“Submit yourselves to every ordinance of man for the Lord’s sake: whether it be to the king, as supreme; Or unto governors, as unto them that are sent by him for the punishment of evildoers, and for the praise of them that do well.” (1 Peter 2:13-14, KJV)

ABSTRACT

Christ’s timeless response to a cunning trap reveals the divine balance between earthly obligations and heavenly devotion, affirming civil authority’s role in maintaining order while safeguarding the soul’s sacred allegiance to God alone, urging us to live as model citizens who prioritize divine law in conflicts, expose hypocrisy, restore God’s image through holy living, and embody love toward God and neighbor in preparation for eternity.

TWO REALMS

The air in the temple court was thick with more than just dust; it was electric with conspiracy. This was not a genuine inquiry, but a carefully laid trap, a “gotcha” moment designed to end Christ’s ministry. Spies, “who pretended to be honest,” were sent “to trap him by what he said, so as to hand him over to the jurisdiction and authority of the governor.” (The Desire of Ages, 601, 1898). These men, bitter rivals—Pharisees who despised Rome and Herodians who served it—now stood shoulder to shoulder, united in their malice. They “thought they had disguised their intentions” (The Desire of Ages, 602, 1898). If Jesus said “pay the tax,” He was a collaborator, a traitor to His people. If He said “don’t pay,” He was an insurrectionist, and the Herodians would have Him in chains before Pilate by nightfall. They waited, smug and certain, for the word that would condemn Him. Christ exposes the deceitful intent behind their question, revealing how earthly powers often seek to ensnare the faithful. Scripture affirms this vigilance in Proverbs 29:25, “The fear of man bringeth a snare: but whoso putteth his trust in the Lord shall be safe,” and in Psalm 141:9, “Keep me from the snares which they have laid for me, and the gins of the workers of iniquity.” A prophetic voice once wrote, “The Pharisees had gathered close about Jesus as He answered the question of the Herodians. Now they pushed forward the cunning spies, who feigned deep earnestness” (The Desire of Ages, 601, 1898), while inspired counsel reminds us, “Satan’s agents are continually seeking to deceive, to lead astray” (Patriarchs and Prophets, 338, 1890). What cunning traps might earthly authorities set today to challenge our faith?

But Jesus’ answer shattered their plot, echoing through the next two millennia with a clarity that still defines our world. He did not fall into their binary trap; He established a divine principle. He asked for a coin, looked at the image of the pagan emperor, and spoke the charter of all true freedom: “Render therefore unto Caesar the things which are Caesar’s; and unto God the things that are God’s.” (Matthew 22:21). This was no evasion. It was a profound declaration that established two distinct realms of authority: the civil and the spiritual. This article is for us, to understand the precise and unmovable boundary stone He set that day—a line for which we, as His followers, must be willing to live and die. Christ establishes the foundational principle of dual allegiance, guiding how we navigate civil and divine duties. Ephesians 6:12 illustrates this struggle, “For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places,” and Colossians 1:16 acknowledges, “For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him.” In The Great Controversy we read, “The principle that man can save himself by his own works lay at the foundation of every heathen religion” (73, 1911), and through inspired counsel we are told, “The religion of Christ means more than the forgiveness of sin; it means taking away our sins and filling the vacuum with the graces of the Holy Spirit” (Christ’s Object Lessons, 419-420, 1900). How do we honor this boundary in our daily lives?

CAESAR’S REALM: THE MUNDANE AND THE MANDATORY!

We must first understand that Christ did not abolish civil authority; He affirmed it. We are not an anarchist movement; we recognize that God establishes government for social order. The Apostle Paul, writing under the pagan flag of Rome, makes this plain: “Let every soul be subject unto the higher powers. For there is no power but of God: the powers that be are ordained of God.” (Romans 13:1). This obedience, within its proper bounds, is a “sacred duty.” As Ellen G. White states, “We are to recognize human government as an ordinance of divine appointment, and teach obedience to it as a sacred duty, within its legitimate sphere.” (The Acts of the Apostles, 69, 1911). Our default position, as followers of Christ, is one of respect and subjection, recognizing the hand of God in providing structures that hold society together, even when those structures are imperfect. Christ upholds civil authority as divinely ordained for societal harmony. 1 Timothy 2:1-2 urges, “I exhort therefore, that, first of all, supplications, prayers, intercessions, and giving of thanks, be made for all men; For kings, and for all that are in authority; that we may lead a quiet and peaceable life in all godliness and honesty,” while Proverbs 24:21 advises, “My son, fear thou the Lord and the king: and meddle not with them that are given to change.” The inspired pen declares, “The Lord Jesus demands our acknowledgment of the rights of every man. Men’s social rights, and their rights as Christians, are to be taken into consideration” (Gospel Workers, 122, 1915), and a passage from Testimonies for the Church reminds us, “The people of God will recognize human government as an ordinance of divine appointment and will teach obedience to it as a sacred duty within its legitimate sphere” (Testimonies for the Church 6, 402, 1900). How do we demonstrate this respect in imperfect systems?

