Jesus Christ revealed that the entire law is founded on two principles: love toward God and love toward neighbor (cf. Matthew 22:36–40). Most of us are familiar with the principle that God’s very nature is expressed as love (1 John 4:8, 16), and love is kind (1 Corinthians 13:4). What some do not realize is that His nature can also be expressed as what in Hebrew is termed tsĕdaqah, which carries the sense of “governmental righteousness”—as in Isaiah 9:7 and elsewhere. Godly government can thus be seen as an expression of service and of love, which is the clear model provided in Scripture.
This article will review scriptural instruction regarding God’s righteous government, found in both the Old Testament and New Testament, and will also demonstrate how righteous governance is something that Christians individually, and God’s Church as a whole, must practice now in preparation to serve and rule in the coming Kingdom of God.
Old and New Testament Examples
That the Old Testament priesthood was established by God, that it was to be hereditary, and that the priests were appointed by God directly, or by those whom God had previously selected (Numbers 3:10; 1 Samuel 3:10–21; Jeremiah 29:26), is clear. As one noted scholar summarized, “It might be useful to repeat and to emphasize as forcefully as possible that the priesthood was hereditary. The office of High Priest went from father to eldest son (at least in principle), in continuation of the precedent ascribed in Scripture, whereby Elazar succeeded his father Aaron, and Phinehas succeeded Elazar. The term of High Priest, again in principle, was for life…” (Samuel Sandmel. Judaism and Christian Beginnings, 1978, p. 133).
In Numbers 1:50 and Numbers 3:10, God instructed Moses to appoint the Levites to their duties. They were to serve God and serve the people. There was not to be politicking, nor was there to be democratic selection by ballot. Exodus 28:6–14 describes the ephod that Aaron and the High Priests were to wear. What was the significance of the ephod as relates to righteous government? The ephod tunic was beautiful. It was embroidered with gold, blue, purple and scarlet. This special ephod was worn only by the High Priest, who was a type of Christ (Hebrews 9:11). Neither ordinary priests, nor even the ancient kings could wear this special ephod (cf. 2 Samuel 6:14; 1 Chronicles 15:27). The ephod hung from the chest to below the loins, and the front and rear pieces were attached by straps that rested over each shoulder. Two large and precious onyx stones set in pure gold adorned these straps. The onyx stones rested on the High Priest’s shoulders, and engraved in these two precious stones were the names of the twelve tribes of Israel; six names on one shoulder and six names on the other shoulder (Exodus 28:9; 39:6–7).
In ancient Israel, the ephod with the stones symbolizing the twelve tribes rested over the High Priest’s shoulders. Today, Jesus Christ is “Apostle and High Priest” of His Church (Hebrews 3:1). Furthermore, Scripture reveals that in the coming Kingdom of God, the entire government of God will rest on His shoulders: including all nations and all people. Revelation 11:15 proclaims, “Then the seventh angel sounded: And there were loud voices in heaven, saying, ‘The kingdoms of this world have become the kingdoms of our Lord and of His Christ, and He shall reign forever and ever!’” Righteous government (tsĕdaqah) has always been integral to the true gospel. As Isaiah recorded in one of the many Old Testament prophecies about the ultimate role of Jesus Christ, “For unto us a Child is born, unto us a Son is given; and the government will be upon His shoulder. And His name will be called Wonderful, Counselor, Mighty God, Everlasting Father, Prince of Peace” (Isaiah 9:6). He will be King of kings and Lord of lords (Revelation 19:16) as well as High Priest (Hebrews 4:14) in this everlasting theocratic monarchy, which will exist without end (Luke 1:33). And, as the physical ephod anciently pictured the High Priest—both in service to, and in authority over, the nation of Israel—at the Second Coming it will be Jesus Christ who will fulfill the entire duty of Priestly King, and He will have full dominion and rule. He will rule Israel and all nations. Finally, again, the entire nation of Israel—all twelve tribes—will have the blessing of being ruled by the resurrected King David (Jeremiah 30:9), and Jesus Christ as King of kings. As God foretold through Hosea, because of their sins, for many generations Israel suffered without a righteous king, but “in the latter days,” referring to the Millennium, Israel would again seek and find David their king and the Lord their God and His ephod (Hosea 3:4–5), and Christ’s government will be “without end” (Isaiah 9:6–7)!
