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Running head: Biblical origins of the constitution 1
Biblical Origins of the Constitution In David
Brookelynn M. Rhyne
Liberty University, Helms School of Government
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Biblical origins of the constitution 2
Biblical Origins of the Constitution
In David Barton’s convocation presentation, he explores the foundation of the U.S.
Constitution as it relates to the scriptures. Exposing the ideas that since its institution has held
fast to the understanding that government should align with the laws of God. Barton also
references the current political environment of the time, suggesting how we are to preserve the
constitutional foundations in our current system.
The Constitutional Convention was held in Philadelphia, Pennsylvania from May 25,
1787, to September 17th of the same year. It is recorded that for many weeks, the members
debated and could not agree on a plan for the nation. Framers brought ideas from many states,
but no compromises were made, which led to division, and ultimately some returned home. It
was then when Benjamin Franklin addressed George Washington, the President of the
Convention. Franklin begins by informing the convention that over the 4–5-week period, they
have returned to the institutions implemented in Europe, and found none to be suitable for the
United States. He adds that they had been in search of political truth and have not once stopped
to considered asking the Lord to illuminate their understanding. He then goes on to say, “I have
lived, Sir, a long time and the longer I live, the more convincing proofs I see of this truth — that
God governs in the affairs of men…I also believe that without [H]is concurring aid we shall
succeed in this political building no better than the Builders of Babel” (Franklin, 1787). Claiming
that without the divine prescense of God upon their decisions, the nation would be divided by its
local interests; the projects would be confused, and them in turn would be disapproved by the
future leaders. He closes with this, “And what is worse, mankind may hereafter from this
unfortunate instance, despair of establishing Governments by Human Wisdom, and leave it to
chance, war, and conquest” (Franklin, 1787). This conversation led to a three-day recess period
lOMoARcPSD|61774779
Biblical origins of the constitution 3
designated to prayer. Following the recess Johnathan Dayton noted that there was a noticeable
difference in the atmosphere, the tone had changed somehow. From then on, discussion was
peaceful, and compromises were met. Founding father Alexander Hamilton spoke to this effect
when he said, “For my part, I sincerely esteem the Constitution, a system which without the
finger of God, never could have been suggested and agreed upon by such a diversity of interests”
(Hamilton, 1787). Many others commented as well; stating although the Constitution not a
devine document like the Bible, it would be impossible not to recognize the hand of God on the
environment surrounding the Constitution, and the document itself. Without devoting the nation
to God, the people would have gone home as they intended, and the Constitution would not to be
what we know it as today.
In Barton’s lecture, he shared that thirty-four percent of all political quotes within the
Constitution are credited to the scriptures, making it the most widely used reference. For
example, the idea of separation of powers as outlined in Articles I-III of the Constitution can be
attributed to God’s word in Isaiah 33:22. Which says, For the Lord is our judge; the Lord is our
lawgiver; the Lord is our king; he will save us” (2001). The Lord is our judge relates to the
judicial branch, which is responsible for interpreting and upholding constitutional law. The Lord
is our lawgiver refers to the legislative branch, who is in charge of writing new law. Lastly, the
Lord is our King correlates to the executive branch, who takes charge of reviewing the law, and
deciding whether to sign or veto laws. In addition, Barton explains the concept of federalism. By
definition, federalism, “[is a] mode of political organization that unites separate states or other
polities within an overarching political system in a way that allows each to maintain its own
integrity. Meaning there is a chain of government, that includes, local, county, state, and national
governments. Each subject having its own. Therefore, the United States has its own government,
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Biblical origins of the constitution 4
national. Each state has its own government, state. And within each state, each locality has its
own government, local. Which then, each county or city has its own government within that,
county. When exploring this idea in Article IV, the writers quoted Exodus 18:21. Which says,
“Moreover, look for able men from all the people, men who fear God, who are trustworthy and
hate a bribe, and place such men over the people as chiefs of thousands, of hundreds, of fifties,
and of tens” (2001). This section of scripture calls us to appoint just leaders over different sized
groups. In this verse, the tens of people refer to local government, fifties then would relate to
state government, and then thousands to federal government.
Both of these principles remain applicable today. First, with the nation having three
branches of government, it allows for each branch to remain accountable to the other. Its main
premise is so that one does not become more powerful than the other. The Lord did not intend for
there to be a dictatorship or monarchy. By interpreting scripture, we can infer that the American
democratic republic closely aligns with what the scriptures intended. Secondly, scripture to calls
us to elect men who fear God, so that the decisions made for the nation are in the best in terms of
the general welfare, and also respect the guidelines of scripture.
In his lecture, Barton discusses how we can examine certain political issues that we face
today by comparing them to the law placed before us by God in the Ten Commandments. One of
the most discussed and heavily circulated issues in America are those of abortion and capital
punishment. When looking to the Ten Commandments, the second commandment is “thou shalt
not kill” (Ex. 20:13, English Standard Version, 2001). However, Barton explains that the correct
translation, although slightly similar, it is an important distinction. Confirmed by Hebrew
scholars the translation is, “thou shalt not murder” This difference is that murder is unjust where
as killing is just. For example, killing can be during a time of war, or in self-defense. In contrast,
lOMoARcPSD|61774779
Biblical origins of the constitution 5
murder is the selfish taking of another life. When examining abortion and capital punishment, to
the Christian faith, abortion is classified as murder, and capital punishment is killing. This is
because when a mother chooses to abort, that is the unjust taking of innocent life. However, in
regard to capital punishment, the prisoner is guilty of a crime punishable to death, hence solely
killing. In a journal, dedicated to the idea that “Legislating the Ten Commandments isn’t the
same as keeping them,” a Texas citizen wrote, “all that matters is that they can use the idea of the
commandments to reinforce their version of Christianity on the entire state of Texas. In this, they
look more like Pharaoh, who set himself against justice and liberation, than Moses, who made
himself YHWH’s agent of liberation” (Forasteros, 2023). He shares that our representatives
speak and act in two different ways. They claim to support Ideologies that align with Christian
beliefs but promote and approve of the opposite.
Additionally, Barton discussed how scripturally, the government is not responsible for
caring for the needs of the poor, and hence should not be involved. He supports this by sharing
the statistic that there are 205 verses regarding the poor. Between the three institutions: family,
civil government, and the church, not one verse on the needy references the civil government. He
supports this by quoting Isaiah 58:7, where it says, “share your bread with the hungry and bring
the homeless poor into your house; when you see the naked, cover him…” (English Standard
Version, 2001). Barton makes the claim that these are all personal commands to the individual.
There are so many examples throughout scripture that explain how we are supposed to address
the needs of the poor, but again, not a single one is in respect to the government. He then
explains that if scripture did not mention anything about the poor, then would it be okay for the
government to intervene; yes, however because God’s intentions are outlined in scripture, it is
the responsibility of the family, and the church to aid them.
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Biblical origins of the constitution 6
It can be difficult to live in a world so broken by sin, to claim the ideologies we find in
scripture. However, it is important to stand strong in faith and remain steadfast. Scripture says, “I
have given them thy word; and the world hath hated them, because they are not of the world,
even as I am not of the world. “I pray not that thou shouldest take them out of the world, but that
thou shouldest keep them from the evil” (English Standard Version, 2001). We are to be the light
of the world, combatting all evil with the truth of scripture, that applies to government as well.
We are to remain righteous in all we do, striving to make the world look more like Jesus.
The Constitutional Convention was held in Philadelphia, Pennsylvania from May 25,
1787, to September 17th of the same year. It is recorded that for many weeks, the members
debated and could not agree on a plan for the nation. Framers brought ideas from many states,
but no compromises were made, which led to division, and ultimately some returned home. It
was then when Benjamin Franklin addressed George Washington, the President of the
Convention. Franklin begins by informing the convention that over the 4–5-week period, they
have returned to the institutions implemented in Europe, and found none to be suitable for the
United States. He adds that they had been in search of political truth and have not once stopped
to considered asking the Lord to illuminate their understanding. He then goes on to say, “I have
lived, Sir, a long time and the longer I live, the more convincing proofs I see of this truth — that
God governs in the affairs of men…I also believe that without [H]is concurring aid we shall
succeed in this political building no better than the Builders of Babel” (Franklin, 1787). Claiming
that without the divine prescense of God upon their decisions, the nation would be divided by its
local interests; the projects would be confused, and them in turn would be disapproved by the
future leaders. He closes with this, “And what is worse, mankind may hereafter from this
unfortunate instance, despair of establishing Governments by Human Wisdom, and leave it to
lOMoARcPSD|61774779
Biblical origins of the constitution 7
chance, war, and conquest” (Franklin, 1787). This conversation led to a three-day recess period
designated to prayer. Following the recess Johnathan Dayton noted that there was a noticeable
difference in the atmosphere, the tone had changed somehow. From then on, discussion was
peaceful, and compromises were met. Founding father Alexander Hamilton spoke to this effect
when he said, “For my part, I sincerely esteem the Constitution, a system which without the
finger of God, never could have been suggested and agreed upon by such a diversity of interests”
(Hamilton, 1787). Many others commented as well; stating although the Constitution not a
devine document like the Bible, it would be impossible not to recognize the hand of God on the
environment surrounding the Constitution, and the document itself. Without devoting the nation
to God, the people would have gone home as they intended, and the Constitution would not to be
what we know it as today.
In Barton’s lecture, he shared that thirty-four percent of all political quotes within the
Constitution are credited to the scriptures, making it the most widely used reference. For
example, the idea of separation of powers as outlined in Articles I-III of the Constitution can be
attributed to God’s word in Isaiah 33:22. Which says, For the Lord is our judge; the Lord is our
lawgiver; the Lord is our king; he will save us” (2001). The Lord is our judge relates to the
judicial branch, which is responsible for interpreting and upholding constitutional law. The Lord
is our lawgiver refers to the legislative branch, who is in charge of writing new law. Lastly, the
Lord is our King correlates to the executive branch, who takes charge of reviewing the law, and
deciding whether to sign or veto laws. In addition, Barton explains the concept of federalism. By
definition, federalism, “[is a] mode of political organization that unites separate states or other
polities within an overarching political system in a way that allows each to maintain its own
integrity. Meaning there is a chain of government, that includes, local, county, state, and national
lOMoARcPSD|61774779
Biblical origins of the constitution 8
governments. Each subject having its own. Therefore, the United States has its own government,
national. Each state has its own government, state. And within each state, each locality has its
own government, local. Which then, each county or city has its own government within that,
county. When exploring this idea in Article IV, the writers quoted Exodus 18:21. Which says,
“Moreover, look for able men from all the people, men who fear God, who are trustworthy and
hate a bribe, and place such men over the people as chiefs of thousands, of hundreds, of fifties,
and of tens” (2001). This section of scripture calls us to appoint just leaders over different sized
groups. In this verse, the tens of people refer to local government, fifties then would relate to
state government, and then thousands to federal government.
Both of these principles remain applicable today. First, with the nation having three
branches of government, it allows for each branch to remain accountable to the other. Its main
premise is so that one does not become more powerful than the other. The Lord did not intend for
there to be a dictatorship or monarchy. By interpreting scripture, we can infer that the American
democratic republic closely aligns with what the scriptures intended. Secondly, scripture to calls
us to elect men who fear God, so that the decisions made for the nation are in the best in terms of
the general welfare, and also respect the guidelines of scripture.
In his lecture, Barton discusses how we can examine certain political issues that we face
today by comparing them to the law placed before us by God in the Ten Commandments. One of
the most discussed and heavily circulated issues in America are those of abortion and capital
punishment. When looking to the Ten Commandments, the second commandment is “thou shalt
not kill” (Ex. 20:13, English Standard Version, 2001). However, Barton explains that the correct
translation, although slightly similar, it is an important distinction. Confirmed by Hebrew
scholars the translation is, “thou shalt not murder” This difference is that murder is unjust where
lOMoARcPSD|61774779
Biblical origins of the constitution 9
as killing is just. For example, killing can be during a time of war, or in self-defense. In contrast,
murder is the selfish taking of another life. When examining abortion and capital punishment, to
the Christian faith, abortion is classified as murder, and capital punishment is killing. This is
because when a mother chooses to abort, that is the unjust taking of innocent life. However, in
regard to capital punishment, the prisoner is guilty of a crime punishable to death, hence solely
killing. In a journal, dedicated to the idea that “Legislating the Ten Commandments isn’t the
same as keeping them,” a Texas citizen wrote, “all that matters is that they can use the idea of the
commandments to reinforce their version of Christianity on the entire state of Texas. In this, they
look more like Pharaoh, who set himself against justice and liberation, than Moses, who made
himself YHWH’s agent of liberation” (Forasteros, 2023). He shares that our representatives
speak and act in two different ways. They claim to support Ideologies that align with Christian
beliefs but promote and approve of the opposite.
Additionally, Barton discussed how scripturally, the government is not responsible for
caring for the needs of the poor, and hence should not be involved. He supports this by sharing
the statistic that there are 205 verses regarding the poor. Between the three institutions: family,
civil government, and the church, not one verse on the needy references the civil government. He
supports this by quoting Isaiah 58:7, where it says, “share your bread with the hungry and bring
the homeless poor into your house; when you see the naked, cover him…” (English Standard
Version, 2001). Barton makes the claim that these are all personal commands to the individual.
There are so many examples throughout scripture that explain how we are supposed to address
the needs of the poor, but again, not a single one is in respect to the government. He then
explains that if scripture did not mention anything about the poor, then would it be okay for the
lOMoARcPSD|61774779
Biblical origins of the constitution 10
government to intervene; yes, however because God’s intentions are outlined in scripture, it is
the responsibility of the family, and the church to aid them.
It can be difficult to live in a world so broken by sin, to claim the ideologies we find in
scripture. However, it is important to stand strong in faith and remain steadfast. Scripture says, “I
have given them thy word; and the world hath hated them, because they are not of the world,
even as I am not of the world. “I pray not that thou shouldest take them out of the world, but that
thou shouldest keep them from the evil” (English Standard Version, 2001). We are to be the light
of the world, combatting all evil with the truth of scripture, that applies to government as well.
We are to remain righteous in all we do, striving to make the world look more like Jesus.
The Constitutional Convention was held in Philadelphia, Pennsylvania from May 25, 1787, to
September 17th of the same year. It is recorded that for many weeks, the members debated and
could not agree on a plan for the nation. Framers brought ideas from many states, but no
compromises were made, which led to division, and ultimately some returned home. It was then
when Benjamin Franklin addressed George Washington, the President of the Convention.
Franklin begins by informing the convention that over the 4–5-week period, they have returned
to the institutions implemented in Europe, and found none to be suitable for the United States.
He adds that they had been in search of political truth and have not once stopped to considered
asking the Lord to illuminate their understanding. He then goes on to say, “I have lived, Sir, a
long time and the longer I live, the more convincing proofs I see of this truth — that God
governs in the affairs of men…I also believe that without [H]is concurring aid we shall succeed
in this political building no better than the Builders of Babel” (Franklin, 1787). Claiming that
without the divine prescense of God upon their decisions, the nation would be divided by its
local interests; the projects would be confused, and them in turn would be disapproved by the
lOMoARcPSD|61774779
Biblical origins of the constitution 11
future leaders. He closes with this, “And what is worse, mankind may hereafter from this
unfortunate instance, despair of establishing Governments by Human Wisdom, and leave it to
chance, war, and conquest” (Franklin, 1787). This conversation led to a three-day recess period
designated to prayer. Following the recess Johnathan Dayton noted that there was a noticeable
difference in the atmosphere, the tone had changed somehow. From then on, discussion was
peaceful, and compromises were met. Founding father Alexander Hamilton spoke to this effect
when he said, “For my part, I sincerely esteem the Constitution, a system which without the
finger of God, never could have been suggested and agreed upon by such a diversity of interests”
(Hamilton, 1787). Many others commented as well; stating although the Constitution not a
devine document like the Bible, it would be impossible not to recognize the hand of God on the
environment surrounding the Constitution, and the document itself. Without devoting the nation
to God, the people would have gone home as they intended, and the Constitution would not to be
what we know it as today.
In Barton’s lecture, he shared that thirty-four percent of all political quotes within the
Constitution are credited to the scriptures, making it the most widely used reference. For
example, the idea of separation of powers as outlined in Articles I-III of the Constitution can be
attributed to God’s word in Isaiah 33:22. Which says, For the Lord is our judge; the Lord is our
lawgiver; the Lord is our king; he will save us” (2001). The Lord is our judge relates to the
judicial branch, which is responsible for interpreting and upholding constitutional law. The Lord
is our lawgiver refers to the legislative branch, who is in charge of writing new law. Lastly, the
Lord is our King correlates to the executive branch, who takes charge of reviewing the law, and
deciding whether to sign or veto laws. In addition, Barton explains the concept of federalism. By
definition, federalism, “[is a] mode of political organization that unites separate states or other
lOMoARcPSD|61774779
Biblical origins of the constitution 12
polities within an overarching political system in a way that allows each to maintain its own
integrity. Meaning there is a chain of government, that includes, local, county, state, and national
governments. Each subject having its own. Therefore, the United States has its own government,
national. Each state has its own government, state. And within each state, each locality has its
own government, local. Which then, each county or city has its own government within that,
county. When exploring this idea in Article IV, the writers quoted Exodus 18:21. Which says,
“Moreover, look for able men from all the people, men who fear God, who are trustworthy and
hate a bribe, and place such men over the people as chiefs of thousands, of hundreds, of fifties,
and of tens” (2001). This section of scripture calls us to appoint just leaders over different sized
groups. In this verse, the tens of people refer to local government, fifties then would relate to
state government, and then thousands to federal government.
Both of these principles remain applicable today. First, with the nation having three
branches of government, it allows for each branch to remain accountable to the other. Its main
premise is so that one does not become more powerful than the other. The Lord did not intend for
there to be a dictatorship or monarchy. By interpreting scripture, we can infer that the American
democratic republic closely aligns with what the scriptures intended. Secondly, scripture to calls
us to elect men who fear God, so that the decisions made for the nation are in the best in terms of
the general welfare, and also respect the guidelines of scripture.
In his lecture, Barton discusses how we can examine certain political issues that we face
today by comparing them to the law placed before us by God in the Ten Commandments. One of
the most discussed and heavily circulated issues in America are those of abortion and capital
punishment. When looking to the Ten Commandments, the second commandment is “thou shalt
not kill” (Ex. 20:13, English Standard Version, 2001). However, Barton explains that the correct
lOMoARcPSD|61774779
Biblical origins of the constitution 13
translation, although slightly similar, it is an important distinction. Confirmed by Hebrew
scholars the translation is, “thou shalt not murder” This difference is that murder is unjust where
as killing is just. For example, killing can be during a time of war, or in self-defense. In contrast,
murder is the selfish taking of another life. When examining abortion and capital punishment, to
the Christian faith, abortion is classified as murder, and capital punishment is killing. This is
because when a mother chooses to abort, that is the unjust taking of innocent life. However, in
regard to capital punishment, the prisoner is guilty of a crime punishable to death, hence solely
killing. In a journal, dedicated to the idea that “Legislating the Ten Commandments isn’t the
same as keeping them,” a Texas citizen wrote, “all that matters is that they can use the idea of the
commandments to reinforce their version of Christianity on the entire state of Texas. In this, they
look more like Pharaoh, who set himself against justice and liberation, than Moses, who made
himself YHWH’s agent of liberation” (Forasteros, 2023). He shares that our representatives
speak and act in two different ways. They claim to support Ideologies that align with Christian
beliefs but promote and approve of the opposite.
Additionally, Barton discussed how scripturally, the government is not responsible for
caring for the needs of the poor, and hence should not be involved. He supports this by sharing
the statistic that there are 205 verses regarding the poor. Between the three institutions: family,
civil government, and the church, not one verse on the needy references the civil government. He
supports this by quoting Isaiah 58:7, where it says, “share your bread with the hungry and bring
the homeless poor into your house; when you see the naked, cover him…” (English Standard
Version, 2001). Barton makes the claim that these are all personal commands to the individual.
There are so many examples throughout scripture that explain how we are supposed to address
the needs of the poor, but again, not a single one is in respect to the government. He then
lOMoARcPSD|61774779
Biblical origins of the constitution 14
explains that if scripture did not mention anything about the poor, then would it be okay for the
government to intervene; yes, however because God’s intentions are outlined in scripture, it is
the responsibility of the family, and the church to aid them.
It can be difficult to live in a world so broken by sin, to claim the ideologies we find in
scripture. However, it is important to stand strong in faith and remain steadfast. Scripture says, “I
have given them thy word; and the world hath hated them, because they are not of the world,
even as I am not of the world. “I pray not that thou shouldest take them out of the world, but that
thou shouldest keep them from the evil” (English Standard Version, 2001). We are to be the light
of the world, combatting all evil with the truth of scripture, that applies to government as well.
We are to remain righteous in all we do, striving to make the world look more like Jesus.
The Constitutional Convention was held in Philadelphia, Pennsylvania from May 25, 1787, to
September 17th of the same year. It is recorded that for many weeks, the members debated and
could not agree on a plan for the nation. Framers brought ideas from many states, but no
compromises were made, which led to division, and ultimately some returned home. It was then
when Benjamin Franklin addressed George Washington, the President of the Convention.
Franklin begins by informing the convention that over the 4–5-week period, they have returned
to the institutions implemented in Europe, and found none to be suitable for the United States.
He adds that they had been in search of political truth and have not once stopped to considered
asking the Lord to illuminate their understanding. He then goes on to say, “I have lived, Sir, a
long time and the longer I live, the more convincing proofs I see of this truth — that God
governs in the affairs of men…I also believe that without [H]is concurring aid we shall succeed
in this political building no better than the Builders of Babel” (Franklin, 1787). Claiming that
without the divine prescense of God upon their decisions, the nation would be divided by its
lOMoARcPSD|61774779
Biblical origins of the constitution 15
local interests; the projects would be confused, and them in turn would be disapproved by the
future leaders. He closes with this, “And what is worse, mankind may hereafter from this
unfortunate instance, despair of establishing Governments by Human Wisdom, and leave it to
chance, war, and conquest” (Franklin, 1787). This conversation led to a three-day recess period
designated to prayer. Following the recess Johnathan Dayton noted that there was a noticeable
difference in the atmosphere, the tone had changed somehow. From then on, discussion was
peaceful, and compromises were met. Founding father Alexander Hamilton spoke to this effect
when he said, “For my part, I sincerely esteem the Constitution, a system which without the
finger of God, never could have been suggested and agreed upon by such a diversity of interests”
(Hamilton, 1787). Many others commented as well; stating although the Constitution not a
devine document like the Bible, it would be impossible not to recognize the hand of God on the
environment surrounding the Constitution, and the document itself. Without devoting the nation
to God, the people would have gone home as they intended, and the Constitution would not to be
what we know it as today.
In Barton’s lecture, he shared that thirty-four percent of all political quotes within the
Constitution are credited to the scriptures, making it the most widely used reference. For
example, the idea of separation of powers as outlined in Articles I-III of the Constitution can be
attributed to God’s word in Isaiah 33:22. Which says, For the Lord is our judge; the Lord is our
lawgiver; the Lord is our king; he will save us” (2001). The Lord is our judge relates to the
judicial branch, which is responsible for interpreting and upholding constitutional law. The Lord
is our lawgiver refers to the legislative branch, who is in charge of writing new law. Lastly, the
Lord is our King correlates to the executive branch, who takes charge of reviewing the law, and
deciding whether to sign or veto laws. In addition, Barton explains the concept of federalism. By
lOMoARcPSD|61774779
Biblical origins of the constitution 16
definition, federalism, “[is a] mode of political organization that unites separate states or other
polities within an overarching political system in a way that allows each to maintain its own
integrity. Meaning there is a chain of government, that includes, local, county, state, and national
governments. Each subject having its own. Therefore, the United States has its own government,
national. Each state has its own government, state. And within each state, each locality has its
own government, local. Which then, each county or city has its own government within that,
county. When exploring this idea in Article IV, the writers quoted Exodus 18:21. Which says,
“Moreover, look for able men from all the people, men who fear God, who are trustworthy and
hate a bribe, and place such men over the people as chiefs of thousands, of hundreds, of fifties,
and of tens” (2001). This section of scripture calls us to appoint just leaders over different sized
groups. In this verse, the tens of people refer to local government, fifties then would relate to
state government, and then thousands to federal government.
Both of these principles remain applicable today. First, with the nation having three
branches of government, it allows for each branch to remain accountable to the other. Its main
premise is so that one does not become more powerful than the other. The Lord did not intend for
there to be a dictatorship or monarchy. By interpreting scripture, we can infer that the American
democratic republic closely aligns with what the scriptures intended. Secondly, scripture to calls
us to elect men who fear God, so that the decisions made for the nation are in the best in terms of
the general welfare, and also respect the guidelines of scripture.
In his lecture, Barton discusses how we can examine certain political issues that we face
today by comparing them to the law placed before us by God in the Ten Commandments. One of
the most discussed and heavily circulated issues in America are those of abortion and capital
punishment. When looking to the Ten Commandments, the second commandment is “thou shalt
lOMoARcPSD|61774779
Biblical origins of the constitution 17
not kill” (Ex. 20:13, English Standard Version, 2001). However, Barton explains that the correct
translation, although slightly similar, it is an important distinction. Confirmed by Hebrew
scholars the translation is, “thou shalt not murder” This difference is that murder is unjust where
as killing is just. For example, killing can be during a time of war, or in self-defense. In contrast,
murder is the selfish taking of another life. When examining abortion and capital punishment, to
the Christian faith, abortion is classified as murder, and capital punishment is killing. This is
because when a mother chooses to abort, that is the unjust taking of innocent life. However, in
regard to capital punishment, the prisoner is guilty of a crime punishable to death, hence solely
killing. In a journal, dedicated to the idea that “Legislating the Ten Commandments isn’t the
same as keeping them,” a Texas citizen wrote, “all that matters is that they can use the idea of the
commandments to reinforce their version of Christianity on the entire state of Texas. In this, they
look more like Pharaoh, who set himself against justice and liberation, than Moses, who made
himself YHWH’s agent of liberation” (Forasteros, 2023). He shares that our representatives
speak and act in two different ways. They claim to support Ideologies that align with Christian
beliefs but promote and approve of the opposite.
Additionally, Barton discussed how scripturally, the government is not responsible for
caring for the needs of the poor, and hence should not be involved. He supports this by sharing
the statistic that there are 205 verses regarding the poor. Between the three institutions: family,
civil government, and the church, not one verse on the needy references the civil government. He
supports this by quoting Isaiah 58:7, where it says, “share your bread with the hungry and bring
the homeless poor into your house; when you see the naked, cover him…” (English Standard
Version, 2001). Barton makes the claim that these are all personal commands to the individual.
There are so many examples throughout scripture that explain how we are supposed to address
lOMoARcPSD|61774779
Biblical origins of the constitution 18
the needs of the poor, but again, not a single one is in respect to the government. He then
explains that if scripture did not mention anything about the poor, then would it be okay for the
government to intervene; yes, however because God’s intentions are outlined in scripture, it is
the responsibility of the family, and the church to aid them.
It can be difficult to live in a world so broken by sin, to claim the ideologies we find in
scripture. However, it is important to stand strong in faith and remain steadfast. Scripture says, “I
have given them thy word; and the world hath hated them, because they are not of the world,
even as I am not of the world. “I pray not that thou shouldest take them out of the world, but that
thou shouldest keep them from the evil” (English Standard Version, 2001). We are to be the light
of the world, combatting all evil with the truth of scripture, that applies to government as well.
We are to remain righteous in all we do, striving to make the world look more like Jesus.
The Constitutional Convention was held in Philadelphia, Pennsylvania from May 25, 1787, to
September 17th of the same year. It is recorded that for many weeks, the members debated and
could not agree on a plan for the nation. Framers brought ideas from many states, but no
compromises were made, which led to division, and ultimately some returned home. It was then
when Benjamin Franklin addressed George Washington, the President of the Convention.
Franklin begins by informing the convention that over the 4–5-week period, they have returned
to the institutions implemented in Europe, and found none to be suitable for the United States.
He adds that they had been in search of political truth and have not once stopped to considered
asking the Lord to illuminate their understanding. He then goes on to say, “I have lived, Sir, a
long time and the longer I live, the more convincing proofs I see of this truth — that God
governs in the affairs of men…I also believe that without [H]is concurring aid we shall succeed
in this political building no better than the Builders of Babel” (Franklin, 1787). Claiming that
lOMoARcPSD|61774779
Biblical origins of the constitution 19
without the divine prescense of God upon their decisions, the nation would be divided by its
local interests; the projects would be confused, and them in turn would be disapproved by the
future leaders. He closes with this, “And what is worse, mankind may hereafter from this
unfortunate instance, despair of establishing Governments by Human Wisdom, and leave it to
chance, war, and conquest” (Franklin, 1787). This conversation led to a three-day recess period
designated to prayer. Following the recess Johnathan Dayton noted that there was a noticeable
difference in the atmosphere, the tone had changed somehow. From then on, discussion was
peaceful, and compromises were met. Founding father Alexander Hamilton spoke to this effect
when he said, “For my part, I sincerely esteem the Constitution, a system which without the
finger of God, never could have been suggested and agreed upon by such a diversity of interests”
(Hamilton, 1787). Many others commented as well; stating although the Constitution not a
devine document like the Bible, it would be impossible not to recognize the hand of God on the
environment surrounding the Constitution, and the document itself. Without devoting the nation
to God, the people would have gone home as they intended, and the Constitution would not to be
what we know it as today.
