Adapted from Michael LeFebvre’s introductory material:

W illiam Symington (1795-1862), pastor, scholar and theologian, was ordained to ministry in 1820 and served the Reformed Presbyterian Church of Scotland for four decades. A gifted preacher and doctrinal Covenanter (that is, an ecclesiastical heir to the Scottish Reformers of the 17th Century) he ably took up a role as penman par excellence of the Reformation Presbyterian testimony.

Throughout his life, Symington labored and prayed to keep Covenanter theology alive within his own community and time. He also wrote several theological books in order to preserve Scottish Reformation fruits for further generations. As a scholar, he was the first to assemble the doctrinal and testimonial contributions of his Covenanter predecessors, and, in particular, to systematically present the biblical teaching of Christ’s mediatorial dominion, as well as its applications to the church and state.

His book entitled Messiah the Prince is probably the most comprehensive articulation of a central doctrine of Scotland’s Reformation—the doctrine of Christ’s Mediatorial Dominion—and its implications for the church, the state, and church-state relations. Symington not only composed the standard text on this doctrinal trophy of the Scottish Reformation, but he actively sought in both his life and ministry to see it applied in church and civil government.

This new volume, a joint effort between Roy Blackwood and Michael LeFebvre, contains a short biography of William Symington, followed by masterly distillations of the longer works On the Atonement and Intercession of Jesus Christ and Messiah the Prince. In light of recent world events—many of which raise the importance of rethinking church and state relationships—Messiah the Prince might be deemed of particular urgency in the 21st century.

William Symington’s writings clearly demonstrate that Covenanter testimony has much to offer the church in all times and conditions. Sadly unknown to many interested in church history and Reformation theology, the authors hope that this present volume will help introduce his work to a wider audience.

Christ Rules Everywhere

Thus far, in our review of Symington’s exposition of the Mediatorial Dominion, we have seen the following:

• that we need for our Savior to be more than a Priest and Prophet–we need a Savior with kingly authority, as well (necessity);

• that we do indeed have a Savior with such authority (reality);

• that our Savior is fully competent to reign effectively (qualifications);

• that His reign derives from the divine appointment made in eternity past and fully realized with His resurrection and ascension (source); and,

• that His reign is spiritual in its aims and methods (nature).

Two points have yet to be considered: the extent of His reign, and the duration of His reign. How much does Jesus reign over? It is often assumed that He is king over the Church and not over the rest of the world. In his treatment of the extent of Christ’s reign, Symington exposes the error of such misunderstandings. Jesus’ reign is universal in its extent. Everything, everywhere has been placed under His dominion.

This is what Jesus professed at the point of His ascension: “And Jesus came and spake unto them, saying, All power is given unto me in heaven and in earth” (Matt. 28:18). As if to insure that the totality of this universality might not be missed, the author of Hebrews makes this remark: “For in that he put all in subjection under him, he left nothing that is not put under him” (Heb. 2:8; cf. Matt. 11:27; Acts 10:36; 1 Cor. 15:27; Eph. 1:22; Col. 2:10; Phil. 2:8-10). From the lowest beasts of the earth (Ps. 8:6-8) to the angels in heaven (1 Peter 3:22) and demonic powers (Luke 10:17-18), from elect men and women (Col. 1:18) to those counted as enemies of Christ (Ps. 110:2), Symington summons an extensive collection of historical and theological texts, from Old and New Testaments, to demonstrate the consistency with which Scripture affirms the absolute universality of Jesus’ reign (John 17:2; Rom. 14:9; Rev. 4:12).

It is nonetheless true, however, as both Scripture and common experience make clear, that not all the world necessarily reflects the submission owed to Christ. “But now,” writes one biblical author, “we see not yet all things put under him” (Heb. 2:8). “In a kingdom of a rightful sovereign,” Symington remarks, “there may be many rebels” (p. 106). Jesus Himself used a number of different parables to describe this present fact of history, and to warn of His coming judgment against all who neglect His rule over them (Matt. 25:14-46; Luke 19:12-27; 20:9-18).

