Christ and Caesar

True religion is the imitation of Christ.¹

They finally faced each other. It was early in the morning when the representatives of the two most awe-inspiring empires met for the first time. There was the praefectus, appointed by emperor Tiberius himself and answerable directly to that most powerful human being on earth, a man whose first name has been lost in history but who was a member of the family Pontius and is widely known by his cognomen (or nickname), Pilatus. He had full command over the military presence in Judaea and all necessary authority to collect taxes and issue coins. According to some historians, he was eager to promote the veneration of the emperors, a custom that was particularly fashionable in the east of the Roman Empire, where deification of the rulers had millennia-old roots, but was decisively hateful to the Jews, whose religious beliefs contrasted starkly with the pagan traditions surrounding them. His tenure therefore provoked bitter resistance and even outbreaks of violence among those who not only protested against having their national liberty taken away, but who saw undeniable evidence that paganism would finally be introduced through the state's propaganda.²

The other was none other than the true King of kings, the Creator of the entire universe, the Leader of all heavenly armies and Ruler of everything from time eternal. He had left His high throne of command and appeared as a common man, unrecognized, to teach by precept and example the principles of the only empire that would stand forever and ever—the kingdom of God. There were no outward regalia, military troops, or financial assets accompanying Him to reinforce His claim to kingship. His dominion was based on the principles of love and faithfulness. By simple parables and outstanding miracles of mercy He had made these foundations known to all who longed for freedom from sin and fear.

When Christ and Pilate met, two kingdoms were brought face to face. Two ways of doing society, two ways of exercising authority, two paradigms of leadership stood in contrast to each other. How would Jesus approach him who personified the Roman Empire? How would Christ, the divine King of heaven, interact with the secular state? Well might these questions be asked. They have had a bearing on Christian lives for the last 2000 years. Now the issue has come to the forefront again. How should believers relate to a state that is, or seems to be, unfriendly to their rights and privileges? What is the appropriate attitude when political entities appear to threaten liberty and justice?

The only way to find out is to heed Isaiah 8:20: "To the law and to the testimony! If they do not speak according to this word, it is because there is no light in them."³ Assuredly, Scripture contains a distinct doctrine on how to and how not to interact with the state. From Abram's misguided maneuvers in Egypt to the pointed exhortations in Paul's letters, the Bible unfolds clear guidelines for everyone willing to submit to its inspired authority. In this world, there is no relevant topic that has a vital bearing on the life and hope of the Christian for which a clear "Thus says the LORD" is lacking. This doctrine on how to interact with the state, however, does not seem to be equally clear to everyone today. We might even ask whether we as a church have really done all we could to discover the full and harmonious truth on this point. Space does not allow here for a full exposition of all the biblical ramifications. Neither would it be possible. Doctrine must be examined and researched by many, from different angles and points of view, until the full panorama can be appreciated by the whole church. These lines therefore are written to inspire others to sink the shaft even deeper into the mine of truth and to offer relevant observations from the life and teachings of Him who is the Way, the Truth, and the Life.

Then Pilate entered the Praetorium again, called Jesus, and said to Him, "Are You the King of the Jews?" (John 18:33)

Pilate did not appear to be very knowledgeable about Jesus. Ellen White even says that he "determined to do his work as quickly as possible."⁴ Did Christ, on the other hand, know Pilate? Luke 13:1, 2 shows that He was well informed about the cruel actions of this ruler. The Savior of the world was aware of current news. He did not shut Himself away from all society, as did the extreme Essenes, who thought that their holiness could not endure even the presence of regular human society. We should keep in mind that Jesus talked to Pilate, knowing him to be a murderer unfit to rule the nation peacefully.

Jesus answered him, "Are you speaking for yourself about this, or did others tell you this concerning Me?" (John 18:34)

When Pilate asked his question, it was not difficult to see that he was not thoroughly familiar with the relevant facts in the case. Rather, he was voicing what religious activists and behind-the-scenes men had told him, simply adding the threatening authority of his office to the charge. It would have been temptingly easy to see him as just another bureaucrat of "the system," one who by his evident lack of understanding of the facts and for his selfish lifestyle could only merit contempt. But when Jesus faced Pilate, He did not see "the system," He saw a soul. His answers demonstrated that Jesus took a real interest in the person Pilate. Christ was interested to hear Pilate's own opinion, and thereby made it clear to him that He did not reduce him to a mere wheel in the political machinery. Do we see persons, or just "the system"?

