NB: This question was posed to me by an acquaintance. Let me state at the outset that I am answering this question as a biblical scholar and not in terms of the current policital climate in the US. In otherwords, my answer would not change regardless of who the current president is, nor what country I were writing about.
First, if one defines an “instrument of righteousness” in terms of a leader of a nation who is upholding the laws of the land in accord with his God-given responsibility, then it is easy to find some laws that even the most ruthless of leaders upholds and, thereby, conclude that that leader is such an instrument. In other words, almost anyone could argue that almost any leader is an “instrument of righteousness” based on this definition. This is a classic example of Edward Sapir and Benjamin Whorff’s principle “words create worlds”—which stated succinctly means that what people look for is what they find.
The primary problem, and there are many, with the suggestion the our current president is “an instrument of righteousness” is that it misunderstands what “righteousness” is. “Righteousness,” biblically defined, is not a moral category, even though that is how we tend to use it, but is always closely related to the covenant: see the phrase, “righteousness of God” throughout the books of Romans and Galatians. In these books, the phrase is intimately tied to God’s covenantal faithfulness.
Consequently, an OT king could be such an instrument if he upheld the law of God (God’s covenant) for the nation of Israel—note the connection with the people of God. In the New Testament, however, the covenant with Israel finds its fulfillment in Jesus; who begins “a new covenant.” To be an “instrument of righteousness” in the NT, then, means that one is advancing the new covenant; which Jesus proclaimed is the Kingdom of God.
[Thus, citing OT passages about God using kings to advance His kingdom is not applicable in the NT. Citing Romans 13 doesn’t work either because all Paul is saying there is that those in authority are meant to do right. That is, they are to maintain justice in the world. But this is different than bringing in the justice of the Kingdom of God; that is, national justice is not equal to justice done by the people of God—at least it cannot be now that the people of God are not a distinct national people group]
The key distinction between the old covenant and the new is that in the new covenant the people of God are no longer limited to a national identity. Instead, the people of God are composed of anyone who acknowledges that Jesus is Lord. If, then, an “instrument of righteousness” is one who advances the kingdom of God, then no secular leader can do so today (unless one were to suppose that God were to bring a nation-state against the church in judgment; but there is no NT indication that such will occur).
There are two kingdoms in the world today: the Kingdom of God and the kingdoms of the world. The Kingdom of God comes through faithful, persevering, sacrificial, and loving witness of God’s people. It stands opposed to the kingdoms of the world in that we proclaim Jesus is Lord while they proclaim Caesar is Lord.
A secondary problem arises with this presumption. Namely, in the present Christians are to be “instruments of righteousness” by advancing the Kingdom of God in both word and deed to the nations. When Christians take a stand politically and endorse people or laws it is imperative that we ask ourselves how will this affect my witness?
(This blog is part 3 of a series of blogs on “the Gospel and power”).
The first blog in this series addressed the “upside-down” nature of the Gospel—namely, that the kingdom of God comes through faithful, sacrificial, and loving witness. I, also, addressed matters of church discipline. And thirdly, I referred to a documentary that focused on a movement among some Christians to influence the world by placing godly men in positions of power around the world.
The third point—putting godly men in positions of power—seems like a good idea to many. I, however, am deeply troubled by this idea. In addition to what I wrote earlier, I am troubled because I believe that it is in direct conflict with the Gospel and the mission of God’s people.
God’s people are to advance the kingdom of God through their faithful, loving, and sacrificial witness. To say it again: the gospel advances when God’s people faithfully, lovingly, and sacrificially witness for the kingdom. That is, we do so the same way Jesus did—by dying!
Now, it may seem incredulous to suppose that the kingdom of God advances through the death of God’s people. And that is the point! The kingdom of God doesn’t advance its empire the way the world’s empires advance! This may be hard to swallow but it is the absolute message of Scripture and it is supported by church history.
The thinking behind those who aim to place godly men in power, then, falsely assumes that it is God’s desire to place Christians in power so that they can affect Christian laws upon a secular society. Now, this might be a noble endeavor. But I would vigorously contend that it is an inherently non-Christian endeavor.
For one, the endeavor to impose Christian laws and ethics upon a culture does not make Christians, nor a Christian empire. It may make for a society with good laws. But it doesn’t necessarily make a society of good people.
Now, do not misunderstand. I am not saying that Christian men (and women) cannot or should not be in positions of power. Nor, am I saying that making good laws is not a noble endeavor.
What I am saying is that God’s desire for His people is to work for His kingdom. There will indeed be a day when Jesus will rule all the nations. But it will not be by placing Christians in power in this age. Instead, the ruler of this age (the devil) must be permanently cast aside; and, death and sin must be eradicated. Until that happens, which I would affirm takes place at the second coming of Christ (but if you want to push it to the end of the millenium it doesn’t matter to me), the people of God are called to lives of faithful, loving, and sacrificial witness.
Until then, the people of God may attempt to influence the nations of the world. We may seek positions of power. But we must understand that it is not through power, force, or military might that the kingdom of God comes. It is through a faithful, loving, and sacrificial witness. As a result, our deeds are just as important as a words.
Thus, when Christian leaders in power fall from grace and commit blatant sins, they should model repentance and contrition, and they should step down. After all, if a pastor or other leader did such, we have already agreed that they should step down.
For some reason, there is a fear among Christians that we cannot have Christian political leaders step down because someone who is not a Christian—someone who doesn’t share Christian values—might step in and fill the office.
