“When in their view [pastors] see a nation going to destruction, is it their duty to be silent? They must cry aloud, spare not, and lift up their voice like a trumpet and show people of every name, [political] party, or description their transgressions and their sins, as they would escape eternal damnation.” –Lemuel Haynes
In a world of extremes …
We live in a divided political world. As we become more divisive or dismissive, aggressive or passive, fearful or angry, the gospel of Jesus Christ tends to be missed or misunderstood. I am a pastor in a very secular context. I talk with other pastors that feel the weight of being seen as cowardly or divisive (sometimes justly, other times unjustly). Some pastors are so careful with political issues, they become completely silent on them. Other pastors are so cavalier with political issues, they become domineering and abrasive. Simply to voice disagreement clearly and passionately does not mean one is divisive. Simply to show sensitivity and carefulness in our speech on controversial topics does not mean one is cowardly.
So how do we navigate political issues as pastors? We do not want to bind the consciences of our people in ways that are unbiblical or insensitive. We also do not want to be silent where the bible is clear and our people long for spiritual direction. Furthermore, we must not overshadow the gospel in our efforts to be practical. Does the Bible encourage pastors to be silent on all political issues? I do not believe so. Does the Bible encourage pastors to be careful and wise about how we talk about political issues? Certainly.
4 biblical principles
All Christians are commanded to uphold truth and justice (Micah 6:8). All Christians are called to pray for those in political authority (1 Tim. 2:1-2). However, we do find four biblical principles that inform whether or not leaders should speak to issues that relate to politics.
1. Prophets/leaders often publicly condemn acts of social (or communal) injustice.
The bible is filled with examples of when God speaks through the leaders of God’s people to address areas of sin that pervert justice in the social realm. In Deuteronomy 19, the priests are called to publicly point out if justice has been perverted (i.e. false testimony against a brother) so that the “rest shall hear and fear” (Deut. 19:20). God condemns those who do not call out social evils (Ps. 50:16-18). God desires those who stand up publicly against evil (Ps. 94:16). Just actions should be publicly commended so that the righteous will rejoice and the evildoers will be afraid (Prov. 21:15). Blessing is experienced when wickedness is publicly rebuked (Prov. 23:24-25). Many times, the community of God is called to speak up when the rights of the vulnerable are harmed or there is injustice or oppression and often this is done by prophets and priests (Prov. 31:8-9; Is. 1:17; 58:1-14; Jer. 22:3; Ez. 16:49-50; Amos 5:11-15; Hab. 1:4; Zech. 7:9-10). Ezekiel was raised up as a “watchman for Israel” (Ez. 3:17) to point out wickedness in the nation (3:18). If he (as a leader of God’s people) does not speak up and warn the people of wickedness, God says “his blood I will require at your hand” (3:20). Paul, James, and Peter affirm this responsibility for leaders to call out areas of communal injustice (Rom. 1:32; Eph. 5:11-12, Jas. 5:1-6; 2 Pet. 2:1-2). It seems clear that the leaders of God’s people have the responsibility to publicly condemn acts of communal (or national) wickedness.
2. Scripture shows great concern for social issues of a moral nature.
Although there is biblical wisdom for non-moral issues in politics, the primary emphasis of political direction is in the category of moral issues. Is a nation (and its leaders) upholding truth, justice, and righteousness? Scripture is very concerned with this. God’s people are commanded not to have formal partnership with wicked people or testify falsely in courts of law (Ex. 21:1-3). Judges and court systems must be just (Lev. 19:15; Deut. 1:16-17). Immigrants must be treated justly (Lev. 24:22; Num. 15:15-16). The rights of the destitute (like orphans and the poor) must be maintained (Ps. 82:3; 1 John 3:17-18). At points, God even states his absolute hatred for social evils like the shedding of innocent blood, false testimony, divisive leaders, and robbery (ex. Prov. 6:16-19; Is. 61:8). If the bible shows great concern for moral issues in the social sphere, then pastors and churches must as well.
