Spoiler Alert: THIS IS NOT ABOUT POLITICS

The pointed question “Are you better off today than you were four years ago?” is widely regarded by political analysts as a key factor influencing the outcome of the recent U.S. presidential election. It was a question that the incumbent political party could not successfully combat; but due to prevailing economic conditions, it was easily answered by much of the electorate. This got me thinking about more important matters.

Judging from responses to an article I wrote for the previous issue of Think, I have come to realize that our mailing list includes some individuals who no longer share the fellowship of brethren with whom they once worshiped. The fact that they remain spiritually minded enough to read such articles is encouraging; however, it prompts me to ask them, “Are you better off today than when you actively worked and worshiped with the saints?”

I’m not asking if you’re better off financially or socially, but rather if you are better off spiritually. It may be that, from a worldly perspective, you are living a more comfortable life now than when you were part of a local congregation. However, do you possess “the peace of God, which surpasses understanding” (Phil. 4:7)? The Lord never promised that loyalty to Him would assure comfort and ease in this life. In fact, the apostle Paul warned that “all who desire to live godly in Christ Jesus will suffer persecution” (2 Tim. 3:12).

Whatever event or negative experience may have led you to disregard the Lord’s instruction to “consider one another in order to stir up love and good works, not forsaking the assembling of ourselves together…” (Heb. 10:24-25), it pales in comparison to what lies ahead for you. “Therefore do not cast away your confidence, which has great reward. For you have need of endurance, so that after you have done the will of God, you may receive the promise: ‘For yet a little while, and He who is coming will come and will not tarry. Now the just shall live by faith; But if anyone draws back, My soul has no pleasure in him’” (Heb. 10:35-38).

The good news for those of you who have “drawn back” is that God is so merciful that He will renew His pleasure toward you if you return and “bear fruits worthy of repentance” (Matt. 3:8). Furthermore, faithful brethren will joyfully welcome you back. Each of us, including those who are faithful in assembling for worship, should consider a similar question: “Am I spiritually better off than when I first believed?” If not, Christ’s message to us is clear: “Remember therefore from where you have fallen; repent and do the first works…” (Rev. 2:5). “And let us not grow weary while doing good, for in due season we shall reap if we do not lose heart” (Gal. 6:9).

aldiestel@gmail.com

At its root, politics is simply the involvement of citizens in matters that impact their communities. The concept of “seeking the peace of the city” where one lives (Jer 29:7) aligns well with the overarching principle of loving one’s neighbor as oneself (Lev. 19:18).

However, this does not imply that our concerns as followers of Jesus will align with those of the local citizens in the places where we find ourselves living. Similarly, the methods that saints use to promote the welfare of their communities will differ significantly from those of typical citizens.

The motives of the citizens of this world are generally carnal. Unsurprisingly, the worldly often use carnal means to achieve what they perceive as most advantageous for themselves and their party. In contrast, Christians understand that neither their own welfare nor that of their neighbors is best served through such self-serving methods. Saints do not resort to what has come to be called “politics as usual.”

Disappointingly, God’s words to Judah through Jeremiah have become a justification for embracing worldly politics while neglecting their original context. Jeremiah’s charge to his fellow Israelites was to seek the peace of the city to which they had been exiled as captives. Although they were not citizens of Babylon, they were still called to seek its peace. Was this a call to political action in the manner of the Babylonians? It was not. The prescribed method for seeking peace was through prayer to God on behalf of the city. Interestingly, this same exhortation was given to the earliest Christians (cf. 1 Tim. 2:1-4) who are similarly described as exiles (1 Pt. 2:11).

I am not saying that prayer is the only authorized means of political action for the saint. Peter urged honorable conduct “among the Gentiles” (v 12) and submission to authorities (vv 13,14) and wrote “that by doing good you may put to silence the ignorance of foolish men” (v 15). However, “politics as usual” is not “doing good.” The freedoms we have are to be used “as servants of God” (v 16). Our actions must be substantively different from the partisan and populist rhetoric and hyperbole that characterize the political processes of the nation in which we dwell. 

Some contend that “everything is politics.” What people mean by this aphorism varies widely. However, if we take politics in its most basic definition, then this saying can be understood as an acknowledgment that our beliefs, values, and actions are all connected to moving those within our sphere of influence in a particular direction. In this sense, Christians engage in politics because, in word and deed, we are trying to encourage our neighbors to follow Jesus as their Lord and King.

