requires.
In the time of Jesus, there was no covenant kingdom, though there remained a covenant nation reduced to vassal status by the empire of Rome. The relationship between the Jewish community and Caesar is uneasy to say the least. When Jesus is confronted by a trick question on paying taxes, he responds with the enigmatic injunction, “Render to Caesar the things that are Caesar’s, and to God the things that are God’s.” (Mark 12:17). The competing interpretations of his statement by centuries of Christians indicates that we’ve no more solved his riddle than did the Herodians and Pharisees who first posed the issue.
The only recorded conversations between Jesus and Pilate – the local representative of imperial authority – give only a bit more clarity. The synoptic Gospels are sparse in their description, with Pilate asking Jesus if he is the king of the Jews and Jesus giving the non-answer, “You have said so.” John, on the other hand gives a great deal more substance to the exchange.
There are two brief encounters described in John’s story. In the first Jesus declares that his kingdom is not from this world, with the use of the word kosmos referring to the order of power and values represented by Pilate and the imperial system. After having Jesus flogged, Pilate again confronts Jesus, confused and perturbed by the fact that Jesus is not behaving the way Pilate would expect. He asks, “Do you not know that I have power to release you, and power to crucify you?” Jesus’ answer reflects a common understanding by many Jews, that the pagan kingdoms hold power only provisionally: “You would have no power over me unless it had been given you from above.”
That brings us to references to civil authority found elsewhere in the New Testament. We find references there both negative and positive to the civil authorities. The most obvious is in the Revelation to John where references to these worldly rulers are swathed in opaque apocalyptic imagery. A more debatable reference is in 1 Corinthians 2:6-8:
Yet among the mature we do speak wisdom, though it is not a wisdom of this age or of the rulers of this age, who are doomed to perish. But we speak God’s wisdom, secret and hidden, which God decreed before the ages for our glory. None of the rulers of this age understood this; for if they had, they would not have crucified the Lord of glory.
While there are some commentators who assert that the “rulers of this age” refer to spiritual powers, the context is more likely a reference to the civil authorities involved – directly and indirectly – in the condemnation of Jesus. In the broader context of Paul’s thoughts, contrasting human wisdom with God’s foolishness, he’s essentially noting that “you boys missed the boat on this one.”
Yet Paul is the source of two other references to the Christian’s relationship with civil authority. The better known is the first seven verses of the thirteenth chapter of Romans:
Let every person be subject to the governing authorities; for there is no authority except from God, and those authorities that exist have been instituted by God. Therefore whoever resists authority resists what God has appointed, and those who resist will incur judgment. For rulers are not a terror to good conduct, but to bad. Do you wish to have no fear of the authority? Then do what is good, and you will receive its approval; for it is God’s servant for your good. But if you do what is wrong, you should be afraid, for the authority does not bear the sword in vain! It is the servant of God to execute wrath on the wrongdoer. Therefore one must be subject, not only because of wrath but also because of conscience. For the same reason you also pay taxes, for the authorities are God’s servants, busy with this very thing. Pay to all what is due them–taxes to whom taxes are due, revenue to whom revenue is due, respect to whom respect is due, honor to whom honor is due.
(Romans 13:1-7)
While such a subservient attitude towards authority may offend our modern individualistic sensibilities, we often miss the irony of Paul’s injunction. It was those very authorities who beheaded Paul. Indeed, the emperor at the time of his writing was Nero, under whom Paul was executed. These verses have been cited by Christians in our country to rebuke those who protested against government leaders and government policies. They have also been conveniently ignored by Christians who opposed leaders and policies with which they disagreed. Oftentimes it has been the same Christians who cite or ignore depending on who is in power. Neither the left nor the right have been innocent of such convenient use of Paul’s teaching, which is an eloquent testimony to the superficiality of our Christianity.
There are two more references to civil authority that are found in the Letter to Titus and the First Letter to Timothy. The Titus reference echoes the injunction to submit to civil authority. The Timothy reference, on the other hand, begins with the command to hold those in authority in various kinds of prayer. But given the ambiguity of the scriptural references to civil authority, how are we to pray?
From time to time various religious leaders have issued calls to prayer for the president at the time. Oftentimes there is some urgency in the call. Most of the time these leaders have the good sense not to list specific things to be praying, but not always. The question that frequently comes to my mind is how regularly do individual Christians pray for those in authority? In my own denomination there is a section in our worship called “The Prayers of the People.” There are many forms these prayers can take but it is required that all varieties must include, among other topics, prayers for the nation and all in authority. The various versions offered in the Book of Common Prayer tend to be generic, only a couple of them offer the option to pray for the President by name.
There is a way to make our prayers more specific, but it requires a warning beforehand. The warning comes from an episode in intercession several years ago. I was praying for leadership in the denomination, and, as usual, I was giving God detailed instructions on what needed to be done with, for and to the person in question. While I can’t say I heard an audible voice, I did experience something profound that to this day I am certain was God speaking. It was a gentle voice with a gentle rebuke: “Jack, I really don’t need your advice.” That immediately brought to mind one of the cynical statements I’d heard – and made – about Christians: “I want to serve God — in an advisory capacity.”
So, if God didn’t need my suggestions, how was I to pray? What comes to mind is Jesus’ final instructions to his disciples in Matthew’s Gospel, commonly known as “The Great Commission.”
And Jesus came and said to them, “All authority in heaven and on earth has been given to me. Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you; and lo, I am with you always, to the close of the age.”
(Matthew 28:18-20)
The all authority part is the key. It is reiterated in the Revelation to John:
“The kingdom of the world has become the kingdom of our Lord and of his Christ, and he shall reign for ever and ever.”
(Revelation 11:15).
This is, in turn, harkens back to Daniel’s vision:
“I saw in the night visions, and behold, with the clouds of heaven there came one like a son of man, and he came to the Ancient of Days and was presented before him. And to him was given dominion and glory and kingdom, that all peoples, nations, and languages should serve him; his dominion is an everlasting dominion, which shall not pass away, and his kingdom one that shall not be destroyed.”
(Daniel 7:13-14)
The earlier theme is reiterated, that God is the ultimate authority and all human authority derives from God. Now that authority has been focused in the Incarnate Son and Jesus, therefore, is the rightful ruler of the nations. All human ruling authority is derived from Jesus, but derivation does not equal endorsement. In fact, Jesus is painfully clear that simply claiming his Name while ignoring his commands leads to divine rejection (Matthew 7:21-23; Luke 6:46). The prayer to God for rulers and all in authority is a prayer that they would do what God requires. It doesn’t matter what our opinion is on the controversial issues of our day. God needs neither our advice nor our instruction. Rulers who rule unjustly, whether tyrants or duly elected officials, will face judgment. But it is God’s judgment they will face, not ours. Therefore, pray daily for rulers and all in authority. And let God sort all.
The Apprentice Priest 