The first question I am asked when I enlighten someone to my standing on government is How do you reconcile with Romans 13?

Certainly Paul told us to be subjected to the government. This is the Christian Anarchist pothole that the famous roads question is for secular Anarchists (that question being, if we lived in an Anarchy, who would build the roads? ). Just like the roads question, the Romans 13 inquiry is easily answered and rebuffed. Since this is the first question I am usually asked, this is the first question that I will answer- and indeed, may be the conclusion of this letter. When we read Romans 13:1-7 by itself, especially after almost two millennia of it being preached as speaking of unquestioning submission to the state, it would appear to instantaneously crush any notion of Christian Anarchism s validity. However we tend to only take verses from the Bible we wish to use for our point and no matter their written context, we take a verse by verse approach verses that were installed later, by men, for the sake of referencing. When we complete the chapter, we can see a totally different meaning to what Paul is writing. Let s go ahead and look at those verses though. First, governing authorities is not what is found in most translations. The 16th century Bishop translation reads Let euery soule be subiect vnto the hyer powers: (sic) . The Darby translation reads only slightly differently (but in more modern type) Let every soul be subject to higher powers. 1 This is not a definitive call to be subjected to civil governments as made by man, is it? Even in the translations that do word it as governing authority, when taken in context with the latter half of the chapter it scarce makes sense in reference to civil government. Titus 2:15: These things speak and exhort and reprove with all authority. Let no man despise thee 3:1 Put them in mind to be in subjection to rulers, to authorities, to be obedient, to be ready unto every good work... Titus 3:1 is another verse irreconcilable to the idea of Christian Anarchy to most people. Yet when the again, man-made, chapters are removed it makes less sense in a civil government application doesn t it? When we talk about being subjected to the Authorities we are obviously, as Christians, to be subject to those with ordained authority over the Church- the Apostles via their inspired word, elders, etc. When we return to Romans 13 and do the same thing we did with Titus, verses 8-14 are speaking of the law. When someone speaks of the authority and the law, they generally go hand in hand. This case is no different; Paul makes no distinct overtures to obeying the civil government, but he does make a very distinct conclusion about what the law is; Rom 13:10: Love worketh no ill to his neighbor: therefore love is the fulfilling of the law. (ASV) Read it yourself, the entire chapter; does it make sense that this law is the one carried out by a government that condones, supports, sponsors or outright takes part in wars of profit, abortion, extortion of foreign governments, extortion of their citizens, rule by regulation, etc? What government of today does Romans 13 really remind you of? I cannot think of a single one yet I am constantly asked how I can reconcile my beliefs. Yet there is far more to this than the breakdown of a single pair of chapters in a book over a thousand pages long. And the more we delve into not just the early Church but even back into the Old

Testament, we see that the governments of men- the tools used by the greedy for self-advancementare not only unnecessary, but are completely contrary to the Word of God and his plan for us. In 1st Samuel 8 we look at the Israelites demand for Kings after Samuel s sons proved to be crooked and corrupt. Until this point since the Exodus from Egypt, the Israelites had been under the guidance of the Patriarch Moses and then the judges. Even though the people themselves had become corrupt and were worshiping idols, they apparently detested having corrupt judges2. They demanded a King, and God s response should give us a very clear picture of His view of Kings:3 1Sa 8:7 And the LORD said unto Samuel, Hearken unto the voice of the people in all that they say unto thee: for they have not rejected thee, but they have rejected me, that I should not reign over them. 1Sa 8:8 According to all the works which they have done since the day that I brought them up out of Egypt even unto this day, wherewith they have forsaken me, and served other gods, so do they also unto thee. 1Sa 8:9 Now therefore hearken unto their voice: howbeit yet protest solemnly unto them, and shew them the manner of the king that shall reign over them. 1Sa 8:10 And Samuel told all the words of the LORD unto the people that asked of him a king. 1Sa 8:11 And he said, This will be the manner of the king that shall reign over you: He will take your sons, and appoint them for himself, for his chariots, and to be his horsemen; and some shall run before his chariots. 1Sa 8:12 And he will appoint him captains over thousands, and captains over fifties; and will set them to ear his ground, and to reap his harvest, and to make his instruments of war, and instruments of his chariots. 1Sa 8:13 And he will take your daughters to be confectionaries, and to be cooks, and to be bakers. 1Sa 8:14 And he will take your fields, and your vineyards, and your oliveyards, even the best of them, and give them to his servants. 1Sa 8:15 And he will take the tenth of your seed, and of your vineyards, and give to his officers, and to his servants. 1Sa 8:16 And he will take your menservants, and your maidservants, and your goodliest young men, and your asses, and put them to his work. 1Sa 8:17 He will take the tenth of your sheep: and ye shall be his servants. 1Sa 8:18 And ye shall cry out in that day because of your king which ye shall have chosen you; and the LORD will not hear you in that day. 1Sa 8:19 Nevertheless the people refused to obey the voice of Samuel; and they said, Nay; but we will have a king over us;

