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

Learning the Righteousness of God - 5

Transcript: AI Transcript

Professor: John Weaver

Subject: Civil Government

Genre: Sermon

Dictation Name:

Date: 2005-09-11

Synopsis: John Weaver teaches that when God's designated civil rulers fail to execute His justice, He will raise up alternative judges—a doctrine known as interposition. Using Numbers 25, he shows how Phinehas, a lesser spiritual magistrate, acted when Moses and the judges failed to punish sin, and God honored his zeal. Weaver traces this principle through Scripture (Samuel, Elijah, Jehoiada) and American history (Kentucky and Virginia Resolutions, Chisholm v. Georgia), arguing that magistrates of any degree may lawfully step in to restrain tyranny and execute justice. The sermon concludes that interposition is grounded in the avenger of blood and ultimately in Christ's mediatorial work.

[John Weaver] Open your Bibles to the book of Micah chapter 6. Micah chapter 6. And in order to save time today, I'm just going to read verse 5 because that has been our key text. And then if you would turn to Numbers 25, that is the second passage that I have been using because verse 5 refers right back to Numbers 25. So in Micah 6 and verse 5, God says, Oh, my people, remember now what they lack.

[John Weaver] King of Moab consulted and what Balaam, the son of Beor, answered him from Shittimon to Gilgal, that you may know the righteousness of the Lord. So if we're going to learn the righteousness of the Lord, he says, you better know. what Balak consulted and what Balaam answered, particularly in Shittim, but from Shittim unto Gilgal. And then as you look in Numbers chapter 25, you find out exactly the incident that he's referring to that happened in Shittim.

[John Weaver] Now, let me just very quickly cover the main points of the previous messages in order that we might tie things together. Remember now, this whole series has been on learning the righteousness of God. The very first point I covered was this, that God's law word is our standard for righteousness and any deviation from his truth is sin and wickedness. I pointed out that the consuming point under that would be simply this. That whenever God forbids any sin at the same time, he forbids any and everything that would lead up to that sin. So therefore, attitudes, lusts, dispositions would be just as wicked and just as vile as the physical act. So he's telling us that his word is our standard. And any deviation from that standard is sin and wickedness. Now, the second truth that I pointed out is this, that sin places us under the judgment and curse of God, no matter how we arrive at the sin.

[John Weaver] So you cannot excuse yourself by saying, I was tempted, I was enticed, I was seduced. No, no. You're responsible for your attitudes. You're responsible for your emotions. So it doesn't matter how you get under sin or in sin, when you get there, you're automatically under the judgment and curse of God. The third principle we looked at was this, that partial obedience is disobedience. God demands a personal, perfect, and perpetual obedience.

[John Weaver] That's why our Lord said in Luke 6 and verse 44, Why call ye me Lord, Lord, and do not the things which I say unto you?" In other words, if Christ is our real Lord, Boss, Owner, Master, Savior, then we certainly would obey Him. Then the fourth principle we looked at is this. We saw the intimate connection between immorality and idolatry. How they go hand in hand. You cannot have one without the other.

[John Weaver] And I pointed out from Scripture, he who is immoral is an idolater. because you cannot violate the seventh commandment, nor can you violate the tenth commandment until you've already first violated the first commandment, thou shalt have no other gods before me. So there is an intimate connection then between immorality and idolatry. And then last week we looked at the connection between sin and judgment and disobedience and the righteousness of God. And I pointed out that if you're going to comprehend God's righteous judgment against sin, you need to at least understand in some degree God's sovereignty, God's holiness and God's justice. And until you comprehend in some degree those three attributes of God, you'll never see the connection between God's righteous anger and his judgment against sin.

[John Weaver] Now, today, we're going to come to the sixth point and listen carefully. Because you're going to find this in verses 5 through 9. In fact, let's read verses 5 through 9, Numbers 25. And Moses said unto the judges of Israel, Slay you every one of his men that were joined unto Baal Peor. And behold, one of the children of Israel came and brought unto his brethren a Midianitish woman in the sight of Moses and in the sight of all the congregation of the children of Israel, who were weeping before the door of the tabernacle of the congregation. And when Phineas, the son of Eliezer, the son of Aaron, the priest, saw it, he rose up from among the congregation and took a javelin in his hand. And he went after the man of Israel into the tent and thrust both of them through, the man of Israel and the one through her belly. So the plague was saved from the children of Israel. And those that died in the plague were twenty and four thousand.

[John Weaver] Now, here is the principle that I'm going to enunciate today. Listen closely. We must see that when God's designated civil rulers fail to exercise his justice, he will always raise up alternative judges.

[John Weaver] Now, let me say that again. This is a very vital and important truth. We must see that when God's designated civil rulers fail to exercise his justice, He will always raise up alternative judges.

[John Weaver] Now, let me set the stage by showing you two scriptures. I want you to look in your Bibles. First of all, the Deuteronomy chapter one and verse 17, Deuteronomy one and verse 17. And then we're going to turn right over to Second Chronicles chapter 19. Let me just show you what God says concerning the judges. That is, the civil magistrates, Deuteronomy chapter one and verse 17. In fact, you can read verse 16.

[John Weaver] Gosset and I charged your judges at that time saying here the causes between your brethren and judge righteously between every man and his brother and the stranger that is with him. Now look what he says in verse 17 Deuteronomy verse verse 17 Deuteronomy one. You shall not respect persons in judgment, but you shall hear the small as well as the great. You shall not be afraid of the face of man. Why? For the judgment is God's. And then Moses added, and the cause that is too hard for you, bring it unto me and I'll hear it. But notice if you would the phrase, for the judgment is God's. Then if you look in 2 Chronicles chapter 19, 2 Chronicles 19, just showing you that God established judges, God established magistrates to execute His justice and His judgment. In 2 Chronicles 19, verse 6, note if you would please. And He said to the judges, take heed what you do, for you judge not for man, but for the Lord who is with you in the judgment.

[John Weaver] So what are judges to do? They're to judge for the Lord. They're to execute His justice and do that which He demands. Now, I told you the point I was going to cover is this, that we must see that when God's designated civil rulers fail to exercise God's justice, that God will always raise up alternative judges.

[John Weaver] Now, this doctrine that is clearly taught in Scripture, is obviously a most hated doctrine by those who are wicked civil rulers and those who are bent on tyranny and despotism. In fact, their attitude is simply this, how dare anyone take their place, fulfill their responsibilities, and perform their duties. Moreover, their attitude would be this, how dare a lesser magistrate arise and declare their edicts, their regulations, their guidelines, their laws as undiblical, unnecessary, and unconstitutional.

[John Weaver] Now this doctrine that teaches that it is right and honorable to do so is known as the doctrine of interposition. Listen carefully. It is called the doctrine of interposition. This doctrine is only clearly taught in the Bible. But this doctrine was also employed and used not only throughout history, but especially in the history of our country. Opposition to the tyranny of the American federal government goes back a long way. In fact, it goes back to 1798. Isn't that amazing?

[John Weaver] 1787, you have the Constitution. 1789, basically ratified and accepted by the states in this union and then by 1798 you have Thomas Jefferson who drafted what were known as the Virginia and the Kentucky resolutions to fight against the federal government in opposition to their issuing what are known as the Alien and Sedition Acts. Now, the Alien and Sedition Acts made it against the law. In fact, it made it a federal crime, listen, to criticize the government. That is sedition. And it gave the federal government power to deport people who were living in America as long as they weren't citizens.

[John Weaver] Now, some of you might recognize this as President Clinton's Anti-Terrorist Act. and President Bush's Patriot Act. It's all one and the same, but it all goes back to 1798 to the Alien and Sedition Acts. So Jefferson proposed that the states then had the right, the duty, and the obligation to defend their people against federal usurpation of power. In fact, it is basically the same principle that has been behind the recent wave of the Tenth Amendment resolutions that have been passed by various states today.

[John Weaver] Now let me just take just a moment and read to you just a partial little tad, I should say, of the Virginia and Kentucky resolutions. I want to read the first resolution and then just a portion of the third. This is vitally important for your understanding now of American history and biblical truth. Listen carefully. Here's from the Kentucky and Virginia Resolutions resolved. Number one, that the several states composed in the United States of America are not united on the principle of unlimited submission to their general government. Let me stop there.

[John Weaver] Did you hear what Thomas Jefferson wrote? Resolved that the several states composing the United States of America are not united on the principle of unlimited submission to their general government, but that by a compact under the style and title of a constitution for the United States, And of the amendments thereto, they constituted a general government for special purposes, delegated to that government certain definite powers, reserving each state to itself the residuary mass of right to their own self-government. That whensoever the general government assumes undelegated powers, its acts are unauthoritative, void, and of no force. And to this compact, each state is seated as a state and as an integral party, its co-states forming as to itself the other party. That the government created by this compact was not made the exclusive or final judge of the extent of the powers delegated to itself, since that would have made its discretion and not the Constitution, the measure of its powers, but that as in all other cases of compact among powers, having no common judge,

[John Weaver] each party has an equal right to judge for itself, as well as in fractions, as are the mode and measures of redress. Now let me just stop there. All it says is basically this. In 1798, Thomas Jefferson wrote and said, There's no such thing as a federal bureaucracy. There's no such thing as a sovereign federal government. What he is saying is simply this, the states gave certain powers to the federal government and all the other powers they reserved for themselves or their people respectively. And that whenever the federal government then assumes undelegated powers, that is powers the states never gave to it, that its acts then are unauthoritative, void, and of no force. Then he goes on further to say that the federal government is not the final judge as to the extent of its powers. If you let the federal government lead the final judge to the extent of its powers, then at its own discretion, then it would become a sovereign. It would become a god. No, he said. That which determines the extent of its powers is the Constitution, that compact that the states agreed upon.

[John Weaver] Now let me go further. Here's the concluding part of the Third Resolve, all I'm going to read, but listen carefully. That in addition to this general principle and express declaration, another more special provision has been made by one of the amendments to the Constitution, which expressly declares that Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof, or abridging the free speech or of the press, thereby guarding in the same sentence and under the same words the freedom of religion, of speech, and of the press, insomuch that whatever violated either throws down the sanctuary which covers the others, and that libels falsehoods and defamation, equally with heresy and false religion, are withheld from the cognizance of federal tribunals." Here's the concluding words of the third paragraph, that, therefore, the Act of the Congress of the United States, passed on the 14th of July, 1798, entitled An Act for the Punishment of Certain Crimes Against the United States, which does abridge the freedom of press, is not law.

[John Weaver] but is altogether void and of no force." Wow. That was President Thomas Jefferson. You see, the basic philosophy of the Kentucky and the Virginia Resolutions is that the American government is a government of specifically enumerated powers, and that whenever the government attempts to exercise powers not specifically given to it in the Constitution, then it acts illegally, as well as unconstitutionally. When the federal government does act unconstitutionally, listen carefully now, when the federal government does act unconstitutionally, then local officials, as guardians of the Constitution, have a responsibility of ensuring that no federal agent is able to carry out these illegal acts within the jurisdiction of the local government.

[John Weaver] This doctrine is what is known as interposition. So, let me spell it out for you. Congress passes a law. Let them pass all they want to pass. If they are unconstitutional, it means this, that when that federal agent comes into this local jurisdiction, that our sheriff, who is supposed to know the Constitution, is supposed to stop that federal agent and not allow him to carry out that unconstitutional law in his jurisdiction, or any other magistrate in that jurisdiction. It means that when the federal bureaucracy then attempts to destroy some right that we the people have, that our local officials step in and interpose themselves between the federal government and we the people and say, no, you're not going to take away our rights and our liberties.

[John Weaver] Now, let me give you an official definition because here it is from Black's Law Dictionary, and I'm going to extend upon it from the Bible, but listen carefully. Defining the doctrine of interposition, Black's Law Dictionary says this, the doctrine that a state in the exercise of its sovereignty may reject a mandate of the federal government deemed to be unconstitutional or to exceed the powers delegated to the federal government. So Black's Law Dictionary says it's a doctrine that says the states may reject any and all federal mandates that are unconstitutional. or if they exceed the authority given to the federal government. It continues. The concept is based on the Tenth Amendment of the Constitution of the United States, reserving to the states powers not delegated to the United States. Historically, the doctrine emanated from Chisholm v.

[John Weaver] Georgia, where in the state of Georgia, when sued in the Supreme Court by a private citizen of another state, entered a remonstrance and declined to recognize the court's jurisdiction. Amendment 11 validated Georgia's position. Let me just tell you, Chisholm v. Georgia is one of my favorite law cases. I don't have too many favorites, but that's one of my favorites. There was a man from another state who was going to sue the state of Georgia. And the Supreme Court of the United States issued an order for Georgia to appear. And Georgia sent word back to the Supreme Court, you're the servant. We're the master. You don't tell us when and where to appear. You have no jurisdiction in this matter. And we're not going to show up. So the Supreme Court then sent word down to Georgia that if Georgia did not show up, that they would go ahead and try the case and issue their ruling. Georgia sent word back and said, please go ahead and do so. But this know that whoever you send to Georgia to enforce your edict, when he enters the state line, he will immediately be captured and hanged without the benefit of clergy.

[John Weaver] Consequently, the Eleventh Amendment was passed. which showed that Georgia was right.

[John Weaver] Now, I'm just simply saying, here is the doctrine of interposition. Implementation of this doctrine may be peaceable as by resolution, remonstrance, or legislation, or it may proceed ultimately to nullification even with forcible resistance.

[John Weaver] Now, some of you in this room have heard of that ironclad southerner, John C. Calhoun. It was John C. Calhoun who taught nullification. John C. Calhoun, of course, was from South Carolina, and nullification simply meant that the states had the absolute right, duty, and responsibility to nullify not only unconstitutional laws, but bad laws that came out of Congress.

[John Weaver] Now, we're talking about the doctrine of interposition. The word interposition literally means to intervene, to come between. So politically, interposition occurs when a magistrate ends a rebellion by some of the people or by other magistrates. You see, when you talk about interposition, especially in quelling a rebellion among a group of people, everybody readily understands that. Because we think, ah, rebellion is bad, and a magistrate ought to step in and interpose himself and bring peace and reconciliation back. That is true. But what most people do not realize is the legitimate and lawful role of a magistrate is not only to step in and quell a rebellion among the people, but he is also to step in and quell rebellion among other magistrates. You see, according to the Bible, It's not just the people who may rebel, the king also may rebel. According to the Constitution of the United States, it's not just the people who may rebel, it is also our rulers who may rebel as well.

[John Weaver] I'm going to show you today that interposition has a far wider and greater implication. Not only are nullification and protection part and parcel of the teaching of interposition, But interposition also teaches that when a ruler is tyrannical, wicked, and seeking the overthrow of the people, that a lesser magistrate may step in and take his place and fulfill his responsibilities. It was exactly this scenario that led to the American Revolution. Do you realize that King George III had sent his governors and his rulers to uphold and enforce his tyrannical edicts and the edicts of Parliament. The people, of course, knew that those laws were unconstitutional. They were bad laws. And so the people then rejected the governors and the rulers that the king sent, and then they dutifully elected their own rulers to represent them. And when they elected their own rulers, they found out, and they taught, that this was a way to resist tyranny, and it certainly was not anarchy. In other words, America is a product of the doctrine of interposition. Because when George III sent all of his governors, his rulers, America said, nope, we're not going to take that.

[John Weaver] So they dutifully elected their own, interpose them between George III and the people of America. Now, let me show you this doctrine as it is clearly revealed in Scripture. Look in your Bibles to Numbers chapter 25. Numbers chapter 25. And by the way, I'm telling you, this is an extremely important doctrine. You must grasp this today. Look at it. Numbers chapter 25. Begin with verse four. And the Lord said unto Moses, take all the heads of the people and hang them up before the Lord against the sun that the fierce anger of the Lord may be turned away from Israel. Take all the heads of the people, the Lord said to Moses, who is the highest civil and spiritual magistrate in the land at that time, Moses. So God tells Moses, here's what I want done. I want the men who Join themselves to Baal Peor. I want them killed. And I want them hanged up before the sun. Look in verse five. And Moses said to the judges of Israel.

[John Weaver] So now the head honcho passes it on down to the lower honchos, OK? Moses said to the judges of Israel, slay you every one of his men that were joined in the Baal Peor. In other words, you have the duty, you have the responsibility under God to kill these reprobates. It's just that simple.

[John Weaver] Now look in verse six. And behold, one of the children of Israel came and brought into his brethren a Midianite woman in the sight of Moses and in the sight of all the congregation of the children of Israel who were weeping before the door of the tabernacle of the congregation. By the way, when it says one of the children of Israel came, skip down to verse 14. You'll see who that one was. Now, the name of the Israelite that was slain, even that was slain with the Midianite woman, was Zimri, the son of Sallu, a prince.

[John Weaver] of the chief house among the Seminites. So here, then, is another magistrate.

[John Weaver] Now, I want you to notice what happens. Verse 6, this magistrate, who is a prince in defiance to God, in disrespect to Moses, brings this Midianite woman into the camp in the sight of Moses and all the congregation who were before the door of the tabernacle weeping.

[John Weaver] Now, look, if you would, please. In verse six, and behold, one of the children of Israel came and brought into his brethren and many knowledge woman in the sight of Moses and in the sight of the congregation of the children of Israel. When you see this phrase, the congregation of the children of Israel, it usually refers primarily to the leaders of Israel. Here we refer not just to the leaders, but also to all the pious who were there weeping because of the sin and the rebellion that was going on.

[John Weaver] Now, let me ask you a question. If Moses was in front of the tabernacle weeping, And he's the head civil leader. Do you not think that a lot of the other civil rulers were there with you? Well, of course they were. If the main man is there praying and making supplication and weeping, that's where most of the other judges were as well. They were there weeping as well.

[John Weaver] Now listen to this statement. I don't want it to be misunderstood. Prayer is needed necessary and commanded. However, there is a time to stop praying and obey God. I'm going to point it out a little bit later more clearly, but prayer and humiliation avail nothing as long as sin and wickedness are allowed to continue. In fact, let me just quote a verse that everyone knows. 2 Chronicles 7, 14, what does God say?