This divinely ordained authority, therefore, has a legitimate claim to material support. When Jesus pointed to the image on the coin, He affirmed that the power protecting and organizing society has the right to collect taxes for that service. Paul continues this precise logic, explaining why we pay: “For for this cause pay ye tribute also: for they are God’s ministers, attending continually upon this very thing. Render therefore to all their dues: tribute to whom tribute is due; custom to whom custom; fear to whom fear; honour to whom honour.” (Romans 13:6-7). Sr. White clarifies the Master’s reasoning on that day: “Holding in His hand the Roman coin… He declared that since they were living under the protection of the Roman power, they should render to that power the support it claimed, so long as this did not conflict with a higher duty.” (The Desire of Ages, 602, 1898). Paying our taxes is not a compromise; it is a biblical command, a part of our Christian duty to maintain peace and order so that the gospel work can go forward. Divine ordinance grants civil powers rightful support through tribute. Hebrews 13:17 instructs, “Obey them that have the rule over you, and submit yourselves: for they watch for your souls, as they that must give account, that they may do it with joy, and not with grief: for that is unprofitable for you,” and Ephesians 6:5 directs, “Servants, be obedient to them that are your masters according to the flesh, with fear and trembling, in singleness of your heart, as unto Christ.” Through inspired counsel we are told, “It is our duty in every case to obey the laws of our land, unless they conflict with the higher law which God spoke with an audible voice from Sinai” (Testimonies for the Church 1, 361, 1855), and in Patriarchs and Prophets we read, “The government of God is not, as Satan would make it appear, founded upon a blind submission, an unreasoning control” (34, 1890). What higher duties guide our compliance?

This principle of civil obedience is reinforced throughout the New Testament as a mark of the mature in the community. Our respect for civil law is not for man’s sake alone, but “for the Lord’s sake,” as it demonstrates the orderly and peaceable nature of His kingdom. Peter urges this very point to the scattered churches: “Submit yourselves to every ordinance of man for the Lord’s sake: whether it be to the king, as supreme; Or unto governors, as unto them that are sent by him for the punishment of evildoers, and for the praise of them that do well.” (1 Peter 2:13-14). This submission is not a blind, cringing fear, but a practical godliness, as Sr. White counsels: “Teach the people to conform in all things to the laws of their state when they can do so without conflicting with the law of God.” (Testimonies for the Church 9, 238, 1909). We are to be model citizens, showing the world that our heavenly faith, far from making us rebellious, makes us the most reliable, honest, and peaceable people in the land. Civil obedience marks maturity in the community, reflecting God’s kingdom. 1 Timothy 6:1 states, “Let as many servants as are under the yoke count their own masters worthy of all honour, that the name of God and his doctrine be not blasphemed,” and Colossians 3:22 advises, “Servants, obey in all things your masters according to the flesh; not with eyeservice, as menpleasers; but in singleness of heart, fearing God.” A prophetic voice once wrote, “The banner of truth and religious liberty held aloft by the founders of the gospel church and by God’s witnesses during the centuries that have passed since then, has, in this last conflict, been committed to our hands” (The Acts of the Apostles, 68-69, 1911), and inspired counsel reminds us, “We acknowledge the claims of this law upon us” (Patriarchs and Prophets, 308, 1890). When does this obedience reach its limit?

But what about corrupt governments? What about oppressive rulers? This is a question we must answer, both for ourselves and for those we minister to. The government Jesus lived under was a case study in corruption, yet He never led a political revolt. Sr. White describes the situation vividly: “The government under which Jesus lived was corrupt and oppressive; on every hand were crying abuses,—extortion, intolerance, and grinding cruelty. Yet the Saviour attempted no civil reforms. He attacked no national abuses, nor condemned the national enemies. He did not interfere with the authority or administration of those in power.” (The Desire of Ages, 509, 1898). Instead, He inspired Paul to write, “Put them in mind to be subject to principalities and powers, to obey magistrates, to be ready to every good work,” (Titus 3:1). Christ’s example proves that our primary mission is not to fix Caesar’s broken government, but to proclaim God’s perfect one, and we fulfill our civil duties so that this greater, eternal mission is not hindered. Christ models restraint under corrupt rule, focusing on eternal priorities. Daniel 2:21 reveals, “And he changeth the times and the seasons: he removeth kings, and setteth up kings: he giveth wisdom unto the wise, and knowledge to them that know understanding,” and Psalm 75:7 affirms, “But God is the judge: he putteth down one, and setteth up another.” In The Great Controversy we read, “It is not given to men to dictate to the conscience” (204, 1911), and a passage from Gospel Workers reminds us, “Christ’s followers are to be more than a light in the midst of men. They are the salt of the earth” (59, 1915). How do we proclaim God’s kingdom amid oppression?

GOD’S REALM: THE SOUL AND THE SACRED!

Now we cross the divine line. Christ’s answer pivots in its second half, moving from a piece of metal to the masterpiece of creation: the human soul. The coin had Caesar’s image, but what image do we bear? “And God said, Let us make man in our image, after our likeness… So God created man in his own image, in the image of God created he him; male and female created he them.” (Genesis 1:26-27). This is the searing, brilliant core of the teaching. As Sr. White wrote, “Man was the crowning act of the creation of God, made in the image of God, and designed to be a counterpart of God; but Satan has labored to obliterate the image of God in man, and to imprint upon him his own image.” (Lift Him Up, 72, 1988). The logic is absolute and parallel: If Caesar can claim the coin because his image is stamped upon it, God claims you because His image is woven into the very fabric of your being. Christ shifts focus to the soul bearing God’s image, claiming divine ownership. Psalm 139:14 praises, “I will praise thee; for I am fearfully and wonderfully made: marvellous are thy works; and that my soul knoweth right well,” and Colossians 3:10 describes, “And have put on the new man, which is renewed in knowledge after the image of him that created him.” The inspired pen declares, “It was a wonderful thing for God to create man, to make mind. The glory of God is to be revealed in the creation of man in God’s image and in his redemption” (My Life Today, 126, 1952), and through inspired counsel we are told, “God created man for His own glory, that after test and trial the human family might become one with the heavenly family” (Counsels on Health, 425, 1923). What does bearing this image demand of us?