In Barton’s lecture, he shared that thirty-four percent of all political quotes within the
Constitution are credited to the scriptures, making it the most widely used reference. For
example, the idea of separation of powers as outlined in Articles I-III of the Constitution can be
attributed to God’s word in Isaiah 33:22. Which says, For the Lord is our judge; the Lord is our
lawgiver; the Lord is our king; he will save us” (2001). The Lord is our judge relates to the
judicial branch, which is responsible for interpreting and upholding constitutional law. The Lord
is our lawgiver refers to the legislative branch, who is in charge of writing new law. Lastly, the
Lord is our King correlates to the executive branch, who takes charge of reviewing the law, and
lOMoARcPSD|61774779
Biblical origins of the constitution 20
deciding whether to sign or veto laws. In addition, Barton explains the concept of federalism. By
definition, federalism, “[is a] mode of political organization that unites separate states or other
polities within an overarching political system in a way that allows each to maintain its own
integrity. Meaning there is a chain of government, that includes, local, county, state, and national
governments. Each subject having its own. Therefore, the United States has its own government,
national. Each state has its own government, state. And within each state, each locality has its
own government, local. Which then, each county or city has its own government within that,
county. When exploring this idea in Article IV, the writers quoted Exodus 18:21. Which says,
“Moreover, look for able men from all the people, men who fear God, who are trustworthy and
hate a bribe, and place such men over the people as chiefs of thousands, of hundreds, of fifties,
and of tens” (2001). This section of scripture calls us to appoint just leaders over different sized
groups. In this verse, the tens of people refer to local government, fifties then would relate to
state government, and then thousands to federal government.
Both of these principles remain applicable today. First, with the nation having three
branches of government, it allows for each branch to remain accountable to the other. Its main
premise is so that one does not become more powerful than the other. The Lord did not intend for
there to be a dictatorship or monarchy. By interpreting scripture, we can infer that the American
democratic republic closely aligns with what the scriptures intended. Secondly, scripture to calls
us to elect men who fear God, so that the decisions made for the nation are in the best in terms of
the general welfare, and also respect the guidelines of scripture.
In his lecture, Barton discusses how we can examine certain political issues that we face
today by comparing them to the law placed before us by God in the Ten Commandments. One of
the most discussed and heavily circulated issues in America are those of abortion and capital
lOMoARcPSD|61774779
Biblical origins of the constitution 21
punishment. When looking to the Ten Commandments, the second commandment is “thou shalt
not kill” (Ex. 20:13, English Standard Version, 2001). However, Barton explains that the correct
translation, although slightly similar, it is an important distinction. Confirmed by Hebrew
scholars the translation is, “thou shalt not murder” This difference is that murder is unjust where
as killing is just. For example, killing can be during a time of war, or in self-defense. In contrast,
murder is the selfish taking of another life. When examining abortion and capital punishment, to
the Christian faith, abortion is classified as murder, and capital punishment is killing. This is
because when a mother chooses to abort, that is the unjust taking of innocent life. However, in
regard to capital punishment, the prisoner is guilty of a crime punishable to death, hence solely
killing. In a journal, dedicated to the idea that “Legislating the Ten Commandments isn’t the
same as keeping them,” a Texas citizen wrote, “all that matters is that they can use the idea of the
commandments to reinforce their version of Christianity on the entire state of Texas. In this, they
look more like Pharaoh, who set himself against justice and liberation, than Moses, who made
himself YHWH’s agent of liberation” (Forasteros, 2023). He shares that our representatives
speak and act in two different ways. They claim to support Ideologies that align with Christian
beliefs but promote and approve of the opposite.
Additionally, Barton discussed how scripturally, the government is not responsible for
caring for the needs of the poor, and hence should not be involved. He supports this by sharing
the statistic that there are 205 verses regarding the poor. Between the three institutions: family,
civil government, and the church, not one verse on the needy references the civil government. He
supports this by quoting Isaiah 58:7, where it says, “share your bread with the hungry and bring
the homeless poor into your house; when you see the naked, cover him…” (English Standard
lOMoARcPSD|61774779
Biblical origins of the constitution 22
Version, 2001). Barton makes the claim that these are all personal commands to the individual.
There are so many examples throughout scripture that explain how we are supposed to address
the needs of the poor, but again, not a single one is in respect to the government. He then
explains that if scripture did not mention anything about the poor, then would it be okay for the
government to intervene; yes, however because God’s intentions are outlined in scripture, it is
the responsibility of the family, and the church to aid them.
It can be difficult to live in a world so broken by sin, to claim the ideologies we find in
scripture. However, it is important to stand strong in faith and remain steadfast. Scripture says, “I
have given them thy word; and the world hath hated them, because they are not of the world,
even as I am not of the world. “I pray not that thou shouldest take them out of the world, but that
thou shouldest keep them from the evil” (English Standard Version, 2001). We are to be the light
of the world, combatting all evil with the truth of scripture, that applies to government as well.
We are to remain righteous in all we do, striving to make the world look more like Jesus.
The Constitutional Convention was held in Philadelphia, Pennsylvania from May 25, 1787, to
September 17th of the same year. It is recorded that for many weeks, the members debated and
could not agree on a plan for the nation. Framers brought ideas from many states, but no
compromises were made, which led to division, and ultimately some returned home. It was then
when Benjamin Franklin addressed George Washington, the President of the Convention.
Franklin begins by informing the convention that over the 4–5-week period, they have returned
to the institutions implemented in Europe, and found none to be suitable for the United States.
He adds that they had been in search of political truth and have not once stopped to considered
asking the Lord to illuminate their understanding. He then goes on to say, “I have lived, Sir, a
long time and the longer I live, the more convincing proofs I see of this truth — that God
lOMoARcPSD|61774779
Biblical origins of the constitution 23
governs in the affairs of men…I also believe that without [H]is concurring aid we shall succeed
in this political building no better than the Builders of Babel” (Franklin, 1787). Claiming that
without the divine prescense of God upon their decisions, the nation would be divided by its
local interests; the projects would be confused, and them in turn would be disapproved by the
future leaders. He closes with this, “And what is worse, mankind may hereafter from this
unfortunate instance, despair of establishing Governments by Human Wisdom, and leave it to
chance, war, and conquest” (Franklin, 1787). This conversation led to a three-day recess period
designated to prayer. Following the recess Johnathan Dayton noted that there was a noticeable
difference in the atmosphere, the tone had changed somehow. From then on, discussion was
peaceful, and compromises were met. Founding father Alexander Hamilton spoke to this effect
when he said, “For my part, I sincerely esteem the Constitution, a system which without the
finger of God, never could have been suggested and agreed upon by such a diversity of interests”
(Hamilton, 1787). Many others commented as well; stating although the Constitution not a
devine document like the Bible, it would be impossible not to recognize the hand of God on the
environment surrounding the Constitution, and the document itself. Without devoting the nation
to God, the people would have gone home as they intended, and the Constitution would not to be
what we know it as today.
In Barton’s lecture, he shared that thirty-four percent of all political quotes within the
Constitution are credited to the scriptures, making it the most widely used reference. For
example, the idea of separation of powers as outlined in Articles I-III of the Constitution can be
attributed to God’s word in Isaiah 33:22. Which says, For the Lord is our judge; the Lord is our
lawgiver; the Lord is our king; he will save us” (2001). The Lord is our judge relates to the
judicial branch, which is responsible for interpreting and upholding constitutional law. The Lord
lOMoARcPSD|61774779
Biblical origins of the constitution 24
is our lawgiver refers to the legislative branch, who is in charge of writing new law. Lastly, the
Lord is our King correlates to the executive branch, who takes charge of reviewing the law, and
deciding whether to sign or veto laws. In addition, Barton explains the concept of federalism. By
definition, federalism, “[is a] mode of political organization that unites separate states or other
polities within an overarching political system in a way that allows each to maintain its own
integrity. Meaning there is a chain of government, that includes, local, county, state, and national
governments. Each subject having its own. Therefore, the United States has its own government,
national. Each state has its own government, state. And within each state, each locality has its
own government, local. Which then, each county or city has its own government within that,
county. When exploring this idea in Article IV, the writers quoted Exodus 18:21. Which says,
“Moreover, look for able men from all the people, men who fear God, who are trustworthy and
hate a bribe, and place such men over the people as chiefs of thousands, of hundreds, of fifties,
and of tens” (2001). This section of scripture calls us to appoint just leaders over different sized
groups. In this verse, the tens of people refer to local government, fifties then would relate to
state government, and then thousands to federal government.
Both of these principles remain applicable today. First, with the nation having three
branches of government, it allows for each branch to remain accountable to the other. Its main
premise is so that one does not become more powerful than the other. The Lord did not intend for
there to be a dictatorship or monarchy. By interpreting scripture, we can infer that the American
democratic republic closely aligns with what the scriptures intended. Secondly, scripture to calls
us to elect men who fear God, so that the decisions made for the nation are in the best in terms of
the general welfare, and also respect the guidelines of scripture.
lOMoARcPSD|61774779
Biblical origins of the constitution 25
In his lecture, Barton discusses how we can examine certain political issues that we face
today by comparing them to the law placed before us by God in the Ten Commandments. One of
the most discussed and heavily circulated issues in America are those of abortion and capital
punishment. When looking to the Ten Commandments, the second commandment is “thou shalt
not kill” (Ex. 20:13, English Standard Version, 2001). However, Barton explains that the correct
translation, although slightly similar, it is an important distinction. Confirmed by Hebrew
scholars the translation is, “thou shalt not murder” This difference is that murder is unjust where
as killing is just. For example, killing can be during a time of war, or in self-defense. In contrast,
murder is the selfish taking of another life. When examining abortion and capital punishment, to
the Christian faith, abortion is classified as murder, and capital punishment is killing. This is
because when a mother chooses to abort, that is the unjust taking of innocent life. However, in
regard to capital punishment, the prisoner is guilty of a crime punishable to death, hence solely
killing. In a journal, dedicated to the idea that “Legislating the Ten Commandments isn’t the
same as keeping them,” a Texas citizen wrote, “all that matters is that they can use the idea of the
commandments to reinforce their version of Christianity on the entire state of Texas. In this, they
look more like Pharaoh, who set himself against justice and liberation, than Moses, who made
himself YHWH’s agent of liberation” (Forasteros, 2023). He shares that our representatives
speak and act in two different ways. They claim to support Ideologies that align with Christian
beliefs but promote and approve of the opposite.
Additionally, Barton discussed how scripturally, the government is not responsible for
caring for the needs of the poor, and hence should not be involved. He supports this by sharing
the statistic that there are 205 verses regarding the poor. Between the three institutions: family,
civil government, and the church, not one verse on the needy references the civil government. He
lOMoARcPSD|61774779
Biblical origins of the constitution 26
supports this by quoting Isaiah 58:7, where it says, “share your bread with the hungry and bring
the homeless poor into your house; when you see the naked, cover him…” (English Standard
Version, 2001). Barton makes the claim that these are all personal commands to the individual.
There are so many examples throughout scripture that explain how we are supposed to address
the needs of the poor, but again, not a single one is in respect to the government. He then
explains that if scripture did not mention anything about the poor, then would it be okay for the
government to intervene; yes, however because God’s intentions are outlined in scripture, it is
the responsibility of the family, and the church to aid them.
It can be difficult to live in a world so broken by sin, to claim the ideologies we find in
scripture. However, it is important to stand strong in faith and remain steadfast. Scripture says, “I
have given them thy word; and the world hath hated them, because they are not of the world,
even as I am not of the world. “I pray not that thou shouldest take them out of the world, but that
thou shouldest keep them from the evil” (English Standard Version, 2001). We are to be the light
of the world, combatting all evil with the truth of scripture, that applies to government as well.
We are to remain righteous in all we do, striving to make the world look more like Jesus.
The Constitutional Convention was held in Philadelphia, Pennsylvania from May 25, 1787, to
September 17th of the same year. It is recorded that for many weeks, the members debated and
could not agree on a plan for the nation. Framers brought ideas from many states, but no
compromises were made, which led to division, and ultimately some returned home. It was then
when Benjamin Franklin addressed George Washington, the President of the Convention.
Franklin begins by informing the convention that over the 4–5-week period, they have returned
to the institutions implemented in Europe, and found none to be suitable for the United States.
He adds that they had been in search of political truth and have not once stopped to considered
lOMoARcPSD|61774779
Biblical origins of the constitution 27
asking the Lord to illuminate their understanding. He then goes on to say, “I have lived, Sir, a
long time and the longer I live, the more convincing proofs I see of this truth — that God
governs in the affairs of men…I also believe that without [H]is concurring aid we shall succeed
in this political building no better than the Builders of Babel” (Franklin, 1787). Claiming that
without the divine prescense of God upon their decisions, the nation would be divided by its
local interests; the projects would be confused, and them in turn would be disapproved by the
future leaders. He closes with this, “And what is worse, mankind may hereafter from this
unfortunate instance, despair of establishing Governments by Human Wisdom, and leave it to
chance, war, and conquest” (Franklin, 1787). This conversation led to a three-day recess period
designated to prayer. Following the recess Johnathan Dayton noted that there was a noticeable
difference in the atmosphere, the tone had changed somehow. From then on, discussion was
peaceful, and compromises were met. Founding father Alexander Hamilton spoke to this effect
when he said, “For my part, I sincerely esteem the Constitution, a system which without the
finger of God, never could have been suggested and agreed upon by such a diversity of interests”
(Hamilton, 1787). Many others commented as well; stating although the Constitution not a
devine document like the Bible, it would be impossible not to recognize the hand of God on the
environment surrounding the Constitution, and the document itself. Without devoting the nation
to God, the people would have gone home as they intended, and the Constitution would not to be
what we know it as today.
In Barton’s lecture, he shared that thirty-four percent of all political quotes within the
Constitution are credited to the scriptures, making it the most widely used reference. For
example, the idea of separation of powers as outlined in Articles I-III of the Constitution can be
attributed to God’s word in Isaiah 33:22. Which says, For the Lord is our judge; the Lord is our
lOMoARcPSD|61774779
Biblical origins of the constitution 28
lawgiver; the Lord is our king; he will save us” (2001). The Lord is our judge relates to the
judicial branch, which is responsible for interpreting and upholding constitutional law. The Lord
is our lawgiver refers to the legislative branch, who is in charge of writing new law. Lastly, the
Lord is our King correlates to the executive branch, who takes charge of reviewing the law, and
deciding whether to sign or veto laws. In addition, Barton explains the concept of federalism. By
definition, federalism, “[is a] mode of political organization that unites separate states or other
polities within an overarching political system in a way that allows each to maintain its own
integrity. Meaning there is a chain of government, that includes, local, county, state, and national
governments. Each subject having its own. Therefore, the United States has its own government,
national. Each state has its own government, state. And within each state, each locality has its
own government, local. Which then, each county or city has its own government within that,
county. When exploring this idea in Article IV, the writers quoted Exodus 18:21. Which says,
“Moreover, look for able men from all the people, men who fear God, who are trustworthy and
hate a bribe, and place such men over the people as chiefs of thousands, of hundreds, of fifties,
and of tens” (2001). This section of scripture calls us to appoint just leaders over different sized
groups. In this verse, the tens of people refer to local government, fifties then would relate to
state government, and then thousands to federal government.
Both of these principles remain applicable today. First, with the nation having three
branches of government, it allows for each branch to remain accountable to the other. Its main
premise is so that one does not become more powerful than the other. The Lord did not intend for
there to be a dictatorship or monarchy. By interpreting scripture, we can infer that the American
democratic republic closely aligns with what the scriptures intended. Secondly, scripture to calls
lOMoARcPSD|61774779
Biblical origins of the constitution 29
us to elect men who fear God, so that the decisions made for the nation are in the best in terms of
the general welfare, and also respect the guidelines of scripture.
In his lecture, Barton discusses how we can examine certain political issues that we face
today by comparing them to the law placed before us by God in the Ten Commandments. One of
the most discussed and heavily circulated issues in America are those of abortion and capital
punishment. When looking to the Ten Commandments, the second commandment is “thou shalt
not kill” (Ex. 20:13, English Standard Version, 2001). However, Barton explains that the correct
translation, although slightly similar, it is an important distinction. Confirmed by Hebrew
scholars the translation is, “thou shalt not murder” This difference is that murder is unjust where
as killing is just. For example, killing can be during a time of war, or in self-defense. In contrast,
murder is the selfish taking of another life. When examining abortion and capital punishment, to
the Christian faith, abortion is classified as murder, and capital punishment is killing. This is
because when a mother chooses to abort, that is the unjust taking of innocent life. However, in
regard to capital punishment, the prisoner is guilty of a crime punishable to death, hence solely
killing. In a journal, dedicated to the idea that “Legislating the Ten Commandments isn’t the
same as keeping them,” a Texas citizen wrote, “all that matters is that they can use the idea of the
commandments to reinforce their version of Christianity on the entire state of Texas. In this, they
look more like Pharaoh, who set himself against justice and liberation, than Moses, who made
himself YHWH’s agent of liberation” (Forasteros, 2023). He shares that our representatives
speak and act in two different ways. They claim to support Ideologies that align with Christian
beliefs but promote and approve of the opposite.
Additionally, Barton discussed how scripturally, the government is not responsible for
caring for the needs of the poor, and hence should not be involved. He supports this by sharing
lOMoARcPSD|61774779
Biblical origins of the constitution 30
the statistic that there are 205 verses regarding the poor. Between the three institutions: family,
civil government, and the church, not one verse on the needy references the civil government. He
supports this by quoting Isaiah 58:7, where it says, “share your bread with the hungry and bring
the homeless poor into your house; when you see the naked, cover him…” (English Standard
Version, 2001). Barton makes the claim that these are all personal commands to the individual.
There are so many examples throughout scripture that explain how we are supposed to address
the needs of the poor, but again, not a single one is in respect to the government. He then
explains that if scripture did not mention anything about the poor, then would it be okay for the
government to intervene; yes, however because God’s intentions are outlined in scripture, it is
the responsibility of the family, and the church to aid them.
It can be difficult to live in a world so broken by sin, to claim the ideologies we find in
scripture. However, it is important to stand strong in faith and remain steadfast. Scripture says, “I
have given them thy word; and the world hath hated them, because they are not of the world,
even as I am not of the world. “I pray not that thou shouldest take them out of the world, but that
thou shouldest keep them from the evil” (English Standard Version, 2001). We are to be the light
of the world, combatting all evil with the truth of scripture, that applies to government as well.
We are to remain righteous in all we do, striving to make the world look more like Jesus.
The Constitutional Convention was held in Philadelphia, Pennsylvania from May 25, 1787, to
September 17th of the same year. It is recorded that for many weeks, the members debated and
could not agree on a plan for the nation. Framers brought ideas from many states, but no
compromises were made, which led to division, and ultimately some returned home. It was then
when Benjamin Franklin addressed George Washington, the President of the Convention.
Franklin begins by informing the convention that over the 4–5-week period, they have returned
lOMoARcPSD|61774779
Biblical origins of the constitution 31
to the institutions implemented in Europe, and found none to be suitable for the United States.
He adds that they had been in search of political truth and have not once stopped to considered
asking the Lord to illuminate their understanding. He then goes on to say, “I have lived, Sir, a
long time and the longer I live, the more convincing proofs I see of this truth — that God
governs in the affairs of men…I also believe that without [H]is concurring aid we shall succeed
in this political building no better than the Builders of Babel” (Franklin, 1787). Claiming that
without the divine prescense of God upon their decisions, the nation would be divided by its
local interests; the projects would be confused, and them in turn would be disapproved by the
future leaders. He closes with this, “And what is worse, mankind may hereafter from this
unfortunate instance, despair of establishing Governments by Human Wisdom, and leave it to
chance, war, and conquest” (Franklin, 1787). This conversation led to a three-day recess period
designated to prayer. Following the recess Johnathan Dayton noted that there was a noticeable
difference in the atmosphere, the tone had changed somehow. From then on, discussion was
peaceful, and compromises were met. Founding father Alexander Hamilton spoke to this effect
when he said, “For my part, I sincerely esteem the Constitution, a system which without the
finger of God, never could have been suggested and agreed upon by such a diversity of interests”
(Hamilton, 1787). Many others commented as well; stating although the Constitution not a
devine document like the Bible, it would be impossible not to recognize the hand of God on the
environment surrounding the Constitution, and the document itself. Without devoting the nation
to God, the people would have gone home as they intended, and the Constitution would not to be
what we know it as today.
In Barton’s lecture, he shared that thirty-four percent of all political quotes within the
Constitution are credited to the scriptures, making it the most widely used reference. For
lOMoARcPSD|61774779
Biblical origins of the constitution 32
example, the idea of separation of powers as outlined in Articles I-III of the Constitution can be
attributed to God’s word in Isaiah 33:22. Which says, For the Lord is our judge; the Lord is our
lawgiver; the Lord is our king; he will save us” (2001). The Lord is our judge relates to the
judicial branch, which is responsible for interpreting and upholding constitutional law. The Lord
is our lawgiver refers to the legislative branch, who is in charge of writing new law. Lastly, the
Lord is our King correlates to the executive branch, who takes charge of reviewing the law, and
deciding whether to sign or veto laws. In addition, Barton explains the concept of federalism. By
definition, federalism, “[is a] mode of political organization that unites separate states or other
polities within an overarching political system in a way that allows each to maintain its own
integrity. Meaning there is a chain of government, that includes, local, county, state, and national
governments. Each subject having its own. Therefore, the United States has its own government,
national. Each state has its own government, state. And within each state, each locality has its
own government, local. Which then, each county or city has its own government within that,
county. When exploring this idea in Article IV, the writers quoted Exodus 18:21. Which says,
“Moreover, look for able men from all the people, men who fear God, who are trustworthy and
hate a bribe, and place such men over the people as chiefs of thousands, of hundreds, of fifties,
and of tens” (2001). This section of scripture calls us to appoint just leaders over different sized
groups. In this verse, the tens of people refer to local government, fifties then would relate to
state government, and then thousands to federal government.
Both of these principles remain applicable today. First, with the nation having three
branches of government, it allows for each branch to remain accountable to the other. Its main
premise is so that one does not become more powerful than the other. The Lord did not intend for
there to be a dictatorship or monarchy. By interpreting scripture, we can infer that the American
lOMoARcPSD|61774779
Biblical origins of the constitution 33
democratic republic closely aligns with what the scriptures intended. Secondly, scripture to calls
us to elect men who fear God, so that the decisions made for the nation are in the best in terms of
the general welfare, and also respect the guidelines of scripture.
In his lecture, Barton discusses how we can examine certain political issues that we face
today by comparing them to the law placed before us by God in the Ten Commandments. One of
the most discussed and heavily circulated issues in America are those of abortion and capital
punishment. When looking to the Ten Commandments, the second commandment is “thou shalt
not kill” (Ex. 20:13, English Standard Version, 2001). However, Barton explains that the correct
translation, although slightly similar, it is an important distinction. Confirmed by Hebrew
scholars the translation is, “thou shalt not murder” This difference is that murder is unjust where
as killing is just. For example, killing can be during a time of war, or in self-defense. In contrast,
murder is the selfish taking of another life. When examining abortion and capital punishment, to
the Christian faith, abortion is classified as murder, and capital punishment is killing. This is
because when a mother chooses to abort, that is the unjust taking of innocent life. However, in
regard to capital punishment, the prisoner is guilty of a crime punishable to death, hence solely
killing. In a journal, dedicated to the idea that “Legislating the Ten Commandments isn’t the
same as keeping them,” a Texas citizen wrote, “all that matters is that they can use the idea of the
commandments to reinforce their version of Christianity on the entire state of Texas. In this, they
look more like Pharaoh, who set himself against justice and liberation, than Moses, who made
himself YHWH’s agent of liberation” (Forasteros, 2023). He shares that our representatives
speak and act in two different ways. They claim to support Ideologies that align with Christian
beliefs but promote and approve of the opposite.
lOMoARcPSD|61774779
Biblical origins of the constitution 34
Additionally, Barton discussed how scripturally, the government is not responsible for
caring for the needs of the poor, and hence should not be involved. He supports this by sharing
the statistic that there are 205 verses regarding the poor. Between the three institutions: family,
civil government, and the church, not one verse on the needy references the civil government. He
supports this by quoting Isaiah 58:7, where it says, “share your bread with the hungry and bring
the homeless poor into your house; when you see the naked, cover him…” (English Standard
Version, 2001). Barton makes the claim that these are all personal commands to the individual.
There are so many examples throughout scripture that explain how we are supposed to address
the needs of the poor, but again, not a single one is in respect to the government. He then
explains that if scripture did not mention anything about the poor, then would it be okay for the
government to intervene; yes, however because God’s intentions are outlined in scripture, it is
the responsibility of the family, and the church to aid them.
It can be difficult to live in a world so broken by sin, to claim the ideologies we find in
scripture. However, it is important to stand strong in faith and remain steadfast. Scripture says, “I
have given them thy word; and the world hath hated them, because they are not of the world,
even as I am not of the world. “I pray not that thou shouldest take them out of the world, but that
thou shouldest keep them from the evil” (English Standard Version, 2001). We are to be the light
of the world, combatting all evil with the truth of scripture, that applies to government as well.
We are to remain righteous in all we do, striving to make the world look more like Jesus.
The Constitutional Convention was held in Philadelphia, Pennsylvania from May 25, 1787, to
September 17th of the same year. It is recorded that for many weeks, the members debated and
could not agree on a plan for the nation. Framers brought ideas from many states, but no
compromises were made, which led to division, and ultimately some returned home. It was then
lOMoARcPSD|61774779
Biblical origins of the constitution 35
when Benjamin Franklin addressed George Washington, the President of the Convention.
Franklin begins by informing the convention that over the 4–5-week period, they have returned
to the institutions implemented in Europe, and found none to be suitable for the United States.
He adds that they had been in search of political truth and have not once stopped to considered
asking the Lord to illuminate their understanding. He then goes on to say, “I have lived, Sir, a
long time and the longer I live, the more convincing proofs I see of this truth — that God
governs in the affairs of men…I also believe that without [H]is concurring aid we shall succeed
in this political building no better than the Builders of Babel” (Franklin, 1787). Claiming that
without the divine prescense of God upon their decisions, the nation would be divided by its
local interests; the projects would be confused, and them in turn would be disapproved by the
future leaders. He closes with this, “And what is worse, mankind may hereafter from this
unfortunate instance, despair of establishing Governments by Human Wisdom, and leave it to
chance, war, and conquest” (Franklin, 1787). This conversation led to a three-day recess period
designated to prayer. Following the recess Johnathan Dayton noted that there was a noticeable
difference in the atmosphere, the tone had changed somehow. From then on, discussion was
peaceful, and compromises were met. Founding father Alexander Hamilton spoke to this effect
when he said, “For my part, I sincerely esteem the Constitution, a system which without the
finger of God, never could have been suggested and agreed upon by such a diversity of interests”
(Hamilton, 1787). Many others commented as well; stating although the Constitution not a
devine document like the Bible, it would be impossible not to recognize the hand of God on the
environment surrounding the Constitution, and the document itself. Without devoting the nation
to God, the people would have gone home as they intended, and the Constitution would not to be
what we know it as today.
lOMoARcPSD|61774779
Biblical origins of the constitution 36
In Barton’s lecture, he shared that thirty-four percent of all political quotes within the
Constitution are credited to the scriptures, making it the most widely used reference. For
example, the idea of separation of powers as outlined in Articles I-III of the Constitution can be
attributed to God’s word in Isaiah 33:22. Which says, For the Lord is our judge; the Lord is our
lawgiver; the Lord is our king; he will save us” (2001). The Lord is our judge relates to the
judicial branch, which is responsible for interpreting and upholding constitutional law. The Lord
is our lawgiver refers to the legislative branch, who is in charge of writing new law. Lastly, the
Lord is our King correlates to the executive branch, who takes charge of reviewing the law, and
deciding whether to sign or veto laws. In addition, Barton explains the concept of federalism. By
definition, federalism, “[is a] mode of political organization that unites separate states or other
polities within an overarching political system in a way that allows each to maintain its own
integrity. Meaning there is a chain of government, that includes, local, county, state, and national
governments. Each subject having its own. Therefore, the United States has its own government,
national. Each state has its own government, state. And within each state, each locality has its
own government, local. Which then, each county or city has its own government within that,
county. When exploring this idea in Article IV, the writers quoted Exodus 18:21. Which says,
“Moreover, look for able men from all the people, men who fear God, who are trustworthy and
hate a bribe, and place such men over the people as chiefs of thousands, of hundreds, of fifties,
and of tens” (2001). This section of scripture calls us to appoint just leaders over different sized
groups. In this verse, the tens of people refer to local government, fifties then would relate to
state government, and then thousands to federal government.
Both of these principles remain applicable today. First, with the nation having three
branches of government, it allows for each branch to remain accountable to the other. Its main
lOMoARcPSD|61774779
Biblical origins of the constitution 37
premise is so that one does not become more powerful than the other. The Lord did not intend for
there to be a dictatorship or monarchy. By interpreting scripture, we can infer that the American
democratic republic closely aligns with what the scriptures intended. Secondly, scripture to calls
us to elect men who fear God, so that the decisions made for the nation are in the best in terms of
the general welfare, and also respect the guidelines of scripture.
In his lecture, Barton discusses how we can examine certain political issues that we face
today by comparing them to the law placed before us by God in the Ten Commandments. One of
the most discussed and heavily circulated issues in America are those of abortion and capital
punishment. When looking to the Ten Commandments, the second commandment is “thou shalt
not kill” (Ex. 20:13, English Standard Version, 2001). However, Barton explains that the correct
translation, although slightly similar, it is an important distinction. Confirmed by Hebrew
scholars the translation is, “thou shalt not murder” This difference is that murder is unjust where
as killing is just. For example, killing can be during a time of war, or in self-defense. In contrast,
murder is the selfish taking of another life. When examining abortion and capital punishment, to
the Christian faith, abortion is classified as murder, and capital punishment is killing. This is
because when a mother chooses to abort, that is the unjust taking of innocent life. However, in
regard to capital punishment, the prisoner is guilty of a crime punishable to death, hence solely
killing. In a journal, dedicated to the idea that “Legislating the Ten Commandments isn’t the
same as keeping them,” a Texas citizen wrote, “all that matters is that they can use the idea of the
commandments to reinforce their version of Christianity on the entire state of Texas. In this, they
look more like Pharaoh, who set himself against justice and liberation, than Moses, who made
himself YHWH’s agent of liberation” (Forasteros, 2023). He shares that our representatives
lOMoARcPSD|61774779
Biblical origins of the constitution 38
speak and act in two different ways. They claim to support Ideologies that align with Christian
beliefs but promote and approve of the opposite.
Additionally, Barton discussed how scripturally, the government is not responsible for
caring for the needs of the poor, and hence should not be involved. He supports this by sharing
the statistic that there are 205 verses regarding the poor. Between the three institutions: family,
civil government, and the church, not one verse on the needy references the civil government. He
supports this by quoting Isaiah 58:7, where it says, “share your bread with the hungry and bring
the homeless poor into your house; when you see the naked, cover him…” (English Standard
Version, 2001). Barton makes the claim that these are all personal commands to the individual.
