As I have been pointing out, we are in a socio-political struggle for the long run. Therefore, I have been urging that we act accordingly. Like it or not, in politics we cannot expect overnight success through one particular election or by means of a “perfect” candidate. To continually vote for the “perfect” candidate when we know he is going to lose does not help us build for the future, for by that we are ceding more victories to the overt liberals. Liberalism is messy. When its goo gets all over the place, it is very difficult to clean up the mess.

[An edited excerpt from Political Issues Made Easy (Victorious Hope Publishing)]
America is a republic, not a democracy. Rather than being a demo­cracy run directly by the people, we are a republic in which we elect our officials and empower them to make decisions on our behalf. Every adult citizen of the United States (unless he is a felon) has the right to vote. And as Christians our worldview obligates us to vote so that we might exercise a righteous influence on the governance of the nation.
But now the rub. Though Christians are well-represented in America, two problems reduce our influence: (1) we do not represent a majority of the population, and (2) we are not in agreement among ourselves regarding political matters.
As a consequence of our present circumstances, we have few really good candidates from which to choose for our leaders. What are we to do? How shall we operate in such a mixed political environment? I would like to offer direction for what we as Christian citizens should do. As I begin I will first consider:
Our Current Dilemma
Because there are so few candidates operating on strongly-held biblical principles, and because more often than not those few good ones have little chance of winning a general election, we find ourselves facing a dilemma. The voting quandary we face is known as “the lesser of evils.” That is, if we as voters are in a political election involving several candi­dates and we realize that the best candidate cannot win, what are we to do? We face the prospect of either voting for our preferred candidate, knowing that he will lose, or voting for an alternative, more viable but less acceptable candidate with the hope that he will defeat the other even lesser qualified candidate. In this case the alternative candidate becomes the “lesser of evils” remaining among those who have a good chance of being elected.
Many devout Christians even urge us not to consider voting for the lesser of evils. For instance, a website called “Defending. Contending” states: “my current position is that true Christians should not have to vote if they first have to sit down and estimate which candidate is the lesser of two evils.”1 Peter Diezel puts it more forcefully: “I just can’t get myself to believe that it is good to vote for evil. The last I heard, the lesser of two evils is still evil.”2
These are strong words representing vigorous evangelical challenges to Chris­tians considering voting for a candidate lacking the full panoply of con­ser­vative convictions. Yet we certainly must bring our firmly-held Christian worldview to bear upon the political order. What are we to think of these challenges? How are we to respond to the challenge of the lesser of evils?
I believe that though these comments are well-intended, and though they have a surface plausibility, they ultimately fail as a proper Christian response to our predicament. Let me explain from a conservative-political and a Bible-based Christian perspective why I would say this, by noting:
Our Christian Response
In allowing the lesser-of-evils approach to voting from a Christian perspective, I would have us first note the principles involved, then consider their theological and biblical justifications. I present the quest­ion of principles first to introduce the argument; then I will show why I believe we can endorse it from within a Christian worldview.
The Question of Principle
We need carefully to reflect on the question of principle itself, which I will do under several headings.
First, distinguishing our principles. When we are engaging in politics we must be careful not to place our political actions (e.g., voting) on the same level as our doctrinal commitments (i.e., faith in Scripture). We must be careful not to develop a messianic political outlook. That is, we should not believe that if we can only elect the right candidate he will save our nation.
This problem of viewing political principles as if they are on the same level as doctrinal convictions is quite widespread. For instance, consider the “Defending Contending” website cited above. Notice how the writer (“Pilgrim”) sets up the debate: “true Christians should not have to vote if they first have to sit down and estimate which candidate is the lesser of two evils.” This writer is classifying “true” Christians by their voting rather than by their doctrinal commitments and personal lifestyle. This type of thinking apparently believes that “by their votes you shall know them.”
Our doctrinal convictions differ from our political actions in that they are immune from revision. Doctrinal convictions are rooted in the com­plete and permanent revelation of God in Scripture. Of course, our political positions should be rooted in our understanding of Scripture so that they are relatively secure commitments. But our political actions are not drawn directly from the Bible, and they are caught up in a system built on the necessity of compromise. We do not vote for our doctrinal convictions. Political actions are not on the same level as doctrinal convictions. They also invariably involve a commitment to fallen men and their political promises.
Evangelical Christian theologian J. I. Packer has wisely observed:
“Political compromise, the basic maneuver [of politics], is quite a different thing from the sacrificing of principles. Whatever may be true in the field of ethics, compromise in politics means not the abandon­ment of principle, but realistic readiness to settle for what one thinks to be less than ideal when it is all that one can get at the moment. The principle that compromise expresses is that half a loaf is better than no bread.”3
Second, establishing our principles. Those Christians who argue that we must vote for the “right” candidate because of our principles overlook an important issue: the problem of competing principles. What do I mean?
Let us take as one example a commitment to “constitutional govern­ment.” Usually conservative Christians desire a candidate who will oper­ate on constitutional principle. Now suppose three candidates are running for a particular office. Candidate A is promoting a platform based on strong constitutional commitments. Candidate B has some strong positions but is weak in other areas. Candidate C has little interest in maintaining constitutional policies and is promoting a platform clearly antithetical to the Constitution. But now suppose (as is often the case) that Candidate A has dismal poll numbers that indicate a virtually certain landslide loss.
