"He Made from One Man Every Nation of Mankind"

In Acts 17:22-31, Paul spoke in defense of the faith to the Athenian Areopagus. In the course of his speech, he taught some important truths about the peoples of mankind. 

In verses 24-25 and 28-29, Paul taught that there is one Creator of all. Everything owes its source to him. All of us are God’s offspring, made in his image. God is not our offspring - a tribal god or a product of man’s imagination and art.

In verse 26a, Paul said, "And he made from one man every nation of mankind to live on all the face of the earth..." There is only one origin to the human race. We are all sons of Adam. We are ultimately one biological race. We have a shared history (the first 11 chapters of Genesis). We all inherit the image of God, with its dignity and honor, as well as the guilt and corruption of sin. In Adam’s fall, we sinned all. This unity in Adam should promote respect, sympathy, and humility.

In verse 26, Paul teaches that from this one man came a diversity of people - every nation of mankind on all the face of the earth. God said, “fill the earth,” dispersing them over the earth. He had them disperse as communities. Genesis 10 describes this dispersion: “in their lands, each with his own language, by their clans, in their nations” (10:5). 

These people groups were bound together by location, language and culture, and family ties. The Bible realizes there are multiple factors that bring people together, and describes people groups with multiple terms like tribes, peoples, languages, nations, and lands. These things tied people together in communities for mutual support. It is good for people who live together to have a shared way of life. At the same time, none of this was immovable. People can assimilate into another culture. While it took effort, a person could move, learn a new language, marry someone of a different people or culture, or be adopted by a family or people (e.g. Gen. 12:1, Num. 12:1, Ruth 1:16, 2 Sam. 11:3).

Notice the difference between diversity of this kind and sex difference. During the creation week, God made from the man a woman. The sex difference is part of the creation order. Thus men and women are forever distinct and this distinction should not be blurred (Deut. 22:5). But the subsequent diversity of the peoples of mankind is is not rooted in creation, but develops in the course of God's providence and is more superficial and flexible. That there would be variety is natural, but the particular varieties are not fixed parts of the creation order.

Paul says in verse 26 that God made from one man every nation of mankind, "having determined allotted periods and the boundaries of their dwelling place..." As families seek a home to live in with boundaries, nations also seek homelands to dwell in with boundaries. National borders should be respected by all and wisely regulated by the civil authorities. But what does it mean that God determined their allotted periods and boundaries? It means that God is sovereign over the times and boundaries of the nations. This is neither a call to ethnic purity or to the abolition of borders, but a call to humility before God. Cultures and peoples change over time. They can improve or decline, they can expand or shrink, they can become prominent or marginalized, and they can develop over the generations, responding to their situations. But God is sovereign over it all. The earth is his, and he portions it out to the peoples as he desires (Deut. 2:1-12, 32:8). He uproots and he plants. He divides the peoples and gives them what they have. Each people owes its existence to God. No people is guaranteed its current position - not even ancient Israel was. God blesses the peoples and judges them.

Men error when they confuse existing providential conditions as static and fixed in nature, or as demonstrating their might and superiority. Let no one say with Nebuchadnezzar, “Is not this great Babylon, which I have built by my mighty power as a royal residence and for the glory of my majesty?” (Daniel 4:30), lest he be humbled like him. Let all flesh be humble and grateful before the Lord. “The LORD makes poor and makes rich; he brings low and he exalts” (1 Samuel 2:7).

Finally, in verses 27, 30-31, Paul makes the point that all peoples ought to seek their common Father, repent from their idols, and turn to the risen Christ. God’s intention was that all peoples should seek him. Even as they are united by common decent from Adam, so they are called to be united in the service of their common Creator through Jesus Christ. God now commands everyone everywhere to repent. Salvation is offered to all without partiality. Christ preaches peace to all peoples. Those who turn to him become fellow members of the household of God (Eph. 2:11-22). The church of Jesus Christ is composed of the redeemed from every tribe, tongue, and nation, with a Christian communion extended to everyone who calls upon the name of the Lord Jesus. This unity does not abolish national or ethnic distinctions, but it ought to bring about spiritual unity and fellowship among those of different nationalities; peace among the nations rather than ill-treatment of one another in thought, word, and deed; and the reformation of each one according to the word of God (Is. 2:1-5).

The Nature of Civil Government

"Be subject for the Lord’s sake to every human institution, whether it be to the emperor as supreme, or to governors as sent by him to punish those who do evil and to praise those who do good." (1 Peter 2:13–14) 

The apostle Peter exhorts Christians to be subject to civil authorities “…for the Lord’s sake.” The Lord Jesus commands it. Why? As Paul in Romans 13 explains, God has ordained human government. He is the supreme ruler over all, and he has ordained that humanity, in its various commonwealths, be governed by men who will be under him and over the people. Kings and rulers are God’s ministers, governing the peoples of the earth.

