"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)
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.
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