The strongly-committed Constitutionalist Christian now faces a dilemma. He loves Candidate A’s platform, but recognizes that he almost certainly will go down to defeat. He knows that if he votes for Candidate A, then he is ultimately helping Candidate C by drawing off pro-Consti­tutio­nal voters. Consequently, he decides to vote for semi-Constitutional Candidate B over anti-Constitutional Candidate C. By this action he is act­ing in a lesser-of-evils manner. But is he thereby acting in an unprincipled manner? No! Indeed, it is quite the opposite. Let me explain.
Since the Christian voting for the lesser of evils has strongly-held pro-Constitution principles, his basic political commitment is to defend and promote constitutional government. Therefore, in light of the very real circumstances he is facing, he is acting on virtually the same principle as the Christian who would only vote for Candidate A. That is, he is voting to support the Constitution by recognizing that if Candidate C were elected he would radically undermine it. He is voting therefore to limit the damage done to our Constitutional form of government. Therefore, by voting for Candidate B his principles regarding Constitutional govern­ment have led him to defend the Constitution as best he can in the current circumstances by opposing the greater, more dangerous enemy of the Constitution. Had he voted for Candidate A (who was certain to lose), then Candidate C would effectively be gaining a vote which would allow him to gain more anti-Constitutional influence in the long run.
By voting for the lesser of evils, the Christian is operating in terms of principled realism. The other Christian who will only vote for the “pure” candidate is voting in terms of idealism. The principled realist engages in a stop-loss voting with a long-term hope for the day when more greatly committed Constitutionalists will be able to win an election. Voting for a sure loss is like saying: “Be warmed and filled.” Your heart (i.e., prin­ciple) is right but your actions (i.e., voting) are unhelpful (even harmful).
Let me provide a helpful illustration of how principled realism (lesser of evils voting) can lead to a better outcome than idealism, while attempting to hold the line. Let us say that two bills are presented in the House of Represen­tatives regarding abortion. Both of these bills are being offered in our current legal climate which allows abortion-on-demand (abortion for any and all reasons) throughout the nation. Bill A takes a strong pro-life position by making all abortions illegal. Bill B takes a largely pro-life position by declaring most abortions illegal except in the case of the potential death of the mother or rape or incest.
Now suppose that a straw vote has clearly shown that the strongly pro-life Bill A would go down to a resounding defeat, but that the largely pro-life Bill B could win the House vote. For which bill should the Christian Congressman vote? He wants to stop abortion. But if he votes for Bill A which is destined to defeat, abortion-on-demand remains the law of the land. If, however, he votes for Bill B then abortions will be largely curtailed. Tragically, if he stands on his idealism and refuses to vote for the lesser bill, he will have consigned tens of thousands of pre-born babies to death. On principle.
Surely as Christians we should strive to do what we morally can to resist evil. In fact, this should be one of the basic principles of Christian social concern. But consider our a position today: we usually have voting choices that are imperfect, but nevertheless have the opportunity to vote against the “greater evil.” Since the very best candidate often has no chance of winning, should we not vote in a way that effectively opposes the greater evil? Is this not a good principle — in light of our circum­stances? Why let the greater evil have the victory because we approach politics as an all-or-nothing proposition?
Third, evaluating our principles. We are considering political issues in this book, and are especially focusing on voting as an important political act that Christians should pursue. As believers we often find ourselves and our principles under assault. One of our principles should be to strive to protect our other principles as best we can against the majority opposi­tion. I am arguing that, given our circumstances, we sometimes have to act as principled realists and vote for the lesser of evils in defending our principles for the long haul. Just as freedoms may be lost incrementally, they may also be re-established incrementally.
Unfortunately, many idealistic Christians will reject any call to voting for the lesser of evils. Sometimes they will ask: “As a Christian why would you vote for the lesser of evils?” The answer, of course is: “Because I want less evil.”
Some of these will indignantly rebuke principled-realist Christians by complaining that they should never vote for the lesser of evils. But when considered from a Christian perspective, this position is self-refuting and borders on a messianic conception of politics. After all, Christians should be aware that unless Christ is on the ballot every vote is for the lesser of evils. Does not Jesus say: “No one is good except God alone” (Mark 10:18b). In fact, he can even speak to his followers as children of the “heavenly Father” and yet call them “evil”: “If you then, being evil, know how to give good gifts to your children, how much more will your hea­venly Father give the Holy Spirit to those who ask Him?” (Luke 11:13).
In opposing the lesser of evils the Christian could not even vote for the Apostle Paul, for he says of himself: “I am of flesh, sold into bondage to sin. . . . For the good that I want, I do not do, but I practice the very evil that I do not want. . . . I find then the principle that evil is present in me, the one who wants to do good” (Rom. 7:14, 19, 21). He even cites the Old Testament’s universal declaration: “There is none righteous, not even one” (Rom. 3:10).
Because of these realities no conservative Christian can avoid voting for the lesser of evils. A vote for the Apostle Paul would be — on Paul’s own admission — a lesser of evils! No candidate in this fallen world is perfect; all candidates have some flaws, some “evil.” In such a world we cannot escape lesser-of-evils voting.
Taking this a step further, I would argue that an attempt to vote for a “perfect” candidate by voting third-party in national presidential elec­tions is unrealistic, risky, and self-defeating. It is unrealistic because excellent third party candidates fare miserably and embarrassingly in presidential elections. They have absolutely no chance of winning. And as a consequence they project the appearance of an ineffectual, back-water Christianity with little or no clout.
