You shall have no other gods before Me. – Exodus 20.3

Idol worship is sin. Therefore, if the state were to theoretically become an idol (i.e. treated as a god), this would be a sin.

Unfortunately, making an idol out of the state happens far too often. What makes state idolatry so dangerous is that it is almost never recognized for what it is: idolatry. State idolatry frequently sneaks into the church under the innocent cloak of patriotism, where it is then welcomed and encouraged with noble and even God-glorifying intentions. “Our country needs to be a force for good!” “Our country has been, and can continue to be a Christian nation; a city set on a hill, influencing the rest of world for good.” “Government is intended to be God’s minister for good. Good government can be a powerful tool to stop the spread of evil.”

This is not to say that all (or even most) patriotic Christians are idolaters. But we must recognize an important truth: If patriotic affections become strong enough to exalt the state into the presence of God, patriotism can become idolatry. Patriotism, if not kept within proper boundaries, can become sin. And since patriotism is frequently encouraged and often embraced by the modern church, these calls for patriotism must be tempered with biblical warnings against idolatry (Acts 15.20; 1 Cor. 10.14; 1 John 5.21).

What is Idolatry?

Idolatry is more than just bowing down to statues. Idolatry is a sin of the heart.

Son of man, these men have set up their idols in their hearts and have put right before their faces the stumbling block of their iniquity. – Ezekiel 14.3

Yes, this idolatry is often identified by the images the hearts of men have chosen to revere as gods. But the sin is not in the statue itself. The sin of idolatry is to be found in the heart that chooses to revere the statue as a god.

Yet statues are not the only things that can be revered as gods. Paul often spoke of “greed” as a form of idolatry.

Therefore consider the members of your earthly body as dead to immorality, impurity, passion, evil desire, and greed, which amounts to idolatry. – Colossians 3.5

Once it is recognized that idolatry is more than just worshiping little statues, it is easy to recognize that anything that the heart exalts as a god is idolatry. If the state is exalted by the heart as a god, the state has become an idol.

Idolatry is often incorrectly defined as “putting anything ahead of God.” Look again at God’s definition of idolatry:

You shall have no other gods before me. – Exodus 20.3

The meaning of the phrase “before me” is not limited to anything put ahead of God. The word used for “before” also includes anything that is put into God’s presence. The phrase could also rightly be translated “You shall have no other gods besides me”, or “You shall have no other gods except me.”

Thankfully, I have never met a Christian who claims to place their love of country ahead of their love of God. Although this must be continually guarded against, placing the state ahead of God is not, in my opinion, a major cause of state idolatry. What happens far more often is that the state is glorified, respected, revered, served, trusted in, and sworn allegiance to in a manner which is due only to the LORD God. In other words, the state is treated as a god. Yet due to the fact that the state is not put “ahead of God,” it is rarely recognized for what it is: idolatry.

Is All Patriotism Idolatry?

No. Scripture is silent when it comes to patriotism. Although patriotism is certainly not required of Christians, it could be argued that having affection for one’s home country is somewhat natural. Jesus wept for Jerusalem (Matt. 23.37). Paul had a special desire in His heart for the Jews, the people with whom he shared a heritage (Rom. 10.1).

Consider an analogy. I am a huge Tennessee Volunteers fan. I like the color orange. I don’t like missing games. I like it when they have good seasons. I rock my son to sleep at night humming “Rocky Top.” Is having affection for my team idolatry? Hardly!

But given my affection for the Big Orange, I must continually remain on guard that they do not become an idol. What if, for example, I allowed myself to get angry, to be less of a loving father or husband on days when they lose? What if I allowed by fandom to damage my relationships with Christians who prefer the color Crimson? What if my affection for my favorite football team made it more difficult for me to be a faithful Christian?

Have I put my team ahead of God? Hardly. But have I exalted them to a position beside God? Have I allowed them to start shaping my character? Have I allowed my reverence for them to come into the presence of God? Yes. As soon as my affection for my football team lessens my desire to give honor, respect and faithful submission to God, they have started to become an idol. Even if I refused to call them an “idol” they would have become one.

Now what about patriotism? Is it wrong to have a special affection for the country of your origin? Not in itself. Yet as soon as our patriotism causes us to lessen our ability to serve in God’s Kingdom, we need to stop and ask if we have allowed our patriotism to gain too big of a foothold in our lives. We must ask whether we might be on the verge of making the state an idol.

