Theocracy Is From God

Read Romans 13:1-14. Theocracy is not of human origin. It is a government of the state by the immediate direction of God. The noun refers to discipline, direction, management, administration, and control. That is what law is for. Paul said, “Every person is to be in subjection to the governing authorities. For there is no authority except from God, and those which exist are established by God” (Rom. 13:1). By inspiration, the apostle proves the statement that theocracy is a government of the state by the immediate direction of God. Therefore, God condescended to reign over Israel in the same manner in which an earthly king reigns over his people.

The theocracy of Moses was not a government by priests as opposed to kings. It was a government by God Himself as opposed to government by priests and kings. Since the time of Israel’s rejection of God’s theocratic reign, God has not acted as a theocratic ruler with a fixed form of human government for all nations. “The LORD said to Samuel, Listen to the voice of the people in regard to all that they say to you, for they have not rejected you, but they have rejected Me from being king over them. Like all the deeds which they have done since the day that I brought them up from Egypt even to this day—in that they have forsaken Me and served other gods—so they are doing to you also. Now then, listen to their voice; however, you shall solemnly warn them and tell them of the procedure of the king who will reign over them” (I Sam. 8:7-9). Instead of God’s invisible throne in Israel’s midst, God set up another throne which He delegated to men. This authority was to continue throughout the times of the Gentiles.

The theocratic form of government is never represented as a type. It is revealed in the actual exercise of the sovereign God. It was accepted by the nation of Israel in its associated capacity (Deut. 5). Furthermore, when Israel rejected this form of government, all the prophets with one mind and voice proclaimed its restoration with increased splendor and glory. Thus, in its covenant with Christ as David’s descendant, Jesus Christ is the rightful Ruler and Heir.

The Law of Christ is God’s moral Law in the hands of a Mediator. The relation between the Law of God and Law of Christ is given in I Corinthians 9:20-27—“To the Jews I became as a Jew, so that I might win Jews; to those who are under the Law, as under the Law though not being myself under the Law, so that I might win those who are under the Law; to those who are without law, as without law, though not being without the law of God but under the law of Christ, so that I might win those who are without law. To the weak I became weak, that I might win the weak; I have become all things to all men, so that I may by all means save some. I do all things for the sake of the gospel, so that I may become a fellow partaker of it. Do you not know that those who run in a race all run, but only one receives the prize? Run in such a way that you may win. Everyone who competes in the games exercises self-control in all things. They then do it to receive a perishable wreath, but we an imperishable. Therefore I run in such a way, as not without aim; I box in such a way, as not beating the air; but I discipline my body and make it my slave, so that, after I have preached to others, I myself will not be disqualified.”

The Old Testament is not without grace; the New Testament is not without Law. Paul only dissociated himself from the Law as a way of salvation in the Judaistic sense. Faith which is the fruit of grace does not undermine the Law. Paul said, “For all have sinned and fall short of the glory of God, being justified as a gift by His grace through the redemption which is in Christ Jesus; whom God displayed publicly as a propitiation in His blood through faith. This was to demonstrate His righteousness, because in the forbearance of God He passed over the sins previously committed; for the demonstration, I say, of His righteousness at the present time, so that He would be just and the justifier of the one who has faith in Jesus. Where then is boasting? It is excluded. By what kind of law? Of works? No, but by a law of faith. For we maintain that a man is justified by faith apart from works of the Law. Or is God the God of Jews only? Is He not the God of Gentiles also? Yes, of Gentiles also, since indeed God who will justify the circumcised by faith and the uncircumcised through faith is one. Do we then nullify the Law through faith? May it never be! On the contrary, we establish the Law” (Rom. 3:23-31).

Paul’s expediency was not relaxing Divine standards, but sacrificing his own liberties. Much is said about Paul as a prudent manager, so careful not to give offence, becoming all things to all men, etc. How does Paul compare with modern advocates of prudence and expediency? His first preaching produced opposition (Acts 9). He disputed with the Jews (Acts 11). He excited the multitude into a rage at Philippi (Acts 16). He caused an uproar at Thessalonica (Acts 17).

