Introduction
In America, the political battleground is very complex and divisive between people with opposing views. We are spoiled by the very foundation that allows us to vote anyway we choose for whoever we choose and disregard anyone that says we are wrong. There is a constant battle between people of all backgrounds to push for what they think is right. As a Christian, it is easy to get caught up in politics and we hurt people along the way. So what does Jesus say? What does scripture teach about this? God is truly outside of time, he knew there would always be political debates and arguments, so lets learn together what the bible says.
Political Landscape of Jesus’ Time
I want to give some history to what was going on in politics during Jesus’ life on earth. At that time there were four political religious parties: The Pharisees, the Sadducees, the Essenes, and the Zealots. Then there were the non religious groups: Galileans, Herodians, Publicans, Samaritans, and the Sanhedrin’s. Lets delve into each one and see how they functioned.
Religious Parties
First, the Pharisees. The Pharisees were one of many sects of Judaism. They emphasized the truth of the “traditions of the fathers” over the Torah itself. As proponents of the sanctity of both the Written and Oral Law (the Torah, or teachings of the prophets, and the oral traditions of the Jewish people) the Pharisees emerged as a distinct group concerned with the preservation of such. The Pharisees were a society of scholars and scribes rather than a true political party. With such a large social following, oftentimes they appeared as spokesmen for the Jewish people in the New Testament. They believed that the Law was fluid by interpreting it according to tradition, rather than its context.
Next, the Sadducees. The Sadducces, on the other hand, asserted that the Torah was the only source of revelation. They were the high priesthood, the descendants of Levi who had traditionally provided the sole leadership of the Jewish people. While the Pharisees were concerned with people’s performance of the Law, the Sadducces were, effectively, the stewards of the Law as stewards of the Temple. The Law was static and literal. They understood worship to be solely in the form of sacrifice. While the Pharisees sought to include the study of the Torah as a form of worship, and ultimately, mend the Law with the cultural customs of their day, the Sadducees preferred that all matters of the God of their ancestors be kept within the walls of the Temple. However, it is because of the Pharisees’ efforts to incorporate Jewish faith with Jewish culture that their teachings are the face of what we now recognize as Judaism today.
Thirdly, the Essenes. Meanwhile, the Essenes were another Jewish sect whose ideology was more evident in society than it was recorded. “Essentially, pre-Christian in nature… The Essenes believed in an imminent eschatology with emphasis on the coming Messiah”. They rejected the practices of both the Pharisees and Sadducees, and therefore, were pushed to the fringes of society where they lived in communes. Their own practices, which included hospitality, poverty, pacifism, social equality, and celibacy may be recognized as reflective of later Christian monks. Currently, the Essenes are regarded as the authors of the Dead Sea Scrolls.
Last of the religious parties, the Zealots. The Zealots’ practices may be likened to the opposite of the Essenes. While both sects sought Jewish autonomy and the promised Messiah, the Zealots differed in their approach by implementing fanatic and violent acts of terrorism to achieve their patriotic goals. Anything that they perceived as a threat to theocracy, they targeted. As revolutionaries, they presented a threat not only to the Roman government and other sects of Judaism, but even to their own people.
Non-Religious Parties
Lets talk Galileans. The Galileans arose in northern Palestine, headed by Judas of Galilee, who led a rebellion against all foreign elements, advocating “Galilee for Galileans.” They were the “extreme right” fanatics of their day. The anti-Roman position of the Galileans would have put them at odds with officials such as Pontius Pilate, who on one occasion felt forced to slaughter a number of them (Lk.13:1). Christ’s enemies tried to identify both Him and His disciples with the Galileans (Mt. 6:69; Mk. 14:70; Lk 23:6).
Lets talk Herodians. The Herodians were a political party who favored rule by the family of Herod. Though Jewish, they saw the rule of the Herods, under Roman oversight, as Israel’s best chance for survival as a nation. They were therefore the “law and order” advocates of the day. They regarded Christ as a revolutionary fanatic and on three occasions joined the efforts of the Pharisees to silence Him (Mk 3:6; 12:13; Mt. 22:16). Christ soundly condemned them (Mk. 8:15; 12:13-17).
