Despite the modern Reformed churches’ rejection of older confessional views about the responsibility of the magistrate for true religion in the realm, apparently the idea of a ruler who can crack down on idolatry and suppress heresy still appeals, at least if some of the comments at blogs are an indication.
I think I understand the appeal, at least in part, because the idea seems to be part of a desire for the state to impose law and order on a lawless and chaotic society. What I don’t understand is the biblical basis for this appeal. Yes, the Old Testament will supply you with all the theonomic ammunition you need to execute heretics and banish blasphemers. And if you start to use the OT why only the parts about suppression of idolatry and not the bits about goats and bulls? But does the example of Christ and the apostles bear such law-and-order fruit?
When Jesus addressed rulers, did he remind them of their ordained responsibility to suppress unbelief? In Luke 23, for instance, Jesus had a chance to go into an Al Pacino, “no-judge-you’re-out-of orderâ€-like rage but refused the opportunity. He simply responded to Pilate’s questions in such a way that the governor declared Jesus innocent. Did Jesus not care about the slaughter of the innocents or the idolatry and blasphemy that was rampant in the Roman Empire? If he did, he chose another means of expressing that concern other than reminding the magistrate of his duty to enforce the Ten Commandments.
Of course, Jesus had more important work to do than to clean up society so maybe this is not the best example. But when Paul was on trial and he had another chance for a showdown with the tolerant and iniquitous Roman authorities, he followed the example of his Lord. In Acts 24 when Paul appeared before Felix, Paul defended his own actions and words. He did also discourse “on righteousness, self-control and the judgment to come,†but if he spoke on the need to suppress heresy Luke sure had a funny way of reporting it. What is more likely is that Paul addressed Felix about his own spiritual condition, not about his irresponsibility as a magistrate appointed to uphold God’s law.
At the same time, when the New Testament writers addressed the subject of the magistrate, they always told believers to submit. Paul does so obviously in Romans 13 and also in 1 Timothy 2, and Peter echoes Paul in his epistles.
So if the Baylys are right about the duty of Christians to speak out against the atrocities of a corrupt state, the New Testament is of no help. And since Reformed Christians need a biblical warrant to bind believers to certain conduct or words, the silence of Christ and the apostles and the magistrate’s religious duties is deafening.
Old Life 