How Shall Christians Then Live
after the Elections
1 Peter 2:11-25
Sunday, May 23, 2004
If there is such a term as seasickness (i.e., feeling sick or dizzy as a result of the rocking movement of a boat on water), perhaps there is also a term for being sick of the campaign season. If you come to know that term, please share it to me later. But in case there is none, let me coin one: "campaignnausea." And this term means "the unsettling feeling in the stomach that accompanies the urge to vomit because of deep disgust for the campaign season."
If you haven't come down with this sickness yet, you might be in a few more days or weeks. Many find the Philippine elections really frustrating because of the slowness of the counting of results and the perennial problem of cheating, killings, vote buying, dirty streets, and bad losers who don't want to concede. I'll spare you the embarrassing details except this bit of information concerning the counting:
Foreign observers find it incredible that our country is still in the Stone Age in terms of determining the election results. Our elections were held on the day general elections in India were ending. 43.5 million Filipinos cast their votes last May 10 and it may take one month later before we get the complete official results. In contrast, 370 million voters went to the polls in India on their election day. The results were known in two hours because of the use of electronic voting machines.
I think some of you are tired of hearing anything related to the elections, but as Christians, we have to learn from this experience. We must learn to look at life from a biblical point of view. We must learn the will of God in this situation.
Paul says in Eph 5:8-17:
8 For you were once darkness, but now you are light in the Lord. Live as children of light 9 (for the fruit of the light consists in all goodness, righteousness and truth) 10 and find out what pleases the Lord. 11 Have nothing to do with the fruitless deeds of darkness, but rather expose them. 12 For it is shameful even to mention what the disobedient do in secret. 13 But everything exposed by the light becomes visible, 14 for it is light that makes everything visible....
:15 Be very careful, then, how you live--not as unwise but as wise, 16 making the most of every opportunity, because the days are evil. 17 Therefore do not be foolish, but understand what the Lord's will is.
It is sad to note that the involvement of some churches in politics is now turning into a very embarrassing situation that greatly dishonors the Lord. Secular media is right now criticizing a presidential candidate because of his unwillingness to concede even though it appears that he has clearly lost the presidential race. To make matters worse, he is making statements that can be a source of greater instability in our country. He says the fight has just begun after the elections. Reports say that churches affiliated with his group are going to stage rallies and mass protests to air their contempt at the alleged massive cheating during the elections on the part of the present administration. Allegedly, he is even calling for a snap elections.
What a contrast this attitude is to those of the unbelievers'. Listen for example to the EDITORIAL in The Philippine Star (05/12/2004). The title of the article is:
Losing with grace
Filipinos like to say that there are no losers in elections in this country; all candidates win, or else they have been cheated. Latest developments in the elections are again bearing this out - with at least one notable exception... In the presidential race, independent opposition candidate Panfilo Lacson... had a refreshing message: losers, he said, should stop complaining and accept their fate. While it's too early for Lacson to concede, what with the long, slow official vote count of the Commission on Elections still to start, all exit polls show him behind at least two of his rivals. "There is no more use crying over spilled milk and complaining about cheating if we failed to prevent it," Lacson said yesterday.
His reaction was in marked contrast to those of most other candidates and political parties. Admittedly, poll fraud does happen in this country. Cheating starts even during the campaign, with candidates blatantly circumventing election rules on everything from spending limits to advertising and display of posters. On election day itself votes are bought, padded or shaved. Voters and election watchers are intimidated. There have been enough documented cases of fraud in previous elections, and foolish is the candidate who does not guard his votes.
Yet there are also cases where an electoral contest has a clear winner, but the loser refuses to accept defeat. Such sore losers are among the biggest sources of instability in this country. The best that losers can do, if they can't accept defeat, is to present convincing evidence that they have been cheated. In the absence of proof, they should have the grace to concede, or at least keep their mouths shut.
How should Christians then live after the elections? After all these alleged massive cheating and the government's abuse of power and authority? Peter in his first letter gives us the answer. Let us first look at the historical context of 1 Peter. This is from the MacArthur Study Bible:
When the city of Rome burned, the Romans believed that their emperor, Nero, had set the city on fire, probably because of his incredible lust to build. In order to build more, he had to destroy what already existed.