3. The government’s role is to reflect God’s justice and righteousness.
One of the reasons it is right for pastors to talk appropriately about political issues and not be silent on them is because of God's design for the establishment of government. The government is not a human invention but a God-appointed institution that must abide by his purposes. We see that the government should be rejoiced in when righteous and mourned for when wicked (Prov. 28:2). When the government opposes the commands of God, the church must obey God and uphold his righteousness (Acts 5:29). The government should be publicly commended when it serves God’s purposes and carries out wrath on the wrongdoer (Rom. 13:4). The church should pray for the government, intercede to the government, and express thankfulness to the government, as it corresponds to God’s standard of godliness (1 Tim. 2:1-2). The government is to punish those who do evil and praise those who do good; however, the church should also “honor the emperor” as much as they reflect the godly authority of God (1 Pet. 2:13-25). It is important for pastors to teach God’s purposes for political institutions, to mourn when they stray from them, and to rejoice when they abide by them.
4. The early church was active in culturally-specific moral issues.
One might ask, “Do we see the early church being involved in social issues that had political implications?” And the answer is, “Yes.” In Acts 6, the church appoints deacons to deal with a social injustice: the unfair distribution of food based on ethnic background. When poor Christians were neglected in Jerusalem, funds were collected to aid them (1 Cor. 16:1-3; 2 Cor. 8). The Ephesian church developed a robust ministry to widows that involved the giving of resources, assessing of maturity and need, and expectation of communal responsibilities (1 Tim. 5:9-16). In the earliest documents we have, we find the early church condemning evil social practices of their time. For example, in The Didache (AD 70-100) and The Epistle of Barnabas (AD 70-125), churches are encouraged to publicly condemn social evils such as abortion, perjury, corporate swindling, unjust rulings, unjust treatment of the poor, etc. Teaching on these issues was structured into their discipleship processes. It is clear that the early church was publicly and openly engaged in moral issues that were specific to their social context.
A tool for determining which issues to talk about
Jonathan Leeman helpfully describes a metric for understanding which issues must be agreed upon and addressed in local churches, and which ones should be left up to Christian freedom and wisdom. He describes these as “straight-line” issues and “jagged line” issues.
For a straight-line issue, there is a straight line from a biblical or theological principle to a political position. But for a jagged-line issue, there is a multistep process from a biblical or theological principle to a political position. Fellow church members should agree on straight-line political issues, and they should recognize Christian freedom on jagged-line political issues.
–Jonathan Leeman
The reality is that most political issues are not straight-line issues; most are jagged-line issues. Most policies, programs, and positions have moral values that the bible speaks to; however, there can be reasonable disagreement between Christians about their appropriateness and application. Many things (from healthcare reform to carbon dioxide emission caps) are not “biblically simple” and easy to determine. However, laws and policies on things like abortion, marriage, and religious freedom are not jagged-line issues. The bible has clear teaching and commands that pertain to those issues. In such cases, it is appropriate and good for pastors to teach on them, talk about them, and publicly condemn (or honor) decisions made by leaders and national movements in relation to them. In issues that are not as biblically simple or “straight,” we must fight to uphold the freedom of Christian conscience and not divide over them in our churches. That doesn’t mean we don’t talk about them. However, it means we should not bind the consciences of Christians in ways the bible doesn’t.
The gospel of Jesus has all the power we need
Some churches make political tirades the focal point of their sermons and ministries. I perceive this to be, at best, a lack of biblical wisdom and, at worst, a lack of trust in the gospel of Jesus Christ. The gospel is enough to unite us in love and to transform the social sphere with truth, justice, and righteousness. Other churches refuse to engage in political issues for fear of division, controversy, or opposition. I perceive this to be, at best, a lack of biblical wisdom and, at worst, a lack of trust in the gospel of Jesus Christ. If Jesus ultimately wins and has given us his Spirit to strengthen, guide, and convict, then we can speak truth when needed, condemn injustice in the social sphere, and call people to repent and believe the gospel. The gospel of Jesus can unite our hearts to fear his name and help us do justly, love mercy, and walk humbly with our God. The gospel of Jesus can turn hearts of stone into hearts of flesh and transform entire communities (even nations) toward the purposes of God. Do we trust Jesus? Do we believe that his gospel is all the power we need?
“The humble Christian will feel his own weakness and insufficiency to do anything of himself and will see that all his sufficiency is of God, and his faith and hope will rest on His power and providence to do all–which will be a motive to diligence.” –Lemuel Haynes
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