Civil Government: Magistracy, Authority, and Romans 13: Authority

God’s Justice As The Standard For The Civil Magistrate

Transcript: AI Transcript

Professor: John Weaver

Subject: Civil Government

Genre: Sermon

Dictation Name:

Date: 2023-08-13

Synopsis: John Weaver argues that civil government is a covenantal institution ordained by God to be a ministry of justice, serving as God's deacon to punish evil and protect the righteous. He contends that when rulers violate God's law or their constitutional covenants, they lose legitimate authority, and citizens are released from obedience. The lecture emphasizes that biblical justice is the only foundation for a stable society, and its absence leads to chaos and divine judgment.

[John Weaver] All right, I'm so thankful that you're here today, and I trust that this conference has been a blessing to many of you because this conference has actually been on justice, the biblical doctrine of justice. And we have seen justice defined, demanded and deserved and desired. We've also seen justice within the congregation. And today we're coming to deal with justice in the civil magistrate or the civil government.

[John Weaver] So I want you to open your Bibles, if you would please, to Psalm 82. Of course, the theme of this conference has been Micah chapter 6 and verse 8, where the Word of God says, He had showed the old man what is good, and what doth the Lord require of thee, but to do justly, and to love mercy, and to walk humbly with thy God. When you get to Psalm 82, you have a psalm of Asaph, And it is a psalm that actually deals with civil government or the magistrates or the judges. The Bible says God's stand is in the congregation of the mighty.

[John Weaver] He judged it among the gods. I'll explain that a little bit later. How long will you judge unjustly and accept the persons of the wicked, defend the poor and the 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, you are gods, and all of your children are the Most High, but you shall die like men and fall like one of the princes. Arise, O God, judge the earth, for thou shalt inherit all nations."

[John Weaver] The truth of the matter is that we have been brainwashed and propagandized to the extent that the majority of Americans, and yea, even Christians as well, cannot think clearly concerning civil government and justice. In fact, the truth of the matter is we have forgotten the covenantal aspect of government. Do you realize that each institution that God has created is covenantal in nature? God has only created three institutions. He created the family, which is a ministry of education. He created the church, which is a ministry of grace. And He created civil government, which is to be a ministry of justice. When you think about the family, As a ministry of education, there is the covenant between the husband and the wife, and of course, the children would be involved in that covenant as well. The church also is covenantal in nature, because there is the covenant between God and His people. And, of course, there's also a covenant in one sense of the word between God, between the pastor and the people, because if God has given me the obligation and the duty and responsibility to teach my people, then they have the duty, responsibility, and obligation to be there and hear and apply as well.

[John Weaver] So there's a covenantal aspect of that as well. And then, of course, there is the covenantal nature of civil government.

[John Weaver] Now, I want you to hold Psalm 82, but I do want you to turn back in your Bibles to 2 Kings 11, and look, if you would please, at verse 7, because we're going to see the covenants here spoken of very plainly and very clearly. Johania happened to be the high priest. And the Bible tells us exactly what he's going to do when he anoints Joash king. But note, if you would, in 2 Kings chapter 11, look if you would please at verse 17. And Jehoia, the high priest, made a covenant between the Lord and the king and the people. That they should be the Lord's people between the king also and the people. Now I want you to note there are actually two covenants spoken of right there. There is a covenant between the Lord and the king and the people. In that covenant, the king and the people are agreeing to be God's king and God's people. And then secondly, there is that covenant between the king and the people. And in that covenant, the king then agrees to rule faithfully, and the people agree to obey him as long as he does.

[John Weaver] So, government is basically covenantal in nature. We're going to look at this in Romans 13 a little bit later, but in Romans chapter 13, government, civil government, is referred to as the ordinance of God when you get to 1 Peter chapter 2. It's referred to as the Ordinance of Man. God ordained it, but man sets it up, so therefore it is covenantal in nature. There are many past scholars, as well as historians, that have understood this concept.

[John Weaver] In fact, there are three books that I've always really and truly recommended that people read. The first one is Hubert Langlois' Vindiccii Contra Tyrannis. A Vindication of Liberty Against Tyrants, and then Lex Rex, The Law is King, by Samuel Rutherford, and then Thomas Cobbett's book, A Christian View of the Civil Magistrate. The interesting thing is, the copy of Hubert Langway's that I have was written in the 1600s, and there is evidence that actually the book existed in the 1400s, and these three books, plus the Bible, were the founding documents of this country. So let me just give you a quote from Hubert Langlois, when Dickey confronts Aranus, he says this, By the same reason the people are always called the Lord's people and the Lord's inheritance, and the king is governor of this inheritance, and conductor and leader of the people of God, which is the title

[John Weaver] given to David, Moses, to Solomon, to Hezekiah, and to other good princes, when also the covenant is passed between God and the king." Now listen. It is upon the condition that the people be and remain always the people of God, to show that God will not in any case despoil Himself of His property and His possession when He gives to kings or to governors. the government of the people, but establishes them to take charge of, and will use them no more or less than he which makes choice of a shepherd to look to his flock remains, notwithstanding himself the still master and owner of them." So he's saying that the rulers, whom God chooses, are nothing more than shepherds, and the people always remain the people of God. Now, in 2 Samuel chapter 5 and verse 3, just showing you the covenantal nature of government, each one of us understands that God chose David to be king over Israel. But the Bible tells you in 2 Samuel chapter 5 and verse 3, So all the elders of Israel came to the king to Hebron, and king David made a league with them in Hebron before the Lord, and they anointed David king over Israel.

[John Weaver] Now notice the Bible said David made a league with them. The word league is the Old Testament word for covenant. In fact, if you looked In 1 Chronicles 11, verse 3, you'll see the same scripture, but it's there translated as covenant. So government is covenantal in nature. Although God chose David, he did not choose him apart from the will and the recognition of the people as well, because he had to enter into a covenant with them. We have failed to grasp the covenantal nature of government. We've even failed to grasp, listen carefully, the covenantal nature of the Constitution of the United States. It is a covenant. It is a covenant. Now, let me just point out the fact, it was the states that created the federal government. The federal government did not create the states. The states, therefore, are the masters and the federal government is to be the servant. Because the Constitution is known as an express powers document or a limited powers document. When you call it an express powers document, it means the only power or the only authority that the federal government has is that which is expressed in the Constitution.

[John Weaver] It is an expressed powers document. When you call it a limited powers document, it means, therefore, that their power is limited to that which is in that document, period. So let me put it to you very plainly, and think about this. The truth is that any power, any authority, that any government has, federal or state, which is over and above the constitutions of the government, or that state, is usurped.

[John Weaver] That is, it is stolen. It is not real. Because the power is limited, it is expressed.

[John Weaver] Now, when you look at Webster's 1828 Dictionary, and you look up the word usurp, here's what it says. to seize and to hold in possession by force or without right, to usurp a throne, to usurp the prerogatives of the crown, to usurp power, to usurp the right of a patron, is to oust him or dispossess him, vice sometimes usurps the place of virtue.

[John Weaver] Now, what I'm going to tell you right now is I'm not going to bore you with all the court records and the recitations, but I am going to read two paragraphs for you from American Jurisprudence, Second Edition. And when you get to American Jurisprudence, Second Edition, Volume Chapter 16, you're going to find what it says concerning any law or any statute that is in conflict with the Constitution. The Supreme Court has ruled on all these. I'm not going to read all the records there, but listen to this. The general rule is that an unconstitutional statute, whether federal or state, though having the form and name of law, is in reality no law, but is wholly void and ineffective for any purpose.

[John Weaver] Since unconstitutionality dates from the time of its enactment, and not merely from the date of the decision, so branding it. An unconstitutional law in legal contemplation is as inoperative as it had never been passed and never existed. That is, it is void ab initio, which is Latin for the beginning. It is void from the beginning. Such a statute leaves the question that it purports to settle just as it would if the statute had not been enacted. Since an unconstitutional law is void, it follows generally the statute imposes no duties, confers no rights, creates no office or liabilities, bestows no power or authority on anyone, affords no protection, is incapable of creating any rights or obligations, does not allow for the granting of any relief, and justifies no acts performed under it.

[John Weaver] Once a statute is determined to be unconstitutional, no private citizen or division of the state may take any further action pursuant to its provision. A contract that rests on an unconstitutional statute creates no obligation to be impaired by subsequent legislation. Listen, no one is bound to obey an unconstitutional law, and no courts are bound to enforce it. A law contrary to the United States Constitution may not be enforced. Once a statute has been declared unconstitutional, courts therefore have no jurisdiction over the alleged violations. Persons convicted and fined under a statute subsequently held unconstitutional may recover the fines paid.

[John Weaver] Now here's the interesting thing. Notice, if you would, Andrew says that any law that is unconstitutional is void ab initio, from the beginning. That is, it possesses no authority, no power. It confers nothing upon anyone. And Amjur goes on to say, you don't have to wait until the court declares it unconstitutional because it's unconstitutional from the beginning. So now you're going to ask me, well, why is it that we have so many unconstitutional laws in this country?

[John Weaver] And that's because no one ever reads the Bible and no one ever reads the Constitution. That's exactly why.

[John Weaver] Now, the point I'm trying to make is this. The truth is that America basically has ceased being a constitutional republic a long time ago. Because our government has violated the Constitution and its constitutional obligations over and over and over. It was historian and, I might add, statesman as well, St. George Tucker, who furnished all of the Jeffersonians the idea, well, not the idea, but I'm going to say the writing of the Constitution as a covenant because he said this, the Constitution of the United States of America is an original, written, federal, and social compact or covenant freely, voluntarily, and solemnly entered into by the several states of North America, and ratified by the people thereof respectively, whereby the several states and the people thereof respectively have bound themselves to each other, and to the federal government of the United States, and by which the federal government is bound to the several states and to every citizen of the United States." So what does he say? He's saying the Constitution is indeed a covenant. Now, I'm going to share something with you from Scripture, and I'm going to show it to you.

[John Weaver] I don't know if you've thought about this or not, but here it is. If you follow me, you're going to understand why there is so much injustice in this country civilly, politically, and even personally. Okay? Listen carefully. Because in biblical covenants, when one party violates the covenant, then the other party is released from its obligation or obedience to the covenant. This is a simple truth that's taught not only in the Old Testament, but it's taught also very clearly in the New Testament.

[John Weaver] So first of all, let me just point this out. This is truly what you and I would call covenants or contracts between man and man. So if Ernie and I entered into an agreement, we entered into a covenant, we entered into a contract to do certain things. He's going to do some things. I'm going to do some other things. And then Ernie then decides, well, you know, I'm not going to do that. I know I've covenanted myself to do it, but I'm not going to do it. Well, if he's not going to fulfill his end of the contract, I'm not obligated to fulfill my end of the contract. And the only opening that I would have for resolution would be either to just drop the thing or to sue him for breach of contract.

[John Weaver] We understand that in courts of equity. Now, I want to show you this in the Bible. I want you to turn in your Bibles, if you would, to the book of Joshua chapter 2. Joshua chapter 2. Joshua judges, and look if you would, because here is a story that everyone knows, and this is dealing with the spies and Rahab, and actually they are entering into a covenant. So if you look in Joshua chapter 2, beginning there with verse 17, the Bible says this, And the men said unto her, that is to Rahab, We will be blameless of this fine oath which thou hast made us to swear. In other words, she made them swear an oath, they entered into a covenant, And notice if you would what they're saying in verse 18.

[John Weaver] Behold, when we come into the land, thou shalt bind this line of scarlet thread in the window, which thou didst let us down by, and thou shalt bring thy father and thy mother and thy brethren and all thy father's household home unto thee. And it shall be that whosoever shall go out of the doors of thy house into the street, His blood shall be upon his head, and we will be guiltless. And whosoever shall be with thee in the house, his blood shall be on our head, if any hand be upon him." And if thou utter this our business, then will we be quitted by an oath which thou hast made us to swear.

[John Weaver] And she said, According to your word, so be it. And she sent them away, and they departed, and she bound the scarlet line in the window." So I want you to note, if you would please, very quickly here, you have The covenant, the covenantal agreement was very, very simple. In fact, there were two parties. There were the spies and Rahab. And first of all, the first stipulation was Rahab had to get every one of her family members into her house because they were going to conquer that city. They were going to destroy that city.

[John Weaver] God had said it shall be destroyed. So she had to have every one of her family members in the house. The second thing was this. If any of those family members went out into the street when the fighting was going on and they got killed, that was their problem. They should have stayed in the house. The third stipulation was this. If any of the Israelites went in that house and harmed anyone, then they were accountable because they would have violated the covenant. And then fourthly, or fifthly, I'm going to say, here's what they said to Rahab.

[John Weaver] If you utter any of this, our secrets, then we will be free of the oath which you made us to swear. So here's what they said. If you violate your end of the covenant, I don't have to keep my end of the covenant. In other words, we'll destroy you and your family like we would be destroying everyone else. So here's a very plain truth that whenever One party violates the covenant, the other party is loose from obedience.

[John Weaver] Now, you're going to ask me, probably, where in the world did such thinking come from? Where do you get something like that? Well, I'm going to answer. First of all, from the Bible. But secondly, from the Declaration of Independence. I want you to listen carefully. You know this. We hold these truths to be evident, self-evident, that all men are created equal. that they are endowed by their Creator with certain inalienable or unalienable rights, and among these are life, liberty, and the pursuit of happiness, and that to secure these rights, governments are instituted among people, deriving their just powers from the consent of the governed. that whenever any form of government becomes destructive to these ends, it is the right of the people to alter or to abolish it, and to institute a new government, laying its foundations on such principles, and organizing its powers in such a form, as to them shall most likely affect their safety and happiness.

[John Weaver] Prudence, indeed, will dictate that governments long established should not be changed for light and transient reasons. And accordingly all experience has shown us that mankind are more disposed to suffer while evils are sufferable than to right themselves by abolishing the forms to which they are accustomed. But when a long train of abuses and usurpations pursuing invariably the same object evinces a design to reduce them under absolute despotism, it is their right, it is their duty to throw off such government and to provide new guards for their future security.

[John Weaver] Do you realize that's exactly what America did in 1776? Threw off the yoke of George III, and threw off the yoke of Parliament, under which the colonists were never, ever under, because the colonists had their own legislatures. They were never under Parliament, and Parliament was trying to make laws. It's kind of like if Ukraine passed a law that every American had to obey. Or Cuba passed a law.

[John Weaver] We're not going to do that. Because we have nothing to do with Cuba, and they don't make laws respecting American citizens. And Parliament had no right to make laws respecting the colonists.

[John Weaver] Now, this isn't only true between man and man. It's also between that which is the highest, that is between God and man. You see, God has entered into covenants with men as well. In fact, the truth of the matter is this, when God enters into covenants with men, if the men violate those covenants, even God is not obligated to keep His own end. What am I trying to talk about? Read Leviticus 26. Read Deuteronomy 28, where God gives you there the blessings and the curses. God says, if you obey, I'm going to bless you. If you disobey, I'm going to curse you. And when Israel turned and violated the covenant, and turned to idolatry, and the worshipping of idols, and despised God, and disobeyed God, guess what? If you read 2 Kings chapter 17, you'll find that God judged them very strenuously, and He sent them into captivity, and He sent them into punishment.

