The Law of God and Public Policy (1): Three Ls

“But he shall not multiply horses for himself, nor cause the people to return to Egypt to multiply horses, for the LORD has said to you, You shall not return that way again.’ Neither shall he multiply wives for himself, lest his heart turn away; nor shall he greatly multiply silver and gold for himself.” Deuteronomy 17.16, 17 

A servant of God for good
The work of public policy involves decisions and actions which governments take in fulfilling their role as a servant of the people. All governments want to do what is “good”. Obviously, much is at stake in the way we define that concept. For some governments, “good” means “good for government” or even “good for me”. For other governments “good” may have a more utilitarian focus: good for most of the people, most of the time.

Since there are obviously many ways of defining that idea of “good”, it will be important that any people who are to be governed have a clear sense of what they mean by that term. Those within any society who hold to a clear and compelling sense of what is good will work hard to promote and implement their views.

The Christian understands that government is a servant of God for good, and that God, therefore, must define the terms of goodness by which a government fulfills its appointed task. As Paul reminds us, the Law of God is holy and righteous and good (Rom. 7.12). It is important, therefore, that Christians understand the Law of God and consider the best ways of bringing its influence to bear in the arena of public policy.

But it is also important that we understand the workings of government and public policy—what is involved in bringing the good teaching of God’s Law to bear for good public policy decisions. This entails the proper use of what we may refer to as the “three Ls” of public policy: the logic of public policy, those fundamental principles which guide governments as they work out the details of public policy; the loci of public policy, or, the arenas in which public policies are made; and the language to be employed in making public policy, both in terms of how we speak to God, and how we speak with others about the policies we hope to achieve.

Here I want to address the first of two considerations relative to the logic of public policy. 

The first law: the needs of the governed
Our text represents perhaps the first acknowledgement in human history that governments must be restrained in their activities. Those who served as kings in ancient Israel were not to covet power, pleasure, prestige, or pecuniary reward in their service to the nation. The policies they pursued were not be designed to satisfy their desires or enhance their power or status. The fundamental Biblical principle undergirding the actions of government insists that they must concentrate on serving the public, not themselves, for good.

The logic of public policy begins, therefore, in understanding that public policy is for the wellbeing of the public, and not for those who make public policy. No policy should be adopted—whether by law or courts—that does not intend good for the people served.

To secure that end, the Law of God imposes prohibitions on civil government to help it serve the people for good.

Three prohibitions
The prohibitions mentioned in our text are relevant to our day. The first prohibition is against unnecessary aggrandizement of power, in particular, in the form of military build-ups, influence, or adventurism.

Many horses were the backbone of ancient armies, especially those with designs on the property of neighboring nations. Once settled in the land of promise, Israel would not require much cavalry or many chariots since it was not a nation seeking to conquer its neighbors by military force. While a certain mounted contingent would be necessary, it was not essential for the public interest for the king to acquire and have at his disposal many horses merely for the sake of having many horses.

The second prohibition was not simply against the pleasures of the flesh, though it certainly included those. A king of Israel should respect the divine design for marriage—between a man and woman, under God—and be content to live within the framework and privileges of that arrangement. Thus the king would model for all the people the basic building-block of social stability, the divinely-ordained family.

In ancient times Kings took many wives to make political treaties with neighboring nations. In our day it’s not to many wives that politicians turn for political prestige, but to cronies, donors, and people of influence. The more of these politicians must please, the less able they will be to serve the public for good.

The final prohibition, against pecuniary self-interest, speaks to a temptation confronting politicians from every age. Public office attracts money, not infrequently in ways that are connected to favors or power or both. This frequently leads to corruption and a loss of focus on the public weal. No public servant should be motivated by financial gain or become entangled in schemes to promote personal wealth. Doing so will surely cloud their minds concerning what is good for the public.

The first law of the logic of public policy is that those who are called to public service must keep the good of those served first and foremost, and must guard against all tendencies—whether of power, pleasure, prestige, or personal profit—designed to further self-interest. Politicians driven by any of these cannot be relied upon to forge public policies that adhere to God’s standards for what is good.

Public policy is not about what governments can do, but what they should do, that is, if they are to fulfill their callings as God’s servants for good. When it comes to applying the Law of God to public policy, Christians must make this first principle foundational in the logic with which they approach the work of influencing and shaping public policy.

For reflection
1. Why must such prohibitions be a necessary part of public policy?

2. Why do we insist that “good” must be defined in terms of God and His Law?

3. Public policy must work for the overall good of the public. What happens when public policy becomes highjacked by power brokers, special interests, or monied investors?

Next steps—Preparation: How does government in our society define the term “good” in our day? What can you point to as an illustration of this view of “good”?

T. M. Moore

What is the place of the Law of God in the Christian’s life? Our book, The Ground for Christian Ethics, answers this question and shows us again why Jesus taught us that keeping the Law is an indispensable part of our calling in God’s Kingdom. Order your free copy of The Ground for Christian Ethics by clicking here.

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