Two kingdoms under Christ
Ephesians 1v22-23 tells us that at his ascension Christ was
made “head” over “everything” yet “for the church.” Reformed theology has therefore
taught that this one headship or rule, is expressed in two forms of government:
the kingdoms of the earth which he rules providentially, and which are governed
by law and “the sword” through the ministers of the state (Rom 13v1-5), and the
kingdom of heaven which he rules not just providentially, but spiritually, and
which is therefore governed by word and Spirit through the ministers of the
church (Matt 16v16-19). The focus of the former is on this world and the things
that are transient, whereas the latter is focused on the next, and the things
that endure (2 Cor 4v16-18, 1 Cor 15v50).
The Christian, however, is a citizen of both, with
responsibility to engage with the former in submission to the Lordship of
Christ who is over all, just as he does with respect to his work or any other
earthly matter. This is profoundly important, for in doing so he is doing “good
deeds” that preserve society like salt and shine like light to attract those
God is at work in to the Christ the Christian serves (Matt 5v13-16, Is 60).
Although those opposed to Christ may express hostility when Christians speak of
his will in the public square, we should not therefore assume doing so hinders
evangelism. Rather, we should trust God to sovereignly use what is heard to convict
and draw people to consider the gospel (Jn 3v20-21). Where he doesn’t, the
truth spoken will only vindicate his justice on the last day.
Having said this, because the Christian hope is focused on
the kingdom of heaven, the Christian is aware that the degree to which he might
influence government for good is limited. Indeed, many of its ministers will be
unbelieving and so handed over to sin, foolish in their thinking, and following
“the ruler of the kingdom of the air” (Rom 1v18-32, Eph 2v2). It should
therefore be no surprise when they call good evil and evil good, or oppose
God’s people (Is 5v20).
Moreover, because the kingdom of heaven is “not of this
world” and its transient things (Jn 18v36), any positive influence should not
be regarded as building that kingdom. Under Christian influence a nation may certainly
conform more to the will of Christ in its legislation, institutions and
population. It may even be called to live up to that heritage if falling from
it. However to call it a “Christian nation” seems both arbitrary (as the
influence of the church will always fluctuate, and confusing (suggesting that
belonging to the nation is to belong to the kingdom of heaven). It is only when
Christ returns that the “kingdom of the world will become the kingdom of our
Lord and of his Christ,” not only being brought under his spiritual rule but
comprising the things that endure (Rev 11v15-18). In terms of the kingdom of
heaven, Christ therefore reigns now, but his realm is yet to come (Matt
7v21-23).
True religion and virtue
Nevertheless, none of this excuses government, even if
secular, from its responsibilities to Christ. Because it is under Christ and so
God, even the oppressive Roman government was God’s servant or “minister,” and
so to shape its activity according to the Bible’s definitions of “good” and
“evil” (1 Pet 2v13-17, Rom 13v3-4). Because government flows from the creation
mandate to serve God by subduing the creation in a way that images him, that
activity is intended to reflect the order of creation and character God, and in
acknowledgement of him. Here legislation built on natural law has its place.
However, the impact of sin on human thinking means that greater conformity to
God’s will can only be found through consideration of how these things are
taught and applied to differing contexts throughout scripture, and supremely in
Christ.
Although Christians have to accept the moral relativism our
government affirms, they cannot therefore regard it as an acceptable policy.
Indeed, it the very antithesis of what God intends for government (Jud 21v25).
No one has a right to sin, and it is a failure in government to promote it.
Rather, legislation should reflect the principles outlined above, for good
governance is to make laws that reflect God’s wisdom (Prov 8v15).
It is here that the church has responsibility. The Bible
records examples of leaders from amongst God’s people rebuking rulers who are
not (Ps 2v10-12, Is 34, Jonah
3v3-10, Dan 2v4, Jam 5v1-6), and individuals petitioning them too (Est 7v1-8v8,
Acts 25v10-12). Moreover, as God has providentially established a form of
government in the UK
in which the electorate and lobby groups play a part, Romans 13v1 implies he
has to some degree appointed us to government! This suggests not only that specific
Christians should aspire to politics, but that all should be actively engaged
in petitioning their MPs. With the support and oversight of the church,
Christian leaders and organisations should also give time to instructing and
influencing government policy on the basis of a wholly Christian worldview. According
to the opportunity God providentially gives in terms of the makeup, willingness
and administration of the nation at any given time, our responsibility is to
help the form, organisation and activity of its government better conform to the
wisdom of Christ as carefully gleaned from scripture.
The two kingdoms are not therefore to be entirely separate. The church is to serve the state. And the state is also to serve the church. As Christ rules the kingdoms of the earth “for the church,” secular government still has a particular responsibility to protect and promote the church and its activity, but without impinging on the particular authority Christ has given the church and its leaders. This is not only because this benefits society, but because within scripture, the “good” which government is to promote, includes honouring the true God. Calvin therefore affirmed the responsibility of government for “both tables of the law,” and the prayer book for maintaining “true religion” as well as “virtue.”