Lets talk Publicans. These public officials were authorized by Rome to collect taxes from the Jews for that Empire. Because of this, they were hated and despised by the Jews who associated them with terrible sinners (Mt. 9:11; 11:19), harlots (Mt. 21:31-32), and outright pagans (Mt. 18:17). Jesus was severely criticized by the Pharisees for eating with them (Mt. 9:10-11; Lk. 15:1-2). However, many Publicans apparently accepted the message of John the Baptist and were subsequently baptized (Lk. 3:12; 7:29). Jesus would later relate the parable of the humble publican and the haughty Pharisee (Lk. 18:10-13). Finally, one of the most well-known conversion accounts in the gospel records was that of a publican named Zacchaeus (Lk. 19:2-10).
Lets talk Samaritans. When the Assyrian king Sargon II took the northern kingdom of Israel into captivity in 722 B.C., he followed the Assyrian custom by leaving only the poorest and most uneducated Israelites behind and inviting other nations to come in and homestead the land vacated by those taken captive. These newcomers brought with them their pagan religions (2 Kings 17:24-33). As the Jews left in the land intermarried with them they came to be viewed as a separate race, neither Jew nor Gentile, and were held in contempt by Jews. (The name Samaritan comes from Samaria, the capital of the northern kingdom. In Christ’s day the name referred to the entire territory between Judea and Galilee.) The Samaritans offered to help rebuild the Temple in 536, but their offer was refused (Ezra 4:13). A century later, the Samaritan governor Sanballat tried to frustrate Nehemiah’s rebuilding of Jerusalem’s walls (Neh. 6:1-9). A complete break between the Jews and Samaritans occurred when the grandson of Eliashib the high priest married Sanballat’s daughter, contrary to the statute prohibiting mixed marriages (Neh. 13:23-28). Since he refused to annul the marriage, he was promptly expelled from the priesthood and exiled. He retired to Samaria, where Sanballat built a temple for him on Mount Gerizim. This temple was destroyed by John Hyrcanus in 128 because the Samaritans had compromised with paganism under Antiochus Epiphanes IV by dedicating their temple to the Greek god Zeus. By the time of the N.T., the hatred between Jews and Samaritans had reached its zenith (Jn. 4:9; 8:48). Christ once ordered His disciples not to enter Samaria (Mt. 10:5), though He Himself ministered to Samaritans (Jn. 4:1-42). A Samaritan was the hero in one of Christ’s parables (Lk. 10:30-37). When He healed ten lepers, the only one who thanked Him was a Samaritan (Lk. 17:11-19). During Christ’s final days of ministry, one village of Samaritans rejected Him because of His plans to go on to Jerusalem (Lk. 9:51-56). Just prior to His ascension, however, Christ commanded His disciples to proclaim the gospel in Samaria (Acts 1:8).
Lets talk the Sanhedrin. The Sanhedrin (the “high council,” NLT) was the Jewish Supreme Court for both religious and legal matters. It may have come from the time of Moses (Num. 11:16-17) or of King Jehoshaphat (2 Chron. 19:8). It had seventy-one members, including: the high priest, who was president; the heads of the twenty-four priestly service divisions; scribes and lawyers; and elders, representing the laity. The word Sanhedrin comes from two Greek words: sun (“together with”), and hedro (“a sitting place”), thus referring to a group that sits in session. (Cathedral and ex cathedra have the same roots.) Though the Jewish people trusted the Sanhedrin to render justice, when Christ stood before them prior to His crucifixion (Mt. 26:57-68; 27:1-2) the trial was unjust in several ways: They normally met in a semicircle with the prisoner standing in the midst, able to see them all. Jesus was blindfolded. Normally, two clerks were appointed—one to record the votes for acquittal, the other for conviction. In Christ’s case this was not done. The arguments for acquittal were normally given first. There is no record of this happening in Christ’s trial. If the vote was for acquittal, the prisoner was set free immediately; if the vote was for conviction, condemnation could not be pronounced until the following day. Christ was condemned the same day (Mt. 26:66). Several leaders of the early church were also tried before the Sanhedrin (Acts 4:5-22; 5:21-40; 6:12-15; 22:30-23:10).