Questions for patriots to consider:

• If I were to take all of the time, energy, and emotion that I invest into making my country better, and I were to redirect all that time, energy and emotion towards making God’s kingdom stronger, what would that look like?
• When symbols of national pride (such as the flag, or the national anthem) are disrespected, do I allow my emotions to get the best of me? Do I respond with grace and kindness?
• During election seasons, when others see my words, my actions, and my social media posts, can they see that my hope is firmly held in Christ? Or would they assume that I am just like everyone else in the world, viewing political outcomes as one of the most important things for our future?
• Do I pray for missionaries as often as I pray for my country’s soldiers? Do I pray for my enemies as often as I pray for my country’s soldiers?
• Am I a peacemaker? Do I love my enemies? If so, when others look at my words, actions and social media posts, can they tell that I am a peacemaker who loves my enemies? Can they tell that I love my enemies, even at times when my preferred political party demonizes someone? Can they tell that I am a peacemaker even when my preferred political party supports acts of war?
• When I consider the possibility of patriotism becoming idolatry, where does my mind go next? Do I welcome the warning against idolatry, or do I feel a need to defend the idea of patriotism? Do I welcome, without hesitation, the suggestion that it would be okay for Christians to reject expressions of patriotism if by so doing they are able to live more faithfully? What does the answer to this question say about my heart’s deepest concerns? Am I more concerned with faithful loyalty to God, or am I more concerned with maintaining faithful allegiance to my country?

Once again, we must not simply ask, “Am I keeping God first, and love of country second?” We must ask whether or not our love of country has in any way lessened our commitment, service, or allegiance to the Kingdom of God. Although there may not be anything wrong with patriotism in itself, if patriotism comes anywhere close to becoming an idol, we must flee from it. It would be better to be an unpatriotic faithful Christian than to be a patriotic unfaithful Christian.

Do not love the world nor the things in the world. If anyone loves the world, the love of the Father is not in him. – 1 John 2.15

Therefore, my beloved, flee from idolatry. – 1 Corinthians 10.14

Many Christians have a philosophy of what a “good government” should look like, and for most their philosophy is closely connected to their religious beliefs. Some have taken this so far that they have no problems with singing “God Bless America” in worship, having the American flag flying in front of their church building, or having quotes from the founding fathers posted in their classrooms. After all, “God ordained government,” right? So what could possibly be wrong with such demonstrations of patriotism in our places of worship?

Yet very few can explain the answers to questions such as:

• “Where did human governments come from?”
• “What was God’s purpose in ordaining these governments?”
• “What kind of relationship did God expect His children to have with these earthly governments?”
• “What did the prophets foretell about the destiny of earthly governments?”

God Ordained Government

In the garden of Eden, God was the only ruler. Yet beginning with Adam, man continued to rebel until the earth was divided into a multiplicity of kingdoms after the fall of the Tower of Babel. Throughout the Old Testament, God expected Israel to remain separate from these Gentile kingdoms refraining from making alliances with them. When Israel adopted the form of government that was used by these earthly kingdoms, God viewed this as a rejection of His kingship over them. As a result of this rejection of God, Israel ended up enslaved by these governments. During this time of exile, the prophets foretold a time when God would return as King, and earthly governments would be destroyed.

Throughout this time, God did continually ordain these earthly governments as His ministers, through which He punished evildoers and taught important lessons to His children. Yet throughout the Old Testament, God’s faithful children maintained a submissive relationship with the earthly governments which surrounded them, continually trusting that God would vindicate His people by ultimately defeating these wicked nations.

So here’s a question: Did Jesus change all that? Did Jesus reintroduce earthly Gentile governments in a kinder and gentler light? Did He in fact endorse these governments in their claim to rule over people in social, economic, and all other areas of their life? Did Jesus start a new mindset towards governments, beginning a new trajectory, because of which Christians can now work through earthly governments to provide protection for the weak and vulnerable? Or to protect private property and keep people safe from our enemies? Or protect fair wages for workers? Or to otherwise encourage morality in our society?

Certainly, if anyone had authority to change the relationship of God’s people towards the Gentile rulers of the world, Jesus, the “Lord of lords” is the one who would have had that authority. Yet in everything Jesus said and did, Jesus was an enemy of the state. No, Jesus was not a lawbreaker. No, Jesus was not the William Wallace of His day, leading some sort of great Jewish revolution against the Romans. No, Jesus was not the leader of a great tax rebellion.

He was submissive to the governing authorities. He was a peacemaker. He taught the importance of loving His enemies, even those who had aligned themselves with the state (such as Matthew the tax-collector). But He was an enemy of the state nonetheless. Herod viewed Him as an enemy when He was born, and the Romans executed Him as an enemy on the cross. As the King, Jesus will destroy all of His enemies, including the rule, the authority, and the power of the state (1 Cor. 15.24-26).

Consider what we know about Jesus’ relationship towards the governing authorities under which He lived.

