Obviously, the election season is upon us. Many Christians are troubled once again by national and local races that could be characterized as choices between the lesser of two evils. What should concientious Christians think and do? The next few articles are designed to offer some help thinking through this issue.
As far as I’m aware, there are no passages of Scripture that dictate voting priorities for believers living in a constitutional republic. However, there may be a number of biblical truths and biblical assumptions that can help to shape our thinking about voting.
First, human governments throughout history have tended to be dominated by ungodly pagans. This is what made the people of God so unique both in the Old and New testaments. Israel was utterly unique on the face of the planet in terms of its worship of the one true God. As we study the book of Kings on Wednesday nights [not too late to join us!] we’re finding that even in Israel, godly kings were the exception to the rule. In the New Testament, pagan governments and rulers were the only kind to be had. Even after Constantine, the vast majority of human governments have been populated by people who have not professed faith in Jesus Christ. All this is to say that we ought not be surprised to find that our pagan culture tends to put forth exclusively pagan candidates for public office.
Second, God has proven Himself perfectly capable of accomplishing His plan through the ungodliest of governing authorities. Every governing authority is installed by God (Rom 13:1-5), who “works all things according to the counsel of His will” (Eph 1:11). God raised up Pharaoh (Exo 9:16) just as surely as He chose Moses (Exo 3:10). Cyrus of Persia was the Lord’s “shepherd” (Isa 44:28) just as surely the shepherd David was anointed King of Israel (1 Sam 16:13). Paul calls all such authorities, “God’s servants” (Rom 13:4). The Lord is not handicapped by the installation of the godless in high places. He Himself puts them there, and He can and does use pagan, ungodly rulers to accomplish His plans. So, while we certainly have an interest in the way a particular election goes, we ought not despair over the elections of the ungodly. There is one true Sovereign on the throne, and all human goverments uniformly serve His secret will for the ultimate good of His people (Rom 8:28-30).
All that being said…
Third, it is beneficial to believers to have governing authorities who have a positive disposition toward the church and it’s mission. Paul writes in 1 Timothy 2:1–4:
1 First of all, then, I urge that supplications, prayers, intercessions, and thanksgivings be made for all people, 2 for kings and all who are in high positions, that we may lead a peaceful and quiet life, godly and dignified in every way. 3 This is good, and it is pleasing in the sight of God our Savior, 4 who desires all people to be saved and to come to the knowledge of the truth.
First, Paul urges prayers for all people, including the governing authorities. To what end? That the church might live a quiet and peaceful life, godly and dignified. A godly and dignified church is a church busy about the Lord’s business—that is, it is a disciple-making church. So, Paul urges prayer that authorities would be disposed—at the very least—to accommodate a faithful, disciple-making church, able to do its business free of harassment.
That such a harassment-free existence was not the norm in Acts does not mean it is not desireable. Certainly, Acts indicates that the mission will continue in the worst of governmental and cultural opposition. Yet, here Paul urges the church to pray for a goverment and culture amenable to gospel work! For many years, the church in America has enjoyed such a blessing and we should not take it for granted!
Second, it appears that Paul urges prayer for more than mere accommodation among the authorities. We should also pray for conversion among the authorities, for God “desires all people to be saved…”
Why should we want the authorities to be converted? (1) it is good (v3); (2) it pleases God (v3); AND (3) it will allow the church to do it’s work unimpeded (v2).
Clearly, 1 Timothy 2:1-4 is a text about prayer, but it may provide some direction regarding our choices in the ballot box. The passage assumes it is desirable to have authorities disposed to accommodate our mission. If in addition to prayer we have been afforded the opportunity to influence the makeup of our government, we ought to do that. So, are there candidates for office who, though they may not themselves profess the name of Christ, espouse policies favorable to gospel work?
To summarize, it seems to me that a lack of Christian candidates ought not make a committed believer feel hamstrung in the ballot box. Given the choice, certainly we would vote for John Piper over Adolf Hitler. But in a fallen world, we will more often be presented with a field of only ungodly candidates. The New Testament believer has an overriding concern—the proliferation of the message of Jesus Christ and the growth of His Kingdom. So, perhaps we ought to approach the ballot box, not looking for which candicate could serve as an elder at our church, but which candidate creates a climate more favorable to the work of our church?
With the right to vote American Christians have been given the gift of shaping a government and therefore a nation in ways conducive to gospel work. While we pray toward a government favorable to the gospel, it is reasonable to use other means afforded us—like voting—to bring about such a government, which may include choosing the lesser of two evils in national, state, and local races.
In the context of the church’s mission, what factors might help us to discern which is actually the lesser of the two evils? That’s for next time.
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