[John Weaver] But if my people which are called by my name shall humble themselves and pray and seek my face, what's the rest of it now? And turn from their wicked ways, then will I hear from heaven. Now, it does you no good to pray and seek his face as long as you don't turn from your wicked ways. He's still not going to hear you. and obedience go together. And so here these people were praying and crying and whining when God had already told them what to do.

[John Weaver] And now Zimri, a prince, a civil ruler, brings Cosby into the camp boldly and brazenly in defiance of God and in disrespect to Moses and the law of God. What happens? Phineas, who was not a civil ruler, neither was he a high priest, but he certainly was in the priestly order, since he was the grandson of Aaron, yet he had not ascended to the office of high priest, so therefore he'd be considered a lesser magistrate. What did Phineas do?

[John Weaver] He got up, took a javelin, ran in, and took care of business. I mean, he thrust them through. Where was Moses praying and crying? Where were some of the other judges undoubtedly at the door of the tabernacle praying and crying? In other words, it was Phinehas who was not a civil ruler, but yet he was a spiritual magistrate, not a high one. But he was the one who took care of the problem.

[John Weaver] Now, listen to this very carefully. And I'm not going to take the time to do this today, but there are several words that are used in the Bible for magistrate. I'm going to go over several of them. One of the words. Is found in Judges 18 in verse seven, and the Hebrew word is the word Esser, and it just simply means a restrainer or someone who has the power to restrain. In fact, if you look very quickly in the book of Judges, chapter 18 and verse seven, you'll see. The meaning of the word is brought out very clearly. Judges 18, verse seven, then the five men departed and came to Laish and saw the people that were therein and how they dwelt careless after the matter of the Zidonians, quite insecure. And there was no magistrate in the land that might put them to shame in anything. And they were far from the Sidonians, had no business with any man, and there was no magistrate in the land that might put them to shame. In other words, it means someone who holds back, a possessor of restraint.

[John Weaver] In other words, somebody that has some power. That's what the word magistrate means there. But if you look in your Bibles to the book of Ezra, Ezra chapter 7 and verse 25, Here's a different word. It is the word Shafat, and it is also translated that way. Notice Ezra 7 and verse 25. Look what the Kings tells Ezra. And thou, Ezra, after the wisdom of thy God that is in thine hand, sent magistrates, Shafats, and judges which may judge all the people that are beyond the river. Now look. All such as know the laws of thy God, and teach you them that know them not. What was the qualification to be a magistrate or a judge? What was the qualification to be a Shaphat in Ezra 7 verse 25? Someone who knew the law of God. And the king told Ezra, if you appoint anyone who doesn't know the law of God, you make sure you teach him the law of God. Now, Without me taking you through the entire New Testament, there is another Greek word for the word magistrate.

[John Weaver] In fact, that word occurs six times in the Book of Acts. We're not going to go there. It's Acts 16. But let me tell you what the Greek word is. It's the word strategos. Let me tell you what the Greek word for Tagos refers to. And by the way, I want you to go ahead and turn in your Bibles to Numbers chapter 3. Numbers chapter 3. And be ready to look at a verse. OK. Now I'm going to tell you what the Greek word for Tagos means. Here it is. It refers to a general, a military officer, A governor? A commandant?

[John Weaver] Now let's stop right there. I'm not through. But when we talk about a military officer, a general, a governor, a commandant, what are we thinking of? We're thinking of a civil magistrate. We're thinking of somebody with power. Somebody with the ability to restrain. Okay? So the word strategos, you look it up, you'll find it refers to a general, a military officer, a governor, a commandant, but also it refers to the chief of the Levites. Now, why would it refer to the chief of the Levites? Well, look at Numbers 3 and verse 32. Numbers 3 and verse 32. And Eliezer, the son of Aaron, the priest, shall be chief over the chief of the Levites and have the oversight of them that keep the charge of the sanctuary.

[John Weaver] Now, please listen to me. I'm not going to go into this in detail. I'm going to refer you to the seventh chapter. Of my book, the Christian civil government. To reread the pastor as a magistrate, that's the name of the chapter. But I'm going to show you right quickly. How did Eliezer, the son of Aaron, the priest, he shall be chief over what over the chief of the Levites? So there was a chief of the Levites, but there was someone over the chief of the Levites.

[John Weaver] And then it says that they have the oversight of them that keep the charge of the sanctuary. Now the word keep means to guard and protect. The word charge is a military term which refers to the post of a sentinel. So here is someone doing sentinel duty. Okay? So Have you ever wondered? In fact, look in your Bibles to Acts chapter 4. Let me just ask you this.

[John Weaver] I'm sure that everyone in here probably knows the answer to this, but that's alright. I'm going to show it to you anyhow. Look in Acts 4 if you would. If I were to ask you who the Sadducees were, you could tell me. If I were to ask you who the Pharisees were, you could tell me. If I were to ask you who the Herodians were, you could tell me. But how about this? Look in Acts chapter 4 and verse 1, and as they spake unto the people, the priests And the captain of the temple. And the Sadducees came upon the captain of the temple. Who in the world was the captain of the temple? Look at Acts 5 and verse 24. Acts 5 verse 24. Now when the high priest and the captain of the temple and the chief priest heard these things, they doubted them where to this would grow. Note once again, the captain of the temple is referred to. Look in verse 26.

[John Weaver] Then when the captain with the officers, he had a whole lot under him, watched and brought them without violence. For they feared the people lest they should have been stoned. So this captain of the temple then evidently was armed. His officers were armed. He brought the disciples without violence, not because he didn't have the authority to use violence, but because he was outnumbered and prayed that they might be stoned.

[John Weaver] Look in Luke chapter 22. Just showing you that there's actually more than one chief. Notice if you would Luke chapter 22 in verse 4. And he went his way and communed with the chief priests and captains, plural, how he might betray him unto them. So Judas did his communing, not just with the chief priests, but also with the captains. And if you look in verse 52, when they went after Jesus, they went armed. Then Jesus said to the chief priests and the captains of the temple and the elders which were come to him, be you come out as against the thief with swords and staves. So whoever these captains of the temple were, whoever these officers of the temple were, they were armed and had the power to use those instruments. Well, who were they? They were nothing less and no one less.

[John Weaver] than the Levites in the Old Testament who were given a charge to protect the tabernacle, protect the high priest, and later on to protect the temple and the high priest. That's how these men were armed. So the point I'm trying to make is this. You have a spiritual magistrate who also has the power of restraint Who knows the law of God, who also may lawfully use violence when it is needed and necessary.

[John Weaver] Now, go back to Numbers 25. You see, it is not difficult to justify what Phineas did. Someone's going to try to say, but Brother Weaver, Phineas was not a judge. No, he was not a judge. That is true. He was not the high priest. That is true. He was a lesser magistrate. And he was a spiritual magistrate. Now, I want you to note, he had not yet ascended to the priestly office, but he was in the lineage because Aaron and then Eleazar and then Phineas. So Aaron then was his grandfather.

[John Weaver] So he would have been the heir apparent, so to speak. And he would have been a magistrate, albeit it would have been a spiritual magistrate.

[John Weaver] Now, his actions, by the way, give no countenance to private persons who, under a pretense of zeal against sin, try to put people to death. Let me put it to you pointly, very pointedly, very plainly, and that is this. You and I do not have the right to go out and just mow people down because they're doing wrong. Why? Because we're private people. We're not public people. Phineas was a public person. Aaron was a public person. Moses was a public person. The sheriff is a public person. The governor is a public person. There's a difference between a public person and a private person.

[John Weaver] And the duties of the one are not the same as the duties of the other. So Phineas then, Was not necessarily a private person, but he was not necessarily a civil magistrate either. He was a spiritual magistrate and he was a lesser magistrate. Let me put it to you like this. A magistrate is a magistrate. The only difference is that of degrees. You have a greater one and you have a lesser one. And they do not necessarily have the same roles. But you can find because one is a magistrate, sometimes he may step in and lawfully fulfill the duties of even a higher magistrate or a different magistrate simply because he is a magistrate. Let me ask you a question, I think you can see it like this. I'm a pastor. I'm a Baptist pastor. Pastor of Baptist Church. And the reason I'm a Baptist is I believe that.

[John Weaver] That our doctrines closer to Scripture than any other group, but I didn't leave that to be something else. But let me ask you this question. Just because I'm a Baptist pastor, does that mean I cannot help a Presbyterian church? Who wants the truth? Who's willing to listen or who needs help? Well, of course not. I preach in Presbyterian churches. I preach in Methodist churches. I even drunk the baptistery dry in one.

[John Weaver] You want me to tell that story? It's getting off the point. But I was preaching in a southern Methodist church. It was an independent Methodist church. It was Sunday morning. It was during the summer. It was hot. They had this beautiful chalice up there on the pulpit, and I knew it was for me to drink, you know, because it was so hot. And about halfway through my sermon, I was thirsty, and I just stopped, and I grabbed that sucker, and I chugged her down.

[John Weaver] I drank every drop in it. And I noticed everybody going, I thought, what in the world is wrong? And after the service, the pastor got up and said, well, we weren't going to have a baptism until the brother Weaver drank our baptism. I said, thank God. If I had seen him sprinkle that, maybe I'd had a Baptist conniption. But they had to postpone it because I drank the baptistry water. But anyhow. Yeah, yeah.

[John Weaver] But but you see what I'm saying? Sure, I can step over and help them.

[John Weaver] Now, the same thing is true. A magistrate, it doesn't matter if he is a probate court judge, he's still a magistrate. He may not be a superior court judge, but he's still a magistrate. The superior court judge may not be a federal judge, but he's still a magistrate. A federal judge may not be the Supreme Court of the United States judge, but he's still a magistrate. A magistrate is a magistrate.

[John Weaver] The only difference is that of degrees. I want you to turn to three passages with me very quickly. And I want you to see if you can identify a lesser magistrate or a spiritual magistrate. Who is fulfilling the duties of a higher or a civil magistrate, so turn in your Bibles, first of all, the first Samuel, chapter 15. Here's the first illustration. First Samuel, chapter 15. And I think everyone in here probably knows this story.

[John Weaver] You remember how God sent King Saul out on a mission and he told him to slay the Amalekites, man, woman, child, oxen, sheep, camel, ass, God said kill it all. Well, what did Saul do? He spared Agag the king and the best of the oxen and the best of the sheep. And when Samuel, the prophet of God, the preacher, came along and Saul saw him, he said, Blessed be thou, the Lord.

[John Weaver] I performed all of the Lord's commandments. And about that time, something went bad. And Samuel said, Saul, if you've obeyed God, what meaneth the lowing of the cattle and the blading of the sheep? If you'd obeyed God, everything would have been dead. And of course, he tried to blame it on the people. The people spared the sheep. The people spared the ox. They were going to sacrifice for God. And there's where Samuel said that God had rather have obedience than all the sacrifices in the world. Look what happens. Look in 1 Samuel, chapter 15, and let's begin reading there with verse 31 or verse 32. 1 Samuel 15, verse 32.

[John Weaver] Then said Samuel, now who's doing the speaking? Samuel. Then said Samuel, bring you hither to me, Agag, the king of the Amalekites. I like this next verse, or next part of it. And Agag came unto him delicately, and Agag said, surely the bitterness of death is past. And Samuel said, As thy sword hath made women childless, so shall thy mother be childless among women. And Samuel shewed Agag in pieces before the Lord in Gilgal."

[John Weaver] Now I want to ask you the question, who did the killing? Samuel. Where was the high civil ruler in the land standing beside him watching? Who had failed to do his duty? And what did Samuel do? Now Samuel was not a civil ruler. He was a spiritual ruler. He was a spiritual magistrate. But he stepped in. And he fulfilled the function of the civil magistrate when the civil magistrate would not do his job. You see, Samuel also was not a private person. He was a public person because he was a spiritual magistrate.

[John Weaver] He, too, was a preacher of God. Look in your Bible, the first Kings chapter 18. Let me show you another one. You know, the story in first Kings chapter 18, how that. Elijah has said, as the Lord God lived, there shall not be rain or do these years, but Lord, according to my word. And after three and a half years, God sends Elijah back to seeking Ahab. And Ahab said, Art thou he that troubleth Israel? And Elijah said, It's not me, you dirty reprobate. It's you and your wicked wife.

[John Weaver] He says, Now you get all your prophets of Baal up to Mount Carmel. We're going to have a contest. And you let them build their altar and call upon their God, see if he sends rain. I'll build my altar and call upon my God and let the God that enters by fire, let him be God. You know the story and how those prophets of Baal Climbed upon their altar, leaped upon it, cut themselves, cried and cried and cried.

[John Weaver] And all Elijah did was sit back and mock. He said, surely he's asleep. Cry a little louder. Wake him up. Surely he is a God. Come on. And finally, when it's time for the evening sacrifice, he said, all right, boys, you've had all day. Now it's my time. He built the altar. He got water and poured on it three different times. And when he called upon God. God set fire from heaven, consumed the sacrifice, consumed the altar, licked up the water all about the trenches. Look what happens next.

[John Weaver] First Kings chapter 18 and notice if you would please. Verse 39. And when all the people saw it, they fell on their faces and they said, the Lord, he is God, the Lord, he is God. And Elijah said unto them, take the prophets of Baal and let not one of them escape. And they took them and Elijah brought them down to the book Kishon and slew them there. Who killed the prophets of Baal? Elijah.

[John Weaver] Where was the king standing by twiddling his thumbs? How could Elijah do that? Elijah wasn't a civil magistrate, no. But he's a spiritual magistrate. And when the king refused to do what needed to be done, the spiritual magistrate stepped in and did it. A magistrate is a magistrate. The only difference is that of degrees. Look in your Bibles to 2nd Hymns chapter 11. Here's another story, 2nd Hymns chapter 11. Here's the story of Athaliah, a wicked grandmother who, after her son dies, murders all of her grandchildren except one. And the only reason she doesn't murder him is because his aunt steals him and hides him in the temple. And when it comes time for Josiah to be anointed king, Jehoiada the high priest is there and let's look in 2nd Kings chapter 11 and in fact let's look at verse 4 and the seventh year Jehoiada sent and fetched the rulers over hundreds with the captains and the guard and brought them to

[John Weaver] him that is himself into the house of the Lord and made a covenant with them and took an oath of them in the house of the Lord and showed them the king's son. And so now Jehoiada sets up a way to defend the king. He also sets up a way to get rid of the wicked civil ruler. Watch it now. He says in verse five, and he commanded them, saying, This is the thing that you shall do. A third part of you that enter in on the Sabbath shall be keepers of a watch of the king's house. A third part shall be at the gate of Sirrah, a third part at the gate to hide the guard. So shall you keep the watch of the house, that it be not broken down. Now look, if you would please, in verse 8.

[John Weaver] And you shall compass the king round about every man with his weapons in his hand. Look, and he that cometh within the ranges, let him be slain, and you shall be with the king as he goeth out and as he cometh in. So if he gets within a certain distance, Jehoiada says, you kill him. And the captains of the hundreds, according to all the things that you wanted, the priest commanded, and they took every man as men that were to come in on the Sabbath day with them that should go out on the Sabbath. And they came to joy to the priest.

[John Weaver] Now, skip down, if you would, please, to verse 12. And they brought forth the king's son, and put the crown upon him, and gave him the testimony. And they made him king, and anointed him. And they clapped their hands and said, God save the king. And when Athaliah heard the noise of the garden of the people, she came to the people in the temple of the Lord. And when she looked, behold, the king stood by a pillar as the manor was, and the princes and the trumpeters by the king, and all the people of the land rejoiced and blew with trumpets. And Athaliah the queen rent her clothes and cried, Treason! Treason!

[John Weaver] But Johanna the priest commanded the captains of the hundreds, the officers of the host, and said of them, Have her forth without the ranges, and him that followed her, kill with a sword. For the priest had said, Let her not be slain in the house of the Lord. And they laid hands on her as she went by the way by which the horses came into the king's house, and there she was slain."

[John Weaver] Who was it that ordered the slaying of the queen? Johanna the high priest. Who was it that ordered the army to kill all who followed her? Joy to the High Priest. But how could he do that? Because he too is a magistrate. Not a civil one, but a spiritual one. Now I want you to notice in each of these three illustrations, a spiritual magistrate performed the duties of a civil magistrate. Samuel and Elijah did so in the presence of a rebellious civil magistrate who would not obey God. Johanna did it to eliminate a despotic and tyrannical civil magistrate. You know what happens in each of these three incidents? Interposition. A lesser or a different kind of magistrate steps in and does what a higher magistrate refuses to do. That is the doctrine of interposition.

[John Weaver] Now, when you get to the word ruler in Exodus 22 and verse 28, the word ruler just simply means one lifted up or one elevated or one exalted by or in the local congregation. That same word is used in Numbers 1 in verse 16 concerning the princes of the congregation. The same word is used in Exodus 16, Joshua 9, and also Joshua 22. So the word nasi is equivalent then to magistrate. It is a ruler. What is a magistrate? A ruler. What is a ruler? A magistrate. They're interchangeable.

[John Weaver] Now let me ask you, I want you to think this through with me. See, this has tremendous implications. There is a pastoral office. What does the Bible say? If any man desire the office of a bishop, he desireth a good work. What comes with an office? Please tell me. I'm not talking about furniture. Power and authority.

[John Weaver] What is the pastor? He is someone who's been appointed and ordained by God, but lifted up and exalted and elevated by the congregation. You know, I can't make you my congregation. You see what I'm saying, if you do not recognize the office. And the gift. Then I would have nothing. But you understand what I'm saying? It's the people who lifts up and exalts the one who says, yes, we recognize that God has called you. Yes, we recognize that God has given you gifts. Yes, we recognize that God has given you authority. What does that mean? That means a pastor is a magistrate as well. A lesser magistrate, but still a magistrate now. Let me ask you this question, and I'm going to answer it for you very quickly. How do we know that God approves, condones, and has ordained the doctrine of interposition? How do we know that?