Jesus: Enemy of the State

• At the time of His birth, Herod viewed Jesus as a threat, and attempted to have Him executed as a child.
• Jesus and His family were forced to live as exiles in Egypt.
• When Jesus was tempted in the wilderness, Satan tempted Him with all the political power in the world. Jesus had every opportunity to reform His world with a “good government,” yet He rejected this offer, choosing rather to obey the Scriptures where it is written “You shall worship the LORD your God, and Him only you shall serve.”
• During His ministry, the ruling elite often sought to have Jesus executed, refraining only because they “feared the people.”
• John the Baptist came to prepare the way for Jesus. This task included commanding soldiers not to forcefully take money from anyone (Luke 3.14).
• John the Baptist’s task also included rebuking King Herod publicly by applying the laws of God to the head of the state. “It is not lawful for you to have your brother’s wife” (Mark 6.18).
• Jesus often spoke out against the supporters of King Herod. “Watch out! Beware of the leaven of the Pharisees and the leaven of Herod” (Mark 8.15).
• Jesus characterized King Herod as “that fox” (Luke 13.32).
• Jesus forbade His disciples from living like Gentile government officials. “You know that the rulers of the Gentiles lord it over them, and their great men exercise authority over them. It is not this way among you, but whoever wishes to become great among you shall be your servant” (Matt. 20:25-26).
• Jesus denied that the tax collectors had the right to collect taxes from “the sons” (i.e. sons of God). His condemnation of taxation was clear enough that Jesus had to clarify that He was not calling for tax rebellion as the appropriate response. “Then the sons are exempt. However, so that we do not offend them… give it to them” (Matt. 17:25-27).
• On another occasion, Jesus challenged his hearers to examine their personal allegiance (Luke 20:22-26). Both Caesar and God claimed to be divine and rightful rulers of the world (hence the examination of the inscription on the coin). When Jesus said “Render unto Caesar that things that are Caesar’s, and to God the things that are God’s,” He revealed that Caesar’s claims to the world and God’s claims to the world are mutually exclusive. He left his questioners amazed as they were left to consider what really belonged to Caesar and what really belonged to God.
• This helps to explain why Jesus was accused of instigating tax rebellion during his trial, an accusation that would have been laughed out of court unless Jesus was publicly recognized as having been opposed to taxation. “And they began to accuse Him, saying, ‘We found this man misleading our nation and forbidding to pay taxes to Caesar, and saying that He Himself is Christ, a King’” (Luke 23.2).

Jesus was an enemy of the state. Any attempt to repaint Jesus as a nice, government supporting, patriotic citizen does not do justice to the texts. Throughout the gospels, Jesus is continually shown to have been at odds with government officials. When texts (such as “render unto Caesar”) are taken out of context, and twisted so as to make it sound like Jesus placed his stamp of approval on government-initiated theft and violence, the gospels lose their coherence. Why would Jesus continually exalt God’s laws above state authority in one breath, and then suggest that state officials have a special exemption from laws such as “thou shall not steal” in the next? Why would Jesus criticize the way that Gentile rulers lord over other people in one breath, and then approve of their right to lord over men in the next? Why would Jesus instruct soldiers to refrain from forcefully taking money and deny the right of the tax collectors to collect taxes, if He believed that Caesar was right in his claim to that money? Why would Jesus be executed by His government if His government saw Him as a good supportive citizen?

The Kingdom of Heaven

All that Jesus did in confronting earthly rulers is because His allegiance was given to a different kingdom – the Kingdom of God.

.Jesus was going through all the cities and villages, teaching in their synagogues and proclaiming the gospel of the kingdom, and healing every kind of disease and every kind of sickness. – Matthew 9.35

The gospel of the kingdom shall be preached in the whole world as a testimony to all the nations, and then the end will come. – Matthew 24.14

It is important to note that while Jesus had an antagonistic relationship with the governing authorities of His day, He never advocated violent opposition to them. Jesus never advocated tax rebellion. Jesus understood that their positions of power came from God (“You would have no authority over Me, unless it had been given you from above” [John 19.11]). Jesus continually turned the other cheek when He was confronted by His enemies. He continually submitted to their authority, even to the point of death.

He did not revile in return; while suffering, He uttered no threats, but kept entrusting Himself to Him who judges righteously. – 1 Peter 2.23

Jesus understood that His victory over the Roman rulers would not come by political strength, but rather by submission to God. In this, He left us an example to follow (1 Pet. 2.21).

Long ago, the prophet Daniel had prophesied that the Kingdom that Jesus established would be in opposition to, and ultimately destroy the kingdoms of this world.

In the days of those kings the God of heaven will set up a kingdom which will never be destroyed, and that kingdom will not be left for another people; it will crush and put an end to all these kingdoms, but it will itself endure forever. – Daniel 2.44

The only source of power possessed by earthly governments is threat of the power of death. With the resurrection of Jesus, the power of death is destroyed, and the fate of all the kingdoms of this world is sealed.

Then comes the end, when He hands over the kingdom to the God and Father, when He has abolished all rule and all authority and all power. For He must reign until He has put all His enemies under His feet. The last enemy that will be abolished is death. – 1 Corinthians 15.24-26

In the meantime, let us never forget the destiny of the governments under which we now live. We have no obligation to pledge our allegiance to any of these condemned kingdoms. We have no responsibility to give reverence to their flags. We must be careful not to maintain the pagan myths of state power, knowing that because of King Jesus, their power has been destroyed.