The Romans were totally devastated. Their culture, in a sense, went down with the city. All the religious elements of their life were destroyed-their great temples, shrines, and even their household idols were burned up. This had great religious implications because it made them believe that their deities had been unable to deal with this conflagration and were also victims of it. The people were homeless and hopeless. Many had been killed. Their bitter resentment was severe, so Nero realized that he had to redirect the hostility.
The emperor's chosen scapegoat was the Christians, who were already hated because they were associated with Jews, and because they were seen as being hostile to the Roman culture. Nero spread the word quickly that the Christians had set the fires. As a result, a vicious persecution against Christians began, and soon spread throughout the Roman Empire, touching places like Pontus, Galatia, Cappadocia, Asia, and Bithynia (1:1), and impacting the Christians, whom Peter calls "pilgrims." These "pilgrims," were probably Gentiles, for the most part (1:14,18; 2:9,10; 4:3), possibly led to Christ by Paul and his associates, and established on Paul's teachings. But they needed spiritual strengthening because of their sufferings. Thus the Apostle Peter, under the inspiration of the Holy Spirit, wrote this epistle to strengthen them.[1]
Among other things, Peter instructed the Christians on how to live under a wicked society (2:11-12), a wicked ruler (2:13-17); a wicked master (2:18-20), a wicked husband (3:1-6). For our purposes, I will confine our study to 1Pe 2:11-25 only.
1. Peter exhorted believers to live as aliens and stranger in the world, abstaining from sinful desires which war against their souls (2:11-12).
As aliens and strangers in the world. In this section, Peter called his readers to a righteous life in a hostile world. Christians are foreigners in a secular society because their citizenship is in heaven.
abstain from sinful desires which war against the soul. In order to have an impact on the world for God, Christians must be disciplined in an inward and private way by avoiding the desires of the fallen nature (Read Gal 5:19-21, Jas 3:13-18; 4:-3).
2. Peter exhorted believers to continue to live good lives among the pagans (2:12)
MSB: The Gr. word for ["good"] is rich in meaning and implies the purest, highest, noblest kind of goodness. It means "lovely," "winsome," "gracious," "noble," and "excellent." Having been disciplined in the inward and private side, the Christian must outwardly live among non-Christians in a way which reflects that inward discipline.
Though they accuse you of doing wrong. The early Christians were falsely accused of rebellion against the government with such false accusations as: terrorism (burning Rome), atheism (no idols or emperor worship), cannibalism (rumors about the Lord's Supper), immorality (because of their love for one another), damaging trade and social progress, and leading slaves into insurrection. Cf. Acts 16:18-21; 19:19,24-27.
They may see your good deeds and glorify God on the day He visits us. Peter was teaching that when the grace of God visits the heart of an unbeliever, he will respond with saving faith and glorify God because he remembers the testimony of believers he had observed.
3. Peter exhorted believers to continue to submit and to honor civil authorities and for the Lord's sake (1Pe 2:13-14). See Titus 3:1,2
"Submit" here means to put oneself in an attitude of submission." As citizens in the world and under civil law and authority, God's people are to live in a humble, submissive way in the midst of any hostile, godless, slandering society (See Titus 3:1-2).
Only when the government tries to force a Christian to do what is against the law of God explicitly stated in Scripture, should he refuse to submit (cf. Acts 4:18-20; 5:28,29; Titus 1:6; 3:1,2).
4. Peter did not attack the evil conditions but he encouraged the believers in such environments to continue to do good to silence the ignorant talk of foolish men (2:15-17).
1Pe 2:15 silence ... foolish men. Here is the purpose for our submission to authority, in order that we should avoid condemnation and win commendation that shuts the mouth of those obstinately set against the faith who are looking for reasons to criticize believers. (Observation: Senator Lacson's concession and statements after the election gained him respect even from the camp of President Arroyo whom he has severely criticized. (Remember Lacson's revelation of the controversial "Jose Pidal account" where he implicated the First Gentleman!)