There are so many examples throughout scripture that explain how we are supposed to address
the needs of the poor, but again, not a single one is in respect to the government. He then
explains that if scripture did not mention anything about the poor, then would it be okay for the
government to intervene; yes, however because God’s intentions are outlined in scripture, it is
the responsibility of the family, and the church to aid them.
It can be difficult to live in a world so broken by sin, to claim the ideologies we find in
scripture. However, it is important to stand strong in faith and remain steadfast. Scripture says, “I
have given them thy word; and the world hath hated them, because they are not of the world,
even as I am not of the world. “I pray not that thou shouldest take them out of the world, but that
thou shouldest keep them from the evil” (English Standard Version, 2001). We are to be the light
of the world, combatting all evil with the truth of scripture, that applies to government as well.
We are to remain righteous in all we do, striving to make the world look more like Jesus.
The Constitutional Convention was held in Philadelphia, Pennsylvania from May 25, 1787, to
September 17th of the same year. It is recorded that for many weeks, the members debated and
lOMoARcPSD|61774779
Biblical origins of the constitution 39
could not agree on a plan for the nation. Framers brought ideas from many states, but no
compromises were made, which led to division, and ultimately some returned home. It was then
when Benjamin Franklin addressed George Washington, the President of the Convention.
Franklin begins by informing the convention that over the 4–5-week period, they have returned
to the institutions implemented in Europe, and found none to be suitable for the United States.
He adds that they had been in search of political truth and have not once stopped to considered
asking the Lord to illuminate their understanding. He then goes on to say, “I have lived, Sir, a
long time and the longer I live, the more convincing proofs I see of this truth — that God
governs in the affairs of men…I also believe that without [H]is concurring aid we shall succeed
in this political building no better than the Builders of Babel” (Franklin, 1787). Claiming that
without the divine prescense of God upon their decisions, the nation would be divided by its
local interests; the projects would be confused, and them in turn would be disapproved by the
future leaders. He closes with this, “And what is worse, mankind may hereafter from this
unfortunate instance, despair of establishing Governments by Human Wisdom, and leave it to
chance, war, and conquest” (Franklin, 1787). This conversation led to a three-day recess period
designated to prayer. Following the recess Johnathan Dayton noted that there was a noticeable
difference in the atmosphere, the tone had changed somehow. From then on, discussion was
peaceful, and compromises were met. Founding father Alexander Hamilton spoke to this effect
when he said, “For my part, I sincerely esteem the Constitution, a system which without the
finger of God, never could have been suggested and agreed upon by such a diversity of interests”
(Hamilton, 1787). Many others commented as well; stating although the Constitution not a
devine document like the Bible, it would be impossible not to recognize the hand of God on the
environment surrounding the Constitution, and the document itself. Without devoting the nation
lOMoARcPSD|61774779
Biblical origins of the constitution 40
to God, the people would have gone home as they intended, and the Constitution would not to be
what we know it as today.
In Barton’s lecture, he shared that thirty-four percent of all political quotes within the
Constitution are credited to the scriptures, making it the most widely used reference. For
example, the idea of separation of powers as outlined in Articles I-III of the Constitution can be
attributed to God’s word in Isaiah 33:22. Which says, For the Lord is our judge; the Lord is our
lawgiver; the Lord is our king; he will save us” (2001). The Lord is our judge relates to the
judicial branch, which is responsible for interpreting and upholding constitutional law. The Lord
is our lawgiver refers to the legislative branch, who is in charge of writing new law. Lastly, the
Lord is our King correlates to the executive branch, who takes charge of reviewing the law, and
deciding whether to sign or veto laws. In addition, Barton explains the concept of federalism. By
definition, federalism, “[is a] mode of political organization that unites separate states or other
polities within an overarching political system in a way that allows each to maintain its own
integrity. Meaning there is a chain of government, that includes, local, county, state, and national
governments. Each subject having its own. Therefore, the United States has its own government,
national. Each state has its own government, state. And within each state, each locality has its
own government, local. Which then, each county or city has its own government within that,
county. When exploring this idea in Article IV, the writers quoted Exodus 18:21. Which says,
“Moreover, look for able men from all the people, men who fear God, who are trustworthy and
hate a bribe, and place such men over the people as chiefs of thousands, of hundreds, of fifties,
and of tens” (2001). This section of scripture calls us to appoint just leaders over different sized
groups. In this verse, the tens of people refer to local government, fifties then would relate to
state government, and then thousands to federal government.
lOMoARcPSD|61774779
Biblical origins of the constitution 41
Both of these principles remain applicable today. First, with the nation having three
branches of government, it allows for each branch to remain accountable to the other. Its main
premise is so that one does not become more powerful than the other. The Lord did not intend for
there to be a dictatorship or monarchy. By interpreting scripture, we can infer that the American
democratic republic closely aligns with what the scriptures intended. Secondly, scripture to calls
us to elect men who fear God, so that the decisions made for the nation are in the best in terms of
the general welfare, and also respect the guidelines of scripture.
In his lecture, Barton discusses how we can examine certain political issues that we face
today by comparing them to the law placed before us by God in the Ten Commandments. One of
the most discussed and heavily circulated issues in America are those of abortion and capital
punishment. When looking to the Ten Commandments, the second commandment is “thou shalt
not kill” (Ex. 20:13, English Standard Version, 2001). However, Barton explains that the correct
translation, although slightly similar, it is an important distinction. Confirmed by Hebrew
scholars the translation is, “thou shalt not murder” This difference is that murder is unjust where
as killing is just. For example, killing can be during a time of war, or in self-defense. In contrast,
murder is the selfish taking of another life. When examining abortion and capital punishment, to
the Christian faith, abortion is classified as murder, and capital punishment is killing. This is
because when a mother chooses to abort, that is the unjust taking of innocent life. However, in
regard to capital punishment, the prisoner is guilty of a crime punishable to death, hence solely
killing. In a journal, dedicated to the idea that “Legislating the Ten Commandments isn’t the
same as keeping them,” a Texas citizen wrote, “all that matters is that they can use the idea of the
commandments to reinforce their version of Christianity on the entire state of Texas. In this, they
look more like Pharaoh, who set himself against justice and liberation, than Moses, who made
lOMoARcPSD|61774779
Biblical origins of the constitution 42
himself YHWH’s agent of liberation” (Forasteros, 2023). He shares that our representatives
speak and act in two different ways. They claim to support Ideologies that align with Christian
beliefs but promote and approve of the opposite.
Additionally, Barton discussed how scripturally, the government is not responsible for
caring for the needs of the poor, and hence should not be involved. He supports this by sharing
the statistic that there are 205 verses regarding the poor. Between the three institutions: family,
civil government, and the church, not one verse on the needy references the civil government. He
supports this by quoting Isaiah 58:7, where it says, “share your bread with the hungry and bring
the homeless poor into your house; when you see the naked, cover him…” (English Standard
Version, 2001). Barton makes the claim that these are all personal commands to the individual.
There are so many examples throughout scripture that explain how we are supposed to address
the needs of the poor, but again, not a single one is in respect to the government. He then
explains that if scripture did not mention anything about the poor, then would it be okay for the
government to intervene; yes, however because God’s intentions are outlined in scripture, it is
the responsibility of the family, and the church to aid them.
It can be difficult to live in a world so broken by sin, to claim the ideologies we find in
scripture. However, it is important to stand strong in faith and remain steadfast. Scripture says, “I
have given them thy word; and the world hath hated them, because they are not of the world,
even as I am not of the world. “I pray not that thou shouldest take them out of the world, but that
thou shouldest keep them from the evil” (English Standard Version, 2001). We are to be the light
of the world, combatting all evil with the truth of scripture, that applies to government as well.
We are to remain righteous in all we do, striving to make the world look more like Jesus.
The Constitutional Convention was held in Philadelphia, Pennsylvania from May 25, 1787, to
lOMoARcPSD|61774779
Biblical origins of the constitution 43
September 17th of the same year. It is recorded that for many weeks, the members debated and
could not agree on a plan for the nation. Framers brought ideas from many states, but no
compromises were made, which led to division, and ultimately some returned home. It was then
when Benjamin Franklin addressed George Washington, the President of the Convention.
Franklin begins by informing the convention that over the 4–5-week period, they have returned
to the institutions implemented in Europe, and found none to be suitable for the United States.
He adds that they had been in search of political truth and have not once stopped to considered
asking the Lord to illuminate their understanding. He then goes on to say, “I have lived, Sir, a
long time and the longer I live, the more convincing proofs I see of this truth — that God
governs in the affairs of men…I also believe that without [H]is concurring aid we shall succeed
in this political building no better than the Builders of Babel” (Franklin, 1787). Claiming that
without the divine prescense of God upon their decisions, the nation would be divided by its
local interests; the projects would be confused, and them in turn would be disapproved by the
future leaders. He closes with this, “And what is worse, mankind may hereafter from this
unfortunate instance, despair of establishing Governments by Human Wisdom, and leave it to
chance, war, and conquest” (Franklin, 1787). This conversation led to a three-day recess period
designated to prayer. Following the recess Johnathan Dayton noted that there was a noticeable
difference in the atmosphere, the tone had changed somehow. From then on, discussion was
peaceful, and compromises were met. Founding father Alexander Hamilton spoke to this effect
when he said, “For my part, I sincerely esteem the Constitution, a system which without the
finger of God, never could have been suggested and agreed upon by such a diversity of interests”
(Hamilton, 1787). Many others commented as well; stating although the Constitution not a
devine document like the Bible, it would be impossible not to recognize the hand of God on the
lOMoARcPSD|61774779
Biblical origins of the constitution 44
environment surrounding the Constitution, and the document itself. Without devoting the nation
to God, the people would have gone home as they intended, and the Constitution would not to be
what we know it as today.
In Barton’s lecture, he shared that thirty-four percent of all political quotes within the
Constitution are credited to the scriptures, making it the most widely used reference. For
example, the idea of separation of powers as outlined in Articles I-III of the Constitution can be
attributed to God’s word in Isaiah 33:22. Which says, For the Lord is our judge; the Lord is our
lawgiver; the Lord is our king; he will save us” (2001). The Lord is our judge relates to the
judicial branch, which is responsible for interpreting and upholding constitutional law. The Lord
is our lawgiver refers to the legislative branch, who is in charge of writing new law. Lastly, the
Lord is our King correlates to the executive branch, who takes charge of reviewing the law, and
deciding whether to sign or veto laws. In addition, Barton explains the concept of federalism. By
definition, federalism, “[is a] mode of political organization that unites separate states or other
polities within an overarching political system in a way that allows each to maintain its own
integrity. Meaning there is a chain of government, that includes, local, county, state, and national
governments. Each subject having its own. Therefore, the United States has its own government,
national. Each state has its own government, state. And within each state, each locality has its
own government, local. Which then, each county or city has its own government within that,
county. When exploring this idea in Article IV, the writers quoted Exodus 18:21. Which says,
“Moreover, look for able men from all the people, men who fear God, who are trustworthy and
hate a bribe, and place such men over the people as chiefs of thousands, of hundreds, of fifties,
and of tens” (2001). This section of scripture calls us to appoint just leaders over different sized
lOMoARcPSD|61774779
Biblical origins of the constitution 45
groups. In this verse, the tens of people refer to local government, fifties then would relate to
state government, and then thousands to federal government.
Both of these principles remain applicable today. First, with the nation having three
branches of government, it allows for each branch to remain accountable to the other. Its main
premise is so that one does not become more powerful than the other. The Lord did not intend for
there to be a dictatorship or monarchy. By interpreting scripture, we can infer that the American
democratic republic closely aligns with what the scriptures intended. Secondly, scripture to calls
us to elect men who fear God, so that the decisions made for the nation are in the best in terms of
the general welfare, and also respect the guidelines of scripture.
In his lecture, Barton discusses how we can examine certain political issues that we face
today by comparing them to the law placed before us by God in the Ten Commandments. One of
the most discussed and heavily circulated issues in America are those of abortion and capital
punishment. When looking to the Ten Commandments, the second commandment is “thou shalt
not kill” (Ex. 20:13, English Standard Version, 2001). However, Barton explains that the correct
translation, although slightly similar, it is an important distinction. Confirmed by Hebrew
scholars the translation is, “thou shalt not murder” This difference is that murder is unjust where
as killing is just. For example, killing can be during a time of war, or in self-defense. In contrast,
murder is the selfish taking of another life. When examining abortion and capital punishment, to
the Christian faith, abortion is classified as murder, and capital punishment is killing. This is
because when a mother chooses to abort, that is the unjust taking of innocent life. However, in
regard to capital punishment, the prisoner is guilty of a crime punishable to death, hence solely
killing. In a journal, dedicated to the idea that “Legislating the Ten Commandments isn’t the
same as keeping them,” a Texas citizen wrote, “all that matters is that they can use the idea of the
lOMoARcPSD|61774779
Biblical origins of the constitution 46
commandments to reinforce their version of Christianity on the entire state of Texas. In this, they
look more like Pharaoh, who set himself against justice and liberation, than Moses, who made
himself YHWH’s agent of liberation” (Forasteros, 2023). He shares that our representatives
speak and act in two different ways. They claim to support Ideologies that align with Christian
beliefs but promote and approve of the opposite.
Additionally, Barton discussed how scripturally, the government is not responsible for
caring for the needs of the poor, and hence should not be involved. He supports this by sharing
the statistic that there are 205 verses regarding the poor. Between the three institutions: family,
civil government, and the church, not one verse on the needy references the civil government. He
supports this by quoting Isaiah 58:7, where it says, “share your bread with the hungry and bring
the homeless poor into your house; when you see the naked, cover him…” (English Standard
Version, 2001). Barton makes the claim that these are all personal commands to the individual.
There are so many examples throughout scripture that explain how we are supposed to address
the needs of the poor, but again, not a single one is in respect to the government. He then
explains that if scripture did not mention anything about the poor, then would it be okay for the
government to intervene; yes, however because God’s intentions are outlined in scripture, it is
the responsibility of the family, and the church to aid them.
It can be difficult to live in a world so broken by sin, to claim the ideologies we find in
scripture. However, it is important to stand strong in faith and remain steadfast. Scripture says, “I
have given them thy word; and the world hath hated them, because they are not of the world,
even as I am not of the world. “I pray not that thou shouldest take them out of the world, but that
thou shouldest keep them from the evil” (English Standard Version, 2001). We are to be the light
of the world, combatting all evil with the truth of scripture, that applies to government as well.
lOMoARcPSD|61774779
Biblical origins of the constitution 47
We are to remain righteous in all we do, striving to make the world look more like Jesus.
The Constitutional Convention was held in Philadelphia, Pennsylvania from May 25, 1787, to
September 17th of the same year. It is recorded that for many weeks, the members debated and
could not agree on a plan for the nation. Framers brought ideas from many states, but no
compromises were made, which led to division, and ultimately some returned home. It was then
when Benjamin Franklin addressed George Washington, the President of the Convention.
Franklin begins by informing the convention that over the 4–5-week period, they have returned
to the institutions implemented in Europe, and found none to be suitable for the United States.
He adds that they had been in search of political truth and have not once stopped to considered
asking the Lord to illuminate their understanding. He then goes on to say, “I have lived, Sir, a
long time and the longer I live, the more convincing proofs I see of this truth — that God
governs in the affairs of men…I also believe that without [H]is concurring aid we shall succeed
in this political building no better than the Builders of Babel” (Franklin, 1787). Claiming that
without the divine prescense of God upon their decisions, the nation would be divided by its
local interests; the projects would be confused, and them in turn would be disapproved by the
future leaders. He closes with this, “And what is worse, mankind may hereafter from this
unfortunate instance, despair of establishing Governments by Human Wisdom, and leave it to
chance, war, and conquest” (Franklin, 1787). This conversation led to a three-day recess period
designated to prayer. Following the recess Johnathan Dayton noted that there was a noticeable
difference in the atmosphere, the tone had changed somehow. From then on, discussion was
peaceful, and compromises were met. Founding father Alexander Hamilton spoke to this effect
when he said, “For my part, I sincerely esteem the Constitution, a system which without the
finger of God, never could have been suggested and agreed upon by such a diversity of interests”
lOMoARcPSD|61774779
Biblical origins of the constitution 48
(Hamilton, 1787). Many others commented as well; stating although the Constitution not a
devine document like the Bible, it would be impossible not to recognize the hand of God on the
environment surrounding the Constitution, and the document itself. Without devoting the nation
to God, the people would have gone home as they intended, and the Constitution would not to be
what we know it as today.
In Barton’s lecture, he shared that thirty-four percent of all political quotes within the
Constitution are credited to the scriptures, making it the most widely used reference. For
example, the idea of separation of powers as outlined in Articles I-III of the Constitution can be
attributed to God’s word in Isaiah 33:22. Which says, For the Lord is our judge; the Lord is our
lawgiver; the Lord is our king; he will save us” (2001). The Lord is our judge relates to the
judicial branch, which is responsible for interpreting and upholding constitutional law. The Lord
is our lawgiver refers to the legislative branch, who is in charge of writing new law. Lastly, the
Lord is our King correlates to the executive branch, who takes charge of reviewing the law, and
deciding whether to sign or veto laws. In addition, Barton explains the concept of federalism. By
definition, federalism, “[is a] mode of political organization that unites separate states or other
polities within an overarching political system in a way that allows each to maintain its own
integrity. Meaning there is a chain of government, that includes, local, county, state, and national
governments. Each subject having its own. Therefore, the United States has its own government,
national. Each state has its own government, state. And within each state, each locality has its
own government, local. Which then, each county or city has its own government within that,
county. When exploring this idea in Article IV, the writers quoted Exodus 18:21. Which says,
“Moreover, look for able men from all the people, men who fear God, who are trustworthy and
hate a bribe, and place such men over the people as chiefs of thousands, of hundreds, of fifties,
lOMoARcPSD|61774779
Biblical origins of the constitution 49
and of tens” (2001). This section of scripture calls us to appoint just leaders over different sized
groups. In this verse, the tens of people refer to local government, fifties then would relate to
state government, and then thousands to federal government.
Both of these principles remain applicable today. First, with the nation having three
branches of government, it allows for each branch to remain accountable to the other. Its main
premise is so that one does not become more powerful than the other. The Lord did not intend for
there to be a dictatorship or monarchy. By interpreting scripture, we can infer that the American
democratic republic closely aligns with what the scriptures intended. Secondly, scripture to calls
us to elect men who fear God, so that the decisions made for the nation are in the best in terms of
the general welfare, and also respect the guidelines of scripture.
In his lecture, Barton discusses how we can examine certain political issues that we face
today by comparing them to the law placed before us by God in the Ten Commandments. One of
the most discussed and heavily circulated issues in America are those of abortion and capital
punishment. When looking to the Ten Commandments, the second commandment is “thou shalt
not kill” (Ex. 20:13, English Standard Version, 2001). However, Barton explains that the correct
translation, although slightly similar, it is an important distinction. Confirmed by Hebrew
scholars the translation is, “thou shalt not murder” This difference is that murder is unjust where
as killing is just. For example, killing can be during a time of war, or in self-defense. In contrast,
murder is the selfish taking of another life. When examining abortion and capital punishment, to
the Christian faith, abortion is classified as murder, and capital punishment is killing. This is
because when a mother chooses to abort, that is the unjust taking of innocent life. However, in
regard to capital punishment, the prisoner is guilty of a crime punishable to death, hence solely
killing. In a journal, dedicated to the idea that “Legislating the Ten Commandments isn’t the
lOMoARcPSD|61774779
Biblical origins of the constitution 50
same as keeping them,” a Texas citizen wrote, “all that matters is that they can use the idea of the
commandments to reinforce their version of Christianity on the entire state of Texas. In this, they
look more like Pharaoh, who set himself against justice and liberation, than Moses, who made
himself YHWH’s agent of liberation” (Forasteros, 2023). He shares that our representatives
speak and act in two different ways. They claim to support Ideologies that align with Christian
beliefs but promote and approve of the opposite.
Additionally, Barton discussed how scripturally, the government is not responsible for
caring for the needs of the poor, and hence should not be involved. He supports this by sharing
the statistic that there are 205 verses regarding the poor. Between the three institutions: family,
civil government, and the church, not one verse on the needy references the civil government. He
supports this by quoting Isaiah 58:7, where it says, “share your bread with the hungry and bring
the homeless poor into your house; when you see the naked, cover him…” (English Standard
Version, 2001). Barton makes the claim that these are all personal commands to the individual.
There are so many examples throughout scripture that explain how we are supposed to address
the needs of the poor, but again, not a single one is in respect to the government. He then
explains that if scripture did not mention anything about the poor, then would it be okay for the
government to intervene; yes, however because God’s intentions are outlined in scripture, it is
the responsibility of the family, and the church to aid them.
It can be difficult to live in a world so broken by sin, to claim the ideologies we find in
scripture. However, it is important to stand strong in faith and remain steadfast. Scripture says, “I
have given them thy word; and the world hath hated them, because they are not of the world,
even as I am not of the world. “I pray not that thou shouldest take them out of the world, but that
lOMoARcPSD|61774779
Biblical origins of the constitution 51
thou shouldest keep them from the evil” (English Standard Version, 2001). We are to be the light
of the world, combatting all evil with the truth of scripture, that applies to government as well.
We are to remain righteous in all we do, striving to make the world look more like Jesus.
The Constitutional Convention was held in Philadelphia, Pennsylvania from May 25, 1787, to
September 17th of the same year. It is recorded that for many weeks, the members debated and
could not agree on a plan for the nation. Framers brought ideas from many states, but no
compromises were made, which led to division, and ultimately some returned home. It was then
when Benjamin Franklin addressed George Washington, the President of the Convention.
Franklin begins by informing the convention that over the 4–5-week period, they have returned
to the institutions implemented in Europe, and found none to be suitable for the United States.
He adds that they had been in search of political truth and have not once stopped to considered
asking the Lord to illuminate their understanding. He then goes on to say, “I have lived, Sir, a
long time and the longer I live, the more convincing proofs I see of this truth — that God
governs in the affairs of men…I also believe that without [H]is concurring aid we shall succeed
in this political building no better than the Builders of Babel” (Franklin, 1787). Claiming that
without the divine prescense of God upon their decisions, the nation would be divided by its
local interests; the projects would be confused, and them in turn would be disapproved by the
future leaders. He closes with this, “And what is worse, mankind may hereafter from this
unfortunate instance, despair of establishing Governments by Human Wisdom, and leave it to
chance, war, and conquest” (Franklin, 1787). This conversation led to a three-day recess period
designated to prayer. Following the recess Johnathan Dayton noted that there was a noticeable
difference in the atmosphere, the tone had changed somehow. From then on, discussion was
peaceful, and compromises were met. Founding father Alexander Hamilton spoke to this effect
lOMoARcPSD|61774779
Biblical origins of the constitution 52
when he said, “For my part, I sincerely esteem the Constitution, a system which without the
finger of God, never could have been suggested and agreed upon by such a diversity of interests”
(Hamilton, 1787). Many others commented as well; stating although the Constitution not a
devine document like the Bible, it would be impossible not to recognize the hand of God on the
environment surrounding the Constitution, and the document itself. Without devoting the nation
to God, the people would have gone home as they intended, and the Constitution would not to be
what we know it as today.
In Barton’s lecture, he shared that thirty-four percent of all political quotes within the
Constitution are credited to the scriptures, making it the most widely used reference. For
example, the idea of separation of powers as outlined in Articles I-III of the Constitution can be
attributed to God’s word in Isaiah 33:22. Which says, For the Lord is our judge; the Lord is our
lawgiver; the Lord is our king; he will save us” (2001). The Lord is our judge relates to the
judicial branch, which is responsible for interpreting and upholding constitutional law. The Lord
is our lawgiver refers to the legislative branch, who is in charge of writing new law. Lastly, the
Lord is our King correlates to the executive branch, who takes charge of reviewing the law, and
deciding whether to sign or veto laws. In addition, Barton explains the concept of federalism. By
definition, federalism, “[is a] mode of political organization that unites separate states or other
polities within an overarching political system in a way that allows each to maintain its own
integrity. Meaning there is a chain of government, that includes, local, county, state, and national
governments. Each subject having its own. Therefore, the United States has its own government,
national. Each state has its own government, state. And within each state, each locality has its
own government, local. Which then, each county or city has its own government within that,
county. When exploring this idea in Article IV, the writers quoted Exodus 18:21. Which says,
lOMoARcPSD|61774779
Biblical origins of the constitution 53
“Moreover, look for able men from all the people, men who fear God, who are trustworthy and
hate a bribe, and place such men over the people as chiefs of thousands, of hundreds, of fifties,
and of tens” (2001). This section of scripture calls us to appoint just leaders over different sized
groups. In this verse, the tens of people refer to local government, fifties then would relate to
state government, and then thousands to federal government.
Both of these principles remain applicable today. First, with the nation having three
branches of government, it allows for each branch to remain accountable to the other. Its main
premise is so that one does not become more powerful than the other. The Lord did not intend for
there to be a dictatorship or monarchy. By interpreting scripture, we can infer that the American
democratic republic closely aligns with what the scriptures intended. Secondly, scripture to calls
us to elect men who fear God, so that the decisions made for the nation are in the best in terms of
the general welfare, and also respect the guidelines of scripture.
In his lecture, Barton discusses how we can examine certain political issues that we face
today by comparing them to the law placed before us by God in the Ten Commandments. One of
the most discussed and heavily circulated issues in America are those of abortion and capital
punishment. When looking to the Ten Commandments, the second commandment is “thou shalt
not kill” (Ex. 20:13, English Standard Version, 2001). However, Barton explains that the correct
translation, although slightly similar, it is an important distinction. Confirmed by Hebrew
scholars the translation is, “thou shalt not murder” This difference is that murder is unjust where
as killing is just. For example, killing can be during a time of war, or in self-defense. In contrast,
murder is the selfish taking of another life. When examining abortion and capital punishment, to
the Christian faith, abortion is classified as murder, and capital punishment is killing. This is
because when a mother chooses to abort, that is the unjust taking of innocent life. However, in
lOMoARcPSD|61774779
Biblical origins of the constitution 54
regard to capital punishment, the prisoner is guilty of a crime punishable to death, hence solely
killing. In a journal, dedicated to the idea that “Legislating the Ten Commandments isn’t the
same as keeping them,” a Texas citizen wrote, “all that matters is that they can use the idea of the
commandments to reinforce their version of Christianity on the entire state of Texas. In this, they
look more like Pharaoh, who set himself against justice and liberation, than Moses, who made
himself YHWH’s agent of liberation” (Forasteros, 2023). He shares that our representatives
speak and act in two different ways. They claim to support Ideologies that align with Christian
beliefs but promote and approve of the opposite.
Additionally, Barton discussed how scripturally, the government is not responsible for
caring for the needs of the poor, and hence should not be involved. He supports this by sharing
the statistic that there are 205 verses regarding the poor. Between the three institutions: family,
civil government, and the church, not one verse on the needy references the civil government. He
supports this by quoting Isaiah 58:7, where it says, “share your bread with the hungry and bring
the homeless poor into your house; when you see the naked, cover him…” (English Standard
Version, 2001). Barton makes the claim that these are all personal commands to the individual.
There are so many examples throughout scripture that explain how we are supposed to address
the needs of the poor, but again, not a single one is in respect to the government. He then
explains that if scripture did not mention anything about the poor, then would it be okay for the
government to intervene; yes, however because God’s intentions are outlined in scripture, it is
the responsibility of the family, and the church to aid them.
It can be difficult to live in a world so broken by sin, to claim the ideologies we find in
scripture. However, it is important to stand strong in faith and remain steadfast. Scripture says, “I
have given them thy word; and the world hath hated them, because they are not of the world,
lOMoARcPSD|61774779
Biblical origins of the constitution 55
even as I am not of the world. “I pray not that thou shouldest take them out of the world, but that
thou shouldest keep them from the evil” (English Standard Version, 2001). We are to be the light
of the world, combatting all evil with the truth of scripture, that applies to government as well.
We are to remain righteous in all we do, striving to make the world look more like Jesus.
The Constitutional Convention was held in Philadelphia, Pennsylvania from May 25, 1787, to
September 17th of the same year. It is recorded that for many weeks, the members debated and
could not agree on a plan for the nation. Framers brought ideas from many states, but no
compromises were made, which led to division, and ultimately some returned home. It was then
when Benjamin Franklin addressed George Washington, the President of the Convention.
Franklin begins by informing the convention that over the 4–5-week period, they have returned
to the institutions implemented in Europe, and found none to be suitable for the United States.
He adds that they had been in search of political truth and have not once stopped to considered
asking the Lord to illuminate their understanding. He then goes on to say, “I have lived, Sir, a
long time and the longer I live, the more convincing proofs I see of this truth — that God
governs in the affairs of men…I also believe that without [H]is concurring aid we shall succeed
in this political building no better than the Builders of Babel” (Franklin, 1787). Claiming that
without the divine prescense of God upon their decisions, the nation would be divided by its
local interests; the projects would be confused, and them in turn would be disapproved by the
future leaders. He closes with this, “And what is worse, mankind may hereafter from this
unfortunate instance, despair of establishing Governments by Human Wisdom, and leave it to
chance, war, and conquest” (Franklin, 1787). This conversation led to a three-day recess period
designated to prayer. Following the recess Johnathan Dayton noted that there was a noticeable
difference in the atmosphere, the tone had changed somehow. From then on, discussion was
lOMoARcPSD|61774779
Biblical origins of the constitution 56
peaceful, and compromises were met. Founding father Alexander Hamilton spoke to this effect
when he said, “For my part, I sincerely esteem the Constitution, a system which without the
finger of God, never could have been suggested and agreed upon by such a diversity of interests”
(Hamilton, 1787). Many others commented as well; stating although the Constitution not a
devine document like the Bible, it would be impossible not to recognize the hand of God on the
environment surrounding the Constitution, and the document itself. Without devoting the nation
to God, the people would have gone home as they intended, and the Constitution would not to be
what we know it as today.