Our responsibility is go and make disciples, proclaiming to them that “All authority” has been given to King Jesus “in heaven and on earth.” May we continually give thanks to the Father that He has “rescued us from the domain of darkness, and transferred us to the kingdom of His beloved Son” (Col. 1.13). May we continually dedicate our loyalty, our allegiance, and our lives to Jesus, the enemy of the state.

What is the role of government? What is the Christian’s relationship to the governments of the world? Whenever questions about government are discussed, the conversation usually (and rightfully) revolves around key New Testament scriptures (such as Rom. 13.1-7; 1 Pet. 2.17; 1 Tim. 2.1-2, among others). It is, however, of vital importance not to neglect what the Old Testament says about human governments. The New Testament authors were joining an ongoing discussion about the role and destiny of human governments; a discussion which revolved around the Old Testament scriptures. Understanding what the Old Testament teaches about government is essential for the Bible student to rightly divide the New Testament scriptures.

Below is a brief summary of what the Old Testament teaches about human governments. I have written more extensively on each of these topics. If you are interested in a deeper study, check out the hyperlinks I have included throughout this article.

God is Sovereign, Not Man

God has always intended that man should live under law – His law. As the Creator of mankind, He knows what is best for His creation and He has the right to command them. He did, however, create man in His image, and delegated to man the authority to govern His creation.

God blessed them; and God said to them, “Be fruitful and multiply, and fill the hearth, and subdue it; and rule over the fish of the sea and over the birds of the sky and over every living thing that moves on the earth.” – Genesis 1.28

Notice that God did not give man the authority to govern other men. Just a few verses later we read that “The Lord God commanded the man” (Gen 2.16). While man was given the authority to rule over creation, the right to rule over man remained with God alone. From the beginning, there has only been one lawgiver.

1. God holds all authority. In the beginning He delegated to man the authority to rule over his creation, but reserved the right to rule over other men to himself. People had no right to rule over other people.

The Origins of Human Governments

Adam and Eve were the first humans to attempt to live independently of God’s authority, and mankind’s rebellion continued to increase until God destroyed the earth with a flood. Yet there is no mention of any authoritative organized effort at human self-government established until after the flood. In the absence of God creating any other governing body, it can be understood that all rightful governing authority remained with God alone.

We are never told which nation of people were the first to organize a human government, but we can be certain that human government did not originate with Israel. For one thing, we know of multiple human governments that preexisted Israel (Babel, Egypt, etc. ). For another thing, Israel did not begin as a human government. Israel was created as a manifestation of God’s government. Moses was not Israel’s lawmaker; he was their lawgiver. The body of laws which governed the nation of Israel came straight from the hand of God. God is the only rightful lawmaker.

Sometimes people point to the laws of Israel as a precedent for human governments today, but God eventually took the Jewish national government out of the way and replaced it with His more perfect kingdom – the church which was established by Jesus. Therefore we can know that modern human governments have their origin in ancient Gentile governments, not in the government that was given to Israel. The modern manifestation of God’s government for Israel is to be found in the church, not in any earthly government.

2. The nation of Israel did not have a human government. Their laws were given directly from God, thus Israel’s government was a manifestation of God’s government.
3. Efforts of organized self-government originated among Gentile nations.

The first mention of an organized effort of self-government is found as we are introduced to the Kingdom of Nimrod at Babel (Gen. 10.10). The account of the rebellion of Babel is given to us as the event through which the Gentile nations were scattered across the earth. From Genesis 10-11 we learn that the Gentile nations were formed out of an attitude of rebellion and a desire for self-government. This rebellion and self-government provides a stark contrast to the submission and faithfulness of Abraham, who was called to separate from his country and his people (Gen 12).

4. The Gentile nations were formed out of man’s desire to self-govern. God recognizes these nations and their efforts at self-government as rebellion against His authority.

The Relationship of God’s People to Gentile Nations

The nation of Israel was continually instructed to remain separate, and not to make any alliance with the Gentile nations (Deut. 7.2-3). They were to completely destroy all the Gentile nations that previously occupied their land. This separation was important not because of racial differences, but because of differences in authority. This is known because God often spared the life of Gentiles who would forsake their own people and their own governments and turn and submit themselves to God’s government. Whenever Israel maintained their separation from the Gentile nations they were blessed. Whenever they mixed with or made alliances with these Gentile nations they suffered.  One of the key reasons Israel was taken into captivity was because they made alliances with human governments for protection rather than turning to God. (Isaiah 30.1-5; 31.1-3)

5. Israel was to maintain separation and refrain from making alliances with the human governments which surrounded them.

Israel was also to refrain from imitating the governments of the nations which surrounded them. In 1 Samuel 8, the people of Israel demanded a human king so that they could be “like the nations.” Again, this shows that up to this point, one of the key differences between Israel and the Gentile nations was the absence of a human king. When Israel requested a form of government like that of the Gentile nations, God saw this as a rejection of His rightful kingship.