Certainly, all that Jesus taught and did was intended to influence and guide people toward what would be in their best interest. However, Jesus’ methods were not carnal even though His opponents resorted to “politics as usual.” As Jesus’ followers, we must remember that “the weapons of our warfare are not carnal, but mighty in God for pulling down strongholds, casting down arguments and every high thing that exalts itself against the knowledge of God, bringing every thought into captivity to the obedience of Christ” (2 Cor. 10:4,5). Thus “politics as usual” is not in our arsenal of weapons to accomplish change.

Many say that “politics and religion don’t mix.” Yet if “everything is politics,” then religion —regardless of how one defines it—must also be political. Again, what people mean by this statement depends on how they define the words politics and religion.

For many, religion is a negative term with connotations of state churches or denominational hierarchies and other complex belief systems characterized by dominating power structures in organizations created by human traditions. While our English word religion may derive from the concept of being bound by a vow (as seen in the lives of monks, priests, and nuns), it can be more simply defined as an individual's personal practice of devotion to God. The reality of both good and bad kinds of religion is demonstrated by James’s distinction between vain and pure religion (Js. 1:26,27).

What is usually meant by politics in the claim that “politics and religion don’t mix” is not the general influence one might have over his neighbors. Rather, it is “politics as usual.” It is the pursuit for power through various political parties and their carnal machinations.

Jesus explicitly warned His disciples against engaging in “politics as usual” when some of them ignorantly and ill-advisedly sought to secure positions of power in Jesus’ coming kingdom. In correcting them, Jesus observed, “You know that the rulers of the Gentiles lord it over them, and those that are great exercise authority over them.” Then He clearly declared, “Yet it shall not be so among you” (Matt. 20:25,26).

Most would agree that Jesus meant that His kingdom would not be governed by “politics as usual.” However, many Christians compartmentalize Jesus’ words and thereby reason that they can engage in “politics as usual” outside the kingdom of God. This rationale reflects an inaccurate and unhealthy view of what it means to be a citizen of Christ’s kingdom.

God “has delivered us from the power of darkness and translated us into the kingdom of the Son of His love, in whom we have redemption through His blood, the forgiveness of sins” (Col. 1:13,14). This transfer into Christ’s kingdom does not permit us to step back into “politics as usual.” Rather, Paul admonishes, “Set your mind on things above, not on things on the earth” (3:2).

Please do not misunderstand me. I am not saying that a saint must completely abstain from earthly things, political discourse, or the privileges that come with citizenship in an earthly city or nation. (Clearly, Paul used his Roman citizenship - Ac. 16:37; 22:25-29; 25:10-12). However, we must cautiously observe that politics has also been called “the art of compromise.” While followers of Jesus do enjoy great freedom in Him, we are not at liberty to compromise the law, teachings, or values of King Jesus in order to serve others or their causes (cf. 1 Cor. 9:19-23). “Politics as usual” often demands such compromises.

“Politics as usual” often distracts us from our true identity. Patriotism and political involvement can often evoke a passionate loyalty that should be reserved for the kingdom of God. Indeed, many people across the political spectrum imagine that their engagement in worldly politics brings glory to God; however, such entanglements frequently lead to being “unequally yoked with unbelievers.”

Even the worldly have observed that “politics makes for strange bedfellows.” Thus, saints must be continually asking themselves, “What fellowship has righteousness with lawlessness? And what communion has light with darkness? And what accord has Christ with wickedness? Or what part has a believer with an unbeliever? And what agreement has the temple of God with idols? For you are the temple of the living God” (2 Cor. 6:14-16).

For Christians, our means of effecting lasting change is not through popularly elected officials or their appointed judges. “Therefore, ‘Come out from among them and be separate,’ says the Lord, ‘Do not touch what is unclean, and I will receive you. I will be a Father to you, and you shall be My sons and daughters,’ says the Lord Almighty” (vv 17,18).

The opportunity to vote is a cherished liberty. It is right to do so as conscience permits; but do not imagine that hearts are transformed by majority rule, laws, or executive orders. The saints who “turned the world upside down” (Ac. 17:6) did so with the gospel rather than by populating the halls of political power with individuals who merely shared some of their values.

