The Torah: Organization of Government
The concept of government as a divine institution is deeply rooted in the Torah. One of the most explicit examples of the organization of government is found in the book of Exodus:
Exodus 18:13-26:
Moses, initially overwhelmed by the task of judging all the disputes among the Israelites, is advised by his father-in-law, Jethro, to appoint leaders over the people to assist in governance. Jethro advises Moses to “provide out of all the people able men, such as fear God, men of truth, hating covetousness; and place such over them, to be rulers of thousands, and rulers of hundreds, rulers of fifties, and rulers of tens” (Exodus 18:21). This hierarchical system was designed to distribute the burden of leadership and ensure that only the most difficult cases were brought to Moses, while the lesser matters were handled by the appointed leaders. This structure was endorsed by divine guidance, emphasizing the importance of capable, godly leadership and the distribution of authority.
Deuteronomy 1:9-18:
This passage reiterates the same event, where Moses recounts how he appointed wise and experienced men as leaders over the tribes of Israel. These leaders were responsible for hearing cases and disputes among the people, ensuring that justice was served according to God’s laws. This highlights the institutionalization of governance within the Israelite community, established by divine guidance and essential for maintaining order and justice among the people.
Hebrew Words and Concepts:
Mishpat (מִשְׁפָּט) – Judgment, Justice: This word is often used in the context of legal decisions, justice, and governance, reflecting God’s command to uphold justice.
Example: Psalm 82:3 – “Defend the poor and fatherless: do justice (מִשְׁפָּט) to the afflicted and needy.”
Rabbinical Understanding: In rabbinical literature, “mishpat” is seen as a divine commandment that must be carried out by human judges and leaders. For example, Mishnah Sanhedrin 4:5 discusses the responsibility of judges to administer justice impartially.
Melek (מֶלֶךְ) – King: This term describes kings and rulers, emphasizing their role as divinely appointed leaders.
Example: Proverbs 8:15 – “By me kings (מֶלֶךְ) reign, and princes decree justice.”
Rabbinical Understanding: In rabbinical thought, the role of the king is divinely sanctioned, with the king expected to uphold the Torah. Rambam (Maimonides), Mishneh Torah, Hilchot Melachim 1:1 highlights that the king’s authority is derived from God.
The Old Testament: God’s Sovereignty in Establishing Rulers
The idea that government and rulers are established by God is further developed throughout the Old Testament. Several key passages emphasize that all authority ultimately derives from God:
Daniel 2:21:
“And he changeth the times and the seasons: he removeth kings, and setteth up kings: he giveth wisdom unto the wise, and knowledge to them that know understanding.” This verse underscores God’s sovereignty over the rise and fall of rulers and governments, reinforcing the notion that all political authority is under divine control.
Proverbs 8:15-16:
“By me kings reign, and princes decree justice. By me princes rule, and nobles, even all the judges of the earth.” Here, Wisdom (often understood as a reflection of God’s wisdom) declares that it is by God’s authority that kings and rulers exercise their power, indicating that the legitimacy of governmental authority comes from God.
Jeremiah 27:5-6:
“I have made the earth, the man and the beast that are upon the ground, by my great power and by my outstretched arm, and have given it unto whom it seemed meet unto me. And now have I given all these lands into the hand of Nebuchadnezzar the king of Babylon, my servant; and the beasts of the field have I given him also to serve him.” This passage highlights God’s sovereignty in granting authority to rulers, even to a foreign king like Nebuchadnezzar, who is referred to as God’s servant.
Psalm 75:6-7:
“For promotion cometh neither from the east, nor from the west, nor from the south. But God is the judge: he putteth down one, and setteth up another.” These verses emphasize that the rise and fall of leaders are under God’s control, with God being the ultimate judge of who is promoted or demoted.
1 Samuel 2:7-8:
“The Lord maketh poor, and maketh rich: he bringeth low, and lifteth up. He raiseth up the poor out of the dust, and lifteth up the beggar from the dunghill, to set them among princes, and to make them inherit the throne of glory: for the pillars of the earth are the Lord’s, and he hath set the world upon them.” This passage speaks to God’s sovereignty over all aspects of life, including the establishment of rulers, reinforcing the idea that God appoints leaders and governs the affairs of the world.
Government’s Misuse:
1 Kings 21:1-16: The story of Naboth’s vineyard illustrates the misuse of governmental power by King Ahab and Queen Jezebel. Ahab, coveting Naboth’s vineyard, allows Jezebel to orchestrate Naboth’s unjust execution through false accusations, demonstrating how even a divinely appointed government can be corrupted by those in power. God, however, holds Ahab accountable for this misuse of authority, sending Elijah to pronounce judgment upon him (1 Kings 21:17-24).
