Part 13 of a Political Narrative of the New Testament
In the previous post we examined the main political principles and ideas in the anonymous letter to the Hebrews (possibly around 64AD at the point that Herod’s Temple construction was finally finished after over 80 years). It spoke about the time of reformation and of new constitutional era in the nations, and need for social strategists and senior statesmen who had faith to transform nations. It emphasized the general congress, the citizen council and the beginning of a government which cannot be shaken. (The Jews began war with Rome in 66AD and it is also possible this letter was written after that began.)
Perhaps it is good time to re-list the paraphrased meanings of New Testament words:
Church = citizen assembly [Ekklesia = citizens “called out” to meet for democratic governance/managing of cities]
Apostle = emissary, delegate; sent one (by Jesus or by a citizen council) for various purposes
Elder = senior statesman (mainly national affairs) [also in place of “fathers” sometimes]
Prophet, Man of God, Seer = Social Strategist or Seer/Spokesman for society (false = pagan)
Prophecy, vision = strategic insights for society (worldview; can be God’s or pagan view)
Prophesied = Saw/Spoke strategic insights for society (worldview; can be God’s or pagan view)
Word of the Lord = God’s social strategy message (worldview) for a specific time or thing
Anoint = to publicly endorse [Anointed One = Christ= pre-chosen world Ruler (like President-Elect)]
Christian = little anointed one; meaning in effect: agent of the pre-chosen world Ruler
Lord = Sovereign, ruler, owner
Prince = potential or future or next head of state
Commandments = transcendent political priorities or values (defined as rights constitutionally)
Covenant = Constitution, compact, political agreement
Kingdom = government or state [centralized] [heaven=above all, highest] King = Head of State
Justice, Right = when each receives their due (righteousness)
Judgment = policy decision or judicial sentence by a governor
Judge = Governor (legislative or judicial)
Tongues = Messages against pagan (i.e. Babel) model of state centralization/corruption
It is likely that in AD63/64 was the writing of many New Testament documents: Gospel of Mark, Book of Acts, Letter to Hebrews, Peter’s first letter, and Paul’s first letter to Timothy and to Titus.
Peter’s Letter to Provinces of Turkey
In July of 64AD a fire in Rome is blamed on the Christians by Nero who increases persecution at that time. Sometime after this it seems that Peter writes around 64-65AD.
In chapter one He says that “the pilgrims [are already]…voted in by God…” And then he mentions” “….the Social strategists…” [who] …saw and spoke Strategic insights for society…to you…” He goes on to declare that the Father “…without partiality governs according to each one’s work…” And finally he says that “the strategic worldview message from God endures forever.”
In chapter two he says that also Jesus is also elect or voted in by God and quotes from Isa 28. He then urge all to “submit yourselves to every law of man…whether to the Head of State as supreme, or to governors,…for the punishment of evildoers and for the praise of those who do good.” He goes on to add that they must “Honor the head of state.” If indeed Nero’s Roman government was brutally arresting and killing believers at this time, the statement of submission was difficult for Christians but it focused on the institution that God ordained, not the humans that held offices and abused its power at times.
Here he urges them as citizens to not just submit, but to be “doing good…as free, yet not using liberty as a cloak for vice…” Freedom and liberty are privileges that we are accountable to God to use for good in society.
Also in chapter two he tells “Servants, be submissive to your masters…, not only to the good and gentle, but also to the harsh. For this is commendable, if because of conscience toward God one endures grief, suffering wrongfully.” He cites the “pre-ordained Ruler to Come…[as] an example:…when He was reviled, did not revile in return;…but committed Himself to Him who governs righteously…” Paul also mentions being healed, and perhaps it is not just personal healing but national that is intended as in Mark 16.
In chapter three he urges them to be “not returning evil for evil or reviling for reviling, but on the contrary blessing,….“Let him refrain his tongue from evil,…and do good; Let him seek peace and pursue…[Ps 34]”…what is good….when they defame you as evildoers…Pre-chosen Ruler to Come… suffered…the just for the unjust,…[and now] authorities and powers…[are] subject to Him.” Again note the title for Jesus as “the just.” It is a description equally as important as redeemer and savior.
Peter then affirms in the fourth chapter that Jesus “…is ready to govern….that they might be governed.” ….[To] the pre-chosen Ruler to Come, …belong[s] the glory and the dominion….For the time has come for policy decisions to begin at the house of God.” This seems to focus back to the citizen assembly as the place for God’s government decisions to be found. Here the importance of prophetic or social strategist leadership is affirmed again. As Peter says: “let him speak as the oracles [transcendent political priorities] of God.”
And equally important in the local citizen assembly is the role of the “The senior statesmen”…to whom in chapter five Peter says: “I exhort [as]…a fellow senior statesman…Shepherd the flock…[not as] sovereigns over those entrusted to you, but being examples to the flock [under the]…Chief Shepherd….submit yourselves to your senior statesmen…” Just as elders were civic leaders, not overseers of religious worship in Old Testament Israel, yet the nation was called the flock. So also here. There is no basis to apply this term flock to only a religious gathering of God’s people.
The final words of chapter five is: “To Him be the glory and the dominion….” This seems to be truly comprehensive, not just over religious communities. And a final mention of being voted for by God, i.e. the elect, is stated while referring to “She who is in Babylon.” It speaks of the common reality that God’s people have to learn to govern and serve while not having full control of nations – while sharing power with pagans (today’s believers operating mostly in democratic pluralistic nations).
