alike shall be asked to vote for either Kamala Harris (D), or for former president, Donald Trump (R).
Have you made up your mind as to which candidate you will choose? Have others inquired of you, “Who will you vote for?” Or, “will you choose a third party other than Democratic and Republican?” And not a few of us may have raised the question: “Is it okay not to vote at all?”
The Oxford Dictionary defines the verb “to vote” as “to give formal indication of a choice for a candidate or a course of action.” In the United States, citizens enjoy the right, privilege, and responsibility to vote. It is a right that is denied many in other countries. It is a privilege as our form of government confers this right to vote on all citizens for all candidates and bills at all levels: the federal, state, and local. And it is a responsibility as all freedoms are freedoms subject to our ultimate duties to God and neighbor (Mark 12:29ff).
Of course, when we consider voting, we must not forget that there is more to an election ballot than voting for the president every four years. In the United States we vote for senators, congressman, and many lesser civic authorities as well as, at times, specific bills or propositions.
How, then, ought Christians to think about their right to vote? Let’s explore this one issue at a time.
Are Christians obligated to vote?
Every Christian, every follower of Christ, understands that the Lord Jesus Christ, risen from the dead, has been given all authority in heaven and on earth (Matt. 28:18). So, our entire life must be governed in accord with the risen Christ, who told his disciples to teach all other followers of Christ to obey all that he has commanded (Matt. 28:19). So, we need to ask: Does Scripture command or require Christians to vote? The answer is no. Scripture does not command or obligate us to vote either by expressed precept or by good and necessary inference deduced from Scripture (WCF 1.6). That is to say, to exercise one’s right to vote is a wisdom issue.
Yet, whether we choose to vote or not, and whatever choices we make in casting a vote, we must do so in accord with three biblical criteria.
First, it must be an action done in faith. Romans 14:23 tells us that “everything not done in faith is sin.” Christians are expected to exercise faith, that is, to rely humbly on God so that you do not act out of fear, pride, or other sinful motives. In this light, a question we can ask ourselves is: Am I casting this vote in faith? Or, out of sinful fear or pride? Scripture does not command or obligate us to vote either by expressed precept or by good and necessary inference deduced from Scripture (WCF 1.6).
Second, it must be an act in accord with God’s word. Matthew 4:4 tells us, “man does not live on bread alone but on every word that comes from the mouth of God.” To the best of our ability, we must choose good and hate evil. Vote for upholding God’s moral law, and vote in ways to restrain evil. A question to ask here is: Am I assured that by casting this vote God’s moral law shall be upheld?
Third, it must be unto God’s glory. First Corinthians 10:31 says, “Whatever you do, do all to the glory of God.” The Christian seeks, above all, God’s glory, the exaltation of his name, kingdom, purposes, and law. Thus, we must ask ourselves: In casting my vote, do I recognize, hope for, and wait until that day when Christ, who sits on the throne, and is sovereign over all, shall return and “the kingdom of this world will become the kingdom of our Lord and Christ” (Rev. 11:15)?
The Lesser of Two Evils
“Lesser of two evils” is a rhetorical statement. Herman Bavinck, in his book titled Reformed Ethics, rejects the “lesser of two evils” idea. He says we should never do anything that is evil. Instead, he counsels: “… we may never choose the lesser of two evils, for our conscience can never obligate us to do what it judges to be evil.” So in one way, if you deem a candidate “evil,” you cannot in true faith choose such a candidate.
However, in common usage the phrase “the lesser of two evils” often serves simply as a synonym for “the lesser of two not particularly desirable options.” Most Christians I believe have this second definition in mind. As Reformed Christians, we know that all men and governments this side of glory are tainted with evil to varying degrees. There is no perfect or ideal government, candidate, or bill. With that in mind, we are always choosing the “lesser” of two evils. And if chosen in faith, in accord with God’s word and to his glory, we may vote for the lesser candidate or bill.
Of course, the “lesser of two evils” assumes that one has only two options, in voting for this or that bill or this or that candidate, and there is no third alternative. As we discussed earlier, there is the option not to vote. If one cannot in good faith vote for either candidate, not voting would be the godly thing to do, lest you violate your conscience (Rom. 19:23). But another option, a third option, would be to vote for a third party that does not violate your conscience. In light of the dominance of the two major parties, such a vote is considered by some as a “throw-away vote.”
But that is a conclusion drawn from a merely pragmatic view of voting. As we saw earlier, Christians are bound to act upon biblical principles: faith, God’s word, and God’s glory. Yes, there are wisdom issues to our votes. And there is an “incalculable calculus” in voting— so many competing issues to weigh and decide which is best. Yet, if we act in principle by voting for a third party that we deem honors God’s moral law better than the major parties, then there is no throwing away your vote. God will judge us, and our voting, not on the basis of “success” but on whether or not we acted in faith.
What about so-called one-issue voting?
In light of the myriad competing issues and choices, is it wise for a Christian to vote for a candidate or a party’s slate based upon a single issue, such as respect for human life or God’s design for sexuality and marriage? Such issues are rooted in God’s moral law and expressed in the Ten Commandments.