Although there are, indeed, those who continue to resist His rule, Christ assures His disciples that they can take confidence in His universal sovereignty. “All power is given unto me in heaven and in earth. Go ye therefore, and teach all nations…. And, lo, I am with you…” (Matt. 28:18-20).

Christ Rules Forever

Jesus will continue to be our King through all eternity. Some influential theologians of Symington’s day had taught that the reign of Christ would conclude at the end of time, and would not continue into eternity. Symington denied such teachings, showing that Scripture presents Christ as our King (and, indeed, our Priest as well) for all eternity.

For example, Symington quotes the English Puritan minister John Owen, who taught that, “at the end of this dispensation, [Jesus] shall give up the kingdom to God, even the Father, or cease from the administration of His mediatorial office and power” (pp. 319–320).1 Owen, and others like him, drew this conclusion from their reading of the Apostle Paul in 1 Corinthians 15: “Then cometh the end, when he shall have delivered up the kingdom to God, even the Father” (v. 24), as though this indicated an end to Jesus’ own position as the King of that kingdom. “When this work is perfectly fulfilled and ended,” Owens further wrote, “then shall all the mediatorial actings of Christ cease for ever” (p. 320).2

Symington opposed such theories of an end to Christ’s mediatorial reign. On the contrary, Scripture speaks frequently of Christ forever continuing to be our King—throughout eternity. It is not only He who brings us to God now, but for all eternity it will be in Him that we are united to God in glory.

Symington asserts this doctrine through an extensive survey of biblical texts. (He includes in this survey a careful exegesis of the aforenoted 1 Corinthians text—14 pages, in fact [pp. 319–333]—to expose the mistake of imagining an end of Christ’s reign as there being in view.) The Old Testament prophets foresaw Christ with an eternal reign. Isaiah writes, for example, “Of the increase of his government and peace there shall be no end…to establish [his kingdom], to order it, and to establish it with judgment and with justice from henceforth even for ever” (Isa. 9:7; cf. Dan. 2:44). It is not only Jesus who advances the peace of His kingdom from now to the end of time, but it is Christ who will uphold and maintain the perfection of that kingdom in all eternity. The psalmist also speaks often of the eternality of Messiah’s reign. For example, “Thy throne, O God, is for ever and ever… therefore God, thy God, hath anointed thee” (Ps. 45:6-7; cf. 72:17; 89:4; 110:4; 145:13). The royal anointing of this Messiah is that of an eternal throne.

New Testament authors likewise indicate the perpetuity of Christ’s reign. Perhaps most striking are John’s apocalyptic visions of Christ on His throne for all eternity: “And there shall be no more curse, but the throne of God and of the Lamb shall be in it; and his servants shall serve him” (Rev. 22:3; cf. Luke 1:33; 2 Peter 1:11; Jude 25). Certainly, as Creator God, we can expect Jesus to reign over His people for all eternity. However, it is Jesus reigning as our Mediatorial Sacrifice that John shows us over and over in his Revelation (cf. Rev. 5:13; 6:16; 7:9, 10, 17; 22:1). It is not only as our Creator God, but also as our incarnate Mediator that Jesus will forever govern over and care for us for all eternity. “For the Lamb which is in the midst of the throne shall feed them, and shall lead them unto living fountains of water: and God shall wipe away all tears from their eyes” (Rev. 7:17).

Because there will be no more sin or adversity in heaven, it will no longer be necessary for Christ “to subdue rebellious passions, to ward off enemies,” and so forth (p. 341). Certain of His royal activities will no longer be necessary. “But are there no other things that may call for the exercise of the mediatorial functions?” Symington continues, “We submit that there are” (p. 341).

Our own eternal existence will not be one of inactivity and boredom. Though the exact character of our duties in heaven cannot be precisely explained, Scripture does make clear that it will be a life of activity and purpose–and it will be activity for which we continue to depend upon the direction of our King. “It is a faithful saying,” Paul wrote, “For if we be dead with him, we shall also live with him … [and] we shall also reign with him” (2 Tim. 2:11–12). Far from setting aside His royal activity in eternity, Christ will exalt His people to tasks of purpose and authority, reigning with and under Him.