Paul’s First Letter to Timothy
Paul the emissary was apparently freed from house arrest in Rome and returned to traveling ministry between AD 63-66 and writes a letter to Timothy, one of his key assistants.
In the first chapter he affirms the transcendent moral law of God as being a valuable standard for those in governance to know the duty of punishing crimes such as murder, manslaughter, fornication, sodomy, kidnapping, perjury, etc. He also speaks of Jesus as the eternal Head of State [i.e. King] who cares about law and justice. The focus here is not Jesus as redeemer.
Several times in the letter Paul speaks of the importance of prophecies which we define as strategic insights for society. In chapter one he says that these are needed to wage the good warfare in not just in private spiritual areas, but in larger national areas of society.
In chapter two he says that the first priority for prayer and intercession to focus was for the heads of state and all others in civil power, that we may have the liberty and just society that would allow us to live our lives as God intends.
He also mentions in chapter two the role of the family and that women are especially saved in the practice of “self-government.” This does not refer to salvation from sin but from disturbance in society. The most important government to accomplish begins inward and flows outward.
Then in chapter three he turns to the requirements for overseers of the citizen assemblies. Again, it is not a religious group like we think of churches today. The qualifications here are mainly for civic leadership similar to when Moses gave criteria for the elders and judges of Israel (see Exod 18). To be an overseer in a citizen assembly a person must first govern his own house well, or else he cannot know how to take care of the citizen assembly of God. And he must have a good testimony among those who are outside. In other words he must be respected by non-religious people as well in how he lives and leads. And similarly Paul says the same for other servants in the civic councils – they must govern their children and houses well. Paul also affirms that the citizen assembly is responsible for upholding truth in the world.
In chapter four Paul speaks personally to Timothy of the important input that he received from the group of senior statesmen in the citizen assembly. He reminded Timothy of what he received through their sharing with him strategic insights for society. He had a great advantage going forward through being able to learn from their worldview. But also the act of laying on hands was connected to the Old Testament pattern of social strategists who would publicly endorse [“anoint”] candidates for civic leadership. Apparently these senior statesmen perceived Timothy’s calling was beyond just pastoral care of religious groups of people (our modern idea of church) – it included a social role.
In chapter five Paul then makes sure Timothy knows how to treat senior statesmen properly with respect. He goes on to say that senior statesmen are expected to govern well. This is not in a religious group but in a citizen assembly. It they do so, then deserve extra honor. They also need accountability just like the civic leaders in Old Testament Israel were – only when two or three eye-witnesses without prejudice or partiality can confirm an abuse of their authority. (See the due process rule in Dt 19:15 regarding witnesses.)
Then Paul addresses the high role of the family in society. He explains that the citizen assembly is not to be burdened with providing social support (financial stability) for widows that have family members who can do it. He uses strong language to say that children and grandchildren must repay or provide for the material needs of their households (i.e. the elderly members) or else they are denying the faith and not doing what even unbelievers know to do. A specific list of duties for women is to marry, have babies, govern the affairs of the house and provide relief for widows and elderly household members.
Finally in chapter six Paul speaks to those in the economic sphere. He says that servants or workers should treat their bosses with honor. But business leaders are also warned against the corruption that comes with the pursuit of money. (Moses warned of corruption of business by using a metaphor of drinking something deadly in Dt 32 and Jesus seems to cite it in Mark 16). Paul emphasizes keeping the transcendent political priority.
In the final words of the letter Paul urges him to keep the transcendent political priorities until Jesus manifests Himself, and he uses grandiose language describing the “everlasting power” of Jesus as “Sovereign pre-chosen world Ruler,….the blessed and only Potentate, the Head of State over all other heads of state and Sovereign over all other Sovereigns…” The term “Potentate” is from the Greek word used for a dynasty, an unending all powerful Sovereign. It is a powerful ending especially in light of the most severe persecution from the Roman Empire in Christianity’s early history.
Paul’s Letter to Titus
Paul writes another letter to one of his assistants – Titus. He begins with using the democratic language of elections by talking of “God’s elect” or the ones God has already voted for. Also in chapter one he emphasizes the “transcendent political priority.”
Then he directs Titus to take responsibility to “appoint senior statesmen in every city.” Again this was not in small religious groups but in the citizen assemblies. Paul tells him to use criteria that relates to how a person governs himself and his money and his family. He must be “…not violent, not greedy for money, but hospitable,…just, holy, self-governed…” This list is similar to the criteria Moses listed for civic elders. Notice here that handling money and being a person known for justice is key. Also being hospitable meant to be diligent to care for the sick in his community. The key emphasis on all is self-government, the most important of all governments.
Also in chapter one Paul quotes from a false “social strategist” to make a point. We need to understand what the messages of both true and false social strategists are. What are they saying about the larger culture and society?
In chapter two, similar to the letter to Timothy, Paul speaks of the duties and qualifications for senior statesmen in the citizen assemblies (not just small religious groups). In expecting good examples he also includes older women to be teachers of good things. Especially they should teach women to be “homemakers, obedient to their husbands” and more. Also he addresses servants and workers to be obedient to their bosses.
In chapter three he teaches that every citizen must be “subject to rulers and authorities” but this was not expected if a government leader was requiring something that violated God’s higher law (see Rom 13 where Paul links submission to government punishing evildoers and protecting good people). As with Peter’s letter around the same time, perhaps believers were wondering how to respond to the brutal persecution of Nero’s Roman government at this time.