6. Israel was not to imitate the human governments which they saw in the gentile nations. When they did ask for a king, God viewed this as a rejection of His kingship over them.

God’s Purposes for Human Governments

When Israel demanded a king, God gave them what they asked. He ordained for them to have a king, but he was never pleased with their request. In giving them what they had asked for, God also gave them the consequences of their request (1 Sam. 8.10-22). For the rest of Israel’s history (with few exceptions), Israel’s kings continually led Israel farther and farther from God, until Israel was taken into captivity.

I gave you a king in My anger
And took him away in My wrath. – Hosea 13.11

7. God gave Israel a human king as a punishment for their rejection of His kingship.

Although God never approved of human self-government, He did rule over these wicked gentile governments to accomplish His purposes. He often referred to these nations and their kings as the “Rod of My [God’s] anger” or a tool in His hand, such as an ax, saw, club or rod (Isa. 10.5-15); His “servant” (Jer. 25.8-14); His shepherd and His anointed (Isa. 44.28-45.7). Reading through all of Jeremiah 50-55 makes it clear that as Nebuchadnezzar and Babylon were marching forth and destroying nations that it was God who was sending them, and it was God who was using them to accomplish His purposes. Although God never approved of these wicked nations, He did ordain them as His ministers to execute His wrath on those who had rebelled against Him.

At times God overruled wicked human governments to bless His children. Cyrus, King of the Persians, was a pagan ruler who knew not God, yet God used Him as His servant to bless His children. Yet even in these times when human kings ruled in favor of God’s people, God’s servants were still to refrain from making alliances with them or trusting in them as their saviors.

8. Throughout the Old Testament, God overruled the rebellion of the Gentile nations so as to use them as His ministers to execute His wrath on evildoers and to bless His children. This does not mean that God in any way approved of the wicked things which they did, but rather we are assured that God remains in control in spite of their wickedness.

The Destiny of Human Governments

One of the major themes of the book of Daniel is the future destruction of the human governments of this world. (This theme can also be seen in several of the Psalms, such as Psalm 2). Through the prophet Daniel, we are told that ultimately the human kingdoms of this world will be crushed in pieces and destroyed (Dan. 2.44).

9. All human governments are destined to ultimately be destroyed.

The Destiny of God’s Government

In contrast to this future destiny of the kingdoms of this world, Daniel foretells of the coming of the “Son of Man” and the establishment of God’s kingdom as a kingdom which will never be destroyed and will never be left to another people. The government of God and the governments of man were to be antagonistic rivals of one another in a conflict that will never end until all the enemies of God are crushed under His feet.

Then the sovereignty, the dominion and the greatness of all the kingdoms under the whole heaven will be given to the people of the saints of the Highest One; His kingdom will be an everlasting kingdom, and all the dominions will serve and obey Him. – Daniel 7.27

10. God’s kingdom will be established. It will remain in conflict with the human governments of this world until those governments are destroyed.

The People of God in the First Century

By the time the first century rolled around, the Jewish people viewed the Old Testament scriptures as a story that had not yet reached its end. The governments of this world were to be destroyed, but currently the Romans remained in control as the new Babylon. The Messiah would surely come soon, and God’s government would surely be established (Isa. 9.6-7).

With the Old Testament scriptures projecting this conflict between the kingdom of God and the kingdoms of the world on into the future, the Christian can now read the New Testament and gain a better understanding of the nature of His Kingdom, the Christian’s relationship to the governments of this world, and the final destiny of those kingdoms.

Hezekiah Runs Out of Options

King Hezekiah faced a serious problem. The Assyrians had the most powerful military in the world and their power was growing. Conquering Israel was the next item on their agenda. The Assyrians didn’t just conquer their enemies – they waged a psychological warfare by torturing their victims. They were known for skinning people alive, ripping out intestines, and cutting off the testicles of those whom they captured. Their gruesome methods of war were designed to spread terror among anyone who might dare to oppose them and thus encourage them to submit to the power of the Assyrians without resistance. We could refer to them as one of the world’s first terrorist organizations.

As would be expected, the people of Israel took notice. All eyes were on King Hezekiah. What would King Hezekiah do to keep his people safe from this impending threat?

Hezekiah basically had two options in front of him. The first option would be to simply submit to the Assyrians. He could wave the white flag and welcome them in with a handshake and an alliance. Hezekiah’s father, Ahaz, had used this strategy to keep the peace with Assyria (2 Kings 16 and 2 Chron. 28). This first option had kept Israel safe for the time being, but it had resulted in very high tributes that had to be paid to the Assyrians. And even still, it failed to eliminate their ever growing threat. Initially, Hezekiah tried this strategy as well (2 Kings 18:14-16). But it soon became clear that option one was a failure. Assyria wanted blood.