[John Weaver] When one party violates the covenant, the other party is free from obligation. Now, I want you to understand, if what I've just said is insufficient for you to put two and two together when it comes to doing this socially, civilly, politically, governmentally, let me show it to you a little further. I want you to turn in your Bibles, if you would, please, to the book of Romans, chapter 13. Romans, chapter 13. Because this is the chapter, this is the main focus on civil government. So if you look in Romans chapter 13, and let's just read the first six verses.

[John Weaver] 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, or condemnation. 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, the civil magistrate, 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 right. Wherefore, ye must needs be subject not only for wrath, but also for conscience' sake.

[John Weaver] For this cause pay ye tribute also for they are God's ministers, attending continually upon this very thing." So look, if you would, please, in verse 1. He said, Let every soul be subject unto the higher powers. For there is no power but of God, the powers that be ordained of God." So let me put it to you very plainly. First of all, no matter how high you are in authority, no matter how high you are in power, there's always someone higher than you. Okay? And God is the absolute highest. Now, he said in verse 1, let every soul be subject to the higher powers. The word powers is a Greek word, exousia, which literally means power or authority. And then he said, the powers that be are ordained of God.

[John Weaver] So let me tell it like this. Only God is sovereign. Only God has all power and all authority. Any authority that any man has is delegated. Here we go. What right does any husband have to be the head of his house and to rule over his wife and children? And the answer would be none except God designated the husband as the head of the house and the father.

[John Weaver] You see what I'm saying? What right do I have as a pastor to rule over my people? And the answer would be none except the divine authority that God has given me in his word. In other words, and with every delegation of power, there is always a limitation. I may be the head of my house, but I'm not the head of Brother Danly's house. He may be the head of his house, but he's not the head of Brother Mooney's house. So there's a limitation. Every time God gives a delegation of power, there is always a limitation.

[John Weaver] Now, notice if you would please in verse 2. He said, For whosoever therefore resisteth the power, once again it's exousia, the authority, resisteth the ordinance of God. And the word ordinance there is the Greek word diategra. which literally means a disposition, arrangement, an object or ordinance. So, once again, he's just saying that God is the author of this ordinance. He is the one who set it up.

[John Weaver] And to resist His government is to resist Him. Now, look in verse 3. He says,"...for rulers are not a terror to good works, but to the evil." Now, here's the word rulers. It's the Greek word archontes, which simply means chief ones or leaders. But no, he said for rumors and good works, but to the evil. So here's a good question. I've got a whole sermon on this.

[John Weaver] I'm not going to preach it, but here it is. Who defines good and evil? How do you know what is good? How do you know what is evil? Do you understand if there is not an objective standard like the word of God, if God is not the one who defines good and evil and man defines good and evil, Look what's happening in our country today. Christians are being assailed.

[John Weaver] We're being called terrorists, domestic terrorists. Anyone who stands for the family, anyone who stands for the Constitution, anyone who is conservative, anyone who doesn't go along with the political agenda today. I'm just simply saying, you have to understand, there has to be an objective standard of good and evil, right and wrong, and that is God. He says very plainly, for rulers are not to be a terror to good works, that is, those which are biblical and godly, but to the evil.

[John Weaver] Then he said, will thou not be afraid of the power? Do that which is good, and thou shalt have praise of the same. By the way, do you realize, according to Romans chapter 13, there are only two delegations of authority to civil government? They have the authority to punish the wicked and to protect the righteous. That's it. Education was never given to the government, it was given to the family. Grace and gospel preaching was never given to the government, it was given to the church. So the government has no right to tell me I can't preach this or I can't teach this. I can. That's not their authority. So here's another principle.

[John Weaver] Let me put it to you like this. There is what you know in the Bible as sphere authority. I may have authority in my sphere, but if I leave my sphere, I don't carry that authority with me. So here it is. I'm the head of my house. I'm the head of my wife and my children. So I go to Brother Jacob's house and I look at His wife, Kelly, and I look at his children, and I see dirty dishes in the sink, and I see the floor needs vacuuming, and I see toys scattered everywhere, and I look at Kelly, and I say, woman, get in that kitchen and wash those dishes and sweep that floor and vacuum. And I look at his kids, I say, pick up those toys or I'll whip you. Now, here's my question. Is his brother Jacob going to sit there and say, Out of the way to go, brother. You tell him.

[John Weaver] You give it to a preacher. You know what he's going to say? What are you doing? That's my wife. That's my children. If anybody tells him what to do, it's going to be me. Do you understand? But I said, well, wait a minute, brother. You don't understand. I'm a husband. I'm a father. I've got husbandly authority and fatherly authority too. He said, but not in my house, you don't. Just because I have authority in one sphere doesn't mean I carry that authority with me when I leave that sphere. So God gives the family certain authority. He gives the church certain authority. He gives civil government certain authority. And any time you leave that sphere, you don't have the authority. You don't carry it with you. The church can't say to the civil government, you can't put that murderer to death. Yes, they can. God said they could. But the civil government can't tell me what you can't have that Christian school. Yes, I can. Yeah. That's seer authority.

[John Weaver] Now, notice what he said. He said, For rumors and other terror to good works, but the evil, wilt thou then not be afraid of the power? Do that which is good, and thou shalt have praise of the same. So civil government should be praising the good and not condemning the good. And the good is defined by God. But look at verse four. Now, this gets interesting. He said, For he, we're talking about the civil magistrate, for he is the minister of God to thee for good. But if thou do that which is evil, be afraid, for it bears not the sword in vain. For he is the minister of God." Now, watch if you would, twice in this verse, the civil magistrate, the civil ruler is called the minister of God. That is a very, very interesting word. Guess what? The Greek word for minister there is deikonos. That is where we get our English word deacon. He is saying that the civil magistrate is the deacon of God. Now, our English word deacon is transliterated and not translated.

[John Weaver] Transliteration means you would take the delta from the Greek and bring it down to a D in English, and you would take the epsilon from the Greek and bring it down to an E in English. In other words, you're just transliterating. You're bringing it letter for letter. If you translate the word, it means servant. So what does the Bible say then about the civil magistrate, the civil ruler? He is the servant of God. Wow. Government is to be the deacon of God. Government has been ordained by God to be his servant. Government is to carry out God's law and put into effect God's will and to honor God as an obedient servant.

[John Weaver] Now watch it again in verse 4. For he is a 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 a minister of God, here it is, a revenger, to execute wrath upon him that doeth evil. Now, the word revenger is very good, too. It's a very interesting word. It's the word ekdikaios.

[John Weaver] Ek is a preposition which means out of. Dikaios is righteousness. What's it mean? What's a revenger? It's one who exacts righteousness. It's one who draws righteousness out, brings righteousness out. Well, whose righteousness is the government supposed to bring out? Who is, whose righteousness is it to bring forth and to carry out and to draw out? And the answer is it has to be God and God alone. So if government then is to be God's servant. It means it is accountable, answerable and responsible to him and must serve him. If government is to be a revenger of righteousness, drawing out of righteousness, it means it must draw out God's righteousness. Hang on. Look in verse 6. Look in verse 6.

[John Weaver] He says, For this cause pay ye tribute also for there are gods ministers attending continually upon this very thing. Now, the word ministers here is not Dacos. It's not where we get the word deacon from. This is a totally different word. It happens to be the word Latourgos. Wow. Latourgos. The singular, the plural, is where we get our English word, liturgy. You know what a liturgy is? It's a public worship. We had a liturgy in this church.

[John Weaver] There was singing, there was praying, and now there's preaching. That's a liturgy. It's public worship. In fact, this word liturgy actually came from the Greeks when they actually offered sacrifice and public worship. So many people today are willing to say that government is power. Some would even say it's raw power. Some would even say, well, it's authority that is true. Government is power and government is authority, but here's the question. How many are willing to go as far as God does when God says, I set up civil government to be my deacon, to be my servant, to be my exactor of righteousness, and to be my public worship?

[John Weaver] By the way, I hope you see where we are now on a spiritual level in this country because our governments are so totally secular. It is unbelievable.

[John Weaver] Now, let me say this again. I want you to understand this. Government is a theological issue. Government is a theological issue. You do not have to have, and you may not have, a state or a national church. In England, they have the Anglican Church. You don't have to. It's not you must have the Baptist church for the state church or the Presbyterian. No, no, no, no. There can be a separation between church and government, but there cannot be a separation between religion and government because all law is religious.

[John Weaver] So often think about this. I don't care if you're talking about Washington, D.C. I don't care if you're talking about Montgomery, Alabama or Atlanta, Georgia. The truth of the matter is this, when those lawmakers sit there and contemplate these laws, one of them will say this, well, I think this is right, or I think this is good, or I think this is wrong. What are they doing? They're forming an opinion based upon their understanding of good and right, right and wrong. It is a religion. It may be the humanistic religion or secularistic religion, but it is religion. You can have a Christian religion or you can have a humanistic religion, but it is still religious. Every law that is passed is religious. Every law may not be the Christian law, but it's still a religious law. Covenants are inescapable. As Van Hill would say, it is never covenant versus no covenant. But whose covenant? So you can either have the covenant of man, which is humanistic, or you can have the covenant of God.

[John Weaver] It was William Penn who said man will be governed by God or he'll be ruled by tyrants. And that is true. John Milton said it like this. Listen carefully. It being very certain that the doctrine of the gospel is neither contrary to reason nor the law of nations, that man is truly subject to the higher powers who obey the laws and the magistrates so far as they govern according to law, so that St. Paul does not only command the people but princes themselves to be in subjection who are not above laws but are bound by them. But whatever power enables a man or whatever magistrate takes upon himself to act contrary to what St. Paul makes the duty of those that are in authority, neither is that power nor that magistrate ordained of God.

[John Weaver] He says, when they leave, The biblical truth, they are no longer God's magistrate. I'm finishing. And consequently, to such a magistrate, no subjection is commanded, nor is any due, nor are the people forbidden to resist such authority. For in doing so, they do not resist the ordinance of God, but they resist a robber, a tyrant and an enemy. Wow. Someone has suggested, and it's certainly true, that God oftentimes gives us wicked rulers to chasten us and to punish us for our sins.

[John Weaver] And that is a fact. That is true. However, there's another interesting truth, and that is that men in their fallen state and in their humanistic minds can elevate wicked men to power, and I know God is sovereign, but God denies that they are His. For instance, if you will look in your Bibles to the book of Hosea chapter 8. Hosea, mighty prophet. Look in Hosea chapter 8. Daniel, Hosea, Joel, Amos. Look in Hosea chapter 8 and look what God says in verse 4. Hosea 8 and verse 4. God condemns the people where He said this, they have set up kings, but not by me.

[John Weaver] They made princes, and I knew it not. Of their silver and their gold have they made them idols that they may be cut off.

[John Weaver] Now, it's not that God did not know what was happening. God is omniscient. He knows everything, that is for sure. But what God is saying, I didn't endorse those men. They didn't fit my commands. No, no. And God said, you set up these people that you might be cut off. Wow. So here's what I'm trying to show you. If there is no civil justice. Inevitably, there's going to be judgment, God's judgment. Now, if you will turn back in your Bibles to Psalm 82, because I want to show you exactly what God is saying in this passage. Watch this Psalm 82. Verse 1, God stands in the congregation of the mighty.

[John Weaver] He judges among the gods. Now, God is not saying that there are other gods beside him. No, the word gods here, you see, has a little G. And of course, this word refers to the magistrates, because the magistrates in the Old Testament and in the New Testament were supposed to be ruling for God, declaring his word.

[John Weaver] Now, if you don't believe what I just said, you can turn in your Bibles and read John 10, verses 34 and 35, where Jesus Christ Himself is quoting this verse. And Jesus Christ said, If you were called gods, to whom the word of the Lord came. In other words, the magistrates had the word of God. And they were to declare it. That's how they were to issue judgment. Now, watch it. He says, for God's standard in the congregation of the mighty, he judges among the gods. Now, look what he asked these magistrates. Look what he asked the rulers.

[John Weaver] How long will you judge unjustly and accept the persons of the wicked? Look what he tells them to do in verse three. Defend the poor and the fatherless. Do justice to the afflicted and needy. Deliver the poor and the needy. Rid them out of the hand of the wicked. God says. Instead of doing what I've commanded you to do, what you're doing is accepting the persons of the wicked. You're letting the wicked escape. You're letting him get by without justice, and as I pointed out, On Friday night, a lack of justice always brings violence and chaos and confusion and turmoil. Hang on, look what he says about. These magistrates who refuse to bring forth biblical justice, he said in verse five, they know not that is their ignorant.

[John Weaver] Neither will they understand, they will not listen. They walk on in darkness. All the foundations of the earth are out of course. God says what they do is they turn everything upside down. I remember years and years ago when I was extremely naive. I thought at one time that if you went into the courtroom And you told the truth and you stood for the truth that everything would work out the way it should. That's the farthest thing from the truth today. Because it's not truth that most folks are interested in. It's not righteousness.

[John Weaver] You've got to know how to play the game and the game is usually rigged. Now, this is why he said, look down in verse six. Watch this. I've said you're gods. And all of you are children of the Most High. In other words, you were supposed to be representing me. But you shall die like men and fall like one of the princes. And then he says, Arise, O God, judge thither, for thou shalt inherit all nations. So God is saying where there is no justice civilly, governmentally, Inevitably, there's going to be judgment.

[John Weaver] Now, I want you to turn in your Bibles, if you would, to the book of Jeremiah, chapter 22. Let me show you this. Jeremiah 22. And let's begin reading there with verse one, and we'll read through verse seven. Civil justice. Let me say this again. Civil justice brings the blessings of God, but civil injustice brings the judgment of God. So in Jeremiah chapter 22 verse 1, thus saith the Lord, go down to the house of the king of Judah and speak there this word. And say, Hear the word of the Lord, O King of Judah, that sitteth upon the throne of David, thou and thy servants, and thy people that enter in by these gates. Thus saith the Lord, Execute ye judgment and righteousness, and deliver the spoiled out of the hand of the oppressor.

[John Weaver] And do no wrong, do no violence to the stranger, the fatherless, or the widow, neither shed innocent blood in this place. For if you do this thing indeed, then shall there enter in by the gates of this house kings sitting upon the throne of David, riding in chariots and on horses, he and his servants and the people." And Lord, I'll bless you if you bring forth judgment and justice. Watch verse 5. But if you will not hear these words, I swear by myself, saith the Lord, that this house shall become a desolation. For thus saith the Lord unto the king's house of Judah, thou art Gilead unto me, and the head of Lebanon, yet surely I will make thee a wilderness and cities which are not inhabited, and I will prepare destroyers against thee, every one with his weapons, and they shall cut down thy choice eaters,

[John Weaver] and cast them into the fire." What's he saying? You don't do justice. I'll bring my judgment. Skip down, if you would, to verse 13. Watch this. Jeremiah 22 verse 13. Woe unto him that builteth his house by unrighteousness, and his chambers by wrong, that useth his neighbor's service without wages, and giveth him not for his work. Thus that saith, I will build me a wide house, and large chambers, cutteth him out windows, and it is sealed with cedar, and painted with vermilion.