This line of thinking is seriously in error. Our Christian witness is of greater importance that having Christians in seats of power. “They will know you are my disciples” not because you made Christians laws, but because of your conduct and character. When Christians hide their sins, or confess them, and, yet, do not step down, they are testifying to the world that their power is more important than their character.
When they don’t do what we would expect any other Christian in leadership to do, then we have placed too great an emphasis on the position and the power. And we have failed to understand that this is not the way the kingdom of God comes.
Hence, the documentary; which was produced to warn people about the Christian agenda to rule the world and influence the nations for their cause.
In the Sermon on the Mount (Matt 5-7) Jesus explains that in the Old Testament law one was not permitted to murder, commit adultery, or lie. But, in His kingdom, Jesus explains, doing any of these in one’s heart was equal to doing them in one’s actions.
The point is that having good laws does not make one Christian. The nature of the Gospel is to have one’s heart transformed.
When we endeavor to force Christian values on others through power, it often repels people from the Gospel. When Christians are respected for being Christians and for living according to their ideals—which are predicated on a faithful, loving, and sacrificial witness—then the Gospel flourishes.
 In my upcoming book I spend much time defending this statement.
(This blog is part 2 of a series of blogs on “the Gospel and power”).
The first blog in this series addressed the “upside-down” nature of the Gospel—namely, that the kingdom of God comes through faithful, sacrificial, and loving witness; and matters of church discipline; and a documentary that focused on a movement among some Christians to influence the world by placing godly men in positions of power around the world.
The third point—putting godly men in positions of power—seems like a good idea to many.
I, however, am troubled by this idea. I am troubled because I believe that it is in direct conflict with the Gospel. In this blog, I will contend that putting Christian people in positions of power may well lead situations that conflict with the Gospel.
The aforementioned documentary went on to show that those values sometimes went ignored if/when they were transgressed. For example, when men committed acts of adultery, instead of doing the very things we should expect men of God to do, they were protected by the Christian establishment.
From the vantage point of those producing the documentary this was the height of hypocrisy. From their perspective, these Christian organizations were trying to obtain power in order to impose their social, economic, political, and moral standards on others (which to some in the secular world, appears cultic). Yet, these men of Christian ideals were not willing to live up to those very same standards when they violated them. They wanted to impose Christian values on the world, in other words, but they were not willing to follow them themselves.
Many of you may be reading this and conclude that there is nothing wrong here. These men, at least some of them, were contrite and repentant. They probably sought reconciliation. They likely tried to do the right thing.
Let’s assume for a minute that this were true in all cases. We have already established that Christian leaders need to be held to a higher ethical standard than others. Furthermore, for their own sake, and for the sake of others who have been injured by the leader’s fall from grace, and for the sake of the church’s witness to the world, these men need more help. To allow them to remain in their positions of power after a significant sin conveys the message to all that these men are to be treated differently from the rest because of their positions of power. This is precisely the opposite of what I set forth in the first blog. When leaders sin, the consequences need to be more severe.
What, in effect, is happening in these cases is that keeping men in positions of power is deemed more important than the Gospel. This might sound outrageous. But the Gospel, which includes our witness to the world, is adversely affected when Christians, especially Christians in places of power, sin.
Not only that, but allowing them to remain in positions of power sends a message to the leaders themselves that they are special and need to be treated as such. Consequently, they do not receive all of the consequences for their sins that others might. The result is that they fail to get the necessary counseling and help that they need. Instead, they retain their positions of power, and begin to live with a sense that they are above the law. Because they do not face the necessary consequences of their sin, they often continue living unscrupulously. The end result is that the very law that they are put in positions of power to impose on others does not, in effect, apply to them.
Another effect of this special treatment for those in power is that sin itself is often minimized. This is used to justify the softer punishment for the leader who has sinned. In order to minimize the sin, however, the victim is often pushed aside. After all, giving the victim the necessary care they deserved, would only validate the severity of the sin.
Why do good Christian leaders in positions of power compromise their own core Christian values? More importantly, how can the Church not stand up and object when this happens?
The answer is, of course, complex, but a key catalyst is the conviction that it is deemed more important to have such men in positions of power, than it is to impose Christian discipline. In other words, the desire to have men who espouse Christian ideals in power is deemed more important than having men who actually live them out on a consistent basis.
There is another, and more significant, flaw with this approach to power. Namely, that it is in direct conflict with the Gospel of Christ.
The Gospel is that Jesus is Lord and that through His life, death, resurrection, and ascension, He has become the world’s true Lord. Jesus presently reigns as king through His people, who are called to proclaim His kingdom to the world. We proclaim the kingdom by imitating Jesus. The overriding ethic of Jesus’ kingdom is love! Thus, just as Jesus overcame power through faithful, loving, and sacrificial witness, so shall we. (In the book I am currently writing I spend 60-100 pages laying this out and defending this thesis. But I suspect that you expect a blog to be a bit shorter). At some point in the future, Scripture indicates that Jesus will return, vindicate His people, and establish His kingdom in full. At that time, death, sin, and corruption will vanish.
The Gospel has often been referred to as the "upside-down Gospel." Jesus’ way of doing things doesn’t fit with the world’s way. The world uses power. Jesus uses love. The world demands that we look out for number one. Jesus demands that we look out for the other—especially the one that others won’t look out for.
I suspect that most of you who are reading this will have no trouble with this notion. Well, we at least have no problem with this in theory. We all recognize the difficulty in living it out.
. . . .
If a pastor or church leader were involved in some form of moral failure, I suspect that most everyone reading this would recommend some form of pastoral care for the afflicted and church discipline for the offender. Such discipline should, in the least, include confronting the offender so that he/she repent, demanding that they obtain counseling and other help, and then aiming for eventual reconciliation.