But what about non-priestly offices? What is the Old Testament example? In Old Testament times, the biblical example is also that non-priestly offices were to be established by appointment. Most are aware of the account in Exodus 18:17–22, where Jethro advised Moses to delegate some of his governmental duties to others so he would not “wear himself out.” Moses took this wise counsel and selected and appointed rulers to help him govern Israel. Moses did not call for a general election by the people, though he did listen to counsel (Exodus 18:17–19)—a biblical principle that all good leaders will follow (cf. Proverbs 11:14; 24:6). But, the appointments were nevertheless made by Moses. Israel existed under the leadership of High Priests from the time of Moses and Aaron until the time of Samuel and Saul. When the Israelites rejected Samuel as leader, God condemned them for actually rejecting Him as their ruler (1 Samuel 8:7). So, God then selected and personally appointed Saul to be physical king over Israel (1 Samuel 9:17). Saul was succeeded by David (1 Samuel 16:12–13), and then numerous kings, some of whom were generally righteous, but others of whom were very wicked.
The Bible records the long and often evil history of Israel during the monarchy years, when Israel time and time again (usually under the rulership of evil kings) acted like an adulterous woman who “looked to other gods” (Hosea 3:1). Israel’s continued paganism eventually resulted in the nation abiding “many days without king or prince… without ephod” (representative of holy governance) and even “without... teraphim” (representative of evil, pagan, idolatrous worship). This specific prophecy has been fulfilled throughout the past two-thousand-plus years, whereby all of the descendants of Israel (not just the primarily Jewish nation-state) has had no king, and no High Priest sacrificing to God! But again, as Hosea also prophesied, at the very end of this age (after the Great Tribulation), Israel would finally again “seek the Lord their God and David their king” (Hosea 3:4–5) and will find both Christ and King David at the Second Coming when Christ returns and King David is resurrected! “But, they shall serve the Lord their God, and David their king, whom I will raise up for them” (Jeremiah 30:9), and “I [Christ] will establish one shepherd over them, and he shall feed them—My servant David. He shall feed them and be their shepherd. And, I the Lord, will be their God, and My servant David a prince among them; I, the Lord, have spoken!” (Ezekiel 34:23–24).
Anciently, physical Israel was God’s Church “in the wilderness” (cf. Acts 7:38). But what about God’s Church today? What is the New Testament example? Is it also clear? The New Testament reveals the same pattern of God appointing those who are to serve and rule within His Church. As Luke 6:12–13, Matthew 4:18–22 and Mark 1:16–20 demonstrate, Christ selected and appointed the original Apostles. Jesus then selected Saul, who became Paul, telling Ananias to make contact with this former enemy of the Church (Acts 9:15–17). Later, we see the apostles continuing similarly. The apostles never instructed or condoned politicking or democracy. Instead, they prayed, sought counsel from others, and appointed (ordained) qualified men to office (cf. Acts 6:3). Later, Paul continues this same pattern of governance when he instructs Titus to appoint elders in every city (Titus 1:5).
The human positions of authority within the Church of God are appointed (or ordained) by the authority of the Father and under His Son, Jesus Christ, and are listed in Ephesians 4:11. They are in descending rank: apostles, prophets, evangelists, pastors and teachers. 1 Corinthians 12:28 also refers to ranks within the Church. Hebrews 13:17 is just one of many scriptures that show that those appointed to serve in these capacities do have authority over those in the Church. One cannot appoint oneself as an apostle or a prophet or an evangelist, or pastor, or elder or deacon. It was Lucifer who said, “I will ascend” (Isaiah 14:14), but it was Jesus Christ who said, “If anyone desires to be first, he shall be last of all and servant of all” (Mark 9:35).