Pilate answered, "Am I a Jew? Your own nation and the chief priests have delivered You to me. What have You done?" (John 18:35)

Pilate must have been unaware of it, but Christ might well have been reminded that He Himself had asked that same question some 4000 years earlier! In Genesis 4:10, the sinless Judge and promised Redeemer of the world had asked Cain, "What have you done?", knowing all the facts of the deed, even the unseen thoughts of his heart. Still, He did not pronounce the death sentence that would have been justified, and He even granted protection to the unrepentant murderer of Abel. Now, the same sinless Son of God was Himself asked the same question by a murderer, a man who seemingly did not know much about Him, let alone His thoughts. And Jesus knew that He could not expect mercy or protection from the Roman ruler, but that he would pronounce a death sentence on the only human being that never committed any wrong. Can there be greater injustice? This trial revealed the utter inability and weakness of the Roman legal system, so celebrated among men.

Jesus answered, "My kingdom is not of this world. If My kingdom were of this world, My servants would fight, so that I should not be delivered to the Jews; but now My kingdom is not from here." (John 18:36)

Jesus acknowledged His kingdom but kept aloof from all worldly combat. He was not interested in political debate, whether fought with tongues or swords. He would not resort to any humanly devised way of resistance. He would not mix the holy with the common. The principles of the Kingdom of God were not to be defended by methods known to Romans.

This ideal was so high that even His closest followers had difficulty grasping it. Peter famously thought it to be absolutely justified to use the sword to battle the forces that threatened his Lord (Matt. 26:51, 52; John 18:10, 11). But Jesus had to rebuke him, even undoing the work that Peter had "accomplished." Using the sword would react on himself. It is worthwhile to pause and ponder the case of Peter. When he felt it necessary and right to fight against the "system" (Peter surely had no personal grudge against Malchus!), his fears soon grew so much that when he was surrounded by soldiers and pressed by uncomfortable questions, he finally denied his Lord. Yet when he was fully converted, a Spirit-filled Peter fearlessly wielded the sword of the Spirit. Worldly fighting will set us up for failure.

The case of Peter teaches something else. Jesus still had use for His disciple, whose views on how to react to state oppression were limited and even distorted. Even before Peter lost control and faith, Christ encouraged him to do the work He had assigned to him (Luke 22:31, 32). It would have been hard indeed for Jesus to find coworkers who had been totally free from the idea that part of their work was to fight the Roman oppression. Even John the Baptist, especially honored by Jesus Himself (Matt. 11:11), was not fully immune to this prevailing notion.⁵ Little wonder, then, that modern-day followers of the Lamb, identifying their work as the antitype to John the Baptist, are in danger of falling into the same trap.

But someone might say: "I do not use swords, nor do I use guns. I have never killed or injured anyone." This might be true. Let us consider what Jesus said in Matthew 5:21, 22: "You have heard that it was said to those of old, 'You shall not murder, and whoever murders will be in danger of the judgment.' But I say to you that whoever is angry with his brother without a cause shall be in danger of the judgment. And whoever says to his brother, 'Raca!' shall be in danger of the council. But whoever says, 'You fool!' shall be in danger of hell fire." People might see calling a politician a "fool" as witty and as civil resistance, a non-violent way to voice a justified protest. Heaven views it like murder. Being part of those who scoff and mock at politicians (the "seat of the scornful" in Ps. 1:1 might well be a social media group) will result in experiencing the same fate (Ps. 1:4) as that of the leaders they are mocking (Dan. 2:35).

Still the objection might be raised: "Did not Jesus call Herod a fox (Luke 13:32)?" True, He did. Take notice of the circumstances. He did not gossip behind Herod's back but said this directly to the messengers, knowing that it would reach the ear of the ruler himself. He must have said it in a way that would enable Him to face Herod and still maintain His claim that He had never sinned. So if a president or any other politician has committed a heinous crime (like the beheading of John) that is not denied even by his own party, and if you are willing to give your life for that politician and can utter these words with tears in your voice,⁶ being fully prepared to speak them in the same voice and manner in the very presence of that person as an ambassador of the kingdom of God, you may safely call that person a fox. But be careful not to call him "Raca" or "Fool."

