Intro

In the labyrinth of modern society, where the lines between Church, State, and individual beliefs often blur, the quest for understanding the appropriate role of each entity becomes increasingly crucial. This journey of exploration embarks from the foundational insights gleaned from “Civil Government: A Biblical View” by Robert D. Culver, a seminal work that has ignited reflections on the intersection of faith and governance since its publication. As we delve into the pages of this book summary crafted in a Christian doctrine class back in 2014, we’re reminded of the profound questions it raises about the relationship between religious principles and civil authority.

Yet, as our understanding matures, so too does our recognition of the diverse tapestry of opinions that exist within Christian circles. From the fervent ideologies of Christian Nationalists to Progressive Christianity, the spectrum of beliefs regarding the Church’s involvement in the affairs of the State is vast and varied. In this quest for enlightenment, where does one find the elusive middle ground?

As we stand on the precipice of new insights, eagerly anticipating the release of “Jesus and the Powers: Christian Political Witness in an Age of Totalitarian Terror and Dysfunctional Democracies” by N. T. Wright and Michael F. Bird, we are poised to embark on a fresh chapter of exploration. This forthcoming release promises to offer a nuanced perspective, drawing from the teachings of Jesus Christ and the complexities of contemporary political landscapes.

Join me on this journey of discovery as we navigate the tumultuous waters of Church, State, and Christian participation, seeking not only clarity but also a deeper understanding of our role in shaping the world around us. Through dialogue, reflection, and an openness to diverse viewpoints, may we uncover the elusive middle ground that holds the promise of unity amidst diversity.

Summary

Civil Government: A Biblical View by Robert D. Culver

Introduction          

The topic of the book is what role the civil government plays in the world and what duties toward civil government there are for the Christian.  Culver suggests that investigating the role of civil government will require consulting the doctrine of man, as human institutions are manmade and the doctrine of the world, as the world’s governments, are not part Christ’s holy kingdom.

Part I: General Doctrinal Background

Chapter 1 The Grandeur and the Misery of Man

Culver writes that the study of the Christian view of government should start with man. As such, the doctrine of man starts in the very beginning of scripture and it is here that Culver starts his investigation.   Culver starts with the observation that man, in the Garden of Eden, was created to work.  He notes that Adam was given work in the garden.  Later, after the fall, the duty of labor for man was much more explicit and idleness was associated with sin.  God also instituted a day of rest for man for balance between work and rest.  Culver concludes that man’s original and intended state was one of work, community, and happiness.

Because man wanted to do things his own way after the fall, instead of the way God intended, the need for coercive civil government to control and restrain evil was needed.   Had mankind not fallen, there would be no need for a coercive civil government.[1]  The fall of man is important in order to understand why civil government is necessary and what purpose it should serve.  As such, any understanding of civil government must include the notion that human society is made up of fallen men and women.

Chapter 2 Human Life Under the Condition of Sin

Culver discusses the results of the fall as it affected women and the conditions of family life.  One consequence of the fall for women was that child birth would be multiplied with great pain.  Culver notes that Marriage, as it took shape under the conditions of the fall, was never intended to be bliss.[2]  We have to keep in mind that we live in a world where things like childbirth and marriage are not the way things were intended to be for man before the fall. 

One of the prime reasons for civil government is to protect the women and the family to ensure the human race is preserved and to prevent unnecessary degradation of the population.  The feminists that are often against the biblical mandate for women and the family don’t appreciate the protections the bible mandates specifically for women, such as protection from being degraded, exploited, or abused.[3]

As civilization developed under fallen man, people stopped worshiping the Creator and some men began to exploit other men for their benefit.  These changes lead to the need for coercive civil government to protect men from exploitation, voluntary cooperation was not enough.  However, Culver ends with the caveat that civil government will never be perfect.  Perfection will have to wait for the return of Jesus Christ.

Chapter 3 The Ambiguity of Biblical Statements About the World

Culver notes that there is a prevalent notion that the current world is somehow in a neutral state, with both good and evil forces at work.  He credits this confusion with ambiguous statements in the bible. To clarify the ambiguity, Culver makes four points.  First, the sentiment of some passages is that God created the world perfect and good.  Second, the highest part of His creation, man, fell and the world with him.  Third, the Bible presents the world systems that man has formed as evil.  Fourth, the world has been redeemed by Christ.  This leads us to the biblical picture of the world was created good, then corrupted with evil by man and yet redeemed and reconciled with God.  It may seem to be a paradox, but civil government is an institutional form of God’s intervention to create order.[4] 

Chapter 4 The Manifoldness of the World in Biblical Thought

Culver investigates various Greek words that are translated into the English words for world or words that are not translated as world but carry the same thought.[5]  Generally, the words convey the idea that the world’s ultimate cause and creation is by a transcendent self-existent God.[6]  Other words mean that God controls the world and is imminent in it.  Some Greek words have a meaning of lace or time such as habitation as civilization or age as a period of time.  The Greek also gives the world the notion of an organizational aspect to the world.  Culver concludes that this leads us to the idea that civil government is an instrument of God.