“Our Redeemer will never lay aside His mediatorial authority,” Symington concludes.

Christ’s Rule Applies to the State

In the Pledge of Allegiance, Americans profess national submission to the reign of heaven. America confesses itself to be “one nation under God.” America’s coins and bank notes also bear the inscription, “In God We Trust.” Every November, the American president issues a proclamation leading the nation in a day of Thanksgiving to God. These are various ways in which America, as a nation, professes faith in the reign of God and national dependence on His favor. America is peculiar among the modern, industrialized world for her many official professions of faith in heaven’s rule.

In recent years, however, there has been much furor over the appropriateness of such religious expressions in public life. Prayer was banned from public schools in 1963. More recently, a widely publicized 2002 case provisionally banned the Pledge of Allegiance in public schools due to its oath of submission to God (although this ban was overturned by the Supreme Court on technicalities). In another highly publicized case, Judge Roy Moore’s 2.6-ton Ten Commandments monument was removed from the Alabama Statehouse in the autumn of 2003 due to a separation-of-religion-and-government suit, with additional Ten Commandment cases brought before the Supreme Court in 2005. Citing the First Amendment, such professions of faith have been challenged as an unconstitutional “establishment” of the Christian religion. The church’s response to such developments has been divided. Some insist that these religious professions are an important part of America’s heritage and ought to be retained. Other Christians insist that faith professions belong in the church but not the state. Such Christians accept that civil government should be secular. In his book, Symington boldly urges a third alternative.

Symington affirms the importance of publicly professing Christ. But he would urge more than religious rhetoric. The state ought to submit to this gracious King in its actual governance.

A nation should acknowledge the heavenly King in her pledge, but she should also submit to His laws in her constitution. A nation should acknowledge the historical significance of the Ten Commandments (as by monuments), but the Scriptures should also receive official sanction as a present source of national justice. It is fitting for national coinage to be inscribed “In God We Trust,” but such inscriptions ought to be matched by a real program to shape national economic policy around the financial priorities of Christ. A nation should profess the rule of this heavenly King, but the state also can and ought to govern in real cooperation with His rule.

This teaching will obviously be controversial. The political theories that are currently dominant in our culture assume that “mixing religion and politics” is always bad. Politics is a powerful force over society. Religion is a powerful force over the heart. Mixing the two puts a lot of power together. History is replete with the stories of rulers who abused this powerful combination with great detriment. It is therefore presumed that complete separation of religion from politics is the healthiest way forward.

Symington understands this reasoning—and broadly accepts it. But he offers this bold refinement: The church must not rule the state; the state must not rule the church; but both can (and ought) to serve the same Christ. Historical abuses have arisen when a single human authority—a pope or a king—assumed rule over both church and state. These two institutions should be, and biblically must be, kept independent from one another. Symington accepts separation, in this sense, as biblical and proper. What he does not accept is the supposition that only the church can therefore be Christian, and that the independent state is by default secular. Scripture teaches that the same Jesus who ordained the church is also the one who ordained the state (Matt. 16:18; Rom. 13:1).

An independent church and an independent state, in their most natural and proper operation, ought to be harmonious sisters serving the same heavenly King. Their duties are different; their spheres of authority are different; their powers are different; but their King is the same. It was this vision of “two kingdoms” amicably serving the same King which inspired the old Covenanter call for a reformation of church and state in 17th Century Scotland. It is this vision, and its practical implications, which Symington outlined in his book. Messiah the Prince was published as an exposition on Christ’s universal rule, that all governments—ecclesial, familial, academic, corporate, and civil as well—might consider their proper response.

