In my preaching and teaching, I have not shied away from topics some people consider political. Homelessness, immigration, abortion, marriage, war, finances, foster care and loneliness can all be looked at through both political and theological lenses.

I try to address the people and relationships that scripture addresses. The Bible is overtly political.

Adam and Eve were created to rule over the rest of creation. Some translations contain the stronger “have dominion over.” These are political terms.

When sin broke the created order, God called Abraham. He promised to bless him, so that he could bless others. One promise was that Abraham’s family would become a great nation. The rest of the Hebrew scriptures tell the story of this nation.

Psalms is the primary worship book of the people of God. It includes many prayers for the king, the nation and the defeat of national enemies.

The prophets often directed their message at the king. They called for justice in economic life, international relations, care for the poor and treatment of foreigners.

Jesus’ birth and ministry in the Gospels are a direct affront to political powers, past and present. He is the Messiah, the anointed Son of David, sent to save his people.

Mary and Zechariah, in the Gospel of Luke, present Jesus’ birth in political terms. Zechariah talks about salvation from enemies and the path of peace. Mary is more direct, referring to God as the “Mighty One” and saying that God removes rulers from their thrones and exalts the humble.

The religious and national leaders of Israel, in the Gospel of John, tell Pilate that if he does not crucify Jesus, he is no friend of Caesar. They say clearly, “Anyone who claims to be a king opposes Caesar” (John 19:12, NIV).

Jesus hung on a cross under a plaque that read, “King of the Jews.”

The apostles’ early writings frame the good news of Jesus in political terms. One of the earliest understandings of the atonement, often called Christus Victor, interprets Jesus’ life, death and resurrection in political language. Jesus won the victory over Satan, sin and death, rescuing humanity and creation from the enemy.

But this is where things get more complicated.

In his teaching, Jesus did not normally address the political powers of his day. John the Baptist was beheaded for speaking truth to power. Jesus’ message, on the other hand, was directed toward the common person.

Why did Jesus not address the king or emperor? Because his message was that he was the king and emperor. Instead, he told stories that encouraged people to think and challenged their assumptions about power, justice, mercy and the kingdom of God.

Yet, when his disciples asked him if he would finally restore the kingdom to Israel, he declined to answer. Instead, he commissioned them to bear witness to the reality that he, Jesus, is the risen Messiah and king.

Jesus is clear that he is a king. He is also clear that his kingdom is not of this world.

The writings of Jesus’ followers speak to the personal and communal ethics of local churches. The Greek word for church (ekklesia) has ­civic and political associations. Jesus’ fol­lowers do not write much about the organization or governance of his kingdom. Ruling and reigning is Jesus’ job.

God cares deeply about the relationships between people. God especially cares that power is used to serve the community and to protect, not take advantage of, the vulnerable.

This can only happen when hearts are transformed by the good news of Jesus, the Messiah. The church is called to witness to the fact that Jesus is king and to live in communities obedient to his rule.

The transformation of society takes place not through the power of government but by enlisting redeemed people in the service of King Jesus. The Bible addresses political topics, but Jesus calls us to live as citizens of a different kingdom.

Behind every political topic is a person or community. Political views are more than ideas to be discussed. They grow out of and impact people’s lives.

Jesus calls us to love our friends and enemies equally. Political engagement without love turns us into resounding gongs and clanging cymbals.

I confess that, at times, my attempts to address political topics through the lens of scripture have reduced me to a resounding gong and clanging cymbal.

For the Christian, political engagement should always begin with local action on behalf of the vulnerable. When loving our neighbors and enemies requires further political engagement on their behalf, we engage. Beyond that, our primary focus is on serving those in need.

Sometimes my efforts to address political topics have been received well. Other times, I became too focused on the political realities rather than framing these issues in light of Jesus and his message.

Those experiences have taught me to keep these conversations grounded in personal relationships and service to the vulnerable. I keep trying, serving and listening.
It is important that the church preach the Bible faithfully. We must address topics that our culture might consider political rather than religious.

However, if we are to faithfully follow King Jesus, we must not focus on political speech and organizing. We must use our money, time, houses, relationships and possessions to serve those in need.

We don’t sit around waiting for the government to figure out justice and peace. Our King already accomplished justice and peace. We’re called to walk in his path of humble service.

Nathan Good is a leadership coach and transition adviser with Customized Coaching, lead pastor of Swamp Mennonite Church in Quakertown, Pa., and a bishop in LMC.