Civil government is a natural institution, baked into God’s design for humanity. God created man as a social creature, to join together as mankind multiplied, forming communities. Mankind forms into clans and tribes, cities and nations, each with corporate responsibilities before God and a common life and a common good, requiring common government for good order and leadership. As authority existed in the household before sin, so it would have existed in some form in the community before sin as well.

Civil government now has more duties due to sin. The punishment and suppression of sin is now necessary, and the promotion of good is more pressing. God has authorized the civil authorities to use the sword against man, to exercise even capital punishment and, on just and necessary occasion, to wage war. After the flood, God charged man with the responsibility for avenging innocent blood of his fellow man (Gen. 9:5-6). He did not there first institute civil government, but he assumed and implied it and gave it this task. As this was a corporate responsibility, it was to be carried out by the public authority.

Civil government is a “human institution,” that is, a government among men, and, with respect to its execution and particular form, by men. Civil government varies in form among the peoples of the earth. Nations might be monarchies or they might be governed under a different form of government. Men must be governed, but each community or people may appoint a government that best fits them.

“…sent by him to punish those who do evil and to praise those who do good.” Peter mentions this intention as a good and proper thing. This is one more reason to submit to civil government, since it aims at a good thing. While the Roman governors imperfectly fulfilled this charge, this basic function of civil government was correct. God intends civil government to do these things (cp. Rom. 13:1-4, Prov. 16:12-13, 20:26), and even pagan nations understood this.

By stating this, it also implies what civil government ought to do. This is a main duty of the civil magistrate. When a ruler neglects to do these things, or even punishes those who do good or praises those who do evil, they are being faithless to the obligations of their office and are being bad rulers.

These statements, then, not only serve as reasons for you to honor and maintain civil government, but they also give direction to those who participate in politics, whether in office or as citizens. As citizens in our republic, may we seek to promote good government.

To Punish Those Who Do Evil

Evil is that which is corrupt, wrong, destructive. Outward expressions of impiety, immorality, and injustice are evil and are to be punished by the magistrate. God’s law is a guide to human flourishing. So evil things like sorcery, blasphemy, sabbath-breaking, some expressions of false religion, rebellion, murder and unlawful violence (including abortion), adultery and pornography and homosexuality and fornication, theft and fraud and human trafficking, and perjury and slander - things like these are evil and ought to be punished by the civil magistrate. Rulers and legislators should use wisdom how best to do this, in a way that befits their situation. The Bible says that rulers need to be wise (Deut. 1:13). They need to discern how to rule the particular people in front of them. Consider how Moses and Nehemiah took different approaches in different situations for the same ends (e.g. how they enforced the sabbath). Whatever particular measures are taken, the aim is the same, to punish evil and suppress it. 

The magistrate ought to maintain justice when it has been violated, putting things right, enforcing restitution, delivering victims from wrongdoing (Deut. 16:18-20, Ps. 82:3-4). Now, some people think that vices that do not directly harm another person should not be punished. But this usually comes from a superficial view of evil. As John Witherspoon said, “It is common to say of a dissolute liver, that he does harm to none but himself; than which I think there is not a greater falsehood that ever obtained credit in a deceived world.” Impiety and immorality corrupt people and society, and they give birth to other evil practices that do directly harm one’s fellow man. Rulers should strike close to the root. 

There is so much evil that is not only practiced in our society, but even exalted and celebrated. The civil government cannot convert people by its use of force, but it can suppress and restrain evil for the good of the people, preventing it from leavening the whole society and destroying it. Evil does not stop on its own, but continues to move on to the next corruption unless it is stopped. 

To Praise Those Who Do Good

Good is that which is excellent, right, beneficial. God’s ways are good. Piety, steadfast love, and justice are good. As Micah 6:8 says, “He has told you, O man, what is good; and what does the LORD require of you but to do justice, and to love kindness, and to walk humbly with your God?” Righteousness is good. “Righteousness exalts a nation, but sin is a reproach to any people” (Prov. 14:34). Civil government should seek to praise and encourage justice, faithfulness, courage, and true religion, even as it discourages the opposite.

Note that rulers are both to punish and praise, discourage and encourage, suppress and promote, rectify and reward. They are not only to fix problems, but are also to lead their people to what is good. Those who rule need a positive vision of the public good, taking measures to encourage it.

