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Voting to the Glory of God

Understatement alert – I am saddened by the state of American politics (although not surprised).  By any measuring stick (even that of four years ago) this year’s election process has been awkward, absurd, and embarrassing.  Although this world is not my home, and I do not view America as a special kind of “Christian” nation, nonetheless I believe it to be the best country in the world in which to live, and have received rich benefit from the common grace of God poured out through it.  There is no, one, form of government prescribed in Scripture, but I believe our founding governmental system is one of the best ever devised by man, and I hate to see a mockery made of it.

Governments are good (even “non-American” governments) because they represent God’s authority, grant a measure of protection against the unrestrained evil of the human heart, and provide men with a picture of God’s nature as the One who rules.

Ro 13:1–2 Every person is to be in subjection to the governing authorities. For there is no authority except from God, and those which exist are established by God. Therefore whoever resists authority has opposed the ordinance of God; and they who have opposed will receive condemnation upon themselves.

So, as November 3^rd approaches, it seems good to consider what the Bible has to say about voting.  First, a study of the direct command on how to vote reveals . . . nothing.   How about a prophetic word?  Alas, no statement like, “out of the east a great Trump shall arise . . .” exists in the pages of Scripture (and no, good hermeneutics does not allow you to substitute “Trump” or “Biden” in place of Cyrus in the book of Isaiah, just, no).  A return to solid ground takes us to a consideration of the Biblical principles that should guide our voting.  Among the many we could choose from, 1 Corinthians 10:31, seems the best place to land as an overarching precept in this extremely difficult and potentially devise debate.

1 Co 10:31 Whether, then, you eat or drink or whatever you do, do all to the glory of God.

If “whatever you do” includes eating and drinking then it certainly encompasses voting.  To do something for the glory of God requires that it must be done to make God look great, be a benefit to God’s people and be in accordance with the principles of Scripture.  How might we apply these requirements to voting?

Vote to Make God Look Great

First, making God look great. This is tricky, because human governments are secular, full of evil, and run, generally, by flawed unbelievers who are in rebellion against God.  Additionally, American politicians understand that talking about a belief in God is still an important part of appealing to the public (yes, even in 2020).  So, seeking to please God by basing our vote on who gives lip service to God is a dicey proposition at best. Finally, since most votes are for unbelievers of varying personal moral standards, a God glorifying vote will be difficult to discern based the personal moral character of the candidates.  We know, as a Biblical principle, that character matters in leadership, but we may not even have the option to vote for a person of character.  All the candidates will most likely be deeply flawed (and how accurate is our understanding of their personal character to begin with?).  The decision is made even more difficult when the candidate with the worst positions – those that will affect the lives of millions of people for worse – may actually have the better personal character. 

So, making God look great in our voting will mean that we vote for the candidate with the most biblically defendable combination of character qualities and policy positions – realizing that as the field is narrowed there will most likely be fewer and fewer truly godly combinations (if there were any to begin with).

Additionally, making God look great in our voting will involve how we vote, not simply who we vote for.  That is, going to the voting booth without:  slander (we must refuse to repeat, and steadfastly ignore, all the latest Twitter takedowns and Facebook fiascos), grumbling (why are we in this mess? why can’t we have a decent candidate to vote for?), anxiety (will we be persecuted as Christians? will I lose my job?), or idolatry (if my candidate is elected our problems will be solved, only if “our guy” gets in can God be honored).

Vote for the Benefit of God’s People – the Church

Second, a God-glorifying vote will consider what is best for God’s people – the church.  While we certainly desire that all men be treated justly, our special concern is that the body of Christ will be able to live “tranquil and quiet lives in all godliness and dignity” (1 Tim. 2:2b).  This is what is truly best for all of society.  We must weigh the candidates in light of the stated and enacted policies of their party in regard to the climate they will create for the free exercise of Biblical Christianity.  This includes governmental protection of teaching, speaking, and conduct that pleases the God of the Bible.  We are more concerned about religious climate change than environmental climate change!