Ecclesiastes 3:16: “And moreover I saw under the sun the place of judgment, that wickedness was there; and the place of righteousness, that iniquity was there.” This verse highlights the reality that human institutions, including governments, can become corrupted and fail to live up to the divine ideal of justice.
Psalm 82: The Role and Responsibilities of Government
Psalm 82 provides a significant perspective on the role and responsibilities of those in positions of authority, often interpreted as a divine charge to rulers and judges:
Psalm 82:1-8:
“God standeth in the congregation of the mighty; he judgeth among the gods. How long will ye judge unjustly, and accept the persons of the wicked? Selah. Defend the poor and fatherless: do justice to the afflicted and needy. Deliver the poor and needy: rid them out of the hand of the wicked. They know not, neither will they understand; they walk on in darkness: all the foundations of the earth are out of course. I have said, Ye are gods; and all of you are children of the most High. But ye shall die like men, and fall like one of the princes. Arise, O God, judge the earth: for thou shalt inherit all nations.”
This Psalm begins with God standing in judgment among the “gods,” a term that can refer to divine beings or human rulers. God rebukes these rulers for failing to judge justly, particularly for showing partiality to the wicked and neglecting their duty to defend the poor, fatherless, and needy. The charge to these rulers is clear: they are to act justly and protect the vulnerable. Despite their authority, they are reminded of their mortality and ultimate accountability to God. The Psalm concludes with a call for God to rise and judge the earth, reinforcing the belief that while human rulers have a role to play, they are ultimately under the sovereignty of God.
Transition of the Charge:
The responsibility of ensuring justice and caring for the vulnerable was initially given to angels or lesser gods, then to Israel as God’s chosen people, and later extended to the Church. The Church, as the Body of Christ, inherits this divine mandate to continue God’s mission of justice in the world, reflecting the responsibilities initially given to Israel.
Hebrew Words and Concepts:
Mishpat (מִשְׁפָּט) – Judgment, Justice: As previously discussed, this word reflects the divine command for justice and is central to understanding the role of government in ensuring righteousness.
Melek (מֶלֶךְ) – King: Again, this term underscores the divinely appointed role of kings and rulers to govern justly according to God’s will.
Rabbinical Literature:
Talmud Bavli, Tractate Avodah Zarah 4a: This passage discusses the concept of government as a necessary institution for maintaining order and justice in society. It emphasizes that rulers, whether Jewish or non-Jewish, are appointed by God to fulfill a specific role in the divine plan.
Midrash Tanchuma, Shoftim 1: This Midrash discusses the appointment of judges and leaders, emphasizing that their authority comes from God and that they are responsible for upholding justice and righteousness according to the Torah.
The New Testament: Government as a Divine Institution
The New Testament, particularly in the writings of Paul, reaffirms the idea that government is a divine institution established by God:
Romans 13:1-7:
“Let every soul be subject unto the higher powers. For there is no power but of God: the powers that be are ordained of God. Whosoever therefore resisteth the power, resisteth the ordinance of God: and they that resist shall receive to themselves damnation. For rulers are not a terror to good works, but to the evil. Wilt thou then not be afraid of the power? do that which is good, and thou shalt have praise of the same: For he is the minister of God to thee for good. 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. Wherefore ye must needs be subject, not only for wrath, but also for conscience sake. For for this cause pay ye tribute also: for they are God’s ministers, attending continually upon this very thing. Render therefore to all their dues: tribute to whom tribute is due; custom to whom custom; fear to whom fear; honour to whom honour.”
Paul emphasizes that all governing authorities are established by God and that resisting these authorities is equivalent to resisting God’s ordinance. The government is described as God’s servant, tasked with promoting good and restraining evil. This passage supports the view that government is necessary for maintaining order, justice, and societal well-being. The legitimacy of government comes from God, and to claim that government is inherently evil would be to accuse God of creating and endorsing evil—a position that contradicts the biblical portrayal of God as holy, just, and good.
Government’s Misuse:
Luke 18:1-8 (The Parable of the Unjust Judge): In this parable, Jesus tells of a judge who “neither feared God nor cared what people thought.” This judge, representing a corrupt official, only grants justice to a persistent widow after she wears him down with her requests. This parable highlights the reality that those in governmental authority can be unjust, yet it also underscores the ultimate justice of God, who is unlike the corrupt judge. This serves as a warning about the potential for misuse of authority and the need for persistent pursuit of justice.
Revelation 18: The fall of Babylon, often interpreted as a symbol of corrupt political and economic systems, demonstrates how governments and institutions that misuse their God-given authority for evil will ultimately face divine judgment.