This divine image, the imago Dei, is what makes the conscience a sacred and sovereign territory. Caesar’s jurisdiction stops at the skin; he can tax the body, but he cannot, and must not, legislate the soul. Paul lived this truth in his own ministry: “And herein do I exercise myself, to have always a conscience void of offence toward God, and toward men.” (Acts 24:16). Yet, for us in the community, this conscience is not a wayward, self-determining guide. It must be educated. Sr. White provides this crucial clarification: “The conscience of man cannot be trusted unless it is under the influence of divine grace… The question to be settled is, Is the conscience in harmony with the Word of God? If not, it cannot safely be followed, for it will deceive.” (Our High Calling, 142, 1961). True religious liberty is not the freedom to do as we please; it is the sacred freedom for our conscience to align with God’s Word, a realm no king or president has the right to invade. Divine image sanctifies conscience as God’s territory beyond civil reach. Romans 14:23 warns, “And he that doubteth is damned if he eat, because he eateth not of faith: for whatsoever is not of faith is sin,” and 1 Timothy 1:19 urges, “Holding faith, and a good conscience; which some having put away concerning faith have made shipwreck.” A prophetic voice once wrote, “Conscience is the voice of God, heard amid the conflict of human passions; when it is resisted, the Spirit of God is grieved” (Testimonies for the Church 5, 120, 1889), and inspired counsel reminds us, “God never forces the will or the conscience; but Satan’s constant resort—to gain control of those whom he cannot otherwise seduce—is compulsion by cruelty” (The Great Controversy, 591, 1911). How do we educate our conscience in divine harmony?

This inner sanctum of the soul is where God alone is meant to dwell, the throne room of the human heart. The conscience is the very mechanism through which God communicates with humanity, His “candle” in the world. The wise man wrote, “The spirit of man is the candle of the LORD, searching all the inward parts of the belly.” (Proverbs 20:27). This is why Sr. White defines it with such power and gravity: “Conscience is the voice of God, heard amid the conflict of human passions; when it is resisted, the Spirit of God is grieved.” (Testimonies for the Church 5, 120, 1889). To force a person’s conscience—to demand they violate what God has spoken to their spirit—is to attempt to silence the voice of God Himself. God dwells solely in the soul’s inner sanctum, speaking through conscience. Job 27:6 declares, “My righteousness I hold fast, and will not let it go: my heart shall not reproach me so long as I live,” and 2 Corinthians 1:12 testifies, “For our rejoicing is this, the testimony of our conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation in the world, and more abundantly to you-ward.” In The Great Controversy we read, “God desires from all His creatures the service of love—homage that springs from an intelligent appreciation of His character” (493, 1911), and a passage from My Life Today reminds us, “The conscience of man cannot be trusted unless it is under the influence of divine grace” (142, 1952). What grief follows resisting this voice?

Therefore, our first and highest duty is to keep this conscience clear for God. This is our supreme allegiance. We must understand that this world will challenge this allegiance; it will command us to bow, to compromise, to be silent. But our strength comes from a clear conscience. Peter understood this, writing, “For this is thankworthy, if a man for conscience toward God endure grief, suffering wrongfully.” (1 Peter 2:19). This is the kind of character God is building in us, the kind of character the world is dying for. “The greatest want of the world is the want of men—men who will not be bought or sold, men who in their inmost souls are true and honest, men who do not fear to call sin by its right name, men whose conscience is as true to duty as the needle to the pole, men who will stand for the right though the heavens fall.” (Education, 57, 1903). Caesar can demand our money, but God demands this kind of unshakable, conscientious loyalty. Keeping conscience clear secures supreme allegiance to God. Acts 23:1 affirms, “And Paul, earnestly beholding the council, said, Men and brethren, I have lived in all good conscience before God until this day,” and 2 Timothy 1:3 shares, “I thank God, whom I serve from my forefathers with pure conscience, that without ceasing I have remembrance of thee in my prayers night and day.” Through inspired counsel we are told, “The question to be settled is, Is the conscience in harmony with the Word of God? If not, it cannot safely be followed, for it will deceive” (Our High Calling, 142, 1961), and a prophetic voice once wrote, “Conscience is the voice of God, heard amid the conflict of human passions” (Testimonies for the Church 5, 120, 1889). When does Caesar overstep into this realm?

THE GREAT DIVIDE: AVOIDING THE TWO EXTREMES!

Here, then, is the point of conflict: What happens when Caesar’s law demands we break God’s law? Christ’s answer brilliantly prevents the two great errors: on one side, blind, absolute obedience to the state, and on the other, chaotic, unnecessary rebellion. He defines the exact limit. When the Sanhedrin—acting as Caesar’s religious proxy—commanded the apostles to stop preaching the gospel, their response was immediate, unhesitating, and absolute: “Then Peter and the other apostles answered and said, We ought to obey God rather than men.” (Acts 5:29). Sr. White elevates this moment to a foundational principle for all time: “But when its [human government’s] claims conflict with the claims of God, we must obey God rather than men. God’s Word must be recognized as above all human legislation. A ‘Thus saith the Lord’ is not to be set aside for a ‘Thus saith the church’ or a ‘Thus saith the state.’” (The Acts of the Apostles, 69, 1911). This is the Protestant Principle, the very bedrock of our faith. Christ’s principle navigates conflicts by prioritizing divine obedience. Acts 4:19 questions, “But Peter and John answered and said unto them, Whether it be right in the sight of God to hearken unto you more than unto God, judge ye,” and Joshua 24:15 declares, “And if it seem evil unto you to serve the Lord, choose you this day whom ye will serve; whether the gods which your fathers served that were on the other side of the flood, or the gods of the Amorites, in whose land ye dwell: but as for me and my house, we will serve the Lord.” In The Great Controversy we read, “In matters of conscience, the majority has no power” (201, 1911), and a passage from Patriarchs and Prophets reminds us, “We should choose the right because it is right, and leave consequences with God” (634, 1890). What ancient examples illustrate this stand?