This can be demonstrated statistically. In the 2000 election Patrick Buchanan of the Reform Party (deemed by many Christians as an excellent candidate) garnered only 448,895 votes out of 105,405,100 cast. This translates to 0.42 % of all votes. Howard Phillips, a strong Christian representing the biblically-faithful Constitution Party received only 98,020 votes, for 0.09% of the vote. In the 2004 election the Constitution Party candidate received only 144,499 votes, for 0.12% of all votes. In 2008 the Constitution Party garnered only 199,880 votes or 0.15% of the total.
Tragically, Hitler won Germany on a divided vote. “Hitler became Germany’s chancellor (prime minister) without ever having received more than 37 percent of the popular vote in the elections he had entered.”4 This shows the risky nature of third party candidacies. Split votes can often produce horrible results. Six million Jews paid with their lives on the basis of a split vote — as ultimately did over 40 million who died in the European theater of World War 2.
Fourth, explaining our principles. The principled realist recognizes the nature of our American political system: it is virtually impossible statistically for a third-party candidate to win. Generally, they only cause one of the two major party candidates to lose, such as Ross Perot in 1992. In 1992 George H. W. Bush was projected to win as much as 55% of the vote, coming off high approval ratings and a rather week unknown governor from Arkansas. But with Perot’s entry into the race and his securing of 18.91% of the vote, Bill Clinton won with only 43.01% of the national vote. Clinton never was elected by a majority vote in either of his two presidential wins.
Some challenge the lesser-of-evils approach by arguing that it is simply a choice of fast poison (the bad candidate) versus slow poison (the tolerable candidate). They ask: “Why prefer slow poison over fast poison?” I would ask: Which would you prefer to accidentally ingest if you were thirty minutes from a hospital? In politics, if we have to vote for “slow poison,” we can at least buy some time to work on a “cure.” After all, the worst candidate often wins when conservative votes are drawn away to dream candidates. By drawing votes away from a tolerable but electable candidate you are actually taking fast-acting poison by default.
Others ask: “Why do we keep voting the same way (for centrist candidate) but expect different results (Christian- principled leaders)?” This question is a two-edged sword for it can be turned on the Christian idealist: “Why do some Christians keep voting for third party candidates and watching their candidate be demolished (receiving less than 1% of the vote), while allowing their votes effectively to be siphoned off to the more liberal candidate?” Beating our head against the wall in small numbers is not a good game plan.
But now we must consider:
The Question of Theology
As Christians living in God’s world, we must understand that we are here in the world for the long run. And as we come to grips with this it will be encouraging to recognize an important method of God’s dealings with man: gradualism, or incrementalism. That is, God generally works gradually over time to accomplish his purpose. We must therefore be willing to labor for our Christian influence in politics over time, not expecting all to be accomplished over night.
This theological principle should buttress our hope for the future. It allows us to seek smaller, stop-loss victories now with a goal to winning larger ones as history unfolds. Thus, this theological principle shows the practical wisdom in accepting compromise in our political actions (not compromise of our principles themselves) in the present time with a view to gaining influence in the long run. Rather than approaching politics as an all-or-nothing venture, we must recognize the significance of incre­mental victory over time.
In Scripture we find the principle of gradualism embodied in the actions of God in history. God works by slow providence over time by means of a “here a little; there a little” gradualism (Isa. 28:10). Indeed, he encourages his people by rhetorically asking: “who has despised the day of small things?” (Zech. 4:10).
For instance, we see divine gradualism at work in various theological issues in the Bible.
Redemption. God promised redemption just after the entry of sin into the human race in Eden (Gen. 3:15). Yet its accomplishment follows thousands of years after Adam when Christ comes (Gal. 4:4–5; cp. Eph. 1:10).
Revelation. God did not give us his entire, written revelation all at once. Rather he gradually unfolded his Word to men over a period of some 1,500 years, from Moses’s writings (1450 BC) until the last of the New Testament was written in the first century (Heb. 1:1–2a; cp. 1 Pet. 1:10–12).
Sanctification. Even in God’s gracious salvation he works gradually in our lives. Though our justification brings salvation as a once-for-all act (Rom. 4:2–3; 5:1), God works sanctification within us by an ongoing process throughout our lives (1 Pet. 2:2; cp. Phil. 2:12-13).
It is difficult for us to be patient in a day of freeze-dried this and instant-that where scientists can measure actions in nanoseconds. But God teaches us in his Word to work patiently for the long run. We should not be dismayed if our political activities do not produce instant fruit. Sometimes we must expect less than we would hope for — by voting for the lesser evil.
But now how does this all square with:
The Question of Scripture
I believe in a Christian worldview rooted in Scripture. But how can we encourage Christians to compromise in their voting while maintaining their worldview? The question of compromise is particularly significant for Christians who are uncompromisingly com­mitted to Scripture. So then, does the question of compromise under­mine all the practical arguments brought up by Christian idealists?
This is an important matter to consider — especially in that it frequently arises in Christian political discussions. Does the Bible have anything to say regarding the question of compromise? Actually it does. It allows realistic, principled compromise. Consider the following exam­ples.