Pilate therefore said to Him, "Are You a king then?" Jesus answered, "You say rightly that I am a king. For this cause I was born, and for this cause I have come into the world, that I should bear witness to the truth. Everyone who is of the truth hears My voice." (John 18:37)

Jesus had a mission. He knew about the social, political and economic evils—He knew them even better than anyone else. This is precisely the reason why He chose not to use the methods that had proven to be ineffective in all ages of humanity, though they were the only ones that human beings could conceive of:

The government under which Jesus lived was corrupt and oppressive; on every hand were crying abuses—extortion, intolerance, and grinding cruelty. Yet the Saviour attempted no civil reforms. He attacked no national abuses, nor condemned the national enemies. He did not interfere with the authority or administration of those in power. He who was our example kept aloof from earthly governments. Not because He was indifferent to the woes of men, but because the remedy did not lie in merely human and external measures. To be efficient, the cure must reach men individually, and must regenerate the heart.⁷

Could it be that tendencies towards the political sphere in contemporary Adventism are evidence that we are losing sight of the nature and power of the kingdom of Heaven? The quote above speaks to all of us, regardless of whether we feel strongly about civil reforms or national abuses. Keeping aloof from earthly government is a real-life indication that in practice we are following the Lamb wherever He goes (Rev. 14:4). The solution to the real problems of society is on neither side of the aisle, but in our Bibles.

Let us remember that these inspired counsels are written against the backdrop of the Roman Empire, a state that waged wars of conquest in the interest of national security. By the time of Jesus, its republican constitution had become a mere facade to keep people deceived about the true dictatorial realities in Rome. Corruption was rampant, cronyism the backbone of the political system. Provinces were squeezed for personal enrichment. No wonder that Jesus was often asked what He thought about certain political questions:

Again and again Christ had been asked to decide legal and political questions, but He refused to interfere in temporal matters. . . . He stood in our world as the Head of the great spiritual kingdom that He came to our world to establish,—the kingdom of righteousness. His teaching made plain the ennobling, sanctifying principles that govern this kingdom. He showed that justice and mercy and love are the controlling powers in Jehovah's kingdom.⁸

Will we today dare to avoid siding with political leaders and parties while keeping our eyes on Jesus? Will we maintain a politically neutral position, as our Lord did? Will we stand our ground when we are again and again tempted to make political statements, which would drastically reduce our ability to reach people of a different persuasion?

So then Pilate took Jesus and scourged Him. (John 19:1)

State oppression became a tragic reality in Jesus' life. He was not surprised by it. Jesus knew exactly what was going on at high levels of the state. Our Messiah was not naive or idealistic about human rule. Matthew 20:25-28 (the "it shall not be so among you" passage) clearly shows that He truly understood the dark mechanisms of secular power. What He said was not to instruct only His disciples. The Roman Empire was not an exception, but the rule. Christ's words apply to all ages, even if some of us have been blessed in recent decades to live in states where the consequences of these mechanisms were rather mild.

In verse 28 Jesus refers to Himself as the Son of Man. This term from Daniel 7:13, 14 designates the One who finally would rule the entire world forever, after several mighty empires, including Rome, had tried in vain to do so. Jesus knew that one day He would reign as king throughout eternity. All He wanted to do now on earth was to save as many people as possible for that kingdom. He was willing to serve and to die so that even His persecutors could have a chance to grasp eternal life. Some understood (Matt. 27:54).

And the soldiers twisted a crown of thorns and put it on His head, and they put on Him a purple robe. Then they said, "Hail, King of the Jews!" And they struck Him with their hands. (John 19:2, 3)

This was cruel mockery. Sometimes scorn is even more difficult to handle than violence. Little did these jesting soldiers realize that the thorns that even slightly might have injured their own hands were a symbol of the results of sin. Jesus accepted the full guilt of humanity and proved thereby to be the real king. The best leader is the one who takes the mistakes of his coworkers on himself. While politicians try to "save face," Jesus had His face marred for us.