Consequently, some Christians argue that in light of the deeply foundational nature of human life, one should never vote for any candidate who advocates or defends LGBTQ issues: same-sex marriage, transgender legislation, e.g., Equality Acts, Respect of Marriage Act.
In view of this “single-issue” voting, it is important for us to remember that when one votes or does not vote, they do so for more than one reason. Even so-called single-issue voters likely have more than one reason. Typically, the single issue can be of two kinds: (1) a very broad reason, or (2) a very narrow or particular issue. A broad issue might be that I vote only for this or that party because they will best promote God’s moral law. So, when voting, I check all the boxes for this or that party: be they Democrat, Republican, Independent, Libertarian, etc. Vote for upholding God’s moral law, and vote in ways to restrain evil.
On the other hand, some single-issue votes are for a particular matter that appears to the voter to have such moral weight or is of such fundamental or foundational substance affecting the nation as to allow a voter to definitively say “yes” or “no” to this or that bill or candidate. One might find this “single reason” voting compelling. For example, Psalm 11:3 asks: “If the foundations be destroyed, what can the righteous do?” What are the foundations? Well, they would be God’s moral laws. If a government, or people—much less a candidate or bill—is not in accord with God’s moral law, then it is by definition striking at the foundations.
I stress “people” because in many ways, in a country ruled by a democratic government, in the end the government expresses the attitudes and desires of its people.
If its people desire idolatry and want to transgress God’s moral law, then they suffer for it. Or better, then God judges them. A clear example of this is found in Ezekiel 20:25. There the Lord reminds Israel that due to their love for idolatry, he gave them unjust laws: “Moreover, I gave them statutes that were not good and rules by which they could not have life…”
Very similar to this idea is what Paul says in Romans 1—that the way God presently expresses his wrath is giving people over to their sin and their sinful desires such as immorality, homosexuality, and depraved minds (Rom. 1:24, 26, 28).
All this to say, when we vote, even for a so-called “single issue,” we vote for multiple reasons, which are not equally weighted or valued. If, then, I vote for bills or candidates that support a single issue, let’s say pro-life, or the sanctity of marriage, or freedom of exercise of religion, then that single issue is not simply a single reason but a foundational one. Granted, others may disagree.
So again, the critical question we need to ask ourselves is: Is this or that reason wise, good, just, and does it promote God’s moral law?
Regarding Civic Duties
We’ve talked about what obligates Christians in terms of our civic duty to vote. We have seen that voting is a right, a privilege, and a responsibility. We have also seen that we are not commanded to vote. We may choose not to exercise this right to vote.
But let us never forget that while voting is not a divine command, our Lord does command two things with respect to our civic duties: (1) pray for our leaders (1 Tim. 2:1–2); and (2) submit to them (1 Pet. 2:13).
First, let’s be mindful of the context in which 1 Timothy and 1 Peter are written. Both letters were likely written during the time of the Roman emperor Nero (54–68). According to ancient historians, Nero was considered corrupt in character and notorious for his cruelty and debauchery. Nevertheless, the apostles Paul and Peter instruct us to be submissive to the emperor, kings, or rulers. There is no perfect or ideal government, candidate, or bill.
The first priority for us as citizens and civilians in any country is to pray (1 Tim. 2:1–2). Says Paul: “First of all, then, I urge that supplications, prayers, intercessions, and thanksgivings be made for all people, for kings and all who are in high positions, that we may lead a peaceful and quiet life, godly and dignified in every way.”
Paul’s goal is that God would grant us a basic stability of life in terms of political, economic, and social order. Jeremiah encouraged the Jewish exiles in Babylon similarly, saying, “But seek the welfare of the city where I have sent you into exile, and pray to the Lord on its behalf, for in its welfare you will find your welfare” (Jer. 29:7).
Let us do the same. Whether we vote or not, let it never be said we failed to pray for our civic leaders, legislators, justices, and government.
The second priority is to submit. First Peter 2:13 says, “Submit yourselves for the Lord’s sake to every authority instituted among men, kings, governors, who are sent by him (God) to punish those who do wrong and to commend those who do right.” Of course, our submission to human authorities, even in the church, is always a penultimate submission, as our ultimate authority is obedience to God. We must obey God rather than man if a human authority demands we violate God’s law (Acts 5:29).
We most honor Christ when we obey his commands to pray for and submit to our governing authorities.
So, whom will you vote for this November? Well, let us hope that, come November’s presidential election, it may be said of us: “We prayed for our leaders and our country. We shall submit to them. But we shall always obey our God."
Dr. Alfred Poirier (DMin, Westminster Theological Seminary) is professor of pastoral theology at Westminster Theological Seminary. He has held several additional teaching positions and has 38 years of pastoral ministry experience. His academic interests lie in the areas of pastoral counseling and expository preaching. He is the author of The Peacemaking Pastor (Baker, 2006), and Words that Cut: Learning to Take Criticism in Light of the Gospel (Peacemaker Ministries).
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