My Values Voter List 2024

 God rolled out a vision for a just society through biblical revelation, starting with the Israelites in the Old Testament and moving into the church in the New Testament. As a Christian, I see a lot of issues to which the Bible speaks - issues which ought to guide my conscience and form my heart for the world. Justice is many splendored thing, and while some of issues will be more prominent in the minds of Christians than others - and should be - all of them are worth considering. Check out just a small sampling of verses. 

• “Give justice to the weak and the fatherless; maintain the right of the afflicted and the destitute.” (Psalm 82:3).
• “Learn to do good; seek justice, correct oppression; bring justice to the fatherless, and please the widow’s cause.” (Isaiah 1:17).
•  "When justice is done, it is a joy to the righteous but terror to evildoers." (Proverbs 21:15)
• “He has told you, O man, what is good; and what does the Lord require of you but to do justice, and to love kindness, and to walk humbly with your God?” (Micah 6:8).
• "For I the Lord love justice; I hate robbery and wrong..." (Isaiah 61:8 )
• "Blessed are they who observe justice, who do righteousness at all times!" (Psalm 106:3)
• “Thus says the Lord of hosts, Render true judgments, show kindness and mercy to one another." (Zechariah 7:9 )
• “You shall do no injustice in court. You shall not be partial to the poor or defer to the great, but in righteousness shall you judge your neighbor." (Leviticus 19:15)
• "To do righteousness and justice is more acceptable to the Lord than sacrifice." (Proverbs 21:3)
• “‘Cursed be anyone who perverts the justice due to the sojourner, the fatherless, and the widow.’ And all the people shall say, ‘Amen.’ (Deuteronomy 27:19)
• "Thus says the Lord: Do justice and righteousness, and deliver from the hand of the oppressor him who has been robbed. And do no wrong or violence to the resident alien, the fatherless, and the widow, nor shed innocent blood in this place." (Jeremiah 22:3)
• "Open your mouth for the mute, for the rights of all who are destitute. Open your mouth, judge righteously, defend the rights of the poor and needy." (Proverbs 31:8-9)
• "He executes justice for the fatherless and the widow, and loves the foreigner, giving him food and clothing." (Deuteronomy 10:18) 
• “So you, by the help of your God, return, hold fast to love and justice, and wait continually for your God.” (Hosea 12:6)
• "A righteous man knows the rights of the poor; a wicked man does not understand such knowledge." (Proverbs 29:7)
• "Give justice to the weak and the fatherless; maintain the right of the afflicted and the destitute." (Psalm 82:3)
• "I know that the Lord will maintain the cause of the afflicted, and will execute justice for the needy." (Psalm 140:12)
• “Thus says the Lord of hosts, Render true judgments, show kindness and mercy to one another, do not oppress the widow, the fatherless, the foreigner, or the poor, and let none of you devise evil against another in your heart.” (Zechariah 7:9-10)
• "But if anyone has the world's goods and sees his brother in need, yet closes his heart against him, how does God's love abide in him? Little children, let us not love in word or talk but in deed and in truth." (1 John 3:17-18)
• "Who acquit the guilty for a bribe, and deprive the innocent of his right!" (Isaiah 5:23 )
• "It is not good to be partial to the wicked or to deprive the righteous of justice." (Proverbs 18:5)
• “Then I will draw near to you for judgment. I will be a swift witness against the sorcerers, against the adulterers, against those who swear falsely, against those who oppress the hired worker in his wages, the widow and the fatherless, against those who thrust aside the sojourner, and do not fear me, says the Lord of hosts." (Malachi 3:5)
• “You shall not pervert the justice due to the sojourner or to the fatherless, or take a widow's garment in pledge." (Deuteronomy 24:17)
• "Whoever sows injustice will reap calamity, and the rod of his fury will fail. Whoever has a bountiful eye will be blessed, for he shares his bread with the poor." (Proverbs 22:8)
• “You shall not pervert the justice due to your poor in his lawsuit." (Exodus 23:6)
• "Woe to those who decree iniquitous decrees, and the writers who write oppression, to turn aside the needy from justice and to rob the poor of my people of their right, that widows may be their spoil, and that they may make the fatherless their prey!"(Isaiah 10:1-2) 
• "The wicked accepts a bribe in secret to pervert the ways of justice." (Proverbs 17:23-28)
• "For I was hungry and you gave me something to eat, I was thirsty and you gave me something to drink, I was a stranger and you invited me in, I needed clothes and you clothed me, I was sick and you looked after me, I was in prison and you came to visit me.“ Then the righteous will answer him, "Lord, when did we see you hungry and feed you, or thirsty and give you something to drink? When did we see you a stranger and invite you in, or needing clothes and clothe you? When did we see you sick or in prison and go to visit you?" The King will reply, "Truly I tell you, whatever you did for one of the least of these brothers and sisters of mine, you did for me."(Matthew 25: 35-40)