When these warriors punched Jesus, our Savior practiced what He had preached. Almost two years earlier, sitting on a grassy hill near the Sea of Galilee, He had explained the constitution of His kingdom. That elevated location was not without significance, as it pointed back to the time of Moses when the same Jesus had descended to Mount Sinai as King (compare Ps. 97:1-5 with Exod. 19:16-20) to teach His redeemed people how to live in a spiritual kingdom (Exod. 19:4-6). In the Sermon on the Mount the Lawgiver proceeded to explain the true meaning and practical application of that constitution, known as the Covenant. Adventists tend to underestimate the end-time relevance of that famous sermon, but Jesus himself plainly declared that doing the very things recorded in Matthew 5-7 would render a believer safe in every storm (Matt. 7:24-27).

Let us briefly examine the passage starting in Matthew 5:38: "'You have heard that it was said, 'An eye for an eye and a tooth for a tooth.'" Jesus quoted a principle that He had laid out shortly after the flood (Gen. 9:5) and that will be in full force at the final judgment (Rev. 16:4-6). It was meant to guide judges in determining and limiting penalties in civil law cases (Exod. 21:22-25) but was nevertheless misunderstood and generally given a meaning that justified a revengeful spirit, though personal revenge was condemned in the Old Testament (Lev. 19:18). To counteract this, Jesus gave His famous admonition—to turn the other cheek (Matt. 5:39).

It has often gone unnoticed that Jesus here reiterated an Old Testament teaching from Lamentations 3:30: "Let him give his cheek to the one who strikes him, and be full of reproach." Against a similar background—the oppression by the Babylonians—this teaching is unfolded. One should give the other cheek because God will not cast off forever (v. 31), meaning He will intervene eventually because His mercies are new every morning (vv. 22, 23). Turning the cheek is therefore a statement of faith in the One who is "good to those who wait for Him" (v. 25), an application of verse 24: "'The LORD is my portion,' says my soul, 'Therefore I hope in Him!'" As Ellen White so beautifully summarized:

He has no need to resist evil, for Christ is his defense. Nothing can touch him except by our Lord's permission, and "all things" that are permitted "work together for good to them that love God." Romans 8:28.⁹

It was common for Roman soldiers to compel Jews to carry equipment a certain distance. There were many reasons to dislike this unfair custom. It was an infringement on personal liberty; precious time was wasted; pressing business had to be suspended; depending on the weight of the load it might even become a health issue; and it might have been seen as indirectly supporting the cruel military regime, something that would go against one's own convictions. Let us ask ourselves a tough question: Would we have complied? Or would we have voiced protest? May the Spirit speak to our own hearts individually. One thing is sure: Jesus was willing to do even more. That is the nature of His kingdom, and the sheep will hear His voice.

Lest there be any misunderstanding: If government is asking or forcing us to do things that we can show from the Bible to be sinful and offensive to God, we are to stand true to God's commandment whatever the cost, not even fearing the flames of Babylon. But we are to comply if the same persecutor asks us to leave the oven. There is no "Thou shalt not carry Roman military equipment" in the Bible. While we are not to subtract from the Bible standard, neither are we to add to it.

Then Pilate said to Him, "Are You not speaking to me? Do You not know that I have power to crucify You, and power to release You?" Jesus answered, "You could have no power at all against Me unless it had been given you from above. Therefore the one who delivered Me to you has the greater sin." (John 19: 10, 11)

All secular government is appointed by God. Jesus acknowledged this Romans 13 principle even when it applied to unjust Pilate. Paul himself later wrote his famous passage while Nero reigned. If it applies to Nero's rule, then it is hard to imagine a kingdom being exempt because it is too evil. But note carefully: God empowers government to do deeds. Whether these deeds are good or bad is the sole responsibility of the rulers. The God who ordained their office will surely judge them according to their works. We are to call sin by its rightful name, as did John the Baptist, while maintaining respect for the office in every aspect that does not conflict with God's law. In this, government can be compared to parenthood. Parents may sin grievously. We should never obey their wishes if that would mean rebellion against God's expressed will. Yet, we are not to lose our respect for their position and unique responsibilities as parents. Jesus was a perfect role model in this, also. According to Ellen White, disrespect for the government is breaking the fifth commandment, which "also enjoins respect for ministers and rulers and for all others to whom God has delegated authority."¹⁰

