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This article is part of a series.

In the last article I briefly addressed the impossibility of a “Christian nation.” In this article I would like to do a more in-depth study on this possibility. As I mentioned in the last article, the most important problem with “Christian” nations is that Christianity has no commands for nations, no guidance for government. The Old Testament certainly has commands for the nation of Israel; however, these rules are specific to this nation and do not transfer to other nations. One example of this is found in the issue of divorce. We find another in the commands regarding the cities of refuge. Numbers 35:14 says, “Ye shall give three cities on this side Jordan, and three cities shall ye give in the land of Canaan, which shall be cities of refuge.” Certainly not every nation can have three cities on either side of the Jordan River, and it probably wouldn’t fulfill the purpose of the cities of refuge even for some of the nations that could—the cities would be too close together or too far apart.

If it were a good thing to strive for the political ascendancy, it seems only logical that men of God in the New Testament would have tried to change the political systems of their day, to make their government more “Christian.” So let’s take a look at their work.

The first case I would like to look at is the relationship men of God had to Herod in the gospels. Herod, at one point, showed a willingness to listen to John the Baptist. “For Herod feared John, knowing that he was a just man and an holy, and observed him; and when he heard him, he did many things, and heard him gladly.” (Mark 6:20) What an opportunity to convince Herod to clean up the government! But John apparently didn’t even try, because he was more concerned about Herod’s spiritual condition. He stood up to Herod and confronted him for his sin, angering Herod so that he threw John into prison. “But Herod the tetrarch, being reproved by him for Herodias his brother Philip's wife, and for all the evils which Herod had done, Added yet this above all, that he shut up John in prison.” (Luke 3:19-20) John was concerned about Herod’s spiritual condition.

Later, we find that Christ at His trial was brought before Herod as well as Pilate. Both Pilate and Herod had some hint of Christ’s divinity, making Pilate afraid to hurt Him, and Herod desirous to see a miracle. Both were rulers who really weren’t ruling according to the Old Testament standard. Both had power to work to clean up the government. Since they were both somewhat impressed with Christ, He could have worked on them to purify the government. “First let Me free and then clean up this government!” But He didn’t. He addressed Pilate about spiritual concerns, namely the facts of His divinity and His truth. When He was brought to Herod, He said nothing. “Then he questioned with him in many words; but he answered him nothing.” (Luke 23:9) Herod had already had a chance to hear the truth from John, but he had refused it. Christ didn’t have another message that He used to improve the morals of those who refused the gospel; rather, He simply remained silent. While He desired for people to improve their morals, He wanted them to change as a result of salvation, not a mere outward formality.

Deck thyself now with majesty and excellency; and array thyself with glory and beauty. Cast abroad the rage of thy wrath: and behold every one that is proud, and abase him. Look on every one that is proud, and bring him low; and tread down the wicked in their place. Hide them in the dust together; and bind their faces in secret. Then will I also confess unto thee that thine own right hand can save thee. (Job 40:10-14)

The next situation I want to look at is Paul’s trial before Agrippa:

Then Agrippa said unto Paul, Thou art permitted to speak for thyself. Then Paul stretched forth the hand, and answered for himself: I think myself happy, king Agrippa, because I shall answer for myself this day before thee touching all the things whereof I am accused of the Jews: Especially because I know thee to be expert in all customs and questions which are among the Jews: wherefore I beseech thee to hear me patiently. My manner of life from my youth, which was at the first among mine own nation at Jerusalem, know all the Jews; Which knew me from the beginning, if they would testify, that after the most straitest sect of our religion I lived a Pharisee. And now I stand and am judged for the hope of the promise made of God unto our fathers: Unto which promise our twelve tribes, instantly serving God day and night, hope to come. For which hope's sake, king Agrippa, I am accused of the Jews. Why should it be thought a thing incredible with you, that God should raise the dead? I verily thought with myself, that I ought to do many things contrary to the name of Jesus of Nazareth. Which thing I also did in Jerusalem: and many of the saints did I shut up in prison, having received authority from the chief priests; and when they were put to death, I gave my voice against them. And I punished them oft in every synagogue, and compelled them to blaspheme; and being exceedingly mad against them, I persecuted them even unto strange cities.  Whereupon as I went to Damascus with authority and commission from the chief priests, At midday, O king, I saw in the way a light from heaven, above the brightness of the sun, shining round about me and them which journeyed with me. And when we were all fallen to the earth, I heard a voice speaking unto me, and saying in the Hebrew tongue, Saul, Saul, why persecutest thou me? it is hard for thee to kick against the pricks. And I said, Who art thou, Lord? And he said, I am Jesus whom thou persecutest. But rise, and stand upon thy feet: for I have appeared unto thee for this purpose, to make thee a minister and a witness both of these things which thou hast seen, and of those things in the which I will appear unto thee; Delivering thee from the people, and from the Gentiles, unto whom now I send thee, To open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith that is in me. Whereupon, O king Agrippa, I was not disobedient unto the heavenly vision: But shewed first unto them of Damascus, and at Jerusalem, and throughout all the coasts of Judaea, and then to the Gentiles, that they should repent and turn to God, and do works meet for repentance. For these causes the Jews caught me in the temple, and went about to kill me. Having therefore obtained help of God, I continue unto this day, witnessing both to small and great, saying none other things than those which the prophets and Moses did say should come: That Christ should suffer, and that he should be the first that should rise from the dead, and should shew light unto the people, and to the Gentiles. And as he thus spake for himself, Festus said with a loud voice, Paul, thou art beside thyself; much learning doth make thee mad. But he said, I am not mad, most noble Festus; but speak forth the words of truth and soberness. For the king knoweth of these things, before whom also I speak freely: for I am persuaded that none of these things are hidden from him; for this thing was not done in a corner. King Agrippa, believest thou the prophets? I know that thou believest. Then Agrippa said unto Paul, Almost thou persuadest me to be a Christian. And Paul said, I would to God, that not only thou, but also all that hear me this day, were both almost, and altogether such as I am, except these bonds. (Acts 26:1-29)

Notice that Paul, even though he is fundamentally speaking with the king about matters pertaining to the enforcement of the Jewish Law, presents no encouragement whatsoever for king to put into effect a new Christian law. Rather, he worked to persuade the king to address his own spiritual situation.

Throughout the New Testament we see this same sort of attitude toward government. The Christians had no interest in reforming society. Paul could say, “And if Christ be not raised, your faith is vain; ye are yet in your sins.” (I Corinthians 15:17) He had no delusions that made him believe that faith was a good thing because of the impact a person of faith had on this world or because of the way faith could unite society; rather, he viewed Christianity as worthless without the work of Jesus Christ. Obviously he was right, because this verse is in the Scripture. Will we agree with him or will we follow a false doctrine that presents faith as worthwhile for this earth’s governments? “But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed.” (Galatians 1:8)

The Apostle Peter brings out yet another reason why a Christian nation is impossible. “Dearly beloved, I beseech you as strangers and pilgrims, abstain from fleshly lusts, which war against the soul; Having your conversation honest among the Gentiles: that, whereas they speak against you as evildoers, they may by your good works, which they shall behold, glorify God in the day of visitation.” (1 Peter 2:11-12) We are strangers and pilgrims on this earth. We do not work for the moral improvement of this world because we do not belong to it. Rather, we work to bring people into the kingdom that we are part of.

The fact that we are pilgrims and strangers tells us that while we are in this world, we are not part of it. We cannot be assimilated into the culture of this world. Christian politics and the associated idea of a Christian nation are based on the principle that culture can be conformed to Christianity, thus making Christians “at home” in this world. This idea runs counter to the teaching of Scripture. Paul wrote, “But God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world.” (Galatians 6:14) The cross of Jesus makes a clear dividing line between the Christian and the world. Christ Himself prayed, “And now come I to thee; and these things I speak in the world, that they might have my joy fulfilled in themselves. I have given them thy word; and the world hath hated them, because they are not of the world, even as I am not of the world. I pray not that thou shouldest take them out of the world, but that thou shouldest keep them from the evil. They are not of the world, even as I am not of the world. Sanctify them through thy truth: thy word is truth. As thou hast sent me into the world, even so have I also sent them into the world.” (John 17:13-18)

Christianity cannot be part of the world! The world hates Christianity because of this separation—it does not assimilate into Christianity! “If ye were of the world, the world would love his own: but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you.” (John 15:19) And He even called the devil the prince of this world. Christianity cannot fellowship with the devil! “Hereafter I will not talk much with you: for the prince of this world cometh, and hath nothing in me.” (John 14:30)

Politics runs counter to the call of Christ. Who will we listen to?