In Barton’s lecture, he shared that thirty-four percent of all political quotes within the
Constitution are credited to the scriptures, making it the most widely used reference. For
example, the idea of separation of powers as outlined in Articles I-III of the Constitution can be
attributed to God’s word in Isaiah 33:22. Which says, For the Lord is our judge; the Lord is our
lawgiver; the Lord is our king; he will save us” (2001). The Lord is our judge relates to the
judicial branch, which is responsible for interpreting and upholding constitutional law. The Lord
is our lawgiver refers to the legislative branch, who is in charge of writing new law. Lastly, the
Lord is our King correlates to the executive branch, who takes charge of reviewing the law, and
deciding whether to sign or veto laws. In addition, Barton explains the concept of federalism. By
definition, federalism, “[is a] mode of political organization that unites separate states or other
polities within an overarching political system in a way that allows each to maintain its own
integrity. Meaning there is a chain of government, that includes, local, county, state, and national
governments. Each subject having its own. Therefore, the United States has its own government,
national. Each state has its own government, state. And within each state, each locality has its
own government, local. Which then, each county or city has its own government within that,
lOMoARcPSD|61774779
Biblical origins of the constitution 57
county. When exploring this idea in Article IV, the writers quoted Exodus 18:21. Which says,
“Moreover, look for able men from all the people, men who fear God, who are trustworthy and
hate a bribe, and place such men over the people as chiefs of thousands, of hundreds, of fifties,
and of tens” (2001). This section of scripture calls us to appoint just leaders over different sized
groups. In this verse, the tens of people refer to local government, fifties then would relate to
state government, and then thousands to federal government.
Both of these principles remain applicable today. First, with the nation having three
branches of government, it allows for each branch to remain accountable to the other. Its main
premise is so that one does not become more powerful than the other. The Lord did not intend for
there to be a dictatorship or monarchy. By interpreting scripture, we can infer that the American
democratic republic closely aligns with what the scriptures intended. Secondly, scripture to calls
us to elect men who fear God, so that the decisions made for the nation are in the best in terms of
the general welfare, and also respect the guidelines of scripture.
In his lecture, Barton discusses how we can examine certain political issues that we face
today by comparing them to the law placed before us by God in the Ten Commandments. One of
the most discussed and heavily circulated issues in America are those of abortion and capital
punishment. When looking to the Ten Commandments, the second commandment is “thou shalt
not kill” (Ex. 20:13, English Standard Version, 2001). However, Barton explains that the correct
translation, although slightly similar, it is an important distinction. Confirmed by Hebrew
scholars the translation is, “thou shalt not murder” This difference is that murder is unjust where
as killing is just. For example, killing can be during a time of war, or in self-defense. In contrast,
murder is the selfish taking of another life. When examining abortion and capital punishment, to
the Christian faith, abortion is classified as murder, and capital punishment is killing. This is
lOMoARcPSD|61774779
Biblical origins of the constitution 58
because when a mother chooses to abort, that is the unjust taking of innocent life. However, in
regard to capital punishment, the prisoner is guilty of a crime punishable to death, hence solely
killing. In a journal, dedicated to the idea that “Legislating the Ten Commandments isn’t the
same as keeping them,” a Texas citizen wrote, “all that matters is that they can use the idea of the
commandments to reinforce their version of Christianity on the entire state of Texas. In this, they
look more like Pharaoh, who set himself against justice and liberation, than Moses, who made
himself YHWH’s agent of liberation” (Forasteros, 2023). He shares that our representatives
speak and act in two different ways. They claim to support Ideologies that align with Christian
beliefs but promote and approve of the opposite.
Additionally, Barton discussed how scripturally, the government is not responsible for
caring for the needs of the poor, and hence should not be involved. He supports this by sharing
the statistic that there are 205 verses regarding the poor. Between the three institutions: family,
civil government, and the church, not one verse on the needy references the civil government. He
supports this by quoting Isaiah 58:7, where it says, “share your bread with the hungry and bring
the homeless poor into your house; when you see the naked, cover him…” (English Standard
Version, 2001). Barton makes the claim that these are all personal commands to the individual.
There are so many examples throughout scripture that explain how we are supposed to address
the needs of the poor, but again, not a single one is in respect to the government. He then
explains that if scripture did not mention anything about the poor, then would it be okay for the
government to intervene; yes, however because God’s intentions are outlined in scripture, it is
the responsibility of the family, and the church to aid them.
It can be difficult to live in a world so broken by sin, to claim the ideologies we find in
scripture. However, it is important to stand strong in faith and remain steadfast. Scripture says, “I
lOMoARcPSD|61774779
Biblical origins of the constitution 59
have given them thy word; and the world hath hated them, because they are not of the world,
even as I am not of the world. “I pray not that thou shouldest take them out of the world, but that
thou shouldest keep them from the evil” (English Standard Version, 2001). We are to be the light
of the world, combatting all evil with the truth of scripture, that applies to government as well.
We are to remain righteous in all we do, striving to make the world look more like Jesus.
The Constitutional Convention was held in Philadelphia, Pennsylvania from May 25, 1787, to
September 17th of the same year. It is recorded that for many weeks, the members debated and
could not agree on a plan for the nation. Framers brought ideas from many states, but no
compromises were made, which led to division, and ultimately some returned home. It was then
when Benjamin Franklin addressed George Washington, the President of the Convention.
Franklin begins by informing the convention that over the 4–5-week period, they have returned
to the institutions implemented in Europe, and found none to be suitable for the United States.
He adds that they had been in search of political truth and have not once stopped to considered
asking the Lord to illuminate their understanding. He then goes on to say, “I have lived, Sir, a
long time and the longer I live, the more convincing proofs I see of this truth — that God
governs in the affairs of men…I also believe that without [H]is concurring aid we shall succeed
in this political building no better than the Builders of Babel” (Franklin, 1787). Claiming that
without the divine prescense of God upon their decisions, the nation would be divided by its
local interests; the projects would be confused, and them in turn would be disapproved by the
future leaders. He closes with this, “And what is worse, mankind may hereafter from this
unfortunate instance, despair of establishing Governments by Human Wisdom, and leave it to
chance, war, and conquest” (Franklin, 1787). This conversation led to a three-day recess period
designated to prayer. Following the recess Johnathan Dayton noted that there was a noticeable
lOMoARcPSD|61774779
Biblical origins of the constitution 60
difference in the atmosphere, the tone had changed somehow. From then on, discussion was
peaceful, and compromises were met. Founding father Alexander Hamilton spoke to this effect
when he said, “For my part, I sincerely esteem the Constitution, a system which without the
finger of God, never could have been suggested and agreed upon by such a diversity of interests”
(Hamilton, 1787). Many others commented as well; stating although the Constitution not a
devine document like the Bible, it would be impossible not to recognize the hand of God on the
environment surrounding the Constitution, and the document itself. Without devoting the nation
to God, the people would have gone home as they intended, and the Constitution would not to be
what we know it as today.
In Barton’s lecture, he shared that thirty-four percent of all political quotes within the
Constitution are credited to the scriptures, making it the most widely used reference. For
example, the idea of separation of powers as outlined in Articles I-III of the Constitution can be
attributed to God’s word in Isaiah 33:22. Which says, For the Lord is our judge; the Lord is our
lawgiver; the Lord is our king; he will save us” (2001). The Lord is our judge relates to the
judicial branch, which is responsible for interpreting and upholding constitutional law. The Lord
is our lawgiver refers to the legislative branch, who is in charge of writing new law. Lastly, the
Lord is our King correlates to the executive branch, who takes charge of reviewing the law, and
deciding whether to sign or veto laws. In addition, Barton explains the concept of federalism. By
definition, federalism, “[is a] mode of political organization that unites separate states or other
polities within an overarching political system in a way that allows each to maintain its own
integrity. Meaning there is a chain of government, that includes, local, county, state, and national
governments. Each subject having its own. Therefore, the United States has its own government,
national. Each state has its own government, state. And within each state, each locality has its
lOMoARcPSD|61774779
Biblical origins of the constitution 61
own government, local. Which then, each county or city has its own government within that,
county. When exploring this idea in Article IV, the writers quoted Exodus 18:21. Which says,
“Moreover, look for able men from all the people, men who fear God, who are trustworthy and
hate a bribe, and place such men over the people as chiefs of thousands, of hundreds, of fifties,
and of tens” (2001). This section of scripture calls us to appoint just leaders over different sized
groups. In this verse, the tens of people refer to local government, fifties then would relate to
state government, and then thousands to federal government.
Both of these principles remain applicable today. First, with the nation having three
branches of government, it allows for each branch to remain accountable to the other. Its main
premise is so that one does not become more powerful than the other. The Lord did not intend for
there to be a dictatorship or monarchy. By interpreting scripture, we can infer that the American
democratic republic closely aligns with what the scriptures intended. Secondly, scripture to calls
us to elect men who fear God, so that the decisions made for the nation are in the best in terms of
the general welfare, and also respect the guidelines of scripture.
In his lecture, Barton discusses how we can examine certain political issues that we face
today by comparing them to the law placed before us by God in the Ten Commandments. One of
the most discussed and heavily circulated issues in America are those of abortion and capital
punishment. When looking to the Ten Commandments, the second commandment is “thou shalt
not kill” (Ex. 20:13, English Standard Version, 2001). However, Barton explains that the correct
translation, although slightly similar, it is an important distinction. Confirmed by Hebrew
scholars the translation is, “thou shalt not murder” This difference is that murder is unjust where
as killing is just. For example, killing can be during a time of war, or in self-defense. In contrast,
murder is the selfish taking of another life. When examining abortion and capital punishment, to
lOMoARcPSD|61774779
Biblical origins of the constitution 62
the Christian faith, abortion is classified as murder, and capital punishment is killing. This is
because when a mother chooses to abort, that is the unjust taking of innocent life. However, in
regard to capital punishment, the prisoner is guilty of a crime punishable to death, hence solely
killing. In a journal, dedicated to the idea that “Legislating the Ten Commandments isn’t the
same as keeping them,” a Texas citizen wrote, “all that matters is that they can use the idea of the
commandments to reinforce their version of Christianity on the entire state of Texas. In this, they
look more like Pharaoh, who set himself against justice and liberation, than Moses, who made
himself YHWH’s agent of liberation” (Forasteros, 2023). He shares that our representatives
speak and act in two different ways. They claim to support Ideologies that align with Christian
beliefs but promote and approve of the opposite.
Additionally, Barton discussed how scripturally, the government is not responsible for
caring for the needs of the poor, and hence should not be involved. He supports this by sharing
the statistic that there are 205 verses regarding the poor. Between the three institutions: family,
civil government, and the church, not one verse on the needy references the civil government. He
supports this by quoting Isaiah 58:7, where it says, “share your bread with the hungry and bring
the homeless poor into your house; when you see the naked, cover him…” (English Standard
Version, 2001). Barton makes the claim that these are all personal commands to the individual.
There are so many examples throughout scripture that explain how we are supposed to address
the needs of the poor, but again, not a single one is in respect to the government. He then
explains that if scripture did not mention anything about the poor, then would it be okay for the
government to intervene; yes, however because God’s intentions are outlined in scripture, it is
the responsibility of the family, and the church to aid them.
lOMoARcPSD|61774779
Biblical origins of the constitution 63
It can be difficult to live in a world so broken by sin, to claim the ideologies we find in
scripture. However, it is important to stand strong in faith and remain steadfast. Scripture says, “I
have given them thy word; and the world hath hated them, because they are not of the world,
even as I am not of the world. “I pray not that thou shouldest take them out of the world, but that
thou shouldest keep them from the evil” (English Standard Version, 2001). We are to be the light
of the world, combatting all evil with the truth of scripture, that applies to government as well.
We are to remain righteous in all we do, striving to make the world look more like Jesus.
The Constitutional Convention was held in Philadelphia, Pennsylvania from May 25, 1787, to
September 17th of the same year. It is recorded that for many weeks, the members debated and
could not agree on a plan for the nation. Framers brought ideas from many states, but no
compromises were made, which led to division, and ultimately some returned home. It was then
when Benjamin Franklin addressed George Washington, the President of the Convention.
Franklin begins by informing the convention that over the 4–5-week period, they have returned
to the institutions implemented in Europe, and found none to be suitable for the United States.
He adds that they had been in search of political truth and have not once stopped to considered
asking the Lord to illuminate their understanding. He then goes on to say, “I have lived, Sir, a
long time and the longer I live, the more convincing proofs I see of this truth — that God
governs in the affairs of men…I also believe that without [H]is concurring aid we shall succeed
in this political building no better than the Builders of Babel” (Franklin, 1787). Claiming that
without the divine prescense of God upon their decisions, the nation would be divided by its
local interests; the projects would be confused, and them in turn would be disapproved by the
future leaders. He closes with this, “And what is worse, mankind may hereafter from this
unfortunate instance, despair of establishing Governments by Human Wisdom, and leave it to
lOMoARcPSD|61774779
Biblical origins of the constitution 64
chance, war, and conquest” (Franklin, 1787). This conversation led to a three-day recess period
designated to prayer. Following the recess Johnathan Dayton noted that there was a noticeable
difference in the atmosphere, the tone had changed somehow. From then on, discussion was
peaceful, and compromises were met. Founding father Alexander Hamilton spoke to this effect
when he said, “For my part, I sincerely esteem the Constitution, a system which without the
finger of God, never could have been suggested and agreed upon by such a diversity of interests”
(Hamilton, 1787). Many others commented as well; stating although the Constitution not a
devine document like the Bible, it would be impossible not to recognize the hand of God on the
environment surrounding the Constitution, and the document itself. Without devoting the nation
to God, the people would have gone home as they intended, and the Constitution would not to be
what we know it as today.
In Barton’s lecture, he shared that thirty-four percent of all political quotes within the
Constitution are credited to the scriptures, making it the most widely used reference. For
example, the idea of separation of powers as outlined in Articles I-III of the Constitution can be
attributed to God’s word in Isaiah 33:22. Which says, For the Lord is our judge; the Lord is our
lawgiver; the Lord is our king; he will save us” (2001). The Lord is our judge relates to the
judicial branch, which is responsible for interpreting and upholding constitutional law. The Lord
is our lawgiver refers to the legislative branch, who is in charge of writing new law. Lastly, the
Lord is our King correlates to the executive branch, who takes charge of reviewing the law, and
deciding whether to sign or veto laws. In addition, Barton explains the concept of federalism. By
definition, federalism, “[is a] mode of political organization that unites separate states or other
polities within an overarching political system in a way that allows each to maintain its own
integrity. Meaning there is a chain of government, that includes, local, county, state, and national
lOMoARcPSD|61774779
Biblical origins of the constitution 65
governments. Each subject having its own. Therefore, the United States has its own government,
national. Each state has its own government, state. And within each state, each locality has its
own government, local. Which then, each county or city has its own government within that,
county. When exploring this idea in Article IV, the writers quoted Exodus 18:21. Which says,
“Moreover, look for able men from all the people, men who fear God, who are trustworthy and
hate a bribe, and place such men over the people as chiefs of thousands, of hundreds, of fifties,
and of tens” (2001). This section of scripture calls us to appoint just leaders over different sized
groups. In this verse, the tens of people refer to local government, fifties then would relate to
state government, and then thousands to federal government.
Both of these principles remain applicable today. First, with the nation having three
branches of government, it allows for each branch to remain accountable to the other. Its main
premise is so that one does not become more powerful than the other. The Lord did not intend for
there to be a dictatorship or monarchy. By interpreting scripture, we can infer that the American
democratic republic closely aligns with what the scriptures intended. Secondly, scripture to calls
us to elect men who fear God, so that the decisions made for the nation are in the best in terms of
the general welfare, and also respect the guidelines of scripture.
In his lecture, Barton discusses how we can examine certain political issues that we face
today by comparing them to the law placed before us by God in the Ten Commandments. One of
the most discussed and heavily circulated issues in America are those of abortion and capital
punishment. When looking to the Ten Commandments, the second commandment is “thou shalt
not kill” (Ex. 20:13, English Standard Version, 2001). However, Barton explains that the correct
translation, although slightly similar, it is an important distinction. Confirmed by Hebrew
scholars the translation is, “thou shalt not murder” This difference is that murder is unjust where
lOMoARcPSD|61774779
Biblical origins of the constitution 66
as killing is just. For example, killing can be during a time of war, or in self-defense. In contrast,
murder is the selfish taking of another life. When examining abortion and capital punishment, to
the Christian faith, abortion is classified as murder, and capital punishment is killing. This is
because when a mother chooses to abort, that is the unjust taking of innocent life. However, in
regard to capital punishment, the prisoner is guilty of a crime punishable to death, hence solely
killing. In a journal, dedicated to the idea that “Legislating the Ten Commandments isn’t the
same as keeping them,” a Texas citizen wrote, “all that matters is that they can use the idea of the
commandments to reinforce their version of Christianity on the entire state of Texas. In this, they
look more like Pharaoh, who set himself against justice and liberation, than Moses, who made
himself YHWH’s agent of liberation” (Forasteros, 2023). He shares that our representatives
speak and act in two different ways. They claim to support Ideologies that align with Christian
beliefs but promote and approve of the opposite.
Additionally, Barton discussed how scripturally, the government is not responsible for
caring for the needs of the poor, and hence should not be involved. He supports this by sharing
the statistic that there are 205 verses regarding the poor. Between the three institutions: family,
civil government, and the church, not one verse on the needy references the civil government. He
supports this by quoting Isaiah 58:7, where it says, “share your bread with the hungry and bring
the homeless poor into your house; when you see the naked, cover him…” (English Standard
Version, 2001). Barton makes the claim that these are all personal commands to the individual.
There are so many examples throughout scripture that explain how we are supposed to address
the needs of the poor, but again, not a single one is in respect to the government. He then
explains that if scripture did not mention anything about the poor, then would it be okay for the
lOMoARcPSD|61774779
Biblical origins of the constitution 67
government to intervene; yes, however because God’s intentions are outlined in scripture, it is
the responsibility of the family, and the church to aid them.
It can be difficult to live in a world so broken by sin, to claim the ideologies we find in
scripture. However, it is important to stand strong in faith and remain steadfast. Scripture says, “I
have given them thy word; and the world hath hated them, because they are not of the world,
even as I am not of the world. “I pray not that thou shouldest take them out of the world, but that
thou shouldest keep them from the evil” (English Standard Version, 2001). We are to be the light
of the world, combatting all evil with the truth of scripture, that applies to government as well.
We are to remain righteous in all we do, striving to make the world look more like Jesus.
The Constitutional Convention was held in Philadelphia, Pennsylvania from May 25, 1787, to
September 17th of the same year. It is recorded that for many weeks, the members debated and
could not agree on a plan for the nation. Framers brought ideas from many states, but no
compromises were made, which led to division, and ultimately some returned home. It was then
when Benjamin Franklin addressed George Washington, the President of the Convention.
Franklin begins by informing the convention that over the 4–5-week period, they have returned
to the institutions implemented in Europe, and found none to be suitable for the United States.
He adds that they had been in search of political truth and have not once stopped to considered
asking the Lord to illuminate their understanding. He then goes on to say, “I have lived, Sir, a
long time and the longer I live, the more convincing proofs I see of this truth — that God
governs in the affairs of men…I also believe that without [H]is concurring aid we shall succeed
in this political building no better than the Builders of Babel” (Franklin, 1787). Claiming that
without the divine prescense of God upon their decisions, the nation would be divided by its
local interests; the projects would be confused, and them in turn would be disapproved by the
lOMoARcPSD|61774779
Biblical origins of the constitution 68
future leaders. He closes with this, “And what is worse, mankind may hereafter from this
unfortunate instance, despair of establishing Governments by Human Wisdom, and leave it to
chance, war, and conquest” (Franklin, 1787). This conversation led to a three-day recess period
designated to prayer. Following the recess Johnathan Dayton noted that there was a noticeable
difference in the atmosphere, the tone had changed somehow. From then on, discussion was
peaceful, and compromises were met. Founding father Alexander Hamilton spoke to this effect
when he said, “For my part, I sincerely esteem the Constitution, a system which without the
finger of God, never could have been suggested and agreed upon by such a diversity of interests”
(Hamilton, 1787). Many others commented as well; stating although the Constitution not a
devine document like the Bible, it would be impossible not to recognize the hand of God on the
environment surrounding the Constitution, and the document itself. Without devoting the nation
to God, the people would have gone home as they intended, and the Constitution would not to be
what we know it as today.
In Barton’s lecture, he shared that thirty-four percent of all political quotes within the
Constitution are credited to the scriptures, making it the most widely used reference. For
example, the idea of separation of powers as outlined in Articles I-III of the Constitution can be
attributed to God’s word in Isaiah 33:22. Which says, For the Lord is our judge; the Lord is our
lawgiver; the Lord is our king; he will save us” (2001). The Lord is our judge relates to the
judicial branch, which is responsible for interpreting and upholding constitutional law. The Lord
is our lawgiver refers to the legislative branch, who is in charge of writing new law. Lastly, the
Lord is our King correlates to the executive branch, who takes charge of reviewing the law, and
deciding whether to sign or veto laws. In addition, Barton explains the concept of federalism. By
definition, federalism, “[is a] mode of political organization that unites separate states or other
lOMoARcPSD|61774779
Biblical origins of the constitution 69
polities within an overarching political system in a way that allows each to maintain its own
integrity. Meaning there is a chain of government, that includes, local, county, state, and national
governments. Each subject having its own. Therefore, the United States has its own government,
national. Each state has its own government, state. And within each state, each locality has its
own government, local. Which then, each county or city has its own government within that,
county. When exploring this idea in Article IV, the writers quoted Exodus 18:21. Which says,
“Moreover, look for able men from all the people, men who fear God, who are trustworthy and
hate a bribe, and place such men over the people as chiefs of thousands, of hundreds, of fifties,
and of tens” (2001). This section of scripture calls us to appoint just leaders over different sized
groups. In this verse, the tens of people refer to local government, fifties then would relate to
state government, and then thousands to federal government.
Both of these principles remain applicable today. First, with the nation having three
branches of government, it allows for each branch to remain accountable to the other. Its main
premise is so that one does not become more powerful than the other. The Lord did not intend for
there to be a dictatorship or monarchy. By interpreting scripture, we can infer that the American
democratic republic closely aligns with what the scriptures intended. Secondly, scripture to calls
us to elect men who fear God, so that the decisions made for the nation are in the best in terms of
the general welfare, and also respect the guidelines of scripture.
In his lecture, Barton discusses how we can examine certain political issues that we face
today by comparing them to the law placed before us by God in the Ten Commandments. One of
the most discussed and heavily circulated issues in America are those of abortion and capital
punishment. When looking to the Ten Commandments, the second commandment is “thou shalt
not kill” (Ex. 20:13, English Standard Version, 2001). However, Barton explains that the correct
lOMoARcPSD|61774779
Biblical origins of the constitution 70
translation, although slightly similar, it is an important distinction. Confirmed by Hebrew
scholars the translation is, “thou shalt not murder” This difference is that murder is unjust where
as killing is just. For example, killing can be during a time of war, or in self-defense. In contrast,
murder is the selfish taking of another life. When examining abortion and capital punishment, to
the Christian faith, abortion is classified as murder, and capital punishment is killing. This is
because when a mother chooses to abort, that is the unjust taking of innocent life. However, in
regard to capital punishment, the prisoner is guilty of a crime punishable to death, hence solely
killing. In a journal, dedicated to the idea that “Legislating the Ten Commandments isn’t the
same as keeping them,” a Texas citizen wrote, “all that matters is that they can use the idea of the
commandments to reinforce their version of Christianity on the entire state of Texas. In this, they
look more like Pharaoh, who set himself against justice and liberation, than Moses, who made
himself YHWH’s agent of liberation” (Forasteros, 2023). He shares that our representatives
speak and act in two different ways. They claim to support Ideologies that align with Christian
beliefs but promote and approve of the opposite.
Additionally, Barton discussed how scripturally, the government is not responsible for
caring for the needs of the poor, and hence should not be involved. He supports this by sharing
the statistic that there are 205 verses regarding the poor. Between the three institutions: family,
civil government, and the church, not one verse on the needy references the civil government. He
supports this by quoting Isaiah 58:7, where it says, “share your bread with the hungry and bring
the homeless poor into your house; when you see the naked, cover him…” (English Standard
Version, 2001). Barton makes the claim that these are all personal commands to the individual.
There are so many examples throughout scripture that explain how we are supposed to address
the needs of the poor, but again, not a single one is in respect to the government. He then
lOMoARcPSD|61774779
Biblical origins of the constitution 71
explains that if scripture did not mention anything about the poor, then would it be okay for the
government to intervene; yes, however because God’s intentions are outlined in scripture, it is
the responsibility of the family, and the church to aid them.
It can be difficult to live in a world so broken by sin, to claim the ideologies we find in
scripture. However, it is important to stand strong in faith and remain steadfast. Scripture says, “I
have given them thy word; and the world hath hated them, because they are not of the world,
even as I am not of the world. “I pray not that thou shouldest take them out of the world, but that
thou shouldest keep them from the evil” (English Standard Version, 2001). We are to be the light
of the world, combatting all evil with the truth of scripture, that applies to government as well.
We are to remain righteous in all we do, striving to make the world look more like Jesus.
The Constitutional Convention was held in Philadelphia, Pennsylvania from May 25, 1787, to
September 17th of the same year. It is recorded that for many weeks, the members debated and
could not agree on a plan for the nation. Framers brought ideas from many states, but no
compromises were made, which led to division, and ultimately some returned home. It was then
when Benjamin Franklin addressed George Washington, the President of the Convention.
Franklin begins by informing the convention that over the 4–5-week period, they have returned
to the institutions implemented in Europe, and found none to be suitable for the United States.
He adds that they had been in search of political truth and have not once stopped to considered
asking the Lord to illuminate their understanding. He then goes on to say, “I have lived, Sir, a
long time and the longer I live, the more convincing proofs I see of this truth — that God
governs in the affairs of men…I also believe that without [H]is concurring aid we shall succeed
in this political building no better than the Builders of Babel” (Franklin, 1787). Claiming that
without the divine prescense of God upon their decisions, the nation would be divided by its
lOMoARcPSD|61774779
Biblical origins of the constitution 72
local interests; the projects would be confused, and them in turn would be disapproved by the
future leaders. He closes with this, “And what is worse, mankind may hereafter from this
unfortunate instance, despair of establishing Governments by Human Wisdom, and leave it to
chance, war, and conquest” (Franklin, 1787). This conversation led to a three-day recess period
designated to prayer. Following the recess Johnathan Dayton noted that there was a noticeable
difference in the atmosphere, the tone had changed somehow. From then on, discussion was
peaceful, and compromises were met. Founding father Alexander Hamilton spoke to this effect
when he said, “For my part, I sincerely esteem the Constitution, a system which without the
finger of God, never could have been suggested and agreed upon by such a diversity of interests”
(Hamilton, 1787). Many others commented as well; stating although the Constitution not a
devine document like the Bible, it would be impossible not to recognize the hand of God on the
environment surrounding the Constitution, and the document itself. Without devoting the nation
to God, the people would have gone home as they intended, and the Constitution would not to be
what we know it as today.
In Barton’s lecture, he shared that thirty-four percent of all political quotes within the
Constitution are credited to the scriptures, making it the most widely used reference. For
example, the idea of separation of powers as outlined in Articles I-III of the Constitution can be
attributed to God’s word in Isaiah 33:22. Which says, For the Lord is our judge; the Lord is our
lawgiver; the Lord is our king; he will save us” (2001). The Lord is our judge relates to the
judicial branch, which is responsible for interpreting and upholding constitutional law. The Lord
is our lawgiver refers to the legislative branch, who is in charge of writing new law. Lastly, the
Lord is our King correlates to the executive branch, who takes charge of reviewing the law, and
deciding whether to sign or veto laws. In addition, Barton explains the concept of federalism. By
lOMoARcPSD|61774779
Biblical origins of the constitution 73
definition, federalism, “[is a] mode of political organization that unites separate states or other
polities within an overarching political system in a way that allows each to maintain its own
integrity. Meaning there is a chain of government, that includes, local, county, state, and national
governments. Each subject having its own. Therefore, the United States has its own government,
national. Each state has its own government, state. And within each state, each locality has its
own government, local. Which then, each county or city has its own government within that,
county. When exploring this idea in Article IV, the writers quoted Exodus 18:21. Which says,
“Moreover, look for able men from all the people, men who fear God, who are trustworthy and
hate a bribe, and place such men over the people as chiefs of thousands, of hundreds, of fifties,
and of tens” (2001). This section of scripture calls us to appoint just leaders over different sized
groups. In this verse, the tens of people refer to local government, fifties then would relate to
state government, and then thousands to federal government.
Both of these principles remain applicable today. First, with the nation having three
branches of government, it allows for each branch to remain accountable to the other. Its main
premise is so that one does not become more powerful than the other. The Lord did not intend for
there to be a dictatorship or monarchy. By interpreting scripture, we can infer that the American
democratic republic closely aligns with what the scriptures intended. Secondly, scripture to calls
us to elect men who fear God, so that the decisions made for the nation are in the best in terms of
the general welfare, and also respect the guidelines of scripture.
In his lecture, Barton discusses how we can examine certain political issues that we face
today by comparing them to the law placed before us by God in the Ten Commandments. One of
the most discussed and heavily circulated issues in America are those of abortion and capital
punishment. When looking to the Ten Commandments, the second commandment is “thou shalt
lOMoARcPSD|61774779
Biblical origins of the constitution 74
not kill” (Ex. 20:13, English Standard Version, 2001). However, Barton explains that the correct
translation, although slightly similar, it is an important distinction. Confirmed by Hebrew
scholars the translation is, “thou shalt not murder” This difference is that murder is unjust where
as killing is just. For example, killing can be during a time of war, or in self-defense. In contrast,
murder is the selfish taking of another life. When examining abortion and capital punishment, to
the Christian faith, abortion is classified as murder, and capital punishment is killing. This is
because when a mother chooses to abort, that is the unjust taking of innocent life. However, in
regard to capital punishment, the prisoner is guilty of a crime punishable to death, hence solely
killing. In a journal, dedicated to the idea that “Legislating the Ten Commandments isn’t the
same as keeping them,” a Texas citizen wrote, “all that matters is that they can use the idea of the
commandments to reinforce their version of Christianity on the entire state of Texas. In this, they
look more like Pharaoh, who set himself against justice and liberation, than Moses, who made
himself YHWH’s agent of liberation” (Forasteros, 2023). He shares that our representatives
speak and act in two different ways. They claim to support Ideologies that align with Christian
beliefs but promote and approve of the opposite.