Vote for the Candidate and Platform that Most Closely Adheres to Biblical Principle for Government

Third, we should vote for the candidate who will enact policies that are in closest adherence to Scriptural principles for government (those that are not specific only to the Kingdom of Israel, but to all kingdoms and governmental systems).  These include:

1. Punishing evil and commending what is good – Romans 13:1-7
2. Bearing the sword in protecting the nation against those that would harm it – Romans 13:1-7
3. Collecting sufficient taxes to enable the government to carry out its Biblical mandate – Romans 13:1-7
4. Defending the innocent, afflicted and needy – Jeremiah 25:15-18
5. Promoting justice and righteousness at all levels of society – Jeremiah 25:15-18
6. Finding and punishing those who pursue dishonest gain – Jeremiah 25:15-18
7. Providing opportunities for health and well-being – 1 Kings 4:25, Micah 4:4
8. Establishing just laws, a fair judicial system, and honest judges – Deut. 1:16-17, Deut. 16:18-19

Again, the policies of a secular nation state will not generally conform directly to Biblical principles.  They cannot be expected to exalt Christ directly.  So, in the case of our country, we seek the person and political platform that most clearly promotes the echoes of these principles.

To Vote or Not to Vote

The question then arises, if both candidates are ungodly people, and both platforms (or sets of policies) are generally devoid of Biblical principle, are we required to vote at all?  Since the Bible does not command a citizen of an earthly kingdom to vote, this will be a matter of conscience.  Some will choose to withhold their vote. To them, a vote for a flawed person with flawed policies seems a direct endorsement of that person or those policies.  Others will choose to vote, believing that choosing the lesser of the two evils (in an already evil system) is of benefit to both the believers and unbelievers around them. In doing so, they believe that their vote is not a personal endorsement, but a practical reality.  Still others may choose to write in a candidate (as is allowed in the United States) not in any hope that they will be elected, but as a statement in protest of the “official” choices being presented.  

One key to remember here is that governmental systems are raised up by God as a general protection for mankind. It is good that they are in place even when they are run by evil men with ungodly policies.  Since the Bible is clear that it is better to be governed than not to be governed – it seems  that our voting choices should move in the direction of the best form of governance possible, given the options that are presented.  This is not, of course, true in the church, where one could not in good conscience agree to the appointment of any Biblically unqualified leader. 

So, vote to the glory of God.  Choose a candidate whose person and policies most closely conform to principles that will bring God glory, who will lead to the best treatment of the body of Christ, and who will do the most to enact biblical principles for the just treatment of all men.

Sometimes, in the midst of intense and difficult circumstances, there is a certain wisdom in finding the humor that flows through life – with the church being no exception. In my thirty-five years of ministry I have had multiple occasions to laugh at humorous circumstances and my own inept responses to them (or, more often, my cause of them). Probably because I have been involved in some form of youth ministry for all of those years, I choose to call these episodes “ministry bummers,” and present the following episode for your enjoyment. You should know that this event took place several years ago, and we have, finally, plumbed the baptismal tank (just a bit of foreshadowing to whet your appetite).

The ordinance of baptism is supposed to be a simple, external reminder of the spiritual cleansing and regeneration that have taken place in the heart of a true believer.  However, as is usual in my life of ministry, nothing is ever as simple as it seems.  You see, our church has a special kind of baptismal, one in which the baptizee climbs into the tank and the pastor remains on the outside.  Oh, and we have no running water to the baptismal so it must be filled with a hose several hours before the time of the baptism (did I mention that my church is in East Tennessee). 

On this particular Sunday, all seemed in place.  The person to be baptized was present, the congregation was present, the pastor was present, and oh yes, the water was present, in abundance.

Bill (not his real name), the man being baptized, was standing in front of the tank and had just begun his testimony, when I noticed a bit of water on the floor beneath his feet.  A quick glance at his face and I could see that he was not pouring sweat – so how did the floor get . . . . Just then, I heard an urgent whisper from behind, “Uh, Chris, look at the tank.”  I glanced at the baptismal and saw the shimmer of light reflecting off the water – which was rapidly spilling over onto the sanctuary floor.  My first thought was the classic avoidance technique – I’ll pretend that nothing is wrong and maybe this will all go away.  But then, my many years of experience in the ministry kicked in, and I did the next best thing, I panicked.  Running around behind the tank (while Bill was still speaking), I stared stupidly at the hose for a several moments before recognizing the water shut off valve was still open and slamming it shut.  I breathed a sigh of relief – problem solved and disaster averted.  Then the thought hit me, “If Bill tries to get in the tank like it is, the people in the first row will think they are at Sea World.” 