Jesus Enters the Chat
So what was Jesus? No, Jesus wasn’t a Christian. Christian as a definition is one who follows the Christ which was Jesus. Jesus was a devout Jew, as were all his followers. However, despite growing up in the Temple, the Pharisees and Sadducees perceived him as a threat to their order. After many disputes about fasting (Mark 2:18), Sabbath observance (Mark 2:24), and divorce (Mark 10:2), coupled with Jesus’ claims that “not one stone will be standing upon another”, and that he would “destroy the Temple, and rebuild it in three days”, Jewish religious authorities regarded him as a Zealot by interpreting his words literally, rather than figuratively, like his parables. Jesus was “a Pharisee by tradition, a Sadducee by exception (his rejection of the Oral Law), an Essene by inclination, Jesus is charged, tried and dies a Zealot”. In other words, Jesus didn’t belong to any one particular political party. After all, in the Gospel of Matthew, he states, “give therefore to the emperor the things that are the emperor’s, and to God the things that are God’s,” (Matthew 22:21).
This is important to see how each party mentioned above interacted with Jesus and Gods word. It is interesting to see such a broad spectrum of politics, law, and religion around the people of that time. So we will be doing a deep dive into the bible and what was said about politics, government, and following the law. As you can see, this has always and will always be a sensitive topic amongst everyone. I am not trying to convict anyone with what comes next. My goal is to share in simple terms what the bible (within context) teaches about Christians and their place in politics.
Christians in Politics
So what does Scripture say as instructions for us in politics and government? Lets start off with Romans 13:1-7 that says, “Let everyone submit to the governing authorities, since there is no authority except from God, and the authorities that exist are instituted by God. So then, the one who resists the authority is opposing God’s command, and those who oppose it will bring judgment on themselves. For rulers are not a terror to good conduct, but to bad. Do you want to be unafraid of the one in authority? Do what is good, and you will have its approval. For it is God’s servant for your good. But if you do wrong, be afraid, because it does not carry the sword for no reason. For it is God’s servant, an avenger that brings wrath on the one who does wrong. Therefore, you must submit, not only because of wrath but also because of your conscience. And for this reason you pay taxes, since the authorities are God’s servants, continually attending to these tasks. Pay your obligations to everyone: taxes to those you owe taxes, tolls to those you owe tolls, respect to those you owe respect, and honor to those you owe honor.”
Romans 13:1–7 describes the responsibility for Christians to live in submission to the human authorities in government. The reason given is that every government leader has ultimately been established by God for His own purposes. Generally speaking, human government serves to rein in and punish those who do evil. Governments do this on God’s behalf. Christians must pay their taxes to support this work God is doing. In addition, those in Christ owe respect and honor to the authorities that God has put in place. Other Scriptures, such as Acts 5:27–29, distinguish between ”submission” and ”obedience.”
In Romans 12, Paul described what it means to be a living-sacrifice Christian. In short, it mostly has to do with setting ourselves aside to serve the Lord, each other, and even our enemies in love.
Now Paul turns to the issue of how Christians who are saved by God’s grace should interact with our present governments. He describes the biblical doctrine of submission to human authorities, something Peter also teaches (1 Peter 2:13–17). Again, those in Christ are called to set themselves aside and to trust God to provide what is needed through those in authority, whether good or evil.
Paul is clear that this applies to every person. He calls for us to be in submission to government authorities, though he does not say that we must obey them in all cases. Paul and the other apostles refused to obey commands from people in authority to stop preaching the gospel, for instance (Acts 5:27–29). They did, however, submit to those in authority in all matters that were not in contradiction to the will of God.