These principles lie behind Jesus' answer to the question of whether paying taxes to the Roman system was in accordance with Bible truth (Matt. 22:15-21). Ellen White noted, "He declared that since they were living under the protection of the Roman power, they should render to that power the support it claimed, so long as this did not conflict with a higher duty."¹¹

Why is this topic so important? We know that war is waged against the remnant (Rev. 12:17). Satan is bending all his energies towards neutralizing the witness of God's own commandment-keeping people. He is after those who have a high view of Scripture, a relish for prophecy, and a firm conviction that obedience to God's commands is absolutely essential. He knows that liberalism will not deceive many of them. Sacred history provides the blueprint, how he succeeded in blinding a Messiah-expecting, Sabbath-keeping, health-laws-practicing, tithe-returning people so thoroughly that they did not discern their own Redeemer.

Satan changed one thing. This single move destroyed the hope of Israel. He managed to make them feel that their greatest enemy, the deadliest threat to their happiness, was an outward foe rather than inward sin. With this, all was gained for him. They could continue to be the most conservative believers on earth. All their Bible reading, praying, and fasting did not trouble him anymore, since it was not used to identify personal sin. The power of God could not work for those who did not feel a need. While keeping their eyes fixed on the evils of the Roman army, they lost sight of the evil in their hearts. The entire Old Testament, written to teach by illustration the war against sin, became a tool to justify resistance against the oppressors. In the wake of this, such sins as pride, anger, revenge, cruelty, and scorn were flourishing like mushrooms in minds supposedly holy. Religion deteriorated into an outward means to construct an identity in contrast to the pagan enemy. It felt holy and biblical, but it was a terrible deception. A changed perspective on what constituted the major problem inevitably molded their understanding of what the solution had to look like. Their expectations of the Messiah were the natural consequence of their distorted understanding of the true enemy.

Christ came, and they knew Him not. They even persecuted Him. Staring at the evil conduct of their oppressor transformed their own hearts into the same image. They fought Jesus because He did not join them in their fight against Rome, until their hatred against Him became so great that they even joined Rome to get rid of Him!

But they cried out, "Away with Him, away with Him! Crucify Him!" Pilate said to them, "Shall I crucify your King?" The chief priests answered, "We have no king but Caesar!" (John 19:15)

It is impossible to describe adequately the blindness of sin. Let these words be a warning for us today. It may seem permissible to humans to be a bit "bold" against the government, to spend much time in researching and analyzing the sins of those in high positions, to let feelings of scorn and contempt run wild. But be not deceived. We reap what we have sown. This attitude will weaken our personal spirituality and lead us to neglect the real warfare for this time—to cooperate with Christ and His Spirit in the battle against sin and self. Could it be that this kind of behavior will finally lead us even to join the state to fight against those who have truly followed the Lamb?

Then Jesus said, "Father, forgive them, for they do not know what they do." And they divided His garments and cast lots. (Luke 23:34)

People in responsible positions have made myriads of mistakes. We are often quick to assume that they acted with evil intent, although we have no way to know, due to our inability to read hearts. Jesus was able to know the inner workings of the soul. He, the omniscient one, prayed to His Father, pleading even for His cruel oppressors. The final and full display of the everlasting gospel, in its blazing light illuminating the entire world, will see God's people manifest the perfection of God's character (Matt. 5:48) by loving even their worst enemies (Matt. 5:44, 45), many of whom are involved in an effort by the state to end their lives (Rev. 13:15).

Christ decided to think as highly as possible of state officials, even those who were persecuting Him. By His grace, can we do the same?

Jesus was willing to do even more. That is the nature of His kingdom, and the sheep will hear His voice.

Endnotes

¹ Ellen G. White, The Ellen White 1888 Materials, p. 1303. 

² See Ellen G. White, The Desire of Ages, p. 104. 

³ Scripture quotations are from the New King James Version. 

⁴ The Desire of Ages, p. 723. 

⁵ See The Desire of Ages, p. 215. 

⁶ See Ellen G. White, Steps to Christ, p. 12. 

⁷ The Desire of Ages, p. 509. 

⁸ The Desire of Ages, p. 202. 

⁹ Thoughts From the Mount of Blessing, p. 71. 

¹⁰ Patriarchs and Prophets, p. 308. 

¹¹ The Desire of Ages, p. 602.