A. Introduction:
1. The article was written overagainst the error of the Anabaptists.
a. The Anabaptists refused to recognize the temporal power of the magistrate and attempted to establish the kingdom of Christ in this world establishing their own kingdom within the state and communion of goods.
b. This article, it must not be forgotten, was written during a time of severe persecution. The fathers were charged with being seditious on the order of the Anabaptists. This article was written as a defense of their position and as proof that they were not rebels against the state.
c. Nevertheless, it is remarkable that, even though persecuted by the state, the fathers still insist on obedience to the state.
2. This article, especially the phrase “to the end that the dissoluteness of men might be restrained”, was quoted by the Christian Reformed Church in support of the second point of 1924. That this was a mistake is evident. Evidently the Christian Reformed Church failed to distinguish between the Holy Spirit and the policeman; and therefore between outward restraint and inward improvement.
B. The origin of the state.
1. The article might be interpreted to mean that the state originated with sin. This however is not the case. Article XXXVI evidently treats of the magistrates only as they function now since sin came into the world.
2. The state originated in Paradise.
a. Adam was the head of his wife, the king of the creation, the head and father of the whole human race.
b. God ordained from the beginning that His sovereign control over all things and all men in every sphere of life should be represented here upon earth by vice-regents whom He appointed.
c. The state developed along with the organic development of the human race. The father of a family was its head, but also the ruler of the clan and the king of the people.
3. The entrance of sin into the world introduced the need of the sword. This is emphatically stated in Genesis 9:5, 6.
4. Thus the magistrate is invested with authority from God. He must give an account to God of the use he makes of the authority conferred upon him.
C. The purpose of the magistrate.
1. Their calling is to punish those who do evil and praise those who do well. Romans 13:1-5, I Peter 2:13-17.
a. This is their calling even though many times magistrates are unfaithful. They often praise evil doers and punish those who do well, but this is an awful crime.
b. To accomplish this they must seek the welfare of the civil state, restrain the dissoluteness of men, maintain good order and decency.
2. The sphere of the state.
a. The article speaks of the calling of the state as including the duty “to protect the sacred ministry; and thus remove and prevent all idolatry and false worship; that the kingdom of anti-Christ may be thus destroyed and the kingdom of Christ promoted. They must therefore countenance the preaching of the Word of the gospel everywhere, that God may be honored and worshipped by everyone, as he commands in His Word.
b. An objection was brought against this phrasing by the Reformed Churches in the Netherlands which was sustained and resulted in the addition of the footnote adopted also by the Synod of the Christian Reformed Church in 1910. The footnote has to do with the question of a “State Church” and the relation between Church and State.
c. To put the question in another perspective, the matter resolves itself into a question of whether the calling of the state is to enforce the first table of the Decalogue as well as the second. The first table of the law would include violation of the Sabbath, blasphemy in the use of God’s name, false religion.
d. This is not such an easy question, with many complex factors entering in. Undoubtedly there is need for further study on the matter and more definite conclusions.
e. In general however, it seems to be in harmony with Scripture to take the position that the state does have the calling to enforce the first table of the law as well as the second. Surely nowhere is there a distinction made in Scripture. Nevertheless, this enforcement of the first table of the law by the magistrates must be limited to the sphere of the state and may not be made to infringe upon either the sphere of the Church, the home, or the shop. In the social and civil relationships of men to men the first table of the law must be enforced.
f. This precludes the establishment of a state church, denies the right of the Church to assume power in the state as Roman Catholicism teaches, denies the right of the state to enforce the promotion of the true religion at the point of the sword, but nevertheless maintains that the Church and State are not independent of each other. The state must protect the Church from evil men, yet has no authority over the doctrine of the Church. It cannot punish heretics with excommunication and banishment.
D. Obedience to magistrates.
1. It is the duty of all citizens to obey the magistrates, to show them honor and respect, to pay tribute to them, to pray for them that the Church may lead a quiet and peaceable life in godliness and honesty.
2. The only limitation upon this general rule is the limitation of obeying God rather than men. When the magistrates demand something contrary to the Word of God, there is only one course of action open to believers-to refuse.
3. Yet even in refusal the believer is never given the right of rebellion and revolution. He must submit with patience in refusal as well as in obedience and suffer for well doing if that is the fruit of his refusal.