Chapter 5 The Nations of the Earth and Their Government as Part of a Satanic Kingdom

Culver notes an important passive action of Jesus when He did not dispute Satan’s claim of the world.  This gives us the insight that the world systems are controlled by Satan.  Satan influences civil government away from God, however, government has a foundation in God’s purpose.  It is God who grants authority to rulers. This is not to say that governments are theocracies.  This is not to say Satan rules the world and that he can do whatever he wants.  God has placed limitations on his activities based on God’s providence.

Part II: Interpretation of the Essential Biblical Data

The Bible is filled with examples of civil government.  In this section, Culver looks at these examples and gives us some insight on how they apply to the Christian view of civil government.

Chapter 6 Civil Government in Biblical History

The Bible’s examples concerning civil government culminate in the end of this world’s systems of government when Jesus will return and establish His kingdom.   It is important to remember that God’s reign is over all aspects of reality.   God’s providence and His work extends over all things, including civil government.  There is hope in the knowledge of God’s control and ultimate restoration of mankind and the institution of His perfect kingdom.

The duty of man to create civil government is rooted in God’s command to take dominion over creation.   The specific idea of civil government is presupposed in this.  Some people think the goal of civilization should be rooted in human excellence whereby man can conform to the benefit of the community.  This is built, in part, on Thomas Aquinas’ teaching that man’s reasoning power was only marred by the fall and that we should be able to establish a utopian society.  However, the Bible does not support the idea that fallen man can create a perfect society. 

Culver noted civil government is a form of order.  He argues first, that there are degrees of leadership in the angelic realm.  Culver points out that man has the ability to delegate power over others and the ability to obey or disobey that delegation.  The need for civil government comes out as ramifications of our fall.   Second, man has a love for order just as God does.  Each person has different positions to fill.  We are not all called to be leaders.  Third, starting with Cain and Abel, man demonstrates his need for coercive civil government to keep order in society.  The purpose of government is to restrain sin and promote general welfare.  

Culver notes a few other aspects of government:

1. The only real liberty is under a biblically based government. 
2. All governments are granted power by God and He is sovereign.  They are not theocracies.
3. Justice is based on the value of human beings, which is derived from God.  We cannot treat other people as commodities.
4. Governments take many forms. 
5. Governments are administered in a varying degree of righteousness.[7]

Chapter 7 Civil Government in Old Testament Biblical Prophecy

Prophecies against nations are common in the Bible and they are not limited to Israel.  The prophecies always reinforce the Law of Moses.  People of all times have acknowledged, ethically, most of the Ten Commandments.  This common knowledge is imparted to man by God and God will hold the rulers accountable to this imparted knowledge. 

Prophecies in the Bible demonstrate that:

1. God expects rulers to maintain order.  
2. God praises rulers for justice.
3. God condemns those who lack humane compassion. 
4. God expects government to enforce public morality.  
5. There will be a Day of Judgment and God’s justice will not wait forever.
6. Governments are to ensure justice between individuals.  This means that the rich should not have an advantage in justice over the poor.

Chapter 8 Civil Government in Old Testament Messianic Expectation

The Messianic expectations of the Old Testament reveal the idea that there will be a future leader that is not merely a human leader, but a God-man.  Until then, we can learn a few things about the Messiah’s kingdom to use here and now.  Balance is required to prevent governmental abuse.  Even the founding Fathers of our nation set up a constitution to protect the people from the abuses of government.  There should be a wisdom manifest by a balance of mercy and justice.  A balance between freedom and order is required.  The ideal government would choose the best people (meritocracy) to lead.  A key component of the Messiah’s kingdom is a variety of social and political structures. 

Chapter 9 Civil Government in Old Testament Legislation

Mosaic Law can give us insight into principles of good government, however, we must keep in mind it was for a particular time and place.  From Mosaic Law, we can see the principles of divine law.  Many things can be used to generalize and infer principles for civil government.  It is important to note that the Mosaic system of government was derived from a previously extant system.   Many of the customs of the time and era were brought into the new system. 