[John Weaver] Now look what God asks. Shalt thou reign, because thou closest thyself in cedar? Lord, you've got the money. You've got the property. And do judgment and justice. Watch it. Shalt thou reign, because thou closest thyself in cedar? Did not thy father watch, eat and drink, and do judgment and justice? And then it was well with him. He judged the cause of the poor and the needy. Then it was well with him. Was not this to know me, saith the Lord? God says, just because you're in a position of authority and power and you've acquired great riches and you've got great property.

[John Weaver] Do you think that that's going to allow you to escape? Do you think it's why I put you there? No. He said, did not thy father eat and drink and do judgment and justice? And then it was well with him. That's what God requires. Judgment and justice. And he said he judged the cause of the poor and the needy. Then it was well with him. Was not this to know me? I do not care what your profession is, if you do not obey the word of God, You don't really know him.

[John Weaver] He said very plainly in Luke 6 in verse 46, Why call ye me, Lord, Lord, and do not those things which I say unto you? Yeah. Most people today, most Christians today have rejected the theology which insists that there is an ethical cause and effect in history. Because it is God who brings His sanctions, either in blessings or curses, against those who obey or disobey. Biblical righteousness and justice brings the blessings of God upon a society and upon a nation and upon a state. But injustice brings the curse of God upon that nation and upon that state and upon that society.

[John Weaver] I want you to listen to what Pastor Winthrop said. His famous speech. At the end, the invocation of the covenant. In the beginning of America, listen to what he said. Thus ends the cause between God and us. We are entered into a covenant with him for this work that is the building of America. We have taken out a commission. The Lord has given us leave to draw out our own articles. We have professed to enterprise these and those accounts upon these and those ends.

[John Weaver] We have hereon besought Him of favor and blessing. Now if the Lord shall be pleased to hear us and bring us in peace to the place we desire, that he hath ratified this covenant and sealed our commission, and will expect a strict performance of the articles contained in it. But if we shall neglect the observation of these articles, which are the ends we have propounded, and dissembling, that is, playing the hypocrite with our God, shall fail to embrace this present world and prosecute our carnal intentions, Seeking great things for ourselves and for our posterity, the Lord will surely break out in wrath against us and be revenged of such a people and make us to know the price of the breach of such a covenant.

[John Weaver] Now, the only way to avoid this shipwreck and to provide for our posterity is to follow the counsel of Micah, to do justice and to love mercy and to walk humbly with our God. Wow. No individual, no family, no church, no society, and no nation can escape accountability. Just as individuals are accountable, ecclesiastical and corporate bodies are accountable and answerable to God. God is the supreme ruler.

[John Weaver] He's a sovereign and he has said, Vengeance belongeth unto me, saith the Lord. I will repay. I will recompense. There's absolutely no way in the world. That America could continue. Without real justice and the blessing of God upon it. I have just a few more scriptures I want you to turn in your Bibles, if you would, to Isaiah 26. Isaiah 26. This is a tremendous passage. I want to read. The first 12 verses. And then I want you to look at one more passage. Look at Isaiah 26, beginning with verse one.

[John Weaver] In that day shall this song be sung in the land of Judah. We have a strong city. Salvation will God appoint for walls and bulwarks. Open you the gates that the righteous nation which keepeth the truth may enter in, that will keep him in perfect peace, whose mind is staid on thee, because he trusteth in thee. Trust ye in the Lord forever, for in the Lord Jehovah is everlasting strength. For he bringeth down them that dwell on high, the proud, the arrogant, the lofty city. He layeth it low, he layeth it low, even to the ground, he bringeth it even to the dust. The foot shall tread it down, even the feet of the poor, and the steps of the needy.

[John Weaver] The way of the just is uprightness. Thou most upright dost weigh the path of the just. Yea, in the way of thy judgments, O Lord, have we waited for thee. The desire of our soul is to thy name and to the remembrance of thee. With my soul have I desired thee in the night. Yea, with my spirit within me will I seek thee early. For when thy judgments are in the earth, the inhabitants of the world will learn righteousness. that favour be shewed to the witch, yet they will not learn righteousness. In the land of uprightness will he deal unjustly, and will not behold the majesty of the Lord. Lord, when thy hand is lifted up, they will not see, but they shall see, and be ashamed for their envy of the people. Yea, the fire of thine enemy shall devour them, Lord, thou wilt ordain peace for us, for thou hast wrought all our works in us."

[John Weaver] So what is he saying? He's saying if we're righteous, if we're holy, if we are just, then we're going to be blessed. If we are not, then the fire of his indignation is going to fall. Now, one last passage. I want you to turn to 2 Samuel 23. 2 Samuel 23. This whole conference has really dealt with justice. And I want you to see, especially in light of civil justice, which has been the topic today, what David said. 2 Samuel, chapter 23. And I want you to look at this, beginning with verse 1. 2 Samuel, chapter 23. Look, if you would, please, verse 1. The Bible says, Now these be the last words of David. David, the son of Jesse, said, And the man who was raised up on high, The anointed of God, of Jacob, the sweet psalmist of Israel, said, The Spirit of the Lord spake by me, and his word was in my tongue. The God of Israel said, The rock of Israel spake to me. He that ruleth over men must be just, ruling in the fear of God.

[John Weaver] Now, here's what I want you to see. David has made one simple statement. He that ruleth over men must be just. Ruling in the fear of God. Okay? You cannot be just unless you rule in the fear of God. But I want you to see how many times David claims direct inspiration from God for this one simple statement. He said in verse 2, The Spirit of the Lord spake by me. That's one time.

[John Weaver] His word was in my tongue. That's the second time. The God of Israel said, that's the third time. The rock of Israel spake to me four times. He claims direct inspiration from God for this simple statement. He that rules over men must be just. Ruling in the fear of God. If there is no fear of God, there will never be any justice. You remember in Luke chapter 18, the unjust judge, what did he say? He said, though I fear not God, nor regard man. If there is no fear of God, there's not going to be any regard for man. There will not be a regard for a widow, an orphan, a victim. There will not be any regard. Because there will not be any justice, because there's no fear of God. He that rules over man must be just, ruling in the fear of God. God demands justice in our lives. He demands justice in our churches. He demands justice in civil government. You see where we are today because of the lack of justice.

[John Weaver] All you have to do, folks, if you want to understand this, check on how many criminals who are let out are put back in time after time after time. One article I read said sometime as high as 90 percent. Where there is no justice, there's only chaos, confusion and societal death. Father, help us in the name of Jesus Christ to honor Thee, to glorify Thee. Help us, Father, to see that Thou art a God of justice and Thou dost demand justice. Help us, Father, to be just in our lives, righteous and holy and godly.

[John Weaver] And, Lord, we pray that You will awaken the people in this nation to where we are and how we got here. Grant us repentance and grant us faith. In the name of Jesus Christ, we pray, Amen.

God’s Justice As The Standard For The Civil Magistrate

John Weaver | SermonAudio

Lecture Metadata	Details
Speaker	John Weaver
Source	SermonAudio
Media ID	814231952511690
Subject	Civil Government
Course	Civil Government: Magistracy, Authority, and Romans 13: Authority
Genre	Sermon
Date	2023-08-13
Dictation Name
Book	Book 008: Civil Government: Magistracy, Authority, and Romans 13 — Chapter 18
Source Timed Segments	79

Formatted Transcript

Introduction to the Conference Theme

Weaver introduces the conference theme of biblical justice and transitions to the topic of justice in civil government.

All right, I'm so thankful that you're here today, and I trust that this conference has been a blessing to many of you because this conference has actually been on justice, the biblical doctrine of justice. And we have seen justice defined, demanded and deserved and desired. We've also seen justice within the congregation. And today we're coming to deal with justice in the civil magistrate or the civil government.

The Covenantal Nature of Government

Government is covenantal, as seen in 2 Kings 11:17, where covenants are made between God, the king, and the people. The U.S. Constitution is also a covenant.

The truth of the matter is that we have been brainwashed and propagandized to the extent that the majority of Americans, and yea, even Christians as well, cannot think clearly concerning civil government and justice. In fact, the truth of the matter is we have forgotten the covenantal aspect of government. Do you realize that each institution that God has created is covenantal in nature? God has only created three institutions. He created the family, which is a ministry of education. He created the church, which is a ministry of grace. And He created civil government, which is to be a ministry of justice. When you think about the family, as a ministry of education, there is the covenant between the husband and the wife, and of course, the children would be involved in that covenant as well. The church also is covenantal in nature, because there is the covenant between God and His people. And, of course, there's also a covenant in one sense of the word between the pastor and the people, because if God has given me the obligation and the duty and responsibility to teach my people, then they have the duty, responsibility, and obligation to be there and hear and apply as well.

So there's a covenantal aspect of that as well. And then, of course, there is the covenantal nature of civil government. Now, I want you to hold Psalm 82, but I do want you to turn back in your Bibles to 2 Kings 11, and look, if you would please, at verse 17, because we're going to see the covenants here spoken of very plainly and very clearly. Jehoiada happened to be the high priest. And the Bible tells us exactly what he's going to do when he anoints Joash king. But note, if you would, in 2 Kings chapter 11, look if you would please at verse 17.

Scripture Reading — 2 Kings 11:17

"And Jehoiada made a covenant between the Lord and the king and the people, that they should be the Lord's people; between the king also and the people."

Now I want you to note there are actually two covenants spoken of right there. There is a covenant between the Lord and the king and the people. In that covenant, the king and the people are agreeing to be God's king and God's people. And then secondly, there is that covenant between the king and the people. And in that covenant, the king then agrees to rule faithfully, and the people agree to obey him as long as he does.

So, government is basically covenantal in nature. We're going to look at this in Romans 13 a little bit later, but in Romans chapter 13, government, civil government, is referred to as the ordinance of God. When you get to 1 Peter chapter 2, it's referred to as the ordinance of man. God ordained it, but man sets it up, so therefore it is covenantal in nature. There are many past scholars, as well as historians, that have understood this concept.

Constitutional Limits and Unconstitutional Laws

The Constitution is an express powers document; any law exceeding it is void ab initio. Unconstitutional laws confer no authority and need not be obeyed.

It is an expressed powers document. When you call it a limited powers document, it means, therefore, that their power is limited to that which is in that document, period. So let me put it to you very plainly, and think about this. The truth is that any power, any authority, that any government has, federal or state, which is over and above the constitutions of the government, or that state, is usurped. That is, it is stolen. It is not real. Because the power is limited, it is expressed.

Now, when you look at Webster's 1828 Dictionary, and you look up the word usurp, here's what it says. "To seize and to hold in possession by force or without right, to usurp a throne, to usurp the prerogatives of the crown, to usurp power, to usurp the right of a patron, is to oust him or dispossess him, vice sometimes usurps the place of virtue." Now, what I'm going to tell you right now is I'm not going to bore you with all the court records and the recitations, but I am going to read two paragraphs for you from American Jurisprudence, Second Edition. And when you get to American Jurisprudence, Second Edition, Volume 16, you're going to find what it says concerning any law or any statute that is in conflict with the Constitution. The Supreme Court has ruled on all these. I'm not going to read all the records there, but listen to this. "The general rule is that an unconstitutional statute, whether federal or state, though having the form and name of law, is in reality no law, but is wholly void and ineffective for any purpose.

Since unconstitutionality dates from the time of its enactment, and not merely from the date of the decision so branding it, an unconstitutional law in legal contemplation is as inoperative as if it had never been passed and never existed. That is, it is void ab initio, which is Latin for the beginning. It is void from the beginning. Such a statute leaves the question that it purports to settle just as it would if the statute had not been enacted. Since an unconstitutional law is void, it follows generally the statute imposes no duties, confers no rights, creates no office or liabilities, bestows no power or authority on anyone, affords no protection, is incapable of creating any rights or obligations, does not allow for the granting of any relief, and justifies no acts performed under it."

"Once a statute is determined to be unconstitutional, no private citizen or division of the state may take any further action pursuant to its provision. A contract that rests on an unconstitutional statute creates no obligation to be impaired by subsequent legislation." Listen, "No one is bound to obey an unconstitutional law, and no courts are bound to enforce it. A law contrary to the United States Constitution may not be enforced. Once a statute has been declared unconstitutional, courts therefore have no jurisdiction over the alleged violations. Persons convicted and fined under a statute subsequently held unconstitutional may recover the fines paid."

Now here's the interesting thing. Notice, if you would, Am. Jur. says that any law that is unconstitutional is void ab initio, from the beginning. That is, it possesses no authority, no power. It confers nothing upon anyone. And Am. Jur. goes on to say, you don't have to wait until the court declares it unconstitutional because it's unconstitutional from the beginning. So now you're going to ask me, well, why is it that we have so many unconstitutional laws in this country?

And that's because no one ever reads the Bible and no one ever reads the Constitution. That's exactly why.

Covenant Violation Releases Obligation

In biblical covenants, when one party violates the covenant, the other is released. This applies to contracts between men and between God and man.

I don't know if you've thought about this or not, but here it is. If you follow me, you're going to understand why there is so much injustice in this country civilly, politically, and even personally. Okay? Listen carefully. Because in biblical covenants, when one party violates the covenant, then the other party is released from its obligation or obedience to the covenant. This is a simple truth that's taught not only in the Old Testament, but it's taught also very clearly in the New Testament.

So first of all, let me just point this out. This is truly what you and I would call covenants or contracts between man and man. So if Ernie and I entered into an agreement, we entered into a covenant, we entered into a contract to do certain things. He's going to do some things. I'm going to do some other things. And then Ernie then decides, well, you know, I'm not going to do that. I know I've covenanted myself to do it, but I'm not going to do it. Well, if he's not going to fulfill his end of the contract, I'm not obligated to fulfill my end of the contract. And the only opening that I would have for resolution would be either to just drop the thing or to sue him for breach of contract.

We understand that in courts of equity. Now, I want to show you this in the Bible. I want you to turn in your Bibles, if you would, to the book of Joshua chapter 2. Joshua chapter 2. Joshua, Judges, and look if you would, because here is a story that everyone knows, and this is dealing with the spies and Rahab, and actually they are entering into a covenant. So if you look in Joshua chapter 2, beginning there with verse 17, the Bible says this, "And the men said unto her, that is to Rahab, We will be blameless of this thine oath which thou hast made us to swear." In other words, she made them swear an oath, they entered into a covenant. And notice if you would what they're saying in verse 18.

"Behold, when we come into the land, thou shalt bind this line of scarlet thread in the window, which thou didst let us down by: and thou shalt bring thy father, and thy mother, and thy brethren, and all thy father's household, home unto thee. And it shall be, that whosoever shall go out of the doors of thy house into the street, his blood shall be upon his head, and we will be guiltless: and whosoever shall be with thee in the house, his blood shall be on our head, if any hand be upon him. And if thou utter this our business, then we will be quit of thine oath which thou hast made us to swear." "And she said, According unto your words, so be it. And she sent them away, and they departed: and she bound the scarlet line in the window." So I want you to note, if you would please, very quickly here, you have the covenant, the covenantal agreement was very, very simple. In fact, there were two parties. There were the spies and Rahab. And first of all, the first stipulation was Rahab had to get every one of her family members into her house because they were going to conquer that city. They were going to destroy that city.