So Hezekiah then looked to option two. Fight. If paying heavy tribute was not enough to keep the peace, Hezekiah could turn to the second most powerful military in the world, the Egyptians, and make a military alliance with them. Perhaps the Israelites and the Egyptians together would be able to fight off the Assyrian threat. Yet when push came to shove, Egypt let Israel down and proved to be a most disappointing ally.

Isaiah’s Wartime Message

It was during this time that Isaiah lived and preached his message of nonviolence. Isaiah’s continual rebuke of Israel’s trust in military power, chariots, horses, weapons, and human governments is a major theme throughout his message. Isaiah 1-39 addresses the basic question of “How should Israel respond faithfully to God in light of Assyria’s growing threat?”

Consider a few of these highlights from Isaiah’s message:

He rebuked Israel for depending on their own resources and their own strength. Their plan included filling the valley with chariots, tearing down the houses in Jerusalem to fortify their walls, all while depending on the pools of water within the city to sustain them, but they did not depend on Him who made the pools.

For the Lord GOD of hosts has a day of panic, subjugation and confusion
In the valley of vision,
A breaking down of walls
And a crying to the mountain.
Elam took up the quiver
With chariots, infantry and horsemen;
And Kir uncovered the shield.
Then your choicest valleys were full of chariots,
And the horsemen took up fixed positions at the gate.
And he removed the defense of Judah.
In that day you depended on the weapons of the house of the forest,
And you saw that the breaches
In the wall of the city of David were many;
And you collected the waters of the lower pool.
Then you counted the houses of Jerusalem
And tore down the houses to fortify your wall.
And you made a reservoir between the two walls
For the waters of the old pool.
But you did not depend on Him who made it,
Nor did you take into consideration Him who planned it long ago. – Isaiah 22.5-11

He rebuked Israel for trusting in the intervention of Egypt rather than trusting in God. According to Isaiah, to misplace our faith is to sin, and it will only bring shame and humiliation.

“Woe to the rebellious children,” declares the LORD,
“Who execute a plan, but not Mine,
And make an alliance, but not of My Spirit,
In order to add sin to sin;
Who proceed down to Egypt
Without consulting Me,
To take refuge in the safety of Pharoah
And to seek shelter in the shadow of Egypt!
Therefore the safety of Pharaoh will be your shame
And the shelter in the shadow of Egypt, your humiliation.” – Isaiah 30.1-3

Again, Isaiah pronounced woe on those who would “go down” to rely on Egypt. Turning to military protection was faithless, foolish, and needless.

Woe to those who go down to Egypt for help
And rely on horses,
And trust in chariots because they are many
And in strong horsemen because they are very strong,
But do not look to the Holy One of Israel, nor seek the LORD!
Yet He also is wise and will bring disaster,
And does not retract His words,
But will arise against the house of evildoers
And against the help of the workers of iniquity.
Now the Egyptians are men and not God,
And their horses are flesh and not spirit;
So the LORD will stretch out His hand,
And he who helps will stumble
And he who is helped will fall,
And all of them will come to an end together.

For thus says the LORD to me,
“As the lion or the young lion growls over his prey,
Against which a band of shepherds is called out,
And he will not be terrified at their voice nor disturbed at their noise,
So will the LORD of hosts come down to wage war on Mount Zion and on its hill.”
Like flying birds so the LORD of hosts will protect Jerusalem.
He will protect it and deliver it;
He will pass over and rescue it.” – Isaiah 31.1-5

With the two options lying before Hezekiah, Isaiah continually rebukes Israel for misplaced trust. King Ahaz showed a lack of trust by giving into the demands of the Assyrians. King Hezekiah showed a lack of trust by trusting in the military strength of Egypt.

A Third Option

What would Isaiah have Israel to do then? What option is left? Should Israel just stand by and do nothing, and watch their people suffer, all while holding tight to a naïve ideal of pacifism?

Isaiah’s non-violent message was not popular among those who were infatuated with thinking only of “realistic” options. But Isaiah’s suggested strategy was clear: Trust in God.

After seeing that all other options were doomed to fail, Hezekiah finally did what he should have done in the first place. He prayed:

O LORD of hosts, the God of Israel, who is enthroned above the cherubim, You are the God, You alone, of all the kingdoms of the earth. You have made heaven and earth… Now, O LORD our God, deliver us from his hand that all the kingdoms of the earth may know that You alone, LORD, are God. – Isaiah 37.16, 20

Immediately, Isaiah’s prayer was answered. God sent the angel of the LORD who went out and struck down 185,000 in the camp of the Assyrians. Those who were left fled home to Assyria. Israel never had to draw a sword. God protected His people.

Although Isaiah believed that Israel’s military hopes would ultimately fail in bringing peace, he did not teach a “do nothing” strategy, nor did he teach that they should just let the innocent suffer while sitting by passively. Far from it. Israel was not expected to just waive the white flag, all while “trusting in God.”