Jesus’ practice. Christ specifically compromised on a matter so as not to cause offense. As the Son of God he was not required to pay the two-drachma tax. Nevertheless we read in Matthew:
“When they came to Capernaum, those who collected the two-drachma tax came to Peter and said, ‘Does your teacher not pay the two-drachma tax?’ He said, ‘Yes.’ And when he came into the house, Jesus spoke to him first, saying, ‘What do you think, Simon? From whom do the kings of the earth collect customs or poll-tax, from their sons or from strangers?’ When Peter said, ‘From strangers,’ Jesus said to him, ‘Then the sons are exempt. However, so that we do not offend them, go to the sea and throw in a hook, and take the first fish that comes up; and when you open its mouth, you will find a shekel. Take that and give it to them for you and Me.’” (Matt. 17:24–27)
He could have affirmed his immunity from paying the tax, which would have underscored his claim to his deity. But here he “compromised” on that particular issue and paid the tax — so as not to cause offense.
In fact, consider the following situation. Rome was a pagan nation dominating Israel, and each legion carried an idolatrous Standard (Sig­nums) for their identification. The Jewish historian Josephus was an eyewitness to the destruction the Jewish temple in AD 70. He reported that the Romans “carried their standards into the temple court and, setting them up opposite the eastern gate, there sacrificed to them, and with rousing acclamations hailed Titus as imperator” (Wars 6:6:1). The church father Tertullian (AD 160–220) writes: “The camp religion of the Romans is all through a worship of the standards, a setting the standards above all gods” (Apology 16).
Nevertheless, though Jesus interacted with Roman soldiers he never encouraged them to leave the army (Matt. 8:5–13).5 Neither did John the Baptist when directly asked by soldiers “what shall we do?” (Luke 3:14).
Jesus employs an illustration in his parabolic teaching that recognizes that we must think in terms of practical solutions and be willing to compromise as we look to larger goals.6 He taught twin parables on disci­pleship that employed strategic compromise for securing our ulti­mate goals.
“For which one of you, when he wants to build a tower, does not first sit down and calculate the cost to see if he has enough to complete it? Otherwise, when he has laid a foundation and is not able to finish, all who observe it begin to ridicule him, saying, ‘This man began to build and was not able to finish.’7
“Or what king, when he sets out to meet another king in battle, will not first sit down and consider whether he is strong enough with ten thou­sand men to encounter the one coming against him with twenty thou­sand? Or else, while the other is still far away, he sends a delegation and asks for terms of peace.” (Luke 14:28–31)
In the second parable, the king here planning for battle surely has a desire for victory. Yet as he looks realistically at his prospects he realizes the potential for loss. Consequently, he begins working on a compromise to settle the differences with the opposing king.
Likewise, today we do not compromise our conservative principles regarding proper constitutional government. But we sometimes have to alter our action (our vote) for the lesser of evils with a view to maintaining as many constitutional policies and practices as we can.
Our Long-term Strategy
As I have been pointing out, we are in a socio-political struggle for the long run. Therefore, I have been urging that we act accordingly. Like it or not, in politics we cannot expect overnight success through one particular election or by means of a “perfect” candidate. To continually vote for the “perfect” candidate when we know he is going to lose does not help us build for the future, for by that we are ceding more victories to the overt liberals. Liberalism is messy. When its goo gets all over the place, it is very difficult to clean up the mess.
Why should we continually butt our heads against the wall each election cycle? It performs no useful service except for providing a steady drumbeat leading Christians in the march away from long-term influence. But what about those with less grandiose designs who hold that voting for the perfect Christian candidate will at least make “a statement”? More often than not they make the wrong statement: “Let’s lose this one for Jesus.” Their dismal poll numbers can make a statement, but not a very loud one. Sadly, conservative and moderate candidates can split the vote against the dangerous liberal candidate.
Recognizing the necessity of strategic compromise and incremental advance we should be willing to seek smaller political victories in the meantime. And rather than hoping against hope for the perfect presi­dential candidate to be elected, we will have to accept a tolerable candidate who functions like a finger in the dike effectively buying us more time — and keep us from throwing good money and our political hopes into a losing cause. Change tends to be generational rather than overnight.
We should not expect to change the nation in one fell swoop. Rather we should engage the more manageable work of changing a political party from within. Transforming a political party that is relatively close to several of our positions is easier than trying to change an entire nation that is literally “all over the map.” Like it or not, American government is effectively a two-party system.
If worse comes to worse, we may eventually need to create a new political party from within the established lesser-of-evils party. But this would need to start out on a more local level and build toward higher offices and larger goals in the long run. For instance, today many Chris­tians tend to put too much hope in the presidential election, hoping for the big prize. Turnouts in mid-term elections are generally around 20% small than in presidential elections. We should begin by working locally in small realms rather than trying to leap to the presidency.
Former Speaker of the House Tip O’Neill coined the phrase: “all politics is local.” By that he meant that people tend to vote on matters of local interest and significance. This requires that politicians must recog­nize the needs of their constituencies. And since this is generally true, it also underscores the significance of learning about local needs by working in lower offices — as training for higher office.
Our nation used to be more acclimated to localism in its early days. Of course, slow transportation and limited communication had much to do with that. Today Christians need to take a greater (not sole) interest in local elections, such as mayoral, city and county councils, county administrators, sheriffs, and so forth. Once we have built success and gained experience in these more local areas, we can move on to state legislatures and governorships. And then to congressional and senatorial office, and on to the presidency. Secure foundations must be laid before a gold dome can be placed on the top.
