Hope, Prayer, and Politics
Why Christians Should Care About Civil Government
Here’s my sheriff, Grady Judd—just stating the obvious.
Some Christians argue that political involvement undermines the believer’s hope in the age to come by replacing a heavenly focus with an earthly one. While this concern may be sincere, it rests on a false dichotomy. Scripture teaches—and the Westminster Confession of Faith faithfully echoes—that Christians are to set their ultimate hope on the return of Christ and the resurrection of the dead, even as they diligently fulfill their temporal responsibilities in this present world. Our hope in the new heavens and new earth (WCF 32–33) does not diminish faithful service in the present age; rather, it fuels it. Because Christ reigns even now as Lord over all (Matt. 28:18; Eph. 1:20–22), His kingship extends to every sphere of life, including politics. Therefore, political engagement is not a shift of hope from heaven to earth—it is an act of obedience to Christ’s present rule.
The Westminster Confession explicitly supports this view. In Chapter 23.2 it states, “It is lawful for Christians to accept and execute the office of a magistrate, when called thereunto,” and instructs such Christians to maintain “piety, justice, and peace.”1 Civil service is not only permitted but commendable when exercised under God’s authority and according to His law. This is not a betrayal of eschatological hope; it is an expression of it. The Confession recognizes that magistrates are legitimate authorities, ordained by God for the public good, and that Christians may participate in that work with a clear conscience—provided that the church and civil jurisdictions remain distinct (WCF 23.3).
Scripture itself upholds the legitimacy of civil engagement by highlighting believers who served faithfully in pagan governments. Joseph in Egypt (Gen. 41), Daniel in Babylon (Dan. 6), Nehemiah in Persia (Neh. 2), and Roman centurions like Cornelius (Acts 10) all occupied positions of civil influence without compromising their faith or hope in God.
The New Testament not only permits such engagement but commands prayer for civil authorities. Paul writes in 1 Timothy 2:1–2, “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.” That command came during the reign of Nero—one of the most wicked rulers in Roman history. Yet Paul insists that Christians must pray for their rulers, not merely to preserve order, but that godliness, peace, and public decency may be maintained.
John Calvin’s commentary on this passage is strikingly relevant.
He expressly mentions kings and other magistrates, because, more than all others, they might be hated by Christians. All the magistrates who existed at that time were so many sworn enemies of Christ; and therefore this thought might occur to them, that they ought not to pray for those who devoted all their power and all their wealth to fight against the kingdom of Christ, the extension of which is above all things desirable. The apostle meets this difficulty, and expressly enjoins Christians to pray for them also. And, indeed, the depravity of men is not a reason why God’s ordinance should not be loved. Accordingly, seeing that God appointed magistrates and princes for the preservation of mankind, however much they fall short of the divine appointment, still we must not on that account cease to love what belongs to God, and to desire that it may remain in force. That is the reason why believers, in whatever country they live, must not only obey the laws and the government of magistrates, but likewise in their prayers supplicate God for their salvation. Jeremiah said to the Israelites, “Pray for the peace of Babylon, for in their peace ye shall have peace.” (Jer. 29:7.) The universal doctrine is this, that we should desire the continuance and peaceful condition of those governments which have been appointed by God.
That we may lead a peaceful and quiet life. By exhibiting the advantage, he holds out an additional inducement; for he enumerates the fruits which are yielded to us by a well regulated government. The first is a peaceful life; for magistrates are armed with the sword, in order to keep us in peace. If they did not restrain the hardihood of wicked men, every place would be full of robberies and murders. The true way of maintaining peace, therefore, is, when every one obtains what is his own, and the violence of the more powerful is kept under restraint.
