I was asked to write an article about Jesus and politics for the Baptist Seminary where I serve in the formation of future leaders for the Baptist Churches of Costa Rica.  I've included an English translation of it below.  Please be in fervent prayer for the urgent sale of the old seminary property that will provide student scholarships and allow this vital ministry to continue.  Your prayers and support, especially during the World Mission Offering time, allow for us and all of our International Ministries colleagues to be a part of God's kingdom work throughout the world. 

Blessings, 

Gary

JESUS AND POLITICS 

Some Christians claim that Jesus’ message had nothing to do with politics, and refer to his ministry and mission as “spiritual” and therefore non-political.  Other believers are political to the point of being convinced that working for a certain political party or historical movement is the equivalent of serving or building the kingdom of God.   But the biblical record shows that Jesus’ ministry had clear political implications while at the same time rejecting the political options of his day. 

 Much of the language that Jesus and the gospel writers used was language that was also used by the Roman Empire.  A prime example is the word (basilea), which means kingdom or reign.  The Roman kingdom was the most powerful empire of the day whose “Lord”, Caesar had been “anointed (like a messiah)” to bring “good news (gospel)” to the whole world.  Jesus and the early church used this language intentionally, juxtaposing the two kingdoms and contrasting their values.   Jesus came into this imperial environment and dared to proclaim that “the kingdom was among you.”    The evidence was healing, exorcisms, mercy, and acceptance and empowerment for the most vulnerable members of society.   While using language of the empire, he spoke of a kingdom that was clearly at odds with that empire.   He proclaimed a kingdom that put down swords and took up towels.   Was it spiritual?  Of course.  Was it political?  Without a doubt. 

 His ministry was so radically different that it got him into trouble.  He referred to Herod as “that fox,” a term of disrespect; lions were rulers, foxes were cowards and of little importance.  In responding to the question about taxes and the coin (that had Caesar’s image on it) he reminded his followers that they bore God’s image and that they belonged to God and not to Cesar.

 Jesus’ message was also a threat to the religious leaders of the first century, whose interpretation of the law and control of temple economics put them at odds with Jesus’ radical vision of justice and grace.  These leaders collaborated with the powers of empire and sent Jesus to die the death of a political criminal. 

 But the tomb could not contain Jesus and his message.  In raising His Son, God had broken the imperial seal (an act of insurrection), and Jesus was on the move yet again.  Now, the signs of his kingdom would be lived out in his followers in the book of Acts and through the history of God’s people.  It is a holistic kingdom that we are privileged to participate in.  Neither Che nor Bush, nor Obama nor Arias can build it.  It is a kingdom of justice and peace, of inclusion, service and love. 

 We can and should be politically involved, but we must never forget that we are citizens of God’s kingdom.  We must never forget whose image we bear.  The question to ask is not whether we should move to the right or the left, but are we ready to go deeper in following our revolutionary Lord and participate in his revolutionary kingdom?

Blessings,

Gary Baits

(with props to Shane Claiborne for some of his ideas)