Submission To Ceasar

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The following quotes are all taken from Suetonius’ The Twelve Caesars, intending not to show the fullness of debauchery of these men (read the full book of each to see this), but to bring light to a particular topic of interest: submission to governing authorities.

Caesar Tiberius (14-37 AD)

“He indulged in greater and more shameful depravities, things scarcely to be told or heard, let alone credited…

…There’s a story too, that drawn to the incense-bearer’s beauty at a sacrifice, and unable to contain himself, he barely allowed the ceremony to end before hurrying the boy and his flute playing brother off, and abusing them both. When they protested at the rape, Tiberius had their legs broken.”[1]

This is the framework we see during the span of Christ’s lifetime. Whether we hold to an early or later date to His crucifixion (30-34 AD), Christ’s entire ministry was lived out under the reign of Tiberius. Thus, when we see Christ quoted in saying, “give unto Caesar that which is Caesar’s,” he is speaking in reference to Tiberius.

The following three Caesars provide the backdrop for the early church:

Caesar Caligula (37-41 AD)

“He habitually committed incest with each of his three sisters, seating them in turn below him at large banquets while his wife reclined above. It is believed that he violated Drusilla’s virginity while a minor, and been caught in bed with her by his grandmother Antonia, in whose household they were jointly raised.”[2]

Caesar Claudius (41-54 AD)

“At gladiatorial shows, whether his own or staged by others, he decreed that those who fell accidentally should be killed, the net and trident men who were helmet-less in particular, since he enjoyed watching their faces as they died. If a pair of gladiators mortally wounded each other, he had pairs of knives made from their swords for his own use.”[3]

Caesar Nero (54-68 AD)

“As soon as darkness fell, he would pull on a cap or wig and make a round of the inns or prowl the streets causing mischief, and these were no harmless pranks either; since he would beat up citizens walking home from a meal, stabbing those who resisted and tumbling them into the sewer.”[4]

The rule of these Caesar’s provides the backdrop for Paul writing, “Every person is to be in subjection to the governing authorities. For there is no authority except from God, and those which exist are established by God” (Romans 13:1). And again, we see Peter write, “Submit yourselves for the Lord’s sake to every human institution, whether to a king as the one in authority or to governors as sent by him for the punishment of evildoers and the praise of those who do right” (1 Peter 2:13-14).

By the dating of conservative scholarship, Romans was likely written during AD 56-57, and 1 Peter between AD 60-65. In this, both letters would have been penned during the reign of Nero, who is known for his particular cruelty and hatred of Christians, and is likely responsible (whether directly or indirectly) for the martyrdom of both apostles. The unique thing in all of this is that in spite of the wickedness portrayed, Paul and Peter urge the church to be in submission to their governing authorities.

When Christ spoke in saying that they render unto Caesar that which was his, He did so without qualms. Why is this? Was He not concerned with responsible stewardship? Was He not concerned with money used to fund blatant sin? When Paul and Peter wrote that the church ought to be submissive to governing authorities that would sooner have them dipped in tar and lit aflame to be torches for dinner parties then give them equal rights – did they not have concern for the wickedness of such men and for the well being of the church?

By the end of Nero’s reign, Christians were brought to severe persecution for the sake of the gospel. Part of this was due to their particular affinity with preaching the truth (Amen!). However, part of this was simply due to the nature of wicked men playing their part. The call upon Christians is to be found in obedience to all authorities, regardless of their wickedness and the choices they make.

We are always to be found in obedience to the Lord when authorities seek to usurp their bounds – yet when this is not the predicament, we ought not seek ways to wriggle out from under them. It seems we conflate these ideas a bit more than necessary when we speak of our government in the Western world. For the apostles who wrote these words, their primary concern was that the church suffered rightly, as this is the price to pay for all those who desire godliness (2 Tim. 3:12).

Furthermore, they seem to have keyed in on a principle that eludes the Western church: being a suffering servant. What this means in respect to all authority over us, whether governed rightly or not, is that we are found in submission to them, living out the cruciform life of a suffering servant so that the gospel may be made evident in our lives.

We do well in using the rights given to us as citizens to speak out about the injustices of the government. We do well to stand for the rights of the unborn. We do well to cry out for the rights of the church. However, we must realize that the test of the church is not the transformation of secular culture into theocratic rule. The test of the church is found in upholding righteousness and mercy in the midst of a world that loves the darkness and proudly stands opposed to their Creator. We ought not be so surprised when we don’t get our way – and we ought not be insolent in that same breath.

[1] Kline, A.S. “Book Three: XLIV His Gross Depravities.” In The Twelve Caesars by Suetonius. 2010

[2] Kline, A.S. “Book Four: XXIV His Incest With & Prostitution of his Sisters.” In The Twelve Caesars by Suetonius. 2010

[3] Kline, A.S. “Book Five: XXXIV His Cruel Nature.” In The Twelve Caesars by Suetonius. 2010

[4] Kline, A.S. “Book Six: XXVI His Evil Nature.” In The Twelve Caesars by Suetonius. 2010