How this is even done in a secular society obviously needs
particularly careful thought. However, throughout scripture rulers from outside
Israel are portrayed positively for acting to protect, promote, fund and
privilege Israel’s religion, even providing faithful leaders when they were
lacking (Ps 2v10-12, Is 49v22-23, Ezr 6v1-12, 7v11-28, Neh 2v1-9, Est 8v7-9v17,
Dan 6v25-28). This reflects God’s commendation of those who “bless” his people
(Gen 12v2-3). And it actually benefits those of other religions by increasing
their opportunity to hear of Christ.
It is for this reason that it is also entirely appropriate
to appeal to the state to protect the freedom of Christians to publicly
practice or proclaim their faith as both Esther and Paul did (Est 7v3-4, Acts
25v1-12). Indeed, we shouldn’t underestimate how these cases can set a
precedent for the future, when the church may face even greater hostility.
Strikingly, Paul’s teaching on government seems to actually have the protection
of persecuted Christians in mind (Rom 12v17-21 as context to 13v1-5). There is
a sense in which this is at the very heart of the state’s responsibility, being
the key prayer Paul urges us to pray for our rulers (1 Tim 2v1-2).
Living in Babylon
It has been said that the church should not engage in these
things because the Christian is not to “judge those outside the church” (1 Cor
5v12). However in context Paul’s point is about Christians not withdrawing from
unbelievers as a way of condemning them for their sin like they would a
believer under church discipline. It is hard to see how this has any more
bearing on speaking Christian truth in influencing society than it does when it
is spoken in evangelism.
The sentiment of Christians not withdrawing from those in
the world is however a right one. Here we should consider the paradigm of Israel
within Babylon that scripture uses
for the church in the world (1 Pet 1v1, Rev 18). In Babylon,
God rebuked the desire to resent the government and wait for redemption (Jer
27v8-11). Instead he called his people to engage in the structures of society
and “seek the prosperity of the city” because that would ultimately benefit
them (Jer 29v4-9). Whether by promoting good laws or preventing bad ones,
Christian engagement in the political process is therefore not only an act of
love to our neighbour, but to our children and their children too. We feel this
acutely when we consider the moral climate our grandchildren might have to grow
up in.
How to engage
This needs constant discussion within the church. But
scripture gives some principles to help:
1)
Be prayerful: This is
Paul’s call to the church (1 Tim 2v1-2). It is exemplified by Nehemiah and
Esther when engaging the governments of their day. Because they prayed,
opportunity to petition their rulers arose, and success followed (Neh 1, Est
4-8).
2)
Be watchful: We do not have
the resource to engage on everything and must carefully balance our
responsibilities in this area with our other responsibilities before God as
individuals and churches. However just as Christ rules over government
providentially, so we can act where we see him leading. So Nehemiah had a
concern on his heart, prayed, and when God gave opportunity with the king, he
asked him to act. Esther was helped to see God’s hand in her position, and she
therefore created an opportunity to petition the king. Likewise, we might
consider what particular issues God is raising or giving us opportunity to
influence.
3)
Be shrewd: This is seen
particularly in Esther. She doesn’t demand, but shrewdly holds back until the
time is right to speak. Jesus himself gives a precedent for this, sometimes
remaining silent because speaking would only increase hostility in a way that
would hinder his wider purpose. In all that has been said, Christian
individuals, leaders and organisations need to discern not just what should be
said to government, but when and how. It is noteworthy here that when Esther
appeals to Xerxes and Paul to Caesar before Festus (Acts 25), they don’t point
out that these rulers are accountable to God. They just seek their help,
judging this most conducive to success.
4)
Be submissive: This is
critical (Rom 13v1, 1 Pet 2v13) and exemplified by the deeply respectful manner
in which Nehemiah, Esther, Daniel and Paul address the rulers they engage with.
There is no place for triumphalism or gracelessness in letters or lobbying.
Government ministers exercise a hard, noble, and God-given task.
5)
Be wise: Not only is much
thought needed about how the activities of our government can be shaped by
God’s word, but also about the particular dilemmas Christians might face. Already
some are being required to act in a way they feel explicitly disobeys Christ or
promotes or approves of sin. At such times the Christian, church or
organisation will need to seek the counsel of church leaders and even theologians,
ethicists and lawyers, to ensure they understand the subtleties of situation
properly. Indeed, there would be wisdom in forming work groups to pre-empt
these situations.
6)
Be courageous: If, however,
the individual is being asked to act against Christ’s will, they will need to
obey God not man (4v18-20), respectfully refusing to do what is asked of them
and quietly submitting to whatever penalty must come. It is this that often gained
favour and interest from others in scripture, and that has historically brought
about positive change. We should pray it would do today too.