Why should we submit? Paul is clear: Every authority in the world was established by God. This would include, of course, good leaders, evil leaders, and everyone in-between. Paul’s instruction here, then, is not about blind nationalism or absolute obedience to men. Rather, it is a recognition that human government (in general) is a legitimate authority, and that Christians cannot use their faith as an excuse for civil lawlessness. God puts all leaders in place for the specific reasons Paul will describe in the following verses.
We should remember that Paul is writing this letter to Christians in Rome. The government of Rome ruled much of the known world at the time. It was led by the Emperor Nero from AD 54–68. Nero is famous for his cruel and unfair treatment of Christians, among other groups. We must not assume that Paul is writing these words lightly. He was aware of the implications of his teaching.
So lets talk about Titus Chapter 3:1-3 that says, “Remind them to submit to rulers and authorities, to obey, to be ready for every good work, to slander no one, to avoid fighting, and to be kind, always showing gentleness to all people. For we too were once foolish, disobedient, deceived, enslaved by various passions and pleasures, living in malice and envy, hateful, detesting one another.”
Titus 3:1–3 applies the teachings Paul gave Titus in chapters 1 and 2. Crete was famous for its immoral culture, but this letter encourages Christians to live according to better principles. This passage contrasts seven worthy behaviors (associated with belief), to seven sins (associated with unbelief). Paul tells Titus to “remind” people of these ideas, meaning they have been taught already.
Verse 1 begins an emphasis on applying the teachings Paul has spoken of in chapters 2 and 3. The culture of Crete was famous for immorality (Titus 1:12–13), and these verses instruct the Christians under Titus’ leadership not to be part of it. The term “them” used in this verse is in reference to these Christian church members of Crete.
Paul uses the word “remind,” which means these teachings are not new. These are probably instructions taught by Paul when he was at Crete with Titus. Three specific commands are given in this verse. First, believers are to be “subject to,” or “submissive to” authority figures. This is a frequent teaching of the New Testament. Christians are to submit to—not necessarily obey—authorities such as government (Romans 13). We are also instructed to pray for governing leaders (1 Timothy 2:1–4).
Second, Titus is to teach believers to “be obedient,” which is separate from submission. A person who refuses to comply with an unjust law, but who accepts the resulting punishment from the government is being submissive, not obedient. Believers are called on to obey God, when the commands of God and men contradict (Acts 5:29). However, in most cases, we are to comply with the laws and instructions of authority figures. Obedience was also an important theme in the Old Testament, as well as a common teaching for believers in the New Testament. Obedience is not part of earning salvation or becoming right with God, but is an expectation for the believer (2 Corinthians 10:5).
Third, Titus was to teach believers to “be ready” to do good works. This is similar to Ephesians 2:10, which teaches that we are created in Christ, in order to do the good deeds God planned for us in advance.
I mentioned this verse a few times so lets dig in. Acts 5:29 says, “Peter and the apostles replied, “We must obey God rather than people.” The context for this verse is Acts 5:27–42 which occurs in the aftermath of a miraculous jailbreak. The chief priests arrested the apostles for teaching and healing in Jesus’ name (Acts 5:17–18). On the morning of the inquiry, the guards find the prison cells empty and the apostles, again, preaching in the temple courtyard (Acts 5:22, 25). The guards bring the apostles back, and the Sanhedrin questions them. When the apostles insist Jesus is alive, the priests want them killed. But a Pharisee, Gamaliel, calms the situation. The Sanhedrin do flog the apostles before releasing them, starting the long history of physical persecution against Christ-followers. Verse 29 is a cornerstone of Christian ethics: that God’s will is worth suffering for.
This statement is a crucial part of Christian ethics. While believers are commanded to “submit” to earthly government (Romans 13:1), that is not always the same as “obeying” government. Peter and the other apostles live out a clear example of this in the early chapters of the book of Acts. When commanded to sin—to ignore the commands of Jesus—these men refuse. At the same time, they accept the civil consequences of their choice.