Additionally, Barton discussed how scripturally, the government is not responsible for
caring for the needs of the poor, and hence should not be involved. He supports this by sharing
the statistic that there are 205 verses regarding the poor. Between the three institutions: family,
civil government, and the church, not one verse on the needy references the civil government. He
supports this by quoting Isaiah 58:7, where it says, “share your bread with the hungry and bring
the homeless poor into your house; when you see the naked, cover him…” (English Standard
Version, 2001). Barton makes the claim that these are all personal commands to the individual.
There are so many examples throughout scripture that explain how we are supposed to address
lOMoARcPSD|61774779
Biblical origins of the constitution 75
the needs of the poor, but again, not a single one is in respect to the government. He then
explains that if scripture did not mention anything about the poor, then would it be okay for the
government to intervene; yes, however because God’s intentions are outlined in scripture, it is
the responsibility of the family, and the church to aid them.
It can be difficult to live in a world so broken by sin, to claim the ideologies we find in
scripture. However, it is important to stand strong in faith and remain steadfast. Scripture says, “I
have given them thy word; and the world hath hated them, because they are not of the world,
even as I am not of the world. “I pray not that thou shouldest take them out of the world, but that
thou shouldest keep them from the evil” (English Standard Version, 2001). We are to be the light
of the world, combatting all evil with the truth of scripture, that applies to government as well.
We are to remain righteous in all we do, striving to make the world look more like Jesus.
The Constitutional Convention was held in Philadelphia, Pennsylvania from May 25, 1787, to
September 17th of the same year. It is recorded that for many weeks, the members debated and
could not agree on a plan for the nation. Framers brought ideas from many states, but no
compromises were made, which led to division, and ultimately some returned home. It was then
when Benjamin Franklin addressed George Washington, the President of the Convention.
Franklin begins by informing the convention that over the 4–5-week period, they have returned
to the institutions implemented in Europe, and found none to be suitable for the United States.
He adds that they had been in search of political truth and have not once stopped to considered
asking the Lord to illuminate their understanding. He then goes on to say, “I have lived, Sir, a
long time and the longer I live, the more convincing proofs I see of this truth — that God
governs in the affairs of men…I also believe that without [H]is concurring aid we shall succeed
in this political building no better than the Builders of Babel” (Franklin, 1787). Claiming that
lOMoARcPSD|61774779
Biblical origins of the constitution 76
without the divine prescense of God upon their decisions, the nation would be divided by its
local interests; the projects would be confused, and them in turn would be disapproved by the
future leaders. He closes with this, “And what is worse, mankind may hereafter from this
unfortunate instance, despair of establishing Governments by Human Wisdom, and leave it to
chance, war, and conquest” (Franklin, 1787). This conversation led to a three-day recess period
designated to prayer. Following the recess Johnathan Dayton noted that there was a noticeable
difference in the atmosphere, the tone had changed somehow. From then on, discussion was
peaceful, and compromises were met. Founding father Alexander Hamilton spoke to this effect
when he said, “For my part, I sincerely esteem the Constitution, a system which without the
finger of God, never could have been suggested and agreed upon by such a diversity of interests”
(Hamilton, 1787). Many others commented as well; stating although the Constitution not a
devine document like the Bible, it would be impossible not to recognize the hand of God on the
environment surrounding the Constitution, and the document itself. Without devoting the nation
to God, the people would have gone home as they intended, and the Constitution would not to be
what we know it as today.
In Barton’s lecture, he shared that thirty-four percent of all political quotes within the
Constitution are credited to the scriptures, making it the most widely used reference. For
example, the idea of separation of powers as outlined in Articles I-III of the Constitution can be
attributed to God’s word in Isaiah 33:22. Which says, For the Lord is our judge; the Lord is our
lawgiver; the Lord is our king; he will save us” (2001). The Lord is our judge relates to the
judicial branch, which is responsible for interpreting and upholding constitutional law. The Lord
is our lawgiver refers to the legislative branch, who is in charge of writing new law. Lastly, the
Lord is our King correlates to the executive branch, who takes charge of reviewing the law, and
lOMoARcPSD|61774779
Biblical origins of the constitution 77
deciding whether to sign or veto laws. In addition, Barton explains the concept of federalism. By
definition, federalism, “[is a] mode of political organization that unites separate states or other
polities within an overarching political system in a way that allows each to maintain its own
integrity. Meaning there is a chain of government, that includes, local, county, state, and national
governments. Each subject having its own. Therefore, the United States has its own government,
national. Each state has its own government, state. And within each state, each locality has its
own government, local. Which then, each county or city has its own government within that,
county. When exploring this idea in Article IV, the writers quoted Exodus 18:21. Which says,
“Moreover, look for able men from all the people, men who fear God, who are trustworthy and
hate a bribe, and place such men over the people as chiefs of thousands, of hundreds, of fifties,
and of tens” (2001). This section of scripture calls us to appoint just leaders over different sized
groups. In this verse, the tens of people refer to local government, fifties then would relate to
state government, and then thousands to federal government.
Both of these principles remain applicable today. First, with the nation having three
branches of government, it allows for each branch to remain accountable to the other. Its main
premise is so that one does not become more powerful than the other. The Lord did not intend for
there to be a dictatorship or monarchy. By interpreting scripture, we can infer that the American
democratic republic closely aligns with what the scriptures intended. Secondly, scripture to calls
us to elect men who fear God, so that the decisions made for the nation are in the best in terms of
the general welfare, and also respect the guidelines of scripture.
In his lecture, Barton discusses how we can examine certain political issues that we face
today by comparing them to the law placed before us by God in the Ten Commandments. One of
the most discussed and heavily circulated issues in America are those of abortion and capital
lOMoARcPSD|61774779
Biblical origins of the constitution 78
punishment. When looking to the Ten Commandments, the second commandment is “thou shalt
not kill” (Ex. 20:13, English Standard Version, 2001). However, Barton explains that the correct
translation, although slightly similar, it is an important distinction. Confirmed by Hebrew
scholars the translation is, “thou shalt not murder” This difference is that murder is unjust where
as killing is just. For example, killing can be during a time of war, or in self-defense. In contrast,
murder is the selfish taking of another life. When examining abortion and capital punishment, to
the Christian faith, abortion is classified as murder, and capital punishment is killing. This is
because when a mother chooses to abort, that is the unjust taking of innocent life. However, in
regard to capital punishment, the prisoner is guilty of a crime punishable to death, hence solely
killing. In a journal, dedicated to the idea that “Legislating the Ten Commandments isn’t the
same as keeping them,” a Texas citizen wrote, “all that matters is that they can use the idea of the
commandments to reinforce their version of Christianity on the entire state of Texas. In this, they
look more like Pharaoh, who set himself against justice and liberation, than Moses, who made
himself YHWH’s agent of liberation” (Forasteros, 2023). He shares that our representatives
speak and act in two different ways. They claim to support Ideologies that align with Christian
beliefs but promote and approve of the opposite.
Additionally, Barton discussed how scripturally, the government is not responsible for
caring for the needs of the poor, and hence should not be involved. He supports this by sharing
the statistic that there are 205 verses regarding the poor. Between the three institutions: family,
civil government, and the church, not one verse on the needy references the civil government. He
supports this by quoting Isaiah 58:7, where it says, “share your bread with the hungry and bring
the homeless poor into your house; when you see the naked, cover him…” (English Standard
lOMoARcPSD|61774779
Biblical origins of the constitution 79
Version, 2001). Barton makes the claim that these are all personal commands to the individual.
There are so many examples throughout scripture that explain how we are supposed to address
the needs of the poor, but again, not a single one is in respect to the government. He then
explains that if scripture did not mention anything about the poor, then would it be okay for the
government to intervene; yes, however because God’s intentions are outlined in scripture, it is
the responsibility of the family, and the church to aid them.
It can be difficult to live in a world so broken by sin, to claim the ideologies we find in
scripture. However, it is important to stand strong in faith and remain steadfast. Scripture says, “I
have given them thy word; and the world hath hated them, because they are not of the world,
even as I am not of the world. “I pray not that thou shouldest take them out of the world, but that
thou shouldest keep them from the evil” (English Standard Version, 2001). We are to be the light
of the world, combatting all evil with the truth of scripture, that applies to government as well.
We are to remain righteous in all we do, striving to make the world look more like Jesus.
The Constitutional Convention was held in Philadelphia, Pennsylvania from May 25, 1787, to
September 17th of the same year. It is recorded that for many weeks, the members debated and
could not agree on a plan for the nation. Framers brought ideas from many states, but no
compromises were made, which led to division, and ultimately some returned home. It was then
when Benjamin Franklin addressed George Washington, the President of the Convention.
Franklin begins by informing the convention that over the 4–5-week period, they have returned
to the institutions implemented in Europe, and found none to be suitable for the United States.
He adds that they had been in search of political truth and have not once stopped to considered
asking the Lord to illuminate their understanding. He then goes on to say, “I have lived, Sir, a
long time and the longer I live, the more convincing proofs I see of this truth — that God
lOMoARcPSD|61774779
Biblical origins of the constitution 80
governs in the affairs of men…I also believe that without [H]is concurring aid we shall succeed
in this political building no better than the Builders of Babel” (Franklin, 1787). Claiming that
without the divine prescense of God upon their decisions, the nation would be divided by its
local interests; the projects would be confused, and them in turn would be disapproved by the
future leaders. He closes with this, “And what is worse, mankind may hereafter from this
unfortunate instance, despair of establishing Governments by Human Wisdom, and leave it to
chance, war, and conquest” (Franklin, 1787). This conversation led to a three-day recess period
designated to prayer. Following the recess Johnathan Dayton noted that there was a noticeable
difference in the atmosphere, the tone had changed somehow. From then on, discussion was
peaceful, and compromises were met. Founding father Alexander Hamilton spoke to this effect
when he said, “For my part, I sincerely esteem the Constitution, a system which without the
finger of God, never could have been suggested and agreed upon by such a diversity of interests”
(Hamilton, 1787). Many others commented as well; stating although the Constitution not a
devine document like the Bible, it would be impossible not to recognize the hand of God on the
environment surrounding the Constitution, and the document itself. Without devoting the nation
to God, the people would have gone home as they intended, and the Constitution would not to be
what we know it as today.
In Barton’s lecture, he shared that thirty-four percent of all political quotes within the
Constitution are credited to the scriptures, making it the most widely used reference. For
example, the idea of separation of powers as outlined in Articles I-III of the Constitution can be
attributed to God’s word in Isaiah 33:22. Which says, For the Lord is our judge; the Lord is our
lawgiver; the Lord is our king; he will save us” (2001). The Lord is our judge relates to the
judicial branch, which is responsible for interpreting and upholding constitutional law. The Lord
lOMoARcPSD|61774779
Biblical origins of the constitution 81
is our lawgiver refers to the legislative branch, who is in charge of writing new law. Lastly, the
Lord is our King correlates to the executive branch, who takes charge of reviewing the law, and
deciding whether to sign or veto laws. In addition, Barton explains the concept of federalism. By
definition, federalism, “[is a] mode of political organization that unites separate states or other
polities within an overarching political system in a way that allows each to maintain its own
integrity. Meaning there is a chain of government, that includes, local, county, state, and national
governments. Each subject having its own. Therefore, the United States has its own government,
national. Each state has its own government, state. And within each state, each locality has its
own government, local. Which then, each county or city has its own government within that,
county. When exploring this idea in Article IV, the writers quoted Exodus 18:21. Which says,
“Moreover, look for able men from all the people, men who fear God, who are trustworthy and
hate a bribe, and place such men over the people as chiefs of thousands, of hundreds, of fifties,
and of tens” (2001). This section of scripture calls us to appoint just leaders over different sized
groups. In this verse, the tens of people refer to local government, fifties then would relate to
state government, and then thousands to federal government.
Both of these principles remain applicable today. First, with the nation having three
branches of government, it allows for each branch to remain accountable to the other. Its main
premise is so that one does not become more powerful than the other. The Lord did not intend for
there to be a dictatorship or monarchy. By interpreting scripture, we can infer that the American
democratic republic closely aligns with what the scriptures intended. Secondly, scripture to calls
us to elect men who fear God, so that the decisions made for the nation are in the best in terms of
the general welfare, and also respect the guidelines of scripture.
lOMoARcPSD|61774779
Biblical origins of the constitution 82
In his lecture, Barton discusses how we can examine certain political issues that we face
today by comparing them to the law placed before us by God in the Ten Commandments. One of
the most discussed and heavily circulated issues in America are those of abortion and capital
punishment. When looking to the Ten Commandments, the second commandment is “thou shalt
not kill” (Ex. 20:13, English Standard Version, 2001). However, Barton explains that the correct
translation, although slightly similar, it is an important distinction. Confirmed by Hebrew
scholars the translation is, “thou shalt not murder” This difference is that murder is unjust where
as killing is just. For example, killing can be during a time of war, or in self-defense. In contrast,
murder is the selfish taking of another life. When examining abortion and capital punishment, to
the Christian faith, abortion is classified as murder, and capital punishment is killing. This is
because when a mother chooses to abort, that is the unjust taking of innocent life. However, in
regard to capital punishment, the prisoner is guilty of a crime punishable to death, hence solely
killing. In a journal, dedicated to the idea that “Legislating the Ten Commandments isn’t the
same as keeping them,” a Texas citizen wrote, “all that matters is that they can use the idea of the
commandments to reinforce their version of Christianity on the entire state of Texas. In this, they
look more like Pharaoh, who set himself against justice and liberation, than Moses, who made
himself YHWH’s agent of liberation” (Forasteros, 2023). He shares that our representatives
speak and act in two different ways. They claim to support Ideologies that align with Christian
beliefs but promote and approve of the opposite.
Additionally, Barton discussed how scripturally, the government is not responsible for
caring for the needs of the poor, and hence should not be involved. He supports this by sharing
the statistic that there are 205 verses regarding the poor. Between the three institutions: family,
civil government, and the church, not one verse on the needy references the civil government. He
lOMoARcPSD|61774779
Biblical origins of the constitution 83
supports this by quoting Isaiah 58:7, where it says, “share your bread with the hungry and bring
the homeless poor into your house; when you see the naked, cover him…” (English Standard
Version, 2001). Barton makes the claim that these are all personal commands to the individual.
There are so many examples throughout scripture that explain how we are supposed to address
the needs of the poor, but again, not a single one is in respect to the government. He then
explains that if scripture did not mention anything about the poor, then would it be okay for the
government to intervene; yes, however because God’s intentions are outlined in scripture, it is
the responsibility of the family, and the church to aid them.
It can be difficult to live in a world so broken by sin, to claim the ideologies we find in
scripture. However, it is important to stand strong in faith and remain steadfast. Scripture says, “I
have given them thy word; and the world hath hated them, because they are not of the world,
even as I am not of the world. “I pray not that thou shouldest take them out of the world, but that
thou shouldest keep them from the evil” (English Standard Version, 2001). We are to be the light
of the world, combatting all evil with the truth of scripture, that applies to government as well.
We are to remain righteous in all we do, striving to make the world look more like Jesus.
The Constitutional Convention was held in Philadelphia, Pennsylvania from May 25, 1787, to
September 17th of the same year. It is recorded that for many weeks, the members debated and
could not agree on a plan for the nation. Framers brought ideas from many states, but no
compromises were made, which led to division, and ultimately some returned home. It was then
when Benjamin Franklin addressed George Washington, the President of the Convention.
Franklin begins by informing the convention that over the 4–5-week period, they have returned
to the institutions implemented in Europe, and found none to be suitable for the United States.
He adds that they had been in search of political truth and have not once stopped to considered
lOMoARcPSD|61774779
Biblical origins of the constitution 84
asking the Lord to illuminate their understanding. He then goes on to say, “I have lived, Sir, a
long time and the longer I live, the more convincing proofs I see of this truth — that God
governs in the affairs of men…I also believe that without [H]is concurring aid we shall succeed
in this political building no better than the Builders of Babel” (Franklin, 1787). Claiming that
without the divine prescense of God upon their decisions, the nation would be divided by its
local interests; the projects would be confused, and them in turn would be disapproved by the
future leaders. He closes with this, “And what is worse, mankind may hereafter from this
unfortunate instance, despair of establishing Governments by Human Wisdom, and leave it to
chance, war, and conquest” (Franklin, 1787). This conversation led to a three-day recess period
designated to prayer. Following the recess Johnathan Dayton noted that there was a noticeable
difference in the atmosphere, the tone had changed somehow. From then on, discussion was
peaceful, and compromises were met. Founding father Alexander Hamilton spoke to this effect
when he said, “For my part, I sincerely esteem the Constitution, a system which without the
finger of God, never could have been suggested and agreed upon by such a diversity of interests”
(Hamilton, 1787). Many others commented as well; stating although the Constitution not a
devine document like the Bible, it would be impossible not to recognize the hand of God on the
environment surrounding the Constitution, and the document itself. Without devoting the nation
to God, the people would have gone home as they intended, and the Constitution would not to be
what we know it as today.
In Barton’s lecture, he shared that thirty-four percent of all political quotes within the
Constitution are credited to the scriptures, making it the most widely used reference. For
example, the idea of separation of powers as outlined in Articles I-III of the Constitution can be
attributed to God’s word in Isaiah 33:22. Which says, For the Lord is our judge; the Lord is our
lOMoARcPSD|61774779
Biblical origins of the constitution 85
lawgiver; the Lord is our king; he will save us” (2001). The Lord is our judge relates to the
judicial branch, which is responsible for interpreting and upholding constitutional law. The Lord
is our lawgiver refers to the legislative branch, who is in charge of writing new law. Lastly, the
Lord is our King correlates to the executive branch, who takes charge of reviewing the law, and
deciding whether to sign or veto laws. In addition, Barton explains the concept of federalism. By
definition, federalism, “[is a] mode of political organization that unites separate states or other
polities within an overarching political system in a way that allows each to maintain its own
integrity. Meaning there is a chain of government, that includes, local, county, state, and national
governments. Each subject having its own. Therefore, the United States has its own government,
national. Each state has its own government, state. And within each state, each locality has its
own government, local. Which then, each county or city has its own government within that,
county. When exploring this idea in Article IV, the writers quoted Exodus 18:21. Which says,
“Moreover, look for able men from all the people, men who fear God, who are trustworthy and
hate a bribe, and place such men over the people as chiefs of thousands, of hundreds, of fifties,
and of tens” (2001). This section of scripture calls us to appoint just leaders over different sized
groups. In this verse, the tens of people refer to local government, fifties then would relate to
state government, and then thousands to federal government.
Both of these principles remain applicable today. First, with the nation having three
branches of government, it allows for each branch to remain accountable to the other. Its main
premise is so that one does not become more powerful than the other. The Lord did not intend for
there to be a dictatorship or monarchy. By interpreting scripture, we can infer that the American
democratic republic closely aligns with what the scriptures intended. Secondly, scripture to calls
lOMoARcPSD|61774779
Biblical origins of the constitution 86
us to elect men who fear God, so that the decisions made for the nation are in the best in terms of
the general welfare, and also respect the guidelines of scripture.
In his lecture, Barton discusses how we can examine certain political issues that we face
today by comparing them to the law placed before us by God in the Ten Commandments. One of
the most discussed and heavily circulated issues in America are those of abortion and capital
punishment. When looking to the Ten Commandments, the second commandment is “thou shalt
not kill” (Ex. 20:13, English Standard Version, 2001). However, Barton explains that the correct
translation, although slightly similar, it is an important distinction. Confirmed by Hebrew
scholars the translation is, “thou shalt not murder” This difference is that murder is unjust where
as killing is just. For example, killing can be during a time of war, or in self-defense. In contrast,
murder is the selfish taking of another life. When examining abortion and capital punishment, to
the Christian faith, abortion is classified as murder, and capital punishment is killing. This is
because when a mother chooses to abort, that is the unjust taking of innocent life. However, in
regard to capital punishment, the prisoner is guilty of a crime punishable to death, hence solely
killing. In a journal, dedicated to the idea that “Legislating the Ten Commandments isn’t the
same as keeping them,” a Texas citizen wrote, “all that matters is that they can use the idea of the
commandments to reinforce their version of Christianity on the entire state of Texas. In this, they
look more like Pharaoh, who set himself against justice and liberation, than Moses, who made
himself YHWH’s agent of liberation” (Forasteros, 2023). He shares that our representatives
speak and act in two different ways. They claim to support Ideologies that align with Christian
beliefs but promote and approve of the opposite.
Additionally, Barton discussed how scripturally, the government is not responsible for
caring for the needs of the poor, and hence should not be involved. He supports this by sharing
lOMoARcPSD|61774779
Biblical origins of the constitution 87
the statistic that there are 205 verses regarding the poor. Between the three institutions: family,
civil government, and the church, not one verse on the needy references the civil government. He
supports this by quoting Isaiah 58:7, where it says, “share your bread with the hungry and bring
the homeless poor into your house; when you see the naked, cover him…” (English Standard
Version, 2001). Barton makes the claim that these are all personal commands to the individual.
There are so many examples throughout scripture that explain how we are supposed to address
the needs of the poor, but again, not a single one is in respect to the government. He then
explains that if scripture did not mention anything about the poor, then would it be okay for the
government to intervene; yes, however because God’s intentions are outlined in scripture, it is
the responsibility of the family, and the church to aid them.
It can be difficult to live in a world so broken by sin, to claim the ideologies we find in
scripture. However, it is important to stand strong in faith and remain steadfast. Scripture says, “I
have given them thy word; and the world hath hated them, because they are not of the world,
even as I am not of the world. “I pray not that thou shouldest take them out of the world, but that
thou shouldest keep them from the evil” (English Standard Version, 2001). We are to be the light
of the world, combatting all evil with the truth of scripture, that applies to government as well.
We are to remain righteous in all we do, striving to make the world look more like Jesus.
The Constitutional Convention was held in Philadelphia, Pennsylvania from May 25, 1787, to
September 17th of the same year. It is recorded that for many weeks, the members debated and
could not agree on a plan for the nation. Framers brought ideas from many states, but no
compromises were made, which led to division, and ultimately some returned home. It was then
when Benjamin Franklin addressed George Washington, the President of the Convention.
Franklin begins by informing the convention that over the 4–5-week period, they have returned
lOMoARcPSD|61774779
Biblical origins of the constitution 88
to the institutions implemented in Europe, and found none to be suitable for the United States.
He adds that they had been in search of political truth and have not once stopped to considered
asking the Lord to illuminate their understanding. He then goes on to say, “I have lived, Sir, a
long time and the longer I live, the more convincing proofs I see of this truth — that God
governs in the affairs of men…I also believe that without [H]is concurring aid we shall succeed
in this political building no better than the Builders of Babel” (Franklin, 1787). Claiming that
without the divine prescense of God upon their decisions, the nation would be divided by its
local interests; the projects would be confused, and them in turn would be disapproved by the
future leaders. He closes with this, “And what is worse, mankind may hereafter from this
unfortunate instance, despair of establishing Governments by Human Wisdom, and leave it to
chance, war, and conquest” (Franklin, 1787). This conversation led to a three-day recess period
designated to prayer. Following the recess Johnathan Dayton noted that there was a noticeable
difference in the atmosphere, the tone had changed somehow. From then on, discussion was
peaceful, and compromises were met. Founding father Alexander Hamilton spoke to this effect
when he said, “For my part, I sincerely esteem the Constitution, a system which without the
finger of God, never could have been suggested and agreed upon by such a diversity of interests”
(Hamilton, 1787). Many others commented as well; stating although the Constitution not a
devine document like the Bible, it would be impossible not to recognize the hand of God on the
environment surrounding the Constitution, and the document itself. Without devoting the nation
to God, the people would have gone home as they intended, and the Constitution would not to be
what we know it as today.
In Barton’s lecture, he shared that thirty-four percent of all political quotes within the
Constitution are credited to the scriptures, making it the most widely used reference. For
lOMoARcPSD|61774779
Biblical origins of the constitution 89
example, the idea of separation of powers as outlined in Articles I-III of the Constitution can be
attributed to God’s word in Isaiah 33:22. Which says, For the Lord is our judge; the Lord is our
lawgiver; the Lord is our king; he will save us” (2001). The Lord is our judge relates to the
judicial branch, which is responsible for interpreting and upholding constitutional law. The Lord
is our lawgiver refers to the legislative branch, who is in charge of writing new law. Lastly, the
Lord is our King correlates to the executive branch, who takes charge of reviewing the law, and
deciding whether to sign or veto laws. In addition, Barton explains the concept of federalism. By
definition, federalism, “[is a] mode of political organization that unites separate states or other
polities within an overarching political system in a way that allows each to maintain its own
integrity. Meaning there is a chain of government, that includes, local, county, state, and national
governments. Each subject having its own. Therefore, the United States has its own government,
national. Each state has its own government, state. And within each state, each locality has its
own government, local. Which then, each county or city has its own government within that,
county. When exploring this idea in Article IV, the writers quoted Exodus 18:21. Which says,
“Moreover, look for able men from all the people, men who fear God, who are trustworthy and
hate a bribe, and place such men over the people as chiefs of thousands, of hundreds, of fifties,
and of tens” (2001). This section of scripture calls us to appoint just leaders over different sized
groups. In this verse, the tens of people refer to local government, fifties then would relate to
state government, and then thousands to federal government.
Both of these principles remain applicable today. First, with the nation having three
branches of government, it allows for each branch to remain accountable to the other. Its main
premise is so that one does not become more powerful than the other. The Lord did not intend for
there to be a dictatorship or monarchy. By interpreting scripture, we can infer that the American
lOMoARcPSD|61774779
Biblical origins of the constitution 90
democratic republic closely aligns with what the scriptures intended. Secondly, scripture to calls
us to elect men who fear God, so that the decisions made for the nation are in the best in terms of
the general welfare, and also respect the guidelines of scripture.
In his lecture, Barton discusses how we can examine certain political issues that we face
today by comparing them to the law placed before us by God in the Ten Commandments. One of
the most discussed and heavily circulated issues in America are those of abortion and capital
punishment. When looking to the Ten Commandments, the second commandment is “thou shalt
not kill” (Ex. 20:13, English Standard Version, 2001). However, Barton explains that the correct
translation, although slightly similar, it is an important distinction. Confirmed by Hebrew
scholars the translation is, “thou shalt not murder” This difference is that murder is unjust where
as killing is just. For example, killing can be during a time of war, or in self-defense. In contrast,
murder is the selfish taking of another life. When examining abortion and capital punishment, to
the Christian faith, abortion is classified as murder, and capital punishment is killing. This is
because when a mother chooses to abort, that is the unjust taking of innocent life. However, in
regard to capital punishment, the prisoner is guilty of a crime punishable to death, hence solely
killing. In a journal, dedicated to the idea that “Legislating the Ten Commandments isn’t the
same as keeping them,” a Texas citizen wrote, “all that matters is that they can use the idea of the
commandments to reinforce their version of Christianity on the entire state of Texas. In this, they
look more like Pharaoh, who set himself against justice and liberation, than Moses, who made
himself YHWH’s agent of liberation” (Forasteros, 2023). He shares that our representatives
speak and act in two different ways. They claim to support Ideologies that align with Christian
beliefs but promote and approve of the opposite.
lOMoARcPSD|61774779
Biblical origins of the constitution 91
Additionally, Barton discussed how scripturally, the government is not responsible for
caring for the needs of the poor, and hence should not be involved. He supports this by sharing
the statistic that there are 205 verses regarding the poor. Between the three institutions: family,
civil government, and the church, not one verse on the needy references the civil government. He
supports this by quoting Isaiah 58:7, where it says, “share your bread with the hungry and bring
the homeless poor into your house; when you see the naked, cover him…” (English Standard
Version, 2001). Barton makes the claim that these are all personal commands to the individual.
There are so many examples throughout scripture that explain how we are supposed to address
the needs of the poor, but again, not a single one is in respect to the government. He then
explains that if scripture did not mention anything about the poor, then would it be okay for the
government to intervene; yes, however because God’s intentions are outlined in scripture, it is
the responsibility of the family, and the church to aid them.
It can be difficult to live in a world so broken by sin, to claim the ideologies we find in
scripture. However, it is important to stand strong in faith and remain steadfast. Scripture says, “I
have given them thy word; and the world hath hated them, because they are not of the world,
even as I am not of the world. “I pray not that thou shouldest take them out of the world, but that
thou shouldest keep them from the evil” (English Standard Version, 2001). We are to be the light
of the world, combatting all evil with the truth of scripture, that applies to government as well.
We are to remain righteous in all we do, striving to make the world look more like Jesus.
The Constitutional Convention was held in Philadelphia, Pennsylvania from May 25, 1787, to
September 17th of the same year. It is recorded that for many weeks, the members debated and
could not agree on a plan for the nation. Framers brought ideas from many states, but no
compromises were made, which led to division, and ultimately some returned home. It was then
lOMoARcPSD|61774779
Biblical origins of the constitution 92
when Benjamin Franklin addressed George Washington, the President of the Convention.
Franklin begins by informing the convention that over the 4–5-week period, they have returned
to the institutions implemented in Europe, and found none to be suitable for the United States.