Most would agree—depending on the nature and severity of the sin—that the pastor or leader should step away from ministry for at least some specified period of time, if not forever—depending of the seriousness and length of the sin, as well as how well the pastor or leader has received help.
In such instances, church discipline is intended to address issues of sin on at least three levels.
First, there is the care for those injured by the pastor or leader’s sins.
Secondly, it is designed to help the pastor or leader who committed such acts.
Finally, there is the witness of the church to the world. Certainly, this third level is only secondary to helping those who have suffered recover, and those who have sinned get well. Nonetheless, when the church deals with sin in a congregation, especially when that sin is committed by a leader, it must be cognizant that the world is watching.
I suspect that most of you who are reading this will have no trouble with what I have just set forth—other than the fact that such situations are difficult and grieving and because of this we often fail to do it out well.
. . . .
I recently watched a troubling documentary. Apparently there are Christians who perceive that God desires to place Christian men in leadership positions around the world in order that they may influence the world for the gospel. Their motive is certainly fine. And, I suspect, their hearts are in the right place.
I suspect that most of you who are reading this will have no trouble with this notion. In fact, I suspect that most of you think that this is a good thing.
 This is what is supposed to happen. We all, likely, know of instances in which this process wasn’t followed. In effect, once you have finished this book you might see why.
 The documentary was presented from a secular perspective and aimed to expose the movement and its agenda. I am not addressing whether or not it was good. My point is in regard to the concept that Christians should aim to advance the kingdom by putting people in positions of power.
Donald Trump is no Saint
I received the following note (italics) and thought it was necessary to respond:
“Throughout Biblical history God has chosen very flawed men and women to lead:
[NB: In writing this I am making no assertions as to whether Donald Trump is a good president or not. Frankly, that is very far from my concern. My concern has always focused on the people of God. Are they growing in Christ and fulfilling their mission of making God known to the nations? Of course, by “making God known” I mean is the Church doing so effectively?: that is, are we demonstrating love and grace?; showing compassion and advocating for justice?; etc. I am writing this because I believe that the evangelical right’s unapologetic support for Donald Trump as president is downright shameful and often extremely hypocritical; not because he is a bad president, but because he is exemplifying a seriously flawed character that in now way should be affirmed by the Christian community. Again, let me reiterate, my focus is on the Church being the church that Christ called us to be in whatever country we might live in and under whatever laws that country may wish to impose.]
It must be noted at the outset that the basic premise of this argument is seriously in error. For one, unlike many evangelicals, I am not looking for a saint to be our president; nor, am I expecting the President to be our savior. I am constantly bewildered how western evangelical Christianity continues to look to a secular state and its political leaders as though they will be the salvation for the Church. One reading of the book of Revelation provides us with an indication that the state is not the means of the salvation for the people of God. This conception seriously confuses a secular office with a religious person and the kingdoms of the world with the kingdom of God. [This error is perhaps the most serious error reflected in the assertion above and in the evangelical communities embrace of Trump; but, it is beyond the scope of this response.] Thus, I have a pastoral concern for you and others who minimize Trump’s sin and behavior. My concern is that you are minimizing sin which diminishes what Christ has done for us, as well as, diminishing our witness to a hostile world. I hope that you are putting your trust in Christ as our king and not any politician, nation, or government.
It is worth noting that the line of reasoning presented in this letter inherently contains a concession that Donald Trump is “very flawed.” The argument seems to be that though Trump is seriously flawed, so also were these many biblical men and women, as is all of humanity, yet, God used them, so, also, God can use Trump.
Furthermore, the implied, if not stated, assertion that Trump is no more flawed that the biblical persons mentioned above is seriously suspect. The basic premise is that we are all “very flawed” people. The use of “very” seems a little loose here. If we accept the premise, then it could be used to suggest that even people such as Stalin, Hitler, and Pol Pot may be used by God “to get us back on track.” After all, they were “very flawed” men too. But, if we are going to use “very flawed” for Stalin, Hitler, and Pol Pot, then I would suggest that its application to all people is inappropriate. After all, we have to have some means of distinguishing Hitler from Mother Teresa. One may absolutely affirm that all persons are flawed, with varying degrees of flawedness, but not all are “very flawed.”
Additionally, the letter used “very flawed” in regard to Moses, Noah, Rahab, and the above list of biblical men and women. Although the point that God has used flawed people, and continues to do so, is a valid point, I am not sure that “very flawed” is appropriate for most, if not all, of the biblical characters listed. Neither does it seem valid to equate the sins and character flaws of these biblical persons to Trump.
For one, the sins of most of the biblical characters listed above probably do not qualify them as “very flawed” persons. The assertion that Noah was a drunk is simply unfounded. Noah got drunk. But, that doesn’t make him a drunk. In fact, Scripture says that, “Noah was a righteous man, blameless in his time; Noah walked with God” (Gen 6:9). The author of Hebrews speaks of Noah in the following terms, he “in reverence prepared an ark for the salvation of his household, by which he condemned the world, and became an heir of the righteousness which is according to faith” (Heb 11:7). Sure, Noah had flaws. We all do. But I dare say that comparing the flaws of “a righteous man” to Trump, or most any other person, is quite dubious.