In addition to justice, we see a love of mercy in the bible, a concept integral to an understanding of God's dealings with humankind. It involves compassionate and loving acts expressed in tangible ways. Justice is intertwined with mercy.  Similar to mercy is grace, giving people more than they deserve irrespective of the cause of their need.  The gospels present Jesus as one who brought good news of gospel grace to all who would listen, but especially to those who lived on the periphery of society: lepers, slaves, the demon-possessed, a paralytic, a tax collector, prostitutes, idolatrous Samaritans, a young girl, the blind. Throughout church history, people whose hearts were transformed by God's spiritual grace inevitably expressed this change by extending grace in very practical ways: taking care of all the poor, nursing all of the sick, adopting all of the babies set out to die. 

Love your neighbor as yourself (Mark 12:31); do unto others as you would have them do unto you (Luke 6:31); when you help the ‘least of these,’ it is as if you helped God himself (Matthew 25:40). All of these biblical commands are wrapped up in notions of both justice and mercy. And here’s where we begin to see why these things need to merge in our thinking just as they are intrinsically intertwined in the nature of God. The following quote is from an article entitled "Eight Core Christian Values": 

 “Biblical justice… refers to very practical, down-to-earth actions which ensure that the weak, the poor and the socially disadvantaged are cared for, whether they ‘deserve’ it or not… Biblical justice… ensure[s] that the weak are protected from abuse, that the poor have what they need, that the stranger in the land is shown hospitality and that the socially disadvantaged are cared for. Even when this means giving them what they do not ‘deserve’… Justice is often interpreted in terms of seeking rights for oneself or one’s own group (‘we demand justice’) when biblically it is really an action on behalf of others… ‘Justice’ is not for ‘just me’. This means that Christians will be more keen to protect others than themselves.“

Justice, then "most simply, means putting things right again — fixing, repairing, and restoring broken relationships…That should be our justice lens for viewing any society — looking at what’s wrong and figuring out how to make it right. Justice is as basic as that.” 

This is what I want to guide my vote when I identify the values that guide my voting.  While the things on the the following list probably ought to be weighted, I believe they are all worth considering.

Children of the Dragon, Children of the Lamb #15: The End Of All Things (Revelation 19:11- 20: 15)

The previous post covered the fall of Babylon as recorded in Revelation 18. In this post, we look at the end of al things. First, a quick reminder. 

Revelation is “A revelation of Jesus Christ.” (Rev 1:1) “If anyone asks, ‘Why read the Apocalypse?’ the answer must be, ‘To know Christ better.’”[1] Too much of a focus on anything less will rob us of the goodness of the message of Revelation.

 I say this because today’s passages have been interpreted…a lot of different ways. We must be consistent with our interpretations when reading Revelation. We tend to play “duck, duck, goose!” with Revelation: “Figurative, figurative, LITERAL!” I am no exception. I have found myself revising numerous sermons in this series because I would think, “Anthony, that’s not how you used that image last week.” So, just some reminders on the approach I have been taking.

• Numbers are figurative. Weigh them, don't count them. That includes the 1,000 years that show up today.
• Sun, moon stars are heavenly beings
• Mountains are nations; the sea is people of all nations
• Fire/blood/winepress[2] have been icons that when you click on them lead to the grim reality of God’s judgment/justice. Sometimes more than one image is used at the same time (like today’s passage)
• The Beast, the False Prophet and Babylon have been corporate rather than individual, though individuals have embodied them throughout history. They are systems, empires, worldviews.
• The catastrophic physical calamities have been about spiritual, economic, and political realities.
• Recapitulation has been a thing; we saw the end of the world multiple times; we are about to hear about Armageddon again two more times (from two different perspectives) in Rev. 19 and 20.

We are going to pick up Revelation 19, beginning in verse 11. Verses 1-10 will show up next week when we get to Chapter 21. Once again, I am going to let the next few pages be the original text (mostly from The Voice translation) with its myriad of footnotes. If you want to, skip ahead for a version/translation/ commentary by yours truly that seeks to combine all the…stuff. All the things.