What About Casting Lots?
But, what about the Old Testament practice of casting lots, and the replacement of Judas Iscariot? Some believe that casting lots was some sort of ancient voting process. However, casting lots was not voting—as can be easily demonstrated from scripture.
In the Old Testament, casting lots was to place one’s trust in God to direct the result. To cast a lot was to throw a type of dice, or wood or clay tablet, while trusting God to guide how it fell—which side landed “up.” Whether used to determine the division of land (Numbers 26:55, Joshua 18:10), or other important questions, casting lots was simply not voting, as nearly all reputable Bible scholars understand. As Proverbs 16:33 illustrates, “The lot is cast into the lap, but its every decision is from the Lord.” The decision (how the lot fell—which outcome was selected), was entirely left to God—it was not a matter of politicking or majority opinion.
So, why does the Church of God not cast lots today? Again, Scripture reveals the answer. First, of those men long known to the apostles, who had “accompanied us all the time that the Lord Jesus went in and out among us” (Acts 1:21), two men of good reputation were recommended (v. 23). In this account, just as in the account of Jethro and Moses long before, we see the application of wisdom and counsel. Two men were presented, and after prayer (v. 24), Matthias was chosen by casting lots (Acts 1:26)—appointed by God rather than by any man.
Why then does the Church of God not cast lots today? Again, Scripture makes the answer plain. After the Holy Spirit was made available to the apostles and the original Church (John 20:22, Acts 2:2–4), there is never again an example of the Church asking for God to make a selection by the casting of lots. Instead, God expects His ministry to pray, fast, receive counsel, and use the Holy Spirit in order to understand God’s will regarding who should be ordained. Whether the selection of the seven men in Acts 6:3, the instruction to Titus to appoint elders in Titus 1:5, or elsewhere; after the Holy Spirit was given, the casting of lots to select leadership within the Church of God is never given as an example.
Righteous Government (Tsĕdaqah) in Modern Times
In the modern era of the Church, the appointment to a position of authority and service remains the practice. This practice continued within the Sardis era of the Church of God under the leadership of Gilbert Cranmer (the late 1800s through 1903) and Mr. Cranmer’s successors, including A.N. Dugger. It was Ellen G. White who began to introduce numerous doctrinal changes, including an attack on the hierarchical, biblical government that had been generally practiced until that time. Ellen White claimed to be a prophetess, and supported the changing of various fundamental Church of God doctrines on issues ranging from the immortality of the soul to the trinity, but she also demanded a change in governance. Elder White and Ellen White promoted congregational governance. Consequently, a split occurred in the 1860s, resulting in the formation of the Seventh Day Adventist church. However, faithful leaders such as Jacob Brinkerhoff, A.F. Dugger, and A.N. Dugger retained the biblical practice of Church governance. As one historian notes, A.N. Dugger later wrote, insisting that “the Bible knew nothing of elections after the democratic fashion” (Elmer Clark, The Small Sects in America, 1949, p. 44).
It was into this form of governance that Mr. Herbert W. Armstrong was called in the autumn of 1926, and into which he was ordained in June 1931. It was biblical, hierarchical governance that Mr. Armstrong and the Church of God would practice until years after his death in 1986 (for more about the details of Mr. Armstrong’s calling and ordination, please read God’s Church Through the Ages, pp. 47–48). As Mr. Armstrong wrote, “The government of God is of necessity government from the top down. It cannot be ‘government by the consent of the governed’” (Mystery of the Ages, p. 49).
It was into this form of Church governance, practicing the same pattern that God demonstrated from the time of Moses through the time of Jesus Christ and the apostles, that the first five evangelists in the Philadelphian era of God’s Church were ordained by Mr. Armstrong in December of 1952: Richard Armstrong, Raymond Cole, Herman Hoeh, C. Paul Meredith and Roderick C. Meredith. And, it is this type of government that the Philadelphian Church will hold onto until the very end of the age (cf. Revelation 3:7). As Mr. Richard F. Ames noted in the March-April 2002 Living Church News, Dr. Meredith has reminded the Church numerous times that, while preaching the “full truth” as Christ commanded His disciples (Matthew 28:16–20), and continuing in the Work of God, which is the “Great Commission” of preaching the true Gospel of the coming Kingdom of God, remains the priority of God’s true Church, an additional top priority is “teaching and practicing the government of God” (“This is Only the Beginning,” p. 7).