It is important to remember that, in the Mosaic system, the power and authority exercised by the leaders was God’s authority and not their own.  Moses and Aaron were seen as being sent by God.  However, you will notice that being sent by God did not mean for Moses to set up a dynasty.  In essence, Moses represented God, the true king.

Chapter 10 Religious Foundations of the Mosaic Commonwealth of Israel

Some scholars see this time as a time in which the commonwealth evolved into the state we know from the Bible rather than having started as such.  To understand the foundation for the commonwealth, we need to understand that it is based upon the people’s cosmological outlook.  For the Egyptians, there was no significant connection between ethics and religion.   For the Hebrews, ethics and religion were intertwined and part of the monotheistic cosmology.  These are foundational principles for the Hebrews and their government.

It is important to remember that, for the Hebrews, religion came first, then the culture, and finally, the civil government.  If the government came first, it would shape the religion.  This is important because peoples’ religious beliefs will shape their view of the government and their duty toward the government regardless of the particular form of government.  In the Mosaic commonwealth, this was a key aspect that reinforced civic righteousness.  The later prophets acted as reminders of this covenant agreement and sought to keep the leaders and people loyal to that covenant agreement.

For the Christian, it is a different picture because Christ’s kingdom has not, yet, been established.  We don’t have the same loyalty to the civil government because it is not as connected and intertwined with our religious beliefs.  If we idolize any culture, it will, surely, lead to decay.

Chapter 11 Political Structure and Characteristics of the Mosaic Commonwealth of Israel

The Mosaic commonwealth is properly known as a theocracy.  This does not mean it was ruled by priests.  It was ruled by God through the leaders He chose.  This was a true union of the civil and religious life.

Many of the features of civil law and justice present in the ancient world were incorporated into the Mosaic system.  Some laws were temporary, intended for application only when they were in the wilderness wandering for 40 years.

The Law of Moses was not only focused, internally, on Israel.  It was also focused on the treatment of foreign nations and aliens.  It required just dealings with them as well.  For neighboring nations, there was a spectrum of foreign policy from peaceful relations to a neutral stance all the way to a command for their total elimination. 

As for the internal structure of Israel, it did not have strict departments like the legislative, executive or judicial branches.  However, it also did not have a strong central government. It was decentralized.[8] 

As God was considered the supreme King, He was also seen as the supreme judge.  This is reflected in the judicial system.  A number of key concepts of justice are:

1. The judicial system had a judge and jury. 
2. All men were considered equal before the court.  Wealth provided no privilege. 
3. The law also had different levels of guilt based upon intent. 
4. The penalties were designed to be comparative to the crime.
5. The rules of evidence were strict. 
6. The primary goal of punishment was restitution; correction and prevention were secondary. 
7. The Law of Moses also gave special attention to the value of human life.[9]

Chapter 12 Property and Slavery in the Mosaic Commonwealth of Israel

The Mosaic Law emphasizes balance in the acquisition of wealth.  Generosity and an emphasis away from focusing on earthly gain were promoted.  The needs of the honest poor were important in this system.  However, this was not done as a means to stifle honest industry and wealth accumulation.   Wealth was considered the land itself, livestock, and portable wealth gained.  Ownership was not personal, rather, it was family-based and property was seen as a human right. The views of the Mosaic system could not fit socialism or wanton capitalism. 

Slavery in the Mosaic system was quite different from more contemporary systems.  One key difference was there were strict regulations on slavery.  People became slaves because, without jail for incarceration, criminals forfeited their liberty to repay their debt.  Another way in which someone would enter into a form of slavery was by contractual agreement.  Permanent agreements were allowed on a voluntary basis.  A bondservant’s term was limited to 6 years.  The law prescribed humane and just treatment for slaves.[10]

Chapter 13 Civil Government in Biblical Wisdom

The book of Proverbs gives a number of principles for civil government.  The Mosaic Law underpins the wisdom throughout the book.  Rulers were not seen as representatives of the people, rather they were seen as God’s representatives.  Kings are given advice to seek justice and not to abuse their position.  The book also implies that, if the wicked prosper, the community will reap the disaster.[11]

The book also covers the actions of the citizenry and businessmen.  Again, the focus is on justice and upholding the law.  In particular, lobbying is condemned.  Proverbs echoes the same sentiments described above concerning the accumulation of wealth balanced with generosity.

