by Curt Smith
In understanding government’s role to foster the conditions that promote human flourishing for the proclamation of the Gospel, another key passage is found at 1 Peter 2:14-15. Both this day’s devotional and the following one are drawn from this passage.
Carefully read the passage. The Apostle Peter—impetuous, son-of-thunder Peter—writes precisely what Paul wrote about submitting to government. But along with the “what” we are to do, God also provides the “why” in relation to government, denoted by both kings and governors in this passage As we submit, government can punish evildoers and praise well-doers (as we’ll discuss later).
As noted earlier, one way government punishes evildoers is by taking their lives for the shedding of innocent blood. One of the two thieves who perish with Christ on the day of His crucifixion acknowledges the justness of the death penalty even as he undergoes it (Luke 23:41). Government is clearly empowered to do this in Scripture.
Now, for those who do not favor capital punishment, we agree it is a wholly different question whether government should do that in modern times with secure prisons and sufficient resources to house prisoners during their natural lives. And it is a still vastly different question whether the justice system in a particular nation or jurisdiction is competent to find guilt or innocence and carry out this ultimate sanction without mistake.
On a broad scale, this power—the taking of life for shedding innocent blood—is also the basis of the “just war” theory pioneered by St. Augustine, the bishop of Hippo, in circa 400 A.D. Believed by many to be the most influential theologian outside of Bible writers, Augustine developed a doctrine that said that when justice is lacking in extreme measure, war is the path best able to establish it. This makes war the lesser of two evils. Augustine’s thinking remains very influential, and is cited 1,600 years later in contemporary debates as nations discuss and vote on military actions against other nations.
Government’s power to imprison wrongdoers and impose fines is acknowledged throughout Scripture as well. Potiphar imprisons Joseph for sexually assaulting his wife (a false allegation, we know), just as Pharaoh had imprisoned the cup bearer and the baker in the same prison. Paul is routinely imprisoned for various offenses, and other Apostles suffer imprisonment or exile as well. In 1 Kings 20:39, a fine of a talent of silver or the soldier’s life is demanded if the prisoner he guards escapes. In the Book of Philemon, Paul offers to pay the penalty (or fine) for the runaway slave Onesimus to his master, Philemon.


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