God had said it shall be destroyed. So she had to have every one of her family members in the house. The second thing was this. If any of those family members went out into the street when the fighting was going on and they got killed, that was their problem. They should have stayed in the house. The third stipulation was this. If any of the Israelites went in that house and harmed anyone, then they were accountable because they would have violated the covenant. And then fourthly, or fifthly, I'm going to say, here's what they said to Rahab.

"If you utter any of this, our secrets, then we will be free of the oath which you made us to swear." So here's what they said. If you violate your end of the covenant, I don't have to keep my end of the covenant. In other words, we'll destroy you and your family like we would be destroying everyone else. So here's a very plain truth that whenever one party violates the covenant, the other party is loose from obedience.

Now, you're going to ask me, probably, where in the world did such thinking come from? Where do you get something like that? Well, I'm going to answer. First of all, from the Bible. But secondly, from the Declaration of Independence. I want you to listen carefully. You know this. "We hold these truths to be self-evident, that all men are created equal, that they are endowed by their Creator with certain unalienable rights, that among these are life, liberty, and the pursuit of happiness. That to secure these rights, governments are instituted among men, deriving their just powers from the consent of the governed. That whenever any form of government becomes destructive of these ends, it is the right of the people to alter or to abolish it, and to institute new government, laying its foundation on such principles, and organizing its powers in such form, as to them shall seem most likely to effect their safety and happiness."

The Declaration of Independence and the Right to Resist

The Declaration affirms that when government becomes destructive, the people have the right to alter or abolish it, as America did in 1776.

"Prudence, indeed, will dictate that governments long established should not be changed for light and transient causes; and accordingly all experience hath shown, that mankind are more disposed to suffer, while evils are sufferable, than to right themselves by abolishing the forms to which they are accustomed. But when a long train of abuses and usurpations, pursuing invariably the same object, evinces a design to reduce them under absolute despotism, it is their right, it is their duty, to throw off such government, and to provide new guards for their future security." Do you realize that's exactly what America did in 1776? Threw off the yoke of George III, and threw off the yoke of Parliament, under which the colonists were never, ever under, because the colonists had their own legislatures. They were never under Parliament, and Parliament was trying to make laws. It's kind of like if Ukraine passed a law that every American had to obey. Or Cuba passed a law.

We're not going to do that. Because we have nothing to do with Cuba, and they don't make laws respecting American citizens. And Parliament had no right to make laws respecting the colonists.

Romans 13: The Civil Magistrate as God's Servant

Romans 13 teaches that civil rulers are God's deacons, ordained to punish evil and praise good. Their authority is limited to this sphere.

"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." So look, if you would, please, in verse 1. He said, "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." So let me put it to you very plainly. First of all, no matter how high you are in authority, no matter how high you are in power, there's always someone higher than you. Okay? And God is the absolute highest. Now, he said in verse 1, "let every soul be subject to the higher powers." The word powers is a Greek word, exousia, which literally means power or authority. And then he said, "the powers that be are ordained of God."

So let me tell it like this. Only God is sovereign. Only God has all power and all authority. Any authority that any man has is delegated. Here we go. What right does any husband have to be the head of his house and to rule over his wife and children? And the answer would be none except God designated the husband as the head of the house and the father.

You see what I'm saying? What right do I have as a pastor to rule over my people? And the answer would be none except the divine authority that God has given me in his word. In other words, and with every delegation of power, there is always a limitation. I may be the head of my house, but I'm not the head of Brother Danly's house. He may be the head of his house, but he's not the head of Brother Mooney's house. So there's a limitation. Every time God gives a delegation of power, there is always a limitation.

Now, notice if you would please in verse 2. He said, "For whosoever therefore resisteth the power," once again it's exousia, the authority, "resisteth the ordinance of God." And the word ordinance there is the Greek word diatagē, which literally means a disposition, arrangement, an object or ordinance. So, once again, he's just saying that God is the author of this ordinance. He is the one who set it up. And to resist His government is to resist Him. Now, look in verse 3. He says, "...for rulers are not a terror to good works, but to the evil." Now, here's the word rulers. It's the Greek word archontes, which simply means chief ones or leaders. But note, he said "for rulers are not a terror to good works, but to the evil." So here's a good question. I've got a whole sermon on this.

I'm not going to preach it, but here it is. Who defines good and evil? How do you know what is good? How do you know what is evil? Do you understand if there is not an objective standard like the word of God, if God is not the one who defines good and evil and man defines good and evil, look what's happening in our country today. Christians are being assailed. We're being called terrorists, domestic terrorists. Anyone who stands for the family, anyone who stands for the Constitution, anyone who is conservative, anyone who doesn't go along with the political agenda today. I'm just simply saying, you have to understand, there has to be an objective standard of good and evil, right and wrong, and that is God. He says very plainly, "for rulers are not a terror to good works," that is, those which are biblical and godly, "but to the evil."

Then he said, "Wilt thou then not be afraid of the power? do that which is good, and thou shalt have praise of the same." By the way, do you realize, according to Romans chapter 13, there are only two delegations of authority to civil government? They have the authority to punish the wicked and to protect the righteous. That's it. Education was never given to the government, it was given to the family. Grace and gospel preaching was never given to the government, it was given to the church. So the government has no right to tell me I can't preach this or I can't teach this. I can. That's not their authority. So here's another principle.

Let me put it to you like this. There is what you know in the Bible as sphere authority. I may have authority in my sphere, but if I leave my sphere, I don't carry that authority with me. So here it is. I'm the head of my house. I'm the head of my wife and my children. So I go to Brother Jacob's house and I look at his wife, Kelly, and I look at his children, and I see dirty dishes in the sink, and I see the floor needs vacuuming, and I see toys scattered everywhere, and I look at Kelly, and I say, "Woman, get in that kitchen and wash those dishes and sweep that floor and vacuum." And I look at his kids, I say, "Pick up those toys or I'll whip you." Now, here's my question. Is Brother Jacob going to sit there and say, "Out of the way to go, brother. You tell 'em."

"You give it to 'em, preacher." You know what he's going to say? "What are you doing? That's my wife. That's my children. If anybody tells them what to do, it's going to be me." Do you understand? But I said, "Well, wait a minute, brother. You don't understand. I'm a husband. I'm a father. I've got husbandly authority and fatherly authority too." He said, "But not in my house, you don't." Just because I have authority in one sphere doesn't mean I carry that authority with me when I leave that sphere. So God gives the family certain authority. He gives the church certain authority. He gives civil government certain authority. And any time you leave that sphere, you don't have the authority. You don't carry it with you. The church can't say to the civil government, "You can't put that murderer to death." Yes, they can. God said they could. But the civil government can't tell me, "You can't have that Christian school." Yes, I can. Yeah. That's sphere authority.

Now, notice what he said. He said, "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." So civil government should be praising the good and not condemning the good. And the good is defined by God. But look at verse four. Now, this gets interesting. He said, "For he," we're talking about the civil magistrate, "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." Now, watch if you would, twice in this verse, the civil magistrate, the civil ruler is called the minister of God. That is a very, very interesting word. Guess what? The Greek word for minister there is diakonos. That is where we get our English word deacon. He is saying that the civil magistrate is the deacon of God. Now, our English word deacon is transliterated and not translated.

Government as Public Worship and Theological Issue

Government is a theological issue; all law is religious. Rulers are to be God's public worshipers, and when they depart from biblical truth, they are no longer God's magistrates.

There was singing, there was praying, and now there's preaching. That's a liturgy. It's public worship. In fact, this word liturgy actually came from the Greeks when they actually offered sacrifice and public worship. So many people today are willing to say that government is power. Some would even say it's raw power. Some would even say, well, it's authority that is true. Government is power and government is authority, but here's the question. How many are willing to go as far as God does when God says, I set up civil government to be my deacon, to be my servant, to be my exactor of righteousness, and to be my public worship?

By the way, I hope you see where we are now on a spiritual level in this country because our governments are so totally secular. It is unbelievable. Now, let me say this again. I want you to understand this. Government is a theological issue. Government is a theological issue. You do not have to have, and you may not have, a state or a national church. In England, they have the Anglican Church. You don't have to. It's not you must have the Baptist church for the state church or the Presbyterian. No, no, no, no. There can be a separation between church and government, but there cannot be a separation between religion and government because all law is religious.

So often think about this. I don't care if you're talking about Washington, D.C. I don't care if you're talking about Montgomery, Alabama or Atlanta, Georgia. The truth of the matter is this, when those lawmakers sit there and contemplate these laws, one of them will say this, "Well, I think this is right," or "I think this is good," or "I think this is wrong." What are they doing? They're forming an opinion based upon their understanding of good and right, right and wrong. It is a religion. It may be the humanistic religion or secularistic religion, but it is religion. You can have a Christian religion or you can have a humanistic religion, but it is still religious. Every law that is passed is religious. Every law may not be the Christian law, but it's still a religious law. Covenants are inescapable. As Van Til would say, it is never covenant versus no covenant. But whose covenant? So you can either have the covenant of man, which is humanistic, or you can have the covenant of God.

It was William Penn who said man will be governed by God or he'll be ruled by tyrants. And that is true. John Milton said it like this. Listen carefully. "It being very certain that the doctrine of the gospel is neither contrary to reason nor the law of nations, that man is truly subject to the higher powers who obey the laws and the magistrates so far as they govern according to law, so that St. Paul does not only command the people but princes themselves to be in subjection who are not above laws but are bound by them. But whatever power enables a man or whatever magistrate takes upon himself to act contrary to what St. Paul makes the duty of those that are in authority, neither is that power nor that magistrate ordained of God."

He says, when they leave the biblical truth, they are no longer God's magistrate. I'm finishing. "And consequently, to such a magistrate, no subjection is commanded, nor is any due, nor are the people forbidden to resist such authority. For in doing so, they do not resist the ordinance of God, but they resist a robber, a tyrant and an enemy." Wow. Someone has suggested, and it's certainly true, that God oftentimes gives us wicked rulers to chasten us and to punish us for our sins.

The Consequences of Injustice: Judgment

Psalm 82 and Jeremiah 22 show that civil injustice brings God's judgment. Justice is required for blessing; injustice leads to desolation.

"He judgeth among the gods." Now, God is not saying that there are other gods beside him. No, the word gods here, you see, has a little G. And of course, this word refers to the magistrates, because the magistrates in the Old Testament and in the New Testament were supposed to be ruling for God, declaring his word. Now, if you don't believe what I just said, you can turn in your Bibles and read John 10, verses 34 and 35, where Jesus Christ Himself is quoting this verse. And Jesus Christ said,

Scripture Reading — John 10:34-35

"If he called them gods, unto whom the word of God came."

In other words, the magistrates had the word of God. And they were to declare it. That's how they were to issue judgment. Now, watch it. He says, "God standeth in the congregation of the mighty; he judgeth among the gods." Now, look what he asked these magistrates. Look what he asked the rulers.

"How long will ye judge unjustly, and accept the persons of the wicked?" Look what he tells them to do in verse three. "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." God says, instead of doing what I've commanded you to do, what you're doing is accepting the persons of the wicked. You're letting the wicked escape. You're letting him get by without justice, and as I pointed out on Friday night, a lack of justice always brings violence and chaos and confusion and turmoil. Hang on, look what he says about these magistrates who refuse to bring forth biblical justice, he said in verse five, "They know not," that is they're ignorant. "Neither will they understand," they will not listen. "They walk on in darkness: all the foundations of the earth are out of course." God says what they do is they turn everything upside down. I remember years and years ago when I was extremely naive. I thought at one time that if you went into the courtroom and you told the truth and you stood for the truth that everything would work out the way it should. That's the farthest thing from the truth today. Because it's not truth that most folks are interested in. It's not righteousness.

You've got to know how to play the game and the game is usually rigged. Now, this is why he said, look down in verse six. Watch this. "I have said, Ye are gods; and all of you are children of the most High." In other words, you were supposed to be representing me. "But ye shall die like men, and fall like one of the princes." And then he says, "Arise, O God, judge the earth: for thou shalt inherit all nations." So God is saying where there is no justice civilly, governmentally, inevitably, there's going to be judgment.

Now, I want you to turn in your Bibles, if you would, to the book of Jeremiah, chapter 22. Let me show you this. Jeremiah 22. And let's begin reading there with verse one, and we'll read through verse seven. Civil justice. Let me say this again. Civil justice brings the blessings of God, but civil injustice brings the judgment of God. So in Jeremiah chapter 22 verse 1, "Thus saith the Lord; Go down to the house of the king of Judah, and speak there this word, And say, Hear the word of the Lord, O king of Judah, that sittest upon the throne of David, thou, and thy servants, and thy people that enter in by these gates: Thus saith the Lord; Execute ye judgment and righteousness, and deliver the spoiled out of the hand of the oppressor."

"And do no wrong, do no violence to the stranger, the fatherless, nor the widow, neither shed innocent blood in this place. For if ye do this thing indeed, then shall there enter in by the gates of this house kings sitting upon the throne of David, riding in chariots and on horses, he, and his servants, and his people." And Lord, I'll bless you if you bring forth judgment and justice. Watch verse 5. "But if ye will not hear these words, I swear by myself, saith the Lord, that this house shall become a desolation. For thus saith the Lord unto the king's house of Judah; Thou art Gilead unto me, and the head of Lebanon: yet surely I will make thee a wilderness, and cities which are not inhabited. And I will prepare destroyers against thee, every one with his weapons: and they shall cut down thy choice cedars,

Scripture Reading — Jeremiah 22:1-7, 13-16

and cast them into the fire." What's he saying? You don't do justice. I'll bring my judgment. Skip down, if you would, to verse 13. Watch this. Jeremiah 22 verse 13. "Woe unto him that buildeth his house by unrighteousness, and his chambers by wrong; that useth his neighbour's service without wages, and giveth him not for his work; That saith, I will build me a wide house and large chambers, and cutteth him out windows; and it is cieled with cedar, and painted with vermilion."

Now look what God asks. "Shalt thou reign, because thou closest thyself in cedar?" Lord, you've got the money. You've got the property. "And do judgment and justice." Watch it. "Shalt thou reign, because thou closest thyself in cedar? did not thy father eat and drink, and do judgment and justice? and then it was well with him. He judged the cause of the poor and needy; then it was well with him: was not this to know me? saith the Lord." God says, just because you're in a position of authority and power and you've acquired great riches and you've got great property. Do you think that that's going to allow you to escape? Do you think it's why I put you there? No. He said, "did not thy father eat and drink, and do judgment and justice? and then it was well with him." That's what God requires. Judgment and justice. And he said "he judged the cause of the poor and needy; then it was well with him: was not this to know me?" I do not care what your profession is, if you do not obey the word of God, you don't really know him.

