The Bible teaches that government is ordained by God to uphold justice, righteousness, and protection for the vulnerable. However, God has also given humanity free will to choose its form of government, provided it does not violate His moral law. Throughout both the Old and New Testaments, Scripture emphasizes that rulers are accountable to God and must govern in justice and righteousness.
By exploring key Hebrew and Greek terms in Scripture, we can gain a better understanding of the biblical principles that define just governance.
God Instituted Government
(מִמְשָׁלָה – Mimshelah): A Biblical and Rabbinical Perspective
The concept of government in the Bible is expressed by the Hebrew word מִמְשָׁלָה (Mimshelah), which means “dominion, rule, or authority” (Genesis 1:26, Psalm 22:28). This word emphasizes that all governing authority ultimately belongs to God, who ordains rulers to administer justice and maintain societal order. The idea that human government is a reflection of divine authority is a theme that runs through both the Old and New Testaments, as well as in rabbinical teachings and Jewish thought.
Jewish tradition and rabbinical commentaries on governance align with biblical principles, emphasizing that leaders are divinely appointed but also held accountable to the laws of God. The New Testament further elaborates on this principle, showing how earthly government operates within God’s sovereign will.
Old Testament Foundations and Rabbinical Commentary
Genesis 9:6 – Establishing Civil Authority
“Whoso sheddeth man’s blood, by man shall his blood be shed: for in the image of God made he man.”
The word “shed” here is שָׁפַךְ (Shaphak), meaning “to pour out, spill, or shed blood”—showing that government is given the authority to enact justice in cases of wrongdoing.
This passage is often interpreted as the foundation for the Noahide Laws, which Jewish tradition holds as the universal moral code given to all humanity. One of these laws specifically demands the establishment of just courts to uphold righteousness and order.
Rabbinical Perspective
The Talmud (Sanhedrin 56a-b) states that the command given in Genesis 9:6 is part of the Noahide Laws, which require all nations to establish a system of government and courts to enforce justice.
Rashi (1040–1105), one of the most prominent Jewish commentators, explains that this verse indicates not just a punishment for murder but also a command for human society to administer justice properly.
The Midrash (Genesis Rabbah 34:14) suggests that human governments are God’s instruments for maintaining order and preventing chaos, and their legitimacy depends on their adherence to moral principles.
Exodus 18:21-22 – Choosing Leaders Wisely
“Moreover thou shalt 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 (שָׂרִים – Sarim) of thousands, and rulers of hundreds, rulers of fifties, and rulers of tens.”
The word שָׂרִים (Sarim) means “princes, leaders, or officials”, indicating that God expects rulers to fear Him and uphold truth. This passage demonstrates the importance of integrity and moral character in leadership.
Rabbinical Perspective
The Talmud (Sanhedrin 8a) states that judges and rulers must be wise, humble, God-fearing, and lovers of truth. Any leader who is corrupt or unjust is considered illegitimate in the eyes of God.
Maimonides (Rambam, 1138–1204), in his Mishneh Torah (Laws of Kings 1:7), writes that rulers must be servants of justice and should never use their power for personal gain. He emphasizes that leadership is a divine trust that must be exercised with humility and wisdom.
Philo of Alexandria (20 BCE – 50 CE), a Hellenistic Jewish philosopher, argued that true government must be guided by divine law rather than human ambition.
Connection to the New Testament
The principle of just leadership is also found in the New Testament. Jesus rebuked corrupt leaders who misused their authority (Matthew 23:1-4).
Romans 13:3-4 echoes this by stating that rulers should be a terror to evil and a rewarder of good—aligning with the biblical and Jewish teachings on just governance.
Daniel 2:21 – God’s Sovereignty Over Rulers
“He changeth the times and the seasons: he removeth kings (מֶלֶךְ – Melek), and setteth up kings: he giveth wisdom unto the wise, and knowledge to them that know understanding.” This word means “king”, signifying that all kings and rulers are subject to God’s divine authority. This passage highlights that governments do not exist by accident, but are allowed or appointed by God. However, rulers who fail to govern justly can be removed by divine intervention.
Rabbinical Perspective
The Talmud (Berakhot 58a) teaches that kings and rulers are placed in power by God, but their rule must conform to His laws. If they become oppressive, God will bring them down in due time.
The Midrash (Esther Rabbah 1:8) explains that even pagan rulers are subject to divine oversight, and history demonstrates that God has repeatedly raised up and removed rulers based on their righteousness or wickedness.
Rashi, commenting on Daniel 2:21, notes that while God gives rulers authority, He also holds them accountable and may replace them when they fail in their duties.
Connection to the New Testament
John 19:11 – Jesus tells Pilate: “Thou couldest have no power at all against me, except it were given thee from above.”
This statement reflects the teaching in Daniel 2:21 that rulers derive their authority from God.
Romans 13:1 – “The powers that be are ordained of God.”
Paul acknowledges that government authority is ultimately from God, but this does not exempt rulers from judgment when they act unjustly.
The Divine Responsibility of Government
From the Torah, Prophets, Rabbinical Teachings, and New Testament, the message is clear:
Government is divinely instituted (מִמְשָׁלָה – Mimshelah).
Governments are required to uphold justice and righteousness (Genesis 9:6, Exodus 18:21-22).
Rulers are accountable to God and can be removed if they fail (Daniel 2:21).
Rabbinical teachings and Jewish tradition reinforce these principles, emphasizing that:
Rulers must be God-fearing and lovers of truth (Sanhedrin 8a).
Leadership is a divine trust that must be exercised with justice (Mishneh Torah, Laws of Kings 1:7).
God ultimately controls the rise and fall of nations (Berakhot 58a, Romans 13:1).
The New Testament echoes these truths, affirming that while government is a divine institution, it must operate under God’s law. Both Jewish and Christian teachings hold that when rulers fail in their God-given duties, they are subject to divine judgment.