On the other hand, when Isaiah taught Israel to “trust in God”, this was NOT a shorthand way of saying “use whatever strategy seems best to you, because if you trust in God while you do it you will be blessed.” To execute their own plan of alliance with Egypt while claiming to “trust in God” was condemned as sinful.

According to Isaiah, trusting in God meant faithfully executing His plans. Isaiah expected Israel to trust in the actions which God had commanded them to take.

So Hezekiah faithfully took action. He hit his knees in prayer. As a result, the Assyrians were slaughtered. The innocent were protected. Isaiah believed that safety and peace would come, not from the sword of man, but from the wrath of God.

“Vengeance is mine, I will repay” says the Lord.- Romans 12.19

God protects his people with His might, not theirs.

Peace Perfect Peace

There were times in Israel’s history, such as in the conquest of the Promised Land, when God divinely sanctioned a limited degree of warfare by which he drove out the wicked, violence-loving nations that previously occupied the land. But by Isaiah’s day, Israel had morphed into a war-loving nation that was similar to those which were originally driven out. They had lost sight of the God who created the world, who had defeated the Egyptians in the Red Sea, and who continually showed Himself faithful to those who trusted in Him. Peace, perfect peace, can only come by keeping our minds firmly set on the divine protection that only God can bring.

God’s people had two options before them, but the real options were not choosing between “making an alliance” or “fighting”. The real choice was between trusting in man or trusting in God. Trust cannot be placed in both. The two options are antagonistic towards one another. Yet in light of this choice, we are given a promise:

“The steadfast mind You will keep in perfect peace,
Because He trusts in you.” – Isaiah 26.2

If the right choice is made the result will be peace. Perfect peace.

Both Ezra and Nehemiah faced great danger on their long trips to Judah (Ezra traveling from Babylon, and Nehemiah traveling from Susa). Both Ezra and Nehemiah were offered military protection from the king. Yet despite very similar situations, and despite both men having faith in God for their protection, Ezra and Nehemiah responded differently to the prospect of military protection on their journey.

Nehemiah was guarded by an army escort as he traveled (Neh. 2.9). Thirteen years earlier, Ezra refused to ask for such an escort, choosing rather to place his faith in God (Ezra 8.22). By examining these texts it can be seen that both attitudes can be defended as faithful. It can also be seen that while Ezra and Nehemiah both had different opinions about whether or not to accept military protection, both Ezra and Nehemiah fully understood that their protection came from the hand of God, not from the hand of the king.

The Faith of Ezra

As Ezra prepared to lead a group of Jews back to Jerusalem, he first directed the group to pray together for a safe journey.

Then I proclaimed a fast there at the river of Ahava, that we might humble ourselves before our God to seek from Him a safe journey for us, our little ones, and all our possessions. For I was ashamed to request from the king troops and horsemen to protect us from the enemy on the way, because we had said to the king, “The hand of our God is favorably disposed to all those who seek Him, but His power and anger are against all those who forsake Him.” So we fasted and sought our God concerning this matter, and He listened to our entreaty. – Ezra 8.21-23

Ezra refused to ask for help from the Persian army. He did not refuse their help because he was in any way naive about the reality of the dangers they would soon be facing. He understood that they would likely be threatened by thieves and their children and their possessions would be in danger.

His reason for refusing military protection is because he was “ashamed” to request their help. Ezra had continually announced that God would protect them on their journey. To publicly place so much confidence in God, and then turn around and ask for protection from a pagan military force would have likely appeared to others that Ezra really didn’t have the confidence in God He had so often preached. Ezra was a man with deep faith and dependence on God.

The Faith of Nehemiah

About thirteen years later, Nehemiah would see the matter differently. After hearing the disturbing news that Jerusalem’s walls had been broken down, and its gates and been burned with fire, Nehemiah, the king’s cupbearer, spent time fasting and praying (Neh. 1.3-11). After King Artaxerxes asked Nehemiah about the reasons for his grief, the king granted Nehemiah permission to return to Jerusalem to rebuild the city walls.

So it pleased the king to send me, and I gave him a definite time. And I said to the king, “If it please the king, let letters be given me for the governors of the provinces beyond the River, that they may allow me to pass through until I come to Judah, and a letter to Asaph the keeper of the kings’ forest, that he may give me timber to make beams for the gates of the fortress which is by the temple, for the wall of the city and for the house to which I will go.” And the king granted them to me because the good hand of my God was on me.

Then I came to the governors of the provinces beyond the River and gave them the king’s letters. Now the king had sent with me officers of the army and horsemen. – Nehemiah 2.6b-9

Nehemiah asked for the support of the king on his journey and was granted that request. Yet Nehemiah understood that God was the one deserved credit for his protection. He understood that the opportunity to return and the safety he would be assured on his journey was because “the good hand of my God was on me.”