Historical Covenantal Warnings

John Winthrop's speech and the Declaration of Independence illustrate the covenantal accountability of nations to God.

I want you to listen to what Pastor Winthrop said. His famous speech. At the end, the invocation of the covenant. In the beginning of America, listen to what he said. "Thus stands the cause between God and us. We are entered into a covenant with him for this work," that is the building of America. "We have taken out a commission. The Lord hath given us leave to draw our own articles. We have professed to enterprise these and those accounts, upon these and those ends."

"We have hereupon besought Him of favor and blessing. Now if the Lord shall please to hear us, and bring us in peace to the place we desire, then hath He ratified this covenant and sealed our commission, and will expect a strict performance of the articles contained in it. But if we shall neglect the observation of these articles, which are the ends we have propounded, and, dissembling with our God, shall fall to embrace this present world and prosecute our carnal intentions, seeking great things for ourselves and our posterity, the Lord will surely break out in wrath against us, and be revenged of such a people, and make us know the price of the breach of such a covenant." Now, the only way to avoid this shipwreck and to provide for our posterity is to follow the counsel of Micah, to do justice and to love mercy and to walk humbly with our God. Wow. No individual, no family, no church, no society, and no nation can escape accountability. Just as individuals are accountable, ecclesiastical and corporate bodies are accountable and answerable to God. God is the supreme ruler.

The Necessity of Ruling in the Fear of God

2 Samuel 23:3 emphasizes that rulers must be just and rule in the fear of God. Without fear of God, there is no justice.

So what is he saying? He's saying if we're righteous, if we're holy, if we are just, then we're going to be blessed. If we are not, then the fire of his indignation is going to fall. Now, one last passage. I want you to turn to 2 Samuel 23. 2 Samuel 23. This whole conference has really dealt with justice. And I want you to see, especially in light of civil justice, which has been the topic today, what David said. 2 Samuel, chapter 23. And I want you to look at this, beginning with verse 1. 2 Samuel, chapter 23. Look, if you would, please, verse 1. The Bible says, "Now these be the last words of David. David the son of Jesse said, and the man who was raised up on high, the anointed of the God of Jacob, and the sweet psalmist of Israel, said, The Spirit of the Lord spake by me, and his word was in my tongue. The God of Israel said, the Rock of Israel spake to me, He that ruleth over men must be just, ruling in the fear of God."

Now, here's what I want you to see. David has made one simple statement. "He that ruleth over men must be just, ruling in the fear of God." Okay? You cannot be just unless you rule in the fear of God. But I want you to see how many times David claims direct inspiration from God for this one simple statement. He said in verse 2, "The Spirit of the Lord spake by me." That's one time. "His word was in my tongue." That's the second time. "The God of Israel said," that's the third time. "The Rock of Israel spake to me," four times. He claims direct inspiration from God for this simple statement. "He that ruleth over men must be just, ruling in the fear of God." If there is no fear of God, there will never be any justice. You remember in Luke chapter 18, the unjust judge, what did he say? He said, "Though I fear not God, nor regard man." If there is no fear of God, there's not going to be any regard for man. There will not be a regard for a widow, an orphan, a victim. There will not be any regard. Because there will not be any justice, because there's no fear of God. He that rules over men must be just, ruling in the fear of God. God demands justice in our lives. He demands justice in our churches. He demands justice in civil government. You see where we are today because of the lack of justice.

Study Guide

Major Themes

Covenantal Nature of Government

Summary: Civil government is a covenant between God, rulers, and people, with mutual obligations and conditional authority.

Evidence: Weaver cites 2 Kings 11:17 and 2 Samuel 5:3 to show biblical covenants, and quotes St. George Tucker on the Constitution as a covenant.

Limited Authority of Government

Summary: Government authority is delegated by God and limited to punishing evil and protecting good; any power beyond the Constitution is usurped.

Evidence: Weaver explains Romans 13:1-4 and states that unconstitutional laws are void ab initio, citing American Jurisprudence.

Right to Resist Tyranny

Summary: When rulers violate God's law or the covenant, citizens are released from obedience and may resist, as affirmed by the Declaration of Independence.

Evidence: Weaver references the Declaration and John Milton's statement that resisting a tyrant is not resisting God's ordinance.

Government as God's Servant

Summary: Civil magistrates are called God's deacons and ministers, tasked with executing God's righteousness and even functioning as public worship.

Evidence: Weaver analyzes the Greek words diakonos and leitourgos in Romans 13:4,6.

Divine Judgment for Injustice

Summary: Civil injustice inevitably brings God's judgment, as seen in Psalm 82 and Jeremiah 22, while justice brings blessing.

Evidence: Weaver reads Psalm 82:1-8 and Jeremiah 22:1-5,13-16, emphasizing the cause-and-effect relationship.

The Fear of God as Foundation of Justice

Summary: True justice requires ruling in the fear of God; without it, there is no regard for the vulnerable.

Evidence: Weaver expounds 2 Samuel 23:1-3 and references Luke 18:2.

Key Arguments

Government is covenantal, not absolute

Summary: God established civil government through covenants, making rulers accountable to God and the people; when they break the covenant, they forfeit authority.

Evidence: Weaver points to 2 Kings 11:17, 2 Samuel 5:3, and the U.S. Constitution as a covenant, citing St. George Tucker.

Unconstitutional laws are void and need not be obeyed

Summary: Laws contrary to the Constitution are void ab initio, confer no authority, and citizens are not bound to obey them.

Evidence: Weaver reads from American Jurisprudence, Second Edition, stating that unconstitutional statutes are 'in reality no law' and 'no one is bound to obey.'

Covenant violation releases the other party

Summary: Biblical precedent (Joshua 2, Leviticus 26) shows that when one party violates a covenant, the other is freed from obligation, applicable to civil government.

Evidence: Weaver analyzes the covenant with Rahab in Joshua 2:17-20 and God's covenant with Israel.

Romans 13 limits government to punishing evil and praising good

Summary: Civil rulers are God's deacons with a specific, limited mandate; they have no authority over family or church spheres.

Evidence: Weaver exegetes Romans 13:1-6, emphasizing the words 'minister' (diakonos) and 'revenger' (ekdikos).

All law is religious, and government is a theological issue

Summary: Every law reflects a religious worldview; government cannot be separated from religion, only from a specific church.

Evidence: Weaver argues that lawmakers' opinions on right and wrong are inherently religious, citing Van Til's covenant concept.

Injustice leads to societal chaos and divine judgment

Summary: Psalm 82 and Jeremiah 22 demonstrate that when rulers fail to execute justice, God brings desolation and destruction.

Evidence: Weaver reads Psalm 82:5 and Jeremiah 22:5-7,13-16, linking injustice to 'foundations out of course' and national ruin.

Rulers must fear God to be just

Summary: 2 Samuel 23:3, emphasized by fourfold divine inspiration, states that ruling justly requires the fear of God; without it, justice is impossible.

Evidence: Weaver highlights David's repeated claim of inspiration and connects it to the unjust judge in Luke 18.

Scripture References

Micah 6:8

Context: Conference theme verse: 'do justly, love mercy, walk humbly with thy God.'

Psalm 82:1-8

Context: Primary text: God judges unjust magistrates and commands defense of the poor; they will die like men.

2 Kings 11:17

Context: Jehoiada made a covenant between the Lord, the king, and the people, and between the king and the people.

2 Samuel 5:3

Context: David made a league (covenant) with the elders before being anointed king.

Joshua 2:17-21

Context: The spies' covenant with Rahab: if she violates terms, they are released from the oath.

Romans 13:1-6

Context: Civil rulers are God's ministers (deacons) to punish evil and praise good; they bear the sword.

Hosea 8:4

Context: Israel set up kings and princes not by God; they made idols to their own destruction.

John 10:34-35

Context: Jesus quotes Psalm 82:6, referring to magistrates as 'gods' to whom the word of God came.

Jeremiah 22:1-7, 13-16

Context: God commands the king to execute justice; if not, the house will become a desolation. Justice is knowing God.

Isaiah 26:1-12

Context: The righteous nation is blessed; when God's judgments are in the earth, inhabitants learn righteousness.

2 Samuel 23:1-3

Context: David's last words: 'He that ruleth over men must be just, ruling in the fear of God,' with fourfold inspiration claim.

Luke 6:46

Context: Why call ye me Lord, Lord, and do not the things which I say?

Luke 18:2

Context: The unjust judge who feared not God nor regarded man.

Historical References

Hubert Languet, Vindiciae Contra Tyrannos

Context: A 16th-century book arguing that kings are shepherds of God's people and the covenant is conditional.

Samuel Rutherford, Lex Rex

Context: A book asserting 'the law is king,' influential in founding American political thought.

Thomas Cobbett, A Christian View of the Civil Magistrate

Context: One of three books recommended as founding documents of the U.S.

St. George Tucker

Context: Historian and statesman who described the U.S. Constitution as a covenant.

Declaration of Independence

Context: Affirms the right to alter or abolish destructive government; America threw off British rule in 1776.

John Winthrop's speech

Context: Invocation of the covenant at the founding of America, warning of God's wrath for covenant breach.

John Milton

Context: Argued that resisting a tyrant is not resisting God's ordinance, as such a ruler is not ordained by God.

William Penn

Context: Said man will be governed by God or ruled by tyrants.

Important Quotes

The truth of the matter is that we have been brainwashed and propagandized to the extent that the majority of Americans, and yea, even Christians as well, cannot think clearly concerning civil government and justice.

Significance: Sets the stage for the lecture's corrective teaching on the biblical view of government.

The general rule is that an unconstitutional statute, whether federal or state, though having the form and name of law, is in reality no law, but is wholly void and ineffective for any purpose.

Significance: Legal authority cited to support the argument that unconstitutional laws have no binding force.

No one is bound to obey an unconstitutional law, and no courts are bound to enforce it.

Significance: Direct statement from American Jurisprudence used to justify civil disobedience to unconstitutional acts.

He that ruleth over men must be just, ruling in the fear of God.

Significance: Central biblical mandate for civil magistrates, emphasized by David's fourfold claim of inspiration.

If there is no fear of God, there will never be any justice.

Significance: Summarizes the foundational principle that justice depends on reverence for God.

Government is a theological issue.

Significance: Concise assertion that all governance is inherently religious.

Where there is no justice, there's only chaos, confusion and societal death.

Significance: Concluding warning about the consequences of abandoning biblical justice.

Discussion Questions

How does viewing the Constitution as a covenant change our understanding of the relationship between the federal government and the states?

Context: Weaver argues the Constitution is a covenant created by the states, making the federal government a servant with limited powers.

In what ways does the concept of 'sphere authority' apply to conflicts between family, church, and state today?

Context: Weaver explains that each institution has God-given authority limited to its own sphere, using the example of a husband's authority in another's home.

What are the practical implications of the statement 'no one is bound to obey an unconstitutional law' for Christians facing government overreach?

Context: Weaver cites American Jurisprudence to argue that unconstitutional laws are void and need not be obeyed.

How does the biblical principle that covenant violation releases the other party apply to modern civil government?

Context: Weaver uses Joshua 2 and the Declaration of Independence to show that when rulers break covenant, citizens may resist.

Why does Weaver insist that 'all law is religious,' and how should this shape Christian engagement in politics?

Context: Weaver argues that every law is based on someone's view of right and wrong, making it inherently religious.

What does it mean for civil magistrates to be 'God's deacons' and 'public worshipers,' and how does this contrast with modern secular governance?

Context: Weaver exegetes Romans 13:4,6, highlighting the Greek words diakonos and leitourgos.

How should the church respond when civil rulers fail to execute justice, according to Psalm 82 and Jeremiah 22?

Context: Weaver reads these passages to show that God judges unjust rulers and calls for defense of the poor.

Applications

Recognize the covenantal nature of government

Summary: Christians should view civil government as a covenant under God, holding rulers accountable to biblical standards and constitutional limits.

Evidence: Weaver explains the covenants in 2 Kings 11:17 and the Constitution as a covenant, urging a return to this understanding.

Resist unconstitutional and unbiblical laws

Summary: Believers are not obligated to obey laws that exceed constitutional authority or contradict God's law, and may peacefully resist tyranny.

Evidence: Weaver cites American Jurisprudence on void laws and the Declaration of Independence on the right to abolish destructive government.

Limit government to its God-given sphere

Summary: Christians should oppose government overreach into family and church matters, recognizing that education and worship are not delegated to the state.

Evidence: Weaver argues from Romans 13 that government's only authority is to punish evil and protect good, and illustrates sphere authority.

Promote the fear of God in civil leadership

Summary: Support and pray for rulers who fear God, as justice is impossible without it; oppose those who reject divine accountability.

Evidence: Weaver emphasizes 2 Samuel 23:3 and the example of the unjust judge in Luke 18.

Understand the religious nature of all law

Summary: Recognize that every law imposes a moral standard; Christians should advocate for laws aligned with God's righteousness.

Evidence: Weaver states that all law is religious and that lawmakers inevitably legislate based on their worldview.

Expect judgment for national injustice

Summary: A nation that abandons biblical justice will face God's judgment; the church must call for repentance and justice to avert desolation.

Evidence: Weaver reads Jeremiah 22 and Isaiah 26, warning of fire and desolation for injustice.

deepseek | deepseek-v4-pro | clean_readable_transcript | 2026-06-05T23:43:19Z

deepseek | deepseek-v4-pro | weaver_study | 2026-06-06T14:34:42Z

Clean Transcript

God’s Justice As The Standard For The Civil Magistrate

Clean readable transcript. This view follows the Commentary.net cleaned segment text while preserving timestamps for audio follow-along.