This principle is not new; it is the “banner of truth” passed down from the beginning of the great controversy. This same spirit of loyal, respectful disobedience animated the three Hebrews on the plain of Dura. Their answer to King Nebuchadnezzar is the echo of Acts 5:29: “If it be so, our God whom we serve is able to deliver us from the burning fiery furnace, and he will deliver us out of thine hand, O king. But if not, be it known unto thee, O king, that we will not serve thy gods, nor worship the golden image which thou hast set up.” (Daniel 3:17-18). Sr. White directly connects this ancient heroism to our own spiritual heritage, writing of the Protestant reformers: “When in 1529 the German princes assembled at the Diet of Spires… ‘Let us reject this decree. In matters of conscience the majority has no power’ (Merle d’Aubigné, History of the Reformation, book 13, chap. 5).” (The Great Controversy, 201, 1911). “In matters of conscience, the majority has no power”—this is the legacy, the sacred trust, that we have inherited. Loyal disobedience echoes through history as truth’s banner. Shadrach, Meshach, and Abednego embody this in Daniel 3:16, “Shadrach, Meshach, and Abednego, answered and said to the king, O Nebuchadnezzar, we are not careful to answer thee in this matter,” and Daniel 6:10 shows, “Now when Daniel knew that the writing was signed, he went into his house; and his windows being open in his chamber toward Jerusalem, he kneeled upon his knees three times a day, and prayed, and gave thanks before his God, as he did aforetime.” Through inspired counsel we are told, “The history of the Reformation teaches that truth was not to be sacrificed for the sake of union” (Testimonies for the Church 5, 104, 1889), and a prophetic voice once wrote, “The banner of truth and religious liberty which these Reformers held aloft has in this last conflict been committed to us” (The Acts of the Apostles, 68, 1911). How does this legacy shape our identity?

This legacy is what defines us. This is not just history for us; it is our identity. The original 1864 declaration against bearing arms, calling it “contrary to the spirit and practice of war,” was that church’s “Diet of Spires.” When that principle was abandoned in Europe during World War I, and church leaders required men to bear arms and break the Sabbath, we were born specifically to carry the banner that had fallen. We stand on the Sixth Commandment, “Thou shalt not kill.” (Exodus 20:13). This is a “Thus saith the Lord” that no “Thus saith the state” can overrule. Sr. White warned what would happen if the church did compromise: “If in defiance of God’s arrangements the world be allowed to influence our decisions or our actions, the purpose of God is defeated… there is written against her… a betrayal of the most sacred trusts, and treachery to the kingdom of Christ.” (Testimonies to Ministers and Gospel Workers, 16-17, 1923). Our non-combatancy and non-voting are not acts of political rebellion, but of supreme theological loyalty to the King of kings. Legacy defines our stand on divine commands over state demands. Matthew 5:44 commands, “But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you,” and Isaiah 2:4 envisions, “And he shall judge among the nations, and shall rebuke many people: and they shall beat their swords into plowshares, and their spears into pruninghooks: nation shall not lift up sword against nation, neither shall they learn war any more.” In The Great Controversy we read, “The religion of Christ ennobles the possessor and fits him for any society or any position in life” (580, 1911), and a passage from Gospel Workers reminds us, “The followers of Christ are to be separate from the world in principles and interests” (113, 1915). What work supersedes human authority?

This stand is a direct fulfillment of the apostolic mandate, modeled by the faithful in all ages. We do not defy authorities , but we do have a work to do that supersedes all human authority. The Hebrew midwives, when faced with a genocidal command from their “Caesar,” “feared God, and did not as the king of Egypt commanded them, but saved the men children alive.” (Exodus 1:17). Like them, our work is to save life, not to destroy it. “We are not required to defy authorities…. We are to go forward in Christ’s name, advocating the truths committed to us. If we are forbidden by men to do this work, then we may say, as did the apostles, ‘Whether it be right in the sight of God to hearken unto you more than unto God, judge ye.’” (The Acts of the Apostles, 69, 1911). We will render to Caesar all he asks—our taxes, our respect, our peaceable conduct—except for our conscience, our Sabbath, and our allegiance to the eternal law of God. Faithful modeling fulfills apostolic mandate in superseding conflicts. Acts 4:20 asserts, “For we cannot but speak the things which we have seen and heard,” and Psalm 119:46 vows, “I will speak of thy testimonies also before kings, and will not be ashamed.” Through inspired counsel we are told, “When the laws of men conflict with the word and law of God, we are to obey the latter, whatever the consequences may be” (Testimonies for the Church 1, 201, 1855), and a prophetic voice once wrote, “The people of God will recognize human government as an ordinance of divine appointment and will by precept and example teach obedience to it as a sacred duty so long as its authority is exercised within its legitimate sphere” (Testimonies to Ministers and Gospel Workers, 16, 1923). How does Jesus expose the heart behind such conflicts?

THE TRAP IS SPRUNG: JESUS EXPOSES THE HYPOCRITE’S HEART!

Christ’s answer did more than define two kingdoms; it unmasked the questioners with devastating precision. In their attempt to trap Him, they revealed that they were loyal neither to Caesar nor to God, but only to themselves. Jesus looked past their pious facade and straight into their hearts, later declaring, “Woe unto you, scribes and Pharisees, hypocrites! for ye are like unto whited sepulchres, which indeed appear beautiful outward, but are within full of dead men’s bones, and of all uncleanness. Even so ye also outwardly appear righteous unto men, but within ye are full of hypocrisy and iniquity.” (Matthew 23:27-28). This was their nature. As Sr. White explains, “The hypocrisy of the Pharisees was the product of self-seeking. The glorification of themselves was the object of their lives.” (The Desire of Ages, 409, 1898). The moment they produced Caesar’s coin, their hypocrisy was exposed; they used the Roman system every day while pretending to be too holy for it. Christ unmasks self-loyalty disguised as piety in the questioners. Luke 12:1 warns, “Beware ye of the leaven of the Pharisees, which is hypocrisy,” and Isaiah 29:13 laments, “Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men.” The inspired pen declares, “Hypocrisy is peculiarly offensive to God. A large majority of the men and women who profess to know the truth prefer smooth messages” (Testimonies to Ministers, 474, 1923), and through inspired counsel we are told, “The art of being a hypocrite depends on concealment, but one day all will be revealed” (Our High Calling, 281, 1961). What system sustained their deception?