Including Moses as “very flawed” is likewise highly questionable. Yes, he committed murder. Though the act was in response to an abusive Egyptian who was beating one of his kinsman. Luke records Stephen’s speech in Acts 7 in which Stephen contends, “And when he saw one of them being treated unjustly, he defended him and took vengeance for the oppressed by striking down the Egyptian. And he supposed that his brethren understood that God was granting them deliverance through him, but they did not understand” (Acts 7:24-25). This one time act, which we may well consider horrific—though we must acknowledge the fact that the Jewish world had come to consider Moses as a rescuer of the Jewish people—hardly qualifies Moses as “very flawed.”
Perhaps, we could contend that Moses was “very flawed” because he struck the rock twice in anger (Num 20). This, also, appears to be stretching things a bit too much. Sure, he got angry. We all do. This is hardly enough to constitute him as “very flawed.” The author of Hebrews, in fact, also describes Moses in quite glowing terms, which hardly befits considering him “very flawed.” Hebrews says, “choosing rather to endure ill-treatment with the people of God than to enjoy the passing pleasures of sin, considering the reproach of Christ greater riches than the treasures of Egypt; for he was looking to the reward. By faith he left Egypt, not fearing the wrath of the king; for he endured, as seeing Him who is unseen. By faith he kept the Passover and the sprinkling of the blood, so that he who destroyed the firstborn would not touch them” (Heb 11:25-28).
Finally, I am not sure how one can say “worst of all” was Paul. For one, the “character flaws” of Paul listed was that he persecuted Christians. This hardly seems to qualify as a character flaw. He was doing his job. In fact, he references his actions as a Jewish leader prior to his conversion to Christ as religious zeal (Phil 3:6). He likely held the conviction, derived from the OT law, that blasphemers within the people of God must be punished lest God punish the nation: “Moreover, the one who blasphemes the name of the LORD shall surely be put to death; all the congregation shall certainly stone him. The alien as well as the native, when he blasphemes the Name, shall be put to death” (Lev 24:16). There is no doubt that Paul had flaws—as we all do—but in terms of Christian character, I think we are safe to say that Paul was one of the most exemplary persons in history. I don’t think many Christians in history would dare make the assertion that Paul does: “Be imitators of me, just as I also am of Christ” (1 Cor 11:1).
We could do the same exercise with each of the persons listed above. Thus, I am not sure that “very flawed” is an appropriate designation (with the possible exception of Gideon—though that brings into the discussion the purpose of the book of Judges, which will take us too far afield). As suggested above, we should reserve “very flawed” for persons such as Stalin, Hitler, Pol Pot, and the like, in order to distinguish them from the rest of humanity.
Now, at this point, those who were attempting to promote the supposition that Trump is “very flawed” just as the following biblical characters are may attempt to backtrack and contend that perhaps, then, Trump is not “very flawed.” It is not necessary, of course, to get into a semantic war. The interesting point is that those who make this argument appeared content to acknowledge and accept Trump’s flaws when they were thought to have been no worse than Noah’s, Moses’, and Paul’s. I dare suggest that even an effort to backtrack and contend that Trump isn’t that bad, is not going to result in an adequate comparison between Trump and any of the biblical characters listed in the above argument.
Moreover, there are other significant difficulties in the above reasoning. Most notably, and this really is the bottom line, the biblical characters above, and even others not listed, all repented. They recognized God’s sovereignty in their lives. They, indeed, were flawed—though I would hesitate to use “very flawed”—but they sought God. Trump has shown no genuine indication that he is seeking after God. Nor, has he shown any sign of repentance for groping women, demeaning foreigners and the less fortunate, mocking handicapped persons, his acts of belittling others, etc.
Furthermore, and what is most significant from my perspective, is that the above argument appears to be employed in order to justify Trump’s ill behaviors. The argument, appears to acknowledge Trump’s sins, but this passing concession becomes a seeming acceptance of them. It is sort of a “yeah, well so did Noah, Moses, and Paul.” But should we so quickly accede such ill behavior? Should we laud a leader who has grossly abused women, mocked handicapped persons, and displayed blatant disrespect for so many? I dare suggest that if this behavior were to come from persons who were not republican leaders, then these very same evangelicals would cry out against them. Evangelicals would quickly assert: “How could someone lead our country and be so unChristlike and irreverent?” But since the offender is of the same political persuasion as those making the argument, somehow, the offenses are acceptable—after all, God used Moses!
Now, it must be said that I do not agree with the approach of the so-called Moral Majority (though I admit that I once did). I do not believe that the Church’s role is to be moral police of a secular state. We are to be the bearers of light and the source of hope. Sure, we are the source of truth. But when truth puts out our light/witness, then the truth (which is a ultimately a person) has become a weapon and not a source of life. The western, evangelical church must wake up to the reality that their efforts as the moral police within a secular nation have done more harm than good.
It is bewildering and grieving that the very same people who have decried the immoral behavior of those they oppose (especially homosexuals and advocates of abortion), have been so quick to accept, and even at times justify, the behavior of Trump. If evangelicals are going to speak against the sins of others, and I am not convinced that they are going about this in any way that conforms to the imperative of following Jesus, then why are they so quick to overlook and even ignore the blatant and despicable acts of Trump?
My question is why are evangelical Christians endorsing this man and his character? Why are they not speaking out when it comes to his harsh and sexist attitudes towards women, minorities (inside and outside our country), and the handicapped? Let me note again: you may like him as a President. You may consider him the greatest president of all time if you’d like. You may endorse his foreign policies. You may support his judicial appointments. But we cannot endorse this man as a champion of the Christian values and convictions. He is not, nor can any secular leader ever be, the savior of the Church. To suggest that God uses “very flawed” persons should in no way be used to endorse this man’s moral failings.