Conclusion
As conservative, evangelical Christians we are committed to principle at the very core of our being. The doctrinal convictions we hold regarding our holy faith serve as the very foundation for our lives — they are our most basic principles. And as servants of Christ we love and seek the right, just, and good. Consequently, it is difficult for us to compromise since our very lives are rooted in God-given principles.
We do not, of course, compromise our principles themselves. That would make us what we are not. But sometimes we must compromise our methods. In promoting Christian politics in a mixed and antagonistic environment such as we have in America, we must recognize the opposition we face. We must accept as a political principle that we will have to oppose the greater evil by sometimes voting for the lesser good.
In this chapter we have seen how our long term goal for victory must often involve a short term strategy which is painful but necessary. We must recognize the big picture and learn patience in seeking to bring it into proper focus. We saw how even theology and Scripture allow compromise in our methods in seeking the ultimate greater good. Voting the lesser of evils is necessary in a fallen world where all human action is tainted by evil.
Dr. Ken Gentry is a retired Presbyterian minister who is an emeritus teaching elder in the Reformed Presbyterian Church, General Assembly (RPCGA).

1 “Pilgrim” on the “Defending Contending” website (June 6, 2009). http://
defendingcontending.com/2011/06/09/should-christians-vote-for-the-lesser-of- two-evils/
2 Peter Diezel, “Voting for the Lesser of Two Evils Is Evil.” “Word of His Grace” website (May 9, 2008). http://www.wordofhisgrace.org/evilisevil.htm
3 J. I. Packer, “How to Recognize a Christian Citizen,” Christianity Today Institute in Christianity Today, 29: 7 (April 19, 1985), 7.
4 “Hitler and Germany: 1927–35,” Macro-History and World Report website. http://www.fsmitha.com/h2/ch16.htm
5 By special privilege for Israel, Rome did not bring such images into Jerusalem.
6 The parables themselves are actually teaching the cost of discipleship, and ultimately not calling for compromise. But the illustrations he uses are from the practical world regarding acceptable actions. We are focusing on the real-world illustration rather than the spiritual-life implication of discipleship. As one com­men­­tator notes: “Jesus constructs these parables along parallel lines: a hypo­thetical, demanding enterprise + analysis of the adequacy of existing resources vis-á-vis the requisite resources for achieving a successful conclusion to the enterprise + outcome when available resources fall short.” Joel B. Green, The Gospel of Matthew (NICNT) (Grand Rapids: Eerdmans, 1997), 566.
7 The implied compromise is that the man desiring to build a tower may have to drop the building project because of the likely failure to finish the project. He obviously wanted the tower, but he saw failure looming over the project, so would surely dismiss it.

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Instead of these erratic speculations that attempt to read our newspaper events into Holy Scripture, we have been called to do what the Bible plainly says. Instead of spending all of our time worrying ourselves silly about the end times, identifying nations, Antichrists, marks of the beast, and all of that, we have been called to faithful labor.

INTRODUCTION
Once every year or so, the tin-foil hat-wearing end times internet shamans and eschatology provocateurs will forget they own an actual Bible and will latch on to some new issue or story in culture, and then spray their poorly exegeted conclusions like a drunk man behind a machine gun. For instance, the current war between Russia and Ukraine is said to be a sign that Gog and Magog are on the move and the end is about to happen. Well, this is about the 10th time a Russian offensive has been applied to Ezekiel 38 in the last decade, each time being proven false.
But, error in calculations is not a new thing for the “end-times movement,” which boasts a perfect zero percent accuracy rating. For instance, a couple of years ago, memes abounded calling the vaccine the mark of the beast. Before that, Bitcoin was going to be the one world currency of Antichrist’s empire. And if you go back in time, you will see books written to convince us that Anthony Fauci, Barack Obama, Bill Gates, George Soros, Sadam Hussein, Fidel Castro, Adolph Hitler, Benito Mussolini, Joseph Stalin, and even the Pope were all the actual Antichrist…
This of course is riddled with problems.
FIRST PROBLEM
The first and most obvious problem with these predictions is that none of them have come true! Think about it, after 2000 years of fringe Christian future-oriented prophecies, not a single one has had any merit. After tens of thousands of swings and misses, the “end times community” has yet to get a single one of them right, which means they have amassed even less trustworthiness than Michael Jackson as a babysitter. You would have better odds submitting a blank Powerball card at a gas station than thinking any of these predictions would ever come true. We simply must not continue going along with these silly fables when none of them have panned out yet.
SECOND PROBLEM
Second, since the punishment for false prophets is death by stoning, we ought to – at a minimum – think long and hard before running after the next sensationalist with a microphone. Better to follow serious biblical thinkers and scholars than a few wild-eyed firebrand rabble-rousers on YouTube.
THIRD PROBLEM
Third, this kind of newspaper exegesis appeals to our carnal sensations of fear by taking today’s headlines, which is truly frightening, and then giving those stories eschatological significance. We have been conditioned to think the world is always getting worse, Satan is always winning, and that we are just a few bad news cycles away from Armageddon. None of these things are true in Scripture, but this way of reading the Bible (eisegetically) appeals to our carnality.
