With the inauguration of George W. Bush for a second term, the volatility of the presidential election is behind us.  But a question remains unanswered: who would Jesus have voted for?  Since both parties invoked His name with great regularity throughout the campaign, it is a logical question.  In speeches on issues ranging from taxes to the war in Iraq, it seemed that every member of the Trinity was cited to buttress the candidates’ positions.  

To answer the question we must look to the Gospels and consider Jesus’ message and conduct where politics were concerned.  Perhaps you are thinking that the Gospels offer scant information on the subject of Jesus and affairs of state.  But you would be wrong.  The historical context of Jesus’ earthly ministry was far more politically charged than that of our own time.  In fact, that He was a threat to the existing political structure led His enemies to murder Him.    

So I repeat, who would Jesus vote for?  That is a question His contemporaries wanted to know, too.  Not that there were any Democrats or Republicans at that time—whether that is a bad thing or not, I leave you to decide—but there were plenty of political “parties” vying for power.  Romans, Zealots, Sadducees, Pharisees, and Scribes all wanted to know Jesus’ politics.  Would He support their agendas or was He an enemy to be destroyed?  Let’s consider the evidence.    

Contrary to their popular image, Roman authorities are depicted throughout most of the New Testament as ambivalent to Christianity.  Indeed, the first Gentile convert of the new church was a centurion, and he was shortly followed by a Roman governor. (Acts 10 and13)  It was not until the burning of Rome in 64 AD that state-sponsored persecution of Christians began.  Prior to that time, Rome was mainly concerned with maintaining order in a religiously diverse empire.  But when the Jewish crowd accused Jesus of treason against Rome, “bad politics,” so to speak, Pilate relented and crucified Him. (John 19:12-16)         

What about the Zealots?  Although Scripture says little about them, it is a safe assumption that they were also interested in Jesus’ politics.  Violent and embittered by Roman tyranny, the Zealots wanted to overthrow Roman governance of Israel using any and all available means.  Was Jesus the conquering Messiah they had long anticipated?  When He demonstrated a capacity to woo crowds and perform miracles, some attempted to seize Him and make Him a king.  But Jesus did not permit it and withdrew. (John 6:15)  Many scholars think that it was, in part, a disappointed Zealotry that incited the Jerusalem mob to call for Jesus’ death when they might have asked for His release.  Who was released in His place?  Pilate gave them Barabbas, a murderer who was, most probably, a Zealot.    

As for Jesus’ encounters with the Pharisees, Saducees, and Scribes, they are well-documented.  Having amputated Judaism from authentic worship of God, they were quick to recognize that Jesus’ message was a threat to their monopoly on power.  When it became clear to them that He would not recognize their authority, their anger intensified and culminated in a plot to kill Him.    

So what may we deduce from this about Jesus’ political views?  First of all, Jesus was not, as some suggest, indifferent to politics.  As Abraham Kuyper once said, "In the total expanse of human life there is not a single square inch of which Christ, who alone is sovereign, does not declare, 'That is mine!'"  Nevertheless, He did not endorse any political platform, for He knew that politics are merely the superficial manifestation of the inner man.  Hence, it was His practice to address matters of the heart—justice, mercy, love, man’s need for His atoning work—and the eternal consequences that accompany our attitudes toward each.  The result was that He condemned elements of every group for their sinfulness and refusal to obey God, while affirming others for their obedience.   Secondly, His ultimate allegiance was to God the Father, not men.  From this we learn that political views are good only to the extent that they are subordinated to God’s holy and inerrant Word.  The late Bishop J.C. Ryle wrote, “There is but one test of truth: ‘What do the Scriptures say?’  In front of this let every prejudice collapse.”  So must it be in politics as in every other realm of life.

Finally, Jesus understood that while party affiliation may be an expression of one’s deeply held convictions, it does nothing to put you in right standing with God.  One may, for instance, resolutely support all of the “correct” policies and still lack a saving knowledge of Christ.  Let us, therefore, remember that conversion to a political cause is not the same as conversion to Christianity.  And our ultimate hope is not in politicians or the laws they enact, but in Jesus Christ alone.

© Copyright 2005 Larry A. Taunton