All right, I'm so thankful that you're here today, and I trust that this conference has been a blessing to many of you because this conference has actually been on justice, the biblical doctrine of justice. And we have seen justice defined, demanded and deserved and desired. We've also seen justice within the congregation. And today we're coming to deal with justice in the civil magistrate or the civil government.
#1 | 0:01 to 0:33 | cleaned
So I want you to open your Bibles, if you would please, to Psalm 82. Of course, the theme of this conference has been Micah chapter 6 and verse 8, where the Word of God says, "He hath shewed thee, O man, what is good; and what doth the Lord require of thee, but to do justly, and to love mercy, and to walk humbly with thy God?" When you get to Psalm 82, you have a psalm of Asaph, and it is a psalm that actually deals with civil government or the magistrates or the judges. The Bible says, "God standeth in the congregation of the mighty."
#2 | 0:33 to 1:06 | cleaned
"He judgeth among the gods." I'll explain that a little bit later. "How long will ye judge unjustly, and accept the persons of the wicked? 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."
#3 | 1:07 to 1:46 | cleaned
The truth of the matter is that we have been brainwashed and propagandized to the extent that the majority of Americans, and yea, even Christians as well, cannot think clearly concerning civil government and justice. In fact, the truth of the matter is we have forgotten the covenantal aspect of government. Do you realize that each institution that God has created is covenantal in nature? God has only created three institutions. He created the family, which is a ministry of education. He created the church, which is a ministry of grace. And He created civil government, which is to be a ministry of justice. When you think about the family, as a ministry of education, there is the covenant between the husband and the wife, and of course, the children would be involved in that covenant as well. The church also is covenantal in nature, because there is the covenant between God and His people. And, of course, there's also a covenant in one sense of the word between the pastor and the people, because if God has given me the obligation and the duty and responsibility to teach my people, then they have the duty, responsibility, and obligation to be there and hear and apply as well.
#4 | 1:48 to 3:09 | cleaned
So there's a covenantal aspect of that as well. And then, of course, there is the covenantal nature of civil government.
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Now, I want you to hold Psalm 82, but I do want you to turn back in your Bibles to 2 Kings 11, and look, if you would please, at verse 17, because we're going to see the covenants here spoken of very plainly and very clearly. Jehoiada happened to be the high priest. And the Bible tells us exactly what he's going to do when he anoints Joash king. But note, if you would, in 2 Kings chapter 11, look if you would please at verse 17. "And Jehoiada made a covenant between the Lord and the king and the people, that they should be the Lord's people; between the king also and the people." Now I want you to note there are actually two covenants spoken of right there. There is a covenant between the Lord and the king and the people. In that covenant, the king and the people are agreeing to be God's king and God's people. And then secondly, there is that covenant between the king and the people. And in that covenant, the king then agrees to rule faithfully, and the people agree to obey him as long as he does.
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So, government is basically covenantal in nature. We're going to look at this in Romans 13 a little bit later, but in Romans chapter 13, government, civil government, is referred to as the ordinance of God. When you get to 1 Peter chapter 2, it's referred to as the ordinance of man. God ordained it, but man sets it up, so therefore it is covenantal in nature. There are many past scholars, as well as historians, that have understood this concept.
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In fact, there are three books that I've always really and truly recommended that people read. The first one is Hubert Languet's Vindiciae Contra Tyrannos, A Vindication of Liberty Against Tyrants, and then Lex Rex, The Law is King, by Samuel Rutherford, and then Thomas Cobbett's book, A Christian View of the Civil Magistrate. The interesting thing is, the copy of Hubert Languet's that I have was written in the 1600s, and there is evidence that actually the book existed in the 1400s, and these three books, plus the Bible, were the founding documents of this country. So let me just give you a quote from Hubert Languet, Vindiciae Contra Tyrannos, he says this, "By the same reason the people are always called the Lord's people and the Lord's inheritance, and the king is governor of this inheritance, and conductor and leader of the people of God, which is the title
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given to David, Moses, to Solomon, to Hezekiah, and to other good princes, when also the covenant is passed between God and the king." Now listen. "It is upon the condition that the people be and remain always the people of God, to show that God will not in any case despoil Himself of His property and His possession when He gives to kings or to governors the government of the people, but establishes them to take charge of, and will use them no more or less than he which makes choice of a shepherd to look to his flock remains, notwithstanding himself the still master and owner of them." So he's saying that the rulers, whom God chooses, are nothing more than shepherds, and the people always remain the people of God. Now, in 2 Samuel chapter 5 and verse 3, just showing you the covenantal nature of government, each one of us understands that God chose David to be king over Israel. But the Bible tells you in 2 Samuel chapter 5 and verse 3, "So all the elders of Israel came to the king to Hebron; and king David made a league with them in Hebron before the Lord: and they anointed David king over Israel."
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Now notice the Bible said David made a league with them. The word league is the Old Testament word for covenant. In fact, if you looked in 1 Chronicles 11, verse 3, you'll see the same scripture, but it's there translated as covenant. So government is covenantal in nature. Although God chose David, he did not choose him apart from the will and the recognition of the people as well, because he had to enter into a covenant with them. We have failed to grasp the covenantal nature of government. We've even failed to grasp, listen carefully, the covenantal nature of the Constitution of the United States. It is a covenant. It is a covenant. Now, let me just point out the fact, it was the states that created the federal government. The federal government did not create the states. The states, therefore, are the masters and the federal government is to be the servant. Because the Constitution is known as an express powers document or a limited powers document. When you call it an express powers document, it means the only power or the only authority that the federal government has is that which is expressed in the Constitution.
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It is an expressed powers document. When you call it a limited powers document, it means, therefore, that their power is limited to that which is in that document, period. So let me put it to you very plainly, and think about this. The truth is that any power, any authority, that any government has, federal or state, which is over and above the constitutions of the government, or that state, is usurped.
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That is, it is stolen. It is not real. Because the power is limited, it is expressed.
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Now, when you look at Webster's 1828 Dictionary, and you look up the word usurp, here's what it says. "To seize and to hold in possession by force or without right, to usurp a throne, to usurp the prerogatives of the crown, to usurp power, to usurp the right of a patron, is to oust him or dispossess him, vice sometimes usurps the place of virtue."
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Now, what I'm going to tell you right now is I'm not going to bore you with all the court records and the recitations, but I am going to read two paragraphs for you from American Jurisprudence, Second Edition. And when you get to American Jurisprudence, Second Edition, Volume 16, you're going to find what it says concerning any law or any statute that is in conflict with the Constitution. The Supreme Court has ruled on all these. I'm not going to read all the records there, but listen to this. "The general rule is that an unconstitutional statute, whether federal or state, though having the form and name of law, is in reality no law, but is wholly void and ineffective for any purpose.
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Since unconstitutionality dates from the time of its enactment, and not merely from the date of the decision so branding it, an unconstitutional law in legal contemplation is as inoperative as if it had never been passed and never existed. That is, it is void ab initio, which is Latin for the beginning. It is void from the beginning. Such a statute leaves the question that it purports to settle just as it would if the statute had not been enacted. Since an unconstitutional law is void, it follows generally the statute imposes no duties, confers no rights, creates no office or liabilities, bestows no power or authority on anyone, affords no protection, is incapable of creating any rights or obligations, does not allow for the granting of any relief, and justifies no acts performed under it."
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"Once a statute is determined to be unconstitutional, no private citizen or division of the state may take any further action pursuant to its provision. A contract that rests on an unconstitutional statute creates no obligation to be impaired by subsequent legislation." Listen, "No one is bound to obey an unconstitutional law, and no courts are bound to enforce it. A law contrary to the United States Constitution may not be enforced. Once a statute has been declared unconstitutional, courts therefore have no jurisdiction over the alleged violations. Persons convicted and fined under a statute subsequently held unconstitutional may recover the fines paid."
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Now here's the interesting thing. Notice, if you would, Am. Jur. says that any law that is unconstitutional is void ab initio, from the beginning. That is, it possesses no authority, no power. It confers nothing upon anyone. And Am. Jur. goes on to say, you don't have to wait until the court declares it unconstitutional because it's unconstitutional from the beginning. So now you're going to ask me, well, why is it that we have so many unconstitutional laws in this country?
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And that's because no one ever reads the Bible and no one ever reads the Constitution. That's exactly why.
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Now, the point I'm trying to make is this. The truth is that America basically has ceased being a constitutional republic a long time ago. Because our government has violated the Constitution and its constitutional obligations over and over and over. It was historian and, I might add, statesman as well, St. George Tucker, who furnished all of the Jeffersonians the idea, well, not the idea, but I'm going to say the writing of the Constitution as a covenant because he said this, "The Constitution of the United States of America is an original, written, federal, and social compact or covenant freely, voluntarily, and solemnly entered into by the several states of North America, and ratified by the people thereof respectively, whereby the several states and the people thereof respectively have bound themselves to each other, and to the federal government of the United States, and by which the federal government is bound to the several states and to every citizen of the United States." So what does he say? He's saying the Constitution is indeed a covenant. Now, I'm going to share something with you from Scripture, and I'm going to show it to you.
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I don't know if you've thought about this or not, but here it is. If you follow me, you're going to understand why there is so much injustice in this country civilly, politically, and even personally. Okay? Listen carefully. Because in biblical covenants, when one party violates the covenant, then the other party is released from its obligation or obedience to the covenant. This is a simple truth that's taught not only in the Old Testament, but it's taught also very clearly in the New Testament.
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So first of all, let me just point this out. This is truly what you and I would call covenants or contracts between man and man. So if Ernie and I entered into an agreement, we entered into a covenant, we entered into a contract to do certain things. He's going to do some things. I'm going to do some other things. And then Ernie then decides, well, you know, I'm not going to do that. I know I've covenanted myself to do it, but I'm not going to do it. Well, if he's not going to fulfill his end of the contract, I'm not obligated to fulfill my end of the contract. And the only opening that I would have for resolution would be either to just drop the thing or to sue him for breach of contract.
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We understand that in courts of equity. Now, I want to show you this in the Bible. I want you to turn in your Bibles, if you would, to the book of Joshua chapter 2. Joshua chapter 2. Joshua, Judges, and look if you would, because here is a story that everyone knows, and this is dealing with the spies and Rahab, and actually they are entering into a covenant. So if you look in Joshua chapter 2, beginning there with verse 17, the Bible says this, "And the men said unto her, that is to Rahab, We will be blameless of this thine oath which thou hast made us to swear." In other words, she made them swear an oath, they entered into a covenant. And notice if you would what they're saying in verse 18.
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"Behold, when we come into the land, thou shalt bind this line of scarlet thread in the window, which thou didst let us down by: and thou shalt bring thy father, and thy mother, and thy brethren, and all thy father's household, home unto thee. And it shall be, that whosoever shall go out of the doors of thy house into the street, his blood shall be upon his head, and we will be guiltless: and whosoever shall be with thee in the house, his blood shall be on our head, if any hand be upon him. And if thou utter this our business, then we will be quit of thine oath which thou hast made us to swear."
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"And she said, According unto your words, so be it. And she sent them away, and they departed: and she bound the scarlet line in the window." So I want you to note, if you would please, very quickly here, you have the covenant, the covenantal agreement was very, very simple. In fact, there were two parties. There were the spies and Rahab. And first of all, the first stipulation was Rahab had to get every one of her family members into her house because they were going to conquer that city. They were going to destroy that city.
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God had said it shall be destroyed. So she had to have every one of her family members in the house. The second thing was this. If any of those family members went out into the street when the fighting was going on and they got killed, that was their problem. They should have stayed in the house. The third stipulation was this. If any of the Israelites went in that house and harmed anyone, then they were accountable because they would have violated the covenant. And then fourthly, or fifthly, I'm going to say, here's what they said to Rahab.
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"If you utter any of this, our secrets, then we will be free of the oath which you made us to swear." So here's what they said. If you violate your end of the covenant, I don't have to keep my end of the covenant. In other words, we'll destroy you and your family like we would be destroying everyone else. So here's a very plain truth that whenever one party violates the covenant, the other party is loose from obedience.
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Now, you're going to ask me, probably, where in the world did such thinking come from? Where do you get something like that? Well, I'm going to answer. First of all, from the Bible. But secondly, from the Declaration of Independence. I want you to listen carefully. You know this. "We hold these truths to be self-evident, that all men are created equal, that they are endowed by their Creator with certain unalienable rights, that among these are life, liberty, and the pursuit of happiness. That to secure these rights, governments are instituted among men, deriving their just powers from the consent of the governed. That whenever any form of government becomes destructive of these ends, it is the right of the people to alter or to abolish it, and to institute new government, laying its foundation on such principles, and organizing its powers in such form, as to them shall seem most likely to effect their safety and happiness."
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"Prudence, indeed, will dictate that governments long established should not be changed for light and transient causes; and accordingly all experience hath shown, that mankind are more disposed to suffer, while evils are sufferable, than to right themselves by abolishing the forms to which they are accustomed. But when a long train of abuses and usurpations, pursuing invariably the same object, evinces a design to reduce them under absolute despotism, it is their right, it is their duty, to throw off such government, and to provide new guards for their future security."
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Do you realize that's exactly what America did in 1776? Threw off the yoke of George III, and threw off the yoke of Parliament, under which the colonists were never, ever under, because the colonists had their own legislatures. They were never under Parliament, and Parliament was trying to make laws. It's kind of like if Ukraine passed a law that every American had to obey. Or Cuba passed a law.
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We're not going to do that. Because we have nothing to do with Cuba, and they don't make laws respecting American citizens. And Parliament had no right to make laws respecting the colonists.
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Now, this isn't only true between man and man. It's also between that which is the highest, that is between God and man. You see, God has entered into covenants with men as well. In fact, the truth of the matter is this, when God enters into covenants with men, if the men violate those covenants, even God is not obligated to keep His own end. What am I trying to talk about? Read Leviticus 26. Read Deuteronomy 28, where God gives you there the blessings and the curses. God says, if you obey, I'm going to bless you. If you disobey, I'm going to curse you. And when Israel turned and violated the covenant, and turned to idolatry, and the worshipping of idols, and despised God, and disobeyed God, guess what? If you read 2 Kings chapter 17, you'll find that God judged them very strenuously, and He sent them into captivity, and He sent them into punishment.
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When one party violates the covenant, the other party is free from obligation. Now, I want you to understand, if what I've just said is insufficient for you to put two and two together when it comes to doing this socially, civilly, politically, governmentally, let me show it to you a little further. I want you to turn in your Bibles, if you would, please, to the book of Romans, chapter 13. Romans, chapter 13. Because this is the chapter, this is the main focus on civil government. So if you look in Romans chapter 13, and let's just read the first six verses.
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"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."
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"For for this cause pay ye tribute also: for they are God's ministers, attending continually upon this very thing." So look, if you would, please, in verse 1. He said, "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." So let me put it to you very plainly. First of all, no matter how high you are in authority, no matter how high you are in power, there's always someone higher than you. Okay? And God is the absolute highest. Now, he said in verse 1, "let every soul be subject to the higher powers." The word powers is a Greek word, exousia, which literally means power or authority. And then he said, "the powers that be are ordained of God."
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So let me tell it like this. Only God is sovereign. Only God has all power and all authority. Any authority that any man has is delegated. Here we go. What right does any husband have to be the head of his house and to rule over his wife and children? And the answer would be none except God designated the husband as the head of the house and the father.
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You see what I'm saying? What right do I have as a pastor to rule over my people? And the answer would be none except the divine authority that God has given me in his word. In other words, and with every delegation of power, there is always a limitation. I may be the head of my house, but I'm not the head of Brother Danly's house. He may be the head of his house, but he's not the head of Brother Mooney's house. So there's a limitation. Every time God gives a delegation of power, there is always a limitation.
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Now, notice if you would please in verse 2. He said, "For whosoever therefore resisteth the power," once again it's exousia, the authority, "resisteth the ordinance of God." And the word ordinance there is the Greek word diatagē, which literally means a disposition, arrangement, an object or ordinance. So, once again, he's just saying that God is the author of this ordinance. He is the one who set it up.
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And to resist His government is to resist Him. Now, look in verse 3. He says, "...for rulers are not a terror to good works, but to the evil." Now, here's the word rulers. It's the Greek word archontes, which simply means chief ones or leaders. But note, he said "for rulers are not a terror to good works, but to the evil." So here's a good question. I've got a whole sermon on this.
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I'm not going to preach it, but here it is. Who defines good and evil? How do you know what is good? How do you know what is evil? Do you understand if there is not an objective standard like the word of God, if God is not the one who defines good and evil and man defines good and evil, look what's happening in our country today. Christians are being assailed.
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We're being called terrorists, domestic terrorists. Anyone who stands for the family, anyone who stands for the Constitution, anyone who is conservative, anyone who doesn't go along with the political agenda today. I'm just simply saying, you have to understand, there has to be an objective standard of good and evil, right and wrong, and that is God. He says very plainly, "for rulers are not a terror to good works," that is, those which are biblical and godly, "but to the evil."