FOURTH PROBLEM
Fourth, this kind of thinking – in general – reveals that we are not a biblically literate or thinking people anymore. For instance, a careful and faithful theologian today can barely sell books (no matter the topic), while the health and wealth charlatans, the heaven and hell tour guides, and the eschatology hucksters who peddle the latest end times fiction, all get fat and rich off their foolishness. In some ways, we must admit that the product being slung, says a lot about the consumer. American Christians – as a whole – have become enamored by the basest rubbish a publishing company can produce when the Bible speaks clearly and sufficiently on these issues.
WHAT’S MY PROBLEM?
Maybe you are wondering, geez Kendall, what has your knickers in such a knot? Well, I am sick and tired of eschatology agitators striking fear in the hearts of God’s people. While the blind goes on shooting flaming arrows in all directions, hoping to someday hit a bullseye, pastors in the trenches are quietly and patiently dealing with all the wounds these fools have created. We are the ones who have to clean up their mess, and carefully attempt to undo the fallacious thinking they have spread around like anthrax. And sadly, many believers will hold so tightly to their “Left Behind” / “Late Great Planet Earth” traditions, they will never see it for what it is, a lie and a dangerous fiction.
And perhaps you will retort, but Kendall, I saw a meme about it on Instagram… I watched a Tik Tok that was shot live from a corn farmer’s bomb shelter in Iowa, and he had charts to prove it… I watched a VHS tape or heard the mutterings of my closest friends saying that some pastor told them that Gog and Magog from the book of Ezekiel must be Russia and that Daniel 11 confirms the end is now!
And while I want to be very careful discounting meme theologians on Instagram, chart hockers on TikTok, your friends, or even farmer Joe in Iowa, as maybe not being true scholars of eschatology (snark included), I do want to affirm that I understand why you are afraid. I really do.
WHY WE ARE AFRAID
We live in a world filled with sin and sinful people. That is terrifying enough. Then when you add menacing autocrats like Vladimir Putin, who sit on top of the world’s largest supply of nuclear weapons, I would consider you to be a very reasonable person for expressing genuine concern. But just because it is reasonable to be concerned about a twenty-first-century event in Western Europe, does not mean we have to turn to unreasonable explanations to help us understand it. Furthermore, just because something is important in our day, does not mean it must have a corresponding biblical prophetic event, that we have to decode to understand the signs of the times. God did not write the Bible like the back of a cereal box and give us current events as our decoder rings. He wrote it to be understood!
With that, I would like to address the current Russian invasion of Ukraine and show that this is not an end-time event. I won’t be focusing on the play-by-play gory details that are going on in-country. As you have already discovered, getting accurate news right now is almost impossible and I do not want to be given over to speculation. My goal in addressing this topic is to help Christians decouple events like this from end-times madness and fear and view it as it is.
Then, in conclusion, I want us all to remember a few good old biblical truths that will calm our hearts, dispel our fears, and will remind us what we have been called to spend our time and energy on. And spoiler alert, it is not trying to figure out the identity of Gog and Magog.
EZEKIEL 38 IS NOT MODERN-DAY RUSSIA
My goal in this section is not to exhaustively deal with these passages. We could spend weeks going through them and still not be settled on the exact identity of Magog, that Ezekiel is referencing. That pursuit would almost surely take us outside of our aim for this post. My goal, however, is to show that this passage, as many are currently claiming, is not about modern Russia. In fact, as we will see, it can only be speaking about an ancient nation.
With that, let’s dive in.
The context for Ezekiel 38, is Ezekiel 37, which is a prophecy of the Messiah’s first coming. When Jesus comes, His purpose will be to bring spiritual life to His elect people who are described as a valley of dry bones (Ez. 37:1-10). The text says the graves will be opened (v. 12), which was fulfilled at the crucifixion of Jesus (Mt. 27:52), and gives us a time frame for this prophecy.
The text also prophecies that the Son of Man will put His Spirit into His people (v. 14), which we know occurred at Pentecost (Acts 2), further limiting the fulfillment of this passage to the first century. Further, the text predicts that Judah and Israel would be reunited under one messianic King, which seems complicated until you remember the early church was a mix of Jews from Judah, Gentiles that Paul claimed were grafted into the Israel of God (Gal. 6:16), all being led by one King from the line of David, whose name is Jesus. This King will bring His people together into one nation and will keep them in Yahweh’s presence forever (v. 28), which is certainly what Christ has done for us as a Church. In Christ, we are one people, gathering as one nation, with one citizenship, with one purpose, which is to commune with the triune God in our gathering (Mt. 18:20) When you understand this biblically, you will see that all of Ezekiel 37 is a prophecy about the first coming of Christ where He elected for Himself a nation, an army, and a bride that will be known as His Church.
When we come to the very next chapter of Ezekiel, it would be reasonable to assume that it flows naturally from Ezekiel 37 unless we have clear biblical evidence to say otherwise. What would be entirely unnatural, on the level of a tree frog mating with a great white ape, would be to insert a 2500-year gap in this text, with no biblical warrant for doing so. And yet, this is exactly what the end-time prognosticators have done.
David Jeremiah, who typifies this exceptionally bad scholarship says this entirely ludicrous statement:
“Approximately 2,500 years ago Ezekiel predicted specific events that will occur in Russia’s future. He begins Ezekiel 38 with a long list of nations that will attack Israel. None of these nations are called Russia; that name is not found anywhere in the Bible. However, the reference to Rosh in verse 2 is a shortened version of the word Russia. This can be determined linguistically and geographically. The Bible describes Rosh as being far to the north of Israel, which was the reference point for Ezekiel’s original audience.”
Dr. Jeremiah advances the claim that Ezekiel, with no logical or textual warrant for doing so, ignored his previous train of thought and bull-rushed into the modern world, narrowing his focus upon twenty-first-century Russia. To support such an outlandish claim, he misinterprets the word “Rosh” in verse 2, which normally means “prince” in Hebrew, to be some ancient form of the word Russia. Apparently, because it looks like the English word, it must actually be that same English word! Such logic gets us into some fairly odd situations when we take other Hebrew words like “Niagara” and assume they also allude to modern-day locations (like a waterfall in Canada) when the real word means toilet roll dispenser. That kind of logic clearly stinks, no pun intended.
Dr. Jeremiah continues this confusing line of thinking, saying:
“Persia is (also) mentioned in Ezekiel 38:5 and about 35 more times in Scripture. In 1935, Persia changed its name to Iran. Then in 1979, it became the Islamic Republic of Iran. Today, Russia is Iran’s strongest ally and Israel’s strongest enemy. This alliance will continue in the latter days.”
So, just so we are tracking… An easily avoided mistranslation of “Rosh” proves that the end times must go through modern-day Russia? Then, a real ancient empire called Persia, can’t mean what it actually means, but instead, it must mean the modern-day state of Iran?? And this proves that a Russia-Iranian coalition will storm into Jerusalem, beginning the great tribulation??? Forgive me while my head spins, but how has any of this been proven?
To bolster what some might call a point, David Jeremiah goes through the other names listed in Ezekiel 8 (Meshech and Tubal), showing how they too must have modern-day equivalents that Ezekiel and his audience would have known about, and that these nations will also join in a future Russian led federation against modern-day Israel that will more than likely, both probably and most definitely, will almost certainly have a good possibility of, beginning when modern Russia invades Ukraine… Right?
This very astounding way of establishing a point has no biblical warrant whatsoever to support it and would be as relevant to Ezekiel’s audience as a Model S Tesla. But, David Jeremiah, eschatology expert said it, so it must be accurate, right? Hardly.
DISPROVING THE FICTION
To disprove this line of thinking, one need only look at the biblical description. A novel concept, in such an age of speculation, I know. When we do that, when we honestly look at Ezekiel 38, whoever this army is, we see that it cannot be modern-day Russia… Or any other modern army for that matter.
I will demonstrate this with five simple observations from Ezekiel 38.
1 THE RESULT OF THE WARFARE
In Ezekiel 38, an army named Magog rises up against the people of God, and God Himself says that He will punish them. For fighting against His people, the Lord says that He will have hooks put in this Magog army’s jaws as a form of divine punishment (v. 4). This kind of torture was fairly common in the time of ancient Assyria and Persia, who prided themselves in dragging victims behind chariots and horses for public sport. That God would adopt such a specific kind of punishment would seem like perfect retribution on the enemies of God, who invented the punishment, it would seem encouraging to the people of God, and would have immediate relevance for Ezekiel and his audience.
If this were to apply to Russia, As Jeremiah has said, then the current invasion of Ukraine (that they aren’t doing too well at) would need to be the first among many successful invasions to establish the old Soviet Union. Supposing Russia had the funds and military might to accomplish this, they would also need to defeat all of NATO powers, who would be forced to respond (via article 5) when Poland, Belarus, or the Baltic states were invaded. This means Russia would need to defeat the United States along with 29 other nations, all before assembling the Soviet Union.
At some point, after they successfully run the gauntlet with the world’s most powerful nations, arising the victor of what must be World War Three, they would then need to march to Israel with Iran (as our end times scholar has mused), all to be defeated in Israel.  Once that defeat was complete, Israel would need to adopt a 2500-year-old torture method that was common in Ezekiel’s day, inserting rather large lip rings into the Russian army’s jaws, and dragging them about publicly for sport. You could imagine whatever media was left, all getting coverage of the poor Russian armies being dragged about like puppets for the remaining world to see.Since we know this kind of torture was common in the ancient world, relevant to Ezekiel’s day, and relevant to his prophetic situation, I find no reason to dream up a Russian myth just to make this modern.
2 THE MODE OF WARFARE
After the hooks, God will bring out the entire Magog army, both it’s horses and riders, who are splendidly attired with small metal shields and swords (v. 4). We know from history that ancient peoples in Ezekiel’s day, and the Persians after his day, fought on horseback with these kinds of buckler shields and swords. It should go without saying that none of the Russians rode into Ukraine on horses. And, it should also go without saying that these “horses” are not metaphors for tanks. If we reduce human language to that kind of whimsical farce, we may as well go ahead and buy our dream home in Wonderland right beside the white rabbit, because we would have lost all sense of reality.