Children of the Dragon, Children of the Lamb #14: Babylon Is Fallen (Revelation 17-18)

Last post, when we covered the bowl judgments, I said I was going to take the approach that John's vision explains God’s coming judgment on the Roman Empire as a framework for a universalized prediction of the judgments that will fall on all Babylons (World Systems) – the corrupt systems that cater to the lust of the flesh, the lust of eyes, and the pride of life[1] – as they are  dismantled and judged, which is experienced in reaping what they have sown. With that in mind, the next two chapters show the nations of the world bemoaning the loss of Babylon the Great. 

There are three things to remember.

First, the details John describes do not neatly fit any past historical city. It’s not less than Babylon or Rome, but it’s more than just one city. It's the archetypal head of all worldly empires. It shows systemic satanic deception and power at a global and national level. I know the idea that there can be “systemic sin” is a debated issue right now, but John sure thought it was a thing. Babylon is the poster child. New Testament scholar Bruce Metzger wrote:

“Babylon is allegorical of the idolatry that any nation commits when it elevates material abundance, military prowess, technological sophistication, imperial grandeur, racial pride, and any other glorification of the creature over the Creator... The message of the book of Revelation concerns… God’s judgments not only of persons, but also of nations and, in fact, of all principalities and powers—which is to say, all authorities, corporations, institutions, structures, bureaucracies, and the like.”[2]

Children of the Dragon, Children of the Lamb #13: 7 Bowls of Judgment (Revelation 15:5 – 16:21)

As we enter another highly charged political year, I have been thinking how much the book of Revelation has to offer in terms of casting a discerning eye on how the forces of empires (symbolized by Rome/Babylon) challenge the faith and ethics of the Kingdom of God. In this post, we look at what's really happening in the seven bowl judgments, and how John's vision for a 1st century audience still applies to us today,

Previous post: https://empiresandmangers.blogspot.com/2024/07/children-of-dragon-children-of-lamb-12.html

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After I had taken all this in, I looked again; and the inner part of the tabernacle of witness[1] opened in heaven. Out of the temple came seven messengers, clothed in pure linen, bright and shining, their chests clad in a golden sash, carrying seven plagues. Then one of the four living creatures[2] stepped over to give to the seven messengers seven golden bowls[3] brimming with the wrath of God who lives throughout the ages. The temple was full of the smoke billowing from the magnificent glory of God and from His power,[4] and no one could enter the temple until the seven plagues of the seven messengers accomplished their God-ordained end. Then I heard a great voice coming from the temple ordering the seven heavenly messengers. A voice said,” Go and pour out the seven bowls of the wrath[5] of God upon the earth.”[6]

I am going to take the approach that John's vision explains God’s coming judgment on the Roman Empire (that will be clear in the next few chapters) by taking into the account of the fall of Babylon in light of the defeat of Pharaoh at the Red Sea, and use all of these as framework for a universalized prediction of the judgments that will fall on all Babylons (World Systems) until the final global Babylon is gone.[7]

• Chapter 15-16 pick up details from chapters 4, 8, 12 and 14. This is recapitulation.
• The 7 bowls of judgment (16:1-21) overlap the 7 trumpets and seals. Lots of similar imagery and events.
• They all have a similar goal: to bring the earth's inhabitants, like Pharaoh, to repentance.[8]
• The judgment escalates from impacting 1/4, to 1/3, to all the world.[9][10] My theory: it reminds us that God is patient, but at some point “our iniquities are full.” (Genesis 15:16)
• The bowls are linked to the Judgment of the global system in 18; 16:19; 14:8 - 10; 15:7, 16:1.
• This is modeled after the plagues in Egypt, the last 7 of which did not touch God’s people.

Children of the Dragon, Children of the Lamb #12: The Marks Of The Beast And The Lamb (Revelation 13)

As we enter another highly charged political year, I have been thinking how much the book of Revelation has to offer in terms of casting a discerning eye on how the forces of empires (symbolized by Rome/Babylon) challenge the faith and ethics of the Kingdom of God. In this post, we get to the always popular question: What is the Mark of the Beast?

Previous post: http://empiresandmangers.blogspot.com/2024/07/children-of-dragon-children-of-lamb-11.html

Children of the Dragon, Children of the Lamb #11: The Dragon And The Woman (Revelation 12)

As we enter another highly charged political year, I have been thinking how much the book of Revelation has to offer in terms of casting a discerning eye on how the forces of empires (symbolized by Rome/Babylon) challenge the faith and ethics of the Kingdom of God. To really understand the political broadside John offers in this apocalypse ("unveiling") will take some time. 

Previous post: http://empiresandmangers.blogspot.com/2024/06/children-of-dragon-children-of-lamb-10.html

Here, finally, we arrive at the second half of Revelation. Let's do a very brief review before we go further. Close to the end of the 1st century, John received a vision that gave the readers hope in the midst of suffering while pointing toward the end of history. Here’s the CliffNotes version.