[John Weaver] Go back in your Bibles to Numbers chapter 25. Go back to Numbers 25. Look what happens. When Phineas takes the javelin and plunges it through. Guess what happens in verse eight? Watch. And he went after the man of Israel into the tent and thrust both of them through the man of Israel and the woman through a belly. So the plague was what stayed from the children of Israel. We know that God approves of it for God instantly put a stop to the plague.

[John Weaver] You see, the weeping and the wailing that was being done at the door of a congregation prevailed not one bit until this justice was executed. And once justice was executed, then the plague was stayed. Do you realize if magistrates do not take care to punish sin, God will? New Orleans didn't take pains to stop the sodomite parade, did they? But God stopped it. Do you realize the best way to stop the judgment of God is for magistrates to do the duty that God has assigned them? What happened with God said, if you don't put him to death, neither will I be with you anymore instantly is put to death. Because they wanted blessing and the protection of God, the second we know second way that we know that God approves this doctrine is because God placed an honor upon Phineas. Though he did no more than it was his duty to do as a magistrate, yet he did it with an extraordinary zeal against sin and for God's honor and for God's glory and for the good of God's people.

[John Weaver] And by the way, he was not afraid to do it, even though Zimri was a prince. Zimri was a fellow magistrate. And Phineas said, you stay here and cry and pray. Just because he's a magistrate doesn't mean he's above God, doesn't mean he's above the law. I'll take care of it. And so, God placed an honor upon him.

[John Weaver] Thirdly, Phineas, upon this occasion, though a young man, is pronounced his country's best friend and best patriot. Look in verse 11. Look what God says, Phineas, the son of Eleazar, the son of Aaron, the priest, hath turned my wrath away from the children of Israel, while he was zealous for my sake among them, that I consume not the children of Israel in my jealousy. Oh, what did God say? You better hold Phineas up. He's the one that turned my wrath away, that I consume not the whole congregation. And by the way, I hope you understand that one of the best services that we can do for our country is not only to pray for repentance, and deliverance and be obedient, but to do everything within our power to bring sin and wickedness to an end. The fourth way that we know that God approves this doctrine was that he was given an everlasting priesthood. Look down in verse 12. Wherefore say, Behold, I give unto him my covenant of peace. And he shall have it and his seat after him, even the covenant of an everlasting priesthood.

[John Weaver] Why? Because he was zealous for his God and made an atonement for the children of Israel. Now, it is true. The priesthood is entailed by covenant upon his family, and it was designed before for him. But now it is confirmed to him, which gave him much honor and much comfort. Moreover, he was given here an everlasting priesthood, which means this. That his priesthood was to continue throughout not only the Old Testament, but was to be consummated in the priesthood of Jesus Christ.

[John Weaver] So the doctrine of interposition then is an important doctrine. It is, however, a neglected doctrine, and we must grasp its significance. We must understand its importance. in order that we do not descend into anarchy. You remember Judges? What was the theme of the book of Judges? Every man did that which was right in his own eyes. Why? Because there was no king in Israel. In other words, there's no authority, there's no magistrate. We can always have a magistrate. We may have to find a lesser magistrate Or we may have to do like our forefathers and elect our own magistrates. But we can find one somewhere or elect one somewhere.

[John Weaver] Now, before you throw all of this out and you say, brother, we were all this sounds good and I know you showed me this in the Bible and I understand this is historical, I understand that. But my question is this, does interposition have a theological basis? What's the answer? Yes. Do you remember in the Old Testament? There was an Avenger of Blood. What did that Avenger of Blood do?

[John Weaver] He sought to kill the man who murdered one of his family members. Do you know why? Because when blood is shed unrighteously, God demands that the one who shed that blood unrighteously must give His blood. And what did the avenger of blood do? It was not just that he was being a vengeful, vindictive person saying, you killed my relative, now I'm going to kill you. Oh, no, no, no. He was protecting the land because as he put that man to death, he was cleansing the land from blood guiltiness to avoid the judgment of God.

[John Weaver] Yes, there's a theological basis, but let me go further. The greatest example. Is Jesus Christ to interpose? Between a holy, righteous God. And a sinful rebellious people. To suffer in our stead And in our place. Without his interposition, folks. There would be no salvation. There would be nothing but tyranny and anarchy and destruction and death. But let me tell you something, even though Jesus Christ has interposed himself. For our salvation. He still continues to interpose himself for our continued salvation, not just in the spiritual sense, but in the national and the political sense as well.

[John Weaver] You know what the Bible says in Psalm 2 and verse 9? Well, let me just tell you about Psalm 2. The kings of the earth and the rulers of the earth have gathered themselves together against our Lord and against His anointed, saying, Come, let us break His bands of thunder. Let us cast them all from us. In other words, we don't like God's restrictions. We don't like God telling us what to do. We'll throw off God's restrictions. We'll do what we want to do. What does the Bible say?

[John Weaver] He that sent him from the heavens shall laugh. He shall have them in derision. And what did he say? Yet have I set my Son upon my holy hill and Zion. You rebellious leaders of the earth cannot stop me. And then what did he tell those rulers? Kiss the Son. Lest he be angry with you and you perish in the way when his wrath is kindled but a little. Do you realize that Jesus Christ still interposes in time and in history in a providential way to protect his people from wicked, tyrannical, despotic rulers?

[John Weaver] There will be a new world order. But the bushes will not be in it. Only King Jesus. He delivers us in time and history. But fully and completely. At his return. If you don't understand the doctrine of interposition, you cannot understand salvation. You cannot understand providential dealings. You cannot even understand history. That's how our country came into existence. What is the point when civil rulers will not perform their duties which God has ordained them? Inevitably, invariably, God will raise up alternative judges. who will execute the duties of that rebellious civil magistrate. It only takes a matter of time. Let's pray. Father, in the name of Jesus Christ, we thank you for your truth and especially for the doctrine of interposition. It not only, Father, gives us hope in our salvation, but hope for our country.

[John Weaver] We know what our forefathers did, and we know what we, by the grace of God, can do again as a people when we awaken to Thy truth and when we repent and turn to Thee in obedience to Thy Word. Give us grace to serve Thee acceptably with reverence and godly fear. In Thy name we pray, Amen.

Learning the Righteousness of God - 5

John Weaver | SermonAudio

Lecture Metadata	Details
Speaker	John Weaver
Source	SermonAudio
Media ID	9150511325
Subject	Civil Government
Course	Civil Government: Magistracy, Authority, and Romans 13: Christian & Civil Government
Genre	Sermon
Date	2005-09-11
Dictation Name
Book	Book 165: Learning the Righteousness of God — Chapter 5
Source Timed Segments	90

Formatted Transcript

Opening

Open your Bibles to the book of Micah chapter 6. Micah chapter 6. And in order to save time today, I'm just going to read verse 5 because that has been our key text. And then if you would turn to Numbers 25, that is the second passage that I have been using because verse 5 refers right back to Numbers 25. So in Micah 6 and verse 5, God says,

Scripture Reading — Micah 6:5

"Oh, my people, remember now what Balak king of Moab consulted, and what Balaam the son of Beor answered him from Shittim unto Gilgal, that you may know the righteousness of the Lord."

So if we're going to learn the righteousness of the Lord, He says, you better know what Balak consulted and what Balaam answered, particularly in Shittim, but from Shittim unto Gilgal. And then as you look in Numbers chapter 25, you find out exactly the incident that He's referring to that happened in Shittim.

Review of Previous Principles

Weaver recaps the first five points of the series: God's law-word as the standard of righteousness, sin placing us under judgment, partial obedience as disobedience, the connection between immorality and idolatry, and the link between sin and God's righteous judgment.

Now, let me just very quickly cover the main points of the previous messages in order that we might tie things together. Remember now, this whole series has been on learning the righteousness of God. The very first point I covered was this, that God's law-word is our standard for righteousness and any deviation from His truth is sin and wickedness. I pointed out that the consuming point under that would be simply this: that whenever God forbids any sin, at the same time He forbids any and everything that would lead up to that sin. So therefore, attitudes, lusts, dispositions would be just as wicked and just as vile as the physical act. So He's telling us that His word is our standard, and any deviation from that standard is sin and wickedness. Now, the second truth that I pointed out is this, that sin places us under the judgment and curse of God, no matter how we arrive at the sin.

So you cannot excuse yourself by saying, "I was tempted, I was enticed, I was seduced." No, no. You're responsible for your attitudes. You're responsible for your emotions. So it doesn't matter how you get under sin or in sin, when you get there, you're automatically under the judgment and curse of God. The third principle we looked at was this, that partial obedience is disobedience. God demands a personal, perfect, and perpetual obedience. That's why our Lord said in Luke 6 and verse 46, "Why call ye me Lord, Lord, and do not the things which I say unto you?" In other words, if Christ is our real Lord, Boss, Owner, Master, Savior, then we certainly would obey Him. Then the fourth principle we looked at is this: we saw the intimate connection between immorality and idolatry, how they go hand in hand. You cannot have one without the other.

And I pointed out from Scripture, he who is immoral is an idolater, because you cannot violate the seventh commandment, nor can you violate the tenth commandment until you've already first violated the first commandment, "Thou shalt have no other gods before me." So there is an intimate connection then between immorality and idolatry. And then last week we looked at the connection between sin and judgment and disobedience and the righteousness of God. And I pointed out that if you're going to comprehend God's righteous judgment against sin, you need to at least understand in some degree God's sovereignty, God's holiness, and God's justice. And until you comprehend in some degree those three attributes of God, you'll never see the connection between God's righteous anger and His judgment against sin.

Now, today, we're going to come to the sixth point and listen carefully, because you're going to find this in verses 5 through 9. In fact, let's read verses 5 through 9, Numbers 25.

Scripture Reading — Numbers 25:1-9

"And Moses said unto the judges of Israel, Slay ye every one his men that were joined unto Baal Peor. And behold, one of the children of Israel came and brought unto his brethren a Midianite woman in the sight of Moses, and in the sight of all the congregation of the children of Israel, who were weeping before the door of the tabernacle of the congregation. And when Phinehas, the son of Eleazar, the son of Aaron the priest, saw it, he rose up from among the congregation and took a javelin in his hand. And he went after the man of Israel into the tent, and thrust both of them through, the man of Israel, and the woman through her belly. So the plague was stayed from the children of Israel. And those that died in the plague were twenty and four thousand."

Introduction of the Sixth Principle

The new principle is that when God's designated civil rulers fail to exercise His justice, He will always raise up alternative judges.

Now, here is the principle that I'm going to enunciate today. Listen closely. We must see that when God's designated civil rulers fail to exercise His justice, He will always raise up alternative judges. Now, let me say that again. This is a very vital and important truth. We must see that when God's designated civil rulers fail to exercise His justice, He will always raise up alternative judges.

Biblical Basis for Judges Executing God's Justice

Deuteronomy 1:17 and 2 Chronicles 19:6 establish that judges are to judge for the Lord, executing His justice without partiality.

Now, let me set the stage by showing you two scriptures. I want you to look in your Bibles, first of all, to Deuteronomy chapter 1 and verse 17, Deuteronomy 1 and verse 17. And then we're going to turn right over to 2 Chronicles chapter 19. Let me just show you what God says concerning the judges, that is, the civil magistrates. Deuteronomy chapter 1 and verse 17. In fact, you can read verse 16.

Scripture Reading — Deuteronomy 1:16-17

"And I charged your judges at that time, saying, Hear the causes between your brethren, and judge righteously between every man and his brother, and the stranger that is with him."

Now look what he says in verse 17, Deuteronomy 1:17.

Scripture Reading — Deuteronomy 1:16-17

"Ye shall not respect persons in judgment; but ye shall hear the small as well as the great; ye shall not be afraid of the face of man; for the judgment is God's."

And then Moses added,

Scripture Reading — Deuteronomy 1:16-17

"And the cause that is too hard for you, bring it unto me, and I will hear it."

But notice if you would the phrase,

Scripture Reading — Deuteronomy 1:16-17

"for the judgment is God's."

Then if you look in 2 Chronicles chapter 19, 2 Chronicles 19, just showing you that God established judges, God established magistrates to execute His justice and His judgment. In 2 Chronicles 19, verse 6, note if you would please: "And he said to the judges, Take heed what ye do: for ye judge not for man, but for the Lord, who is with you in the judgment."

So what are judges to do? They're to judge for the Lord. They're to execute His justice and do that which He demands. Now, I told you the point I was going to cover is this, that we must see that when God's designated civil rulers fail to exercise God's justice, that God will always raise up alternative judges.

The Doctrine of Interposition Defined

Interposition is the doctrine that a lesser magistrate may reject unconstitutional federal mandates and intervene to protect the people, as seen in the Kentucky and Virginia Resolutions and Chisholm v. Georgia.

Now, this doctrine that is clearly taught in Scripture is obviously a most hated doctrine by those who are wicked civil rulers and those who are bent on tyranny and despotism. In fact, their attitude is simply this: how dare anyone take their place, fulfill their responsibilities, and perform their duties? Moreover, their attitude would be this: how dare a lesser magistrate arise and declare their edicts, their regulations, their guidelines, their laws as unbiblical, unnecessary, and unconstitutional? Now this doctrine that teaches that it is right and honorable to do so is known as the doctrine of interposition. Listen carefully. It is called the doctrine of interposition. This doctrine is only clearly taught in the Bible. But this doctrine was also employed and used not only throughout history, but especially in the history of our country. Opposition to the tyranny of the American federal government goes back a long way. In fact, it goes back to 1798. Isn't that amazing?

1787, you have the Constitution. 1789, basically ratified and accepted by the states in this union, and then by 1798 you have Thomas Jefferson who drafted what were known as the Virginia and the Kentucky resolutions to fight against the federal government in opposition to their issuing what are known as the Alien and Sedition Acts. Now, the Alien and Sedition Acts made it against the law—in fact, it made it a federal crime, listen—to criticize the government. That is sedition. And it gave the federal government power to deport people who were living in America as long as they weren't citizens.

Now, some of you might recognize this as President Clinton's Anti-Terrorist Act and President Bush's Patriot Act. It's all one and the same, but it all goes back to 1798 to the Alien and Sedition Acts. So Jefferson proposed that the states then had the right, the duty, and the obligation to defend their people against federal usurpation of power. In fact, it is basically the same principle that has been behind the recent wave of the Tenth Amendment resolutions that have been passed by various states today.

Now let me just take just a moment and read to you just a partial little tad, I should say, of the Virginia and Kentucky resolutions. I want to read the first resolution and then just a portion of the third. This is vitally important for your understanding now of American history and biblical truth. Listen carefully. Here's from the Kentucky and Virginia Resolutions: "Resolved, number one, that the several states composing the United States of America are not united on the principle of unlimited submission to their general government." Let me stop there. Did you hear what Thomas Jefferson wrote? "Resolved that the several states composing the United States of America are not united on the principle of unlimited submission to their general government, but that by a compact under the style and title of a Constitution for the United States, and of the amendments thereto, they constituted a general government for special purposes, delegated to that government certain definite powers, reserving each state to itself the residuary mass of right to their own self-government. That whensoever the general government assumes undelegated powers, its acts are unauthoritative, void, and of no force. And to this compact, each state is seated as a state and as an integral party, its co-states forming as to itself the other party. That the government created by this compact was not made the exclusive or final judge of the extent of the powers delegated to itself, since that would have made its discretion and not the Constitution, the measure of its powers, but that as in all other cases of compact among powers, having no common judge,

each party has an equal right to judge for itself, as well as of infractions, as are the mode and measures of redress." Now let me just stop there. All it says is basically this: In 1798, Thomas Jefferson wrote and said, "There's no such thing as a federal bureaucracy. There's no such thing as a sovereign federal government." What he is saying is simply this: the states gave certain powers to the federal government and all the other powers they reserved for themselves or their people respectively. And that whenever the federal government then assumes undelegated powers, that is powers the states never gave to it, that its acts then are unauthoritative, void, and of no force. Then he goes on further to say that the federal government is not the final judge as to the extent of its powers. If you let the federal government be the final judge to the extent of its powers, then at its own discretion, then it would become a sovereign. It would become a god. No, he said. That which determines the extent of its powers is the Constitution, that compact that the states agreed upon.

Now let me go further. Here's the concluding part of the Third Resolve, all I'm going to read, but listen carefully. "That in addition to this general principle and express declaration, another more special provision has been made by one of the amendments to the Constitution, which expressly declares that Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof, or abridging the free speech or of the press, thereby guarding in the same sentence and under the same words the freedom of religion, of speech, and of the press, insomuch that whatever violated either throws down the sanctuary which covers the others, and that libels, falsehoods, and defamation, equally with heresy and false religion, are withheld from the cognizance of federal tribunals." Here's the concluding words of the third paragraph: "That, therefore, the Act of the Congress of the United States, passed on the 14th of July, 1798, entitled An Act for the Punishment of Certain Crimes Against the United States, which does abridge the freedom of press, is not law,

but is altogether void and of no force." Wow. That was President Thomas Jefferson. You see, the basic philosophy of the Kentucky and the Virginia Resolutions is that the American government is a government of specifically enumerated powers, and that whenever the government attempts to exercise powers not specifically given to it in the Constitution, then it acts illegally, as well as unconstitutionally. When the federal government does act unconstitutionally, listen carefully now, when the federal government does act unconstitutionally, then local officials, as guardians of the Constitution, have a responsibility of ensuring that no federal agent is able to carry out these illegal acts within the jurisdiction of the local government. This doctrine is what is known as interposition. So, let me spell it out for you. Congress passes a law. Let them pass all they want to pass. If they are unconstitutional, it means this: that when that federal agent comes into this local jurisdiction, that our sheriff, who is supposed to know the Constitution, is supposed to stop that federal agent and not allow him to carry out that unconstitutional law in his jurisdiction, or any other magistrate in that jurisdiction. It means that when the federal bureaucracy then attempts to destroy some right that we the people have, that our local officials step in and interpose themselves between the federal government and we the people and say, "No, you're not going to take away our rights and our liberties."