The contrast between Paul’s training and that of Apollos was great. Paul was brought up in rabbinical teaching at the feet of Gamaliel in Jerusalem. Gamaliel was one of the seven rabbis to whom the Jews gave the title Rabban. Rab in Hebrew means “teacher,” and this was the lowest degree. Rabbi means “my teacher,” and this is the next highest degree. Rabban, meaning “our teacher,” refers to the highest degree.

It has been said, “No one is ready to live until he is ready to die.” Neither warning nor tears could keep Paul from going to Jerusalem. He wanted his Christian friends to know that he was motivated by love—love of the truth. Their tears wounded his heart. Paul knew but one Law—the will of God. He must do God’s will. He must do God’s will regardless of the consequences. It is sometimes as needful to say “no” to one’s friends as to say it to one’s enemies. The apostle had a firm will, but it was not without a tender heart. The believer who is ready to be bound does not fear death. Therefore, limited redemption does not refer to its value, but to its design. No limit can be placed on its value because it is infinite. Everyone limits redemption—some its value and others its extent. Some have been foolish enough to say, “When Christ died at Calvary, He died for every man.” This is my response: “I have never understood why He would have died for those already in hell.” That stops the argument.

When one understands what Paul had experienced by grace, he will be able to give a clear testimony to what God’s grace has done for him. God alone washes the chosen ones from their sins by the blood of Jesus Christ, applied by the secret work of the Holy Spirit in regeneration. The external administration of baptism is of no value, except when it follows the election of the Father, the redemption accomplished by the Son of God, and the regenerating work of the Holy Spirit of God. Baptism is the believer’s act (not the unbeliever) in washing away his sins—figuratively—in the sight of men. The believer, in obeying God’s ordinance of baptism, says to the world that he is dead to sin and alive to God. This is called “putting on Christ” for those who are already in Christ by regeneration (born of God by the Spirit) and faith in Christ. Paul said to the Galatian believers, “For you are all sons of God through faith in Christ Jesus. For all of you who were baptized into Christ have clothed yourselves with Christ” (Gal. 3:26, 27).

The last part of Acts 22:16, “Calling on His name” (calling on the name of the Lord), is of great importance. It proves, even before it is expounded, that baptism as the outward action of another cannot save. The proper state of the mind and heart constitute the proper subject for baptism. The clause is borrowed from the Old Testament where it represents the actual worship of God “in the prayer of faith.” This means that Ananias required from Saul that, with the highest intention, he should call on Christ, his Master and Lord. Therefore, any person who could do this with honesty—though yet unbaptized—to him it could be said, “Now why do you delay? Get up and be baptized, and wash away your sins, calling on His name” (Acts 22:16, 17).

Baptism represents the washing away of sins, but there is a difference between the sign and the thing signified. However, there are many religionists who affirm they are the same. That is like saying the shadow and the substance are the same thing. To make this more ridiculous, it is like saying that the likeness (picture) of a person and the person are the same. If this were true, one could be saved by the “likeness.”

NOTE: Read Acts 26:16-27. People who use this as a proof text for baptismal regeneration are in error. There was not anything in the Old Testament about being baptized in the sense found in the Acts of the Apostles. When Paul quoted the Old Testament, he was proving his message. Paul gave the truth from the Old Testament, and those believers were not baptized. They were saved by the message that they had heard, just as people are saved subsequent to Pentecost. Before Pentecost, the same message was given by which they were saved—in the sense that they realized what had taken place in their hearts and lives. This text goes back to the Old Testament and does not justify those who teach baptismal regeneration. Also read I Corinthians 2:1-16.

___________________________________
The NEW AMERICAN STANDARD BIBLE—UPDATED EDITION is the source of all Scripture quotations in this message, unless otherwise noted.