From this wrenching yet accurate depiction of what having a King would be like, it is safe to make two conclusions: first, that the institution of Kings was considered a rejection of God by God himself, and secondly that God and Samuel knew that once a King was crowned, he would consider the

Israelites under him to be mere denizens whose belongings and indeed very lives were subjected to his needs and whims. The sins perpetrated by the Kings of Israel and Judah are worthy of their own books, as they are neither miniscule nor short of numbers; I will not delve into those in this writing. It is sufficient to say that God s point was proven over and over again (as is always the case); the people paid dearly for their transgressions. What s more important is that not only did the rebellious Israelites of Samuel s day pay, but their descendants paid for their rebellion against God. From there we must progress into the various acts of civil disobedience carried out by the righteous. For if Romans 13 and Titus 3 were to be taken in the sense of Civil Government and our requirement to be unquestioningly subservient, then surely there must be no Biblical example of civil disobedience, correct? Yet we see an extreme act of civil disobedience in none other than the Patriarch Moses, who himself confronted a king at the direct bidding of God who, if Romans 13 was accurate in the modern interpretation of the chapter would have directly ordained the pharaoh, hence creating a paradox of his own will. Moses in fact not only directly confronted the pharaoh, but through God led the Israelites out of bondage and in the process the entire army of Egypt was annihilated. This act was not very subservient to the civil authorities. Israel itself did not receive a civil government until the crowning of Saul many years later. Let us look at Saul while we have our attention on him. God did directly ordain him to be King of Israel4, yet David was involved in direct civil disobedience to Saul5 scarcely the actions one would expect after hearing the typical interpretation of Romans 13 preached6. Admittedly, this act led to the crowning of David, who although a man after God s own heart carried out his share of power-enabled sins. It would be interesting to see how David s righteousness would have penned out should he have been a Patriarch or Priest rather than a King. And yet while this shows that civil disobedience is not a damning offense to God, it is not an example of Christian Anarchism. To see that we have to fast forward to the first century Church as described in Acts. In fact Acts is almost a study on early Christianity s Anarchistic living to those who are able to throw off the blinders of over a millennia s perversions. Acts 2:40-47 covers the only mass baptism described by the Apostolic records. This is of little consequence in the direct line of our topic, other than to show that the Christian minority of Jerusalem was not like today s small congregations. When at least three thousand are among the brethren of a locality we are forced to be aware of the significance of the small society formed by these predenomination Christians. This was not a society of a few loving people, but of a massive brotherhood who were taking care of each other s needs and growing daily. While Acts 4 also covers this, it also leads to another point on which a later writing will cover more in depth; that being the first portion of chapter 5 of Acts covers Ananias and Sapphira, whose sin was not keeping part of the proceeds but lying to the Holy Spirit. It is not the opinion of this author that

Christians are supposed to be some form of anarcho-communists; the Bible is rife with examples of private property7. The introduction to Acts 4 is another example of civil disdain by the Apostles contrary to Romans 13 s modern interpretation. Peter and John are arrested and forced to address the Sanhedrin, or Jewish grand jury. The Apostles were extremely bold in their defense, and once released made a prayer that outlines their view of government:8 Act 4:25 who by the mouth of Your servant David has said, "Why did the nations rage and the people imagine vain things? Act 4:26 The kings of the earth stood up, and the rulers were gathered together against the Lord and against His Christ." Act 4:27 For truly, against Your holy child Jesus, whom You have anointed, both Herod and Pontius Pilate, with the nations, and the people of Israel, were gathered together Act 4:28 in order to do whatever Your hand and Your counsel determined before to be done. Act 4:29 And now, Lord, behold their threatenings, and grant to Your servants that with all boldness they may speak Your Word This prayer brings to the Church the totality of the evil of the state as it stands poised against the Church. And while some would try to draw the conclusion that this brings out the evil of kings, I would counter that the very act of Jesus murder was due to democracy itself! It was the mob s vote that freed a murderer over the Christ. Between Acts 2 and 4 we see several things; that the Church was taking care of their own, all selling possessions so that they could take care of the needs of others (voluntarily)9, and that the Church authorities, being the Apostles, considered the civil government to be the evil institution that was in constant rebellion against God, even murdering his son. Various letters from the Apostles offer us probably the most compelling argument for Christian Anarchism. 1st Timothy 2:1-3 is an exhortation for prayers. Note he does request prayer for kings, but only that they allow Christians to lead peaceable lives quietly and in honest godliness. 1Ti 2:1 I exhort therefore, that, first of all, supplications, prayers, intercessions, and giving of thanks, be made for all men; 1Ti 2:2 For kings, and for all that are in authority; that we may lead a quiet and peaceable life in all godliness and honesty. 1Ti 2:3 For this is good and acceptable in the sight of God our Saviour; 1st Timothy 5:17 comes from a portion of the letter asking Timothy to honor widows and proceeds into a section on the Elders, saying 1Ti 5:17 Let the elders that rule well be counted worthy of double honour, especially they who labour in the word and doctrine. 1Ti 5:18 For the scripture saith, Thou shalt not muzzle the ox that treadeth out the corn. And, The labourer is worthy of his reward.