Now, let me give you an official definition because here it is from Black's Law Dictionary, and I'm going to extend upon it from the Bible, but listen carefully. Defining the doctrine of interposition, Black's Law Dictionary says this: "The doctrine that a state in the exercise of its sovereignty may reject a mandate of the federal government deemed to be unconstitutional or to exceed the powers delegated to the federal government." So Black's Law Dictionary says it's a doctrine that says the states may reject any and all federal mandates that are unconstitutional or if they exceed the authority given to the federal government. It continues: "The concept is based on the Tenth Amendment of the Constitution of the United States, reserving to the states powers not delegated to the United States. Historically, the doctrine emanated from Chisholm v.

Georgia, where in the state of Georgia, when sued in the Supreme Court by a private citizen of another state, entered a remonstrance and declined to recognize the court's jurisdiction. Amendment 11 validated Georgia's position." Let me just tell you, Chisholm v. Georgia is one of my favorite law cases. I don't have too many favorites, but that's one of my favorites. There was a man from another state who was going to sue the state of Georgia. And the Supreme Court of the United States issued an order for Georgia to appear. And Georgia sent word back to the Supreme Court, "You're the servant. We're the master. You don't tell us when and where to appear. You have no jurisdiction in this matter. And we're not going to show up." So the Supreme Court then sent word down to Georgia that if Georgia did not show up, that they would go ahead and try the case and issue their ruling. Georgia sent word back and said, "Please go ahead and do so. But this know that whoever you send to Georgia to enforce your edict, when he enters the state line, he will immediately be captured and hanged without the benefit of clergy."

Consequently, the Eleventh Amendment was passed, which showed that Georgia was right. Now, I'm just simply saying, here is the doctrine of interposition. Implementation of this doctrine may be peaceable as by resolution, remonstrance, or legislation, or it may proceed ultimately to nullification even with forcible resistance.

Interposition in Scripture: Phinehas as a Lesser Magistrate

In Numbers 25, Phinehas, a spiritual magistrate, executed justice when Moses and the judges were weeping instead of obeying God's command to slay the idolaters.

So they dutifully elected their own, interpose them between George III and the people of America. Now, let me show you this doctrine as it is clearly revealed in Scripture. Look in your Bibles to Numbers chapter 25. Numbers chapter 25. And by the way, I'm telling you, this is an extremely important doctrine. You must grasp this today. Look at it. Numbers chapter 25. Begin with verse 4. "And the Lord said unto Moses, Take all the heads of the people and hang them up before the Lord against the sun, that the fierce anger of the Lord may be turned away from Israel." Take all the heads of the people, the Lord said to Moses, who is the highest civil and spiritual magistrate in the land at that time, Moses. So God tells Moses, "Here's what I want done. I want the men who join themselves to Baal Peor, I want them killed. And I want them hanged up before the sun." Look in verse 5. "And Moses said to the judges of Israel."

So now the head honcho passes it on down to the lower honchos, OK? Moses said to the judges of Israel, "Slay ye every one his men that were joined unto Baal Peor." In other words, you have the duty, you have the responsibility under God to kill these reprobates. It's just that simple. Now look in verse 6. "And behold, one of the children of Israel came and brought unto his brethren a Midianite woman in the sight of Moses, and in the sight of all the congregation of the children of Israel, who were weeping before the door of the tabernacle of the congregation." By the way, when it says "one of the children of Israel came," skip down to verse 14. You'll see who that one was. "Now the name of the Israelite that was slain, even that was slain with the Midianite woman, was Zimri, the son of Salu, a prince

of a chief house among the Simeonites." So here, then, is another magistrate. Now, I want you to notice what happens. Verse 6, this magistrate, who is a prince, in defiance to God, in disrespect to Moses, brings this Midianite woman into the camp in the sight of Moses and all the congregation who were before the door of the tabernacle weeping. Now, look, if you would, please. In verse 6, "And behold, one of the children of Israel came and brought unto his brethren a Midianite woman in the sight of Moses, and in the sight of the congregation of the children of Israel." When you see this phrase, "the congregation of the children of Israel," it usually refers primarily to the leaders of Israel. Here it refers not just to the leaders, but also to all the pious who were there weeping because of the sin and the rebellion that was going on.

Now, let me ask you a question. If Moses was in front of the tabernacle weeping, and he's the head civil leader, do you not think that a lot of the other civil rulers were there with him? Well, of course they were. If the main man is there praying and making supplication and weeping, that's where most of the other judges were as well. They were there weeping as well.

Now listen to this statement. I don't want it to be misunderstood. Prayer is needed, necessary, and commanded. However, there is a time to stop praying and obey God. I'm going to point it out a little bit later more clearly, but prayer and humiliation avail nothing as long as sin and wickedness are allowed to continue. In fact, let me just quote a verse that everyone knows. 2 Chronicles 7:14, what does God say?

"If my people, which are called by my name, shall humble themselves, and pray, and seek my face," what's the rest of it now? "And turn from their wicked ways; then will I hear from heaven." Now, it does you no good to pray and seek His face as long as you don't turn from your wicked ways. He's still not going to hear you. Obedience and prayer go together. And so here these people were praying and crying and whining when God had already told them what to do. And now Zimri, a prince, a civil ruler, brings Cozbi into the camp boldly and brazenly in defiance of God and in disrespect to Moses and the law of God. What happens? Phinehas, who was not a civil ruler, neither was he a high priest, but he certainly was in the priestly order, since he was the grandson of Aaron, yet he had not ascended to the office of high priest, so therefore he'd be considered a lesser magistrate. What did Phinehas do?

He got up, took a javelin, ran in, and took care of business. I mean, he thrust them through. Where was Moses praying and crying? Where were some of the other judges undoubtedly at the door of the tabernacle praying and crying? In other words, it was Phinehas who was not a civil ruler, but yet he was a spiritual magistrate, not a high one, but he was the one who took care of the problem.

The Nature of a Magistrate

A magistrate is one with power to restrain, who knows God's law, and may use force. The term includes civil and spiritual offices, with differences only in degree.

Now, listen to this very carefully. And I'm not going to take the time to do this today, but there are several words that are used in the Bible for magistrate. I'm going to go over several of them. One of the words is found in Judges 18 and verse 7, and the Hebrew word is the word atsar, and it just simply means a restrainer or someone who has the power to restrain. In fact, if you look very quickly in the book of Judges, chapter 18 and verse 7, you'll see the meaning of the word is brought out very clearly. Judges 18:7, "Then the five men departed, and came to Laish, and saw the people that were therein, how they dwelt careless, after the manner of the Sidonians, quiet and secure; and there was no magistrate in the land, that might put them to shame in any thing." And they were far from the Sidonians, and had no business with any man. "And there was no magistrate in the land, that might put them to shame." In other words, it means someone who holds back, a possessor of restraint.

Scripture Reading — Judges 18:7

In other words, somebody that has some power. That's what the word magistrate means there. But if you look in your Bibles to the book of Ezra, Ezra chapter 7 and verse 25, here's a different word. It is the word shaphat, and it is also translated that way. Notice Ezra 7 and verse 25. Look what the king tells Ezra: "And thou, Ezra, after the wisdom of thy God, that is in thine hand, set magistrates and judges, which may judge all the people that are beyond the river, all such as know the laws of thy God; and teach ye them that know them not." What was the qualification to be a magistrate or a judge? What was the qualification to be a shaphat in Ezra 7:25? Someone who knew the law of God. And the king told Ezra, if you appoint anyone who doesn't know the law of God, you make sure you teach him the law of God. Now, without me taking you through the entire New Testament, there is another Greek word for the word magistrate.

In fact, that word occurs six times in the Book of Acts. We're not going to go there. It's Acts 16. But let me tell you what the Greek word is. It's the word strategos. Let me tell you what the Greek word strategos refers to. And by the way, I want you to go ahead and turn in your Bibles to Numbers chapter 3. Numbers chapter 3. And be ready to look at a verse. OK. Now I'm going to tell you what the Greek word strategos means. Here it is: it refers to a general, a military officer, a governor, a commandant.

Now let's stop right there. I'm not through. But when we talk about a military officer, a general, a governor, a commandant, what are we thinking of? We're thinking of a civil magistrate. We're thinking of somebody with power. Somebody with the ability to restrain. Okay? So the word strategos, you look it up, you'll find it refers to a general, a military officer, a governor, a commandant, but also it refers to the chief of the Levites. Now, why would it refer to the chief of the Levites? Well, look at Numbers 3 and verse 32. Numbers 3 and verse 32. "And Eleazar the son of Aaron the priest shall be chief over the chief of the Levites, and have the oversight of them that keep the charge of the sanctuary."

Now, please listen to me. I'm not going to go into this in detail. I'm going to refer you to the seventh chapter of my book, The Christian Civil Government, to reread "The Pastor as a Magistrate," that's the name of the chapter. But I'm going to show you right quickly. How did Eleazar, the son of Aaron the priest, he shall be chief over what? Over the chief of the Levites. So there was a chief of the Levites, but there was someone over the chief of the Levites.

And then it says that they have the oversight of them that keep the charge of the sanctuary. Now the word "keep" means to guard and protect. The word "charge" is a military term which refers to the post of a sentinel. So here is someone doing sentinel duty. Okay? So have you ever wondered? In fact, look in your Bibles to Acts chapter 4. Let me just ask you this.

I'm sure that everyone in here probably knows the answer to this, but that's alright. I'm going to show it to you anyhow. Look in Acts 4 if you would. If I were to ask you who the Sadducees were, you could tell me. If I were to ask you who the Pharisees were, you could tell me. If I were to ask you who the Herodians were, you could tell me. But how about this? Look in Acts chapter 4 and verse 1,

Scripture Reading — Acts 4:1; 5:24, 26

"And as they spake unto the people, the priests, and the captain of the temple, and the Sadducees, came upon them."

The captain of the temple. Who in the world was the captain of the temple? Look at Acts 5 and verse 24. Acts 5:24,

Scripture Reading — Acts 4:1; 5:24, 26

"Now when the high priest and the captain of the temple and the chief priests heard these things, they doubted of them whereunto this would grow."

Note once again, the captain of the temple is referred to. Look in verse 26.

"Then went the captain with the officers," he had a whole lot under him, "and brought them without violence: for they feared the people, lest they should have been stoned." So this captain of the temple then evidently was armed. His officers were armed. He brought the disciples without violence, not because he didn't have the authority to use violence, but because he was outnumbered and feared that they might be stoned. Look in Luke chapter 22. Just showing you that there's actually more than one chief. Notice if you would Luke chapter 22 in verse 4.

Scripture Reading — Luke 22:4, 52

"And he went his way, and communed with the chief priests and captains,"

plural,

Scripture Reading — Luke 22:4, 52

"how he might betray him unto them."

So Judas did his communing, not just with the chief priests, but also with the captains. And if you look in verse 52, when they went after Jesus, they went armed.

Scripture Reading — Luke 22:4, 52

"Then Jesus said unto the chief priests, and captains of the temple, and the elders, which were come to him, Be ye come out, as against a thief, with swords and staves?"

So whoever these captains of the temple were, whoever these officers of the temple were, they were armed and had the power to use those instruments. Well, who were they? They were nothing less and no one less

than the Levites in the Old Testament who were given a charge to protect the tabernacle, protect the high priest, and later on to protect the temple and the high priest. That's how these men were armed. So the point I'm trying to make is this: you have a spiritual magistrate who also has the power of restraint, who knows the law of God, who also may lawfully use violence when it is needed and necessary.

Examples of Spiritual Magistrates Acting as Civil Magistrates

Samuel slew Agag, Elijah slew the prophets of Baal, and Jehoiada ordered the death of Athaliah—each a spiritual magistrate interposing when civil rulers failed.

You remember how God sent King Saul out on a mission and He told him to slay the Amalekites, man, woman, child, oxen, sheep, camel, ass—God said kill it all. Well, what did Saul do? He spared Agag the king and the best of the oxen and the best of the sheep. And when Samuel, the prophet of God, the preacher, came along and Saul saw him, he said, "Blessed be thou of the Lord. I have performed all of the Lord's commandments." And about that time, something went bad. And Samuel said, "Saul, if you've obeyed God, what meaneth the lowing of the cattle and the bleating of the sheep?" If you'd obeyed God, everything would have been dead. And of course, he tried to blame it on the people. "The people spared the sheep. The people spared the ox. They were going to sacrifice for God." And there's where Samuel said that God had rather have obedience than all the sacrifices in the world. Look what happens. Look in 1 Samuel, chapter 15, and let's begin reading there with verse 31 or verse 32. 1 Samuel 15, verse 32.

"Then said Samuel," now who's doing the speaking? Samuel. "Then said Samuel, Bring ye hither to me Agag the king of the Amalekites." I like this next verse, or next part of it. "And Agag came unto him delicately. And Agag said, Surely the bitterness of death is past. And Samuel said, As thy sword hath made women childless, so shall thy mother be childless among women. And Samuel hewed Agag in pieces before the Lord in Gilgal."

Now I want to ask you the question, who did the killing? Samuel. Where was the high civil ruler in the land standing beside him watching? Who had failed to do his duty? And what did Samuel do? Now Samuel was not a civil ruler. He was a spiritual ruler. He was a spiritual magistrate. But he stepped in and he fulfilled the function of the civil magistrate when the civil magistrate would not do his job. You see, Samuel also was not a private person. He was a public person because he was a spiritual magistrate.

He, too, was a preacher of God. Look in your Bible, 1 Kings chapter 18. Let me show you another one. You know the story in 1 Kings chapter 18, how that Elijah has said, "As the Lord God liveth, there shall not be rain nor dew these years, but according to my word." And after three and a half years, God sends Elijah back to seeking Ahab. And Ahab said, "Art thou he that troubleth Israel?" And Elijah said, "It's not me, you dirty reprobate. It's you and your wicked wife." He says, "Now you get all your prophets of Baal up to Mount Carmel. We're going to have a contest. And you let them build their altar and call upon their god, see if he sends rain. I'll build my altar and call upon my God, and let the God that answereth by fire, let him be God." You know the story and how those prophets of Baal climbed upon their altar, leaped upon it, cut themselves, cried and cried and cried.

And all Elijah did was sit back and mock. He said, "Surely he's asleep. Cry a little louder. Wake him up. Surely he is a god. Come on." And finally, when it's time for the evening sacrifice, he said, "All right, boys, you've had all day. Now it's my time." He built the altar. He got water and poured on it three different times. And when he called upon God, God sent fire from heaven, consumed the sacrifice, consumed the altar, licked up the water all about the trenches. Look what happens next.

1 Kings chapter 18 and notice if you would please, verse 39. "And when all the people saw it, they fell on their faces: and they said, The Lord, he is the God; the Lord, he is the God. And Elijah said unto them, Take the prophets of Baal; let not one of them escape. And they took them: and Elijah brought them down to the brook Kishon, and slew them there." Who killed the prophets of Baal? Elijah. Where was the king standing by twiddling his thumbs? How could Elijah do that? Elijah wasn't a civil magistrate, no. But he's a spiritual magistrate. And when the king refused to do what needed to be done, the spiritual magistrate stepped in and did it. A magistrate is a magistrate. The only difference is that of degrees. Look in your Bibles to 2 Kings chapter 11. Here's another story, 2 Kings chapter 11. Here's the story of Athaliah, a wicked grandmother who, after her son dies, murders all of her grandchildren except one. And the only reason she doesn't murder him is because his aunt steals him and hides him in the temple. And when it comes time for Joash to be anointed king, Jehoiada the high priest is there and let's look in 2 Kings chapter 11 and in fact let's look at verse 4. "And the seventh year Jehoiada sent and fetched the rulers over hundreds, with the captains and the guard, and brought them to

him into the house of the Lord, and made a covenant with them, and took an oath of them in the house of the Lord, and shewed them the king's son." And so now Jehoiada sets up a way to defend the king. He also sets up a way to get rid of the wicked civil ruler. Watch it now. He says in verse 5, "And he commanded them, saying, This is the thing that ye shall do; A third part of you that enter in on the sabbath shall even be keepers of the watch of the king's house; And a third part shall be at the gate of Sur; and a third part at the gate behind the guard: so shall ye keep the watch of the house, that it be not broken down." Now look, if you would please, in verse 8.

"And ye shall compass the king round about, every man with his weapons in his hand: and he that cometh within the ranges, let him be slain: and be ye with the king as he goeth out and as he cometh in." So if he gets within a certain distance, Jehoiada says, you kill him. "And the captains over the hundreds did according to all things that Jehoiada the priest commanded: and they took every man his men that were to come in on the sabbath, with them that should go out on the sabbath, and came to Jehoiada the priest." Now, skip down, if you would, please, to verse 12. "And he brought forth the king's son, and put the crown upon him, and gave him the testimony; and they made him king, and anointed him; and they clapped their hands, and said, God save the king. And when Athaliah heard the noise of the guard and of the people, she came to the people into the temple of the Lord. And when she looked, behold, the king stood by a pillar, as the manner was, and the princes and the trumpeters by the king, and all the people of the land rejoiced, and blew with trumpets: and Athaliah rent her clothes, and cried, Treason, Treason."

"But Jehoiada the priest commanded the captains of the hundreds, the officers of the host, and said unto them, Have her forth without the ranges: and him that followeth her kill with the sword. For the priest had said, Let her not be slain in the house of the Lord. And they laid hands on her; and she went by the way by the which the horses came into the king's house: and there was she slain." Who was it that ordered the slaying of the queen? Jehoiada the high priest. Who was it that ordered the army to kill all who followed her? Jehoiada the high priest. But how could he do that? Because he too is a magistrate. Not a civil one, but a spiritual one. Now I want you to notice in each of these three illustrations, a spiritual magistrate performed the duties of a civil magistrate. Samuel and Elijah did so in the presence of a rebellious civil magistrate who would not obey God. Jehoiada did it to eliminate a despotic and tyrannical civil magistrate. You know what happens in each of these three incidents? Interposition. A lesser or a different kind of magistrate steps in and does what a higher magistrate refuses to do. That is the doctrine of interposition.