Christ’s Rule Includes the State

It is nearly unheard of today for a nation to rule under Christ’s crown. That the church is obliged to Christ is accepted. That families ought to serve Christ is also appreciated by many. Some will even agree that businesses, clubs, schools, and other institutions can operate in a way that honors Christ as Lord. But has civil government been left outside Jesus’ reign? Scripture teaches, in principle, that Christ’s reign is universal (see pp. 238–240, above). There is nothing outside His reign in all the cosmos. That this, in practice, does include the state is the first point of Symington’s chapters on civil government. Before considering how the state can serve Christ, Symington wants to make it clear that Scripture does expect civil governments to serve Christ. He writes,

In looking into the Word of God, we find subjection to Jesus Christ as Mediator directly enjoined upon civil rulers. “Be wise now therefore, O ye kings; be instructed, ye judges of the earth. Serve the Lord with fear, and rejoice with trembling. Kiss the Son, lest he be angry, and ye perish from the way.” (p. 194)

Symington is here quoting from Psalm 2. Psalm 2 proclaims the divine appointment of Christ (the Son of David) to universal rule and enjoins all other kings to “kiss the Son.” This expression, “kiss the Son,” is a symbolic reference to kings offering “loyal subjection to a reigning prince” (p. 196; cf. 1 Sam. 10:1). Symington showcases Psalm 2 as a demonstration that civil governors, as civil governments, are expected to submit to Christ.

Symington further shows how the New Testament apostles specifically applied this psalm to Jesus. In Acts 4, Peter, John and the Jerusalem church quote Psalm 2 as indicating the subjection of King Herod, the Roman Governor Pilate, and the Jewish rulers (whether they realized it or not) to Christ’s sovereign reign. This text is important for Symington. It shows that the subjugation of civil rulers to Christ’s reign in Psalm 2 is a continuing expectation in the New Testament church. It is not “just” an “Old Testament” command.

Symington was conscious that many Christians tended to disregard much of the Old Testament regal language as belonging exclusively to pre-cross Israel. Symington, however, diligently drew together both Old and New Testament texts in order to demonstrate that there is no change between testaments in the regnal rights of the Messiah. Jesus’ rule includes the oversight of nations, both in the Old Testament announcement and the New Testament realization. Just as the Old Testament prophets called the coming Son of David the “governor among the nations” (Ps. 22:28), the King “higher than the kings of the earth” (Ps. 89:27), and the “king of nations” (Jer. 10:6-7), so the New Testament identifies Jesus as being the Son of David who fulfills all those prophecies (e.g., Matt. 21:9; 22:42), “the prince of the kings of the earth” (Rev. 1:5), and “King of kings and Lord of lords” (Rev. 17:14; 19:16). Symington draws on texts from throughout the Scriptures to show that kings and states are included in the mediatorial dominion of Jesus (cf. also Ps. 47:2-3, 8-9; 72; Isa. 49:22-23; 60:11-12, 16; Ezek. 45:17; Dan. 7:13; Rev. 11:15; 21:24, 26). He concludes,

The proof of the mediatorial dominion over the nations, derived from these sources … is so abundant, varied, direct, complete, that we cannot but express our surprise the doctrine in question should ever have been denied or overlooked. (p. 209)

Of course, many Christians readily agree that Jesus exercises sovereignty over human governments. It is no unusual thing to find Christians praying for Christ to intervene when government legislates some moral atrocity, like legalizing abortion or restricting evangelism. By such prayers, Christians demonstrate their conviction that Jesus holds sovereign sway over states and can be appealed to when governments act in contradiction to His purposes.

What Symington found surprising, however, is that so few Christians expect human governments to recognize and cooperate with Christ’s reign. We might draw the comparison to the crew of a sailing vessel. The winds that blow the ship are what make it go. It is only natural, therefore, that the crew will endeavor to understand the winds that propel them, in order to operate more thoughtfully and productively in response to them. Likewise, Christians should expect their civil governments to acknowledge the Christ who rules over them that they might govern in willing harmony with His purposes. It is this hope of an amicable and open relationship between the reigning Christ and the governing state that Symington expounds in his chapters on dominion as applied to the state.

Having established the principle (that states ought to submit to Christ), it remains next to consider the practice (how the Christ-state relationship should work out). Symington discusses the practicalities of the Christ-state relationship in two directions: (1) the relationship from Christ to the state, nd (2) the relationship from the state to Christ.