What are we truly seeking? If we are sincere in seeking the peace of the place where we presently live, then let us pray to God and place our trust in Him. Let us embrace the Prince of Peace instead of embracing “politics as usual.” Let us humbly identify as migrants who confess that “here we have no continuing city, but we seek the one to come” (Heb.13:14),“the city … whose builder and maker is God” (11:8-16).

andydiestelkamp@gmail.com

Although it is hard to establish accurately, it appears that, of those marrying today for the first time, only between 3% and 10% are virgins. The vast majority of singles are sexually active. Christians are not immune to sexual temptation, but they do have something special to use in the battle against sexual immorality.

The CDC’s National Health Statistics Reports (2023) said that about 40% of never married teens (15-19) had sexual intercourse with someone of the opposite sex. However, the number increased to over 60% for ages 18-19 (https://www.cdc.gov/nchs/data/nhsr/nhsr196.pdf). A 2015 survey reported that 90% of the population had lost their virginity by age 22 (https://www.good.is/this-chart-shows-how-old-americans-were-when-they-lost-their-virginity). Sexual experimentation is happening now in grade school. Social media debates are about whether to “hook up” after the first date. Low “body counts” (total number of sexual partners) are mocked. Popular media flaunts casual sex as normal and expected. Access to pornography is easy and use of it is rampant. What can we do?

Some have made the mistake of attempting a less spiritual, more carnal approach to resisting sexual temptation and cultural pressures. We preach physical self-control and “just be strong.” “You might get a disease or have an unwanted pregnancy.” “Pre-marital sex may make you less desirable to a marriage partner or increase the risk of divorce.” “You may have psychological issues, sexual dysfunction, or various sexual addictions.” These reasons to abstain, and others like them, are generally inadequate. Anecdotally, people know that these things don’t always happen to people who have sex before marriage. And, in the heat of the moment, people don’t tend to think or care about them.

Saying “Be strong!” is not as effective as being “strong in the Lord and in the power of His might” (Eph. 6:10). Arousing fear of physical consequences may get the attention of some people, but it is more fearful to “fall into the hands of the living God” (Heb. 10:31). Possible negative physical consequences may give some needed pause, but sin’s spiritual consequence is a “certain fearful expectation of judgment, and fiery indignation which will devour the adversaries” (10:27).

When Paul wrote, “Flee sexual immorality”, he stated the reason as being because our bodies are the “temple of the Holy Spirit who is in you, whom you have from God, and you are not your own” (1 Cor. 6:19). This isn’t about having willpower and personal strength. We were “washed”, “sanctified”, and “justified in the name of the Lord Jesus and by the Spirit of our God” (6:11). He has made us—body and spirit—one with Christ. He has changed who and what we are. We are Christ-followers; Christ decides who we are joined to and one flesh with. Our bodies don’t decide. Our culture doesn’t decide. The media outlets don’t decide. Who we are dating doesn’t decide. The heat of the moment doesn’t decide.

We need to be constantly reminded that sanctification makes us different from others and different even from who we used to be. People will think it is strange “when you do not join them in the same flood of debauchery, and they malign you” (1 Pet. 4:4). Friends will be lost, relationships will end, disparaging labels will be applied. That’s what happened to Jesus; and if it happened to Him, it will happen to those He sanctifies as His own (Jn. 15:20; 1 Pet. 4:12-14).

Of course we are strange – we are strangers and exiles (Heb. 11:13; 1 Pet. 2:11). Of course we are different – we are set apart to God (2:9). Of course we emphasize the spiritual over the physical – God is spirit and our focus is spirit and truth (Jn. 4:24). Of course God has the say in what we do with our bodies – our bodies are members of Christ (1 Cor. 6:15). Of course sanctification touches sexuality – we are joined to the Lord and are one spirit with Him (6:17). Of course we belong to the Lord – “you were bought with a price. So glorify God in your body” (6:20 ESV). The good news of the gospel is that in Christ we overcome temptation by following Christ. We are not alone (2 Tim. 4:16). We don’t have to follow the world into sexual immorality. We can be the 3% who are virgins. The even better good news is that if, like the Corinthians, we are sexually immoral, we can stop, turn to Jesus, be washed, sanctified, and justified in His blood. We can be saints again. Living in sanctification is the real solution to sexual temptation and sin.

davdiestel@gmail.com