He adds that they had been in search of political truth and have not once stopped to considered
asking the Lord to illuminate their understanding. He then goes on to say, “I have lived, Sir, a
long time and the longer I live, the more convincing proofs I see of this truth — that God
governs in the affairs of men…I also believe that without [H]is concurring aid we shall succeed
in this political building no better than the Builders of Babel” (Franklin, 1787). Claiming that
without the divine prescense of God upon their decisions, the nation would be divided by its
local interests; the projects would be confused, and them in turn would be disapproved by the
future leaders. He closes with this, “And what is worse, mankind may hereafter from this
unfortunate instance, despair of establishing Governments by Human Wisdom, and leave it to
chance, war, and conquest” (Franklin, 1787). This conversation led to a three-day recess period
designated to prayer. Following the recess Johnathan Dayton noted that there was a noticeable
difference in the atmosphere, the tone had changed somehow. From then on, discussion was
peaceful, and compromises were met. Founding father Alexander Hamilton spoke to this effect
when he said, “For my part, I sincerely esteem the Constitution, a system which without the
finger of God, never could have been suggested and agreed upon by such a diversity of interests”
(Hamilton, 1787). Many others commented as well; stating although the Constitution not a
devine document like the Bible, it would be impossible not to recognize the hand of God on the
environment surrounding the Constitution, and the document itself. Without devoting the nation
to God, the people would have gone home as they intended, and the Constitution would not to be
what we know it as today.
lOMoARcPSD|61774779
Biblical origins of the constitution 93
In Barton’s lecture, he shared that thirty-four percent of all political quotes within the
Constitution are credited to the scriptures, making it the most widely used reference. For
example, the idea of separation of powers as outlined in Articles I-III of the Constitution can be
attributed to God’s word in Isaiah 33:22. Which says, For the Lord is our judge; the Lord is our
lawgiver; the Lord is our king; he will save us” (2001). The Lord is our judge relates to the
judicial branch, which is responsible for interpreting and upholding constitutional law. The Lord
is our lawgiver refers to the legislative branch, who is in charge of writing new law. Lastly, the
Lord is our King correlates to the executive branch, who takes charge of reviewing the law, and
deciding whether to sign or veto laws. In addition, Barton explains the concept of federalism. By
definition, federalism, “[is a] mode of political organization that unites separate states or other
polities within an overarching political system in a way that allows each to maintain its own
integrity. Meaning there is a chain of government, that includes, local, county, state, and national
governments. Each subject having its own. Therefore, the United States has its own government,
national. Each state has its own government, state. And within each state, each locality has its
own government, local. Which then, each county or city has its own government within that,
county. When exploring this idea in Article IV, the writers quoted Exodus 18:21. Which says,
“Moreover, look for able men from all the people, men who fear God, who are trustworthy and
hate a bribe, and place such men over the people as chiefs of thousands, of hundreds, of fifties,
and of tens” (2001). This section of scripture calls us to appoint just leaders over different sized
groups. In this verse, the tens of people refer to local government, fifties then would relate to
state government, and then thousands to federal government.
Both of these principles remain applicable today. First, with the nation having three
branches of government, it allows for each branch to remain accountable to the other. Its main
lOMoARcPSD|61774779
Biblical origins of the constitution 94
premise is so that one does not become more powerful than the other. The Lord did not intend for
there to be a dictatorship or monarchy. By interpreting scripture, we can infer that the American
democratic republic closely aligns with what the scriptures intended. Secondly, scripture to calls
us to elect men who fear God, so that the decisions made for the nation are in the best in terms of
the general welfare, and also respect the guidelines of scripture.
In his lecture, Barton discusses how we can examine certain political issues that we face
today by comparing them to the law placed before us by God in the Ten Commandments. One of
the most discussed and heavily circulated issues in America are those of abortion and capital
punishment. When looking to the Ten Commandments, the second commandment is “thou shalt
not kill” (Ex. 20:13, English Standard Version, 2001). However, Barton explains that the correct
translation, although slightly similar, it is an important distinction. Confirmed by Hebrew
scholars the translation is, “thou shalt not murder” This difference is that murder is unjust where
as killing is just. For example, killing can be during a time of war, or in self-defense. In contrast,
murder is the selfish taking of another life. When examining abortion and capital punishment, to
the Christian faith, abortion is classified as murder, and capital punishment is killing. This is
because when a mother chooses to abort, that is the unjust taking of innocent life. However, in
regard to capital punishment, the prisoner is guilty of a crime punishable to death, hence solely
killing. In a journal, dedicated to the idea that “Legislating the Ten Commandments isn’t the
same as keeping them,” a Texas citizen wrote, “all that matters is that they can use the idea of the
commandments to reinforce their version of Christianity on the entire state of Texas. In this, they
look more like Pharaoh, who set himself against justice and liberation, than Moses, who made
himself YHWH’s agent of liberation” (Forasteros, 2023). He shares that our representatives
lOMoARcPSD|61774779
Biblical origins of the constitution 95
speak and act in two different ways. They claim to support Ideologies that align with Christian
beliefs but promote and approve of the opposite.
Additionally, Barton discussed how scripturally, the government is not responsible for
caring for the needs of the poor, and hence should not be involved. He supports this by sharing
the statistic that there are 205 verses regarding the poor. Between the three institutions: family,
civil government, and the church, not one verse on the needy references the civil government. He
supports this by quoting Isaiah 58:7, where it says, “share your bread with the hungry and bring
the homeless poor into your house; when you see the naked, cover him…” (English Standard
Version, 2001). Barton makes the claim that these are all personal commands to the individual.
There are so many examples throughout scripture that explain how we are supposed to address
the needs of the poor, but again, not a single one is in respect to the government. He then
explains that if scripture did not mention anything about the poor, then would it be okay for the
government to intervene; yes, however because God’s intentions are outlined in scripture, it is
the responsibility of the family, and the church to aid them.
It can be difficult to live in a world so broken by sin, to claim the ideologies we find in
scripture. However, it is important to stand strong in faith and remain steadfast. Scripture says, “I
have given them thy word; and the world hath hated them, because they are not of the world,
even as I am not of the world. “I pray not that thou shouldest take them out of the world, but that
thou shouldest keep them from the evil” (English Standard Version, 2001). We are to be the light
of the world, combatting all evil with the truth of scripture, that applies to government as well.
We are to remain righteous in all we do, striving to make the world look more like Jesus.
The Constitutional Convention was held in Philadelphia, Pennsylvania from May 25, 1787, to
September 17th of the same year. It is recorded that for many weeks, the members debated and
lOMoARcPSD|61774779
Biblical origins of the constitution 96
could not agree on a plan for the nation. Framers brought ideas from many states, but no
compromises were made, which led to division, and ultimately some returned home. It was then
when Benjamin Franklin addressed George Washington, the President of the Convention.
Franklin begins by informing the convention that over the 4–5-week period, they have returned
to the institutions implemented in Europe, and found none to be suitable for the United States.
He adds that they had been in search of political truth and have not once stopped to considered
asking the Lord to illuminate their understanding. He then goes on to say, “I have lived, Sir, a
long time and the longer I live, the more convincing proofs I see of this truth — that God
governs in the affairs of men…I also believe that without [H]is concurring aid we shall succeed
in this political building no better than the Builders of Babel” (Franklin, 1787). Claiming that
without the divine prescense of God upon their decisions, the nation would be divided by its
local interests; the projects would be confused, and them in turn would be disapproved by the
future leaders. He closes with this, “And what is worse, mankind may hereafter from this
unfortunate instance, despair of establishing Governments by Human Wisdom, and leave it to
chance, war, and conquest” (Franklin, 1787). This conversation led to a three-day recess period
designated to prayer. Following the recess Johnathan Dayton noted that there was a noticeable
difference in the atmosphere, the tone had changed somehow. From then on, discussion was
peaceful, and compromises were met. Founding father Alexander Hamilton spoke to this effect
when he said, “For my part, I sincerely esteem the Constitution, a system which without the
finger of God, never could have been suggested and agreed upon by such a diversity of interests”
(Hamilton, 1787). Many others commented as well; stating although the Constitution not a
devine document like the Bible, it would be impossible not to recognize the hand of God on the
environment surrounding the Constitution, and the document itself. Without devoting the nation
lOMoARcPSD|61774779
Biblical origins of the constitution 97
to God, the people would have gone home as they intended, and the Constitution would not to be
what we know it as today.
In Barton’s lecture, he shared that thirty-four percent of all political quotes within the
Constitution are credited to the scriptures, making it the most widely used reference. For
example, the idea of separation of powers as outlined in Articles I-III of the Constitution can be
attributed to God’s word in Isaiah 33:22. Which says, For the Lord is our judge; the Lord is our
lawgiver; the Lord is our king; he will save us” (2001). The Lord is our judge relates to the
judicial branch, which is responsible for interpreting and upholding constitutional law. The Lord
is our lawgiver refers to the legislative branch, who is in charge of writing new law. Lastly, the
Lord is our King correlates to the executive branch, who takes charge of reviewing the law, and
deciding whether to sign or veto laws. In addition, Barton explains the concept of federalism. By
definition, federalism, “[is a] mode of political organization that unites separate states or other
polities within an overarching political system in a way that allows each to maintain its own
integrity. Meaning there is a chain of government, that includes, local, county, state, and national
governments. Each subject having its own. Therefore, the United States has its own government,
national. Each state has its own government, state. And within each state, each locality has its
own government, local. Which then, each county or city has its own government within that,
county. When exploring this idea in Article IV, the writers quoted Exodus 18:21. Which says,
“Moreover, look for able men from all the people, men who fear God, who are trustworthy and
hate a bribe, and place such men over the people as chiefs of thousands, of hundreds, of fifties,
and of tens” (2001). This section of scripture calls us to appoint just leaders over different sized
groups. In this verse, the tens of people refer to local government, fifties then would relate to
state government, and then thousands to federal government.
lOMoARcPSD|61774779
Biblical origins of the constitution 98
Both of these principles remain applicable today. First, with the nation having three
branches of government, it allows for each branch to remain accountable to the other. Its main
premise is so that one does not become more powerful than the other. The Lord did not intend for
there to be a dictatorship or monarchy. By interpreting scripture, we can infer that the American
democratic republic closely aligns with what the scriptures intended. Secondly, scripture to calls
us to elect men who fear God, so that the decisions made for the nation are in the best in terms of
the general welfare, and also respect the guidelines of scripture.
In his lecture, Barton discusses how we can examine certain political issues that we face
today by comparing them to the law placed before us by God in the Ten Commandments. One of
the most discussed and heavily circulated issues in America are those of abortion and capital
punishment. When looking to the Ten Commandments, the second commandment is “thou shalt
not kill” (Ex. 20:13, English Standard Version, 2001). However, Barton explains that the correct
translation, although slightly similar, it is an important distinction. Confirmed by Hebrew
scholars the translation is, “thou shalt not murder” This difference is that murder is unjust where
as killing is just. For example, killing can be during a time of war, or in self-defense. In contrast,
murder is the selfish taking of another life. When examining abortion and capital punishment, to
the Christian faith, abortion is classified as murder, and capital punishment is killing. This is
because when a mother chooses to abort, that is the unjust taking of innocent life. However, in
regard to capital punishment, the prisoner is guilty of a crime punishable to death, hence solely
killing. In a journal, dedicated to the idea that “Legislating the Ten Commandments isn’t the
same as keeping them,” a Texas citizen wrote, “all that matters is that they can use the idea of the
commandments to reinforce their version of Christianity on the entire state of Texas. In this, they
look more like Pharaoh, who set himself against justice and liberation, than Moses, who made
lOMoARcPSD|61774779
Biblical origins of the constitution 99
himself YHWH’s agent of liberation” (Forasteros, 2023). He shares that our representatives
speak and act in two different ways. They claim to support Ideologies that align with Christian
beliefs but promote and approve of the opposite.
Additionally, Barton discussed how scripturally, the government is not responsible for
caring for the needs of the poor, and hence should not be involved. He supports this by sharing
the statistic that there are 205 verses regarding the poor. Between the three institutions: family,
civil government, and the church, not one verse on the needy references the civil government. He
supports this by quoting Isaiah 58:7, where it says, “share your bread with the hungry and bring
the homeless poor into your house; when you see the naked, cover him…” (English Standard
Version, 2001). Barton makes the claim that these are all personal commands to the individual.
There are so many examples throughout scripture that explain how we are supposed to address
the needs of the poor, but again, not a single one is in respect to the government. He then
explains that if scripture did not mention anything about the poor, then would it be okay for the
government to intervene; yes, however because God’s intentions are outlined in scripture, it is
the responsibility of the family, and the church to aid them.
It can be difficult to live in a world so broken by sin, to claim the ideologies we find in
scripture. However, it is important to stand strong in faith and remain steadfast. Scripture says, “I
have given them thy word; and the world hath hated them, because they are not of the world,
even as I am not of the world. “I pray not that thou shouldest take them out of the world, but that
thou shouldest keep them from the evil” (English Standard Version, 2001). We are to be the light
of the world, combatting all evil with the truth of scripture, that applies to government as well.
We are to remain righteous in all we do, striving to make the world look more like Jesus.
The Constitutional Convention was held in Philadelphia, Pennsylvania from May 25, 1787, to
lOMoARcPSD|61774779
Biblical origins of the constitution 100
September 17th of the same year. It is recorded that for many weeks, the members debated and
could not agree on a plan for the nation. Framers brought ideas from many states, but no
compromises were made, which led to division, and ultimately some returned home. It was then
when Benjamin Franklin addressed George Washington, the President of the Convention.
Franklin begins by informing the convention that over the 4–5-week period, they have returned
to the institutions implemented in Europe, and found none to be suitable for the United States.
He adds that they had been in search of political truth and have not once stopped to considered
asking the Lord to illuminate their understanding. He then goes on to say, “I have lived, Sir, a
long time and the longer I live, the more convincing proofs I see of this truth — that God
governs in the affairs of men…I also believe that without [H]is concurring aid we shall succeed
in this political building no better than the Builders of Babel” (Franklin, 1787). Claiming that
without the divine prescense of God upon their decisions, the nation would be divided by its
local interests; the projects would be confused, and them in turn would be disapproved by the
future leaders. He closes with this, “And what is worse, mankind may hereafter from this
unfortunate instance, despair of establishing Governments by Human Wisdom, and leave it to
chance, war, and conquest” (Franklin, 1787). This conversation led to a three-day recess period
designated to prayer. Following the recess Johnathan Dayton noted that there was a noticeable
difference in the atmosphere, the tone had changed somehow. From then on, discussion was
peaceful, and compromises were met. Founding father Alexander Hamilton spoke to this effect
when he said, “For my part, I sincerely esteem the Constitution, a system which without the
finger of God, never could have been suggested and agreed upon by such a diversity of interests”
(Hamilton, 1787). Many others commented as well; stating although the Constitution not a
devine document like the Bible, it would be impossible not to recognize the hand of God on the
lOMoARcPSD|61774779
Biblical origins of the constitution 101
environment surrounding the Constitution, and the document itself. Without devoting the nation
to God, the people would have gone home as they intended, and the Constitution would not to be
what we know it as today.
In Barton’s lecture, he shared that thirty-four percent of all political quotes within the
Constitution are credited to the scriptures, making it the most widely used reference. For
example, the idea of separation of powers as outlined in Articles I-III of the Constitution can be
attributed to God’s word in Isaiah 33:22. Which says, For the Lord is our judge; the Lord is our
lawgiver; the Lord is our king; he will save us” (2001). The Lord is our judge relates to the
judicial branch, which is responsible for interpreting and upholding constitutional law. The Lord
is our lawgiver refers to the legislative branch, who is in charge of writing new law. Lastly, the
Lord is our King correlates to the executive branch, who takes charge of reviewing the law, and
deciding whether to sign or veto laws. In addition, Barton explains the concept of federalism. By
definition, federalism, “[is a] mode of political organization that unites separate states or other
polities within an overarching political system in a way that allows each to maintain its own
integrity. Meaning there is a chain of government, that includes, local, county, state, and national
governments. Each subject having its own. Therefore, the United States has its own government,
national. Each state has its own government, state. And within each state, each locality has its
own government, local. Which then, each county or city has its own government within that,
county. When exploring this idea in Article IV, the writers quoted Exodus 18:21. Which says,
“Moreover, look for able men from all the people, men who fear God, who are trustworthy and
hate a bribe, and place such men over the people as chiefs of thousands, of hundreds, of fifties,
and of tens” (2001). This section of scripture calls us to appoint just leaders over different sized
lOMoARcPSD|61774779
Biblical origins of the constitution 102
groups. In this verse, the tens of people refer to local government, fifties then would relate to
state government, and then thousands to federal government.
Both of these principles remain applicable today. First, with the nation having three
branches of government, it allows for each branch to remain accountable to the other. Its main
premise is so that one does not become more powerful than the other. The Lord did not intend for
there to be a dictatorship or monarchy. By interpreting scripture, we can infer that the American
democratic republic closely aligns with what the scriptures intended. Secondly, scripture to calls
us to elect men who fear God, so that the decisions made for the nation are in the best in terms of
the general welfare, and also respect the guidelines of scripture.
In his lecture, Barton discusses how we can examine certain political issues that we face
today by comparing them to the law placed before us by God in the Ten Commandments. One of
the most discussed and heavily circulated issues in America are those of abortion and capital
punishment. When looking to the Ten Commandments, the second commandment is “thou shalt
not kill” (Ex. 20:13, English Standard Version, 2001). However, Barton explains that the correct
translation, although slightly similar, it is an important distinction. Confirmed by Hebrew
scholars the translation is, “thou shalt not murder” This difference is that murder is unjust where
as killing is just. For example, killing can be during a time of war, or in self-defense. In contrast,
murder is the selfish taking of another life. When examining abortion and capital punishment, to
the Christian faith, abortion is classified as murder, and capital punishment is killing. This is
because when a mother chooses to abort, that is the unjust taking of innocent life. However, in
regard to capital punishment, the prisoner is guilty of a crime punishable to death, hence solely
killing. In a journal, dedicated to the idea that “Legislating the Ten Commandments isn’t the
same as keeping them,” a Texas citizen wrote, “all that matters is that they can use the idea of the
lOMoARcPSD|61774779
Biblical origins of the constitution 103
commandments to reinforce their version of Christianity on the entire state of Texas. In this, they
look more like Pharaoh, who set himself against justice and liberation, than Moses, who made
himself YHWH’s agent of liberation” (Forasteros, 2023). He shares that our representatives
speak and act in two different ways. They claim to support Ideologies that align with Christian
beliefs but promote and approve of the opposite.
Additionally, Barton discussed how scripturally, the government is not responsible for
caring for the needs of the poor, and hence should not be involved. He supports this by sharing
the statistic that there are 205 verses regarding the poor. Between the three institutions: family,
civil government, and the church, not one verse on the needy references the civil government. He
supports this by quoting Isaiah 58:7, where it says, “share your bread with the hungry and bring
the homeless poor into your house; when you see the naked, cover him…” (English Standard
Version, 2001). Barton makes the claim that these are all personal commands to the individual.
There are so many examples throughout scripture that explain how we are supposed to address
the needs of the poor, but again, not a single one is in respect to the government. He then
explains that if scripture did not mention anything about the poor, then would it be okay for the
government to intervene; yes, however because God’s intentions are outlined in scripture, it is
the responsibility of the family, and the church to aid them.
It can be difficult to live in a world so broken by sin, to claim the ideologies we find in
scripture. However, it is important to stand strong in faith and remain steadfast. Scripture says, “I
have given them thy word; and the world hath hated them, because they are not of the world,
even as I am not of the world. “I pray not that thou shouldest take them out of the world, but that
thou shouldest keep them from the evil” (English Standard Version, 2001). We are to be the light
of the world, combatting all evil with the truth of scripture, that applies to government as well.
lOMoARcPSD|61774779
Biblical origins of the constitution 104
We are to remain righteous in all we do, striving to make the world look more like Jesus.
The Constitutional Convention was held in Philadelphia, Pennsylvania from May 25, 1787, to
September 17th of the same year. It is recorded that for many weeks, the members debated and
could not agree on a plan for the nation. Framers brought ideas from many states, but no
compromises were made, which led to division, and ultimately some returned home. It was then
when Benjamin Franklin addressed George Washington, the President of the Convention.
Franklin begins by informing the convention that over the 4–5-week period, they have returned
to the institutions implemented in Europe, and found none to be suitable for the United States.
He adds that they had been in search of political truth and have not once stopped to considered
asking the Lord to illuminate their understanding. He then goes on to say, “I have lived, Sir, a
long time and the longer I live, the more convincing proofs I see of this truth — that God
governs in the affairs of men…I also believe that without [H]is concurring aid we shall succeed
in this political building no better than the Builders of Babel” (Franklin, 1787). Claiming that
without the divine prescense of God upon their decisions, the nation would be divided by its
local interests; the projects would be confused, and them in turn would be disapproved by the
future leaders. He closes with this, “And what is worse, mankind may hereafter from this
unfortunate instance, despair of establishing Governments by Human Wisdom, and leave it to
chance, war, and conquest” (Franklin, 1787). This conversation led to a three-day recess period
designated to prayer. Following the recess Johnathan Dayton noted that there was a noticeable
difference in the atmosphere, the tone had changed somehow. From then on, discussion was
peaceful, and compromises were met. Founding father Alexander Hamilton spoke to this effect
when he said, “For my part, I sincerely esteem the Constitution, a system which without the
finger of God, never could have been suggested and agreed upon by such a diversity of interests”
lOMoARcPSD|61774779
Biblical origins of the constitution 105
(Hamilton, 1787). Many others commented as well; stating although the Constitution not a
devine document like the Bible, it would be impossible not to recognize the hand of God on the
environment surrounding the Constitution, and the document itself. Without devoting the nation
to God, the people would have gone home as they intended, and the Constitution would not to be
what we know it as today.
In Barton’s lecture, he shared that thirty-four percent of all political quotes within the
Constitution are credited to the scriptures, making it the most widely used reference. For
example, the idea of separation of powers as outlined in Articles I-III of the Constitution can be
attributed to God’s word in Isaiah 33:22. Which says, For the Lord is our judge; the Lord is our
lawgiver; the Lord is our king; he will save us” (2001). The Lord is our judge relates to the
judicial branch, which is responsible for interpreting and upholding constitutional law. The Lord
is our lawgiver refers to the legislative branch, who is in charge of writing new law. Lastly, the
Lord is our King correlates to the executive branch, who takes charge of reviewing the law, and
deciding whether to sign or veto laws. In addition, Barton explains the concept of federalism. By
definition, federalism, “[is a] mode of political organization that unites separate states or other
polities within an overarching political system in a way that allows each to maintain its own
integrity. Meaning there is a chain of government, that includes, local, county, state, and national
governments. Each subject having its own. Therefore, the United States has its own government,
national. Each state has its own government, state. And within each state, each locality has its
own government, local. Which then, each county or city has its own government within that,
county. When exploring this idea in Article IV, the writers quoted Exodus 18:21. Which says,
“Moreover, look for able men from all the people, men who fear God, who are trustworthy and
hate a bribe, and place such men over the people as chiefs of thousands, of hundreds, of fifties,
lOMoARcPSD|61774779
Biblical origins of the constitution 106
and of tens” (2001). This section of scripture calls us to appoint just leaders over different sized
groups. In this verse, the tens of people refer to local government, fifties then would relate to
state government, and then thousands to federal government.
Both of these principles remain applicable today. First, with the nation having three
branches of government, it allows for each branch to remain accountable to the other. Its main
premise is so that one does not become more powerful than the other. The Lord did not intend for
there to be a dictatorship or monarchy. By interpreting scripture, we can infer that the American
democratic republic closely aligns with what the scriptures intended. Secondly, scripture to calls
us to elect men who fear God, so that the decisions made for the nation are in the best in terms of
the general welfare, and also respect the guidelines of scripture.
In his lecture, Barton discusses how we can examine certain political issues that we face
today by comparing them to the law placed before us by God in the Ten Commandments. One of
the most discussed and heavily circulated issues in America are those of abortion and capital
punishment. When looking to the Ten Commandments, the second commandment is “thou shalt
not kill” (Ex. 20:13, English Standard Version, 2001). However, Barton explains that the correct
translation, although slightly similar, it is an important distinction. Confirmed by Hebrew
scholars the translation is, “thou shalt not murder” This difference is that murder is unjust where
as killing is just. For example, killing can be during a time of war, or in self-defense. In contrast,
murder is the selfish taking of another life. When examining abortion and capital punishment, to
the Christian faith, abortion is classified as murder, and capital punishment is killing. This is
because when a mother chooses to abort, that is the unjust taking of innocent life. However, in
regard to capital punishment, the prisoner is guilty of a crime punishable to death, hence solely
killing. In a journal, dedicated to the idea that “Legislating the Ten Commandments isn’t the
lOMoARcPSD|61774779
Biblical origins of the constitution 107
same as keeping them,” a Texas citizen wrote, “all that matters is that they can use the idea of the
commandments to reinforce their version of Christianity on the entire state of Texas. In this, they
look more like Pharaoh, who set himself against justice and liberation, than Moses, who made
himself YHWH’s agent of liberation” (Forasteros, 2023). He shares that our representatives
speak and act in two different ways. They claim to support Ideologies that align with Christian
beliefs but promote and approve of the opposite.
Additionally, Barton discussed how scripturally, the government is not responsible for
caring for the needs of the poor, and hence should not be involved. He supports this by sharing
the statistic that there are 205 verses regarding the poor. Between the three institutions: family,
civil government, and the church, not one verse on the needy references the civil government. He
supports this by quoting Isaiah 58:7, where it says, “share your bread with the hungry and bring
the homeless poor into your house; when you see the naked, cover him…” (English Standard
Version, 2001). Barton makes the claim that these are all personal commands to the individual.
There are so many examples throughout scripture that explain how we are supposed to address
the needs of the poor, but again, not a single one is in respect to the government. He then
explains that if scripture did not mention anything about the poor, then would it be okay for the
government to intervene; yes, however because God’s intentions are outlined in scripture, it is
the responsibility of the family, and the church to aid them.
It can be difficult to live in a world so broken by sin, to claim the ideologies we find in
scripture. However, it is important to stand strong in faith and remain steadfast. Scripture says, “I
have given them thy word; and the world hath hated them, because they are not of the world,
even as I am not of the world. “I pray not that thou shouldest take them out of the world, but that
lOMoARcPSD|61774779
Biblical origins of the constitution 108
thou shouldest keep them from the evil” (English Standard Version, 2001). We are to be the light
of the world, combatting all evil with the truth of scripture, that applies to government as well.
We are to remain righteous in all we do, striving to make the world look more like Jesus.
The Constitutional Convention was held in Philadelphia, Pennsylvania from May 25, 1787, to
September 17th of the same year. It is recorded that for many weeks, the members debated and
could not agree on a plan for the nation. Framers brought ideas from many states, but no
compromises were made, which led to division, and ultimately some returned home. It was then
when Benjamin Franklin addressed George Washington, the President of the Convention.
Franklin begins by informing the convention that over the 4–5-week period, they have returned
to the institutions implemented in Europe, and found none to be suitable for the United States.
He adds that they had been in search of political truth and have not once stopped to considered
asking the Lord to illuminate their understanding. He then goes on to say, “I have lived, Sir, a
long time and the longer I live, the more convincing proofs I see of this truth — that God
governs in the affairs of men…I also believe that without [H]is concurring aid we shall succeed
in this political building no better than the Builders of Babel” (Franklin, 1787). Claiming that
without the divine prescense of God upon their decisions, the nation would be divided by its
local interests; the projects would be confused, and them in turn would be disapproved by the
future leaders. He closes with this, “And what is worse, mankind may hereafter from this
unfortunate instance, despair of establishing Governments by Human Wisdom, and leave it to
chance, war, and conquest” (Franklin, 1787). This conversation led to a three-day recess period
designated to prayer. Following the recess Johnathan Dayton noted that there was a noticeable
difference in the atmosphere, the tone had changed somehow. From then on, discussion was
peaceful, and compromises were met. Founding father Alexander Hamilton spoke to this effect
lOMoARcPSD|61774779
Biblical origins of the constitution 109
when he said, “For my part, I sincerely esteem the Constitution, a system which without the
finger of God, never could have been suggested and agreed upon by such a diversity of interests”
(Hamilton, 1787). Many others commented as well; stating although the Constitution not a
devine document like the Bible, it would be impossible not to recognize the hand of God on the
environment surrounding the Constitution, and the document itself. Without devoting the nation
to God, the people would have gone home as they intended, and the Constitution would not to be
what we know it as today.
In Barton’s lecture, he shared that thirty-four percent of all political quotes within the
Constitution are credited to the scriptures, making it the most widely used reference. For
example, the idea of separation of powers as outlined in Articles I-III of the Constitution can be
attributed to God’s word in Isaiah 33:22. Which says, For the Lord is our judge; the Lord is our
lawgiver; the Lord is our king; he will save us” (2001). The Lord is our judge relates to the
judicial branch, which is responsible for interpreting and upholding constitutional law. The Lord
is our lawgiver refers to the legislative branch, who is in charge of writing new law. Lastly, the
Lord is our King correlates to the executive branch, who takes charge of reviewing the law, and
deciding whether to sign or veto laws. In addition, Barton explains the concept of federalism. By
definition, federalism, “[is a] mode of political organization that unites separate states or other
polities within an overarching political system in a way that allows each to maintain its own
integrity. Meaning there is a chain of government, that includes, local, county, state, and national
governments. Each subject having its own. Therefore, the United States has its own government,
national. Each state has its own government, state. And within each state, each locality has its
own government, local. Which then, each county or city has its own government within that,
county. When exploring this idea in Article IV, the writers quoted Exodus 18:21. Which says,
lOMoARcPSD|61774779
Biblical origins of the constitution 110
“Moreover, look for able men from all the people, men who fear God, who are trustworthy and
hate a bribe, and place such men over the people as chiefs of thousands, of hundreds, of fifties,
and of tens” (2001). This section of scripture calls us to appoint just leaders over different sized
groups. In this verse, the tens of people refer to local government, fifties then would relate to
state government, and then thousands to federal government.
Both of these principles remain applicable today. First, with the nation having three
branches of government, it allows for each branch to remain accountable to the other. Its main
premise is so that one does not become more powerful than the other. The Lord did not intend for
there to be a dictatorship or monarchy. By interpreting scripture, we can infer that the American
democratic republic closely aligns with what the scriptures intended. Secondly, scripture to calls
us to elect men who fear God, so that the decisions made for the nation are in the best in terms of
the general welfare, and also respect the guidelines of scripture.
In his lecture, Barton discusses how we can examine certain political issues that we face
today by comparing them to the law placed before us by God in the Ten Commandments. One of
the most discussed and heavily circulated issues in America are those of abortion and capital
punishment. When looking to the Ten Commandments, the second commandment is “thou shalt
not kill” (Ex. 20:13, English Standard Version, 2001). However, Barton explains that the correct
translation, although slightly similar, it is an important distinction. Confirmed by Hebrew
scholars the translation is, “thou shalt not murder” This difference is that murder is unjust where
as killing is just. For example, killing can be during a time of war, or in self-defense. In contrast,
murder is the selfish taking of another life. When examining abortion and capital punishment, to
the Christian faith, abortion is classified as murder, and capital punishment is killing. This is
because when a mother chooses to abort, that is the unjust taking of innocent life. However, in
lOMoARcPSD|61774779
Biblical origins of the constitution 111
regard to capital punishment, the prisoner is guilty of a crime punishable to death, hence solely
killing. In a journal, dedicated to the idea that “Legislating the Ten Commandments isn’t the
same as keeping them,” a Texas citizen wrote, “all that matters is that they can use the idea of the
commandments to reinforce their version of Christianity on the entire state of Texas. In this, they
look more like Pharaoh, who set himself against justice and liberation, than Moses, who made
himself YHWH’s agent of liberation” (Forasteros, 2023). He shares that our representatives
speak and act in two different ways. They claim to support Ideologies that align with Christian
beliefs but promote and approve of the opposite.