Chapter 14 The Practice and Example of Jesus with Regard to Civil Government

When looking at Jesus and the apostles, you will see examples of their attitude about civil government.   Jesus confirmed the Mosaic Law and the laws of man.  Therefore the Christian duty is toward obedience and not rebellion.  Jesus was not a revolutionary.  He was never disobedient to civil officials. He always gave them their due respect and no more.[12]  Jesus’ mission was not a political mission.

Jesus was charged by the Jewish authorities for blasphemy.  Jesus did not say that military force by the civil government was improper.  He demonstrated that personal vengeance was wrong. 

Chapter 15 The Teachings of Jesus with Regard to Civil Government

The first teaching Jesus had about civil government was concerning the payment of taxes.  He said, “give unto Caesar what is Caesar’s and give to God what is God’s.”   A clear endorsement of the authority of the civil government to collect taxes.  In addition, Jesus paid the temple tax.  For Christians, we are to pay our taxes but this does not mean we cannot work to reduce taxes. 

Jesus, clearly, limits Caesar’s authority but places no limits on God’s.  Jesus, clearly, teaches His lordship overall and the universality of His kingdom and that it is something in the future and not for the here and now. 

The Sermon on the Mount is directed at interpersonal relationships and not necessarily for civil government.   In the Old Testament, private punishment is condemned.  It is, instead the duty of the civil government to punish.  There is a distinction between private and public conduct in the area of administration of justice.

Chapter 16 The Practice and Example of Paul with Regard to Civil Government-Before Jewish Authorities and Illegal Mobs

Luke’s writings in his gospel and in Acts gives a favorable light on some civil authorities like Roman proconsul Sergius Paulus.[13] A number of events are recorded in the book of Acts regarding legal trials surrounding Paul’s mission that demonstrate Paul’s submission to civil authority.  Paul was a Roman citizen which gave him certain legal rights.  He insisted on these rights when he was brought before the magistrates.  However, Paul did not press charges when wrong and when he legally could have.  In sum, there was no pronounced attitude toward Rome in Luke’s writings.[14]

Chapter 17 The Practice and Example of Paul with Regard to Civil Government-Before Lawful Civil magistrates

It seems that Paul avoided some areas within the Roman Empire because different areas had different civil frameworks.   The Roman government was often removed and the local government was more prominent. Jews were not received well in a number of these areas.  Some Jewish communities were allowed to practice their religious customs by the Romans.  Paul did rely on government for protection when necessary.

Chapter 18 The Teachings of Paul with Regard to Civil Government

In Paul’s writings, he teaches a number of concepts for civil government:

1. The world’s systems are coming to naught. 
2. He condemns a litigious sprit.[15] 
3. We should not seek personal vengeance. 
4. The Christian should obey the de facto government.  
5. Civil government has divine authority that cannot be broken blamelessly.[16]  

Chapter 19 The Teachings of Paul and Peter with Regard to Civil Government

Peter and Paul teach the following concepts for government:

1. Rulers as being ministers of God’s service.[17]
2. There were limits on what rulers could claim. 
3. Christians are to remember that we are part of the heavenly commonwealth. 
4. Christians are not to denounce the civil government but we are to pray for it.[18]
5. If the civil government takes up social welfare programs, it does not relieve the Christian from this responsibility.

Chapter 20 New Testament Warnings and Predictions with Regard to Civil Government

It is important to remember that the world is a fallen system of fallen men.  Christians need not fear persecution when it comes.  Christians can do business with the non-Christians and not treat rulers with deliberate disrespect.  

Epilogue

Final concepts:

1. Effective civil government is possible because natural man is not totally ignorant of ethical matters.[19] 
2. The State should not manipulate people or forgive crimes. 
3. Christians shouldn’t expect too much or too little from civil government. 
4. Christians should remember the world is not a friend to God. 
5. Christians should know we cannot create a utopia in the world. 
6. Wealth requires stewardship. 
7. Christians should seek to promote improvements in government while keeping in mind we can lead by example as we carry out our primary mission of making disciples.

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[1] Culver, Robert D. Civil Government A Biblical View, (Eugene, OR. Wipf & Stock, 2000) pg 15

[2] Ibid 21

[3] Ibid 24

[4] Ibid 38

[5] Ibid 40-41

[6] Ibid 41

[7] Ibid 83

[8] Ibid 138

[9] Ibid 148

[10] Ibid 163

[11] Ibid 174

[12] Ibid 185

[13] Ibid 210

[14] Ibid 219

[15] Ibid 243

[16] Ibid 252

[17] Ibid 257

[18] Ibid 261

[19] Ibid 274