Scripture Reading — Exodus 22:28

Now, when you get to the word "ruler" in Exodus 22 and verse 28, the word "ruler" just simply means one lifted up or one elevated or one exalted by or in the local congregation. That same word is used in Numbers 1 in verse 16 concerning the princes of the congregation. The same word is used in Exodus 16, Joshua 9, and also Joshua 22. So the word nasi is equivalent then to magistrate. It is a ruler. What is a magistrate? A ruler. What is a ruler? A magistrate. They're interchangeable.

God's Approval of Interposition

God demonstrated His approval by stopping the plague, honoring Phinehas, calling him a patriot, and granting him an everlasting priesthood.

Go back in your Bibles to Numbers chapter 25. Go back to Numbers 25. Look what happens. When Phinehas takes the javelin and plunges it through, guess what happens in verse 8? Watch. "And he went after the man of Israel into the tent, and thrust both of them through, the man of Israel, and the woman through her belly. So the plague was stayed from the children of Israel." We know that God approves of it for God instantly put a stop to the plague.

You see, the weeping and the wailing that was being done at the door of the congregation prevailed not one bit until this justice was executed. And once justice was executed, then the plague was stayed. Do you realize if magistrates do not take care to punish sin, God will? New Orleans didn't take pains to stop the sodomite parade, did they? But God stopped it. Do you realize the best way to stop the judgment of God is for magistrates to do the duty that God has assigned them? What happened when God said, "If you don't put him to death, neither will I be with you anymore"? Instantly he is put to death. Because they wanted blessing and the protection of God. The second way that we know that God approves this doctrine is because God placed an honor upon Phinehas. Though he did no more than it was his duty to do as a magistrate, yet he did it with an extraordinary zeal against sin and for God's honor and for God's glory and for the good of God's people.

And by the way, he was not afraid to do it, even though Zimri was a prince. Zimri was a fellow magistrate. And Phinehas said, "You stay here and cry and pray. Just because he's a magistrate doesn't mean he's above God, doesn't mean he's above the law. I'll take care of it." And so, God placed an honor upon him. Thirdly, Phinehas, upon this occasion, though a young man, is pronounced his country's best friend and best patriot. Look in verse 11. Look what God says: "Phinehas, the son of Eleazar, the son of Aaron the priest, hath turned my wrath away from the children of Israel, while he was zealous for my sake among them, that I consumed not the children of Israel in my jealousy." Oh, what did God say? You better hold Phinehas up. He's the one that turned my wrath away, that I consume not the whole congregation. And by the way, I hope you understand that one of the best services that we can do for our country is not only to pray for repentance and deliverance and be obedient, but to do everything within our power to bring sin and wickedness to an end. The fourth way that we know that God approves this doctrine was that he was given an everlasting priesthood. Look down in verse 12. "Wherefore say, Behold, I give unto him my covenant of peace: And he shall have it, and his seed after him, even the covenant of an everlasting priesthood.

Why? Because he was zealous for his God, and made an atonement for the children of Israel." Now, it is true, the priesthood is entailed by covenant upon his family, and it was designed before for him. But now it is confirmed to him, which gave him much honor and much comfort. Moreover, he was given here an everlasting priesthood, which means this: that his priesthood was to continue throughout not only the Old Testament, but was to be consummated in the priesthood of Jesus Christ.

So the doctrine of interposition then is an important doctrine. It is, however, a neglected doctrine, and we must grasp its significance. We must understand its importance in order that we do not descend into anarchy. You remember Judges? What was the theme of the book of Judges? "Every man did that which was right in his own eyes." Why? Because there was no king in Israel. In other words, there's no authority, there's no magistrate. We can always have a magistrate. We may have to find a lesser magistrate, or we may have to do like our forefathers and elect our own magistrates. But we can find one somewhere or elect one somewhere.

Theological Basis and Christ as the Ultimate Interposer

Interposition is rooted in the avenger of blood and ultimately in Christ, who interposes between God and sinners for salvation and continues to providentially protect His people from tyranny.

Now, before you throw all of this out and you say, "Brother Weaver, all this sounds good and I know you showed me this in the Bible and I understand this is historical, I understand that. But my question is this, does interposition have a theological basis?" What's the answer? Yes. Do you remember in the Old Testament there was an avenger of blood? What did that avenger of blood do? He sought to kill the man who murdered one of his family members. Do you know why? Because when blood is shed unrighteously, God demands that the one who shed that blood unrighteously must give his blood. And what did the avenger of blood do? It was not just that he was being a vengeful, vindictive person saying, "You killed my relative, now I'm going to kill you." Oh, no, no, no. He was protecting the land because as he put that man to death, he was cleansing the land from blood guiltiness to avoid the judgment of God.

Yes, there's a theological basis, but let me go further. The greatest example is Jesus Christ to interpose between a holy, righteous God and a sinful rebellious people, to suffer in our stead and in our place. Without His interposition, folks, there would be no salvation. There would be nothing but tyranny and anarchy and destruction and death. But let me tell you something, even though Jesus Christ has interposed Himself for our salvation, He still continues to interpose Himself for our continued salvation, not just in the spiritual sense, but in the national and the political sense as well.

You know what the Bible says in Psalm 2 and verse 9? Well, let me just tell you about Psalm 2. The kings of the earth and the rulers of the earth have gathered themselves together against our Lord and against His anointed, saying,

Scripture Reading — Psalm 2:1-12

"Come, let us break His bands asunder, and cast away His cords from us."

In other words, we don't like God's restrictions. We don't like God telling us what to do. We'll throw off God's restrictions. We'll do what we want to do. What does the Bible say?

"He that sitteth in the heavens shall laugh: the Lord shall have them in derision." And what did He say? "Yet have I set my King upon my holy hill of Zion." You rebellious leaders of the earth cannot stop Me. And then what did He tell those rulers? "Kiss the Son, lest He be angry, and ye perish from the way, when His wrath is kindled but a little." Do you realize that Jesus Christ still interposes in time and in history in a providential way to protect His people from wicked, tyrannical, despotic rulers?

There will be a new world order. But the Bushes will not be in it. Only King Jesus. He delivers us in time and history, but fully and completely at His return. If you don't understand the doctrine of interposition, you cannot understand salvation. You cannot understand providential dealings. You cannot even understand history. That's how our country came into existence. What is the point? When civil rulers will not perform their duties which God has ordained them, inevitably, invariably, God will raise up alternative judges who will execute the duties of that rebellious civil magistrate. It only takes a matter of time. Let's pray. Father, in the name of Jesus Christ, we thank You for Your truth and especially for the doctrine of interposition. It not only, Father, gives us hope in our salvation, but hope for our country.

Study Guide

Major Themes

God's Justice Executed Through Human Magistrates

Summary: God ordains civil rulers to execute His justice, and when they fail, He raises up others to do so.

Evidence: We must see that when God's designated civil rulers fail to exercise His justice, He will always raise up alternative judges.

The Doctrine of Interposition

Summary: Lesser magistrates have the right and duty to reject unconstitutional or tyrannical mandates and intervene to protect the people.

Evidence: The doctrine that a state in the exercise of its sovereignty may reject a mandate of the federal government deemed to be unconstitutional or to exceed the powers delegated to the federal government.

Spiritual Magistrates as Alternative Judges

Summary: Spiritual leaders like Phinehas, Samuel, Elijah, and Jehoiada acted as magistrates when civil rulers failed, demonstrating that a magistrate is a magistrate regardless of sphere.

Evidence: In each of these three illustrations, a spiritual magistrate performed the duties of a civil magistrate.

Obedience Over Empty Piety

Summary: Prayer and weeping are insufficient without obedience; God requires action against sin, not just religious exercises.

Evidence: Prayer and humiliation avail nothing as long as sin and wickedness are allowed to continue.

Christ as the Ultimate Interposer

Summary: Jesus Christ's mediatorial work is the supreme example of interposition, both for salvation and for providential protection against tyranny.

Evidence: The greatest example is Jesus Christ to interpose between a holy, righteous God and a sinful rebellious people, to suffer in our stead and in our place.

Key Arguments

Civil rulers are accountable to God's law

Summary: Judges are to judge for the Lord, not for man, and must execute God's justice without partiality.

Evidence: And he said to the judges, Take heed what ye do: for ye judge not for man, but for the Lord, who is with you in the judgment.

Interposition is a biblical and historical doctrine

Summary: The doctrine is taught in Scripture and was employed in American history through the Kentucky and Virginia Resolutions and Chisholm v. Georgia.

Evidence: This doctrine is only clearly taught in the Bible. But this doctrine was also employed and used not only throughout history, but especially in the history of our country.

A magistrate is defined by power to restrain, not by title

Summary: The Hebrew and Greek terms for magistrate emphasize one who restrains, knows God's law, and may use force, applying to both civil and spiritual offices.

Evidence: The word atsar just simply means a restrainer or someone who has the power to restrain.

Phinehas acted lawfully as a lesser magistrate

Summary: Though not a civil judge or high priest, Phinehas was a public person and spiritual magistrate who righteously executed justice when higher magistrates failed.

Evidence: Phinehas was not a civil ruler, neither was he a high priest, but he certainly was in the priestly order... so therefore he'd be considered a lesser magistrate.

God honors zealous execution of justice

Summary: God stopped the plague, commended Phinehas, and granted him an everlasting priesthood as a reward for his zeal.

Evidence: Phinehas, the son of Eleazar, the son of Aaron the priest, hath turned my wrath away from the children of Israel, while he was zealous for my sake among them.

Interposition prevents anarchy and tyranny

Summary: Without magistrates who will act, society descends into anarchy (Judges) or tyranny; interposition is the biblical remedy.

Evidence: We must understand its importance in order that we do not descend into anarchy.

Scripture References

Micah 6:5

Context: Key text for the series, calling Israel to remember Balak and Balaam from Shittim to Gilgal to know the righteousness of the Lord.

Numbers 25:1-9

Context: The incident at Shittim where Israel joined to Baal Peor, Moses commanded the judges to slay the offenders, and Phinehas executed Zimri and Cozbi.

Deuteronomy 1:16-17

Context: Moses charged judges to judge righteously without partiality, for the judgment is God's.

2 Chronicles 19:6

Context: Judges are reminded they judge not for man but for the Lord, who is with them in judgment.

Luke 6:46

Context: Jesus asks why people call Him Lord but do not do what He says, illustrating that partial obedience is disobedience.

2 Chronicles 7:14

Context: God requires turning from wicked ways, not just prayer, for Him to hear from heaven.

Judges 18:7

Context: The lack of a magistrate (atsar) in Laish meant no one to restrain or put the people to shame.

Ezra 7:25

Context: Ezra was to appoint magistrates and judges who knew the law of God, and teach those who did not.

Numbers 3:32

Context: Eleazar was chief over the chief of the Levites, who had oversight of the sanctuary guard, showing a spiritual magistrate with authority.

Acts 4:1; 5:24, 26

Context: The captain of the temple, a Levitical officer, had armed authority to maintain order, illustrating a spiritual magistrate with power of restraint.

Luke 22:4, 52

Context: Judas conferred with chief priests and captains, who came armed to arrest Jesus, showing these captains were armed magistrates.

1 Samuel 15:32-33

Context: Samuel hewed Agag in pieces when Saul failed to execute God's judgment, a spiritual magistrate acting in place of a civil one.

1 Kings 18:39-40

Context: Elijah slew the prophets of Baal when King Ahab refused to act, demonstrating interposition by a spiritual magistrate.

2 Kings 11:4-16

Context: Jehoiada the high priest orchestrated the overthrow and execution of Queen Athaliah, a spiritual magistrate removing a tyrannical civil ruler.

Exodus 22:28

Context: The word 'ruler' (nasi) means one lifted up or exalted, equivalent to magistrate.

Psalm 2:1-12

Context: God laughs at rebellious rulers and commands them to kiss the Son, showing Christ's ongoing interposition against tyranny.

Historical References

Kentucky and Virginia Resolutions (1798)

Context: Drafted by Thomas Jefferson, these resolutions asserted that states are not bound to unlimited submission to the federal government and may reject unconstitutional acts.

Alien and Sedition Acts (1798)

Context: Federal laws making it a crime to criticize the government, which Jefferson opposed as unconstitutional.

Chisholm v. Georgia (1793)

Context: Georgia refused to recognize the Supreme Court's jurisdiction, leading to the Eleventh Amendment and exemplifying state interposition.

John C. Calhoun and Nullification

Context: Calhoun taught that states had the right to nullify unconstitutional or bad federal laws.

American Revolution

Context: The colonies interposed by rejecting King George III's governors and electing their own, a product of the doctrine of interposition.

Tenth Amendment resolutions

Context: Recent state resolutions echoing the principle that powers not delegated to the federal government are reserved to the states.

Important Quotes

We must see that when God's designated civil rulers fail to exercise His justice, He will always raise up alternative judges.

Significance: This is the central thesis of the sermon, encapsulating the doctrine of interposition.

Prayer and humiliation avail nothing as long as sin and wickedness are allowed to continue.

Significance: Emphasizes that religious exercises cannot substitute for obedience and execution of justice.

A magistrate is a magistrate. The only difference is that of degrees.

Significance: Key argument that any public officer, civil or spiritual, may interpose when higher magistrates fail.

In each of these three illustrations, a spiritual magistrate performed the duties of a civil magistrate.

Significance: Summarizes the biblical precedent for interposition by spiritual leaders.

The greatest example is Jesus Christ to interpose between a holy, righteous God and a sinful rebellious people, to suffer in our stead and in our place.

Significance: Roots the doctrine of interposition in the gospel itself.

If you don't understand the doctrine of interposition, you cannot understand salvation. You cannot understand providential dealings. You cannot even understand history.

Significance: Elevates interposition to a foundational theological and historical principle.

Discussion Questions

How does the doctrine of interposition challenge common assumptions about submission to government?

Context: Weaver argues that lesser magistrates have a duty to resist unconstitutional or tyrannical edicts.

In what ways does Numbers 25 illustrate the failure of designated rulers and the rise of an alternative judge?

Context: Moses and the judges were weeping instead of executing God's command, so Phinehas acted.

What is the relationship between prayer and obedience in addressing national sin?

Context: Weaver states that prayer without turning from wickedness is ineffective, citing 2 Chronicles 7:14.

How do the examples of Samuel, Elijah, and Jehoiada support the idea that spiritual magistrates can lawfully perform civil duties?

Context: Each acted when the civil ruler failed, and God approved their actions.

What are the limits of interposition for private citizens versus public magistrates?

Context: Weaver emphasizes that Phinehas's actions do not authorize private individuals to take justice into their own hands.

How does the American founding reflect the doctrine of interposition?

Context: The colonies rejected King George's governors and elected their own, a form of interposition.

In what sense is Christ's work the ultimate interposition, and how does that shape our view of civil government?

Context: Christ interposed for salvation and continues to providentially protect His people from tyranny.

Applications

Recognize the duty of magistrates to execute justice

Summary: Believers should understand that civil rulers are accountable to God's law and must act against sin, not merely pray about it.

Evidence: Prayer and humiliation avail nothing as long as sin and wickedness are allowed to continue.

Support and practice lawful interposition

Summary: When higher magistrates become tyrannical, lesser magistrates and the people should interpose by rejecting unconstitutional mandates and electing godly rulers.

Evidence: We may have to do like our forefathers and elect our own magistrates.

Value zeal for God's honor over fear of man

Summary: Phinehas was not afraid to act against a fellow magistrate because he was zealous for God; believers should likewise prioritize God's glory.

Evidence: He was not afraid to do it, even though Zimri was a prince.

Understand the pastoral office as a magistracy

Summary: Pastors, as spiritual magistrates, have authority to teach and apply God's law, and may need to speak against civil tyranny.

Evidence: A pastor is a magistrate as well. A lesser magistrate, but still a magistrate.

Trust Christ's ongoing interposition

Summary: Jesus Christ continues to interpose providentially to protect His people from wicked rulers, giving hope in times of tyranny.