3 LOCATION OF THE WARFARE
This battle apparently happens inside the nation of Israel, who is described formerly as “a continual waste” with its people being scattered throughout the nations (v. 8), but who would be drawn back to the land before this war. This just simply cannot apply to modern Russia or Israel. For starters, the current war that dominates our news cycles is not in Israel or even about Israel. But even if it were, modern-day Israel is not the kind of unoccupied wasteland Ezekiel is describing, but a thriving metropolitan nation, with a bustling economy, and paradise-like topography. Nothing at all about the current nation of Israel resembles Ezekiel’s vision. That description, of wastelands, and scattered peoples, returning to their homeland to rebuild a temple already happened! An event that occurred after Jerusalem was sacked by Babylon and the land lay empty for 70 years before the people returned and built the temple under Ezra. This return happened in 3 stages, which is also consistent with Ezekiel 38 and looks nothing like the reconstitution of the secular Jewish state today.
4 THE GOAL OF THE WARFARE
After the battle, the nation of Gog was accused, by God, of wanting to plunder Israel for her cattle (v. 12). This would make good sense in an ancient setting since cattle would have been an excellent commodity for any people to acquire as the spoils of war, and Israel was certainly known for her livestock, making her a fit target. Yet, Israel – by no stretch of the imagination – is known for its surplus herds of cattle today, and, modern Russia has not, nor ever would, enter into a war based on how many cows she would bring back to the fatherland. Can you imagine the Russian oligarchs, after defeating the majority of the world’s nations, sitting around a table saying we need more cows?
Can we just admit that the scene most clearly fits in the ancient world?
5 ORIGINATION OF THE WARFARE
This army of Magog is said to have come from the north, which must mean modern-day Russia, because surely there has never been a single nation of people, who lived north of Israel, at any time in Israel’s history. That is, until the present day? Again, the logic is abysmal.
So much more could be said, and even has been said by others, but the basic point has more than been proven. This passage has nothing at all to do with modern Russia or any modern country for that matter. It involves a prophecy that is future to Ezekiel, but past tense to us. To go on saying otherwise is to expose yourself as a fraud not worth listening to.
THE REAL POINT OF ESCHATOLOGY
Instead of these erratic speculations that attempt to read our newspaper events into Holy Scripture, we have been called to do what the Bible plainly says. Instead of spending all of our time worrying ourselves silly about the end times, identifying nations, Antichrists, marks of the beast, and all of that, we have been called to faithful labor.
Remember the parable of the talents? It wasn’t the one who worried about the terrible return of the Lord who was called faithful. It was the one who got to work, doubling the master’s investment, who was called faithful by His Lord. The one who was too busy worrying about all the various details of his master’s return, so terrified that he could not even bring himself to work, was the one who had his talent taken away. Our goal is not to live in fear about an uncertain future, but to get to work in the Kingdom of God.
Remember the parable of the ten virgins? The five foolish virgins believed the coming of their Lord to be of such imminent nature, they had no time to even bring their normal supplies. But, when their Lord tarried, they were exposed and left groping about in darkness while the wise virgins went in. The point is simple, we do not stop living, and stop making preparations, dropping everything for the coming of the Lord. That kind of urgency is foolish. May the Lord find us prepared, working, and faithful when He returns.
Do you remember the men of Galilee? When Jesus ascended into heaven, the poor disciples in Jerusalem – having never seen an event like that before – stood frozen and staring into heaven, straining their eyes to see when the Christ would come again. And do you remember what the Angels said to them? They said: “Men of Galilee, why do you stand looking into the sky? This Jesus, who has been taken up from you into heaven, will come in just the same way as you have watched Him go into heaven.”
The angels were teaching the disciples and all of us a valuable principle. Do not spend your life staring up into the heavens. You will be there soon enough if you are in Christ. And do not waste your life terrified and perplexed about the news of our day, straining your eyes for secret fulfillments of prophecy, afraid that someone will persecute you, worried that you will be left behind. Spend your days serving Christ. Use your talents well. Don’t bury them in the sands of eschatological fear and speculation. Run the race that Jesus has given you to run, and stop letting internet charlatans whip you up into an end-times frenzy.
Whether He comes today or in ten thousand years matters less to us than serving Him faithfully while we remain. Again, I am not saying that a godly passion to see the Lord return is wrong. I am saying that we must not be consumed with His coming to the point that it renders us immobile! When He comes, the only thing that matters is that He finds us working! Working in faith! Working to build His Kingdom! Working to advance His Bride, the Church, to the ends of the earth! Working to see the Gospel preached in all the nations! Working to see men and women saved, baptized, and discipled! Working to see His Kingdom come on earth as it is in heaven. Working and doing the good works that He prepared before the foundations of the earth for us to do!
Instead of being gripped with fears and bound in worries, let Him find us working. Let Him find us being good and faithful slaves. We must stop being afraid and get about the task of living!
Kendall Lankford is pastor of The Shepherd’s Church in Chelmsford, MA. This article is used with permission.

We shall gain holiness, for then we shall be with Christ and be like him. We shall gain honour, for then white robes shall be given us, and we shall be acknowledged as victorious over Satan, the world, and sin. We shall sit down with Jesus on his throne. Death to every believer is gain. 

I heard from a friend this week who is on his way to heaven. He has days left, the doctors say, or maybe even a few weeks. But either way, his body has endured almost as much as it can take and his time is now short. Thankfully, he is ready to depart. And as I consider his departure, I recall this reflection from the old devotional writer James Smith which speaks of the great gain that comes to those who die in the Lord. I share it to encourage him and to encourage us.
If we look at death as creatures, we shall fear it; but if we look at it as Christians, we shall not. It was once a curse, it is now a blessing. It was a loss, it is now a gain.
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