Preeminent aspects of the public good to be maintained are piety, justice, and peace. In 1 Timothy 2:2, Paul teaches us to pray for “kings and all who are in high positions, that we may lead a peaceful and quiet life, godly and dignified in every way.” That is a positive vision for which rulers ought to aim. In other words, the aim of civil government, that we should pray is achieved, is the flourishing of peace and order in society, of godliness (that is, piety toward God), and of justice (the idea of “dignified” being honesty and uprightness). This is why the Westminster Confession of Faith says that magistrates “ought especially to maintain piety, justice, and peace, according to the wholesome laws of each commonwealth” (23.2).

The ultimate purpose of civil government is God’s glory and its immediate purpose and end is the public good - the common good, the good of the people. As Paul says, the magistrate is “God’s servant for your good” (Rom. 13:4). 2 Samuel 5:12 notes that good king David recognized that “the LORD has established him king over Israel, and that he had exalted his kingdom for the sake of his people Israel.” David was unique in that his people was the covenant people of God, but he held an office that existed in other nations, and it was as a good king that he recognized that God had put him there, and that he was exalted for the sake of the people over whom he ruled.

Even pagan governments can promote the public good. Yet not all governments do this equally as well. Some do this better than others. So we value and submit to civil government, even as we also pray and work toward reform according to our place and calling. Christianity is hostile to sin, but it is not hostile to civil government, culture, or nation. These things are rooted in God’s natural order, doing some good even when corrupted, to be restored rather than destroyed.

Exiles: Is That the Right Word in 1 Peter?

In his first letter, the apostle Peter describes Christians as "elect exiles of the Dispersion." At first it may seem like he is writing to the Jews or to Jewish Christians, since "the Dispersion" usually referred to the Jews living outside of Palestine. But the actual content of 1 Peter will show that he is writing to the church, Jew and Gentile. In fact, it seems his readers were predominately Gentiles given the way Peter describes their past. Instead, what Peter is doing - and will continue to do in this letter - is applying such language to the church of Jesus Christ as the continuation of God’s covenant people.

As the Jews had been dispersed among the nations, so Christians (whether Jew or Gentile) are dispersed among unbelievers throughout the world. As the Jews had been chosen by God out of his mere mercy, so it is the case with Christians, whether Jew or Gentile. As the Jews had been literally sojourners in foreign countries looking to Jerusalem as their home as a type of the city of God, so Christians - still having their various earthly nationalities and homes - are sojourners waiting for the heavenly city to come in all its glory.

I think “exiles” is a poor translation. The definition of the Greek word does not refer to the sense of being exiled or forced out, but rather to dwelling in another land as a foreigner. As one lexicon explains, the word refers "to staying for a while in a strange or foreign place" (BDAG). Some other translations translate the word as sojourners, strangers, pilgrims, those who reside as aliens, those living as foreigners.

The Greek word translated here as “exiles” (parepidémos) is found in two places in the Greek translation of the Old Testament: Genesis 23:4 and Psalm 39:12. In Genesis 23:4 it is the word translated as “foreigner” in Abraham’s statement, “I am a sojourner and foreigner among you…” In Psalm 39:12 it is translated as “guest” in David’s statement: “For I am a sojourner with you, a guest, like all my fathers.” In neither case does the word mean “exile.” (A different word is used in the Greek Old Testament to translate the word “exiles.”) 

In both Genesis 23 and Psalm 39, the word is paired with a similar word, translated sojourner in both cases. The Greek word used to translate this word for sojourner (paroikos) also appears in 1 Peter. Both words are found together in 1 Peter 2:11 like they are in Genesis 23:4 and Psalms 39:12, where Peter exhorts them as such. A form of paroikos is also found in 1 Peter 1:17, translated by the ESV as "exile" in "the time of your exile." A better translation would be "the time of your sojourn." 

It is true that Peter is applying terms that would have been used for the Jewish Dispersion, which originally began with exile, but the dispersed Jews were no longer “exiles” by the time of the New Testament. They were sojourners, resident aliens.

The Jews of the Dispersion were sojourners among the Gentiles. This meant they were distinct from those around them and that they saw another place as their home. The term is applied to Christians in a modified sense. Christians are not an earthly nation and ethnicity like the Jews were, but are a spiritual nation, intersecting all the earthly nations. They are spiritually distinct from unbelieving neighbors. Christians are foreigners to the kingdom of darkness. The home they look to is not Judea, but the kingdom of God; not the earthly Jerusalem but the heavenly Jerusalem. This identity exists along with natural earthly bonds to family and nation. Your identity as sojourners refers to your distinctness from the fallen world as the people of God (1 Peter 2:9-12), and to your hope of your eternal inheritance (1 Peter 1:3-9).