The apostles stand before the Sanhedrin, explaining why they broke a direct command to stop preaching about Jesus. When the Sanhedrin first gave the order, Peter and John responded, “Whether it is right in the sight of God to listen to you rather than to God, you must judge” (Acts 4:19). Peter and John stood before the priests, elders, and scribes of the Mosaic law and told them the restriction was contrary to what God wanted. And yet, that same group seems confused as to why Peter and John rejoined fellow Christians and continued their preaching once released (Acts 5:12–16).
Jesus prepared His disciples well for this moment. Several times, during altercations with the Pharisees, He taught them to follow God’s commandments rather than man’s tradition (Mark 7:8). He told them, “Do not fear those who kill the body, and after that have nothing more that they can do…fear him who, after he has killed, has authority to cast into hell” (Luke 12:4–5). He told them the world would hate and persecute them because they followed Him (John 15:18–20). In fact, He told them men would drag them before synagogues and courts and flog them (Matthew 10:17), which is exactly what will happen now (Acts 5:40). But the apostles are to “bear witness before them and the Gentiles” (Matthew 10:18).
Again, the apostles assert that the Jewish ruling council neither serves nor speaks for God. They insist that the council’s archenemy, a traveling teacher from Nazareth, has overcome their assassination and risen from the dead. It’s sad the council members can’t deeply consider the apostles’ words, especially as those claims align with the Law and the Prophets they claim to know so well. But they’re more afraid of losing earthly power than interested in finding God’s forgiveness.
Blessings to our Leaders
I’ve seen it too many times before, the social media posts saying, “Pray for our president to get arrested”, “Our leader should just die already”, “Not my president”. So many variables of this from the mouth of Christians! This brings out a righteous rage in myself sometimes. I remember sending a message to a Christian leader (who was saying something along these lines) saying, “You serpents tongue, how can you preach this and God with no conviction to those who hold you in high regards??”. I understand my verbiage was harsh but for someone with so many followers standing up for something clearly NOT Christ-like was horrific.
I will share this verse as I do whenever I see a brother or sister in Christ talking that way as mentioned above. 1 Timothy 2:1-4 says, “1First of all, then, I urge that petitions, prayers, intercessions, and thanksgivings be made for everyone, 2for kings and all those who are in authority, so that we may lead a tranquil and quiet life in all godliness and dignity. 3This is good, and it pleases God our Savior, 4who wants everyone to be saved and to come to the knowledge of the truth.”
The context here is 1 Timothy 2:1–8 which provides a perspective on prayer. Christians are not only supposed to pray, but to pray for all people. This even includes kings, rulers, and government officials. The basis for this is that God wants to see such people saved; His love for them is as great as it is for anyone else. The earthly hope of a believer, then, is the ability to live in peace. Preaching one message was Paul’s primary service to God: that all men are saved in the same way, which is by faith in Christ. The men of a church, then, should lead prayer with an attitude of cooperation and love.
In verse 2 Here, Paul additionally specifies human rulers and authority figures. Paul spoke of the importance of submitting to governing authorities as we read above (Romans 13), though he himself was often incarcerated for his missionary work. In this verse, his focus is on prayer for kings. Christians in Ephesus likely thought of politicians in the same way we do today. The natural tendency is to complain about governing leaders and see them as enemies rather than to pray for them and seek to help them come to faith in Christ. Paul sought to correct this approach by commanding prayers for governing leaders.
One practical result of praying for governing leaders is the hope of living in peace without persecution. Christians are to seek a peaceful and quiet life, not a boisterous presence known for harassment of governing leaders. Prayer offers a way to do this. Further, a peaceful life (Galatians 5:22–23) allows believers to live in a godly and dignified way. This practice, in contrast with the false teachers Paul mentions throughout 1 Timothy, reveals a key difference between genuine followers of Christ and all others. Prayer for “all people,” paired with a godly, dignified or honorable life, stands out in a way that pleases God (1 Timothy 2:3).