Artaxerxes was a pagan king who did not know God. He would have had his own reasons for approving Nehemiah’s journey and using his military to ensure Nehemiah’s safety. But regardless of Artaxerxes’ reasons, Nehemiah understood that God was in charge. If Nehemiah was enjoying the favor and protection of the king, it was because God had allowed it to be so. Like Ezra, Nehemiah was also a man of deep faith and dependence on God.

Lessons We Can Learn

1. God can protect His people by using pagan kings and their armies as His ministers

All throughout the Scriptures we read of God using pagan kings as His ministers to accomplish His will for the good of His children. God used Assyria as His rod (Is. 10.5-7), Nebuchadnezzar as His servant (Jer. 25.8-10), and Cyrus as His shepherd (Is. 44.28-45.6). God used Nero, and continues to use all governing authorities as His ministers (Rom. 13.1-6). This is true in spite of the fact that these were pagan rulers, who did not know God, nor submitted to Him willingly. (I’ve written more extensively on this here.)

Like Nehemiah, we must recognize that God is in charge.

“It is He who changes the times and the epochs;
He removes kings and establishes kings;
He gives wisdom to wise men
And knowledge to men of understanding” – Daniel 2.21

We need to understand, like Nehemiah did, that when pagan kings and their armies act in the best interest of God’s people, they are doing so as ministers of God. God ultimately deserves the credit for the protection they offer. We must recognize their favor and protection as “The hand of God upon us”.

2. God’s people are not obligated to seek pagan protection or help

Christians are obligated to pray for kings and for those in authority (1 Tim. 2.1-2), but nothing in scripture indicates that we are obligated to actively seek out the help and protection of pagan kings and their armies. Ezra refused to seek the king’s protection as an act of faith and dependence on God, and he was protected in response to this act of faith, indicating that God was pleased with Ezra’s request for protection.

It is important to realize, like Ezra did, that God does not need the help of kings or armies to protect his people. One of the greatest examples of this was when Israel was trapped between the army of the Egyptians and the Red Sea (Ex. 14-15). God miraculously divided the waters and saved His children, and single handedly destroyed the horses and chariots of the Egyptians. He won this victory without the help of a single sword, or a single fighting man. God won the victory and protected His people all by Himself.

There are many other examples given in scripture of God fighting in this same way, such as in 2 Chronicles 20, when Ammonites and Moabites were defeated and Israel did not even have to fight, or in 2 Chronicles 32 when the armies of Sennacherib were defeated in a very similar way.

In the New Testament, the church faced great opposition and persecution, and yet they continued to grow rapidly during a time when pagan kings and their armies were opposed to their growth. Perhaps the greatest example of God’s victory being won without the help of armies would be the resurrection of Jesus. His resurrection from the dead is the ultimate sign that God’s children do not need the protection of armies to gain life. Those who are faithful to God will gain eternal life, even when their life is taken.

Ezra understood that those who faithfully trust and obey God are those who will win.

The king is not saved by a mighty army;
A warrior is not delivered by great strength.
A horse is a false hope for victory;
Nor does it deliver anyone by its great strength. – Ps. 33.16-17

3. We must not shame those who choose to solely trust in God

The reason Ezra gave for refusing the protection of armed forces was that of shame. He was “ashamed” to ask for their help, because he had publicly declared his faith and confidence in the protection of God. Ezra had bragged on God, and this was an opportunity to show the protection and providence of the LORD.

When Christians refuse to bear arms, refuse to call the police, or refuse to seek government protection, they must not be shamed. Regardless of whether we agree with them or not, they are choosing to trust in God for their protection. To shame those who refuse outside help is to shame the them for relying on God. To shame those who rely on God is to shame the help and providence of God. We must not berate them as naive or foolish. Rather we should join in prayer and fasting for them, trusting that God can and will give His disciples the victory with or without outside help.

4. What matters more than government help is God’s help

Both Ezra and Nehemiah acted in faith, and both of their decisions were defensible. Even though Nehemiah viewed military protection as a blessing from God, he ultimately gave God the credit for His protection.  But both Ezra and Nehemiah agreed that what God’s people need is God’s support. Whatever task we are seeking to accomplish, we need the help of God on our side more than we need the help of man. Neither Ezra nor Nehemiah took matters into their own hands. Neither placed their trust in chariots or horses. Neither placed their faith in the protection that only man can provide. Both understood that God would be the one who would protect them if they were faithful to Him.

Christians may differ on the extent to which it is appropriate to ask for government support or protection, and that’s okay (Rom. 14.6), but we must never place our trust in man rather than in God.  As we pass through enemy territory, we must remember that without the help and favor of God, we have nothing. Far more important than gaining the favor and protection of the king is gaining the favor and protection of the King of Kings. If we will seek His protection, we will surely be able to say, as Ezra said, “He listened to our entreaty.”