• The historical setting is conflict in the last days,[1] which is simply they time between the first and second coming of Jesus.[2] 
• Revelation begins with, “This is the revelation of Jesus the Anointed,” and ends with, “the grace of the Lord Jesus be with God’s people.” Revelation is about Jesus above all else as the source of our hope.
• Front and center for John’s audience were the fearsome power and seductive allure of the Rome (Babylon/Egypt) and its (assumed or believed to be) divine emperors. 
• The values of empires like Rome/Babylon are beastly rather than divine. The god-like rulers are only pretenders to the throne.
• Only God is worthy to receive worship, so check your allegiance – which will “mark” you as a follower of the Conquering Lamb or the devouring Dragon. 
• Faithfulness will cost you; God will be with you, and indescribable goodness and beauty of an eternity with God awaits the faithful. 

So far, we have covered 7 letters that addressed threats coming from inside and outside the church; 7 seals that revealed the forces of evil unleashed against first believers and then the world in general; and 7 trumpets that heralded God's judgment on hardened humanity modeled after the god-toppling plagues of Egypt, with the hope of repentance. [3] In all of this, the souls of God’s people are kept safe, even when their bodies were not. It’s the history of the church. None of these things can separate God’s true people from His love or their eternal reward. And one day, there will be a final reckoning as the cycle ends in this life and world and we move into our existence in the next.

Ch. 12 begins the second half of Revelation. As always, it’s going to be thick with ‘hyperlinks’ to Old Testament references, which is our primary tool for understanding this text (along with extra-biblical Jewish literature and culture events that formed John’s audience).

• 12:1 - Genesis 37:9-11
• 12:2  - Isaiah 26:17; 66:7; Micah 4:9-10
• 12:3  - Isaiah 27:1; Daniel 7:7, 20, 24
• 12:4  - Daniel 8:10
• 12:5  - Psalm 2:8-9; Isaiah 66:7
• 12:7  - Daniel 10:13, 21; 12:1
• 12:9  - Genesis 3:1; Job 1:6; 2:1; Zechariah 3:1 12:10 Job 1:9-11; 2:4-5; Zechariah 3:1
• 12:14  - Exodus 19:4; Deuteronomy 32:11; Isaiah 40:31: Daniel 7:25; 12:7; Hosea 2:14-15 
• 12:15  - Hosea 15:10 12:17 Genesis 3:15[4] 

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A 1st Century Primer About Christians And Politics: What We Can Learn About "Being In The World, But Not Of It" From The Disciples Of Jesus

If you are like me, you are wondering if there is a way to talk about Christians and politics in preparation for what is sure to be another volatile election. A podcast I have been listening to this week covered some ground that I hope can lead us into introspection and discussion. What follows borrows heavily from Marty Solomon’s Bema podcast and printed notes, both of which can be found at bemadiscipleship.com, episodes 73-81.

 

This involves what happened to the Jewish people before the arrival of Jesus. They had returned from exile and splintered into 5 groups, all of which had reached different conclusions about how best to live as people of God in Greek and then Roman culture. This particular window of time seems relevant to where we are now.

 

I will start with an overview, then take a deeper dive into each group before talking about the relevance to us today.

Children of the Dragon, Children of the Lamb #10: 7 Trumpets (Revelation 8-11)

As we enter another highly charged political year, I have been thinking how much the book of Revelation has to offer in terms of casting a discerning eye on how the forces of empires (symbolized by Rome/Babylon) challenge the faith and ethics of the Kingdom of God. To really understand the political broadside John offers in this apocalypse ("unveiling") will take some time. Here, finally, we arrive at the Seven Trumpets.

Previous post:  http://empiresandmangers.blogspot.com/2024/06/children-of-dragon-children-of-lamb-9.html

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Now when the Lamb opened the seventh seal there was silence in heaven for about half an hour[1]. Then I saw the seven angels who stand before God, and seven trumpets were given to them. Another angel holding a golden censer came and was stationed at the altar. A large amount of incense was given to him to offer up, with the prayers of all the saints, on the golden altar that is before the throne.

The Old Testament associates silence with divine judgment.[2] This seems to be a response to the death of and the prayers of saints that bring about the judgment on those through whom evil and suffering have been unleashed in the world.

The smoke coming from the incense, along with the prayers of the saints, ascended before God from the angel’s hand. Then the angel took the censer, filled it with fire from the altar, and threw it on the earth[3], and there were crashes of thunder, roaring, flashes of lightning, and an earthquake.[4]