Greek Words and Concepts:
Exousia (ἐξουσία) – Authority, Power: This term is often used to describe authority and power, particularly in the context of government and divine authority.
Example: Romans 13:1 – “Let every soul be subject unto the higher powers (ἐξουσία). For there is no power but of God: the powers that be are ordained of God.”
Greek Literature: In Greek philosophical thought, “exousia” refers to the rightful power or authority vested in individuals or institutions, as discussed in Aristotle, Politics 1.2.
Dikaiosynē (δικαιοσύνη) – Righteousness, Justice: This word is central to the New Testament’s discussion of righteousness, particularly in the context of justice and the right conduct expected of both individuals and rulers.
Example: Matthew 6:33 – “But seek ye first the kingdom of God, and his righteousness (δικαιοσύνη); and all these things shall be added unto you.”
Greek Literature: In Greek philosophy, “dikaiosynē” is a key concept in discussions of ethics and justice, as seen in Plato, Republic 4.433a.
Greek Literature:
Polybius, Histories 6.2: Polybius discusses the Roman system of government, emphasizing the idea that political authority is necessary for maintaining order and justice.
Epictetus, Discourses 1.29: Epictetus discusses the concept of divine providence in the governance of the world, arguing that rulers are placed in their positions by divine will.
The Bible, from the Torah through the rest of the Old Testament and into the New Testament, consistently portrays government as a divine institution established by God. Whether through the example of Moses organizing a system of governance, the declarations of God’s sovereignty over kings and rulers, or the divine mandate for justice and protection of the vulnerable, Scripture affirms that government is part of God’s order. Hebrew and Greek words used in the Bible, along with interpretations from rabbinical literature and Greek philosophical works, further demonstrate that rulers and governments are appointed by God to uphold justice, maintain order, and serve the common good.
However, the Bible also acknowledges that while government itself is divinely instituted, it can be misused by the people who manage it. Old Testament examples such as the story of Naboth’s vineyard and the warnings in Ecclesiastes, along with New Testament teachings like the parable of the unjust judge and the fall of Babylon, illustrate how those in power can corrupt this institution. Yet, these abuses do not negate the institution’s divine origin; rather, they underscore the need for godly governance and accountability to divine justice. To argue that God’s institution is evil would be to impugn the character of God Himself, which is contrary to the biblical understanding of God’s nature as holy, just, and good. Instead, the Bible calls for the proper use of governmental authority to reflect God’s justice, care, and sovereignty.
If you are going to fight against God’s Institution, then you are fighting against God at the end of the day, and you are not fulfilling the command of Christ to make peace with your adversaries.
Sources:
1. Exodus 18:13-26 – The example of the hierarchical system of governance established by Moses: Bible Gateway
2. Deuteronomy 1:9-18 – Reiteration of the governance structure: Bible Gateway
3. Psalm 82:3 – God’s command for justice: Bible Gateway
4. Mishnah Sanhedrin 4:5 – Responsibility of judges to administer justice: Sefaria
5. Proverbs 8:15 – By me kings reign: Bible Gateway
6. Rambam, Mishneh Torah, Hilchot Melachim 1:1 – The king’s authority derived from God: Sefaria
7. Daniel 2:21 – God’s sovereignty over rulers: Bible Gateway
8. Jeremiah 27:5-6 – God appointing rulers, even foreign kings: Bible Gateway
9. Psalm 75:6-7 – God controls the rise and fall of leaders: Bible Gateway
10. 1 Samuel 2:7-8 – God’s sovereignty in raising and lowering leaders: Bible Gateway
11. 1 Kings 21:1-16 – The misuse of power in the story of Naboth’s vineyard: [Bible Gateway
12. Ecclesiastes 3:16 – Corruption in places of judgment: Bible Gateway
13. Psalm 82:1-8 – The role and responsibilities of rulers: Bible Gateway
14. Talmud Bavli, Tractate Avodah Zarah 4a – Government as a necessary institution: Sefaria
15. Midrash Tanchuma, Shoftim 1 – The appointment of judges and leaders: Sefaria
16. Romans 13:1-7 – New Testament teaching on government as a divine institution: Bible Gateway
17. Luke 18:1-8 – The Parable of the Unjust Judge: Bible Gateway
18. Revelation 18 – The fall of Babylon: Bible Gateway
19. Exousia (ἐξουσία) – Authority, Power – Discussion in Aristotle’s Politics: [Perseus Digital Library
20. Dikaiosynē (δικαιοσύνη) – Righteousness, Justice – Discussion in Plato’s Republic: Perseus Digital Library
21. Polybius, Histories 6.2 – The Roman system of government: Livius
22. Epictetus, Discourses 1.29 – Divine providence in governance: Perseus Digital Library