Scripture makes the pattern very plain, showing that God appoints one through one already appointed by God. Whether in the example of God selecting King David of ancient Israel, and having Samuel lay hands on him to appoint him as the king to succeed Saul, or whether it is the example of Christ personally selecting the apostles in the New Testament, or whether it is later examples in Scripture, this is always the pattern. Within the Church of God, the biblical example is that one must be appointed by God and ordained by those of equal or higher rank. This has always been God’s way of governing; from the top down (Exodus 18:21–26). But, again, God’s way of governing has also always been one of service and of servant-leadership, as should be especially demonstrated within God’s Church; His “called-out ones,” His ekklesia.
Preparing for the Kingdom of God
Godly government and governance is good (Mark 10:18), perfect (Psalm 18:30) and just (Isaiah 9:7). Human governance is all too frequently corrupt, dysfunctional and unjust. God may grant rulership to whomever He pleases (Daniel 5:21). But, this does not mean that the numerous competing approaches, organizations and myriad variant doctrines are His desire. On the contrary, this is confusion and He is not its “author” (1 Corinthians 14:33).
Those in God’s Church today who are striving to be “Philadelphian” (cf. Revelation 3:7–13) should also remember that in addition to practicing brotherly love, striving to keep the commandments, and being zealous to preach the Gospel, another characteristic of Philadelphia is holding fast to “the key of David,” which includes proper church government. As Mr. Richard Ames wrote, it “is Christ Himself Who is the Head of the Church and Who has the key. The key is, and will be, ‘upon His shoulder’ (Isaiah 9:6). He is the Head of the body, the Church (Colossians 1:18)… He is the Head of the body that is organized, and administers its responsibilities through the ministry (Ephesians 4:11–13; 1 Corinthians 12:27–28; Hebrews 13:7, 17). The New Testament clearly defines and outlines government as applied to Church administration. Those groups that do not recognize Christ as having the ‘key of David,’ and who do not obey His instructions for Church organization and administration, will hardly identify with Philadelphia” (Living Church News, “Seven Eras, Seven Attitudes,” November-December 2009, p. 5).
While the book of Revelation reveals that there will be sincere and converted Christians typified by more than one era who keep God’s law and who understand and preach prophecy (cf. Revelation 19:10), and who live at the very end of this age, Jesus Christ also clearly admonishes the last era of His Church to repent of lethargy and self-righteousness (Revelation 3:15–18), or He will vomit them out of His mouth for their own refinement (v. 16). This way of thinking can result in politics, and a tendency toward democratic Church governance, neither of which is pleasing to God. As the name and the context implies, those people (laos) who are dominated by a Laodicean attitude will be self-righteous, critical and judgmental (dikē). It is not guaranteed that one is a deeply converted Christian just because one understands righteous government, or because one is “in” a particular Church of God group. But, if Christians from any era allow themselves to be dominated by the Laodicean inclinations to murmur, be judgmental, and cast off authority, then those Christians—although perhaps good examples in other ways—put themselves in dire jeopardy of being vomited out of Christ’s mouth and ending up right in the Great Tribulation! Christ tells the brethren of Laodicea that He loves them, but that they need to “repent” (Revelation 3:19). This warning stands in stark contrast to the promise given to Philadelphia that God will protect them from the hour of trial that will come upon the whole world (Revelation 3:10), just as the Laodicean attitude stands in stark contrast to that of Philadelphia, which is typified as enduring and having zeal, but also of having the key of David, typifying proper, righteous Church government (Revelation 3:7–8).