5. Peter reminded the believers that they were called to patient endurance following the example of the Lord Jesus (2:18-25).
MSB: Peter's point is that a person called to salvation will, sometimes at least, have to endure unfair treatment. Commendable behavior on the part of the believer in the midst of such trials results in the strengthening and perfecting of the Christian on earth (5:10; cf. James 1:2-4), and his increased eternal capacity to glorify God (cf. Mt 20:21-23; 2Co 4:17,18; 2Ti 2:12). Peter shows how Christ set the example by living a perfect life in the midst of His hostile environment. Christ is the pattern for Christians to follow in suffering with perfect patience. His death was as an atonement for sin (2 Cor. 5:21); but it was also a model of endurance in unjust suffering.
Note: I know that some of you at this point are protesting in your minds. You are saying, "But Peter does not understand my situation. If only he knew what kind of government we have, if only he knew what kind of president we have, if only he knew what kind of husband I have!" Instead of bringing comfort and encouragement, these words from Peter have raised more disturbing questions.
I have no easy answers to your questions. But may I suggest, that before you complain and say, "The words of Peter cannot apply to my situation; my case is an exception!" I would like you to ask yourself: When is Peter's counsel going to apply in my life? What situation in my life will make Peter's words appropriate?
Let me read to you from a Filipino Christian author. I totally agree with his counsel:
Wiliam Girao
NOT JUST SUNDAYS, pp. 23-25
The early Church was born under Roman dictatorship. She faced evil social institutions. Slavery was accepted and widespread. slaves were treated as pieces of property, not as human beings. Women occupied very low social status and were rarely given formal education. the woman was usually under the complete domination of her father, husband or even eldest son. Children had no rights. Parents could put to death their children for real or imagined offenses without any criminal liability.
What was the response of the early Church to the tyranny and the brutal social institutions of their day? Peter urged the believers to follow the example of Christ who willingly suffered injustice (1Pet 2:23). Paul commanded the Roman Christian never to take the law into their own hands (Rom 12:19-21).
Christ, the apostles, Paul and the early Church leaders did not directly condemn slavery. Neither, of course did they commend it. Instead Paul appealed for the just and humane treatment of slaves by Christian slave-owners. That was the gist of his letters to Philemon, and to the Christians in Colossae and Ephesus.
Instead of directly fighting the evil institutions of their day, the early believers sought to change the quality of relationships within those institutions. They sought to make the evil structures irrelevant by transforming the motives and perspective of those who lived within those structures. Instead of overthrowing Roman tyranny, the early believers defanged it by loving their foreign masters. Instead of struggling to abolish slavery, the early Christians treated their slaves as brothers in Christ. Instead of championing the liberation of women, converted husbands loves their wives, and wives respected their husbands. Instead of agitating for children's rights, Christian parents treated their children with fairness, and children honored their parents.
The early church did not directly fight the evil social structures of her day. What Christians did was to make these structures irrelevant by removing the hatred, selfishness and pride undergirding them.
I would like to spend the latter part of this study in reading to you excerpts from the writings of several authors. I have shared to you some of them already several years ago but I am sure you have forgotten them. But I think this will help address some of the issues you may have regarding the involvement of the church in politics.
William Girao
NOT JUST SUNDAYS, pp. 26-32
Excerpts from Chapter 3:
Should the Church be involved in Politics?
What can Christians do when confronted with a wicked government?
Christians cannot rightfully be involved in any violent overthrow of government. Followers of Christ cannot endorse, support, or join a violent revolution. The teaching and example of Christ rule our violence for His followers (1 Pet 2:23; Mt. 26:52). The general tenor of biblical teaching is for peaceful means of change (Jer 29:7)
But didn't the Israelites rebel against Egypt when they were oppressed?
What Israel did in Egypt cannot be the model for the Church today. Present-day liberation theologians are mistaken in making the Exodus their basis for liberation movements. When Moses killed an Egyptian who was oppressing one of his people, he impulsively did something that God did not intend him to do. The drowning of the pursing Egyptian army in the Red Sea was a divine act. It was not a violent overthrow of the oppressor by the oppressed.
If we cannot violently overthrow a wicked government, what are we to do then? Are we to do nothing?