Their entire religious system was built on this self-serving hypocrisy. They were meticulous about the minutiae of religion while being completely blind to its principles. Christ’s most blistering rebuke was this: “Woe unto you, scribes and Pharisees, hypocrites! for ye pay tithe of mint and anise and cummin, and have omitted the weightier matters of the law, judgment, mercy, and faith: these ought ye to have done, and not to leave the other undone.” (Matthew 23:23). They would tithe a garden herb, yet, as Sr. White noted with holy indignation, they would “devour widows’ houses.” “To cover their dishonesty, they offered long prayers in public, and made a great show of piety. This hypocrisy Christ declared would bring them the greater damnation.” (The Desire of Ages, 613-614, 1898). They could not understand the two kingdoms because they were loyal only to the third, secret kingdom: the kingdom of self. Self-serving builds hypocritical religious systems blind to true principles. Job 27:8 questions, “For what is the hope of the hypocrite, though he hath gained, when God taketh away his soul,” and Proverbs 11:9 states, “An hypocrite with his mouth destroyeth his neighbour: but through knowledge shall the just be delivered.” A passage from The Great Controversy reminds us, “The hypocrisy of Pharisees was the product of self-seeking” (614, 1911), and inspired counsel reminds us, “Only the power of God can banish self-seeking and hypocrisy” (From Heaven With Love, 1799, 1984). How does obsession with appearances manifest?

This obsession with external appearances defined their spiritual blindness. They were so focused on looking clean that they never stopped to be clean. Jesus continued His “woe” with this piercing analogy: “Woe unto you, scribes and Pharisees, hypocrites! for ye make clean the outside of the cup and of the platter, but within they are full of extortion and excess.” (Matthew 23:25). They sought titles and power to feed their self-love. “Jesus impressed upon the people that they were to give no man a title of honor indicating his control of their conscience or their faith.” (The Desire of Ages, 613, 1898). Their religion was a performance, a tool to gain the “uppermost rooms” (Matthew 23:6) while their hearts were cold and far from God. External obsession breeds spiritual blindness in self-love. Ezekiel 33:31 describes, “And they come unto thee as the people cometh, and they sit before thee as my people, and they hear thy words, but they will not do them: for with their mouth they shew much love, but their heart goeth after their covetousness,” and Hosea 10:1 laments, “Israel is an empty vine, he bringeth forth fruit unto himself: according to the multitude of his fruit he hath increased the altars; according to the goodness of his land they have made goodly images.” Through inspired counsel we are told, “Hypocrisy is abomination to God. A large majority of the men and women who profess to know the truth prefer smooth messages” (God Hates Deception, Testimonies to Ministers, 474, 1923), and a prophetic voice once wrote, “The hypocrisy of the Pharisees was the product of self-seeking” (Daily Devotional – God’s Amazing Grace, 408, 1973). What danger does this pose today?

This spirit of hypocrisy, of self-seeking, is the greatest danger to the community today, just as it was then. The only antidote to this insidious spirit is the genuine, transforming power of God, which banishes self. “Ye hypocrites, well did Esaias prophesy of you, saying, This people draweth nigh unto me with their mouth, and honoureth me with their lips; but their heart is far from me.” (Matthew 15:7-8). Sr. White identifies the only cure: “Only the power of God can banish self-seeking and hypocrisy. This change is the sign of His working. When the faith we accept destroys selfishness and pretense, when it leads us to seek God’s glory and not our own, we may know that it is of the right order.” (The Desire of Ages, 409, 1898). We must be vigilant, first in our own hearts, that our service is for God’s glory, not our own. Self-seeking hypocrisy endangers the community, countered by God’s transforming power. Titus 1:16 exposes, “They profess that they know God; but in works they deny him, being abominable, and disobedient, and unto every good work reprobate,” and 1 Samuel 16:7 reminds, “But the Lord said unto Samuel, Look not on his countenance, or on the height of his stature; because I have refused him: for the Lord seeth not as man seeth; for man looketh on the outward appearance, but the Lord looketh on the heart.” In The Great Controversy we read, “The greatest want of the world is the want of men—men who will not be bought or sold” (201, 1911), and a passage from My Life Today reminds us, “Beware ye of the leaven of the Pharisees, which is hypocrisy” (Daily Devotional, 126, 1952). What deeper message lies in the image?

THE DEEPER TEACHING: WHOSE IMAGE DO YOU BEAR?

This brings us to the true, breathtaking heart of Christ’s message. The question was never really about the coin. The coin was just a prop. The real sermon was about the image of God. When we render unto God “the things that are God’s,” what does that include? The Apostle Paul asks, “What? know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of God, and ye are not your own? For ye are bought with a price: therefore glorify God in your body, and in your spirit, which are God’s.” (1 Corinthians 6:19-20). We must internalize this truth. Sr. White says, “The words ‘Know ye not that… ye are not your own? For ye are bought with a price’ should be hung in memory’s hall, that we may ever recognize God’s right to our talents, our property, our influence, our individual selves.” (Reflecting Christ, 138, 1985). Caesar demands his property; God, who bought us with the blood of His Son, claims His possession. Christ’s message centers on rendering all to God who bears His image. Romans 8:29 reveals, “For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren,” and Ephesians 4:24 instructs, “And that ye put on the new man, which after God is created in righteousness and true holiness.” The inspired pen declares, “Man is very dear to God, because he was formed in His own image” (My Life Today, 126, 1952), and through inspired counsel we are told, “God created man for His own glory, that after test and trial the human family might become one with the heavenly family” (Counsels on Health, 425, 1923). How does this claim shape sanctification?

