Audio Session 3 – Sections 4-7

Audio for Session #3

Session #3

* Section 4 Evil leaders and tyrannical polity are ordained by God.
* Section 5 The Old Testament institution of government is still valid.
* Section 6 Rulers must act according to God’s law.
* Commentary God can ordain evil rulers and yet hold them accountable to His law.
* Section 7 Woe to those who speak evil of the ruler.

Calvin’s Institutes – Book 4 – Chapter 20
Section 4

With regard to the function of magistrates, the Lord has not only declared that he approves and is pleased with it, but, moreover, has strongly recommended it to us by the very honorable titles which he has conferred upon it. To mention a, few. When those who bear the office of magistrate are called gods, let no one suppose that there is little weight in that appellation. It is thereby intimated that they have a commission from God, that they are invested with divine authority, and, in fact, represent the person of God, as whose substitutes they in a manner act. This is not a quibble of mine, but is the interpretation of Christ. “If Scripture,” says he, “called them Gods, to whom the word of God came.” What is this but that the business was committed to them by God, to serve him in their office, and (as Moses and Jehoshaphat said to the judges whom they were appointing over each of the cities of Judah) to exercise judgment, not for man, but for God? To the same effect Wisdom affirms, by the mouth of Solomon, “By me kings reign, and princes decree justice. By me princes rule, and nobles, even all the judges of the earth” (Prov. 8:15, 16). For it is just as if it had been said, that it is not owing to human perverseness that supreme power on earth is lodged in kings and other governors, but by Divine Providence, and the holy decree of Him to whom it has seemed good so to govern the affairs of men, since he is present, and also presides in enacting laws and exercising judicial equity. This Paul also plainly teaches when he enumerates offices of rule among the gifts of God, which, distributed variously, according to the measure of grace, ought to be employed by the servants of Christ for the edification of the Church (Rom. 12:8). In that place, however, he is properly speaking of the senate of grave men who were appointed in the primitive Church to take charge of public discipline. This office, in the Epistle to the Corinthians, he calls κυβερνήσεις, governments (1 Cor. 12:28). Still, as we see that civil power has the same end in view, there can be no doubt that he is recommending every kind of just government. He speaks much more clearly when he comes to a proper discussion of the subject. For he says that “there is no power but of God: the powers that be are ordained of God;” that rulers are the ministers of God, “not a terror to good works, but to the evil” (Rom. 13:1, 3). To this we may add the examples of saints, some of whom held the offices of kings, as David, Josiah, and Hezekiah; others of governors, as Joseph and Daniel; others of civil magistrates among a free people, as Moses, Joshua, and the Judges. Their functions were expressly approved by the Lord. Wherefore no man can doubt that civil authority is, in the sight of God, not only sacred and lawful, but the most sacred, and by far the most honourable, of all stations in mortal life.

Section 5

Those who are desirous to introduce anarchy object that, though anciently kings and judges presided over a rude people, yet that, in the present day, that servile mode of governing does not at all accord with the perfection which Christ brought with his gospel. Herein they betray not only their ignorance, but their devilish pride, arrogating to themselves a perfection of which not even a hundredth part is seen in them. But be they what they may, the refutation is easy. For when David says, “Be wise now therefore, O ye kings: be instructed, ye judges of the earth;” “Kiss the Son, lest he be angry” (Psalm 2:10, 12), he does not order them to lay aside their authority and return to private life, but to make the power with which they are invested subject to Christ, that he may rule over all. In like manner, when Isaiah predicts of the Church, “Kings shall be thy nursing-fathers, and their queens thy nursing-mothers” (Isaiah 49:23), he does not bid them abdicate their authority; he rather gives them the honorable appellation of patrons of the pious worshippers of God; for the prophecy refers to the advent of Christ. I intentionally omit very many passages which occur throughout Scripture, and especially in the Psalms, in which the due authority of all rulers is asserted. The most celebrated passage of all is that in which Paul, admonishing Timothy, that prayers are to be offered up in the public assembly for kings, subjoins the reason, “that we may lead a quiet and peaceable life in all godliness and honesty” (1 Tim. 2:2). In these words, he recommends the condition of the Church to their protection and guardianship.

Section 6

This consideration ought to be constantly present to the minds of magistrates, since it is fitted to furnish a strong stimulus to the discharge of duty, and also afford singular consolation, smoothing the difficulties of their office, which are certainly numerous and weighty. What zeal for integrity, prudence, meekness, continence, and innocence, ought to sway those who know that they have been appointed ministers of the divine justice! How will they dare to admit iniquity to their tribunal, when they are told that it is the throne of the living God? How will they venture to pronounce an unjust sentence with that mouth which they understand to be an ordained organ of divine truth? With what conscience will they subscribe impious decrees with that hand which they know has been appointed to write the acts of God? In a word, if they remember that they are the vicegerents of God, it behooves them to watch with all care, diligence, and industry, that they may in themselves exhibit a kind of image of the Divine Providence, guardianship, goodness, benevolence, and justice. And let them constantly keep the additional thought in view, that if a curse is pronounced on him that “doeth the work of the Lord deceitfully,” a much heavier curse must lie on him who deals deceitfully in a righteous calling. Therefore, when Moses and Jehoshaphat would urge their judges to the discharge of duty, they had nothing by which they could more powerfully stimulate their minds than the consideration to which we have already referred,—“Take heed what ye do: for ye judge not for man, but for the Lord, who is with you in the judgment. Wherefore now let the fear of the Lord be upon you; take heed and do it: for there is no iniquity with the Lord our God, nor respect of persons, nor taking of gifts” (2 Chron. 19:6, 7, compared with Deut. 1:16, &c.). And in another passage it is said, “God standeth in the congregation of the mighty; he judgeth among the gods” (Psalm 82:1; Isaiah 3:14), that they may be animated to duty when they hear that they are the ambassadors of God, to whom they must one day render an account of the province committed to them. This admonition ought justly to have the greatest effect upon them; for if they sin in any respect, not only is injury done to the men whom they wickedly torment, but they also insult God himself, whose sacred tribunals they pollute. On the other hand, they have an admirable source of comfort when they reflect that they are not engaged in profane occupations, unbefitting a servant of God, but in a most sacred office, inasmuch as they are the ambassadors of God.

