We are edging closer to election day, November 4, 2014. Are you voting? I hope the answer to that question is “yes.” What a great privilege, opportunity and duty we have in this country to cast our ballot for various offices and issues.
But you may wonder what does the Bible have to do with voting? How does the Bible shape how we vote? Does it have anything to say about what we should view as the most important issues that affect how we assess candidates and make informed choices at the ballot box?
Mark Snoeberger in How Then Shall We Vote? offers some biblical perspective that I commend to you as you head to the polls:
With the election hard upon us, it is a good time to be reminded that nothing we do can rightly be divorced from the sufficient governance of Christian Scripture. No pockets of neutrality exist in any sphere of life, including our politics. While the battery of issues facing voters today is exceedingly complex, one option always proves better than the rest—and it is safe to say that were the incarnate God to join us in the polling booth next week, he would be able, in his perfect wisdom, to discern in every case the best possible option in view of all the facts available.
Of course, we possess neither all the facts nor the wisdom necessary to perfectly harmonize and synthesize those facts. As a result, we Christians tend to vote provincially, and we do not all vote the same. This does not mean (necessarily) that one voting bloc is sinning and the other is not. Still, moral ought does exist in politics: there are some choices that are better than others, and some choices that are flat out wrong.
Most Christians will admit this, conceding that the Bible should inform our voting decisions at some level. We can’t vote for a platform of pure evil. But platforms of pure evil are rare: all candidates exhibit at least somecommon grace, and a goodly percentage of them are sincere in pursuing what is, at least in their best opinion, most advantageous to their jurisdiction or to the country.
In their various stewardships of common grace, however, politicians tend to privilege certain virtues over others, and we voters do the same. Some of us privilege national security, others economic stability, others moral values, job security and a safe workplace, education, freedom, protecting the environment, assisting the disenfranchised (whether ethnically, generationally, medically, or financially), or the advance of the Gospel. All of these are arguably good things, and if asked to do so, we could all arrange them in an pecking order ranging from the issues most important tome to the issues least important tome.
In Christian ethics, however, the unaided self is never awarded such broad liberties. Instead, the Scriptures are declared to be the Norma Normans non Normata, sufficient for every expression of godliness. Obviously, the Scriptures do not give us the names of the best candidates, but they do give us more guidance than a list of “good stuff that you can prioritize however you want.” Specifically, the Scriptures offer us a short list of duties of governmentcommended in Scripture as duties of government that take precedence over all other “good things” that our government might accomplish. These primary duties include…
See three primary duties (not an exhaustive list) the Bible assigns to government in How Then Shall We Vote?