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Then he said, "Wilt thou then not be afraid of the power? do that which is good, and thou shalt have praise of the same." By the way, do you realize, according to Romans chapter 13, there are only two delegations of authority to civil government? They have the authority to punish the wicked and to protect the righteous. That's it. Education was never given to the government, it was given to the family. Grace and gospel preaching was never given to the government, it was given to the church. So the government has no right to tell me I can't preach this or I can't teach this. I can. That's not their authority. So here's another principle.
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Let me put it to you like this. There is what you know in the Bible as sphere authority. I may have authority in my sphere, but if I leave my sphere, I don't carry that authority with me. So here it is. I'm the head of my house. I'm the head of my wife and my children. So I go to Brother Jacob's house and I look at his wife, Kelly, and I look at his children, and I see dirty dishes in the sink, and I see the floor needs vacuuming, and I see toys scattered everywhere, and I look at Kelly, and I say, "Woman, get in that kitchen and wash those dishes and sweep that floor and vacuum." And I look at his kids, I say, "Pick up those toys or I'll whip you." Now, here's my question. Is Brother Jacob going to sit there and say, "Out of the way to go, brother. You tell 'em."
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"You give it to 'em, preacher." You know what he's going to say? "What are you doing? That's my wife. That's my children. If anybody tells them what to do, it's going to be me." Do you understand? But I said, "Well, wait a minute, brother. You don't understand. I'm a husband. I'm a father. I've got husbandly authority and fatherly authority too." He said, "But not in my house, you don't." Just because I have authority in one sphere doesn't mean I carry that authority with me when I leave that sphere. So God gives the family certain authority. He gives the church certain authority. He gives civil government certain authority. And any time you leave that sphere, you don't have the authority. You don't carry it with you. The church can't say to the civil government, "You can't put that murderer to death." Yes, they can. God said they could. But the civil government can't tell me, "You can't have that Christian school." Yes, I can. Yeah. That's sphere authority.
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Now, notice what he said. He said, "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." So civil government should be praising the good and not condemning the good. And the good is defined by God. But look at verse four. Now, this gets interesting. He said, "For he," we're talking about the civil magistrate, "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." Now, watch if you would, twice in this verse, the civil magistrate, the civil ruler is called the minister of God. That is a very, very interesting word. Guess what? The Greek word for minister there is diakonos. That is where we get our English word deacon. He is saying that the civil magistrate is the deacon of God. Now, our English word deacon is transliterated and not translated.
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Transliteration means you would take the delta from the Greek and bring it down to a D in English, and you would take the epsilon from the Greek and bring it down to an E in English. In other words, you're just transliterating. You're bringing it letter for letter. If you translate the word, it means servant. So what does the Bible say then about the civil magistrate, the civil ruler? He is the servant of God. Wow. Government is to be the deacon of God. Government has been ordained by God to be his servant. Government is to carry out God's law and put into effect God's will and to honor God as an obedient servant.
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Now watch it again in verse 4. "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." Now, the word revenger is very good, too. It's a very interesting word. It's the word ekdikos.
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Ek is a preposition which means out of. Dikaios is righteousness. What's it mean? What's a revenger? It's one who exacts righteousness. It's one who draws righteousness out, brings righteousness out. Well, whose righteousness is the government supposed to bring out? Whose righteousness is it to bring forth and to carry out and to draw out? And the answer is it has to be God and God alone. So if government then is to be God's servant, it means it is accountable, answerable and responsible to him and must serve him. If government is to be a revenger of righteousness, drawing out of righteousness, it means it must draw out God's righteousness. Hang on. Look in verse 6. Look in verse 6.
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He says, "For for this cause pay ye tribute also: for they are God's ministers, attending continually upon this very thing." Now, the word ministers here is not diakonos. It's not where we get the word deacon from. This is a totally different word. It happens to be the word leitourgos. Wow. Leitourgos. The singular, the plural, is where we get our English word, liturgy. You know what a liturgy is? It's a public worship. We had a liturgy in this church.
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There was singing, there was praying, and now there's preaching. That's a liturgy. It's public worship. In fact, this word liturgy actually came from the Greeks when they actually offered sacrifice and public worship. So many people today are willing to say that government is power. Some would even say it's raw power. Some would even say, well, it's authority that is true. Government is power and government is authority, but here's the question. How many are willing to go as far as God does when God says, I set up civil government to be my deacon, to be my servant, to be my exactor of righteousness, and to be my public worship?
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By the way, I hope you see where we are now on a spiritual level in this country because our governments are so totally secular. It is unbelievable.
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Now, let me say this again. I want you to understand this. Government is a theological issue. Government is a theological issue. You do not have to have, and you may not have, a state or a national church. In England, they have the Anglican Church. You don't have to. It's not you must have the Baptist church for the state church or the Presbyterian. No, no, no, no. There can be a separation between church and government, but there cannot be a separation between religion and government because all law is religious.
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So often think about this. I don't care if you're talking about Washington, D.C. I don't care if you're talking about Montgomery, Alabama or Atlanta, Georgia. The truth of the matter is this, when those lawmakers sit there and contemplate these laws, one of them will say this, "Well, I think this is right," or "I think this is good," or "I think this is wrong." What are they doing? They're forming an opinion based upon their understanding of good and right, right and wrong. It is a religion. It may be the humanistic religion or secularistic religion, but it is religion. You can have a Christian religion or you can have a humanistic religion, but it is still religious. Every law that is passed is religious. Every law may not be the Christian law, but it's still a religious law. Covenants are inescapable. As Van Til would say, it is never covenant versus no covenant. But whose covenant? So you can either have the covenant of man, which is humanistic, or you can have the covenant of God.
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It was William Penn who said man will be governed by God or he'll be ruled by tyrants. And that is true. John Milton said it like this. Listen carefully. "It being very certain that the doctrine of the gospel is neither contrary to reason nor the law of nations, that man is truly subject to the higher powers who obey the laws and the magistrates so far as they govern according to law, so that St. Paul does not only command the people but princes themselves to be in subjection who are not above laws but are bound by them. But whatever power enables a man or whatever magistrate takes upon himself to act contrary to what St. Paul makes the duty of those that are in authority, neither is that power nor that magistrate ordained of God."
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He says, when they leave the biblical truth, they are no longer God's magistrate. I'm finishing. "And consequently, to such a magistrate, no subjection is commanded, nor is any due, nor are the people forbidden to resist such authority. For in doing so, they do not resist the ordinance of God, but they resist a robber, a tyrant and an enemy." Wow. Someone has suggested, and it's certainly true, that God oftentimes gives us wicked rulers to chasten us and to punish us for our sins.
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And that is a fact. That is true. However, there's another interesting truth, and that is that men in their fallen state and in their humanistic minds can elevate wicked men to power, and I know God is sovereign, but God denies that they are His. For instance, if you will look in your Bibles to the book of Hosea chapter 8. Hosea, mighty prophet. Look in Hosea chapter 8. Daniel, Hosea, Joel, Amos. Look in Hosea chapter 8 and look what God says in verse 4. Hosea 8 and verse 4. God condemns the people where He said this, "They have set up kings, but not by me."
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"They have made princes, and I knew it not: of their silver and their gold have they made them idols, that they may be cut off."
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Now, it's not that God did not know what was happening. God is omniscient. He knows everything, that is for sure. But what God is saying, I didn't endorse those men. They didn't fit my commands. No, no. And God said, you set up these people that you might be cut off. Wow. So here's what I'm trying to show you. If there is no civil justice, inevitably, there's going to be judgment, God's judgment. Now, if you will turn back in your Bibles to Psalm 82, because I want to show you exactly what God is saying in this passage. Watch this Psalm 82. Verse 1, "God standeth in the congregation of the mighty."
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"He judgeth among the gods." Now, God is not saying that there are other gods beside him. No, the word gods here, you see, has a little G. And of course, this word refers to the magistrates, because the magistrates in the Old Testament and in the New Testament were supposed to be ruling for God, declaring his word.
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Now, if you don't believe what I just said, you can turn in your Bibles and read John 10, verses 34 and 35, where Jesus Christ Himself is quoting this verse. And Jesus Christ said, "If he called them gods, unto whom the word of God came." In other words, the magistrates had the word of God. And they were to declare it. That's how they were to issue judgment. Now, watch it. He says, "God standeth in the congregation of the mighty; he judgeth among the gods." Now, look what he asked these magistrates. Look what he asked the rulers.
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"How long will ye judge unjustly, and accept the persons of the wicked?" Look what he tells them to do in verse three. "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." God says, instead of doing what I've commanded you to do, what you're doing is accepting the persons of the wicked. You're letting the wicked escape. You're letting him get by without justice, and as I pointed out on Friday night, a lack of justice always brings violence and chaos and confusion and turmoil. Hang on, look what he says about these magistrates who refuse to bring forth biblical justice, he said in verse five, "They know not," that is they're ignorant.
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"Neither will they understand," they will not listen. "They walk on in darkness: all the foundations of the earth are out of course." God says what they do is they turn everything upside down. I remember years and years ago when I was extremely naive. I thought at one time that if you went into the courtroom and you told the truth and you stood for the truth that everything would work out the way it should. That's the farthest thing from the truth today. Because it's not truth that most folks are interested in. It's not righteousness.
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You've got to know how to play the game and the game is usually rigged. Now, this is why he said, look down in verse six. Watch this. "I have said, Ye are gods; and all of you are children of the most High." In other words, you were supposed to be representing me. "But ye shall die like men, and fall like one of the princes." And then he says, "Arise, O God, judge the earth: for thou shalt inherit all nations." So God is saying where there is no justice civilly, governmentally, inevitably, there's going to be judgment.
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Now, I want you to turn in your Bibles, if you would, to the book of Jeremiah, chapter 22. Let me show you this. Jeremiah 22. And let's begin reading there with verse one, and we'll read through verse seven. Civil justice. Let me say this again. Civil justice brings the blessings of God, but civil injustice brings the judgment of God. So in Jeremiah chapter 22 verse 1, "Thus saith the Lord; Go down to the house of the king of Judah, and speak there this word, And say, Hear the word of the Lord, O king of Judah, that sittest upon the throne of David, thou, and thy servants, and thy people that enter in by these gates: Thus saith the Lord; Execute ye judgment and righteousness, and deliver the spoiled out of the hand of the oppressor."
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"And do no wrong, do no violence to the stranger, the fatherless, nor the widow, neither shed innocent blood in this place. For if ye do this thing indeed, then shall there enter in by the gates of this house kings sitting upon the throne of David, riding in chariots and on horses, he, and his servants, and his people." And Lord, I'll bless you if you bring forth judgment and justice. Watch verse 5. "But if ye will not hear these words, I swear by myself, saith the Lord, that this house shall become a desolation. For thus saith the Lord unto the king's house of Judah; Thou art Gilead unto me, and the head of Lebanon: yet surely I will make thee a wilderness, and cities which are not inhabited. And I will prepare destroyers against thee, every one with his weapons: and they shall cut down thy choice cedars,
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and cast them into the fire." What's he saying? You don't do justice. I'll bring my judgment. Skip down, if you would, to verse 13. Watch this. Jeremiah 22 verse 13. "Woe unto him that buildeth his house by unrighteousness, and his chambers by wrong; that useth his neighbour's service without wages, and giveth him not for his work; That saith, I will build me a wide house and large chambers, and cutteth him out windows; and it is cieled with cedar, and painted with vermilion."
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Now look what God asks. "Shalt thou reign, because thou closest thyself in cedar?" Lord, you've got the money. You've got the property. "And do judgment and justice." Watch it. "Shalt thou reign, because thou closest thyself in cedar? did not thy father eat and drink, and do judgment and justice? and then it was well with him. He judged the cause of the poor and needy; then it was well with him: was not this to know me? saith the Lord." God says, just because you're in a position of authority and power and you've acquired great riches and you've got great property.
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Do you think that that's going to allow you to escape? Do you think it's why I put you there? No. He said, "did not thy father eat and drink, and do judgment and justice? and then it was well with him." That's what God requires. Judgment and justice. And he said "he judged the cause of the poor and needy; then it was well with him: was not this to know me?" I do not care what your profession is, if you do not obey the word of God, you don't really know him.
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He said very plainly in Luke 6 in verse 46, "Why call ye me, Lord, Lord, and do not the things which I say?" Yeah. Most people today, most Christians today have rejected the theology which insists that there is an ethical cause and effect in history. Because it is God who brings His sanctions, either in blessings or curses, against those who obey or disobey. Biblical righteousness and justice brings the blessings of God upon a society and upon a nation and upon a state. But injustice brings the curse of God upon that nation and upon that state and upon that society.
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I want you to listen to what Pastor Winthrop said. His famous speech. At the end, the invocation of the covenant. In the beginning of America, listen to what he said. "Thus stands the cause between God and us. We are entered into a covenant with him for this work," that is the building of America. "We have taken out a commission. The Lord hath given us leave to draw our own articles. We have professed to enterprise these and those accounts, upon these and those ends."
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"We have hereupon besought Him of favor and blessing. Now if the Lord shall please to hear us, and bring us in peace to the place we desire, then hath He ratified this covenant and sealed our commission, and will expect a strict performance of the articles contained in it. But if we shall neglect the observation of these articles, which are the ends we have propounded, and, dissembling with our God, shall fall to embrace this present world and prosecute our carnal intentions, seeking great things for ourselves and our posterity, the Lord will surely break out in wrath against us, and be revenged of such a people, and make us know the price of the breach of such a covenant."
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Now, the only way to avoid this shipwreck and to provide for our posterity is to follow the counsel of Micah, to do justice and to love mercy and to walk humbly with our God. Wow. No individual, no family, no church, no society, and no nation can escape accountability. Just as individuals are accountable, ecclesiastical and corporate bodies are accountable and answerable to God. God is the supreme ruler.
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He's a sovereign and he has said, "Vengeance belongeth unto me, saith the Lord. I will repay. I will recompense." There's absolutely no way in the world that America could continue without real justice and the blessing of God upon it. I have just a few more scriptures I want you to turn in your Bibles, if you would, to Isaiah 26. Isaiah 26. This is a tremendous passage. I want to read the first 12 verses. And then I want you to look at one more passage. Look at Isaiah 26, beginning with verse one.
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"In that day shall this song be sung in the land of Judah; We have a strong city; salvation will God appoint for walls and bulwarks. Open ye the gates, that the righteous nation which keepeth the truth may enter in. Thou wilt keep him in perfect peace, whose mind is stayed on thee: because he trusteth in thee. Trust ye in the Lord for ever: for in the Lord Jehovah is everlasting strength: For he bringeth down them that dwell on high; the lofty city, he layeth it low; he layeth it low, even to the ground; he bringeth it even to the dust. The foot shall tread it down, even the feet of the poor, and the steps of the needy."
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"The way of the just is uprightness: thou, most upright, dost weigh the path of the just. Yea, in the way of thy judgments, O Lord, have we waited for thee; the desire of our soul is to thy name, and to the remembrance of thee. With my soul have I desired thee in the night; yea, with my spirit within me will I seek thee early: for when thy judgments are in the earth, the inhabitants of the world will learn righteousness. Let favour be shewed to the wicked, yet will he not learn righteousness: in the land of uprightness will he deal unjustly, and will not behold the majesty of the Lord. Lord, when thy hand is lifted up, they will not see: but they shall see, and be ashamed for their envy at the people; yea, the fire of thine enemies shall devour them. Lord, thou wilt ordain peace for us: for thou also hast wrought all our works in us."
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So what is he saying? He's saying if we're righteous, if we're holy, if we are just, then we're going to be blessed. If we are not, then the fire of his indignation is going to fall. Now, one last passage. I want you to turn to 2 Samuel 23. 2 Samuel 23. This whole conference has really dealt with justice. And I want you to see, especially in light of civil justice, which has been the topic today, what David said. 2 Samuel, chapter 23. And I want you to look at this, beginning with verse 1. 2 Samuel, chapter 23. Look, if you would, please, verse 1. The Bible says, "Now these be the last words of David. David the son of Jesse said, and the man who was raised up on high, the anointed of the God of Jacob, and the sweet psalmist of Israel, said, The Spirit of the Lord spake by me, and his word was in my tongue. The God of Israel said, the Rock of Israel spake to me, He that ruleth over men must be just, ruling in the fear of God."
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Now, here's what I want you to see. David has made one simple statement. "He that ruleth over men must be just, ruling in the fear of God." Okay? You cannot be just unless you rule in the fear of God. But I want you to see how many times David claims direct inspiration from God for this one simple statement. He said in verse 2, "The Spirit of the Lord spake by me." That's one time.
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"His word was in my tongue." That's the second time. "The God of Israel said," that's the third time. "The Rock of Israel spake to me," four times. He claims direct inspiration from God for this simple statement. "He that ruleth over men must be just, ruling in the fear of God." If there is no fear of God, there will never be any justice. You remember in Luke chapter 18, the unjust judge, what did he say? He said, "Though I fear not God, nor regard man." If there is no fear of God, there's not going to be any regard for man. There will not be a regard for a widow, an orphan, a victim. There will not be any regard. Because there will not be any justice, because there's no fear of God. He that rules over men must be just, ruling in the fear of God. God demands justice in our lives. He demands justice in our churches. He demands justice in civil government. You see where we are today because of the lack of justice.
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All you have to do, folks, if you want to understand this, check on how many criminals who are let out are put back in time after time after time. One article I read said sometime as high as 90 percent. Where there is no justice, there's only chaos, confusion and societal death. Father, help us in the name of Jesus Christ to honor Thee, to glorify Thee. Help us, Father, to see that Thou art a God of justice and Thou dost demand justice. Help us, Father, to be just in our lives, righteous and holy and godly.
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And, Lord, we pray that You will awaken the people in this nation to where we are and how we got here. Grant us repentance and grant us faith. In the name of Jesus Christ, we pray, Amen.
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deepseek | deepseek-v4-pro | clean_readable_transcript | 2026-06-05T23:43:19Z