The idea Paul is calling “good” here in verse 3 is the concept of prayer from verse 2. Paul has called for prayers for all people (1 Timothy 2:1), including kings and governing leaders (1 Timothy 2:2). This is a beneficial act which Paul wants to see Timothy include in church worship gatherings. The word translated “good” can also be understood as “noble,” giving distinction and dignity to corporate prayer for governing leaders.
This kind of prayer is also “pleasing” to God. The Greek word apodekton refers to something acceptable, agreeable, or welcoming. It is not merely pleasing to Paul, but also in “the sight of God our Savior.” Paul also uses the phrase “God our Savior” in 1 Timothy 1:1, and three times in his letter to Titus (Titus 1:3; 2:10; 3:4). The phrase is usually associated with a command and highlights the authority of Paul’s instruction regarding prayer in this context. All four of Paul’s other mentions of this phrase for God include reference to a command, doctrine, or God’s kindness.
Peacemakers
This is my favorite thing about the bible and yes it plays out directly with the bibles teaching on how we interact with everyone including government. Lets talk Romans 12:18 for example that says, “If possible, as far as it depends on you, live at peace with everyone.” The context here is Romans 12:9–21 which is a list of numerous brief, bullet-pointed commands. Taken together, they paint a picture of what the living-sacrifice Christian life should look like. The unifying theme of the list is setting ourselves aside, to effectively love and serve the Lord, each other, and even our enemies. We must serve with enthusiasm and focus, mastering our emotions to rejoice in our future and be patient in our present. We must refuse to sink to evil’s level in taking revenge and instead overcome evil by doing good to those who harm us.
So, how do Christians live together and in the larger world? How should they live as people offering their entire lives in sacrifice to God (Romans 12:1–2)? That’s the question Paul has been answering in Romans 12. Now Paul follows the command of the previous verse, which was to always act honorably.
As believers, we should live peaceably with all people. This would include our siblings in Christ, as well as unbelievers. Another way to read this command might be, “Never let yourself be the reason for an un-peaceful relationship with another person.”
This is not a statement of total pacifism or complete apathy, however. Paul gives two clear conditions: “If possible” and “so far as it depends on you.” This command recognizes that conflict is sometimes unavoidable. Some people are just not interested in making peace with us. There is such a thing as an appropriate time and place to disagree, to dispute, or even to fight. Not every action that makes others happy is something good, or something God would want us to do.
What does it require to live this way? For one, of course, we must be willing to admit our wrongs, to apologize, to make things right, and to forgive. This is where the idea of “so far as it depends on you” comes into play. Our own ego, pride, desires, and prejudices should never get in the way of living peaceably with others. First and foremost, that means we ought not do “wrong” things to or towards other people.
Not all conflict is related to wrongdoing, however. Sometimes, it’s simply a question of two sides who disagree about an issue with no absolute answer. In those cases, maintaining the peace may require us to be willing to yield, to be moved, on an issue we care about.
The Bible is clear, however, that on matters of bedrock conviction, we must take our stand with grace, mercy, and integrity (Hebrews 10:23). When making “peace” is possible only by compromising the truth, or the commands of God (Acts 5:28–29), then peace is simply not possible, and the choice no longer depends on us. That stance might result in our own suffering or persecution. Paul has shown that it always matters more that we represent Christ well than to come away with an outcome we find favorable (Philippians 4:11–13).
I will go as far to say that if we cannot bring peace or follow this concept as mentioned that we are NOT children of God. Matthew 5:9 says, “Blessed are the peacemakers, for they will be called sons of God.” The context here is Matthew 5:1–12 which contains the beautiful Beatitudes delivered by Jesus in His Sermon on the Mount. The series of nine sentences describes an unlikely group of people as blessed: the poor in spirit, those who mourn, the meek, those hungry for righteousness, and the merciful. All are blessed because of their part in the kingdom of heaven. This includes those persecuted for the sake of righteousness and on account of Jesus. Instead of despairing, they should rejoice for the great rewards they will receive in heaven. These are not prerequisites for salvation; instead, they are the natural expressions of saving faith in the life of those who know Christ.