What to do?  Bill was still going strong, and not too many people had noticed my dash behind the tank, but there was no way to remove water without alerting everyone who was not fast asleep (relatively few since I had not yet started preaching).  By this time, I had been joined on the far side of the baptismal by several faithful men (sounds like the beginning of a bad country song).  We held a quick pow-wow and sprang into action.  Greg grabbed a second hose and slid open the window in the front corner of the sanctuary.  He took several quick inhalations on the hose to cause flow – and got a lung full of tepid baptismal water for his efforts.  Realizing it was futile to drink the tank dry, he quickly thrust the hose out the open window where it began spewing contents onto the street two stories below.  Alas, the stream of water was pitifully small, not nearly enough to empty the baptismal before the sacrosanct lunch hour was upon us and the building would empty like magic.  So, we grabbed a few mop buckets and began heaving water out the window (and onto a brand new 4×4 parked just within range of our water “shot put”).  So much for the subtle approach.

Despite our attempts to be careful, a lot of water had spilled out onto the floor, causing those closest to pick up their Bibles and feet.  Fearing that we were ruining Bill’s powerful moment, I glanced at him and realized that he had not even noticed what was going on.  He was totally locked in on the now somewhat anxious eyes of those in the audience.  By this time, men out among the congregation with mops, yet still, Bill pressed on.  He finished up by stating, “now it is time to be baptized,” and turned around.  As he took in the scene of men continuing to fling liquid and wring mops, Bill retracted, “Maybe later?” 

Ever wonder how many buckets of water it takes to un-fill a baptismal?  Too many.  I signaled the music team.

After singing their full contingent of songs for the morning, we still weren’t finished.  They picked another song and plowed on.  Finally, I gestured for the human water cannons to cease fire and the flurry of activity came to a screeching halt.  Now my fear was that we had emptied too much water and would have to turn Presbyterian and do a sprinkling.  With some trepidation I led Bill into the tank and, as the siphon hose dripped the last of its contents down the side of the building, I was able to fully immerse him in the waters of baptism. 

I Protest – Part 2

In our last post we discussed the “protest culture” of America and briefly considered a Biblical response to violent protest.  That was the easy task.  Today we will assess the church’s role in peaceful protest.  This is extremely important because many voices are calling upon the church to demonstrate its concern for social justice by actively joining the protest movement – particularly in regard to issues of perceived racial inequality.

Unlike violent demonstrations, peaceful protests are legal and so we may not condemn them as a violation of the law of government.  Additionally, they do not inherently violate the law of love.  However, if we cannot condemn peaceful protests out of hand, are we required to recognize them as a biblical solution to problems of injustice?  The answer, biblically, is no. 

In all of the New Testament there is not a single instance of the church mobilizing a protest against the evils of the day – which were far more rampant than then in 2020.  Neither Jesus nor the Apostles called on the church to march the streets in peaceful protest or rise up in violence – instead, they called upon us to make disciples. Go therefore and make disciples of all the nations, baptizing them in the name of the Father and the Son and the Holy Spirit,  teaching them to observe all that I commanded you; and lo, I am with you always, even to the end of the age (Matthew 28:19-20)

To reaffirm the Scriptural understanding of the churches mission is not to ignore injustice.  We should be quick to affirm that what the world calls “racism” – the hatred of a person simply on the basis of his race (as generally represented in skin color) – does in fact exist, and it exists within the church.  Additionally, before we throw out slogans like “there is no such thing as race,” and “the problem is sin,” we must affirm that fact that in the history of our country, some races of people have been, and continue to be treated more harmfully than others. To ignore this is to rightfully open ourselves up to the accusation of being uncaring and unjust.  Overlooking the truth that the destructive treatment of those in our country with black skin by those in power has left a legacy of pain and injustice is also harmful and disingenuous. In recognizing this reality of the fallen world we live in, we are weeping with those who have had many occasions to weep.  Rejoice with those who rejoice, and weep with those who weep. Be of the same mind toward one another; do not be haughty in mind, but associate with the lowly. Do not be wise in your own estimation (Romans 12:15,16). 