With all godliness and decency. The second fruit is the preservation of godliness, that is, when magistrates give themselves to promote religion, to maintain the worship of God, and to take care that sacred ordinances be observed with due reverence. The third fruit is the care of public decency; for it is also the business of magistrates to prevent men from abandoning themselves to brutal filthiness or flagitious conduct, but, on the contrary, to promote decency and moderation. If these three things are taken away, what will be the condition of human life? If, therefore, we are at all moved by solicitude about the peace of society, or godliness, or decency, let us remember that we ought also to be solicitous about those through whose agency we obtain such distinguished benefits.
Hence we conclude, that fanatics, who wish to have magistrates taken away, are destitute of all humanity, and breathe nothing but cruel barbarism. How different is it to say, that we ought to pray for kings, in order that justice and decency may prevail, and to say, that not only the name of kingly power, but all government, is opposed to religion! We have the Spirit of God for the Author of the former sentiment, and therefore the latter must be from the Devil.
If any one ask, Ought we to pray for kings, from whom we obtain none of these advantages? I answer, the object of our prayer is, that, guided by the Spirit of God, they may begin to impart to us those benefits of which they formerly deprived us. It is our duty, therefore, not only to pray for those who are already worthy, but we must pray to God that he may make bad men good. We must always hold by this principle, that magistrates were appointed by God for the protection of religion, as well as of the peace and decency of society, in exactly the same manner that the earth is appointed to produce food. Accordingly, in like manner as, when we pray to God for our daily bread, we ask him to make the earth fertile by his blessing; so in those benefits of which we have already spoken, we ought to consider the ordinary means which he has appointed by his providence for bestowing them.
To this must be added, that, if we are deprived of those benefits the communication of which Paul assigns to magistrates, that is through our own fault. It is the wrath of God that renders magistrates useless to us, in the same manner that it renders the earth barren; and, therefore, we ought to pray for the removal of those chastisements which have been brought upon us by our sins.
On the other hand, princes, and all who hold the office of magistracy, are here reminded of their duty. It is not enough, if, by giving to every one what is due, they restrain all acts of violence, and maintain peace; but they must likewise endeavour to promote religion, and to regulate morals by wholesome discipline. The exhortation of David (Ps. 2:12) to “kiss the Son,” and the prophecy of Isaiah, that they shall be nursing-fathers of the Church, (Isa. 49:23,) are not without meaning; and, therefore, they have no right to flatter themselves, if they neglect to lend their assistance to maintain the worship of God.2
This perspective is echoed by the Reformation Heritage Study Bible, which—hardly a postmillennial or theonomic work—offers this helpful insight: “The church should pray for civil authorities, that there might be peace, law, and order so that the proclamation of the gospel may have its course and not be hindered by turmoil and civil unrest.”3 This reflects Paul’s concern in 1 Timothy 2:2—that good governance provides space for gospel proclamation and godly living.
The Westminster Confession reinforces this biblical command, stating plainly, “It is the duty of people to pray for magistrates” (WCF 23.4). Christians are to offer not only prayer, but also respect, obedience to lawful commands, and faithful public witness. Far from encouraging political withdrawal, both Scripture and the Reformed tradition call believers to wise, humble, and gospel-minded civic engagement. To ignore these responsibilities under the pretense of preserving spiritual focus is not piety—it is disobedience to God’s clear instruction.
In the end, our hope in the age to come does not diminish our political responsibility—it clarifies it. Christians may serve in civil office, pursue justice, and promote the common good, not because this world is ultimate, but because we serve the One who is. Christ’s kingdom is not of this world, but His reign certainly includes it. And that reign compels us to labor, to pray, and to hope—all for the glory of God and the good of our neighbor.
Westminster Assembly. 1851. The Westminster Confession of Faith: Edinburgh Edition. Philadelphia: William S. Young.
Calvin, John, and William Pringle. 2010. Commentaries on the Epistles to Timothy, Titus, and Philemon. Bellingham, WA: Logos Bible Software.
Beeke, Joel R., Michael P. V. Barrett, and Gerald M. Bilkes, eds. 2014. The Reformation Heritage KJV Study Bible. Grand Rapids, MI: Reformation Heritage Books.