“What Are The Basic Biblical Principles That Should Guide Christian Thinking About Government and Politics?”

This is still painfully unfinished, but I figured 50% failure is better for now, until I get it done (Ha! Yeah, right!?) ALL CAPS IS MY NOTES TO MYSELF.
—Scott

• GQA Notes:
• This is not intended to be a normal prosaic read-straight-through article but an outline of the main concepts. SCW: UNTIL YOU TURN IT INTO A GQA.
• The content from this Great Questions Answered (GQA) article is adapted from a few of our previous resources:
  • It comes mostly from four episodes of our Brown Bags & Bibles (BB&B) series on “Biblical Political Principles,” episodes 15, 18-20, available on the fccgreene.org/app under “Watch” > “Media” or at fccgreene.org/bbb.
  • Worthy of note here: The main resource used to compile content for those BB&B episodes was a book by Wayne Grudem called Politics According to the Bible: A Comprehensive Resource for Understanding Modern Political Issues in Light of Scripture (Zondervan, 2010.) < SCW: INCL LINK TO LOGOS?
• For more teaching on particular moral topics not covered here in this GQA, which is intended to cover theological underpinnings more than specific moral questions. see this blurb in a recent Scott’s Thoughts for a list of some additional BB&B episodes:
  • WORDS < SCW: FINISH THIS.

SCW: FINISH LATER, FOR GQA, AND TURN THE FOLLOWING SNIPPETS OF THOUGHTS INTO PROLEGOMENA? OR MAYBE SHOULD DRASTICALLY REDUCE IN ORDER TO INCL IN SECTION 6 RE CHRISTIAN RESPONSIBILITIES.

SCW: MOVE GENESIS 1 CREATION INTENT, FALL, ONGOING FRUITFULNESS, ETC. HERE.

Consistent application of the Lordship of Christ over all of life and the proper roles of and relationship between church, government, family, and culture inevitably mean more closely attended practical consequences than typically considered appropriate for most, some of this will sound like “being political,” as commonly pejoratively expressed, but…

• We’re focusing on principles that are true for all people, times, and cultures.
• Maintaining a healthy and flourishing society requires its people to be engaged and vigilant in the public square toward that end. Who else is better equipped to do so than Christians?
• There’s no such thing as moral or political neutrality.
• While “you can’t legislate morality,” you’ve never met a law without moral assumptions. (And they function to teach…)
• Etc….

Intro

The Bible provides three overarching principles to guide our thinking about the proper purpose and role of government.

1. Governments Should Promote Good and Restrain Evil
2. Governments Should Safeguard Human Liberty
3. Governments Play a Limited Role in Moral Transformation

From these three principles we can posit this basic thesis re government:

God established civil government to maintain a social order that encourages and protects human flourishing for the common good.

SCW: SOMEHOW TIE-IN FOLLOWING PARAGRAPH (AND 4-6) WITH PREVIOUS, AND WORDSMITH.

In addition, in section 4-6, we will touch on a few related issues.

4.  Just War
5.  Is Taxation Theft Per Se and Under What Conditions Would it be Considered Just or Warranted?, and
6. Christian Responsibilities in the Public Square

SCW: TRANSITION NEEDED (AND, WELL, PROSAIC FLOW OF THOUGHT FOR THE ENTIRE ARTICLE, REALLY.)

(1) Governments Should Promote Good and Restrain Evil

Born out of God’s example in creation (Genesis 1), His mission for us to steward creation for fruitfulness and His glory (Genesis 1:26-28), and SCW: WORDS NEED TO GO HERE. this primary principle is …

The Nature of Humanity: The Bible acknowledges the inherent sinfulness of man (Jeremiah 17:9; Romans 3:23). Governmental structures are necessary to restrain this evil inclination for societal order. This understanding of human nature is foundational to the concept of governance in the Bible. Genesis 6:5 states, “The LORD saw that the wickedness of man was great in the earth, and that every intention of the thoughts of his heart was only evil continually.”