The evils of our day should cause us to search our own hearts and carefully consider the theology and philosophy of ministry of our church to see if there is any incipient “racism” to be found.  We are certainly not required to agree with the current voices that maintain that there has been no progress in racial inequality.  This is demonstrably not the case. We also need to be able to recognize that many, if not most, who are protesting today have been the beneficiaries of the tremendous strides forward that this county has made on the issue of race (a fact which seems entirely absent in the current discussion).  We must not be bullied by our culture into getting “woke” and agree that all non-black people are inherent racists (which in and of itself smacks of overt racism). 

This “white=racist” argument is not true of unbelievers (regardless of the claims of the Critical Race Theory proponents).  Although partiality and hatred (racism) are endemic to the sinful human heart, no one is racist simply because of their skin color – if they hate others because of their race it is a personal choice they have made to violate God’s law. It is definitely a misrepresentation of true believers who have been transformed into new creations by Christ.  We may struggle with racism, but we are not at the core, racists (if a person remains racist to the core they cannot be a true believer – 1 Cor 6:9-11). Therefore if anyone is in Christ, he is a new creature; the old things passed away; behold, new things have come (2 Cor. 5:17). 

With this expressed, it is appropriate to broaden out our appeal for every person (regardless of race, gender, socioeconomic status) to be treated fairly under the laws of our country.  The Bible does not use a term like “racism” but condemns all forms of hatred and partiality as wicked in the extreme.  To hate any man, and to harm him as a result of that hate, is condemned as a sin that Christ came to die for.  “But I say to you that everyone who is angry with his brother shall be guilty before the court; and whoever says to his brother, ‘You good-for-nothing,’ shall be guilty before the supreme court; and whoever says, ‘You fool,’ shall be guilty enough to go into the fiery hell (Matt 5:22). 

However, we must always move from this affirmation of justice to a call for all men everywhere to repent.   Although the Biblical record certainly acknowledges the barriers that exist between races, genders, socioeconomic groups, etc., the same solution is always provided.  Christ came to break down those barriers and to bring unity to all who repent and take hold of His sacrifice (Eph 3:12-18).  Only the Spirit of God can bring true unity by placing every believer into union with Christ so that we become His family, His body. For you are all sons of God through faith in Christ Jesus.  For all of you who were baptized into Christ have clothed yourselves with Christ.  There is neither Jew nor Greek, there is neither slave nor free man, there is neither male nor female; for you are all one in Christ Jesus (Galatians 3:26-28).

Additionally, we must proclaim that the greatest relational barrier is not between various groups of human beings, but between all men and God himself.  This barrier of sin can only be overcome through the substitutionary atonement of Jesus Christ. He made Him who knew no sin to be sin on our behalf, so that we might become the righteousness of God in Him (2 Corinthians 5:21).

Above all, we must affirm that to join hands with those who are calling for peace and justice apart from Christ (or with an inclusive Christ who does not require repentance and faith) is antithetical to the mission of the church.  While the church affirms a desire for all people to be treated justly, she understands that the only true, lasting, and guaranteed justice comes from a right relationship with God through Christ. 

The ability of human governments to provide justice and safety is short lived and precarious at best. The only guarantee of justice the church can offer is found in the person and work of Jesus Christ.  This comes through the proclamation and demonstration of the gospel to a lost and dying world.  The church must not succumb to pressure to abandon its primary mission – to see true righteousness permanently established – in order to strive for an unattainable temporal righteousness that will only result in eternal destruction in the end. 

For the church to partner with those who hate Christ, in an attempt to bring a peace apart from Christ, is to denigrate the sacrifice of Christ and dishonor the God who sent Christ.  Certainly Satan does not mind which way he distracts people from eternal hell – either through inciting them to violent, harmful protests or calming them into benign peaceful rallies, both of which leave those protesting, and those being protested for, dead in their trespasses and sin. 

