Submit yourselves for the Lord’s sake to every human authority: whether to the emperor, as the supreme authority, or to governors, who are sent by him to punish those who do wrong and to commend those who do right. For it is God’s will that by doing good you should silence the ignorant talk of foolish people. Live as free people, but do not use your freedom as a cover-up for evil; live as God’s slaves. Show proper respect to everyone, love the family of believers, fear God, honour the emperor. (1 Peter 2.13-17 )

‘Should we pay taxes to Caesar?’

There was a debate during the first century, amongst Jews and then in the Church, whether believers should pay taxes to Caesar. The Lord Jesus addressed this issue in Matt 22.15-22. Paul joins the discussion in Rom 13.1-7, and here Peter rounds off the debate. The three passages of scripture are, I think, consistent.

The kings of the earth (a phrase used in Matt 17.25) collected taxes from their subjects. Whilst we belong to another kingdom, of which we are sons (17.26), so as to avoid offence, we respect the laws under which we live here; and therefore pay taxes which become due. Rom 13.6 refers to taxes and revenue, indicating a range of taxes within the Roman empire.

The taxes question raises broader questions about Christians’ attitudes towards rulers and authorities. We are commanded to pray for those in authority (1 Tim 2.1) knowing that we will live in peace as a result. Paul testifies of this in Acts 24.2, when he said that the region had enjoyed a long period of peace under Felix’s rule.

Who is going to harm you if you are eager to do good? But even if you should suffer for what is right, you are blessed. “Do not fear their threats; do not be frightened.” But in your hearts revere Christ as Lord. Always be prepared to give an answer to everyone who asks you to give the reason for the hope that you have. But do this with gentleness and respect, keeping a clear conscience, so that those who speak maliciously against your good behaviour in Christ may be ashamed of their slander.  For it is better, if it is God’s will, to suffer for doing good than for doing evil. (1 Peter 3.13-17)

Peter wrote his letters whilst Nero was emperor of Rome. Persecution against Christians had become common-place and severe. Peter’s words above are therefore real, not theoretical! There were those who suffered for doing good; believers (good people) suffered because they did good. This is not new. It is in this context that there is hope (3.15). It is expected that our hope is made visible in our everyday lives in difficult circumstances.

Jeremiah the prophet declares that we ‘have hope’ (Lam 3.21) in the context of affliction and wandering, bitterness and gall (Lam 3.19). He shared this with his people. Indeed, the book of Lamentations includes sections where the prophet identifies with the suffering of the people and the city.

Hope shines more brightly in difficult situations.

I am constantly challenged to pray ‘better.’  So I have started to use these prayers recorded in Paul’s letters:

‘I have not stopped giving thanks for you, remembering you in my prayers.

I keep asking that the God of our Lord Jesus Christ, the glorious Father, may give you the Spirit of wisdom and revelation, so that you may know him better.

I pray also that the eyes of your heart may be enlightened in order that you may know the hope to which he has called you, the riches of his glorious inheritance in the saints, and the incomparably great power for us who believe.’

‘I pray that out of his glorious riches he may strengthen you with power through His Spirit in your inner being, so that Christ may dwell in your hearts through faith.

And I pray that you, being rooted and established in love, may have power together with all the saints, to grasp how wide and long and high and deep is the love of Christ, and to know this love that surpasses knowledge – that you may be filled to the measure of the fullness of God.’

‘And this is my prayer, that your love may abound more and more in knowledge and depth of insight, so that you may be able to discern what is best and may be pure and blameless until the day of Christ, filled with the fruit of righteousness that comes through Jesus Christ – to the glory and praise of God.’

‘We have not stopped praying for you and asking God to fill you with the knowledge of his will through all spiritual wisdom and understanding.

And we pray this is order that you may live a life worthy of the Lord and May please him in every way, bearing fruit in every good work, growing in the knowledge of God,  being strengthened with all power according to his glorious might so that you may have great endurance and patience.’

‘The utter incapacity of the chaplain to understand his wants was so sublime that it was nearly ridiculous enough to make him laugh. He turned his eyes downward to the texts. Good Meekin, in the fulness of his stupidity, had selected the fiercest denunciations of bard and priest. The most notable of the Psalmist’s curses upon his enemies, the most furious of Israel’s ravings concerning the forgetfulness of the national worship, the most terrible thunderings of apostle and evangelist against idolatry and unbelief, were grouped together and presented to Dawes to soothe him. All the material horrors of Meekin’s faith – stripped, by force of dissociation from the context, of all poetic feeling and local colouring – were launched at the suffering sinner by Meekin’s ignorant hand. The miserable man, seeking for consolation and peace, turned over the leaves of the Bible only to find himself threatened with “the pains of Hell,” “the never-dying worm,” “the unquenchable fire,” “the bubbling brimstone,” “the bottomless pit,” from out of which the “smoke of his torment” should ascent for ever and ever. Before his eyes was held no image of a tender Saviour (with hands soft to soothe, and eyes brimming with ineffable pity) dying crucified that he and other malefactors might have hope, by thinking on such marvellous humanity. The worthy Pharisee who was sent to him to teach him how mankind is to be redeemed with love, preached only that harsh Law whose barbarous power died with the gentle Redeemer on Calvary.’

Wikipedia describes this book as the best known novelisation of life as a convict in early Australian history. Reading it I got the impression that it was well researched. Amongst the shocking details are indications that teens and even pre-teens were removed to Australia along with adults; and few ever returned. The system pretty much ensured that those convicted could not return to the UK.

As the story develops, ministers and chaplains appear, but with a mixture of impotence and harshness. There is little grace and compassion for those to whom they were sent. And the paragraph quoted above highlights this gross weakness.