There are a number of things we can do. But first, what exactly do we mean by a "wicked government"? When is a government wicked? Who decides if a government is wicked or not? Is it the Church, the individual, the political opposition, or you? In a sense, all governments are wicked. Wickedness is in the hearts of men - and government is composed of such men. Anything that wicked men touch is soon twisted to serve their wicked ends. However, one system of government may be more conducive to good while another, to evil. A dictatorship makes evil, or good easier to indulge in - depending on the kind of person the dictator is. On the other hand, democracy make evil difficult to do - but also makes good more difficult to accomplish. Good and evil are both possible under any form of government. The Christian may meaningfully serve God regardless of the system of government he is under.
In a situation where government is predominantly evil, or where the system of government is conducive to evil, what do we do?
Pray (1 Tim 2:1,2). We should pray that the government may allow us to "live peaceful and quiet lives in all godliness and holiness." We believe in the sovereignty of God. God is in control of movements. He is also in control of the affairs of men and nations. We should pray that God will overrule the decisions and actions of evil men in government (Acts 4:23,24).
Is praying all that we do?
Times of stress are times of opportunity for people to turn to God. Evil days are days to preach the Gospel (2 Tim 3:1-9; 4:1-5). It is amazing to see our people today attracted to Scriptures. Such interest in the Bible would have been unthinkable in the Philippines one or two decades ago. The stressful lifestyles of our people today offer us Christians a golden opportunity to evangelize and spiritually nurture them.
Beside these spiritual responses to national crisis, is there anything else we can do to tackle the wickedness around us?
Christ said, "let your light shine before me..." (Matthew 5:16). Our "light" is the moral purity of our lives. Before we can talk of changing our society, we must first show genuine moral change in our selves. The kingdom of God starts with small beginnings (Matthew 13:31, 32). God's rule over society begins with His rule over our individual ethical and moral behavior. We should uphold God's moral standards wherever we are, whatever we do. Personal uprightness is the starting point in changing society.
Should the Church be involved in politics?
[To put it in another way] should the Church support a political party or put up specific candidates for government office? Should the Church become or act like a political party?
The Church cannot become a political party without abandoning or limiting her primary calling in the world - that is, to proclaim the glory of "God to all men. She cannot be involved in partisan politics without alienating specific segments of society. By entering partisan politics, the Church will provide ground for many to identify the gospel with the Church's partisan political interests. The politically partisan Church will cause some segments of society to become deaf to her proclamation of God's message.
Should Christians be apolitical then?
Christians are legitimate members of society and therefore have the same rights and duties as other men. Christians should exercise their political rights and fulfill their political duties. But they are to exercise these political rights as citizens of the country, and not as members of the church.
Christians as individuals may take part in partisan politics. The Church as a body or as an institution, however, cannot be involved in partisan politics without adversely affecting her calling to proclaim the Gospel to all men.
May a Christian be involved in protest movements?
When a church member joins a protest group, he should do so as an individual, not as a representative of his local church. It is unwise, I believe, for a church as a corporate body to become involved in protest movement. The Christian, rather, as an individual should join hands with other men and women of goodwill in seeking change in society.
Political involvement for the Church is a very complex issue. This involves theological, practical, historical, and cultural considerations. It is almost impossible for Christians to arrive at a consensus on all aspects of this question. We all need to study the Scriptures and make up our own minds.
Don Fortner
The Church Of God
The whole church, not just the pastor, elders, deacons and teachers, but the whole church and every member of it, is the pillar and ground of the truth. In the church of the living God the truth is constantly uplifted in the midst of darkness. The church of God is the lighthouse of the truth in this world. The one purpose and business of the church is to uphold, maintain and spread abroad the truth of God as it is in Christ Jesus. All her strength, all her talents all her resources are to be given to and used for this one glorious work. Whatever God puts in our hands, whatever doors of opportunity are opened before us, all are to be used for the preaching of the gospel. Nothing is to be wasted upon any other cause.