To “render unto God” therefore means to cooperate with Him in the restoration of this divine image. Sin has “marred, and well-nigh obliterated” (Education, 15, 1903) the image of God in humanity, but the entire plan of salvation is designed to restore it. This is the work of sanctification: “But we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord.” (2 Corinthians 3:18). This is not our work, but God’s. “That regenerating power, which no human eye can see, begets a new life in the soul; it creates a new being in the image of God. While the work of the Spirit is silent and imperceptible, its effects are manifest. If the heart has been renewed by the Spirit of God, the life will bear witness to the fact.” (Steps to Christ, 57, 1892). Our lives become the evidence that this divine “minting” process is underway. Rendering to God involves cooperating in image restoration through sanctification. Philippians 3:21 promises, “Who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself,” and Hebrews 1:3 describes, “Who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high.” A prophetic voice once wrote, “The glory of God is to be revealed in the creation of man in God’s image and in his redemption” (My Life Today, 126, 1952), and inspired counsel reminds us, “The very essence of the gospel is restoration” (The Ministry of Healing, 143, 1905). What practical implications follow?

This divine ownership has profound, practical implications for our daily lives. If our body is the “temple of God,” we have a sacred duty to protect it from defilement. Paul issues a stern warning: “Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you? If any man defile the temple of God, him shall God destroy; for the temple of God is holy, which temple ye are.” (1 Corinthians 3:16-17). This is why our health message is not a side issue; it is central to rendering unto God. “Man is very dear to God, because he was formed in His own image. This fact should impress us with the importance of teaching by precept and example the sin of defiling, by the indulgence of appetite, or by any other sinful practice, the body which is designed to represent God to the world.” (Lift Him Up, 72, 1988). Rendering unto God includes our diet, our rest, and our rejection of all harmful substances. Divine ownership demands practical stewardship of the body temple. 1 Corinthians 10:31 directs, “Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God,” and 3 John 1:2 wishes, “Beloved, I wish above all things that thou mayest prosper and be in health, even as thy soul prospereth.” In Counsels on Health we read, “The health should be as faithfully guarded as the character” (425, 1923), and a passage from The Ministry of Healing reminds us, “Health to Body and Soul” (September 3, 1905). How does consecration extend further?

This consecration must be total, encompassing our time, talents, and strength. We are not our own; we are stewards of the gifts God has imprinted upon us. This is our “reasonable service”: “I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service.” (Romans 12:1). Sr. White applies this especially to our youth, who are so often claimed by the world: “Let the youth be impressed with the thought that they are not their own. They belong to Christ. They are the purchase of His blood, the claim of His love. They live because He keeps them by His power. Their time, their strength, their capabilities are His, to be developed, to be trained, to be used for Him.” (The Ministry of Healing, 396-397, 1905). The question is no longer, “Do I pay the tax?” The real question is, “Am I living a life worthy of the One whose image I bear?” Total consecration stewards all for God who owns us. Matthew 6:33 prioritizes, “But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you,” and Luke 9:23 calls, “And he said to them all, If any man will come after me, let him deny himself, and take up his cross daily, and follow me.” Through inspired counsel we are told, “The Lord bids us, ‘Be ye therefore perfect, even as your Father which is in heaven is perfect’” (Thoughts From the Mount of Blessing, 76, 1896), and a prophetic voice once wrote, “Our neighbors are not merely our neighbors and special friends, are not simply those who belong to our church or who think as we do. Our neighbors are the whole human family” (Sons and Daughters of God, 52, 1955). Where does allegiance meet eternity?

THE CROSS: WHERE ALLEGIANCE MEETS ETERNITY!

Christ Himself is the perfect example of how to live out this truth. He meticulously balanced His civil duty with His divine allegiance, demonstrating when to comply and when to resist. Consider the story of the temple tax: “And when they were come to Capernaum, they that received tribute money came to Peter, and said, Doth not your master pay tribute?… Notwithstanding, lest we should offend them, go thou to the sea, and cast an hook, and take up the fish that first cometh up; and when thou hast opened his mouth, thou shalt find a piece of money: that take, and give unto them for me and thee.” (Matthew 17:24, 27). He was exempt as the Son of God (Matthew 17:26), yet He paid. Why? “Lest He should give offense by withholding the tribute, He did that which He could not justly be required to do… Christ taught them not to place themselves needlessly in antagonism to established order.” (The Desire of Ages, 434, 1898). We do not seek conflict; we pay the tax and “avoid controversy whenever it is possible to do so.” (The Desire of Ages, 434, 1898). Christ exemplifies balanced allegiance in compliance and resistance. Philippians 2:8 describes, “And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross,” and John 18:36 states, “Jesus answered, My kingdom is not of this world: if my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews: but now is my kingdom not from hence.” The inspired pen declares, “Christ came to this world to live the law and represent the character of God, that man might be restored to the moral image of God” (Selected Messages 3, 136, 1980), and through inspired counsel we are told, “The crown of Christ is to be lifted above the diadems of earthly potentates” (The Acts of the Apostles, 69, 1911). When does resistance become necessary?