Finally, the task for the people of God is to be God’s witnesses. Our task is to make Christ known. It is not to live in peace and security. If our nation allows us such, then so be it. But we are called to live for Christ. Endorsing a person because of their political abilities is one thing; but to laud a person who has shown serious character defects, and then to dismiss them as acceptable because God has used others with such flaws is deplorable.
Tragically, and this is my most important point, the evangelical church’s endorsement of this man’s many moral failings and character flaws, has had a significant impact on the church’s witness in the world. This alone would suggest that this is not the hand of God, but the hand of the enemy.
[NB: as for the notion that one can see the hand of God in our founding documents let me note briefly a few points. First, the founding documents of this country have been influenced greatly by the Scriptures. So, it is not surprising that one might see God’s hand in them. They reflect, to some extent God’s principles. But, I have great hesitation in making this assertion. For one, the notion that this country was founded on the principles of life, liberty, and the pursuit of happiness for all is simply not true. It is not true if you happen to be an American Indian—the original inhabitants of this land; who were displaced and, at times, ruthlessly treated; and finally relegated to “leftover” parcels of land. It is not true if your race did not correspond to that of the founding fathers. Furthermore, the Scriptures do not exhort God’s people to pursue life, liberty, and the pursuit of happiness in accord with the kingdoms of this world. Instead, we are to forgo the pursuit of such things and take up our crosses and follow the one true King. In doing so, Scripture warns us, we will be persecuted and often killed. So much for life, liberty, and the pursuit of happiness].
 It is quite interesting to note that evangelicals are often quick to defend Moses’ act, and God’s righteousness in using Moses, lest it be that God use a murder to dispense the law; a law which states, “thou shall not murder.” Yet, many of these same evangelicals then determine that Moses “very flawed” in order that a secular leader like Donald Trump can be seen as “no different than Moses.” You can’t have you cake and eat it too.
It is sad that I have to hesitate to write a comment on contemporary American politics. But, too many are so entrenched in their views that they have trouble hearing criticism.
My exhortation remains: the Church should be above politics—especially above political parties. We should be willing to acknowledge truth and error regardless of what side of the political spectrum it comes from. We should be willing to compliment and criticize. And we should always do so in love. We want to see justice for everyone; redemption for everyone; respect for everyone.
As for what I have seen lately. I have seen a country that is opposing freedom of speech.
Freedom of speech, and the right to protest and speak your thoughts (whether we agree with them or not), is a basic freedom that has made America a great country.
As for our president’s comments the other night (that the NFL players who are protesting are - - - [insert profanity here] and that they should be fired), I am grieved that our leadership is shaming those who are protesting. You don't have to agree with the protests. But the right to protest is what makes this country great. Our president and leaders, in fact, should do everything to protect that right. For our leader to refer to professional athletes who are protesting with profanity and to suggest that they should be fired, is to take a step towards tyranny.
Again, I don't have to agree with your views. But I should absolutely defend your right to have them. As a Christian, I affirm that you are made in God's image and that you have freedom to act as you believe. I believe that in your acting on your freedoms you are acting humanly. I, of course, believe that to be truly human one must use that freedom to bring Glory to God. Thus, to slander those who are using their freedoms to peacefully protest, is unAmerican; but more than that it is unchristian.
#freespeech #ImageofGod #determineTruth#loveyourneighborevenwhenyoudisagree
I was recently having dinner in Jerusalem. Our group had just arrived that day from various part of the States. Though many of the people at the table knew each other from previous relationships, I was just getting to know most everyone at the table. The group decided that we should go around the table and introduce ourselves: tell about our family, etc. Then, they suggested, we had to answer any questions the group wanted to ask over the next three minutes (yeah, they were mostly younger and more adventurous people).
When it came to my turn, I gave the generic info about myself, my wife Toni, and our four kids. (Okay so I probably bragged a little about my family. Okay, a lot). Anyway, during the three minutes of questioning I was asked, “what is the greatest advice you would give you’re your kids?” I replied, fairly quickly, “never be afraid of the truth.”
Now, I must admit that I was a bit surprised by the responses of the others at the table. They were taken aback—in a good way. At was as if I had just given the greatest answer in world history (okay, maybe not the greatest answer, but one of the top ten—or top one hundred). The questions then followed, “what do you mean by that?” “Why would you say that?”
As a Christian, I would state emphatically, that Jesus is the Truth (John 14:6). This is a pillar of my faith. He is not merely the source of truth. He is the Truth. All truth resides in Christ (Colossians 2:3).
Because of this conviction, I believe that all truth will only point me to Christ. If I am in error on something, then, ultimately, I have a weakened understanding of Christ. I need to be corrected and aligned with Christ. (fortunately, this for me this doesn’t happen very often! Maybe I should have said, “hypothetically, if I were in error”!). Yet, I believe that we tend to live in fear of truth. We shelter ourselves (though some might object to this statement, I am convinced that it is far more correct then we are willing to admit).
But, if all truth leads me to Christ, then what am I to fear? I’ll tell you what we are to fear: we should fear being in error. Of course, we will never hold all truth. The sad reality is that some of what I believe now is wrong. I know this because I can tell you a long list of things I used to believe five, ten, and twenty years ago, that I now no longer believe. As a result, I am sure that some of the convictions I hold to now, will change also.
Now, please don’t misunderstand me. I am not saying that we can’t know anything with certainty. Of course we can (in fact, to say we can’t is a self-refuting statement).
What I am saying is that it is our sacred responsibility to seek the truth. And, as a Christian, I have nothing to fear because all truth will only lead me to Christ. (Oh, how I wish I could stop this blog at this point. But I must say more).