1Ti 5:19 Against an elder receive not an accusation, but before two or three witnesses. 1Ti 5:20 Them that sin rebuke before all, that others also may fear. Paul expressly alludes to the fact that the elders of the Church are the rulers, and they have the power to rebuke sinners just as Titus 2:15 stated. And yet not only are they to lead and rule the Church, but they were also the ones who were to mediate disputes between the brethren as described in 1 Corinthians 6:1-8. 1Co 6:1 Dare any of you, having a matter against another, go to law before the unjust, and not before the saints? 1Co 6:2 Do ye not know that the saints shall judge the world? and if the world shall be judged by you, are ye unworthy to judge the smallest matters? 1Co 6:3 Know ye not that we shall judge angels? how much more things that pertain to this life? 1Co 6:4 If then ye have judgments of things pertaining to this life, set them to judge who are least esteemed in the church. 1Co 6:5 I speak to your shame. Is it so, that there is not a wise man among you? no, not one that shall be able to judge between his brethren? 1Co 6:6 But brother goeth to law with brother, and that before the unbelievers. 1Co 6:7 Now therefore there is utterly a fault among you, because ye go to law one with another. Why do ye not rather take wrong? why do ye not rather suffer yourselves to be defrauded? 1Co 6:8 Nay, ye do wrong, and defraud, and that your brethren. And so we have a working system where the Church is an all-inclusive association of Brothers and Sisters in Christ, capable of operation in the absence of government intervention; where the disciples capable of labor work to provide for themselves and their brethren (Acts 18:1-3, 20:34-35), sharing among themselves so that none are in need. The widows and orphans of the Church10 are taken care of, and the settling of disputes is taken care of by the Elders, or rulers, of the Church. There is no need for Christians to have a state when they have a congregation of Christians close by; and their prayers for kings are simply to be left alone to their righteous devises. And so we return to Romans 13; a chapter totally misrepresented by modern Christianity, forcing Christians into service to a state that is directly responsible for theft and murder; a state that has no concept of love, no ability to comprehend the grace of Jesus the Christ who by his sacrifice fulfilled the Law and proclaimed Liberty to all who would follow him. Who are we to willfully disregard this beautiful gift in exchange for the dominance of other men? I would contend to you that forsaking his Liberty, our ability to be a part of the only legitimate Kingdom in exchange for his taking on of our sins, is altogether forsaking the gift we have been given.

John 18:36-37 Jesus answered, My kingdom is not of this world: if my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews: but now is my kingdom not from hence. Pilate therefore said unto him, Art thou a king then? Jesus answered, Thou sayest that I am a king. To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth. Every one that is of the truth heareth my voice. Christians are part of a spiritual kingdom, the Kingdom of God. We do not need, nor are we required as some would have us believe, to be a part of a massive machine of perpetual war and oppression. We have the means and the ability to work, take care of each other, and judge infractions against each other internally. We can live together with other people, our only inference to civil government being that we pray they leave us be to practice our love for the Trinity and each other as we have been commanded. When we have achieved this, we will truly be able to experience the Kingdom of God.

Footnotes:
1:

These are taken from Romans 13:1 1 Samuel 8:6, 8 From the King James Version 1 Samuel 9 1 Samuel 18-31

2:

3:

4:

5:

The Old Law, or Law of Moses, was still observed by Paul when Romans 13 was written pre-AD 70; David and Saul lived under the Law of Moses as well, meaning that the Law would have been the same in both instances.
7:

6:

Another pamphlet will follow regarding Christianity and private property. From the MKJV

8:

Again, the charges against Ananias and Sapphira was not for their withholding a portion of the proceeds, rather for their lie to God. The only actual charity noted by the 1st Century Church, although they all shared among themselves, was for the Orphans and Widows. They would have been dependent, whereas the others would have traded among each other.
10:

9: