Should Christians Vote for the Lesser of Two Evils?

Even at the ballot box, morality is not relative

When Christians face two clearly immoral options, we cannot rationalize a vote for immorality or injustice just because we deem the alternative to be worse. The Bible tells us we will be held accountable not only for the evil deeds we do but also when we “give approval to those who practice them” (Rom. 1:32). This side of the New Jerusalem, we will never have a perfect candidate. But we cannot vote for evil, even if it’s our only option.

 

For years, I have urged Christians to take seriously their obligations as citizens, starting with exercising the right to vote. In the public square and at the ballot box, we must be more engaged, not less.

But what happens in a race where Christians are faced with two morally problematic choices? Should voters cast a ballot for the lesser of two evils? This unpredictable election cycle could go in any number of directions, and I keep getting asked this question.

For starters, unless Jesus of Nazareth is on the ballot, any election forces us to choose the lesser of evils. Across every party and platform, all have sinned and fall short of the glory of God. Still, the question is a valid one. Believing in human depravity doesn’t negate our sense of responsibility. By the standard of God’s law, every person is a liar, but that doesn’t mean we should hire an employee we know has a pattern of lying. Jesus taught that all who have lust in their hearts are adulterers, but that doesn’t mean a woman should shrug her shoulders when she learns her potential new husband is a serial philanderer.

When considering the question of choosing between the lesser of two evils, we must begin with what voting is within our system of government. In our system, citizen is an office; we too bear responsibility for the actions of the government. Just as the lordship of Christ made demands for public justice on office-holders in the New Testament (Luke 4:15), the same is true for those who rule as citizens.

The apostle Paul taught that the sword of Caesar is given by God to commend good and punish evil (Rom. 13:1-5). The Bible addresses the limits of this role, recounting those who use the sword in unjust ways and are held accountable to judgment (i.e., Revelation 13).

In a democratic republic, the authority over statecraft rests with the people themselves. In the voting booth, we delegate others to swing the sword of public justice on our behalf. If we think of a campaign like a job interview, we cannot ethically contract someone to do evil on our behalf.

Can a candidate make promises about issues then do something different in office? Yes. Can a candidate present a sense of good character in public then later be revealed to be a fraud? Sure. The same happens with pastors, spouses, employees, and in virtually every other relationship. But that sense of surprise and disappointment is not the same as knowingly delegating our authority to someone with poor character or wicked public stances. Doing so makes us as voters culpable. Saying, “the alternative would be worse” is no valid excuse.

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