Old Testament Foundations

Post-Flood Mandate: Genesis 9:5-6 establishes the principle of justice: “Whoever sheds the blood of man, by man shall his blood be shed.” This principle, known as lex talionis (an eye for an eye), ensures proportional justice (Exodus 21:24-25; Leviticus 24:20). The command was given to Noah, indicating its universal applicability to all humanity, not just Israel (Genesis 9:5-6). This

Anarchy Leads to Chaos: Judges 17-21 illustrate the societal breakdown when “everyone did what was right in his own eyes” (Judges 21:25). Proverbs 29:18 warns, “Where there is no vision, the people perish.” This era of chaos in Judges shows the importance of structured leadership to enforce laws and maintain order.

Execution of Justice: Leaders are commanded to judge fairly, especially for the marginalized (Psalm 82:2-4). This reflects God’s justice and His care for the oppressed (Deuteronomy 24:17; Isaiah 1:17; Jeremiah 22:3). The Psalms emphasize the importance of rulers defending the rights of the weak and the fatherless (Psalm 82:3).

New Testament Clarifications

Divine Appointment of Authority: Romans 13:1-7 describes authorities as “God’s servants for your good,” tasked with punishing wrongdoers and commending the righteous. Paul’s teaching here underscores that resisting governing authorities is opposing God’s ordinance (Romans 13:2).

Peter’s Confirmation: 1 Peter 2:13-14 and Titus 3:1 urge submission to authorities for the Lord’s sake, emphasizing their role in punishing evil and encouraging good. Peter calls for submission not as an end in itself but as a witness to the world of our obedience to God (1 Peter 2:15).

Personal vs. Governmental Role: Matthew 5:39 addresses personal ethics of non-retaliation, yet acknowledges the governmental duty to administer justice (Romans 12:19). This distinction is crucial for understanding how Christians should engage in personal conduct and support government’s role in society.

(2) Governments Should Safeguard Human Liberty

Scripture speaks of human dignity as an a priori pre-political truth that governments should safeguard—or protect as an already-existing reality—because God made humanity in His image. This is why the US Constitution calls such rights “unalienable,” as they are true before and irrespective of any government and thus unable to be taken away.

Human Dignity and Freedom: Being made in God’s image (Genesis 1:26-27) implies inherent freedom. The Bible celebrates freedom and condemns oppression:

• Deliverance from Slavery: God’s liberation of Israel from Egypt (Exodus 20:2) and laws like the Year of Jubilee (Leviticus 25:10) underscore God’s value on freedom. These acts of liberation are not just historical events but are emblematic of God’s ongoing concern for human freedom (Deuteronomy 5:15).

• Condemnation of Oppression: The New Testament condemns enslavers (1 Timothy 1:10) and encourages slaves to seek freedom if possible (1 Corinthians 7:21). This reflects God’s design for human beings to live in freedom and dignity.

Maximizing Freedom: Governments should protect liberty to foster moral responsibility and societal good (1 Peter 2:16). Freedom enables individuals to choose obedience to God and to serve others according to their convictions.

Balancing Liberty and Authority: While freedom is paramount, governments must occasionally limit it to maintain order (1 Corinthians 6:12; Galatians 5:13):

• Protected Liberties: Essential freedoms like religion, speech, and assembly align with Biblical principles (1 Corinthians 14:26; Ephesians 4:29). These protections are not just political rights but are rooted in the nature of humanity as created by God.

• Vigilance Against Overreach: Christians must be vigilant against incremental erosions of liberty, advocating for just governance (Acts 5:29). This vigilance is part of our stewardship over the freedoms God has granted us.

(3) Governments Play a Limited Role in Moral Transformation

Personal Salvation: Salvation is God’s work, not government’s (Ephesians 2:8-9; Ezekiel 11:19-20). Laws can promote moral behavior but cannot change hearts. This understanding underscores the limitations of law in effecting true righteousness.

Influence on Morality: Leaders and laws shape societal values:

• Leadership’s Moral Influence: Righteous leaders promote justice (Proverbs 29:2); corrupt leaders can normalize sin (Proverbs 29:12). Leaders are to be exemplars of virtue, influencing society through their conduct and policies (1 Kings 3:9).