But when the state demanded what belonged to God, Christ showed the limit. He complied with the tax, a civil matter, but He went to the cross rather than compromise His divine mission. The state, in the end, killed Him: “And when they were come to the place, which is called Calvary, there they crucified him…” (Luke 23:33). He did this, “that he might sanctify the people with his own blood, [by suffering] without the gate.” (Hebrews 13:12). Sr. White saw the deep significance in this location: “He died outside the gate, where felons and murderers were executed. Full of significance are the words, ‘Christ hath redeemed us from the curse of the law, being made a curse for us.’ Galatians 3:13.” (The Desire of Ages, 741, 1898). The cross is the ultimate dividing line, where Caesar’s authority ends and God’s eternal authority is vindicated forever. Christ limits state demands at the cross, vindicating divine authority. Isaiah 53:5 explains, “But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed,” and 1 Peter 3:18 states, “For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit.” A passage from The Great Controversy reminds us, “The cross of Calvary, while it declares the law immutable, proclaims to the universe that the wages of sin is death” (503, 1911), and inspired counsel reminds us, “At the cross of Calvary, love and selfishness stood face to face” (The Desire of Ages, 649, 1898). How does His life pattern our allegiance?

His life and death are therefore our perfect pattern of allegiance. We are called to follow His example, balancing peaceable citizenship with an unshakeable willingness to suffer for the truth. “For even hereunto were ye called: because Christ also suffered for us, leaving us an example, that ye should follow his steps:” (1 Peter 2:21). This example is our commission. It is the high calling to which we must aspire. “The crown of Christ is to be lifted above the diadems of earthly potentates.” (The Acts of the Apostles, 69, 1911). We honor the earthly diadem, but we worship only the One who wore the crown of thorns. Christ’s life patterns balanced, suffering allegiance for us. 1 Peter 2:23 recounts, “Who, when he was reviled, reviled not again; when he suffered, he threatened not; but committed himself to him that judgeth righteously,” and Hebrews 12:2 encourages, “Looking unto Jesus the author and finisher of our faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God.” Through inspired counsel we are told, “Christ’s followers are to be more than a light in the midst of men. They are the salt of the earth” (Gospel Workers, 59, 1915), and a prophetic voice once wrote, “The religion of Christ ennobles the possessor and fits him for any society or any position in life” (The Great Controversy, 580, 1911). What centers our faith?

This cross, where Christ demonstrated His supreme allegiance, is the center of our entire faith. Every teaching, every prophecy, and every doctrine finds its meaning at Calvary. “And he that taketh not his cross, and followeth after me, is not worthy of me.” (Matthew 10:38). “In the sanctuary, the Cross of Christ is the great center of the whole scheme of human redemption. Around it clusters every truth of the Bible… The love of God is manifest to the universe… angels, as well as men, are drawn to the Redeemer. The Cross of Christ becomes the science and a song of the universe.” (The Cross and Its Shadow, S. N. Haskell, 9). We honor government, but we worship God alone, and the cross is the eternal symbol of that final, non-negotiable allegiance. The cross centers faith as redemption’s scheme. Galatians 6:14 boasts, “But God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world,” and Colossians 2:14 reveals, “Blotting out the handwriting of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to his cross.” In The Great Controversy we read, “The cross speaks life, and not death, to the soul that believes on Jesus” (503, 1911), and a passage from Patriarchs and Prophets reminds us, “Love, the basis of creation and of redemption, is the basis of true education” (33, 1890). What concepts embody God’s love?

GOD’S LOVE

The profound distinction between Caesar’s realm and God’s realm is, itself, the ultimate expression of God’s love. Caesar’s kingdom is built on the “sword” (Romans 13:4) and rules by coercion; God’s kingdom is built on the cross and rules by love. The Bible tells us, “There is no fear in love; but perfect love casteth out fear: because fear hath torment. He that feareth is not made perfect in love.” (1 John 4:18). God’s love is so profound that He will not force our allegiance. “God desires from all His creatures the service of love—homage that springs from an intelligent appreciation of His character. He takes no pleasure in a forced allegiance, and to all He grants freedom of will, that they may render Him voluntary service.” (The Great Controversy, 493, 1911). God’s love is shown in His refusal to be Caesar; He invites us to choose to render our hearts to Him, and Christ’s teaching protects that sacred, voluntary choice. Distinction between realms expresses God’s loving rule without coercion. John 3:16 proclaims, “For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life,” and Romans 5:8 demonstrates, “But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us.” The inspired pen declares, “God is love. His nature, His law, is love. It ever has been; it ever will be” (Patriarchs and Prophets, 33, 1890), and through inspired counsel we are told, “God desires from all His creatures the service of love—service that springs from an appreciation of His character” (Patriarchs and Prophets, 34, 1890). What responsibilities flow to God?

Our primary responsibility toward God, therefore, is to recognize His complete ownership and cooperate in the restoration of His image within us. While we render money to Caesar, we must render our whole being to God, because we were formed in His image and bought with His blood. This is Paul’s appeal: “I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service. And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God.” (Romans 12:1-2). This responsibility is intensely practical. “Man is very dear to God, because he was formed in His own image. This fact should impress us with the importance of teaching by precept and example the sin of defiling, by the indulgence of appetite, or by any other sinful practice, the body which is designed to represent God to the world.” (Lift Him Up, 72, 1988). My responsibility to God is not a simple transaction, like paying a tax; it is a total, daily transformation, surrendering my life so that His image may be seen in me. Recognizing ownership demands cooperation in image restoration. 1 Corinthians 10:31 directs, “Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God,” and Matthew 6:33 prioritizes, “But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you.” A prophetic voice once wrote, “That regenerating power, which no human eye can see, begets a new life in the soul; it creates a new being in the image of God” (Steps to Christ, 57, 1892), and inspired counsel reminds us, “The righteousness of Christ will not cover one cherished sin” (Christ’s Object Lessons, 316, 1900). What concepts define responsibility to neighbor?

