There seem to be two basic attitudes in the church in regard to the question of how Christians should vote. The first is that politics is a complicated issue and that each Christian should lean purely on his or her conscience to reach a conclusion. The other is that there is one particular party that strongly represents the Christian viewpoint, even when it changes its mind.
I think that we can take a more thoughtful perspective. There are certain biblical principles that tell Christians which kind of state they should prefer and which issues are central to its proper functioning. And in a country like the United States where citizens can participate in guiding the direction of government, these principles might also inform us on how we should vote.
To begin with, we ought to distinguish ancient Israel from those physical nations which have not been chosen by God to issue laws based on theocratic principles. Though the laws of Israel might at times inform us as to how secular states should work, Jesus’ claim in John 18:36 that the Kingdom of God must be distinguished from geopolitical powers ought to give us pause when it comes to direct application of the laws of theocratic Israel to our present nation’s laws. However, the following principles seem to be applied to all nations universally when the Bible speaks about the role of the state:
1. The state should punish evildoers and reward those who do good.
“For rulers are not a terror to good conduct, but to bad. Would you have no fear of the one who is in authority? Then do what is good, and you will receive his approval, for he is God’s servant for your good. But if you do wrong, be afraid, for he does not bear the sword in vain. For he is the servant of God, an avenger who carries out God’s wrath on the wrongdoer” (Romans 13:3-4).
This passage raises a lot of questions about the relationship between church and state, following as it does after a passage wherein Paul tells Christians that they should not seek to punish the wicked but allow God to avenge either now (perhaps through the state) or in the age to come. Whether or not we assume that it forbids Christians from participation in the state, we must at least conclude that it tells us that a state which functions most properly will punish not those who do good, but those who are doing evil. Indeed, those who do good should have nothing to fear in a state which is living up to its purpose.
2. The state should allow for freedom on matters of conscience.
“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. This is good, and it is pleasing in the sight of God our Savior, who desires all people to be saved and to come to the knowledge of the truth” (1 Timothy 2:1-4).
Paul here encourages Christians living in a pagan state which did not allow open participation in directing its political aims to pray that those in power would allow for Christians to have the freedom to follow their Christians convictions. He follows this up by noting that Christianity can flourish in a state which allows for religious freedom to either accept or reject its doctrines and practices. Christians should therefore desire religious freedom for both Christians as well as non-Christians.
3. The state should be concerned that peace is pursued and justice is done, particularly for the poor and oppressed.
“For three transgressions of Edom, and for four, I will not revoke the punishment, because he pursued his brother with the sword and cast off all pity, and his anger tore perpetually, and he kept his wrath forever” (Amos 1:11).
In Amos we see the moral standards that God holds pagan nations–those who do not follow Him and perhaps have not even heard of Him–to. We find that God will execute judgment on nations that preferring war and taking advantage of the weak and poor as a means to become prosperous. This tells us that even a secular nation should prefer peace and justice for the oppressed and seek it out whenever possible.
How shall we then vote?
With these principles in mind, what should we expect the biblically minded Christian to do on election day? As many Christians find themselves unable to comfortably support either Trump or Clinton, we find ourselves in a trilemma: do we vote for the lesser of two evils, abstain from voting, or seek out a third party which more closely reflects the core Christians values as to the role of the state? If we choose the lesser of two evils, we have acted in support of evil. If we vote third party or abstain, we may be enabling the candidate which we fear could do the most evil to win the popular vote and perhaps the election itself.
For the Christian, obedience to God and to doing right should be our chief concern. The rest is up to God. However, there is still room for Christian conscience–do you believe that any one candidate is close enough to these core values to earn your support? Alternatively, do you feel that none of them do, or perhaps that the act of a Christian voting in and of itself conflicts with citizenship in the Kingdom of God? Then you must act on whichever conclusion–biblically and politically informed–that you reach.