• Laws as Teachers: Legal frameworks reflect societal values (Romans 7:7; Deuteronomy 6:1-2). Laws serve not only to regulate behavior but also to teach what is right and wrong (Galatians 3:24).

SCW: MORE HERE ON KUYPERIAN SPHERES OF ROLE OF CHURCH AND HOME/FAMILY.

(4) Just War

Biblical Basis for War: While the Bible generally condemns violence and promotes peace (Matthew 5:9; Romans 12:18), it also acknowledges situations where war might be necessary.

• Divine Authorization: God sometimes commanded Israel to engage in war (Deuteronomy 20:1-20; 1 Samuel 15:2-3, where “devote to destruction” is a particular term These commands were not endorsements of war per se but were part of God’s redemptive plan for Israel and the world. Without God’s command, just war theory must be applied.

• Defense of the Innocent: War can be justified to protect the innocent or oppressed (Psalm 82:3-4; Isaiah 1:17). This reflects God’s concern for justice and His command to defend those who cannot defend themselves (Proverbs 31:8-9).

Modern Just War Criteria: The presence, use, and proper application of war in the Bible has been developed in governmental and political theory as “just war,” which describes acceptable conditions in which military action can take place.

SCW: THOUGH YOU “KNOW ??THIS?? IS TRUE,” DOUBLECHECK TO CORROBORATE EXPLICIT CONNECTION BETWEEN BIBLICAL CONCEPTS OF JUSTICE AND WAR TO MODERN JUST WAR THEORY AND PUT IN FOOTNOTES.

• Just Cause: War must be for a just reason, such as self-defense or to protect the innocent (Exodus 22:2-3). This principle ensures that war is not waged for personal gain or revenge but for the defense of the righteous (Ecclesiastes 3:8).

• Just Goal: The intention must be to achieve peace and justice, not vengeance or territorial gain (Proverbs 20:22; Romans 12:19). War should not be pursued with selfish motives but with a heart for reconciliation (Ephesians 4:3).

• Last Resort: All peaceful alternatives must have been exhausted (Matthew 5:39-42). This criterion emphasizes the importance of seeking peaceful resolutions before resorting to violence (Proverbs 16:7).

• Legitimate Authority: War must be declared by a legitimate authority, not by individuals or vigilante groups (Romans 13:1-2). This principle ensures that war is not undertaken by rogue elements but by those with the responsibility to govern.

• Proportionality: The means used must be proportional to the end sought, minimizing unnecessary destruction (Deuteronomy 20:10-11). This principle aims to limit the suffering and devastation caused by war.

• Probability of Success: There must be a reasonable chance of success to justify the sacrifice of lives (Proverbs 24:5-6). This criterion prevents futile conflicts that would only result in needless loss of life.

• Non-Combatant Immunity: Civilians and non-combatants should be spared from direct harm (Deuteronomy 20:13-14). Protecting non-combatants reflects the value God places on human life (Psalm 139:13-16).

(5) Is Taxation Theft and Under What Conditions is it Just or Warranted?

(a) Is Taxation Theft?

The question of whether taxation is theft per se is a complex one, and Scripture provides guidance on this matter:

Biblical Examples of Taxation

• Old Testament: In ancient Israel, tithes and offerings were required for the support of the Levites, the poor, and the temple (Leviticus 27:30-32; Deuteronomy 14:22-29). While not exactly equivalent to modern taxation, these practices show a system of compulsory giving for the common good.

• New Testament: Jesus acknowledged the legitimacy of paying taxes to civil authorities. In Matthew 22:17-21, when asked about paying taxes to Caesar, Jesus responded, "Render to Caesar the things that are Caesar's, and to God the things that are God's." This statement implies that there is a place for taxation in a Biblically ordered society.

Taxation for Common Good:

• Romans 13:6-7: Paul instructs believers to pay taxes, saying, “For because of this you also pay taxes, for the authorities are ministers of God, attending to this very thing. Pay to all what is owed to them: taxes to whom taxes are owed, revenue to whom revenue is owed, respect to whom respect is owed, honor to whom honor is owed.” Here, taxation is portrayed as a means to support the government’s role in promoting justice and public order.