Just as we must render to God what is His, we must also render to our neighbor the love and compassion that reflect God’s character. Christ’s teaching, by separating church and state, protects our neighbor’s conscience as much as our own, defining our relationship not by forced conformity but by mutual respect and selfless service. The law is clear: “For all the law is fulfilled in one word, even in this; Thou shalt love thy neighbour as thyself.” (Galatians 5:14). And, “But if ye have respect to persons, ye commit sin, and are convinced of the law as transgressors.” (James 2:9). This principle is universal, as Sr. White beautifully explains: “Our neighbors are not merely our neighbors and special friends, are not simply those who belong to our church or who think as we do. Our neighbors are the whole human family. We are to do good to all men, and especially to those who are of the household of faith.” (Sons and Daughters of God, 52, 1955). My responsibility is to see every person—regardless of their creed or nation—as bearing God’s image and to “leave [no] suffering neighbor unrelieved.” (Sons and Daughters of God, 52, 1955). Rendering love to neighbor reflects God’s character in mutual respect. Leviticus 19:18 commands, “Thou shalt not avenge, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself: I am the Lord,” and Romans 13:10 states, “Love worketh no ill to his neighbour: therefore love is the fulfilling of the law.” In The Ministry of Healing we read, “Our neighbor is every person who needs our help. Our neighbor is every soul who is wounded and bruised by the adversary” (143, 1905), and a passage from Testimonies for the Church reminds us, “The divine law requires us to love God supremely, and our neighbor as ourselves” (Testimonies for the Church 4, 225, 1875). What mandate calls us forward?

THE COMMUNITY’S MANDATE

So, what does this mean for us in the community? It means we are on the front lines of a “great controversy” , and we hold the key that unlocks the two kingdoms. We will meet people trapped by Caesar—lost in the world, believing government and politics are the only answer. And we will meet people trapped by the Pharisees—lost in dead formalism, “having a form of godliness, but denying the power thereof.” (2 Timothy 3:5). Our mandate is to draw the line. We must, as Sr. White counseled, “lift… the banner of truth and religious liberty”. We must patiently explain why we do not vote, why we do not bear arms. It is not disloyalty to Caesar; it is supreme loyalty to God. We are ambassadors of a heavenly kingdom, and our allegiance is to the “King of kings, and Lord of lords.” (Revelation 19:16). Being on controversy’s front lines mandates drawing the divine line. James 1:22 exhorts, “But be ye doers of the word, and not hearers only, deceiving your own selves,” and 1 John 1:6 warns, “If we say that we have fellowship with him, and walk in darkness, we lie, and do not the truth.” The inspired pen declares, “We are living in perilous times, and it does not become us to accept everything claimed to be truth without examining it thoroughly” (Counsels to Writers and Editors, 271, 1946), and through inspired counsel we are told, “The gospel of the grace of God, with its spirit of self-abnegation, can never be in harmony with the spirit of the world” (The Great Controversy, 591, 1911). How do we embody this before teaching?

But before we can teach this, we must live it. I must first ask myself: Am I truly rendering all to God? Am I, like the Pharisees, meticulous about the “mint and anise” (Matthew 23:23) of doctrine while neglecting the “weightier matters” of judgment and mercy? Am I “true to duty as the needle to the pole”? (Education, 57, 1903). I cannot, we cannot, lead others to a truth we do not embody. Our lives must be the first sermon. We must be living proof that the “regenerating power” (Steps to Christ, 57, 1892) of God is real, and that His image is being restored in us. Living truth precedes teaching it authentically. Ephesians 4:15 urges, “But speaking the truth in love, may grow up into him in all things, which is the head, even Christ,” and Colossians 3:17 directs, “And whatsoever ye do in word or deed, do all in the name of the Lord Jesus, giving thanks to God and the Father by him.” A passage from The Great Controversy reminds us, “Men may profess faith in the truth; but if it does not make them sincere, kind, patient, forbearing, heavenly-minded, it is a curse to its possessors” (517, 1911), and inspired counsel reminds us, “The greatest want of the world is the want of men—men who will not be bought or sold, men who in their inmost souls are true and honest” (Education, 57, 1903). What final image lingers?

Let us go back, for one last moment, to that dusty temple court. The dust is settling. The spies are silent, “baffled and defeated.” (The Desire of Ages, 602, 1898). Their perfect trap is shattered. Jesus, having made His point, hands the denarius back to its owner. It’s just metal. It’s Caesar’s. He doesn’t want it.

It’s the other image in that courtyard He’s concerned with. It’s the image of God, standing right in front of Him, that is “like a whited sepulchre” (Matthew 23:27) , “full of hypocrisy and iniquity.” (Matthew 23:28). This, in the end, is the entire story. The article was never really about taxes. The coin was a prop. The real, haunting question—the one Jesus hung in the air and left for us, two thousand years later—is not “What will you give to Caesar?” The question is about that other image, the one stamped on your very soul. The one God bought with the blood of His Son. What will you do with that? Returning to the temple court highlights the soul’s image as the true focus. Psalm 51:17 offers, “The sacrifices of God are a broken spirit: a broken and a contrite heart, O God, thou wilt not despise,” and Ezekiel 36:26 promises, “A new heart also will I give you, and a new spirit will I put within you: and I will take away the stony heart out of your flesh, and I will give you an heart of flesh.” Through inspired counsel we are told, “The religion of Christ means more than the forgiveness of sin; it means taking away our sins and filling the vacuum with the graces of the Holy Spirit” (Christ’s Object Lessons, 419-420, 1900), and a prophetic voice once wrote, “Only the power of God can banish self-seeking and hypocrisy” (The Desire of Ages, 409, 1898).

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SELF-REFLECTION

How can I delve deeper into the balance of civil and divine duties in my devotional life, allowing these truths to shape my character and priorities?

How can we adapt these principles of allegiance to be understandable and relevant to diverse audiences, from seasoned members to new seekers, without compromising theological accuracy?

What common misconceptions about obedience to authorities exist in my community, and how can I correct them gently using Scripture and the writings of Sr. White?

In what practical ways can our congregations become vibrant beacons of truth, living out conscientious loyalty amid worldly pressures?

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