Of course, even within “top-down” government, the people still have a choice—God sets before us choices (cf. Deuteronomy 30:19)—He does not choose to make us obey Him. We can choose to come under the form of government that Scripture clearly reveals is God’s pattern, or we can choose not to. Certainly, there is much more to being a deeply converted, righteous Christian than just understanding and practicing godly government. The reality, however, is that those who refuse to come under righteous government now—those whose mantra is that they will “not be ruled by one man” or will “not be under ‘top-down’ government” now, are taking a dangerous risk by exchanging supposed freedom now for a terrible future lesson. The time is coming when “the Beast” will not only be given rulership over his empire, but also will be given authority to make war with the remnant of God’s people (the Saints, cf. Revelation 12:17; 13:7, 12–18; 17:12–13) who will be “given into his hand” during the period of the Great Tribulation (Daniel 7:25)!
Remember, Jesus Christ came preaching the gospel of the coming Kingdom of God. Numerous scriptures such as Luke 19:11–19, 1 Corinthians 6:2, Revelation 2:26–27 and Revelation 11:15 show us that, in the future, Christ will return and will rule the entire earth as King of kings. But also notice that the resurrected saints will rule under Him. As Revelation 5:10 makes plain, the Saints will be made “kings and priests” and shall reign under Christ, over the entire earth. Again, as is always demonstrated as God’s form of governance, it is God who selects and appoints those who will have authority. At that time, in Tomorrow’s World, those resurrected saints who have been true Philadelphians and who have learned and loved all of God’s law, which includes proper Church government, will then practice and teach governmental righteousness, or tsĕdaqah, for the rest of eternity! Describing the theocratic monarchy that will be established at Jesus Christ’s return, Isaiah prophesied, “I will greatly rejoice in the Lord, my soul shall be joyful in my God; for He has clothed me with the garments of salvation, He has covered me with the robes of righteousness [tsĕdaqah], as a bridegroom decks himself with ornaments, and as a bride adorns herself with her jewels” (Isaiah 61:10). At that time, ancient King David will also be resurrected and will rule Israel, under Christ (Ezekiel 37:24). And no wonder King David will rule over the house of Israel! Notice, God reveals that tsĕdaqah was one of the qualities that King David practiced during his human life (cf. 1 Chronicles 18:14)!
Righteous Government Is Coming
As Nebuchadnezzar of Babylon learned, human government and governance is an extension of God’s dominion. The Almighty God is the author of righteous government, and ultimately, all government is subject to Him. “The Most High God rules in the kingdom of men, and appoints over it whomever He chooses” (Daniel 5:21). All authority is from God (cf. Romans 13:1). It is then up to man to learn and to practice righteous government. Not only does God give us a clear pattern to follow for our benefit and to please Him, but it is also vital that true Christians learn and practice righteous government because, as Dr. Meredith has noted, the “hierarchical government Christ directed His servants to employ throughout both the Old and New Testaments is the exact form of government we will soon be teaching and practicing in Tomorrow’s World” (“Growth Through Servant Leadership,” Living Church News, January-February, 2011, p. 2).
Godly government is coming. “Of the increase of His government [tsĕdaqah] and peace there will be no end” (Isaiah 9:7). God’s government will be one of governmental righteousness, or in the Hebrew language: tsĕdaqah (cf. Isaiah 9:7, 56:1, Psalm 103:6) because God’s “righteousness is an everlasting righteousness, and [His] law is truth” (Psalm 119:142). Many powerful Scriptural promises such as those found in Daniel 2:34–44, Luke 1:33, 1 Corinthians 6:2, Revelation 2:26–27 and Revelation 11:15 proclaim that in the near future, Christ will rule the entire earth as King of kings and the saints will rule the nations under Him. This is true godly government—a benevolent, omnipotent, loving Christ as King over the entire earth. Then, God’s royal and perfect law revealing His righteousness will emanate throughout the earth. Then, the earth and the entire universe will experience governmental peace and unity (Isaiah 9:7) founded on tsĕdaqah, godly “governmental righteousness.” Let us learn and practice godly government within God’s Church today, so we may teach it in Tomorrow’s World.