Be forewarned: There is nothing easy with seeking the truth. For one, I have to be willing to admit that I was wrong. We don’t like this. Especially when it comes to issues that that annoying uncle holds to. I’d rather rot in a cave somewhere, than admit that he was right! Never being afraid of the truth means that I will have to face situations like this. What if that Republican, or Democrat, of Libertarian was right after all?
There is another difficulty that comes along with never being afraid of the truth. Namely, that truth always demands a life change. Now, I could always choose to go on living as I am and never face up to that change. That is what we do most of the time. But, if I admit to the truth, then I have to admit that I am not living consistently with what I know.
For example, let’s say that I am a smoker. I could just deny that smoking is harmful. Or, I could try to avoid the question. Or, I could minimize the hazards of smoking. The fact is, however, if I agree that God has given me a responsibility to care for my body, and if smoking is bad (i.e., it is deadly), then I must confront the fact that I should stop smoking—of course, you might say, “many things are harmful and we all do them, this is just my weakness.” (now some of you are probably thinking, “preach it brother.” While others are upset, or frustrated, or wanting to object). (PS whether you quit smoking or not is up to you. I am just using it as an illustration).
The list goes on. If I know that going to church is important to spiritual growth, and I believe that spiritual growth is what Christ calls me to, then I need to change my life and make church attendance a priority. If I know that I should stop (fill in the blank here), or start (fill in the blank here), then I should change my life accordingly.
The problem is huge. The fact is, we simply don’t want to change. We like things the way they are. So, we ignore truth. We deny truth. We resist truth. We spend time, money, and great effort to reinforce our convictions as to what truth is. We bully the other. We demonize the other. We silence the other. We do whatever is necessary to maintain our convictions as to what the truth is and our comfortable way of life.
Now, most of you have read this blog and thought, “well, that is interesting.” Many of you will find this helpful. And that is good. You see, I wasn’t too edgy here. I didn’t challenge you on issues that you hold dearly. I used smoking and church attendance as my illustrations. But what if I used __________ as illustrations? Would your attitude have changed? I hope not. But, let’s be honest, we have core convictions that we don’t want challenged. And then Jesus comes along and says, “I am the Way, and the Truth, and the Life” (John 14:6).
I was asked by a good friend to respond to the following:
“please respond to the those who are citing Ps 33:12 ‘Blessed is the nation whose God is the LORD, The people whom He has chosen for His own inheritance’ and claiming that God has chosen Trump to save America.”
The context of the Old Testament in general and this Psalm in particular suggests that the nation addressed here was Israel. The Psalmist was writing to encourage the people of Israel to call upon the Lord so that the promised blessing would come to fruition. Of course, one could hypothetically suggest that this promise of blessing applies to any nation. The reality, however, is that only ancient Israel was ever in a position to fulfill this command. For, it is only in the context of ancient Israel that the chosen people of God were essentially identified with a particular nation (of course there were exceptions, such as the Syrophoenician woman (Mark 7); but such exceptions only prove the rule).
Once we reach the Christian era the people of God are now composed of individuals from many nations. Since no one nation today is composed wholly of the people of God, there is simply no way to receive the blessing of this Psalm on a national scale.
Could the blessing of this Psalm be applied to an individual? Sure. In fact, the focus of God’s blessings today applies to the people of God. Note that 1 Peter 2:9 even identifies the people of God in nationalistic terms: “a chosen people and a holy nation.” The NT application of Psalm 33, then, would be, “Blessed are the people whose God is the Lord.”
In conclusion, any attempt to apply this Psalm on a national scale in the contemporary world is simply anachronistic. No secular nation may receive the blessing of this Psalm.
Nota Bene: I was searching images.google for an image to go along with this post (as I usually do) and was surprised when Ps 33:12 showed up in the search box. I was more surprised when the page loaded and hundreds of images with the script of Ps 33:12 and the US flag appeared. I am sorry but in light of my post here I just don't see how this connection can in any way be supported by this text. (note there were also images of the Star of David--the Israeli flag. This has more potential to be correct. The problem here would be twofold: one the modern state of Israel is an avowed secular state. Second, the people of God are defined as those who follow Christ. And though some Jewish people indeed follow Jesus today, the essence of Judaism today is a rejection of Jesus as the Messiah)
I try to stay out of actual political discussions for one reason: too many people in the Church have convictions that are, in my opinion, too deeply held to. The result is that when one speaks something that even appears contrary to these deep-seated convictions one incurs wrath. Not worth it. (unfortunately, I can assure you that many pastors and leaders in the Church feel this way and to some extent it is a great shame!)
For me it is not worth it for another reason. I hope and believe that I have an important voice when it comes to biblical matters and living out the kingdom of God today. I want this voice to be heard. My concern is that if my political opinions do not correspond to the convictions of some, will I lose my voice on matters that I believe are far more significant? If so, why bother?
But I am compelled to speak—fully aware of the implications. I am compelled to speak for one reason because people I love are being slammed for voicing their thoughts! Furthermore, some of these people include young persons who are training for ministry. Do you adults understand what you are doing to our young people? Are we not to teach and encourage such young people to think and process and discern? Furthermore, how can we treat one another with such contempt?
It might also do us well to realize that there are people in Russia, China, and many other countries of the world who are dear brothers and sisters in Christ. The point: such people don’t hold to the same political views that we in the west do.
In fact, to be more provocative, there are people who will vote for Trump, for Clinton, for Johnson, for others, and some who will refuse to vote for any of them, who are dear brothers and sisters in Christ.