Realizing that parepidémos does not mean “exiles” but something more like “resident alien” is important for our conception of what is being said in 1 Peter. Think of Abraham’s sojourning rather than the Israelites’ exile from Jerusalem. In 1 Peter, we are not going back to the place we came from. We have left the darkness and have come into the light and we await glory. We have been called out of one place and are going to another. The people in the old place want us back, but we must press on and not turn back, looking to the hope set before us. We have left the city of destruction and are headed to the celestial city. It is a pilgrimage through time - a perseverance in the land until we possess the full inheritance.

If you belong to the church of Jesus Christ, you are sojourners of the dispersion. Therefore, be distinct from the ungodliness around you and look with hope to the eternal inheritance that awaits you. You do not belong to the fallen world of unbelief and sinful passions around you. Hold fast to Christ with an endurance supported by believing hope.

Five Earnest Exhortations from Rev. John Thomson (c. 1690-1753)

John Thomson (c. 1690-1753) was an early American Presbyterian minister. He was born in Ireland, educated in Scotland, licensed to preach by the Armagh Presbytery in Ireland, and ordained as a pastor in Delaware. He pastored churches in Delaware, Pennsylvania, and Virginia, and died while engaged in an itinerant ministry on the North Carolina frontier. He was an important figure in the passing of the Adopting Act in 1729, by which the Synod of Philadelphia officially adopted the Westminster Confession and Catechisms. He wrote several books, including An Explication of the Shorter Catechism (1749). You can read this commentary on the Westminster Shorter Catechism online here or order the newly published edition of the book here. 

What I want to share from this book comes from his short epistle to the Christian reader at the end of the book. In that epistle, he gives several concluding exhortations. I have kept the original spelling and capitalization. 

Now, Christian Readers, and dear Souls, for whose Sake I have been at Pains to make this little Collection of Christian Doctrines; whether you be Dissenters or of the establish'd Church, I will shut up this little Epistle, with an earnest Request to you all in the Bowels of Jesus Christ, that you would hearken unto and practise these following Particulars.

First, Make serious Piety and Religion, both as to Knowledge and Practice, your main Study, remembering, that without Holiness no Man shall see the Lord. Heb. 12.14

2dly, Endeavour so to be aquatinted with the Principles of Religion as to have your Faith founded on the Word of God, not contenting yourselves with an implicit Faith on the Credit of any Men or Church on Earth; but labour to search the Scriptures daily, whether these Things be so. Acts 17.11

3dly, As we all profess to adhere to the same infallible Rule, viz. the Word of God, to believe the same Christian Doctrines, to submit to the same divine Law, both Moral and Gospel, to believe in the same common God and Saviour, to adhere to the same Covenant of Grace, to hope for the same eternal heavenly Inheritance; as we have the same common Friend and Enemies, the same Helps and Impediments of our Edification and Salvation, &c.

Let us all cordially endeavour to be united in our Christian Affections and Charity towards one another, as well as true Love towards God; let us cordially strive to imitate, emulate, and encourage one another, in every Thing that is commendable before God, and agreeable to our own Consciences; and let us beware lest our differing judgments and Sentiments in lesser Points of Religion have more Influence upon us, to alienate our affections from one another than our Agreement in the more substantial Parts of Religion can have to unite and cement our Souls together in mutual Christian Love. 

4thly, Beware of sitting down contented with any Measure of Grace or Knowledge that you have attained, but still strive to grow in Grace, and in the Knowledge of our Lord and Saviour Jesus Christ. 

5thly, Be frequent and earnest in wrestling with God by Prayer, that he may pour out his Spirit, as a Spirit of Power, Light, Love, and a sound Mind, on this degenerate, backsliding Generation, that by the power of his Grace, accompanying the Gospel, he may heal the many dangerous, deadly Diseases of this sinful Age, such as Ignorance, Prophanity in Cursing and Swearing, Sabbath-breaking, Uncleanness, lifeless Formality in Matters of Religion, the prevailing prophane Neglect of Family Religion, and secret Devotion; that he would stir up all Ranks to endeavour to extend and diffuse their Influence for this Purpose, according to their Capacity, Station and Character, especially those in Authority, whether Parents, Masters, Ministers or Magistrates, by their Instruction, Example and Authority. 

O! how happy and glorious a prospect should we have if this were brought to pass! Then God's Salvation would be near us, and God, even our God would bless us: But if it should never be our Lot in this World to see such happy halcion Days; yet still it will be your Wisdom and Interest to strive to be of the few that enter in at the strait Gate, of the little Flock to whom your Father will give the Kingdom; and as the Furtherance of these Things was the main Design of this whole Performance; so it is and shall be the Prayer of one who desires to approve himself the Servant of your Souls, for Jesus's Sake.