God’s Justice As The Standard For The Civil Magistrate

John Weaver | Freedom Ministries

John Weaver argues that civil government is a covenantal institution ordained by God to be a ministry of justice, serving as God's deacon to punish evil and protect the righteous. He contends that when rulers violate God's law or their constitutional covenants, they lose legitimate authority, and citizens are released from obedience. The lecture emphasizes that biblical justice is the only foundation for a stable society, and its absence leads to chaos and divine judgment.

Introduction to the Conference Theme

Weaver introduces the conference theme of biblical justice and transitions to the topic of justice in civil government.

The Covenantal Nature of Government

Government is covenantal, as seen in 2 Kings 11:17, where covenants are made between God, the king, and the people. The U.S. Constitution is also a covenant.

Scripture Reading — 2 Kings 11:17

"And Jehoiada made a covenant between the Lord and the king and the people, that they should be the Lord's people; between the king also and the people."

Constitutional Limits and Unconstitutional Laws

The Constitution is an express powers document; any law exceeding it is void ab initio. Unconstitutional laws confer no authority and need not be obeyed.

And that's because no one ever reads the Bible and no one ever reads the Constitution. That's exactly why.

Covenant Violation Releases Obligation

In biblical covenants, when one party violates the covenant, the other is released. This applies to contracts between men and between God and man.

The Declaration of Independence and the Right to Resist

The Declaration affirms that when government becomes destructive, the people have the right to alter or abolish it, as America did in 1776.

We're not going to do that. Because we have nothing to do with Cuba, and they don't make laws respecting American citizens. And Parliament had no right to make laws respecting the colonists.

Romans 13: The Civil Magistrate as God's Servant

Romans 13 teaches that civil rulers are God's deacons, ordained to punish evil and praise good. Their authority is limited to this sphere.

Government as Public Worship and Theological Issue

Government is a theological issue; all law is religious. Rulers are to be God's public worshipers, and when they depart from biblical truth, they are no longer God's magistrates.

The Consequences of Injustice: Judgment

Psalm 82 and Jeremiah 22 show that civil injustice brings God's judgment. Justice is required for blessing; injustice leads to desolation.

Scripture Reading — John 10:34-35

"If he called them gods, unto whom the word of God came."

Scripture Reading — Jeremiah 22:1-7, 13-16

and cast them into the fire." What's he saying? You don't do justice. I'll bring my judgment. Skip down, if you would, to verse 13. Watch this. Jeremiah 22 verse 13. "Woe unto him that buildeth his house by unrighteousness, and his chambers by wrong; that useth his neighbour's service without wages, and giveth him not for his work; That saith, I will build me a wide house and large chambers, and cutteth him out windows; and it is cieled with cedar, and painted with vermilion."

Historical Covenantal Warnings

John Winthrop's speech and the Declaration of Independence illustrate the covenantal accountability of nations to God.

The Necessity of Ruling in the Fear of God

2 Samuel 23:3 emphasizes that rulers must be just and rule in the fear of God. Without fear of God, there is no justice.

God’s Justice As The Standard For The Civil Magistrate

John Weaver | SermonAudio

Lecture Metadata	Details
Speaker	John Weaver
Source	SermonAudio
Media ID	814231952511690
Subject	Civil Government
Course	Civil Government: Magistracy, Authority, and Romans 13: Authority
Genre	Sermon
Date	2023-08-13
Dictation Name
Book	Book 008: Civil Government: Magistracy, Authority, and Romans 13 — Chapter 18
Source Timed Segments	79

Lecture Guide

Outline

Introduction to the Conference Theme: Weaver introduces the conference theme of biblical justice and transitions to the topic of justice in civil government.
The Covenantal Nature of Government: Government is covenantal, as seen in 2 Kings 11:17, where covenants are made between God, the king, and the people. The U.S. Constitution is also a covenant.
Constitutional Limits and Unconstitutional Laws: The Constitution is an express powers document; any law exceeding it is void ab initio. Unconstitutional laws confer no authority and need not be obeyed.
Covenant Violation Releases Obligation: In biblical covenants, when one party violates the covenant, the other is released. This applies to contracts between men and between God and man.
The Declaration of Independence and the Right to Resist: The Declaration affirms that when government becomes destructive, the people have the right to alter or abolish it, as America did in 1776.
Romans 13: The Civil Magistrate as God's Servant: Romans 13 teaches that civil rulers are God's deacons, ordained to punish evil and praise good. Their authority is limited to this sphere.
Government as Public Worship and Theological Issue: Government is a theological issue; all law is religious. Rulers are to be God's public worshipers, and when they depart from biblical truth, they are no longer God's magistrates.
The Consequences of Injustice: Judgment: Psalm 82 and Jeremiah 22 show that civil injustice brings God's judgment. Justice is required for blessing; injustice leads to desolation.
Historical Covenantal Warnings: John Winthrop's speech and the Declaration of Independence illustrate the covenantal accountability of nations to God.
The Necessity of Ruling in the Fear of God: 2 Samuel 23:3 emphasizes that rulers must be just and rule in the fear of God. Without fear of God, there is no justice.

Major Themes

Key Arguments

Government is covenantal, not absolute

God established civil government through covenants, making rulers accountable to God and the people; when they break the covenant, they forfeit authority.

Weaver points to 2 Kings 11:17, 2 Samuel 5:3, and the U.S. Constitution as a covenant, citing St. George Tucker.

Unconstitutional laws are void and need not be obeyed

Laws contrary to the Constitution are void ab initio, confer no authority, and citizens are not bound to obey them.

Weaver reads from American Jurisprudence, Second Edition, stating that unconstitutional statutes are 'in reality no law' and 'no one is bound to obey.'

Covenant violation releases the other party

Biblical precedent (Joshua 2, Leviticus 26) shows that when one party violates a covenant, the other is freed from obligation, applicable to civil government.

Weaver analyzes the covenant with Rahab in Joshua 2:17-20 and God's covenant with Israel.

Romans 13 limits government to punishing evil and praising good

Civil rulers are God's deacons with a specific, limited mandate; they have no authority over family or church spheres.

Weaver exegetes Romans 13:1-6, emphasizing the words 'minister' (diakonos) and 'revenger' (ekdikos).

All law is religious, and government is a theological issue

Every law reflects a religious worldview; government cannot be separated from religion, only from a specific church.

Weaver argues that lawmakers' opinions on right and wrong are inherently religious, citing Van Til's covenant concept.

Injustice leads to societal chaos and divine judgment

Psalm 82 and Jeremiah 22 demonstrate that when rulers fail to execute justice, God brings desolation and destruction.

Weaver reads Psalm 82:5 and Jeremiah 22:5-7,13-16, linking injustice to 'foundations out of course' and national ruin.

Rulers must fear God to be just

2 Samuel 23:3, emphasized by fourfold divine inspiration, states that ruling justly requires the fear of God; without it, justice is impossible.

Weaver highlights David's repeated claim of inspiration and connects it to the unjust judge in Luke 18.

Scripture References

Micah 6:8: Conference theme verse: 'do justly, love mercy, walk humbly with thy God.'
Psalm 82:1-8: Primary text: God judges unjust magistrates and commands defense of the poor; they will die like men.
2 Kings 11:17: Jehoiada made a covenant between the Lord, the king, and the people, and between the king and the people.
2 Samuel 5:3: David made a league (covenant) with the elders before being anointed king.
Joshua 2:17-21: The spies' covenant with Rahab: if she violates terms, they are released from the oath.
Romans 13:1-6: Civil rulers are God's ministers (deacons) to punish evil and praise good; they bear the sword.
Hosea 8:4: Israel set up kings and princes not by God; they made idols to their own destruction.
John 10:34-35: Jesus quotes Psalm 82:6, referring to magistrates as 'gods' to whom the word of God came.
Jeremiah 22:1-7, 13-16: God commands the king to execute justice; if not, the house will become a desolation. Justice is knowing God.
Isaiah 26:1-12: The righteous nation is blessed; when God's judgments are in the earth, inhabitants learn righteousness.
2 Samuel 23:1-3: David's last words: 'He that ruleth over men must be just, ruling in the fear of God,' with fourfold inspiration claim.
Luke 6:46: Why call ye me Lord, Lord, and do not the things which I say?
Luke 18:2: The unjust judge who feared not God nor regarded man.

Historical References

Hubert Languet, Vindiciae Contra Tyrannos: A 16th-century book arguing that kings are shepherds of God's people and the covenant is conditional.
Samuel Rutherford, Lex Rex: A book asserting 'the law is king,' influential in founding American political thought.
Thomas Cobbett, A Christian View of the Civil Magistrate: One of three books recommended as founding documents of the U.S.
St. George Tucker: Historian and statesman who described the U.S. Constitution as a covenant.
Declaration of Independence: Affirms the right to alter or abolish destructive government; America threw off British rule in 1776.
John Winthrop's speech: Invocation of the covenant at the founding of America, warning of God's wrath for covenant breach.
John Milton: Argued that resisting a tyrant is not resisting God's ordinance, as such a ruler is not ordained by God.
William Penn: Said man will be governed by God or ruled by tyrants.

Important Quotes

The truth of the matter is that we have been brainwashed and propagandized to the extent that the majority of Americans, and yea, even Christians as well, cannot think clearly concerning civil government and justice.

Sets the stage for the lecture's corrective teaching on the biblical view of government.

The general rule is that an unconstitutional statute, whether federal or state, though having the form and name of law, is in reality no law, but is wholly void and ineffective for any purpose.

Legal authority cited to support the argument that unconstitutional laws have no binding force.

No one is bound to obey an unconstitutional law, and no courts are bound to enforce it.

Direct statement from American Jurisprudence used to justify civil disobedience to unconstitutional acts.

He that ruleth over men must be just, ruling in the fear of God.

Central biblical mandate for civil magistrates, emphasized by David's fourfold claim of inspiration.

If there is no fear of God, there will never be any justice.

Summarizes the foundational principle that justice depends on reverence for God.

Government is a theological issue.

Concise assertion that all governance is inherently religious.

Where there is no justice, there's only chaos, confusion and societal death.

Concluding warning about the consequences of abandoning biblical justice.

Discussion Questions

[Question]

How does viewing the Constitution as a covenant change our understanding of the relationship between the federal government and the states?

[Context]

Weaver argues the Constitution is a covenant created by the states, making the federal government a servant with limited powers.

[Question]

In what ways does the concept of 'sphere authority' apply to conflicts between family, church, and state today?

[Context]

Weaver explains that each institution has God-given authority limited to its own sphere, using the example of a husband's authority in another's home.

[Question]

What are the practical implications of the statement 'no one is bound to obey an unconstitutional law' for Christians facing government overreach?

[Context]

Weaver cites American Jurisprudence to argue that unconstitutional laws are void and need not be obeyed.

[Question]

How does the biblical principle that covenant violation releases the other party apply to modern civil government?

[Context]

Weaver uses Joshua 2 and the Declaration of Independence to show that when rulers break covenant, citizens may resist.

[Question]

Why does Weaver insist that 'all law is religious,' and how should this shape Christian engagement in politics?

[Context]

Weaver argues that every law is based on someone's view of right and wrong, making it inherently religious.

[Question]

What does it mean for civil magistrates to be 'God's deacons' and 'public worshipers,' and how does this contrast with modern secular governance?

[Context]

Weaver exegetes Romans 13:4,6, highlighting the Greek words diakonos and leitourgos.

[Question]

How should the church respond when civil rulers fail to execute justice, according to Psalm 82 and Jeremiah 22?

[Context]

Weaver reads these passages to show that God judges unjust rulers and calls for defense of the poor.

Applications

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deepseek | deepseek-v4-pro | weaver_study | 2026-06-06T14:34:42Z