When Jesus commanded us to love one another, He didn’t specify that we should qualify our love based on political convictions!
Now this does not mean that we cannot disagree with one another. But the viciousness, and meanness, and unChristlike rhetoric is simply unacceptable! What kind of love is this? What kind of witness is this? Yes, non-Christians read your Facebook posts too.
So where do I stand on the current political landscape?
Simply put (and hear me out before you pour forth scorn), I cannot vote for any of these candidates. Sure there have been candidates in the past, though not perfect, who have displayed the character and qualities necessary to hold the office of President. But I don’t see how this is one of those times. I do not see how any of these candidates for president are worthy of my vote. I cannot stand before God and justify voting for any of them.
That this is so should not surprise us. The people of the nations are most often out for themselves; aiming for power, and greed, and their own self-interest. It is a system such as this that Christians should be very careful about participating in (yes, I am voting for many measures and even some candidates this year: just not for a presidential candidate). Our caution is part of the exhortation to be in the world but not of it!
Now it is true that when this election is over it will be my Christian duty to pray for and submit to their leadership. I will not be a disgruntled citizen who gripes and complains at their poor leadership. I already suspect that they will be poor leaders—though I do think they will do some good also.
Bottom line: the focus for the Church is on the Kingdom of God. This kingdom comes through the sacrificial love of God’s people. It does not and will not come through secular politics. It is the failure to realize this that I believe is causing most of the problems in the Church today.
God’s blessing or judgment on our country?
We are hearing all kinds of rhetoric regarding the potential for God’s curse to be upon our country if the election turns a certain way. This nonsense is radically unbiblical. Let me explain:
1)The nature of God’s blessing is primarily covenantal.
Throughout Scripture God makes a covenant (an agreement) with a people. The stipulations of the covenant include blessings or curses. What is essential to understand for our sakes is that the covenant, and its promise of blessings and curses, are for the people of the covenant—that is, God’s people.
If we are faithful we will experience God’s blessings (which in the New Testament are found in the beatitudes (Matt 5:3-12; Luke 6:20-23); and if we are not faithful we will experience God curses (Luke 6:24-26).
2)People of the covenant are independent of the nations
The people of God today—those who are in covenant with God—are not and cannot be identified with any nation. The people of God are in many nations. But no one nation (e.g., America) is to be identified with the covenant people.
The covenant people of God are those who follow Christ. Christ followers live in many nations of the world and no one nation is exclusively Christian. (That means that the US has never been and never will be a “Christian nation”)
Now, it is true that in the time before Jesus the covenant people were restricted to the nation of Israel. But such is not true today.
This means that the promise of blessings or the threat of curses do not and cannot apply to any nation. To say, then, that America will be blessed if we vote on way and cursed if we vote another is simply not true!
3)What about all those nations that elect corrupt leaders?
Consider this: There are many countries in the world that have elected people far worse than our present candidates. Why don’t we go about warning those countries that they are in danger of God’s judgment?
To this someone might reply: that America is in danger because we are/were a Christian nation and that because we have fallen God is bringing/will bring judgment on America. Sorry this cannot be justified from a biblical perspective. It is simply not true.
4)The nations will face judgment
It is true that the nations of the world will face judgment in the end. They are not judged, however, because they made unchristian laws or elected the wrong person as president.
The judgment of the nations is founded upon one thing: how they have treated the people of God (cf Matt 25:31-46).
If you want the nation you live in to be blessed, then be faithful
To claim then that this or any election is vital for our nation is seriously in error. What is vital is that the people of God are faithful to His mission! That we, the Church, are Jesus to the world. That we are shining the light of Christ to the nations.
If we want the nation that we live in to be blessed, then be faithful. After all, politics always flows downstream from culture! Want to affect politics, then change the culture!
But note: we cannot change the culture through legislation. We change the culture one heart at a time; and this begins with ourselves!
I find it quite interesting that neither Jesus, Paul, nor any other author of the NT addressed Jewish or Roman politics. They didn’t address slavery—there were millions of slaves throughout the empire—nor Roman militarism, nor the many other ills that proliferated throughout the Roman world.
Now one can make the argument that Christians in the US have a different role because we live in a democracy. Certainly, living in a democracy carries with it the responsibility to participate in the political system.
One of the problems I see rising with regard to evangelicalism and politics has been the failure to properly distinguish between the church and the nation. It seems as though many within evangelicalism are convinced that it is necessary to impose Christian laws on the nation. For many, the reasoning is that Christian laws make for a better nation. And though I am certainly inclined to agree with this, my question is whether or not this is the role of the Church?
Is it the job of the Church to make sure the nation has good laws?
I see several weaknesses and unintended consequences that call into question this approach.
First, the people of God need to rise up and follow the law of love, which is THE law for the Church, well ourselves before we seek to legislate it on others. In fact, demanding that others obey what we ourselves do not is the essence of hypocrisy.
Secondly, imposing Christian laws does not address the issues of the heart. And it is the heart that matters. Having godly laws with uncircumcised hearts didn’t do the Israelites any good. Why should we expect things to be different today?
Thirdly, such efforts are more and more impacting our Christian witness in a negative way. Why is it that many Christians are surprised when non-Christians reject Christian laws? After all, if they don’t believe in God, or if they just don’t wish to follow Him, then why should we expect that they would want to follow God’s laws?
This is key. The fact that they have rejected God’s laws and often God Himself means that our efforts to impose such laws on them will often result in a further alienation of individuals from Christ.