How Christ Exercises His Rule Over the State

Jesus reigns over the nations, whether they recognize Him or not. Jesus is there, exercising His rule, just as gravity was always governing the orbits of the planets long before Sir Isaac Newton’s famous discovery of this phenomenon. Much scientific progress has followed from Newton’s discoveries concerning the nature of gravity, and Symington believes that a nation can expect significant political progress once the reign of Christ is understood and embraced. Nonetheless, Symington first shows that Jesus exercises His rule over the state, regardless of the state’s awareness. There are eight ways Symington identifies by which Jesus exercises His reign over the nations.

1. King Jesus appoints civil governments—From where does a government receive its authority to rule? What makes a government legitimate? Such questions have vexed political theorists for ages. Symington’s view, derived from the Scriptures, is that government obtains its right to rule from the consent of the people (immediately), and from the appointment of Christ (ultimately). It is the Son of David, the psalmist declares, who will “make princes in all the earth” (Ps. 45:16). Furthermore, Christians are exhorted to respect “governors, as…sent by him” (1 Pet. 2:14). The first way in which Jesus, as King of kings and Lord of lords, exercises His rule over states, is by appointing government in general and by sovereignly establishing specific governors (cf. Rom. 13:1-2; Ps. 75:6-7).

2. King Jesus guides the affairs of civil governments—It is also Jesus who ultimately controls the operations of human governments. Symington finds this truth particularly well illustrated by John’s Apocalypse:

   The events unfolded in this book…[are guided] by the Lion of the tribe of Judah, the root of David, the divine Mediator, who opens the sealed book of God’s purposes respecting the nations, blows the trumpets of divine warning, and pours forth the vials of Jehovah’s wrath—thus carrying forward the scheme of predetermined decrees. (p. 217)

This recognition is not to ignore the many acts of governments which oppose Christ (see point 4, below). Nevertheless, it is ultimately Jesus who rules over all the acts of all human governments (cf. Isa. 45:1; Ezra 6:22; Prov. 21:1).

3. King Jesus issues commands to civil governments—The commands contained in Scripture are not exclusively addressed to individuals and churches. Many commands in Scripture are specifically addressed to governments. For example: “Ye shall not respect persons in judgment; but ye shall hear the small as well as the great” (Deut. 1:17); “Judges and officers shalt thou make thee in all thy gates…. Thou shalt not wrest judgment … neither take a gift [bribe]” (Deut. 16:18, 19); “Deliver the poor and needy: rid them out of the hand of the wicked” (Ps. 82:4; cf. 2 Sam. 23:3; Ps. 2:10-11; Rom. 13:3-4).

4. King Jesus overrules errant acts of civil governments—It is good when civil governments obey Christ. This is not always the case, however. Civil governments often refuse to establish Christ’s justice, preferring to pursue political agendas contrary to Scripture and sometimes even oppressive of the church. Christ exercises His sovereignty by turning even unjust decrees to His own purposes. For example, Pharaoh’s opposition to God’s people, leading up to the Exodus, was ultimately submitted to Christ’s purposes (Rom. 9:17). So also the immoral decrees of Jeroboam (1 Kings 14:16), Pilate (Acts 4:27), and others opposed to Christ were ultimately subjected to His own purposes.

5. “He makes the wrath of man to praise Him,” Symington writes. “The nations and their rulers may refuse to serve Him, but they cannot prevent Him from serving Himself by them” (p. 220; quoting Ps. 76:10).

6. King Jesus holds civil governments accountable—Jesus explained to His disciples, “For the Father judgeth no man, but hath committed all judgment unto the Son” (John 5:22). Not only in the final judgment, but throughout history, Jesus holds men and nations accountable for their deeds. It is He who brings blessings to the righteous land; and it is He who brings warnings, chastisement, and ruinous devastation on wicked kingdoms (cf. Ps. 2:5; 110:5-6; Isa. 60:12; 63:1-4; Dan. 2:44; Luke 10:12-16; Acts 12:1, 23; Rev. 2:26-27; 6:15-16; 8:5; 19:15).

7. King Jesus restrains civil governments from hindering the gospel—Jesus directly tied the Great Commission to His universal reign. It is only because “all power is given unto me [Jesus] in heaven and in earth” that His disciples are enabled to “go … and teach all nations” (Matt. 28:18-19). Although human governments may impose barriers to evangelism, Jesus exercises His sovereignty to insure that His intended progress is never derailed (cf. 1 Cor. 16:9; Rev. 3:7-8).