Certainly an individual within the church may choose to peacefully protest, as his conscience allows, in order to express a desire for earthly justice to be accomplished.  However, he or she must be very careful not to imply that their motivation and desires are the same as unbelievers who protest in a similar fashion. 

As a church, then, we long to provide a godly, biblical, compassionate, and truthful response to a culture in crisis.  This will not happen as we exchange heated words on social media, wring our hands in despair while listening to Fox news, or march the streets in protest.  We need to press forward in the mission of the church to make disciples of all the nations.  We must communicate our love and care for those harmed by the evils of the world by introducing them to Jesus Christ, the only one who can provide healing and lasting peace. 

“Peace I leave with you; My peace I give to you; not as the world gives do I give to you. Do not let your heart be troubled, nor let it be fearful (John 14:27).

The art of protest is fundamentally American.  In fact, our nation was founded in protest (think Boston Tea Party) and our constitutional republic has built in mechanisms which allow for, and even encourage, protest. So, it should not be surprising for us to see the remonstrations which have sprung up in recent days.  From rallies over COVID restrictions (and violations of those restriction) to demonstrations resulting from perceived miscarriages of justice – we have seen, quite literally, an explosion of protests over these past months (we even have protests about the right to protest!).   Now with elections looming, there are rumors of another wave of angry demonstrations about to sweep across our nation.  As members of the body of Christ living in America, we need to consider these protests from a Biblical vantage point – not simply an American one. 

There have been two kinds of demonstrations – lawless/violent and peaceful (or some combination of these).  Unlawful protests are the easiest to respond to.  Those who protest with violence and lawlessness are clearly violating the principles of Scripture and this must be condemned. 

First, the law of love does not allow for unloving behavior towards others (looting their stores, destroying their property, killing them – all of which has taken place) in retaliation for harm done.  It certainly does not allow for violently taking up of the offense of another to harm those who were not even remotely involved. “For this, “YOU SHALL NOT COMMIT ADULTERY, YOU SHALL NOT MURDER, YOU SHALL NOT STEAL, YOU SHALL NOT COVET,” and if there is any other commandment, it is summed up in this saying, “YOU SHALL LOVE YOUR NEIGHBOR AS YOURSELF.”  Love does no wrong to a neighbor; therefore love is the fulfillment of the law (Romans 13:9-10)”. This principle of love holds for the believer as well as the unbeliever (even though the unbeliever can never truly love in a Biblical way since they never desire to glorify God through Christ).

Second, the biblical law of authority states that all men (and certainly believers) are to be in subjection to the governing authorities, because those authorities have been established by God.  To oppose the authority of government is to oppose God.  Every person is to be in subjection to the governing authorities. For there is no authority except from God, and those which exist are established by God.  Therefore whoever resists authority has opposed the ordinance of God; and they who have opposed will receive condemnation upon themselves (Romans 13:1-2). We can appeal to governing authorities, we can vote an individual in an out or power, but in the end we are to submit to their authority.  It is important to note that an injustice committed by someone invested with government authority does not validate unlawful responses (regardless of whether the system itself is generally “just,” or “unjust”).  Since all governments are unjust to some degree, they are to be submitted to even when they have allowed injustice.  Remember that Paul wrote the instructions in Romans thirteen to those who were governed by some of the most evil and unjust men who ever lived. 

But what if a protest is involves groups of people who have been harmed and mistreated by the government in the past (as is demonstrably true for black people in the history of our nation)? The Bible is clear here.  There is no biblical principle of justice which allows for setting aside of the law of love or authority when one has personally been treated unjustly or when another has been unlawfully harmed.  Past oppression, injustice, and lack of love never justify present lawlessness and lovelessness.  Certainly no church can join violent protest, affirm it, or make excuses for it. 

However, the church should call on the government to punish evil doers and give praise and protection to those who are doing right. Submit yourselves for the Lord’s sake to every human institution, whether to a king as the one in authority,  or to governors as sent by him for the punishment of evildoers and the praise of those who do right (1 Peter 2:13-14).  Certainly we can and should affirm that justice should prevail and all necessary steps taken to limit (for it will never be eradicated) abuses of power, but to use the power of the mob is never an appropriate way to accomplish this. Remind them to be subject to rulers, to authorities, to be obedient, to be ready for every good deed,  to malign no one, to be peaceable, gentle, showing every consideration for all men (Titus 3:1-2).