Additionally, Barton discussed how scripturally, the government is not responsible for
caring for the needs of the poor, and hence should not be involved. He supports this by sharing
the statistic that there are 205 verses regarding the poor. Between the three institutions: family,
civil government, and the church, not one verse on the needy references the civil government. He
supports this by quoting Isaiah 58:7, where it says, “share your bread with the hungry and bring
the homeless poor into your house; when you see the naked, cover him…” (English Standard
Version, 2001). Barton makes the claim that these are all personal commands to the individual.
There are so many examples throughout scripture that explain how we are supposed to address
the needs of the poor, but again, not a single one is in respect to the government. He then
explains that if scripture did not mention anything about the poor, then would it be okay for the
government to intervene; yes, however because God’s intentions are outlined in scripture, it is
the responsibility of the family, and the church to aid them.
It can be difficult to live in a world so broken by sin, to claim the ideologies we find in
scripture. However, it is important to stand strong in faith and remain steadfast. Scripture says, “I
have given them thy word; and the world hath hated them, because they are not of the world,
lOMoARcPSD|61774779
Biblical origins of the constitution 112
even as I am not of the world. “I pray not that thou shouldest take them out of the world, but that
thou shouldest keep them from the evil” (English Standard Version, 2001). We are to be the light
of the world, combatting all evil with the truth of scripture, that applies to government as well.
We are to remain righteous in all we do, striving to make the world look more like Jesus.
The Constitutional Convention was held in Philadelphia, Pennsylvania from May 25, 1787, to
September 17th of the same year. It is recorded that for many weeks, the members debated and
could not agree on a plan for the nation. Framers brought ideas from many states, but no
compromises were made, which led to division, and ultimately some returned home. It was then
when Benjamin Franklin addressed George Washington, the President of the Convention.
Franklin begins by informing the convention that over the 4–5-week period, they have returned
to the institutions implemented in Europe, and found none to be suitable for the United States.
He adds that they had been in search of political truth and have not once stopped to considered
asking the Lord to illuminate their understanding. He then goes on to say, “I have lived, Sir, a
long time and the longer I live, the more convincing proofs I see of this truth — that God
governs in the affairs of men…I also believe that without [H]is concurring aid we shall succeed
in this political building no better than the Builders of Babel” (Franklin, 1787). Claiming that
without the divine prescense of God upon their decisions, the nation would be divided by its
local interests; the projects would be confused, and them in turn would be disapproved by the
future leaders. He closes with this, “And what is worse, mankind may hereafter from this
unfortunate instance, despair of establishing Governments by Human Wisdom, and leave it to
chance, war, and conquest” (Franklin, 1787). This conversation led to a three-day recess period
designated to prayer. Following the recess Johnathan Dayton noted that there was a noticeable
difference in the atmosphere, the tone had changed somehow. From then on, discussion was
lOMoARcPSD|61774779
Biblical origins of the constitution 113
peaceful, and compromises were met. Founding father Alexander Hamilton spoke to this effect
when he said, “For my part, I sincerely esteem the Constitution, a system which without the
finger of God, never could have been suggested and agreed upon by such a diversity of interests”
(Hamilton, 1787). Many others commented as well; stating although the Constitution not a
devine document like the Bible, it would be impossible not to recognize the hand of God on the
environment surrounding the Constitution, and the document itself. Without devoting the nation
to God, the people would have gone home as they intended, and the Constitution would not to be
what we know it as today.
In Barton’s lecture, he shared that thirty-four percent of all political quotes within the
Constitution are credited to the scriptures, making it the most widely used reference. For
example, the idea of separation of powers as outlined in Articles I-III of the Constitution can be
attributed to God’s word in Isaiah 33:22. Which says, For the Lord is our judge; the Lord is our
lawgiver; the Lord is our king; he will save us” (2001). The Lord is our judge relates to the
judicial branch, which is responsible for interpreting and upholding constitutional law. The Lord
is our lawgiver refers to the legislative branch, who is in charge of writing new law. Lastly, the
Lord is our King correlates to the executive branch, who takes charge of reviewing the law, and
deciding whether to sign or veto laws. In addition, Barton explains the concept of federalism. By
definition, federalism, “[is a] mode of political organization that unites separate states or other
polities within an overarching political system in a way that allows each to maintain its own
integrity. Meaning there is a chain of government, that includes, local, county, state, and national
governments. Each subject having its own. Therefore, the United States has its own government,
national. Each state has its own government, state. And within each state, each locality has its
own government, local. Which then, each county or city has its own government within that,
lOMoARcPSD|61774779
Biblical origins of the constitution 114
county. When exploring this idea in Article IV, the writers quoted Exodus 18:21. Which says,
“Moreover, look for able men from all the people, men who fear God, who are trustworthy and
hate a bribe, and place such men over the people as chiefs of thousands, of hundreds, of fifties,
and of tens” (2001). This section of scripture calls us to appoint just leaders over different sized
groups. In this verse, the tens of people refer to local government, fifties then would relate to
state government, and then thousands to federal government.
Both of these principles remain applicable today. First, with the nation having three
branches of government, it allows for each branch to remain accountable to the other. Its main
premise is so that one does not become more powerful than the other. The Lord did not intend for
there to be a dictatorship or monarchy. By interpreting scripture, we can infer that the American
democratic republic closely aligns with what the scriptures intended. Secondly, scripture to calls
us to elect men who fear God, so that the decisions made for the nation are in the best in terms of
the general welfare, and also respect the guidelines of scripture.
In his lecture, Barton discusses how we can examine certain political issues that we face
today by comparing them to the law placed before us by God in the Ten Commandments. One of
the most discussed and heavily circulated issues in America are those of abortion and capital
punishment. When looking to the Ten Commandments, the second commandment is “thou shalt
not kill” (Ex. 20:13, English Standard Version, 2001). However, Barton explains that the correct
translation, although slightly similar, it is an important distinction. Confirmed by Hebrew
scholars the translation is, “thou shalt not murder” This difference is that murder is unjust where
as killing is just. For example, killing can be during a time of war, or in self-defense. In contrast,
murder is the selfish taking of another life. When examining abortion and capital punishment, to
the Christian faith, abortion is classified as murder, and capital punishment is killing. This is
lOMoARcPSD|61774779
Biblical origins of the constitution 115
because when a mother chooses to abort, that is the unjust taking of innocent life. However, in
regard to capital punishment, the prisoner is guilty of a crime punishable to death, hence solely
killing. In a journal, dedicated to the idea that “Legislating the Ten Commandments isn’t the
same as keeping them,” a Texas citizen wrote, “all that matters is that they can use the idea of the
commandments to reinforce their version of Christianity on the entire state of Texas. In this, they
look more like Pharaoh, who set himself against justice and liberation, than Moses, who made
himself YHWH’s agent of liberation” (Forasteros, 2023). He shares that our representatives
speak and act in two different ways. They claim to support Ideologies that align with Christian
beliefs but promote and approve of the opposite.
Additionally, Barton discussed how scripturally, the government is not responsible for
caring for the needs of the poor, and hence should not be involved. He supports this by sharing
the statistic that there are 205 verses regarding the poor. Between the three institutions: family,
civil government, and the church, not one verse on the needy references the civil government. He
supports this by quoting Isaiah 58:7, where it says, “share your bread with the hungry and bring
the homeless poor into your house; when you see the naked, cover him…” (English Standard
Version, 2001). Barton makes the claim that these are all personal commands to the individual.
There are so many examples throughout scripture that explain how we are supposed to address
the needs of the poor, but again, not a single one is in respect to the government. He then
explains that if scripture did not mention anything about the poor, then would it be okay for the
government to intervene; yes, however because God’s intentions are outlined in scripture, it is
the responsibility of the family, and the church to aid them.
It can be difficult to live in a world so broken by sin, to claim the ideologies we find in
scripture. However, it is important to stand strong in faith and remain steadfast. Scripture says, “I
lOMoARcPSD|61774779
Biblical origins of the constitution 116
have given them thy word; and the world hath hated them, because they are not of the world,
even as I am not of the world. “I pray not that thou shouldest take them out of the world, but that
thou shouldest keep them from the evil” (English Standard Version, 2001). We are to be the light
of the world, combatting all evil with the truth of scripture, that applies to government as well.
We are to remain righteous in all we do, striving to make the world look more like Jesus.
The Constitutional Convention was held in Philadelphia, Pennsylvania from May 25, 1787, to
September 17th of the same year. It is recorded that for many weeks, the members debated and
could not agree on a plan for the nation. Framers brought ideas from many states, but no
compromises were made, which led to division, and ultimately some returned home. It was then
when Benjamin Franklin addressed George Washington, the President of the Convention.
Franklin begins by informing the convention that over the 4–5-week period, they have returned
to the institutions implemented in Europe, and found none to be suitable for the United States.
He adds that they had been in search of political truth and have not once stopped to considered
asking the Lord to illuminate their understanding. He then goes on to say, “I have lived, Sir, a
long time and the longer I live, the more convincing proofs I see of this truth — that God
governs in the affairs of men…I also believe that without [H]is concurring aid we shall succeed
in this political building no better than the Builders of Babel” (Franklin, 1787). Claiming that
without the divine prescense of God upon their decisions, the nation would be divided by its
local interests; the projects would be confused, and them in turn would be disapproved by the
future leaders. He closes with this, “And what is worse, mankind may hereafter from this
unfortunate instance, despair of establishing Governments by Human Wisdom, and leave it to
chance, war, and conquest” (Franklin, 1787). This conversation led to a three-day recess period
designated to prayer. Following the recess Johnathan Dayton noted that there was a noticeable
lOMoARcPSD|61774779
Biblical origins of the constitution 117
difference in the atmosphere, the tone had changed somehow. From then on, discussion was
peaceful, and compromises were met. Founding father Alexander Hamilton spoke to this effect
when he said, “For my part, I sincerely esteem the Constitution, a system which without the
finger of God, never could have been suggested and agreed upon by such a diversity of interests”
(Hamilton, 1787). Many others commented as well; stating although the Constitution not a
devine document like the Bible, it would be impossible not to recognize the hand of God on the
environment surrounding the Constitution, and the document itself. Without devoting the nation
to God, the people would have gone home as they intended, and the Constitution would not to be
what we know it as today.
In Barton’s lecture, he shared that thirty-four percent of all political quotes within the
Constitution are credited to the scriptures, making it the most widely used reference. For
example, the idea of separation of powers as outlined in Articles I-III of the Constitution can be
attributed to God’s word in Isaiah 33:22. Which says, For the Lord is our judge; the Lord is our
lawgiver; the Lord is our king; he will save us” (2001). The Lord is our judge relates to the
judicial branch, which is responsible for interpreting and upholding constitutional law. The Lord
is our lawgiver refers to the legislative branch, who is in charge of writing new law. Lastly, the
Lord is our King correlates to the executive branch, who takes charge of reviewing the law, and
deciding whether to sign or veto laws. In addition, Barton explains the concept of federalism. By
definition, federalism, “[is a] mode of political organization that unites separate states or other
polities within an overarching political system in a way that allows each to maintain its own
integrity. Meaning there is a chain of government, that includes, local, county, state, and national
governments. Each subject having its own. Therefore, the United States has its own government,
national. Each state has its own government, state. And within each state, each locality has its
lOMoARcPSD|61774779
Biblical origins of the constitution 118
own government, local. Which then, each county or city has its own government within that,
county. When exploring this idea in Article IV, the writers quoted Exodus 18:21. Which says,
“Moreover, look for able men from all the people, men who fear God, who are trustworthy and
hate a bribe, and place such men over the people as chiefs of thousands, of hundreds, of fifties,
and of tens” (2001). This section of scripture calls us to appoint just leaders over different sized
groups. In this verse, the tens of people refer to local government, fifties then would relate to
state government, and then thousands to federal government.
Both of these principles remain applicable today. First, with the nation having three
branches of government, it allows for each branch to remain accountable to the other. Its main
premise is so that one does not become more powerful than the other. The Lord did not intend for
there to be a dictatorship or monarchy. By interpreting scripture, we can infer that the American
democratic republic closely aligns with what the scriptures intended. Secondly, scripture to calls
us to elect men who fear God, so that the decisions made for the nation are in the best in terms of
the general welfare, and also respect the guidelines of scripture.
In his lecture, Barton discusses how we can examine certain political issues that we face
today by comparing them to the law placed before us by God in the Ten Commandments. One of
the most discussed and heavily circulated issues in America are those of abortion and capital
punishment. When looking to the Ten Commandments, the second commandment is “thou shalt
not kill” (Ex. 20:13, English Standard Version, 2001). However, Barton explains that the correct
translation, although slightly similar, it is an important distinction. Confirmed by Hebrew
scholars the translation is, “thou shalt not murder” This difference is that murder is unjust where
as killing is just. For example, killing can be during a time of war, or in self-defense. In contrast,
murder is the selfish taking of another life. When examining abortion and capital punishment, to
lOMoARcPSD|61774779
Biblical origins of the constitution 119
the Christian faith, abortion is classified as murder, and capital punishment is killing. This is
because when a mother chooses to abort, that is the unjust taking of innocent life. However, in
regard to capital punishment, the prisoner is guilty of a crime punishable to death, hence solely
killing. In a journal, dedicated to the idea that “Legislating the Ten Commandments isn’t the
same as keeping them,” a Texas citizen wrote, “all that matters is that they can use the idea of the
commandments to reinforce their version of Christianity on the entire state of Texas. In this, they
look more like Pharaoh, who set himself against justice and liberation, than Moses, who made
himself YHWH’s agent of liberation” (Forasteros, 2023). He shares that our representatives
speak and act in two different ways. They claim to support Ideologies that align with Christian
beliefs but promote and approve of the opposite.
Additionally, Barton discussed how scripturally, the government is not responsible for
caring for the needs of the poor, and hence should not be involved. He supports this by sharing
the statistic that there are 205 verses regarding the poor. Between the three institutions: family,
civil government, and the church, not one verse on the needy references the civil government. He
supports this by quoting Isaiah 58:7, where it says, “share your bread with the hungry and bring
the homeless poor into your house; when you see the naked, cover him…” (English Standard
Version, 2001). Barton makes the claim that these are all personal commands to the individual.
There are so many examples throughout scripture that explain how we are supposed to address
the needs of the poor, but again, not a single one is in respect to the government. He then
explains that if scripture did not mention anything about the poor, then would it be okay for the
government to intervene; yes, however because God’s intentions are outlined in scripture, it is
the responsibility of the family, and the church to aid them.
lOMoARcPSD|61774779
Biblical origins of the constitution 120
It can be difficult to live in a world so broken by sin, to claim the ideologies we find in
scripture. However, it is important to stand strong in faith and remain steadfast. Scripture says, “I
have given them thy word; and the world hath hated them, because they are not of the world,
even as I am not of the world. “I pray not that thou shouldest take them out of the world, but that
thou shouldest keep them from the evil” (English Standard Version, 2001). We are to be the light
of the world, combatting all evil with the truth of scripture, that applies to government as well.
We are to remain righteous in all we do, striving to make the world look more like Jesus.
The Constitutional Convention was held in Philadelphia, Pennsylvania from May 25, 1787, to
September 17th of the same year. It is recorded that for many weeks, the members debated and
could not agree on a plan for the nation. Framers brought ideas from many states, but no
compromises were made, which led to division, and ultimately some returned home. It was then
when Benjamin Franklin addressed George Washington, the President of the Convention.
Franklin begins by informing the convention that over the 4–5-week period, they have returned
to the institutions implemented in Europe, and found none to be suitable for the United States.
He adds that they had been in search of political truth and have not once stopped to considered
asking the Lord to illuminate their understanding. He then goes on to say, “I have lived, Sir, a
long time and the longer I live, the more convincing proofs I see of this truth — that God
governs in the affairs of men…I also believe that without [H]is concurring aid we shall succeed
in this political building no better than the Builders of Babel” (Franklin, 1787). Claiming that
without the divine prescense of God upon their decisions, the nation would be divided by its
local interests; the projects would be confused, and them in turn would be disapproved by the
future leaders. He closes with this, “And what is worse, mankind may hereafter from this
unfortunate instance, despair of establishing Governments by Human Wisdom, and leave it to
lOMoARcPSD|61774779
Biblical origins of the constitution 121
chance, war, and conquest” (Franklin, 1787). This conversation led to a three-day recess period
designated to prayer. Following the recess Johnathan Dayton noted that there was a noticeable
difference in the atmosphere, the tone had changed somehow. From then on, discussion was
peaceful, and compromises were met. Founding father Alexander Hamilton spoke to this effect
when he said, “For my part, I sincerely esteem the Constitution, a system which without the
finger of God, never could have been suggested and agreed upon by such a diversity of interests”
(Hamilton, 1787). Many others commented as well; stating although the Constitution not a
devine document like the Bible, it would be impossible not to recognize the hand of God on the
environment surrounding the Constitution, and the document itself. Without devoting the nation
to God, the people would have gone home as they intended, and the Constitution would not to be
what we know it as today.
In Barton’s lecture, he shared that thirty-four percent of all political quotes within the
Constitution are credited to the scriptures, making it the most widely used reference. For
example, the idea of separation of powers as outlined in Articles I-III of the Constitution can be
attributed to God’s word in Isaiah 33:22. Which says, For the Lord is our judge; the Lord is our
lawgiver; the Lord is our king; he will save us” (2001). The Lord is our judge relates to the
judicial branch, which is responsible for interpreting and upholding constitutional law. The Lord
is our lawgiver refers to the legislative branch, who is in charge of writing new law. Lastly, the
Lord is our King correlates to the executive branch, who takes charge of reviewing the law, and
deciding whether to sign or veto laws. In addition, Barton explains the concept of federalism. By
definition, federalism, “[is a] mode of political organization that unites separate states or other
polities within an overarching political system in a way that allows each to maintain its own
integrity. Meaning there is a chain of government, that includes, local, county, state, and national
lOMoARcPSD|61774779
Biblical origins of the constitution 122
governments. Each subject having its own. Therefore, the United States has its own government,
national. Each state has its own government, state. And within each state, each locality has its
own government, local. Which then, each county or city has its own government within that,
county. When exploring this idea in Article IV, the writers quoted Exodus 18:21. Which says,
“Moreover, look for able men from all the people, men who fear God, who are trustworthy and
hate a bribe, and place such men over the people as chiefs of thousands, of hundreds, of fifties,
and of tens” (2001). This section of scripture calls us to appoint just leaders over different sized
groups. In this verse, the tens of people refer to local government, fifties then would relate to
state government, and then thousands to federal government.
Both of these principles remain applicable today. First, with the nation having three
branches of government, it allows for each branch to remain accountable to the other. Its main
premise is so that one does not become more powerful than the other. The Lord did not intend for
there to be a dictatorship or monarchy. By interpreting scripture, we can infer that the American
democratic republic closely aligns with what the scriptures intended. Secondly, scripture to calls
us to elect men who fear God, so that the decisions made for the nation are in the best in terms of
the general welfare, and also respect the guidelines of scripture.
In his lecture, Barton discusses how we can examine certain political issues that we face
today by comparing them to the law placed before us by God in the Ten Commandments. One of
the most discussed and heavily circulated issues in America are those of abortion and capital
punishment. When looking to the Ten Commandments, the second commandment is “thou shalt
not kill” (Ex. 20:13, English Standard Version, 2001). However, Barton explains that the correct
translation, although slightly similar, it is an important distinction. Confirmed by Hebrew
scholars the translation is, “thou shalt not murder” This difference is that murder is unjust where
lOMoARcPSD|61774779
Biblical origins of the constitution 123
as killing is just. For example, killing can be during a time of war, or in self-defense. In contrast,
murder is the selfish taking of another life. When examining abortion and capital punishment, to
the Christian faith, abortion is classified as murder, and capital punishment is killing. This is
because when a mother chooses to abort, that is the unjust taking of innocent life. However, in
regard to capital punishment, the prisoner is guilty of a crime punishable to death, hence solely
killing. In a journal, dedicated to the idea that “Legislating the Ten Commandments isn’t the
same as keeping them,” a Texas citizen wrote, “all that matters is that they can use the idea of the
commandments to reinforce their version of Christianity on the entire state of Texas. In this, they
look more like Pharaoh, who set himself against justice and liberation, than Moses, who made
himself YHWH’s agent of liberation” (Forasteros, 2023). He shares that our representatives
speak and act in two different ways. They claim to support Ideologies that align with Christian
beliefs but promote and approve of the opposite.
Additionally, Barton discussed how scripturally, the government is not responsible for
caring for the needs of the poor, and hence should not be involved. He supports this by sharing
the statistic that there are 205 verses regarding the poor. Between the three institutions: family,
civil government, and the church, not one verse on the needy references the civil government. He
supports this by quoting Isaiah 58:7, where it says, “share your bread with the hungry and bring
the homeless poor into your house; when you see the naked, cover him…” (English Standard
Version, 2001). Barton makes the claim that these are all personal commands to the individual.
There are so many examples throughout scripture that explain how we are supposed to address
the needs of the poor, but again, not a single one is in respect to the government. He then
explains that if scripture did not mention anything about the poor, then would it be okay for the
lOMoARcPSD|61774779
Biblical origins of the constitution 124
government to intervene; yes, however because God’s intentions are outlined in scripture, it is
the responsibility of the family, and the church to aid them.
It can be difficult to live in a world so broken by sin, to claim the ideologies we find in
scripture. However, it is important to stand strong in faith and remain steadfast. Scripture says, “I
have given them thy word; and the world hath hated them, because they are not of the world,
even as I am not of the world. “I pray not that thou shouldest take them out of the world, but that
thou shouldest keep them from the evil” (English Standard Version, 2001). We are to be the light
of the world, combatting all evil with the truth of scripture, that applies to government as well.
We are to remain righteous in all we do, striving to make the world look more like Jesus.
The Constitutional Convention was held in Philadelphia, Pennsylvania from May 25, 1787, to
September 17th of the same year. It is recorded that for many weeks, the members debated and
could not agree on a plan for the nation. Framers brought ideas from many states, but no
compromises were made, which led to division, and ultimately some returned home. It was then
when Benjamin Franklin addressed George Washington, the President of the Convention.
Franklin begins by informing the convention that over the 4–5-week period, they have returned
to the institutions implemented in Europe, and found none to be suitable for the United States.
He adds that they had been in search of political truth and have not once stopped to considered
asking the Lord to illuminate their understanding. He then goes on to say, “I have lived, Sir, a
long time and the longer I live, the more convincing proofs I see of this truth — that God
governs in the affairs of men…I also believe that without [H]is concurring aid we shall succeed
in this political building no better than the Builders of Babel” (Franklin, 1787). Claiming that
without the divine prescense of God upon their decisions, the nation would be divided by its
local interests; the projects would be confused, and them in turn would be disapproved by the
lOMoARcPSD|61774779
Biblical origins of the constitution 125
future leaders. He closes with this, “And what is worse, mankind may hereafter from this
unfortunate instance, despair of establishing Governments by Human Wisdom, and leave it to
chance, war, and conquest” (Franklin, 1787). This conversation led to a three-day recess period
designated to prayer. Following the recess Johnathan Dayton noted that there was a noticeable
difference in the atmosphere, the tone had changed somehow. From then on, discussion was
peaceful, and compromises were met. Founding father Alexander Hamilton spoke to this effect
when he said, “For my part, I sincerely esteem the Constitution, a system which without the
finger of God, never could have been suggested and agreed upon by such a diversity of interests”
(Hamilton, 1787). Many others commented as well; stating although the Constitution not a
devine document like the Bible, it would be impossible not to recognize the hand of God on the
environment surrounding the Constitution, and the document itself. Without devoting the nation
to God, the people would have gone home as they intended, and the Constitution would not to be
what we know it as today.
In Barton’s lecture, he shared that thirty-four percent of all political quotes within the
Constitution are credited to the scriptures, making it the most widely used reference. For
example, the idea of separation of powers as outlined in Articles I-III of the Constitution can be
attributed to God’s word in Isaiah 33:22. Which says, For the Lord is our judge; the Lord is our
lawgiver; the Lord is our king; he will save us” (2001). The Lord is our judge relates to the
judicial branch, which is responsible for interpreting and upholding constitutional law. The Lord
is our lawgiver refers to the legislative branch, who is in charge of writing new law. Lastly, the
Lord is our King correlates to the executive branch, who takes charge of reviewing the law, and
deciding whether to sign or veto laws. In addition, Barton explains the concept of federalism. By
definition, federalism, “[is a] mode of political organization that unites separate states or other
lOMoARcPSD|61774779
Biblical origins of the constitution 126
polities within an overarching political system in a way that allows each to maintain its own
integrity. Meaning there is a chain of government, that includes, local, county, state, and national
governments. Each subject having its own. Therefore, the United States has its own government,
national. Each state has its own government, state. And within each state, each locality has its
own government, local. Which then, each county or city has its own government within that,
county. When exploring this idea in Article IV, the writers quoted Exodus 18:21. Which says,
“Moreover, look for able men from all the people, men who fear God, who are trustworthy and
hate a bribe, and place such men over the people as chiefs of thousands, of hundreds, of fifties,
and of tens” (2001). This section of scripture calls us to appoint just leaders over different sized
groups. In this verse, the tens of people refer to local government, fifties then would relate to
state government, and then thousands to federal government.
Both of these principles remain applicable today. First, with the nation having three
branches of government, it allows for each branch to remain accountable to the other. Its main
premise is so that one does not become more powerful than the other. The Lord did not intend for
there to be a dictatorship or monarchy. By interpreting scripture, we can infer that the American
democratic republic closely aligns with what the scriptures intended. Secondly, scripture to calls
us to elect men who fear God, so that the decisions made for the nation are in the best in terms of
the general welfare, and also respect the guidelines of scripture.
In his lecture, Barton discusses how we can examine certain political issues that we face
today by comparing them to the law placed before us by God in the Ten Commandments. One of
the most discussed and heavily circulated issues in America are those of abortion and capital
punishment. When looking to the Ten Commandments, the second commandment is “thou shalt
not kill” (Ex. 20:13, English Standard Version, 2001). However, Barton explains that the correct
lOMoARcPSD|61774779
Biblical origins of the constitution 127
translation, although slightly similar, it is an important distinction. Confirmed by Hebrew
scholars the translation is, “thou shalt not murder” This difference is that murder is unjust where
as killing is just. For example, killing can be during a time of war, or in self-defense. In contrast,
murder is the selfish taking of another life. When examining abortion and capital punishment, to
the Christian faith, abortion is classified as murder, and capital punishment is killing. This is
because when a mother chooses to abort, that is the unjust taking of innocent life. However, in
regard to capital punishment, the prisoner is guilty of a crime punishable to death, hence solely
killing. In a journal, dedicated to the idea that “Legislating the Ten Commandments isn’t the
same as keeping them,” a Texas citizen wrote, “all that matters is that they can use the idea of the
commandments to reinforce their version of Christianity on the entire state of Texas. In this, they
look more like Pharaoh, who set himself against justice and liberation, than Moses, who made
himself YHWH’s agent of liberation” (Forasteros, 2023). He shares that our representatives
speak and act in two different ways. They claim to support Ideologies that align with Christian
beliefs but promote and approve of the opposite.
Additionally, Barton discussed how scripturally, the government is not responsible for
caring for the needs of the poor, and hence should not be involved. He supports this by sharing
the statistic that there are 205 verses regarding the poor. Between the three institutions: family,
civil government, and the church, not one verse on the needy references the civil government. He
supports this by quoting Isaiah 58:7, where it says, “share your bread with the hungry and bring
the homeless poor into your house; when you see the naked, cover him…” (English Standard
Version, 2001). Barton makes the claim that these are all personal commands to the individual.
There are so many examples throughout scripture that explain how we are supposed to address
the needs of the poor, but again, not a single one is in respect to the government. He then
lOMoARcPSD|61774779
Biblical origins of the constitution 128
explains that if scripture did not mention anything about the poor, then would it be okay for the
government to intervene; yes, however because God’s intentions are outlined in scripture, it is
the responsibility of the family, and the church to aid them.
It can be difficult to live in a world so broken by sin, to claim the ideologies we find in
scripture. However, it is important to stand strong in faith and remain steadfast. Scripture says, “I
have given them thy word; and the world hath hated them, because they are not of the world,
even as I am not of the world. “I pray not that thou shouldest take them out of the world, but that
thou shouldest keep them from the evil” (English Standard Version, 2001). We are to be the light
of the world, combatting all evil with the truth of scripture, that applies to government as well.
We are to remain righteous in all we do, striving to make the world look more like Jesus.
The Constitutional Convention was held in Philadelphia, Pennsylvania from May 25, 1787, to
September 17th of the same year. It is recorded that for many weeks, the members debated and
could not agree on a plan for the nation. Framers brought ideas from many states, but no
compromises were made, which led to division, and ultimately some returned home. It was then
when Benjamin Franklin addressed George Washington, the President of the Convention.
Franklin begins by informing the convention that over the 4–5-week period, they have returned
to the institutions implemented in Europe, and found none to be suitable for the United States.