Evidence: Jesus Christ still interposes in time and in history in a providential way to protect His people from wicked, tyrannical, despotic rulers.

deepseek | deepseek-v4-pro | clean_readable_transcript | 2026-06-06T02:32:20Z

deepseek | deepseek-v4-pro | weaver_study | 2026-06-06T15:55:52Z

Clean Transcript

Learning the Righteousness of God - 5

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

Open your Bibles to the book of Micah chapter 6. Micah chapter 6. And in order to save time today, I'm just going to read verse 5 because that has been our key text. And then if you would turn to Numbers 25, that is the second passage that I have been using because verse 5 refers right back to Numbers 25. So in Micah 6 and verse 5, God says, "Oh, my people, remember now what Balak king of Moab consulted, and what Balaam the son of Beor answered him from Shittim unto Gilgal, that you may know the righteousness of the Lord."
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So if we're going to learn the righteousness of the Lord, He says, you better know what Balak consulted and what Balaam answered, particularly in Shittim, but from Shittim unto Gilgal. And then as you look in Numbers chapter 25, you find out exactly the incident that He's referring to that happened in Shittim.
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Now, let me just very quickly cover the main points of the previous messages in order that we might tie things together. Remember now, this whole series has been on learning the righteousness of God. The very first point I covered was this, that God's law-word is our standard for righteousness and any deviation from His truth is sin and wickedness. I pointed out that the consuming point under that would be simply this: that whenever God forbids any sin, at the same time He forbids any and everything that would lead up to that sin. So therefore, attitudes, lusts, dispositions would be just as wicked and just as vile as the physical act. So He's telling us that His word is our standard, and any deviation from that standard is sin and wickedness. Now, the second truth that I pointed out is this, that sin places us under the judgment and curse of God, no matter how we arrive at the sin.
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So you cannot excuse yourself by saying, "I was tempted, I was enticed, I was seduced." No, no. You're responsible for your attitudes. You're responsible for your emotions. So it doesn't matter how you get under sin or in sin, when you get there, you're automatically under the judgment and curse of God. The third principle we looked at was this, that partial obedience is disobedience. God demands a personal, perfect, and perpetual obedience.
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That's why our Lord said in Luke 6 and verse 46, "Why call ye me Lord, Lord, and do not the things which I say unto you?" In other words, if Christ is our real Lord, Boss, Owner, Master, Savior, then we certainly would obey Him. Then the fourth principle we looked at is this: we saw the intimate connection between immorality and idolatry, how they go hand in hand. You cannot have one without the other.
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And I pointed out from Scripture, he who is immoral is an idolater, because you cannot violate the seventh commandment, nor can you violate the tenth commandment until you've already first violated the first commandment, "Thou shalt have no other gods before me." So there is an intimate connection then between immorality and idolatry. And then last week we looked at the connection between sin and judgment and disobedience and the righteousness of God. And I pointed out that if you're going to comprehend God's righteous judgment against sin, you need to at least understand in some degree God's sovereignty, God's holiness, and God's justice. And until you comprehend in some degree those three attributes of God, you'll never see the connection between God's righteous anger and His judgment against sin.
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Now, today, we're going to come to the sixth point and listen carefully, because you're going to find this in verses 5 through 9. In fact, let's read verses 5 through 9, Numbers 25. "And Moses said unto the judges of Israel, Slay ye every one his men that were joined unto Baal Peor. And behold, one of the children of Israel came and brought unto his brethren a Midianite woman in the sight of Moses, and in the sight of all the congregation of the children of Israel, who were weeping before the door of the tabernacle of the congregation. And when Phinehas, the son of Eleazar, the son of Aaron the priest, saw it, he rose up from among the congregation and took a javelin in his hand. And he went after the man of Israel into the tent, and thrust both of them through, the man of Israel, and the woman through her belly. So the plague was stayed from the children of Israel. And those that died in the plague were twenty and four thousand."
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Now, here is the principle that I'm going to enunciate today. Listen closely. We must see that when God's designated civil rulers fail to exercise His justice, He will always raise up alternative judges.
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Now, let me say that again. This is a very vital and important truth. We must see that when God's designated civil rulers fail to exercise His justice, He will always raise up alternative judges.
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Now, let me set the stage by showing you two scriptures. I want you to look in your Bibles, first of all, to Deuteronomy chapter 1 and verse 17, Deuteronomy 1 and verse 17. And then we're going to turn right over to 2 Chronicles chapter 19. Let me just show you what God says concerning the judges, that is, the civil magistrates. Deuteronomy chapter 1 and verse 17. In fact, you can read verse 16.
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"And I charged your judges at that time, saying, Hear the causes between your brethren, and judge righteously between every man and his brother, and the stranger that is with him." Now look what he says in verse 17, Deuteronomy 1:17. "Ye shall not respect persons in judgment; but ye shall hear the small as well as the great; ye shall not be afraid of the face of man; for the judgment is God's." And then Moses added, "And the cause that is too hard for you, bring it unto me, and I will hear it." But notice if you would the phrase, "for the judgment is God's." Then if you look in 2 Chronicles chapter 19, 2 Chronicles 19, just showing you that God established judges, God established magistrates to execute His justice and His judgment. In 2 Chronicles 19, verse 6, note if you would please: "And he said to the judges, Take heed what ye do: for ye judge not for man, but for the Lord, who is with you in the judgment."
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So what are judges to do? They're to judge for the Lord. They're to execute His justice and do that which He demands. Now, I told you the point I was going to cover is this, that we must see that when God's designated civil rulers fail to exercise God's justice, that God will always raise up alternative judges.
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Now, this doctrine that is clearly taught in Scripture is obviously a most hated doctrine by those who are wicked civil rulers and those who are bent on tyranny and despotism. In fact, their attitude is simply this: how dare anyone take their place, fulfill their responsibilities, and perform their duties? Moreover, their attitude would be this: how dare a lesser magistrate arise and declare their edicts, their regulations, their guidelines, their laws as unbiblical, unnecessary, and unconstitutional?
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Now this doctrine that teaches that it is right and honorable to do so is known as the doctrine of interposition. Listen carefully. It is called the doctrine of interposition. This doctrine is only clearly taught in the Bible. But this doctrine was also employed and used not only throughout history, but especially in the history of our country. Opposition to the tyranny of the American federal government goes back a long way. In fact, it goes back to 1798. Isn't that amazing?
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1787, you have the Constitution. 1789, basically ratified and accepted by the states in this union, and then by 1798 you have Thomas Jefferson who drafted what were known as the Virginia and the Kentucky resolutions to fight against the federal government in opposition to their issuing what are known as the Alien and Sedition Acts. Now, the Alien and Sedition Acts made it against the law—in fact, it made it a federal crime, listen—to criticize the government. That is sedition. And it gave the federal government power to deport people who were living in America as long as they weren't citizens.
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Now, some of you might recognize this as President Clinton's Anti-Terrorist Act and President Bush's Patriot Act. It's all one and the same, but it all goes back to 1798 to the Alien and Sedition Acts. So Jefferson proposed that the states then had the right, the duty, and the obligation to defend their people against federal usurpation of power. In fact, it is basically the same principle that has been behind the recent wave of the Tenth Amendment resolutions that have been passed by various states today.
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Now let me just take just a moment and read to you just a partial little tad, I should say, of the Virginia and Kentucky resolutions. I want to read the first resolution and then just a portion of the third. This is vitally important for your understanding now of American history and biblical truth. Listen carefully. Here's from the Kentucky and Virginia Resolutions: "Resolved, number one, that the several states composing the United States of America are not united on the principle of unlimited submission to their general government." Let me stop there.
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Did you hear what Thomas Jefferson wrote? "Resolved that the several states composing the United States of America are not united on the principle of unlimited submission to their general government, but that by a compact under the style and title of a Constitution for the United States, and of the amendments thereto, they constituted a general government for special purposes, delegated to that government certain definite powers, reserving each state to itself the residuary mass of right to their own self-government. That whensoever the general government assumes undelegated powers, its acts are unauthoritative, void, and of no force. And to this compact, each state is seated as a state and as an integral party, its co-states forming as to itself the other party. That the government created by this compact was not made the exclusive or final judge of the extent of the powers delegated to itself, since that would have made its discretion and not the Constitution, the measure of its powers, but that as in all other cases of compact among powers, having no common judge,
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each party has an equal right to judge for itself, as well as of infractions, as are the mode and measures of redress." Now let me just stop there. All it says is basically this: In 1798, Thomas Jefferson wrote and said, "There's no such thing as a federal bureaucracy. There's no such thing as a sovereign federal government." What he is saying is simply this: the states gave certain powers to the federal government and all the other powers they reserved for themselves or their people respectively. And that whenever the federal government then assumes undelegated powers, that is powers the states never gave to it, that its acts then are unauthoritative, void, and of no force. Then he goes on further to say that the federal government is not the final judge as to the extent of its powers. If you let the federal government be the final judge to the extent of its powers, then at its own discretion, then it would become a sovereign. It would become a god. No, he said. That which determines the extent of its powers is the Constitution, that compact that the states agreed upon.
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Now let me go further. Here's the concluding part of the Third Resolve, all I'm going to read, but listen carefully. "That in addition to this general principle and express declaration, another more special provision has been made by one of the amendments to the Constitution, which expressly declares that Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof, or abridging the free speech or of the press, thereby guarding in the same sentence and under the same words the freedom of religion, of speech, and of the press, insomuch that whatever violated either throws down the sanctuary which covers the others, and that libels, falsehoods, and defamation, equally with heresy and false religion, are withheld from the cognizance of federal tribunals." Here's the concluding words of the third paragraph: "That, therefore, the Act of the Congress of the United States, passed on the 14th of July, 1798, entitled An Act for the Punishment of Certain Crimes Against the United States, which does abridge the freedom of press, is not law,
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but is altogether void and of no force." Wow. That was President Thomas Jefferson. You see, the basic philosophy of the Kentucky and the Virginia Resolutions is that the American government is a government of specifically enumerated powers, and that whenever the government attempts to exercise powers not specifically given to it in the Constitution, then it acts illegally, as well as unconstitutionally. When the federal government does act unconstitutionally, listen carefully now, when the federal government does act unconstitutionally, then local officials, as guardians of the Constitution, have a responsibility of ensuring that no federal agent is able to carry out these illegal acts within the jurisdiction of the local government.
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This doctrine is what is known as interposition. So, let me spell it out for you. Congress passes a law. Let them pass all they want to pass. If they are unconstitutional, it means this: that when that federal agent comes into this local jurisdiction, that our sheriff, who is supposed to know the Constitution, is supposed to stop that federal agent and not allow him to carry out that unconstitutional law in his jurisdiction, or any other magistrate in that jurisdiction. It means that when the federal bureaucracy then attempts to destroy some right that we the people have, that our local officials step in and interpose themselves between the federal government and we the people and say, "No, you're not going to take away our rights and our liberties."
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Now, let me give you an official definition because here it is from Black's Law Dictionary, and I'm going to extend upon it from the Bible, but listen carefully. Defining the doctrine of interposition, Black's Law Dictionary says this: "The doctrine that a state in the exercise of its sovereignty may reject a mandate of the federal government deemed to be unconstitutional or to exceed the powers delegated to the federal government." So Black's Law Dictionary says it's a doctrine that says the states may reject any and all federal mandates that are unconstitutional or if they exceed the authority given to the federal government. It continues: "The concept is based on the Tenth Amendment of the Constitution of the United States, reserving to the states powers not delegated to the United States. Historically, the doctrine emanated from Chisholm v.
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Georgia, where in the state of Georgia, when sued in the Supreme Court by a private citizen of another state, entered a remonstrance and declined to recognize the court's jurisdiction. Amendment 11 validated Georgia's position." Let me just tell you, Chisholm v. Georgia is one of my favorite law cases. I don't have too many favorites, but that's one of my favorites. There was a man from another state who was going to sue the state of Georgia. And the Supreme Court of the United States issued an order for Georgia to appear. And Georgia sent word back to the Supreme Court, "You're the servant. We're the master. You don't tell us when and where to appear. You have no jurisdiction in this matter. And we're not going to show up." So the Supreme Court then sent word down to Georgia that if Georgia did not show up, that they would go ahead and try the case and issue their ruling. Georgia sent word back and said, "Please go ahead and do so. But this know that whoever you send to Georgia to enforce your edict, when he enters the state line, he will immediately be captured and hanged without the benefit of clergy."
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Consequently, the Eleventh Amendment was passed, which showed that Georgia was right.
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Now, I'm just simply saying, here is the doctrine of interposition. Implementation of this doctrine may be peaceable as by resolution, remonstrance, or legislation, or it may proceed ultimately to nullification even with forcible resistance.
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Now, some of you in this room have heard of that ironclad southerner, John C. Calhoun. It was John C. Calhoun who taught nullification. John C. Calhoun, of course, was from South Carolina, and nullification simply meant that the states had the absolute right, duty, and responsibility to nullify not only unconstitutional laws, but bad laws that came out of Congress.
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Now, we're talking about the doctrine of interposition. The word interposition literally means to intervene, to come between. So politically, interposition occurs when a magistrate ends a rebellion by some of the people or by other magistrates. You see, when you talk about interposition, especially in quelling a rebellion among a group of people, everybody readily understands that. Because we think, "Ah, rebellion is bad, and a magistrate ought to step in and interpose himself and bring peace and reconciliation back." That is true. But what most people do not realize is the legitimate and lawful role of a magistrate is not only to step in and quell a rebellion among the people, but he is also to step in and quell rebellion among other magistrates. You see, according to the Bible, it's not just the people who may rebel, the king also may rebel. According to the Constitution of the United States, it's not just the people who may rebel, it is also our rulers who may rebel as well.
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I'm going to show you today that interposition has a far wider and greater implication. Not only are nullification and protection part and parcel of the teaching of interposition, but interposition also teaches that when a ruler is tyrannical, wicked, and seeking the overthrow of the people, that a lesser magistrate may step in and take his place and fulfill his responsibilities. It was exactly this scenario that led to the American Revolution. Do you realize that King George III had sent his governors and his rulers to uphold and enforce his tyrannical edicts and the edicts of Parliament? The people, of course, knew that those laws were unconstitutional. They were bad laws. And so the people then rejected the governors and the rulers that the king sent, and then they dutifully elected their own rulers to represent them. And when they elected their own rulers, they found out, and they taught, that this was a way to resist tyranny, and it certainly was not anarchy. In other words, America is a product of the doctrine of interposition. Because when George III sent all of his governors, his rulers, America said, "Nope, we're not going to take that."
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So they dutifully elected their own, interpose them between George III and the people of America. Now, let me show you this doctrine as it is clearly revealed in Scripture. Look in your Bibles to Numbers chapter 25. Numbers chapter 25. And by the way, I'm telling you, this is an extremely important doctrine. You must grasp this today. Look at it. Numbers chapter 25. Begin with verse 4. "And the Lord said unto Moses, Take all the heads of the people and hang them up before the Lord against the sun, that the fierce anger of the Lord may be turned away from Israel." Take all the heads of the people, the Lord said to Moses, who is the highest civil and spiritual magistrate in the land at that time, Moses. So God tells Moses, "Here's what I want done. I want the men who join themselves to Baal Peor, I want them killed. And I want them hanged up before the sun." Look in verse 5. "And Moses said to the judges of Israel."
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So now the head honcho passes it on down to the lower honchos, OK? Moses said to the judges of Israel, "Slay ye every one his men that were joined unto Baal Peor." In other words, you have the duty, you have the responsibility under God to kill these reprobates. It's just that simple.
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Now look in verse 6. "And behold, one of the children of Israel came and brought unto his brethren a Midianite woman in the sight of Moses, and in the sight of all the congregation of the children of Israel, who were weeping before the door of the tabernacle of the congregation." By the way, when it says "one of the children of Israel came," skip down to verse 14. You'll see who that one was. "Now the name of the Israelite that was slain, even that was slain with the Midianite woman, was Zimri, the son of Salu, a prince
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of a chief house among the Simeonites." So here, then, is another magistrate.
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Now, I want you to notice what happens. Verse 6, this magistrate, who is a prince, in defiance to God, in disrespect to Moses, brings this Midianite woman into the camp in the sight of Moses and all the congregation who were before the door of the tabernacle weeping.
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Now, look, if you would, please. In verse 6, "And behold, one of the children of Israel came and brought unto his brethren a Midianite woman in the sight of Moses, and in the sight of the congregation of the children of Israel." When you see this phrase, "the congregation of the children of Israel," it usually refers primarily to the leaders of Israel. Here it refers not just to the leaders, but also to all the pious who were there weeping because of the sin and the rebellion that was going on.
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Now, let me ask you a question. If Moses was in front of the tabernacle weeping, and he's the head civil leader, do you not think that a lot of the other civil rulers were there with him? Well, of course they were. If the main man is there praying and making supplication and weeping, that's where most of the other judges were as well. They were there weeping as well.
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Now listen to this statement. I don't want it to be misunderstood. Prayer is needed, necessary, and commanded. However, there is a time to stop praying and obey God. I'm going to point it out a little bit later more clearly, but prayer and humiliation avail nothing as long as sin and wickedness are allowed to continue. In fact, let me just quote a verse that everyone knows. 2 Chronicles 7:14, what does God say?
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"If my people, which are called by my name, shall humble themselves, and pray, and seek my face," what's the rest of it now? "And turn from their wicked ways; then will I hear from heaven." Now, it does you no good to pray and seek His face as long as you don't turn from your wicked ways. He's still not going to hear you. Obedience and prayer go together. And so here these people were praying and crying and whining when God had already told them what to do.
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And now Zimri, a prince, a civil ruler, brings Cozbi into the camp boldly and brazenly in defiance of God and in disrespect to Moses and the law of God. What happens? Phinehas, who was not a civil ruler, neither was he a high priest, but he certainly was in the priestly order, since he was the grandson of Aaron, yet he had not ascended to the office of high priest, so therefore he'd be considered a lesser magistrate. What did Phinehas do?
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He got up, took a javelin, ran in, and took care of business. I mean, he thrust them through. Where was Moses praying and crying? Where were some of the other judges undoubtedly at the door of the tabernacle praying and crying? In other words, it was Phinehas who was not a civil ruler, but yet he was a spiritual magistrate, not a high one, but he was the one who took care of the problem.
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Now, listen to this very carefully. And I'm not going to take the time to do this today, but there are several words that are used in the Bible for magistrate. I'm going to go over several of them. One of the words is found in Judges 18 and verse 7, and the Hebrew word is the word atsar, and it just simply means a restrainer or someone who has the power to restrain. In fact, if you look very quickly in the book of Judges, chapter 18 and verse 7, you'll see the meaning of the word is brought out very clearly. Judges 18:7, "Then the five men departed, and came to Laish, and saw the people that were therein, how they dwelt careless, after the manner of the Sidonians, quiet and secure; and there was no magistrate in the land, that might put them to shame in any thing." And they were far from the Sidonians, and had no business with any man. "And there was no magistrate in the land, that might put them to shame." In other words, it means someone who holds back, a possessor of restraint.
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In other words, somebody that has some power. That's what the word magistrate means there. But if you look in your Bibles to the book of Ezra, Ezra chapter 7 and verse 25, here's a different word. It is the word shaphat, and it is also translated that way. Notice Ezra 7 and verse 25. Look what the king tells Ezra: "And thou, Ezra, after the wisdom of thy God, that is in thine hand, set magistrates and judges, which may judge all the people that are beyond the river, all such as know the laws of thy God; and teach ye them that know them not." What was the qualification to be a magistrate or a judge? What was the qualification to be a shaphat in Ezra 7:25? Someone who knew the law of God. And the king told Ezra, if you appoint anyone who doesn't know the law of God, you make sure you teach him the law of God. Now, without me taking you through the entire New Testament, there is another Greek word for the word magistrate.
