When it comes to civil government and the Christian faith, American Presbyter­ians sometimes become dispensationalist-like in their use of Scripture, acting as though the Old Testament is irrelevant when it comes to government. They set the Old Testament teaching on civil government aside as belonging only to Israel in its unique calling, or they label inconvenient passages like Psalm 2 “eschatological.” “I don’t see where in the New Testament we are commanded to work for Christian civil government,” becomes their defense of our secular American Constitution. Pastor Chellis’ article reminds us of the promise concerning kings in Isaiah 49:23 and that promise’s fulfillment in one instance under Emperor Constantine. He notes the anticipation of such conversions with national implications in the repentance of Nineveh at the king’s command and even Nebuchadnezzar’s decree to Babylon concerning the God of Israel.

The Apostles heard Jesus’ command to “teach all nations,” backed by His claim to have all authority on earth, in the context of the Old Testament examples of Nineveh, of God’s law for Israel, and of many prophetic promises that the nations would come to the God of Israel. The book of Acts, in particular, signals their expectation that God would convert Rome. Jesus told His disciples that they would be His witnesses in Jerusalem, Judea, Samaria, and to the end of the earth (1:8). The book ends with Paul preaching from Rome about the kingdom under Roman imprisonment and protection (28:31).

Jesus chose the Roman centurion, Cornelius, not a merchant or a slave, to signal His intention to convert the Gentiles (10—11). Then He commissioned Paul to preach to the rulers of Rome, telling Ananias: “He is a chosen vessel of Mine to bear My name before Gentiles, kings, and the children of Israel” (9:15).

Luke follows Paul across the Empire, making special note of his interactions with Roman authorities. In Cyprus, Paul preached to the proconsul (governor) who “believed” (Acts 13:4-12). Years later in Caesarea, Paul preached to the Roman governor Felix, then to his successor Festus, along with King Agrippa (25—26). Finally, Paul appealed to Caesar: “I stand at Caesar’s judgment seat, where I ought to be judged” (25:10).

Jesus meant for Paul to see Caesar. “Do not be afraid, Paul; you must be brought before Caesar” (Acts 27:24, see Rom. 1:11, 15; 15:29). In Paul’s day, Christ claimed some of Caesar’s household, but not Caesar. From prison, Paul wrote to the Philippians, “All the saints send you greetings, especially those who belong to Caesar’s household (Phil. 4:22).” Years later, Jesus claimed Constantine.

With the examples of Nineveh’s king, Israel’s law, the promises of royal help to the Kingdom (Isa. 49:23), and the call to kings and national rulers (elites) to bow to Messiah (Ps. 2), together with Jesus’ claim to have all authority and His commission to teach the nations all He commanded, it is impossible to imagine that Paul would have advised a converted Caesar, “Don’t worry about making your empire Christian. That’s just Old Testament stuff. It’s not part of our New Testament.”