The commitment to make peace is highly valued throughout the Bible, but what does it mean to be a peacemaker? Biblically, a peacemaker is someone who reconciles people who were formerly in conflict. The heart of Jesus’ earthly mission was to make peace between God and those who would come to Him through faith. This is eloquently expressed by Paul in his letter to the church at Ephesus:
“For he himself is our peace, who has made us both one and has broken down in his flesh the dividing wall of hostility by abolishing the law of commandments expressed in ordinances, that he might create in himself one new man in place of the two, so making peace, and might reconcile us both to God in one body through the cross, thereby killing the hostility. And he came and preached peace to you who were far off and peace to those who were near” (Ephesians 2:14–17).
Christ made this peace “by the blood of his cross” (Colossians 1:20). In other words, His death in our place on the cross paid for our sins. It removed the barrier between humanity and God. Everyone who comes to God through Christ and the cross finds they have peace with God (Romans 5:1).
It makes sense, then, that everyone who commits to making peace between others, especially by their own sacrifice, imitates what Christ has done. Such a person is called a “son of God” similarly to how Israel was called God’s son in the Old Testament (Exodus 4:22).
Voting From a Christian Perspective
I will say this section is from my personal opinion based upon scripture. I will keep this section short as well. First off we are to pray for our heart to be at peace with the votes we cast. Pray for our country to have a desire to turn back to God. Pray for our leadership to seek God’s will. Pray that you will take every opportunity to let your light shine, and that we will turn from our wickedness and God will heal our land (2 Chronicles 7:14). I do believe we have an obligation to vote as Christians but to be God’s instrument to bring healing to a broken land. This isn’t forcing Gods law upon people because that is not love. If it was, then God would force his law upon all of us. I personally believe we should be voting for things that allow us to have freedom of discussion with no persecution. I also believe we should be voting for people who will take care of the homeless, take care of the children. I look for people who actually will help with education, who make healthcare more available, who push for more programs to take care of the poor, and to make life easier for those less fortunate.
Our country idolizes greed, selfishness, and leaving those unfortunate behind. “Don’t help them, they need to do it themselves”, “Pick yourself up by the bootstraps”, “Free healthcare is impossible”, and many more along these lines. I also see the same with sin, we tend to say, “as long as they don’t hurt anyone, let them be themselves” and we encourage a freedom to express our sin to the fullest extent without harming others. This too is dangerous BUT it is an individuals choice to sin or to follow Christ. We as Christians should want more freedoms so we can have more freedom to share the gospel.
Ill put it this way, Lets say you have the lights on and a corner of the room is semi lit, not very bright. Its not noticeable and not worth getting another light just for that corner. Now, lets say you walk into a room completely dark, no windows, and you turn on a light. This is the imagery I see within our world. We push for freedoms so we are more free to preach and the light that we bring shines brighter. The contrast there is immense. This is not a way to say lets vote just for people who make sin or sinning more accessible BUT to vote for the things I mentioned like taking care of the less fortunate. If the result of that is more freedom and some choose to use that to sin and make it more mainstream, that is ok. We are to take care of those who need it most, the hurt, the broken, the homeless, the widows, the orphans, the addicts, and more. We pay our taxes, bless those in charge, and pray for their salvation. We shine with the light of the gospel and who Jesus is, as the world will become darker. The enemy may think this is victory but it helps our light shine. Darkness does not over power the light, light wins every time. I would not personally recommend saying you are this party or the other, its too divisive. I am of the kingdom of God and will vote for those who will actually take care of the less fortunate.
Conclusion
Hey! You made it to the end of this blog post. Awesome stuff. As you see throughout scripture, we are called to pray for blessings and revelation of Christ to everyone including the leaders. Do not weaponize prayer or the bible to push your agenda. As you noticed throughout this blog post I touched up on how we as individuals act and how we interact with authorities and governing bodies. We are to peacemakers to replicate Christs life on earth. Are your actions, voice, and prayers lining up with the bible? Blessings to you brother/sister in Christ and I pray this brings revelation to your walk with Christ on a daily basis.
Gospel Truth Project 