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In fact, that word occurs six times in the Book of Acts. We're not going to go there. It's Acts 16. But let me tell you what the Greek word is. It's the word strategos. Let me tell you what the Greek word strategos refers to. And by the way, I want you to go ahead and turn in your Bibles to Numbers chapter 3. Numbers chapter 3. And be ready to look at a verse. OK. Now I'm going to tell you what the Greek word strategos means. Here it is: it refers to a general, a military officer, a governor, a commandant.
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Now let's stop right there. I'm not through. But when we talk about a military officer, a general, a governor, a commandant, what are we thinking of? We're thinking of a civil magistrate. We're thinking of somebody with power. Somebody with the ability to restrain. Okay? So the word strategos, you look it up, you'll find it refers to a general, a military officer, a governor, a commandant, but also it refers to the chief of the Levites. Now, why would it refer to the chief of the Levites? Well, look at Numbers 3 and verse 32. Numbers 3 and verse 32. "And Eleazar the son of Aaron the priest shall be chief over the chief of the Levites, and have the oversight of them that keep the charge of the sanctuary."
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Now, please listen to me. I'm not going to go into this in detail. I'm going to refer you to the seventh chapter of my book, The Christian Civil Government, to reread "The Pastor as a Magistrate," that's the name of the chapter. But I'm going to show you right quickly. How did Eleazar, the son of Aaron the priest, he shall be chief over what? Over the chief of the Levites. So there was a chief of the Levites, but there was someone over the chief of the Levites.
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And then it says that they have the oversight of them that keep the charge of the sanctuary. Now the word "keep" means to guard and protect. The word "charge" is a military term which refers to the post of a sentinel. So here is someone doing sentinel duty. Okay? So have you ever wondered? In fact, look in your Bibles to Acts chapter 4. Let me just ask you this.
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I'm sure that everyone in here probably knows the answer to this, but that's alright. I'm going to show it to you anyhow. Look in Acts 4 if you would. If I were to ask you who the Sadducees were, you could tell me. If I were to ask you who the Pharisees were, you could tell me. If I were to ask you who the Herodians were, you could tell me. But how about this? Look in Acts chapter 4 and verse 1, "And as they spake unto the people, the priests, and the captain of the temple, and the Sadducees, came upon them." The captain of the temple. Who in the world was the captain of the temple? Look at Acts 5 and verse 24. Acts 5:24, "Now when the high priest and the captain of the temple and the chief priests heard these things, they doubted of them whereunto this would grow." Note once again, the captain of the temple is referred to. Look in verse 26.
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"Then went the captain with the officers," he had a whole lot under him, "and brought them without violence: for they feared the people, lest they should have been stoned." So this captain of the temple then evidently was armed. His officers were armed. He brought the disciples without violence, not because he didn't have the authority to use violence, but because he was outnumbered and feared that they might be stoned.
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Look in Luke chapter 22. Just showing you that there's actually more than one chief. Notice if you would Luke chapter 22 in verse 4. "And he went his way, and communed with the chief priests and captains," plural, "how he might betray him unto them." So Judas did his communing, not just with the chief priests, but also with the captains. And if you look in verse 52, when they went after Jesus, they went armed. "Then Jesus said unto the chief priests, and captains of the temple, and the elders, which were come to him, Be ye come out, as against a thief, with swords and staves?" So whoever these captains of the temple were, whoever these officers of the temple were, they were armed and had the power to use those instruments. Well, who were they? They were nothing less and no one less
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than the Levites in the Old Testament who were given a charge to protect the tabernacle, protect the high priest, and later on to protect the temple and the high priest. That's how these men were armed. So the point I'm trying to make is this: you have a spiritual magistrate who also has the power of restraint, who knows the law of God, who also may lawfully use violence when it is needed and necessary.
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Now, go back to Numbers 25. You see, it is not difficult to justify what Phinehas did. Someone's going to try to say, "But Brother Weaver, Phinehas was not a judge." No, he was not a judge. That is true. He was not the high priest. That is true. He was a lesser magistrate. And he was a spiritual magistrate. Now, I want you to note, he had not yet ascended to the priestly office, but he was in the lineage because Aaron and then Eleazar and then Phinehas. So Aaron then was his grandfather.
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So he would have been the heir apparent, so to speak. And he would have been a magistrate, albeit it would have been a spiritual magistrate.
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Now, his actions, by the way, give no countenance to private persons who, under a pretense of zeal against sin, try to put people to death. Let me put it to you pointedly, very pointedly, very plainly, and that is this: you and I do not have the right to go out and just mow people down because they're doing wrong. Why? Because we're private people. We're not public people. Phinehas was a public person. Aaron was a public person. Moses was a public person. The sheriff is a public person. The governor is a public person. There's a difference between a public person and a private person.
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And the duties of the one are not the same as the duties of the other. So Phinehas then was not necessarily a private person, but he was not necessarily a civil magistrate either. He was a spiritual magistrate and he was a lesser magistrate. Let me put it to you like this: a magistrate is a magistrate. The only difference is that of degrees. You have a greater one and you have a lesser one. And they do not necessarily have the same roles. But you can find because one is a magistrate, sometimes he may step in and lawfully fulfill the duties of even a higher magistrate or a different magistrate simply because he is a magistrate. Let me ask you a question, I think you can see it like this. I'm a pastor. I'm a Baptist pastor. Pastor of a Baptist church. And the reason I'm a Baptist is I believe that
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our doctrines are closer to Scripture than any other group, but I didn't leave that to be something else. But let me ask you this question: just because I'm a Baptist pastor, does that mean I cannot help a Presbyterian church who wants the truth, who's willing to listen, or who needs help? Well, of course not. I preach in Presbyterian churches. I preach in Methodist churches. I even drunk the baptistery dry in one.
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You want me to tell that story? It's getting off the point. But I was preaching in a southern Methodist church. It was an independent Methodist church. It was Sunday morning. It was during the summer. It was hot. They had this beautiful chalice up there on the pulpit, and I knew it was for me to drink, you know, because it was so hot. And about halfway through my sermon, I was thirsty, and I just stopped, and I grabbed that sucker, and I chugged her down.
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I drank every drop in it. And I noticed everybody going, I thought, "What in the world is wrong?" And after the service, the pastor got up and said, "Well, we weren't going to have a baptism until Brother Weaver drank our baptism." I said, "Thank God. If I had seen him sprinkle that, maybe I'd have had a Baptist conniption." But they had to postpone it because I drank the baptistery water. But anyhow. Yeah, yeah.
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But but you see what I'm saying? Sure, I can step over and help them.
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Now, the same thing is true. A magistrate, it doesn't matter if he is a probate court judge, he's still a magistrate. He may not be a superior court judge, but he's still a magistrate. The superior court judge may not be a federal judge, but he's still a magistrate. A federal judge may not be the Supreme Court of the United States judge, but he's still a magistrate. A magistrate is a magistrate.
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The only difference is that of degrees. I want you to turn to three passages with me very quickly. And I want you to see if you can identify a lesser magistrate or a spiritual magistrate who is fulfilling the duties of a higher or a civil magistrate. So turn in your Bibles, first of all, to 1 Samuel, chapter 15. Here's the first illustration. 1 Samuel, chapter 15. And I think everyone in here probably knows this story.
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You remember how God sent King Saul out on a mission and He told him to slay the Amalekites, man, woman, child, oxen, sheep, camel, ass—God said kill it all. Well, what did Saul do? He spared Agag the king and the best of the oxen and the best of the sheep. And when Samuel, the prophet of God, the preacher, came along and Saul saw him, he said, "Blessed be thou of the Lord.
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I have performed all of the Lord's commandments." And about that time, something went bad. And Samuel said, "Saul, if you've obeyed God, what meaneth the lowing of the cattle and the bleating of the sheep?" If you'd obeyed God, everything would have been dead. And of course, he tried to blame it on the people. "The people spared the sheep. The people spared the ox. They were going to sacrifice for God." And there's where Samuel said that God had rather have obedience than all the sacrifices in the world. Look what happens. Look in 1 Samuel, chapter 15, and let's begin reading there with verse 31 or verse 32. 1 Samuel 15, verse 32.
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"Then said Samuel," now who's doing the speaking? Samuel. "Then said Samuel, Bring ye hither to me Agag the king of the Amalekites." I like this next verse, or next part of it. "And Agag came unto him delicately. And Agag said, Surely the bitterness of death is past. And Samuel said, As thy sword hath made women childless, so shall thy mother be childless among women. And Samuel hewed Agag in pieces before the Lord in Gilgal."
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Now I want to ask you the question, who did the killing? Samuel. Where was the high civil ruler in the land standing beside him watching? Who had failed to do his duty? And what did Samuel do? Now Samuel was not a civil ruler. He was a spiritual ruler. He was a spiritual magistrate. But he stepped in and he fulfilled the function of the civil magistrate when the civil magistrate would not do his job. You see, Samuel also was not a private person. He was a public person because he was a spiritual magistrate.
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He, too, was a preacher of God. Look in your Bible, 1 Kings chapter 18. Let me show you another one. You know the story in 1 Kings chapter 18, how that Elijah has said, "As the Lord God liveth, there shall not be rain nor dew these years, but according to my word." And after three and a half years, God sends Elijah back to seeking Ahab. And Ahab said, "Art thou he that troubleth Israel?" And Elijah said, "It's not me, you dirty reprobate. It's you and your wicked wife."
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He says, "Now you get all your prophets of Baal up to Mount Carmel. We're going to have a contest. And you let them build their altar and call upon their god, see if he sends rain. I'll build my altar and call upon my God, and let the God that answereth by fire, let him be God." You know the story and how those prophets of Baal climbed upon their altar, leaped upon it, cut themselves, cried and cried and cried.
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And all Elijah did was sit back and mock. He said, "Surely he's asleep. Cry a little louder. Wake him up. Surely he is a god. Come on." And finally, when it's time for the evening sacrifice, he said, "All right, boys, you've had all day. Now it's my time." He built the altar. He got water and poured on it three different times. And when he called upon God, God sent fire from heaven, consumed the sacrifice, consumed the altar, licked up the water all about the trenches. Look what happens next.
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1 Kings chapter 18 and notice if you would please, verse 39. "And when all the people saw it, they fell on their faces: and they said, The Lord, he is the God; the Lord, he is the God. And Elijah said unto them, Take the prophets of Baal; let not one of them escape. And they took them: and Elijah brought them down to the brook Kishon, and slew them there." Who killed the prophets of Baal? Elijah.
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Where was the king standing by twiddling his thumbs? How could Elijah do that? Elijah wasn't a civil magistrate, no. But he's a spiritual magistrate. And when the king refused to do what needed to be done, the spiritual magistrate stepped in and did it. A magistrate is a magistrate. The only difference is that of degrees. Look in your Bibles to 2 Kings chapter 11. Here's another story, 2 Kings chapter 11. Here's the story of Athaliah, a wicked grandmother who, after her son dies, murders all of her grandchildren except one. And the only reason she doesn't murder him is because his aunt steals him and hides him in the temple. And when it comes time for Joash to be anointed king, Jehoiada the high priest is there and let's look in 2 Kings chapter 11 and in fact let's look at verse 4. "And the seventh year Jehoiada sent and fetched the rulers over hundreds, with the captains and the guard, and brought them to
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him into the house of the Lord, and made a covenant with them, and took an oath of them in the house of the Lord, and shewed them the king's son." And so now Jehoiada sets up a way to defend the king. He also sets up a way to get rid of the wicked civil ruler. Watch it now. He says in verse 5, "And he commanded them, saying, This is the thing that ye shall do; A third part of you that enter in on the sabbath shall even be keepers of the watch of the king's house; And a third part shall be at the gate of Sur; and a third part at the gate behind the guard: so shall ye keep the watch of the house, that it be not broken down." Now look, if you would please, in verse 8.
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"And ye shall compass the king round about, every man with his weapons in his hand: and he that cometh within the ranges, let him be slain: and be ye with the king as he goeth out and as he cometh in." So if he gets within a certain distance, Jehoiada says, you kill him. "And the captains over the hundreds did according to all things that Jehoiada the priest commanded: and they took every man his men that were to come in on the sabbath, with them that should go out on the sabbath, and came to Jehoiada the priest."
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Now, skip down, if you would, please, to verse 12. "And he brought forth the king's son, and put the crown upon him, and gave him the testimony; and they made him king, and anointed him; and they clapped their hands, and said, God save the king. And when Athaliah heard the noise of the guard and of the people, she came to the people into the temple of the Lord. And when she looked, behold, the king stood by a pillar, as the manner was, and the princes and the trumpeters by the king, and all the people of the land rejoiced, and blew with trumpets: and Athaliah rent her clothes, and cried, Treason, Treason."
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"But Jehoiada the priest commanded the captains of the hundreds, the officers of the host, and said unto them, Have her forth without the ranges: and him that followeth her kill with the sword. For the priest had said, Let her not be slain in the house of the Lord. And they laid hands on her; and she went by the way by the which the horses came into the king's house: and there was she slain."
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Who was it that ordered the slaying of the queen? Jehoiada the high priest. Who was it that ordered the army to kill all who followed her? Jehoiada the high priest. But how could he do that? Because he too is a magistrate. Not a civil one, but a spiritual one. Now I want you to notice in each of these three illustrations, a spiritual magistrate performed the duties of a civil magistrate. Samuel and Elijah did so in the presence of a rebellious civil magistrate who would not obey God. Jehoiada did it to eliminate a despotic and tyrannical civil magistrate. You know what happens in each of these three incidents? Interposition. A lesser or a different kind of magistrate steps in and does what a higher magistrate refuses to do. That is the doctrine of interposition.
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Now, when you get to the word "ruler" in Exodus 22 and verse 28, the word "ruler" just simply means one lifted up or one elevated or one exalted by or in the local congregation. That same word is used in Numbers 1 in verse 16 concerning the princes of the congregation. The same word is used in Exodus 16, Joshua 9, and also Joshua 22. So the word nasi is equivalent then to magistrate. It is a ruler. What is a magistrate? A ruler. What is a ruler? A magistrate. They're interchangeable.
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Now let me ask you, I want you to think this through with me. See, this has tremendous implications. There is a pastoral office. What does the Bible say? "If any man desire the office of a bishop, he desireth a good work." What comes with an office? Please tell me. I'm not talking about furniture. Power and authority.
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What is the pastor? He is someone who's been appointed and ordained by God, but lifted up and exalted and elevated by the congregation. You know, I can't make you my congregation. You see what I'm saying, if you do not recognize the office and the gift, then I would have nothing. But you understand what I'm saying? It's the people who lifts up and exalts the one who says, "Yes, we recognize that God has called you. Yes, we recognize that God has given you gifts. Yes, we recognize that God has given you authority." What does that mean? That means a pastor is a magistrate as well. A lesser magistrate, but still a magistrate now. Let me ask you this question, and I'm going to answer it for you very quickly. How do we know that God approves, condones, and has ordained the doctrine of interposition? How do we know that?
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Go back in your Bibles to Numbers chapter 25. Go back to Numbers 25. Look what happens. When Phinehas takes the javelin and plunges it through, guess what happens in verse 8? Watch. "And he went after the man of Israel into the tent, and thrust both of them through, the man of Israel, and the woman through her belly. So the plague was stayed from the children of Israel." We know that God approves of it for God instantly put a stop to the plague.
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You see, the weeping and the wailing that was being done at the door of the congregation prevailed not one bit until this justice was executed. And once justice was executed, then the plague was stayed. Do you realize if magistrates do not take care to punish sin, God will? New Orleans didn't take pains to stop the sodomite parade, did they? But God stopped it. Do you realize the best way to stop the judgment of God is for magistrates to do the duty that God has assigned them? What happened when God said, "If you don't put him to death, neither will I be with you anymore"? Instantly he is put to death. Because they wanted blessing and the protection of God. The second way that we know that God approves this doctrine is because God placed an honor upon Phinehas. Though he did no more than it was his duty to do as a magistrate, yet he did it with an extraordinary zeal against sin and for God's honor and for God's glory and for the good of God's people.
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And by the way, he was not afraid to do it, even though Zimri was a prince. Zimri was a fellow magistrate. And Phinehas said, "You stay here and cry and pray. Just because he's a magistrate doesn't mean he's above God, doesn't mean he's above the law. I'll take care of it." And so, God placed an honor upon him.
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Thirdly, Phinehas, upon this occasion, though a young man, is pronounced his country's best friend and best patriot. Look in verse 11. Look what God says: "Phinehas, the son of Eleazar, the son of Aaron the priest, hath turned my wrath away from the children of Israel, while he was zealous for my sake among them, that I consumed not the children of Israel in my jealousy." Oh, what did God say? You better hold Phinehas up. He's the one that turned my wrath away, that I consume not the whole congregation. And by the way, I hope you understand that one of the best services that we can do for our country is not only to pray for repentance and deliverance and be obedient, but to do everything within our power to bring sin and wickedness to an end. The fourth way that we know that God approves this doctrine was that he was given an everlasting priesthood. Look down in verse 12. "Wherefore say, Behold, I give unto him my covenant of peace: And he shall have it, and his seed after him, even the covenant of an everlasting priesthood.
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Why? Because he was zealous for his God, and made an atonement for the children of Israel." Now, it is true, the priesthood is entailed by covenant upon his family, and it was designed before for him. But now it is confirmed to him, which gave him much honor and much comfort. Moreover, he was given here an everlasting priesthood, which means this: that his priesthood was to continue throughout not only the Old Testament, but was to be consummated in the priesthood of Jesus Christ.
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So the doctrine of interposition then is an important doctrine. It is, however, a neglected doctrine, and we must grasp its significance. We must understand its importance in order that we do not descend into anarchy. You remember Judges? What was the theme of the book of Judges? "Every man did that which was right in his own eyes." Why? Because there was no king in Israel. In other words, there's no authority, there's no magistrate. We can always have a magistrate. We may have to find a lesser magistrate, or we may have to do like our forefathers and elect our own magistrates. But we can find one somewhere or elect one somewhere.
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Now, before you throw all of this out and you say, "Brother Weaver, all this sounds good and I know you showed me this in the Bible and I understand this is historical, I understand that. But my question is this, does interposition have a theological basis?" What's the answer? Yes. Do you remember in the Old Testament there was an avenger of blood? What did that avenger of blood do?
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He sought to kill the man who murdered one of his family members. Do you know why? Because when blood is shed unrighteously, God demands that the one who shed that blood unrighteously must give his blood. And what did the avenger of blood do? It was not just that he was being a vengeful, vindictive person saying, "You killed my relative, now I'm going to kill you." Oh, no, no, no. He was protecting the land because as he put that man to death, he was cleansing the land from blood guiltiness to avoid the judgment of God.
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Yes, there's a theological basis, but let me go further. The greatest example is Jesus Christ to interpose between a holy, righteous God and a sinful rebellious people, to suffer in our stead and in our place. Without His interposition, folks, there would be no salvation. There would be nothing but tyranny and anarchy and destruction and death. But let me tell you something, even though Jesus Christ has interposed Himself for our salvation, He still continues to interpose Himself for our continued salvation, not just in the spiritual sense, but in the national and the political sense as well.
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You know what the Bible says in Psalm 2 and verse 9? Well, let me just tell you about Psalm 2. The kings of the earth and the rulers of the earth have gathered themselves together against our Lord and against His anointed, saying, "Come, let us break His bands asunder, and cast away His cords from us." In other words, we don't like God's restrictions. We don't like God telling us what to do. We'll throw off God's restrictions. We'll do what we want to do. What does the Bible say?
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"He that sitteth in the heavens shall laugh: the Lord shall have them in derision." And what did He say? "Yet have I set my King upon my holy hill of Zion." You rebellious leaders of the earth cannot stop Me. And then what did He tell those rulers? "Kiss the Son, lest He be angry, and ye perish from the way, when His wrath is kindled but a little." Do you realize that Jesus Christ still interposes in time and in history in a providential way to protect His people from wicked, tyrannical, despotic rulers?
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There will be a new world order. But the Bushes will not be in it. Only King Jesus. He delivers us in time and history, but fully and completely at His return. If you don't understand the doctrine of interposition, you cannot understand salvation. You cannot understand providential dealings. You cannot even understand history. That's how our country came into existence. What is the point? When civil rulers will not perform their duties which God has ordained them, inevitably, invariably, God will raise up alternative judges who will execute the duties of that rebellious civil magistrate. It only takes a matter of time. Let's pray. Father, in the name of Jesus Christ, we thank You for Your truth and especially for the doctrine of interposition. It not only, Father, gives us hope in our salvation, but hope for our country.
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We know what our forefathers did, and we know what we, by the grace of God, can do again as a people when we awaken to Thy truth and when we repent and turn to Thee in obedience to Thy Word. Give us grace to serve Thee acceptably with reverence and godly fear. In Thy name we pray, Amen.
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deepseek | deepseek-v4-pro | clean_readable_transcript | 2026-06-06T02:32:20Z