So, violent protest lies outside the boundaries of biblical response, while calls for righteousness and justice are appropriate actions for true believers.  The concept of peaceful protest is much more complex and so we will take up that topic in tomorrow’s blog post.

Our Glory and Joy

“For you are our glory and joy” – 1 Thessalonians 2:20

What does the blog title (Our Glory and Joy) refer to? 

The phrase is drawn from 1 Thessalonians 2:20. Paul and Silvanus (“Silas”) and Timothy had recently been run out of Thessalonica before they could establish the young church there as thoroughly as they desired. They had tried to come back – Paul even multiple times – but were hindered by Satan (1 Thess. 2:17-18). But they wanted the Thessalonians to know that they hadn’t wanted to leave, and that their hearts were bound up in the spiritual stability and growth of these young believers they had come to love. So they asked: “For who is our hope or joy or crown of exultation? Is it not even you, in the presence of our Lord Jesus at His coming? For you are our glory and joy.” (1 Thess. 2:19-20, NASB). 

The heart of the missionaries toward these believers was focused around several things: 

• The affection they had come to have for them (1 Thess. 2:8)
• Their stewardship with the gospel of Christ (1 Thess. 2:4)
• Their focus upon the coming day of Christ (1 Thess. 2:19)
• Their recognition that constant instruction and exhortation of those who had believed the gospel was necessary in light of that future (1 Thess. 2:11-12)

These attitudes are all in the picture when Paul refers to these believers as his glory and joy. They are his “glory” in that they are his “boast”; but it is not the kind of proud, human boasting that seeks fame and credit for one’s own accomplishments. Paul himself knew all too well that even his precise faithfulness was not the ultimate cause of spiritual fruit (1 Cor. 3:6-7). Instead, it refers to what he gets thrilled about. And for Paul and his fellow workers, it is their spiritual growth in preparation for the coming of Christ which causes excitement. This is what he is – in the best and most humble sense – “proud” of. 

These men also find their joy in the spiritual condition of these believers, and anticipate that they will have even greater joy when they stand together complete at the coming of Christ. And to that end, Paul and the other missionaries see it as essential that they complete the work of establishing the church in such a way as to ensure the spiritual growth and stability of these young Christians. 

This is, of course, not the only time, nor the only church, that Paul felt this way about. He referred to the Philippians as “my joy and my crown” (Phil. 4:1) and spoke of having “reason to glory” in the day of Christ because of the outcome of his labor among them (Phil. 2:16). He even implies that this future thrill will not be simply one-directional, as he tells the Corinthian church, “we are your reason to be proud as you also are ours, in the day of our Lord Jesus” (2 Cor. 1:14)

And it is for this very reason that, when things weren’t going so well – whether the church had been deceived (Gal. 4:19); left inadequately established (1 Thess. 3:2, 10); or simply deprived of the potential help that Paul could bring (Phil. 1:24-25) – Paul longed to be with and to encourage the beloved fellow believers who were under his watchful care. 

All of this reasons explain why we would choose such a name for this blog. Our concern is first and foremost with the gospel of Christ – that all would believe the saving message of salvation by grace alone through faith alone in Christ alone. But we also understand that those who have believed good works must be, as Paul says elsewhere, “careful to engage in good deeds” (Titus 3:8). 

This blog is a place where we can help instruct and encourage our precious fellow believers to do just this in ways that may not be easily done during the normal meeting times of ministry. It’s a way to further exhort and equip believers to do things that honor God. It’s a place to help Christians think carefully according to the mind of Christ rather than human ideas. It’s a forum for addressing issues of sanctification, of theology, of ecclesiology, of practical Christian living, of understanding the times, and more. 

We love the gospel; we love the church; and our focus is to help believers know how to “walk in a manner worthy of the God who calls [them] into his own kingdom and glory” (1 Thess. 2:12). For this reason, we write on behalf of those who are, as it was for Paul and the others, “our glory and joy.”