This is one of those unintended consequences I was speaking about. The effort to impose Christian laws on a secular society is often received by that society as an attack. It is perceived as an attack on their freedoms; an attack on their convictions; and sometimes an attack on themselves personally. The end result is a further alienation of such people from Christ!
Such efforts have placed our civil responsibilities above our kingdom responsibilities.
Our goal is not to make a Christian nation. Our goal is to reflect Christ to the world in such a way that the world is attracted to Him! If our efforts to impose Christian laws on a society have a negative impact on our witness, then we should discard such efforts.
Now I am not saying that our intentions aren’t good; or that such laws are not good. But if the end result is detrimental to the cause of the kingdom, then we must abandon ship!
Is the Church called to be agents of social change?
Yes, but not by forcing such change on the state. Our means of affecting social change is first by living it out ourselves—regardless of the laws. This is how the early church overthrew Rome.
Finally, many Christians are operating from the perspective that our responsibility is merely to present the Gospel. That is, we are responsible for what we say and not what others hear. But if love is our over-arching ethic, then we must care how others are hearing our presentation of the Gospel. Now, certainly, we cannot control this at all times. But we do bear some measure of burden to communicate and express ourselves in love.
“But, God’s laws are good for society!”
I would agree. But we live in a democracy (a democratic-republic) and the nature of such is that people have the right to vote and decide what they want. We can try to influence their vote. That is true. But we must do so in a way that respects them and their vote!
This, I fear, has not been done well by the Church in recent years.
The Church must proclaim the Gospel in a manner that is relevant and palatable to the culture. Preachers should always speak against injustice. They should exhort the Church to be the people of God in the midst of injustice. This is the Gospel facing culture! We should raise up our congregations to advocate for those who are suffering oppression.
Many Christians are convinced that our country is going downhill and going there fast! This great nation is in decline. Election day is viewed by many as the means of reversing this trend. Folks, election day is not the day to reverse this trend. Every day is. Every day is another chance for us to reflect Jesus to the world. Only He can change hearts!
“They are not of the world, even as I am not of it” (John 17:16).
One of the problems that I see for the Church with regard to politics is the failure to grasp clearly the fundamental distinction that Jesus makes in John 17:16. The Church is in the world, but not of it. The Church is to reach the world and claim it for Christ, yet we have been rescued from the world.
Of course, this verse has been abused by the incursion of secular thinking that proposes the Jesus is saying we are to dwell in the spiritual realm and not in the physical. Time will not allow me to delve into the multitude of errors that come from this thinking. Simply put, Jesus is not telling us to escape the world as though it has nothing to offer. Instead, He is asserting that the people of God, as members of His kingdom, are to stand in distinction from the kingdom of the world. For, as John writes, “The world and its desires pass away, but the man who does the will of God lives forever” (1 John 2:17). The kingdom of God aims to redeem the world and claim it for Him. We do so neither by discarding the world, nor by imposing Christianity on it.
Missions of the Church and the State are Never the Same
It is essential to understand that the mission of the Church and the mission of a nation are never the same. The mission of the Church is to make Christ known; to proclaim Him as Lord! We do so both by loving one another and our neighbor as ourselves. This mission is one of great risk—as any study of Church history will show. That is, we do so knowing that it may cost us our freedoms, our jobs, and possibly our lives.
The mission of the nations may reflect some aspects of the Christian mission—depending on the nation and how much influence the Church has been able to have. But the mission of the nation will always transcend the mission of the Church. After all, they exist with fundamentally different goals: while the Church exists to make Christ known, the state exists to protect its people and to ensure their safety and well-being.
To put it another way: the Church’s main task is to be the means through which God brings the nations to Christ: to make known to them that there is one true Lord, one true King. The nation aims to maintain its own sovereignty and to protect its citizens at all times. There is, therefore, a fundamental tension between the Church and the nations.
Efforts to Legislate Christianity Inevitably Fail
We must also recognize that the mission of the Church is not to impose Christianity upon the state Christian. Now on the surface this might seem as something good. History, however, shows that efforts to legislate Christianity always leads to the Church’s demise. Attempts to impose Christian laws on a secular society inevitably drive people away from Christ. Os Guinness in his book The Call notes, “There is a direct and unarguable relationship between the degree of the church’s politicization in a culture and the degree of the church’s rejection by that culture” (168). This is of grave significance. Since our mission is to make God known to the nations for the purpose of their redemption, it is imperative that we do so in such a way that people come to Christ.
In other words, the Church must understand that although the imposition of Christian laws upon a nation may temporarily have good results—including the benefits to the people of God themselves who prosper from living under such laws—the net result is consistently detrimental to the mission of God’s people.
What Then Shall We Do?
How then should the people of God relate to the state? This is not an easy question. I would begin by noting that the fundamental mission of the Church is to work to change the hearts of the people. We know that if the hearts of the people are changed, then the laws of the land will change.
But honestly we shouldn’t care so much about the laws of the land. We should care primarily about the Kingdom of God. Don’t take me wrong here. It is great to live in a country where the laws are good and just. But a country with good and just laws where no one knows Christ is not better than living in a brutal dictatorship with no freedoms and a thriving Church!
Does this means that the Church is only to worry about spiritual things and leave political matters alone? By no means! Never. The Gospel does not work like this. It means that we should we focus on transforming people and not the state. The transformation of the state will happen only when the people have been transformed. To aim to transform the state without addressing the hearts of the people is to put the proverbial cart-before-the-horse. And the result in inevitable: neither is transformed. In fact, as noted earlier, the Church dies in such nations.