SCW: LOOK UP TEXTUAL QUESTION ??HERE?? RE “OWED,” “TAXES,” AND RELATIONSHIP BETWEEN LISTED ITEMS. ALSO CLARIFY RE OT TITHES, USURY, ‘TAXES’ DEFINED SLIGHTLY DIFFERENTLY, THEIR FUNCTION IN DIFFERENT POLITICAL SYSTEMS, ETC.

• 1 Peter 2:13-14: Peter echoes this sentiment, urging Christians to “submit yourselves for the Lord's sake to every human authority,” which includes the payment of taxes.

Ethical Considerations:

• Excessive Taxation: While Scripture supports taxation for the common good, it does not condone excessive or unjust taxation. Leaders are warned against exploiting the people (Proverbs 28:15-16; Isaiah 3:12).

• Corruption: The Bible condemns corruption and the misuse of public funds (Micah 3:1-3). Governments must use tax revenues justly and for the benefit of all, not for personal gain or to oppress the poor (Proverbs 14:31).

Christian Perspective:

• Stewardship: Christians are called to be good stewards of their resources, and this includes paying taxes as part of their civic duty (Matthew 22:17-21). However, they must also advocate for just and fair taxation systems that do not oppress or disproportionately burden the poor and that produce an economic environment where personal liberty

• Resistance to Unjust Laws: While the Bible supports paying taxes, it also teaches that obedience to God supersedes obedience to human authorities when laws are unjust (Acts 5:29). Christians may engage in peaceful, legal means to resist or reform unjust taxation practices.

While taxation can be seen as a form of theft when it is excessive, unjust, or used for corrupt purposes, Scripture generally supports taxation as a legitimate means to fund government functions that promote the common good. The key is to ensure that taxation is fair, just, and used in accordance with Biblical principles of justice and care for the vulnerable without unduly hindering the promotion of the common good. Christians are called to honor their obligations while also advocating for righteousness in governance and taxation.

(6) Christian Responsibilities in the Public Square

Love and Compassion: Christians must care for individuals, reflecting God’s love (Matthew 22:39; James 1:27). This involves addressing physical, emotional, and spiritual needs, and sharing the hope found in Christ.

Moral Influence: Our conduct should reflect righteousness, impacting society (Matthew 5:16; Proverbs 14:34). By living according to God’s standards, we become salt and light in the world, influencing others towards righteousness.

Prayer for Leaders: We are commanded to pray for authorities (1 Timothy 2:1-2) for peaceful living and the spread of the Gospel. Prayer is a powerful tool for change, aligning the hearts of leaders with God’s will.

Discernment and Engagement: Cultivate a Biblical worldview, engage locally, and invest in communities (Philippians 4:8; Acts 1:8; Galatians 6:10). Discernment helps us navigate the complexities of politics with wisdom and integrity.

Exhibit Joy: Our joy in Christ serves as a testimony (2 Corinthians 5:20; Philippians 4:4). This joy is not just an emotion but a sign of our hope and trust in God’s sovereignty, even amidst political turmoil.

Conclusion

Engaging in politics within a Biblical framework means advancing justice by promoting good and restraining evil, safeguarding liberty, recognizing the limits of government in moral transformation, and proper application of these principles in specific matters like taxation, use of military force, and Christian engagement in the political sphere. Our ultimate allegiance is to Christ, guiding us to act as His ambassadors in the political realm, promoting His kingdom values in a world seeking truth and redemption (WORDS). By grounding our political understanding in Scripture, we can navigate the complexities of governance with faith, hope, and love, always seeking to reflect the character of our Lord in every sphere of life.

SCW: NEED SCRIPTURES ??ABOVE (“WORDS”)?? TO CORROBORATE PRIMACY OF KINGDOM ALLEGIANCE.

SCW: (MAYBE) INCL SECTION LEGITIMIZING DEFIANCE OR REBELLION WHEN GOV’T COMPELS DISOBEDIENCE TO GOD’S COMMANDS (OR VIOLATION OF CHRISTIAN CONSCIENCE?)