8. King Jesus uses civil governments to protect His church—Civil government preserves the peace and order of society. Ideally, this includes the protection of Christians, enabling them freely to serve Christ (1 Tim. 2:1-4). On numerous occasions, the Apostle Paul was protected in his ministry by pagan Roman governments (e.g., Acts 16:35-39; 22:25-29; 23:27; 25:16). Jesus uses civil governments to maintain social peace conducive to the labors of the church. Sometimes, sadly, the church is directly opposed by the state. The church is powerless against the forces that are at the state’s disposal. She would be extinguished quickly under the heel of state opposition, unless Christ held sovereignty over governments. Christ exercises His rule for the preservation of the church, sometimes in protection from the state, and often through the protection of the state (cf. Mark 13:20).

9. King Jesus sanctifies civil governments—It is Christ’s purpose that governments once opposed to Him would become a source of nurture for the church. Isaiah prophesied that, in the time of Messiah, “kings shall be thy nursing fathers, and their queens thy nursing mothers” (Isa. 49:23; cf. 60:16). Symington understands this prophecy as an indication of Christ’s intent to sanctify human governments. Daniel also prophesied similarly. Daniel prophesied the fall of the Roman (or, “Latin”) Empire, and its gradual subjugation before a new sovereign: the Messiah (Dan. 2:31-45). Based on Daniel’s prophecy, Symington wrote,

The secular tyrannies of the Latin Earth shall be broken to pieces…; and the kingdoms that shall succeed [them] will be actuated with the spirit of that kingdom [of Christ] which is represented by the stone cut out without hands, which is to become a great mountain and fill the whole earth. Thus to purify, sanctify, revolutionize, nay, Christianize, the nations of the world, is what none but He could perform. (pp. 229–230)

Jesus exercises His authority over governments to purify them. It is inappropriate to say that Christ’s work aims only at the sanctification of individuals, families, and churches. He is also sanctifying human associations of other kinds, including human government. It is His purpose that “kings and queens” would be nurturing allies of the church. He exercises His authority toward that end.

How a State Can Submit to Christ

The reign of Christ is not that of a cruel tyrant, but of one who frees men from the cruel tyranny of sin and the curse. His rule is full of righteousness, mercy, and love, and the purpose of His reign is blessing. Jesus declares the purposes of His reign in these words:

The Lord hath anointed me to preach good tidings unto the meek … to bind up the broken-hearted, to proclaim liberty to the captives … to comfort all that mourn .. .to give … the oil of joy for mourning, the garment of praise for the spirit of heaviness…. [to] build the old wastes… [to] repair the waste cities, the desolations of many generations (Isa. 61:1-4; cf. Luke 4:17-21).

This King reigns for the ends of redemption, ends which are advantageous for human society and which it benefits civil government to support. There is no reason why civil governments “have” to be antichristian or, as is currently popular, “nonreligious.” If Jesus is indeed the King of nations, nations ought to be able to acknowledge His reign and serve His purposes cheerfully. Such submission does not make the state into a branch of the church. Symington would be the first to defend the strict independence of church and state. “The Church of Christ,” Symington repeatedly emphasized, “is strictly independent of the state” and vice versa (p. 285). Neither the church nor the state have power over each other. Furthermore, each have defined boundaries, the one over concerns of the human soul and the other over concerns of social equity. The church and state are distinct institutions.

Nevertheless, the church and state do have an important relationship to each other as allies serving the same King. As players on a ball team have their distinct positions to play, but do so in harmony under their captain, so church and state are independent in their roles yet allied under their King. Symington insists that independence of church and state does not mean lack of relationship between them:

This is…a subject on which public sentiment is greatly divided….That civil government has anything to do with religion is by many pointedly denied…nevertheless, believing as we do that it is the duty of nations to concern themselves about religion…a union between Church and State, of an unexceptionable kind, is capable of being formed, and, moreover,…the formation of such a union is not only lawful in itself, but dutiful and obligatory. (pp. 262–263)

(This concept is expanded in the book.)