Section 7

In regard to those who are not debarred by all these passages of Scripture from presuming to inveigh against this sacred ministry, as if it were a thing abhorrent from religion and Christian piety, what else do they than assail God himself, who cannot but be insulted when his servants are disgraced? These men not only speak evil of dignities, but would not even have God to reign over them (1 Sam. 7:7). For if this was truly said of the people of Israel, when they declined the authority of Samuel, how can it be less truly said in the present day of those who allow themselves to break loose against all the authority established by God? But it seems that when our Lord said to his disciples, “The kings of the gentiles exercise lordship over them; and they that exercise authority upon them are called benefactors. But ye shall not be so: but he that is greatest among you, let him be as the younger; and he that is chief; as he that doth serve” (Luke 22:25, 26); he by these words prohibited all Christians from becoming kings or governors. Dexterous expounders! A dispute had arisen among the disciples as to which of them should be greatest. To suppress this vain ambition, our Lord taught them that their ministry was not like the power of earthly sovereigns, among whom one greatly surpasses another. What, I ask, is there in this comparison disparaging to royal dignity? nay, what does it prove at all unless that the royal office is not the apostolic ministry? Besides, though among magisterial offices themselves there are different forms, there is no difference in this respect, that they are all to be received by us as ordinances of God. For Paul includes all together when he says that “there is no power but of God,” and that which was by no means the most pleasing of all, was honoured with the highest testimonial—I mean the power of one. This, as carrying with it the public servitude of all (except the one to whose despotic will all is subject), was anciently disrelished by heroic and more excellent natures. But Scripture, to obviate these unjust judgments, affirms expressly that it is by divine wisdom that “kings reign,” and gives special command “to honour the king” (1 Peter 2:17).

John Calvin’s Treatise “On Civil Government”
Study Questions
Session #3

1. In Section 4, Calvin writes that we can know that God approves of government because of _____________.

2. In Psalm 82:6, the judges of the earth are called ____________________.

3. According to Deuteronomy 1:17, the judgment that kings decree are who’s decree? ___________

4. According to Proverbs 8:15-16, who sets up kings? ______

5. Are kings ever in power because of human perverseness or mistakes? ___

6. Romans 13:1-3 reads, “For there is no authority except from God, and those which exist are established by God.” Are evil governments established by God? ____

7. The secular, rationalistic view of government teaches that the only legitimate government is what type of government? _________________________________________________________

8. God made sure Israel understood that which tyrannical king was ordained of God? (Isaiah 44:28; 45:1) ______

9. God ordains certain forms of government based on what? _____________________________

10. Who wrote in “Spirit of Law” that “moderate government is most agreeable to the Christian religion, and despotic government to the Mahometan?” _____________

11. Why does God allow evil rulers over some people? _________________________

12. Biblically, does the American government become illegitimate if it becomes socialistic? ____

13. How should Christians change bad government? __________________________________

14. What is Calvin’s answer in Section 5 to those who teach the Old Testament pattern of kings is no longer valid? _____________________________________________________________________

15. In Section 6, Calvin warns rulers that they ought to submit to the Word of Christ. What verses in the Bible teach that God can ordain bad rulers and still hold them accountable to follow His law? __________________

16. Can a Christian mock or rebel against the ruler? __ 1 Peter 2:17 tells us to “honor the ____.”

John Calvin’s Treatise “On Civil Government”
Study Answers
Session #3

1. In Section 4, Calvin writes that we can know that God approves of government because of the positive titles God gives to magistrates.

2. In Psalm 82:6, the judges of the earth are called Elohims, Mighty ones

3. According to Deuteronomy 1:17, the judgment that kings decree are who’s decree? God’s decree

4. According to Proverbs 8:15-16, who sets up kings? God

5. Are kings ever in power because of human perverseness or mistakes? No

6. Romans 13:1-3 reads, “For there is no authority except from God, and those which exist are established by God.” Are evil governments established by God? Yes

7. The secular, rationalistic view of government teaches that the only legitimate government is what type of government? That which is ordained by the people, popular sovereignty, democracy

8. God made sure Israel understood that which tyrannical king was ordained of God? (Isaiah 44:28; 45:1) Cyrus

9. God ordains certain forms of government based on what? The character or need of the people

10. Who wrote in “Spirit of Law” that “moderate government is most agreeable to the Christian religion, and despotic government to the Mahometan?” Montesquieu

11. Why does God allow evil rulers over some people? To punish, humble and teach

12. Biblically, does the American government become illegitimate if it becomes socialistic? No

13. How should Christians change bad government? Not by rebellion against the state but by changing the culture gradually through the teaching of the Scriptures

14. What is Calvin’s answer in Section 5 to those who teach the Old Testament pattern of kings is no longer valid? Calvin refers to Psalm 2 where kings are not told to return to private life, but to submit to Christ.

15. In Section 6, Calvin warns rulers that they ought to submit to the Word of Christ. What verses in the Bible teach that God can ordain bad rulers and still hold them accountable to follow His law? Matthew 18:7; Isaiah 10:5-7; Acts 4:27-28; Isaiah 33:1-2

16. Can a Christian mock or rebel against the ruler? No. 1 Peter 2:17 tells us to “honor the King.”