abstract: Civil government is an institution from God, and we are to measure this institution by the Word of God. Because the magistrates are ministers of God, they are in office to promote moral order as well as social order. Willson exposits the mutual duties of both citizens and rulers because supporting righteous government is a way of honoring God.

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by William Gould

Civil Government: An Exposition of Romans XIII. 1-7 by James M. Willson, Am. [Philadelphia, William S. Young, 1853] Edmonton, Alberta, Still Waters Revival Books, 1995.

In a day such as ours when the reach of civil authority expands into more areas of life, the decisions of civil authority are further and further removed from biblical principles, massive corruption pervades both the highest and lowest levels of civil authority, people of the land are tempted to regard civil government as nothing more than organized crime with a flag on a wall, and the siren song of rebellion sings ever louder.

What is the Christian to do? Search the Scriptures of course, and especially Apostle Paul's Letter to the Romans, Chapter 13:1-7. For this purpose we can be thankful that many departed saints in the church have searched the Scriptures too, especially James M. Willson, who delivered these lectures on Romans. 13:1-7 in the years shortly before the American Civil War. We can also thank Still Waters Revival Books for reprinting it as an inexpensive bound photocopy.

Willson exposits these seven verses in detail, pulling in other relevant Scriptures, historical examples, and other teachers of the church.

Civil government is an institution from God, and we are to measure this institution by the Word of God. Romans 13:1-7 not only establishes the authority of civil government and requires our submission, but the same Scripture also regulates the authority of civil government and the limits of our obedience. Because civil government is an institution from God, disorderly and seditious behavior is sinful. The apostle commands conscientious subjection to such governments that answer the purpose of civil government.

However, Willson insists that the phrase "the powers that be are ordained of God" does not necessarily apply to any and all existing governments. To do that would contradict Scripture, such as Hosea 8:4, Daniel 7:1, and Revelation 17:1, and place false burdens on men. It would also contradict Romans 13:3, "For rulers are not a terror to good works but to the evil." Civil government should protect every class, and is especially obligated to the more feeble. For this reason, argued Willson, the United States transgressed in passing the fugitive slave law. Many of the existing governments of the world have no claim to conscientious acknowledgment. Willson explained that the Austrian empire, for example, was not a "praise to them that do well" because it forbade Bible distribution and Protestant evangelism.

Because the magistrates are ministers of God, they are in office to promote moral order as well as social order. Furthermore, they are obliged to recognize the divine supremacy, both privately and officially. Obviously, then, rulers should be God-fearing men. Because the magistrate bears the sword, capital punishment is legitimate. Penal sanctions are primarily to vindicate the law. One point a contemporary reader would have wished Willson to have made, is that the character of the magistrate as an "venger" is an argument against the civil government as an agent of social healing. However, the problem of messianic statism was less pressing in Willson's day.

Willson exposits the mutual duties of both citizens and rulers most starkly. We must support righteous civil government, precisely because supporting righteous government is a way of honoring God. Conversely, when a ruler attempts to "establish a paramount claim for any mere human enactment" he "imperils the stability and efficiency of all authority."

Willson concludes with an extended section on the duties of citizens. "Render, therefore, to all their dues; tribute to whom tribute, custom to whom custom, fear to whom fear, honor to whom honor." Willson elaborates on the duties of taxes, and honor. He also is careful to qualify what the Apostle means by honor. Citing numerous Old Testament examples, Willson concludes that, "Honor is too precious to be lavished on the base, the godless, the cruel."

In an eloquent concluding section he answers objections, particularly the objections of those who read Romans 13:1-2 to be absolute. One of his more relevant responses is to the modern objection that Paul was referring to Nero Ceaser as God's minister in this epistle. Willson points out that Revelation 13:1 describes Rome as the beast. And that Daniel 2:4 shows that one part of the mission of the Gospel was to overthrow the Roman government. (This was of course done by the preaching of the Gospel, not by the world's ineffective ways of force and violence.)

In conclusion, states Willson, all civil governments must be examined in light of the Scriptures. Furthermore, says Willson, by this standard, even the American government "cannot claim conscious obedience," because the Constitution does not acknowledge Christ, and the law protects oppressors, specifically slaveholders and slavecatchers. For that reason, Christians must not swear support to this Constitution. This places the Christian in the position of a dissident, which requires the most watchful conduct. Finally Willson confidently professed that the "doctrines of this passage...will certainly yet prevail on earth."

This beautifully written book is easy to read, and will build up anybody seeking to understand the magistracy. In an age where Romans 13 is frequently misused to silence critics of our government, this book will liberate the conscience of the Christian, and point him in the direction of lawful dissent.

William Gould is the treasurer of the National Reform Association.