The Path of Duty. 3

"Everyone must submit himself to the governing authorities, for there is no authority except that which God has established. The authorities that exist have been established by God. Consequently, he who rebels against the authority is rebelling against what God has instituted, and those who do so will bring judgment on themselves." (Romans 13:1,2). Is that an exhortation which requires unqualified submission to the governing power of a country? Does it signify that it is not permissible for the Christian to make any resistance unto magistrates, no matter what may be the nature of the laws they enact?

Some have insisted this inspired injunction is to be taken without any modification. They point out it was given to Christians in the days of Nero, requiring them to be fully obedient unto the Roman emperors even though their edicts were destructive of Christianity itself. But such an understanding of these verses is quite untenable, failing as it does to leave any place for the superior claims of God. Children are commanded "obey your parents in all things" (Col. 3:20), yet if they ordered to steal it would be the child’s duty to disobey them!

The duty of obedience to those in authority, is enforced by Holy Writ—see 1 Peter 2:13, 14. The civil government (whatever its form) is a Divine institution, and therefore to resist magistrates in the exercise of their lawful authority, is disobedience to God. Yet since their authority is only a delegated one, delegated by God Himself—then they transcend their rights if they require anything which is inconsistent with our obedience to God; and when such a case arises, it becomes the Christian’s duty to disobey them.

The "power" to which Christians are bidden to be subject—is a righteous and benevolent one, and not an iniquitous and malevolent one, "he is the minister of God to you for good" (Romans 13:4), but he ceases to be "the minister of God to you" if he demands what is evil. Wives are Divinely ordered to be "subject to their own husbands in everything" (Eph. 5:24), yet if they forbade their wives to read the Scriptures, it would be their duty to disobey them. Wherever human law conflicts with the Divine—"we must obey God rather than men" clearly defines our duty.

"And an highway shall be there, and a way, and it shall be called The way of holiness; the unclean shall not pass over it—but it shall be for those—the wayfaring men, though fools, shall not err therein" (Isa 35:8). This is a most blessed though little-understood prophecy and promise. The figure used in the first part of the verse is simple and should occasion no difficulty. It is that of a specially-made road through a wild country or trackless desert, provided for the use of pilgrims and travelers. The making known of the will of God unto us—is here likened to the casting up of a clearly defined highway through a strange land.

The reference is to the state of the Gentile world at the time the Israelitish seer made this prediction. During the days of the Jewish theocracy, the heathen nations were in spiritual darkness and ignorance, being without any written revelation from God. But the incarnation of Christ would entirely alter that awful state of affairs. The people which sat in darkness would see "great light" (Isa 42:6, 7; Mat 4:15, 16). The glorious Gospel would be preached to all nations and the Highway of salvation—the Way which leads unto Life, the "way of peace have they not known" (Rom 3:17), would be clearly revealed unto them.

This Divinely-provided highway through the world is here denominated "the way of holiness." It is so designated because it is appointed by a holy God and brings us to a holy Heaven. It is so designated because it stands out in sharp contrast and separation from all the by-ways of sin. It is expressly said, "the unclean shall not pass over it" (Isa 35:8), the unconverted, the impenitent, the unbelieving have no access to it. Only those who have been cleansed by the atoning blood of Christ have any title to walk in this way, as they are the only ones with any desire to tread the same. Those who traverse this "way of holiness" are termed the "wayfaring men." The Hebrew for this compound "wayfaring" is literally "to go on in the way," which is more informative than the English rendition. It tells us that only those people who are possessed with a true desire and firm determination, will walk therein. The grand requirement for its treader, and that which ensures success therein, is a heart for this "way"—that is, the possession of a love of holiness.

The "wayfaring man" is here termed a "fool." It is generally considered that two things are connoted thereby. First, what he is in himself naturally considered. We are expressly told that among those called of God, there are "not many wise men after the flesh," and if it is inquired why this is so, the inspired answer is, "God has chosen the foolish things of the world to confound the wise;" and His reason for that is, "that no flesh should glory in His presence" (1 Cor. 1:26, 27, 29). In order to magnify the riches of His sovereign grace, God has singled out from among men—the weak, the base, mere "nonentities" or "nobodies" (as is the force of the Greek rendered "things which are not" in 1 Corinthians 1:28) to be the recipients of His highest favors. The great majority of His people are "the poor of this world" (James 2:5), poor in its material riches, poor in mental equipment, poor in what the world terms, "natural advantages." Second, the term "fool" describes the wayfaring man as he appears unto the unregenerate, because of his spirituality—the one who seeks to please God rather than self, to live for eternity, rather than time, is a madman in their eyes.

"The wayfaring men, though fools, shall not err therein" (Isa 35:8). The two significations given above of the term, "fool," do not in our judgment exhaust or reach its principal meaning here. There is many a natural dolt who deems himself very wise, many a man of one talent who considers himself fully qualified to hold a position which calls for a person of five talents. Ignorance by no means excludes egotism. The "fool" in the verse before us is not necessarily one whose mentality is of poor quality, nor one who is crazy in the esteem of his fellows; rather, is it a person who has been made a fool in his own eyes. When a miracle of grace is wrought in the soul, that person is humbled into the dust, his self-delight and self-sufficiency receives its death wound, and he is stripped of his peacock feathers. Not only does he perceive that his righteousness or best performances are "filthy rags" in the sight of God, not only does he feel himself to be "without strength" when it comes to doing what God requires of him—but his wisdom appears folly, and all his education and erudition worthless—so far as obtaining a knowledge of Divine things is concerned.

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