There are other important causes in the world. But in God's providence, he raises up other people and organizations to take care of those causes. The church must not be turned aside from her far more important work. Members of political parties will support their politicians. Let God's church support gospel preachers. Doctors build hospitals and practice medicine. Let the church of Christ build churches and practice missions. Moralists will struggle for moral issues. Let the church struggle for the furtherance of the gospel. Educators will teach children the ‘three Rs' of reading, writing and arithmetic. Let the church teach sinners the ‘three Rs' of the gospel truth-Ruin by the fall, Redemption by the blood and Regeneration by the Holy Spirit. We have no other work. Let us uphold, proclaim and defend the truth of God with our might. Truth is what we have received from our forefathers, truth is what we must maintain and truth is the legacy we must leave to the generations to come.
John MacArthur
Excerpts from Romans 13 Commentary
Even social and political activities that are perfectly worthwhile can deplete the amount of a believer's time, energy, and money that is available for the central work of the gospel. The focus is shifted from the call to build the spiritual kingdom through the gospel to efforts to moralize culture-trying to change society from the outside rather than individuals from the inside. When the church is politicized, even in support of good causes, its spiritual power is vitiated and its moral influence diluted. And when such causes are supported in worldly ways and by worldly means, the tragedy is compounded. We are to be the conscience of the nation through faithful preaching and godly living, confronting it not with the political pressure of man's wisdom-including our own-but with the spiritual power of God's Word. Using legislation, adjudication, or intimidation to achieve a superficial, temporal "Christian morality" is not our calling-and has no eternal value.
... [The] state is temporal and affects only things that are temporal. It is a foolish and wasteful stewardship that devotes a great deal of time trying to bring people better morality-which at best is transient-but little time bringing them the gospel, which offers eternal life. It really does not matter whether people go to hell as policemen or prostitutes, judges or criminals, pro-life or pro-abortion. The moral will persist with the immoral. Our task is the proclamation of the gospel. Neglecting it is the spiritual equivalent of a skilled heart surgeon abandoning his profession to become a makeup artist, spending his time making people look better rather than saving lives. The mission of the church is not to change society-although that is often a beneficial byproduct of faithful ministry and living-but to worship and serve the Lord and to bring others to saving faith in Him.
It is not that Christians are not to be involved, sometimes directly, in civil government. It is certainly not that believers should avoid expressing their beliefs through voting for the best qualified political candidates and for sound legislation. That is part of doing good in our society (cf. Gal. 6:10; Titus 3:1-2). We should be grateful to God for civil freedom to worship, to preach and teach the gospel, and to live our lives almost without restriction. That is a nice privilege, but it is not necessary to the effectiveness of the gospel truth or to spiritual growth. We also should be grateful for, and, within reason, take advantage of our many legal and effective recourses for changing bad laws and bad governments and for promoting good ones. But that has nothing to do with the Christian's priority of proclaiming the gospel and living a holy life to demonstrate that God is a saving God.
Both the Old and New Testament present illustrations of believers whose earthly role placed them in civil service, and they were useful to God there. Joseph in Egypt and Daniel in Babylon are the two supreme Old Testament examples. After Jesus healed the centurion's servant, He did not advise him to leave the army (see Matt. 8:5-13). After Zaccheus was converted, he did not leave his civil profession but became an honest tax collector (see Luke 19:1-10). Cornelius, another Roman centurion, was saved through the ministry of Peter and continued to serve in the army (see Acts 10). And there is no reason to believe that the proconsul Sergius Paulus did not remain in his high civil office after he was saved (see Acts 13:4-12).
At issue is the matter of priority, of realizing that even the greatest earthly good we may be able to accomplish in the temporal world pales beside what the Lord is able to accomplish through us in the spiritual work of His kingdom. Like ancient Israel (Ex. 19:6), the church is called to be a kingdom of priests, not a kingdom of social activists. "But you are a chosen race, a royal priesthood, a holy nation, a people for God's own possession," Peter reminds us, "that you may proclaim the excellencies of Him who has called you out of darkness into His marvelous light" (1 Pet. 2:9, emphasis added).
[1]MacArthur, J. J. (1997, c1997). The MacArthur Study Bible (electronic ed.) (1 Pe 1:1). Nashville: Word Pub.