Learning the Righteousness of God - 5

John Weaver | Freedom Ministries

John Weaver teaches that when God's designated civil rulers fail to execute His justice, He will raise up alternative judges—a doctrine known as interposition. Using Numbers 25, he shows how Phinehas, a lesser spiritual magistrate, acted when Moses and the judges failed to punish sin, and God honored his zeal. Weaver traces this principle through Scripture (Samuel, Elijah, Jehoiada) and American history (Kentucky and Virginia Resolutions, Chisholm v. Georgia), arguing that magistrates of any degree may lawfully step in to restrain tyranny and execute justice. The sermon concludes that interposition is grounded in the avenger of blood and ultimately in Christ's mediatorial work.

Opening

Scripture Reading — Micah 6:5

"Oh, my people, remember now what Balak king of Moab consulted, and what Balaam the son of Beor answered him from Shittim unto Gilgal, that you may know the righteousness of the Lord."

Review of Previous Principles

Now, today, we're going to come to the sixth point and listen carefully, because you're going to find this in verses 5 through 9. In fact, let's read verses 5 through 9, Numbers 25.

Scripture Reading — Numbers 25:1-9

"And Moses said unto the judges of Israel, Slay ye every one his men that were joined unto Baal Peor. And behold, one of the children of Israel came and brought unto his brethren a Midianite woman in the sight of Moses, and in the sight of all the congregation of the children of Israel, who were weeping before the door of the tabernacle of the congregation. And when Phinehas, the son of Eleazar, the son of Aaron the priest, saw it, he rose up from among the congregation and took a javelin in his hand. And he went after the man of Israel into the tent, and thrust both of them through, the man of Israel, and the woman through her belly. So the plague was stayed from the children of Israel. And those that died in the plague were twenty and four thousand."

Introduction of the Sixth Principle

The new principle is that when God's designated civil rulers fail to exercise His justice, He will always raise up alternative judges.

Biblical Basis for Judges Executing God's Justice

Deuteronomy 1:17 and 2 Chronicles 19:6 establish that judges are to judge for the Lord, executing His justice without partiality.

Scripture Reading — Deuteronomy 1:16-17

"And I charged your judges at that time, saying, Hear the causes between your brethren, and judge righteously between every man and his brother, and the stranger that is with him."

Now look what he says in verse 17, Deuteronomy 1:17.

Scripture Reading — Deuteronomy 1:16-17

"Ye shall not respect persons in judgment; but ye shall hear the small as well as the great; ye shall not be afraid of the face of man; for the judgment is God's."

And then Moses added,

Scripture Reading — Deuteronomy 1:16-17

"And the cause that is too hard for you, bring it unto me, and I will hear it."

But notice if you would the phrase,

Scripture Reading — Deuteronomy 1:16-17

"for the judgment is God's."

The Doctrine of Interposition Defined

Interposition in Scripture: Phinehas as a Lesser Magistrate

In Numbers 25, Phinehas, a spiritual magistrate, executed justice when Moses and the judges were weeping instead of obeying God's command to slay the idolaters.

The Nature of a Magistrate

A magistrate is one with power to restrain, who knows God's law, and may use force. The term includes civil and spiritual offices, with differences only in degree.

Scripture Reading — Judges 18:7

In other words, somebody that has some power. That's what the word magistrate means there. But if you look in your Bibles to the book of Ezra, Ezra chapter 7 and verse 25, here's a different word. It is the word shaphat, and it is also translated that way. Notice Ezra 7 and verse 25. Look what the king tells Ezra: "And thou, Ezra, after the wisdom of thy God, that is in thine hand, set magistrates and judges, which may judge all the people that are beyond the river, all such as know the laws of thy God; and teach ye them that know them not." What was the qualification to be a magistrate or a judge? What was the qualification to be a shaphat in Ezra 7:25? Someone who knew the law of God. And the king told Ezra, if you appoint anyone who doesn't know the law of God, you make sure you teach him the law of God. Now, without me taking you through the entire New Testament, there is another Greek word for the word magistrate.

Scripture Reading — Acts 4:1; 5:24, 26

"And as they spake unto the people, the priests, and the captain of the temple, and the Sadducees, came upon them."

The captain of the temple. Who in the world was the captain of the temple? Look at Acts 5 and verse 24. Acts 5:24,

Scripture Reading — Acts 4:1; 5:24, 26

"Now when the high priest and the captain of the temple and the chief priests heard these things, they doubted of them whereunto this would grow."

Note once again, the captain of the temple is referred to. Look in verse 26.

Scripture Reading — Luke 22:4, 52

"And he went his way, and communed with the chief priests and captains,"

plural,

Scripture Reading — Luke 22:4, 52

"how he might betray him unto them."

So Judas did his communing, not just with the chief priests, but also with the captains. And if you look in verse 52, when they went after Jesus, they went armed.

Scripture Reading — Luke 22:4, 52

"Then Jesus said unto the chief priests, and captains of the temple, and the elders, which were come to him, Be ye come out, as against a thief, with swords and staves?"

Examples of Spiritual Magistrates Acting as Civil Magistrates

Samuel slew Agag, Elijah slew the prophets of Baal, and Jehoiada ordered the death of Athaliah—each a spiritual magistrate interposing when civil rulers failed.

Scripture Reading — Exodus 22:28

Now, when you get to the word "ruler" in Exodus 22 and verse 28, the word "ruler" just simply means one lifted up or one elevated or one exalted by or in the local congregation. That same word is used in Numbers 1 in verse 16 concerning the princes of the congregation. The same word is used in Exodus 16, Joshua 9, and also Joshua 22. So the word nasi is equivalent then to magistrate. It is a ruler. What is a magistrate? A ruler. What is a ruler? A magistrate. They're interchangeable.

God's Approval of Interposition

God demonstrated His approval by stopping the plague, honoring Phinehas, calling him a patriot, and granting him an everlasting priesthood.

Theological Basis and Christ as the Ultimate Interposer

Interposition is rooted in the avenger of blood and ultimately in Christ, who interposes between God and sinners for salvation and continues to providentially protect His people from tyranny.

Scripture Reading — Psalm 2:1-12

"Come, let us break His bands asunder, and cast away His cords from us."

In other words, we don't like God's restrictions. We don't like God telling us what to do. We'll throw off God's restrictions. We'll do what we want to do. What does the Bible say?

Learning the Righteousness of God - 5

John Weaver | SermonAudio

Lecture Metadata	Details
Speaker	John Weaver
Source	SermonAudio
Media ID	9150511325
Subject	Civil Government
Course	Civil Government: Magistracy, Authority, and Romans 13: Christian & Civil Government
Genre	Sermon
Date	2005-09-11
Dictation Name
Book	Book 165: Learning the Righteousness of God — Chapter 5
Source Timed Segments	90

Lecture Guide

Outline

Review of Previous Principles: Weaver recaps the first five points of the series: God's law-word as the standard of righteousness, sin placing us under judgment, partial obedience as disobedience, the connection between immorality and idolatry, and the link between sin and God's righteous judgment.
Introduction of the Sixth Principle: The new principle is that when God's designated civil rulers fail to exercise His justice, He will always raise up alternative judges.
Biblical Basis for Judges Executing God's Justice: Deuteronomy 1:17 and 2 Chronicles 19:6 establish that judges are to judge for the Lord, executing His justice without partiality.
The Doctrine of Interposition Defined: Interposition is the doctrine that a lesser magistrate may reject unconstitutional federal mandates and intervene to protect the people, as seen in the Kentucky and Virginia Resolutions and Chisholm v. Georgia.
Interposition in Scripture: Phinehas as a Lesser Magistrate: In Numbers 25, Phinehas, a spiritual magistrate, executed justice when Moses and the judges were weeping instead of obeying God's command to slay the idolaters.
The Nature of a Magistrate: A magistrate is one with power to restrain, who knows God's law, and may use force. The term includes civil and spiritual offices, with differences only in degree.
Examples of Spiritual Magistrates Acting as Civil Magistrates: Samuel slew Agag, Elijah slew the prophets of Baal, and Jehoiada ordered the death of Athaliah—each a spiritual magistrate interposing when civil rulers failed.
God's Approval of Interposition: God demonstrated His approval by stopping the plague, honoring Phinehas, calling him a patriot, and granting him an everlasting priesthood.
Theological Basis and Christ as the Ultimate Interposer: Interposition is rooted in the avenger of blood and ultimately in Christ, who interposes between God and sinners for salvation and continues to providentially protect His people from tyranny.

Major Themes

Key Arguments

Civil rulers are accountable to God's law

Judges are to judge for the Lord, not for man, and must execute God's justice without partiality.

And he said to the judges, Take heed what ye do: for ye judge not for man, but for the Lord, who is with you in the judgment.

Interposition is a biblical and historical doctrine

The doctrine is taught in Scripture and was employed in American history through the Kentucky and Virginia Resolutions and Chisholm v. Georgia.

This doctrine is only clearly taught in the Bible. But this doctrine was also employed and used not only throughout history, but especially in the history of our country.

A magistrate is defined by power to restrain, not by title

The Hebrew and Greek terms for magistrate emphasize one who restrains, knows God's law, and may use force, applying to both civil and spiritual offices.

The word atsar just simply means a restrainer or someone who has the power to restrain.

Phinehas acted lawfully as a lesser magistrate

Though not a civil judge or high priest, Phinehas was a public person and spiritual magistrate who righteously executed justice when higher magistrates failed.

Phinehas was not a civil ruler, neither was he a high priest, but he certainly was in the priestly order... so therefore he'd be considered a lesser magistrate.

God honors zealous execution of justice

God stopped the plague, commended Phinehas, and granted him an everlasting priesthood as a reward for his zeal.

Phinehas, the son of Eleazar, the son of Aaron the priest, hath turned my wrath away from the children of Israel, while he was zealous for my sake among them.

Interposition prevents anarchy and tyranny

Without magistrates who will act, society descends into anarchy (Judges) or tyranny; interposition is the biblical remedy.

We must understand its importance in order that we do not descend into anarchy.

Scripture References

Micah 6:5: Key text for the series, calling Israel to remember Balak and Balaam from Shittim to Gilgal to know the righteousness of the Lord.
Numbers 25:1-9: The incident at Shittim where Israel joined to Baal Peor, Moses commanded the judges to slay the offenders, and Phinehas executed Zimri and Cozbi.
Deuteronomy 1:16-17: Moses charged judges to judge righteously without partiality, for the judgment is God's.
2 Chronicles 19:6: Judges are reminded they judge not for man but for the Lord, who is with them in judgment.
Luke 6:46: Jesus asks why people call Him Lord but do not do what He says, illustrating that partial obedience is disobedience.
2 Chronicles 7:14: God requires turning from wicked ways, not just prayer, for Him to hear from heaven.
Judges 18:7: The lack of a magistrate (atsar) in Laish meant no one to restrain or put the people to shame.
Ezra 7:25: Ezra was to appoint magistrates and judges who knew the law of God, and teach those who did not.
Numbers 3:32: Eleazar was chief over the chief of the Levites, who had oversight of the sanctuary guard, showing a spiritual magistrate with authority.
Acts 4:1; 5:24, 26: The captain of the temple, a Levitical officer, had armed authority to maintain order, illustrating a spiritual magistrate with power of restraint.
Luke 22:4, 52: Judas conferred with chief priests and captains, who came armed to arrest Jesus, showing these captains were armed magistrates.
1 Samuel 15:32-33: Samuel hewed Agag in pieces when Saul failed to execute God's judgment, a spiritual magistrate acting in place of a civil one.
1 Kings 18:39-40: Elijah slew the prophets of Baal when King Ahab refused to act, demonstrating interposition by a spiritual magistrate.
2 Kings 11:4-16: Jehoiada the high priest orchestrated the overthrow and execution of Queen Athaliah, a spiritual magistrate removing a tyrannical civil ruler.
Exodus 22:28: The word 'ruler' (nasi) means one lifted up or exalted, equivalent to magistrate.
Psalm 2:1-12: God laughs at rebellious rulers and commands them to kiss the Son, showing Christ's ongoing interposition against tyranny.

Historical References

Kentucky and Virginia Resolutions (1798): Drafted by Thomas Jefferson, these resolutions asserted that states are not bound to unlimited submission to the federal government and may reject unconstitutional acts.
Alien and Sedition Acts (1798): Federal laws making it a crime to criticize the government, which Jefferson opposed as unconstitutional.
Chisholm v. Georgia (1793): Georgia refused to recognize the Supreme Court's jurisdiction, leading to the Eleventh Amendment and exemplifying state interposition.
John C. Calhoun and Nullification: Calhoun taught that states had the right to nullify unconstitutional or bad federal laws.
American Revolution: The colonies interposed by rejecting King George III's governors and electing their own, a product of the doctrine of interposition.
Tenth Amendment resolutions: Recent state resolutions echoing the principle that powers not delegated to the federal government are reserved to the states.

Important Quotes

We must see that when God's designated civil rulers fail to exercise His justice, He will always raise up alternative judges.

This is the central thesis of the sermon, encapsulating the doctrine of interposition.

Prayer and humiliation avail nothing as long as sin and wickedness are allowed to continue.

Emphasizes that religious exercises cannot substitute for obedience and execution of justice.

A magistrate is a magistrate. The only difference is that of degrees.

Key argument that any public officer, civil or spiritual, may interpose when higher magistrates fail.

In each of these three illustrations, a spiritual magistrate performed the duties of a civil magistrate.

Summarizes the biblical precedent for interposition by spiritual leaders.

The greatest example is Jesus Christ to interpose between a holy, righteous God and a sinful rebellious people, to suffer in our stead and in our place.

Roots the doctrine of interposition in the gospel itself.

If you don't understand the doctrine of interposition, you cannot understand salvation. You cannot understand providential dealings. You cannot even understand history.

Elevates interposition to a foundational theological and historical principle.

Discussion Questions

[Question]

How does the doctrine of interposition challenge common assumptions about submission to government?

[Context]

Weaver argues that lesser magistrates have a duty to resist unconstitutional or tyrannical edicts.

[Question]

In what ways does Numbers 25 illustrate the failure of designated rulers and the rise of an alternative judge?

[Context]

Moses and the judges were weeping instead of executing God's command, so Phinehas acted.

[Question]

What is the relationship between prayer and obedience in addressing national sin?

[Context]

Weaver states that prayer without turning from wickedness is ineffective, citing 2 Chronicles 7:14.

[Question]

How do the examples of Samuel, Elijah, and Jehoiada support the idea that spiritual magistrates can lawfully perform civil duties?

[Context]

Each acted when the civil ruler failed, and God approved their actions.

[Question]

What are the limits of interposition for private citizens versus public magistrates?

[Context]

Weaver emphasizes that Phinehas's actions do not authorize private individuals to take justice into their own hands.

[Question]

How does the American founding reflect the doctrine of interposition?

[Context]

The colonies rejected King George's governors and elected their own, a form of interposition.

[Question]

In what sense is Christ's work the ultimate interposition, and how does that shape our view of civil government?

[Context]

Christ interposed for salvation and continues to providentially protect His people from tyranny.

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