He adds that they had been in search of political truth and have not once stopped to considered
asking the Lord to illuminate their understanding. He then goes on to say, “I have lived, Sir, a
long time and the longer I live, the more convincing proofs I see of this truth — that God
governs in the affairs of men…I also believe that without [H]is concurring aid we shall succeed
in this political building no better than the Builders of Babel” (Franklin, 1787). Claiming that
without the divine prescense of God upon their decisions, the nation would be divided by its
lOMoARcPSD|61774779
Biblical origins of the constitution 129
local interests; the projects would be confused, and them in turn would be disapproved by the
future leaders. He closes with this, “And what is worse, mankind may hereafter from this
unfortunate instance, despair of establishing Governments by Human Wisdom, and leave it to
chance, war, and conquest” (Franklin, 1787). This conversation led to a three-day recess period
designated to prayer. Following the recess Johnathan Dayton noted that there was a noticeable
difference in the atmosphere, the tone had changed somehow. From then on, discussion was
peaceful, and compromises were met. Founding father Alexander Hamilton spoke to this effect
when he said, “For my part, I sincerely esteem the Constitution, a system which without the
finger of God, never could have been suggested and agreed upon by such a diversity of interests”
(Hamilton, 1787). Many others commented as well; stating although the Constitution not a
devine document like the Bible, it would be impossible not to recognize the hand of God on the
environment surrounding the Constitution, and the document itself. Without devoting the nation
to God, the people would have gone home as they intended, and the Constitution would not to be
what we know it as today.
In Barton’s lecture, he shared that thirty-four percent of all political quotes within the
Constitution are credited to the scriptures, making it the most widely used reference. For
example, the idea of separation of powers as outlined in Articles I-III of the Constitution can be
attributed to God’s word in Isaiah 33:22. Which says, For the Lord is our judge; the Lord is our
lawgiver; the Lord is our king; he will save us” (2001). The Lord is our judge relates to the
judicial branch, which is responsible for interpreting and upholding constitutional law. The Lord
is our lawgiver refers to the legislative branch, who is in charge of writing new law. Lastly, the
Lord is our King correlates to the executive branch, who takes charge of reviewing the law, and
deciding whether to sign or veto laws. In addition, Barton explains the concept of federalism. By
lOMoARcPSD|61774779
Biblical origins of the constitution 130
definition, federalism, “[is a] mode of political organization that unites separate states or other
polities within an overarching political system in a way that allows each to maintain its own
integrity. Meaning there is a chain of government, that includes, local, county, state, and national
governments. Each subject having its own. Therefore, the United States has its own government,
national. Each state has its own government, state. And within each state, each locality has its
own government, local. Which then, each county or city has its own government within that,
county. When exploring this idea in Article IV, the writers quoted Exodus 18:21. Which says,
“Moreover, look for able men from all the people, men who fear God, who are trustworthy and
hate a bribe, and place such men over the people as chiefs of thousands, of hundreds, of fifties,
and of tens” (2001). This section of scripture calls us to appoint just leaders over different sized
groups. In this verse, the tens of people refer to local government, fifties then would relate to
state government, and then thousands to federal government.
Both of these principles remain applicable today. First, with the nation having three
branches of government, it allows for each branch to remain accountable to the other. Its main
premise is so that one does not become more powerful than the other. The Lord did not intend for
there to be a dictatorship or monarchy. By interpreting scripture, we can infer that the American
democratic republic closely aligns with what the scriptures intended. Secondly, scripture to calls
us to elect men who fear God, so that the decisions made for the nation are in the best in terms of
the general welfare, and also respect the guidelines of scripture.
In his lecture, Barton discusses how we can examine certain political issues that we face
today by comparing them to the law placed before us by God in the Ten Commandments. One of
the most discussed and heavily circulated issues in America are those of abortion and capital
punishment. When looking to the Ten Commandments, the second commandment is “thou shalt
lOMoARcPSD|61774779
Biblical origins of the constitution 131
not kill” (Ex. 20:13, English Standard Version, 2001). However, Barton explains that the correct
translation, although slightly similar, it is an important distinction. Confirmed by Hebrew
scholars the translation is, “thou shalt not murder” This difference is that murder is unjust where
as killing is just. For example, killing can be during a time of war, or in self-defense. In contrast,
murder is the selfish taking of another life. When examining abortion and capital punishment, to
the Christian faith, abortion is classified as murder, and capital punishment is killing. This is
because when a mother chooses to abort, that is the unjust taking of innocent life. However, in
regard to capital punishment, the prisoner is guilty of a crime punishable to death, hence solely
killing. In a journal, dedicated to the idea that “Legislating the Ten Commandments isn’t the
same as keeping them,” a Texas citizen wrote, “all that matters is that they can use the idea of the
commandments to reinforce their version of Christianity on the entire state of Texas. In this, they
look more like Pharaoh, who set himself against justice and liberation, than Moses, who made
himself YHWH’s agent of liberation” (Forasteros, 2023). He shares that our representatives
speak and act in two different ways. They claim to support Ideologies that align with Christian
beliefs but promote and approve of the opposite.
Additionally, Barton discussed how scripturally, the government is not responsible for
caring for the needs of the poor, and hence should not be involved. He supports this by sharing
the statistic that there are 205 verses regarding the poor. Between the three institutions: family,
civil government, and the church, not one verse on the needy references the civil government. He
supports this by quoting Isaiah 58:7, where it says, “share your bread with the hungry and bring
the homeless poor into your house; when you see the naked, cover him…” (English Standard
Version, 2001). Barton makes the claim that these are all personal commands to the individual.
There are so many examples throughout scripture that explain how we are supposed to address
lOMoARcPSD|61774779
Biblical origins of the constitution 132
the needs of the poor, but again, not a single one is in respect to the government. He then
explains that if scripture did not mention anything about the poor, then would it be okay for the
government to intervene; yes, however because God’s intentions are outlined in scripture, it is
the responsibility of the family, and the church to aid them.
It can be difficult to live in a world so broken by sin, to claim the ideologies we find in
scripture. However, it is important to stand strong in faith and remain steadfast. Scripture says, “I
have given them thy word; and the world hath hated them, because they are not of the world,
even as I am not of the world. “I pray not that thou shouldest take them out of the world, but that
thou shouldest keep them from the evil” (English Standard Version, 2001). We are to be the light
of the world, combatting all evil with the truth of scripture, that applies to government as well.
We are to remain righteous in all we do, striving to make the world look more like Jesus.
The Constitutional Convention was held in Philadelphia, Pennsylvania from May 25, 1787, to
September 17th of the same year. It is recorded that for many weeks, the members debated and
could not agree on a plan for the nation. Framers brought ideas from many states, but no
compromises were made, which led to division, and ultimately some returned home. It was then
when Benjamin Franklin addressed George Washington, the President of the Convention.
Franklin begins by informing the convention that over the 4–5-week period, they have returned
to the institutions implemented in Europe, and found none to be suitable for the United States.
He adds that they had been in search of political truth and have not once stopped to considered
asking the Lord to illuminate their understanding. He then goes on to say, “I have lived, Sir, a
long time and the longer I live, the more convincing proofs I see of this truth — that God
governs in the affairs of men…I also believe that without [H]is concurring aid we shall succeed
in this political building no better than the Builders of Babel” (Franklin, 1787). Claiming that
lOMoARcPSD|61774779
Biblical origins of the constitution 133
without the divine prescense of God upon their decisions, the nation would be divided by its
local interests; the projects would be confused, and them in turn would be disapproved by the
future leaders. He closes with this, “And what is worse, mankind may hereafter from this
unfortunate instance, despair of establishing Governments by Human Wisdom, and leave it to
chance, war, and conquest” (Franklin, 1787). This conversation led to a three-day recess period
designated to prayer. Following the recess Johnathan Dayton noted that there was a noticeable
difference in the atmosphere, the tone had changed somehow. From then on, discussion was
peaceful, and compromises were met. Founding father Alexander Hamilton spoke to this effect
when he said, “For my part, I sincerely esteem the Constitution, a system which without the
finger of God, never could have been suggested and agreed upon by such a diversity of interests”
(Hamilton, 1787). Many others commented as well; stating although the Constitution not a
devine document like the Bible, it would be impossible not to recognize the hand of God on the
environment surrounding the Constitution, and the document itself. Without devoting the nation
to God, the people would have gone home as they intended, and the Constitution would not to be
what we know it as today.
In Barton’s lecture, he shared that thirty-four percent of all political quotes within the
Constitution are credited to the scriptures, making it the most widely used reference. For
example, the idea of separation of powers as outlined in Articles I-III of the Constitution can be
attributed to God’s word in Isaiah 33:22. Which says, For the Lord is our judge; the Lord is our
lawgiver; the Lord is our king; he will save us” (2001). The Lord is our judge relates to the
judicial branch, which is responsible for interpreting and upholding constitutional law. The Lord
is our lawgiver refers to the legislative branch, who is in charge of writing new law. Lastly, the
Lord is our King correlates to the executive branch, who takes charge of reviewing the law, and
lOMoARcPSD|61774779
Biblical origins of the constitution 134
deciding whether to sign or veto laws. In addition, Barton explains the concept of federalism. By
definition, federalism, “[is a] mode of political organization that unites separate states or other
polities within an overarching political system in a way that allows each to maintain its own
integrity. Meaning there is a chain of government, that includes, local, county, state, and national
governments. Each subject having its own. Therefore, the United States has its own government,
national. Each state has its own government, state. And within each state, each locality has its
own government, local. Which then, each county or city has its own government within that,
county. When exploring this idea in Article IV, the writers quoted Exodus 18:21. Which says,
“Moreover, look for able men from all the people, men who fear God, who are trustworthy and
hate a bribe, and place such men over the people as chiefs of thousands, of hundreds, of fifties,
and of tens” (2001). This section of scripture calls us to appoint just leaders over different sized
groups. In this verse, the tens of people refer to local government, fifties then would relate to
state government, and then thousands to federal government.
Both of these principles remain applicable today. First, with the nation having three
branches of government, it allows for each branch to remain accountable to the other. Its main
premise is so that one does not become more powerful than the other. The Lord did not intend for
there to be a dictatorship or monarchy. By interpreting scripture, we can infer that the American
democratic republic closely aligns with what the scriptures intended. Secondly, scripture to calls
us to elect men who fear God, so that the decisions made for the nation are in the best in terms of
the general welfare, and also respect the guidelines of scripture.
In his lecture, Barton discusses how we can examine certain political issues that we face
today by comparing them to the law placed before us by God in the Ten Commandments. One of
the most discussed and heavily circulated issues in America are those of abortion and capital
lOMoARcPSD|61774779
Biblical origins of the constitution 135
punishment. When looking to the Ten Commandments, the second commandment is “thou shalt
not kill” (Ex. 20:13, English Standard Version, 2001). However, Barton explains that the correct
translation, although slightly similar, it is an important distinction. Confirmed by Hebrew
scholars the translation is, “thou shalt not murder” This difference is that murder is unjust where
as killing is just. For example, killing can be during a time of war, or in self-defense. In contrast,
murder is the selfish taking of another life. When examining abortion and capital punishment, to
the Christian faith, abortion is classified as murder, and capital punishment is killing. This is
because when a mother chooses to abort, that is the unjust taking of innocent life. However, in
regard to capital punishment, the prisoner is guilty of a crime punishable to death, hence solely
killing. In a journal, dedicated to the idea that “Legislating the Ten Commandments isn’t the
same as keeping them,” a Texas citizen wrote, “all that matters is that they can use the idea of the
commandments to reinforce their version of Christianity on the entire state of Texas. In this, they
look more like Pharaoh, who set himself against justice and liberation, than Moses, who made
himself YHWH’s agent of liberation” (Forasteros, 2023). He shares that our representatives
speak and act in two different ways. They claim to support Ideologies that align with Christian
beliefs but promote and approve of the opposite.
Additionally, Barton discussed how scripturally, the government is not responsible for
caring for the needs of the poor, and hence should not be involved. He supports this by sharing
the statistic that there are 205 verses regarding the poor. Between the three institutions: family,
civil government, and the church, not one verse on the needy references the civil government. He
supports this by quoting Isaiah 58:7, where it says, “share your bread with the hungry and bring
the homeless poor into your house; when you see the naked, cover him…” (English Standard
lOMoARcPSD|61774779
Biblical origins of the constitution 136
Version, 2001). Barton makes the claim that these are all personal commands to the individual.
There are so many examples throughout scripture that explain how we are supposed to address
the needs of the poor, but again, not a single one is in respect to the government. He then
explains that if scripture did not mention anything about the poor, then would it be okay for the
government to intervene; yes, however because God’s intentions are outlined in scripture, it is
the responsibility of the family, and the church to aid them.
It can be difficult to live in a world so broken by sin, to claim the ideologies we find in
scripture. However, it is important to stand strong in faith and remain steadfast. Scripture says, “I
have given them thy word; and the world hath hated them, because they are not of the world,
even as I am not of the world. “I pray not that thou shouldest take them out of the world, but that
thou shouldest keep them from the evil” (English Standard Version, 2001). We are to be the light
of the world, combatting all evil with the truth of scripture, that applies to government as well.
We are to remain righteous in all we do, striving to make the world look more like Jesus.
The Constitutional Convention was held in Philadelphia, Pennsylvania from May 25, 1787, to
September 17th of the same year. It is recorded that for many weeks, the members debated and
could not agree on a plan for the nation. Framers brought ideas from many states, but no
compromises were made, which led to division, and ultimately some returned home. It was then
when Benjamin Franklin addressed George Washington, the President of the Convention.
Franklin begins by informing the convention that over the 4–5-week period, they have returned
to the institutions implemented in Europe, and found none to be suitable for the United States.
He adds that they had been in search of political truth and have not once stopped to considered
asking the Lord to illuminate their understanding. He then goes on to say, “I have lived, Sir, a
long time and the longer I live, the more convincing proofs I see of this truth — that God
lOMoARcPSD|61774779
Biblical origins of the constitution 137
governs in the affairs of men…I also believe that without [H]is concurring aid we shall succeed
in this political building no better than the Builders of Babel” (Franklin, 1787). Claiming that
without the divine prescense of God upon their decisions, the nation would be divided by its
local interests; the projects would be confused, and them in turn would be disapproved by the
future leaders. He closes with this, “And what is worse, mankind may hereafter from this
unfortunate instance, despair of establishing Governments by Human Wisdom, and leave it to
chance, war, and conquest” (Franklin, 1787). This conversation led to a three-day recess period
designated to prayer. Following the recess Johnathan Dayton noted that there was a noticeable
difference in the atmosphere, the tone had changed somehow. From then on, discussion was
peaceful, and compromises were met. Founding father Alexander Hamilton spoke to this effect
when he said, “For my part, I sincerely esteem the Constitution, a system which without the
finger of God, never could have been suggested and agreed upon by such a diversity of interests”
(Hamilton, 1787). Many others commented as well; stating although the Constitution not a
devine document like the Bible, it would be impossible not to recognize the hand of God on the
environment surrounding the Constitution, and the document itself. Without devoting the nation
to God, the people would have gone home as they intended, and the Constitution would not to be
what we know it as today.
In Barton’s lecture, he shared that thirty-four percent of all political quotes within the
Constitution are credited to the scriptures, making it the most widely used reference. For
example, the idea of separation of powers as outlined in Articles I-III of the Constitution can be
attributed to God’s word in Isaiah 33:22. Which says, For the Lord is our judge; the Lord is our
lawgiver; the Lord is our king; he will save us” (2001). The Lord is our judge relates to the
judicial branch, which is responsible for interpreting and upholding constitutional law. The Lord
lOMoARcPSD|61774779
Biblical origins of the constitution 138
is our lawgiver refers to the legislative branch, who is in charge of writing new law. Lastly, the
Lord is our King correlates to the executive branch, who takes charge of reviewing the law, and
deciding whether to sign or veto laws. In addition, Barton explains the concept of federalism. By
definition, federalism, “[is a] mode of political organization that unites separate states or other
polities within an overarching political system in a way that allows each to maintain its own
integrity. Meaning there is a chain of government, that includes, local, county, state, and national
governments. Each subject having its own. Therefore, the United States has its own government,
national. Each state has its own government, state. And within each state, each locality has its
own government, local. Which then, each county or city has its own government within that,
county. When exploring this idea in Article IV, the writers quoted Exodus 18:21. Which says,
“Moreover, look for able men from all the people, men who fear God, who are trustworthy and
hate a bribe, and place such men over the people as chiefs of thousands, of hundreds, of fifties,
and of tens” (2001). This section of scripture calls us to appoint just leaders over different sized
groups. In this verse, the tens of people refer to local government, fifties then would relate to
state government, and then thousands to federal government.
Both of these principles remain applicable today. First, with the nation having three
branches of government, it allows for each branch to remain accountable to the other. Its main
premise is so that one does not become more powerful than the other. The Lord did not intend for
there to be a dictatorship or monarchy. By interpreting scripture, we can infer that the American
democratic republic closely aligns with what the scriptures intended. Secondly, scripture to calls
us to elect men who fear God, so that the decisions made for the nation are in the best in terms of
the general welfare, and also respect the guidelines of scripture.
lOMoARcPSD|61774779
Biblical origins of the constitution 139
In his lecture, Barton discusses how we can examine certain political issues that we face
today by comparing them to the law placed before us by God in the Ten Commandments. One of
the most discussed and heavily circulated issues in America are those of abortion and capital
punishment. When looking to the Ten Commandments, the second commandment is “thou shalt
not kill” (Ex. 20:13, English Standard Version, 2001). However, Barton explains that the correct
translation, although slightly similar, it is an important distinction. Confirmed by Hebrew
scholars the translation is, “thou shalt not murder” This difference is that murder is unjust where
as killing is just. For example, killing can be during a time of war, or in self-defense. In contrast,
murder is the selfish taking of another life. When examining abortion and capital punishment, to
the Christian faith, abortion is classified as murder, and capital punishment is killing. This is
because when a mother chooses to abort, that is the unjust taking of innocent life. However, in
regard to capital punishment, the prisoner is guilty of a crime punishable to death, hence solely
killing. In a journal, dedicated to the idea that “Legislating the Ten Commandments isn’t the
same as keeping them,” a Texas citizen wrote, “all that matters is that they can use the idea of the
commandments to reinforce their version of Christianity on the entire state of Texas. In this, they
look more like Pharaoh, who set himself against justice and liberation, than Moses, who made
himself YHWH’s agent of liberation” (Forasteros, 2023). He shares that our representatives
speak and act in two different ways. They claim to support Ideologies that align with Christian
beliefs but promote and approve of the opposite.
Additionally, Barton discussed how scripturally, the government is not responsible for
caring for the needs of the poor, and hence should not be involved. He supports this by sharing
the statistic that there are 205 verses regarding the poor. Between the three institutions: family,
civil government, and the church, not one verse on the needy references the civil government. He
lOMoARcPSD|61774779
Biblical origins of the constitution 140
supports this by quoting Isaiah 58:7, where it says, “share your bread with the hungry and bring
the homeless poor into your house; when you see the naked, cover him…” (English Standard
Version, 2001). Barton makes the claim that these are all personal commands to the individual.
There are so many examples throughout scripture that explain how we are supposed to address
the needs of the poor, but again, not a single one is in respect to the government. He then
explains that if scripture did not mention anything about the poor, then would it be okay for the
government to intervene; yes, however because God’s intentions are outlined in scripture, it is
the responsibility of the family, and the church to aid them.
It can be difficult to live in a world so broken by sin, to claim the ideologies we find in
scripture. However, it is important to stand strong in faith and remain steadfast. Scripture says, “I
have given them thy word; and the world hath hated them, because they are not of the world,
even as I am not of the world. “I pray not that thou shouldest take them out of the world, but that
thou shouldest keep them from the evil” (English Standard Version, 2001). We are to be the light
of the world, combatting all evil with the truth of scripture, that applies to government as well.
We are to remain righteous in all we do, striving to make the world look more like Jesus.
The Constitutional Convention was held in Philadelphia, Pennsylvania from May 25, 1787, to
September 17th of the same year. It is recorded that for many weeks, the members debated and
could not agree on a plan for the nation. Framers brought ideas from many states, but no
compromises were made, which led to division, and ultimately some returned home. It was then
when Benjamin Franklin addressed George Washington, the President of the Convention.
Franklin begins by informing the convention that over the 4–5-week period, they have returned
to the institutions implemented in Europe, and found none to be suitable for the United States.
He adds that they had been in search of political truth and have not once stopped to considered
lOMoARcPSD|61774779
Biblical origins of the constitution 141
asking the Lord to illuminate their understanding. He then goes on to say, “I have lived, Sir, a
long time and the longer I live, the more convincing proofs I see of this truth — that God
governs in the affairs of men…I also believe that without [H]is concurring aid we shall succeed
in this political building no better than the Builders of Babel” (Franklin, 1787). Claiming that
without the divine prescense of God upon their decisions, the nation would be divided by its
local interests; the projects would be confused, and them in turn would be disapproved by the
future leaders. He closes with this, “And what is worse, mankind may hereafter from this
unfortunate instance, despair of establishing Governments by Human Wisdom, and leave it to
chance, war, and conquest” (Franklin, 1787). This conversation led to a three-day recess period
designated to prayer. Following the recess Johnathan Dayton noted that there was a noticeable
difference in the atmosphere, the tone had changed somehow. From then on, discussion was
peaceful, and compromises were met. Founding father Alexander Hamilton spoke to this effect
when he said, “For my part, I sincerely esteem the Constitution, a system which without the
finger of God, never could have been suggested and agreed upon by such a diversity of interests”
(Hamilton, 1787). Many others commented as well; stating although the Constitution not a
devine document like the Bible, it would be impossible not to recognize the hand of God on the
environment surrounding the Constitution, and the document itself. Without devoting the nation
to God, the people would have gone home as they intended, and the Constitution would not to be
what we know it as today.
In Barton’s lecture, he shared that thirty-four percent of all political quotes within the
Constitution are credited to the scriptures, making it the most widely used reference. For
example, the idea of separation of powers as outlined in Articles I-III of the Constitution can be
attributed to God’s word in Isaiah 33:22. Which says, For the Lord is our judge; the Lord is our
lOMoARcPSD|61774779
Biblical origins of the constitution 142
lawgiver; the Lord is our king; he will save us” (2001). The Lord is our judge relates to the
judicial branch, which is responsible for interpreting and upholding constitutional law. The Lord
is our lawgiver refers to the legislative branch, who is in charge of writing new law. Lastly, the
Lord is our King correlates to the executive branch, who takes charge of reviewing the law, and
deciding whether to sign or veto laws. In addition, Barton explains the concept of federalism. By
definition, federalism, “[is a] mode of political organization that unites separate states or other
polities within an overarching political system in a way that allows each to maintain its own
integrity. Meaning there is a chain of government, that includes, local, county, state, and national
governments. Each subject having its own. Therefore, the United States has its own government,
national. Each state has its own government, state. And within each state, each locality has its
own government, local. Which then, each county or city has its own government within that,
county. When exploring this idea in Article IV, the writers quoted Exodus 18:21. Which says,
“Moreover, look for able men from all the people, men who fear God, who are trustworthy and
hate a bribe, and place such men over the people as chiefs of thousands, of hundreds, of fifties,
and of tens” (2001). This section of scripture calls us to appoint just leaders over different sized
groups. In this verse, the tens of people refer to local government, fifties then would relate to
state government, and then thousands to federal government.
Both of these principles remain applicable today. First, with the nation having three
branches of government, it allows for each branch to remain accountable to the other. Its main
premise is so that one does not become more powerful than the other. The Lord did not intend for
there to be a dictatorship or monarchy. By interpreting scripture, we can infer that the American
democratic republic closely aligns with what the scriptures intended. Secondly, scripture to calls
lOMoARcPSD|61774779
Biblical origins of the constitution 143
us to elect men who fear God, so that the decisions made for the nation are in the best in terms of
the general welfare, and also respect the guidelines of scripture.
In his lecture, Barton discusses how we can examine certain political issues that we face
today by comparing them to the law placed before us by God in the Ten Commandments. One of
the most discussed and heavily circulated issues in America are those of abortion and capital
punishment. When looking to the Ten Commandments, the second commandment is “thou shalt
not kill” (Ex. 20:13, English Standard Version, 2001). However, Barton explains that the correct
translation, although slightly similar, it is an important distinction. Confirmed by Hebrew
scholars the translation is, “thou shalt not murder” This difference is that murder is unjust where
as killing is just. For example, killing can be during a time of war, or in self-defense. In contrast,
murder is the selfish taking of another life. When examining abortion and capital punishment, to
the Christian faith, abortion is classified as murder, and capital punishment is killing. This is
because when a mother chooses to abort, that is the unjust taking of innocent life. However, in
regard to capital punishment, the prisoner is guilty of a crime punishable to death, hence solely
killing. In a journal, dedicated to the idea that “Legislating the Ten Commandments isn’t the
same as keeping them,” a Texas citizen wrote, “all that matters is that they can use the idea of the
commandments to reinforce their version of Christianity on the entire state of Texas. In this, they
look more like Pharaoh, who set himself against justice and liberation, than Moses, who made
himself YHWH’s agent of liberation” (Forasteros, 2023). He shares that our representatives
speak and act in two different ways. They claim to support Ideologies that align with Christian
beliefs but promote and approve of the opposite.
Additionally, Barton discussed how scripturally, the government is not responsible for
caring for the needs of the poor, and hence should not be involved. He supports this by sharing
lOMoARcPSD|61774779
Biblical origins of the constitution 144
the statistic that there are 205 verses regarding the poor. Between the three institutions: family,
civil government, and the church, not one verse on the needy references the civil government. He
supports this by quoting Isaiah 58:7, where it says, “share your bread with the hungry and bring
the homeless poor into your house; when you see the naked, cover him…” (English Standard
Version, 2001). Barton makes the claim that these are all personal commands to the individual.
There are so many examples throughout scripture that explain how we are supposed to address
the needs of the poor, but again, not a single one is in respect to the government. He then
explains that if scripture did not mention anything about the poor, then would it be okay for the
government to intervene; yes, however because God’s intentions are outlined in scripture, it is
the responsibility of the family, and the church to aid them.
It can be difficult to live in a world so broken by sin, to claim the ideologies we find in
scripture. However, it is important to stand strong in faith and remain steadfast. Scripture says, “I
have given them thy word; and the world hath hated them, because they are not of the world,
even as I am not of the world. “I pray not that thou shouldest take them out of the world, but that
thou shouldest keep them from the evil” (English Standard Version, 2001). We are to be the light
of the world, combatting all evil with the truth of scripture, that applies to government as well.
We are to remain righteous in all we do, striving to make the world look more like Jesus.
The Constitutional Convention was held in Philadelphia, Pennsylvania from May 25, 1787, to
September 17th of the same year. It is recorded that for many weeks, the members debated and
could not agree on a plan for the nation. Framers brought ideas from many states, but no
compromises were made, which led to division, and ultimately some returned home. It was then
when Benjamin Franklin addressed George Washington, the President of the Convention.
Franklin begins by informing the convention that over the 4–5-week period, they have returned
lOMoARcPSD|61774779
Biblical origins of the constitution 145
to the institutions implemented in Europe, and found none to be suitable for the United States.
He adds that they had been in search of political truth and have not once stopped to considered
asking the Lord to illuminate their understanding. He then goes on to say, “I have lived, Sir, a
long time and the longer I live, the more convincing proofs I see of this truth — that God
governs in the affairs of men…I also believe that without [H]is concurring aid we shall succeed
in this political building no better than the Builders of Babel” (Franklin, 1787). Claiming that
without the divine prescense of God upon their decisions, the nation would be divided by its
local interests; the projects would be confused, and them in turn would be disapproved by the
future leaders. He closes with this, “And what is worse, mankind may hereafter from this
unfortunate instance, despair of establishing Governments by Human Wisdom, and leave it to
chance, war, and conquest” (Franklin, 1787). This conversation led to a three-day recess period
designated to prayer. Following the recess Johnathan Dayton noted that there was a noticeable
difference in the atmosphere, the tone had changed somehow. From then on, discussion was
peaceful, and compromises were met. Founding father Alexander Hamilton spoke to this effect
when he said, “For my part, I sincerely esteem the Constitution, a system which without the
finger of God, never could have been suggested and agreed upon by such a diversity of interests”
(Hamilton, 1787). Many others commented as well; stating although the Constitution not a
devine document like the Bible, it would be impossible not to recognize the hand of God on the
environment surrounding the Constitution, and the document itself. Without devoting the nation
to God, the people would have gone home as they intended, and the Constitution would not to be
what we know it as today.
In Barton’s lecture, he shared that thirty-four percent of all political quotes within the
Constitution are credited to the scriptures, making it the most widely used reference. For
lOMoARcPSD|61774779
Biblical origins of the constitution 146
example, the idea of separation of powers as outlined in Articles I-III of the Constitution can be
attributed to God’s word in Isaiah 33:22. Which says, For the Lord is our judge; the Lord is our
lawgiver; the Lord is our king; he will save us” (2001). The Lord is our judge relates to the
judicial branch, which is responsible for interpreting and upholding constitutional law. The Lord
is our lawgiver refers to the legislative branch, who is in charge of writing new law. Lastly, the
Lord is our King correlates to the executive branch, who takes charge of reviewing the law, and
deciding whether to sign or veto laws. In addition, Barton explains the concept of federalism. By
definition, federalism, “[is a] mode of political organization that unites separate states or other
polities within an overarching political system in a way that allows each to maintain its own
integrity. Meaning there is a chain of government, that includes, local, county, state, and national
governments. Each subject having its own. Therefore, the United States has its own government,
national. Each state has its own government, state. And within each state, each locality has its
own government, local. Which then, each county or city has its own government within that,
county. When exploring this idea in Article IV, the writers quoted Exodus 18:21. Which says,
“Moreover, look for able men from all the people, men who fear God, who are trustworthy and
hate a bribe, and place such men over the people as chiefs of thousands, of hundreds, of fifties,
and of tens” (2001). This section of scripture calls us to appoint just leaders over different sized
groups. In this verse, the tens of people refer to local government, fifties then would relate to
state government, and then thousands to federal government.
Both of these principles remain applicable today. First, with the nation having three
branches of government, it allows for each branch to remain accountable to the other. Its main
premise is so that one does not become more powerful than the other. The Lord did not intend for
there to be a dictatorship or monarchy. By interpreting scripture, we can infer that the American
lOMoARcPSD|61774779
Biblical origins of the constitution 147
democratic republic closely aligns with what the scriptures intended. Secondly, scripture to calls
us to elect men who fear God, so that the decisions made for the nation are in the best in terms of
the general welfare, and also respect the guidelines of scripture.
In his lecture, Barton discusses how we can examine certain political issues that we face
today by comparing them to the law placed before us by God in the Ten Commandments. One of
the most discussed and heavily circulated issues in America are those of abortion and capital
punishment. When looking to the Ten Commandments, the second commandment is “thou shalt
not kill” (Ex. 20:13, English Standard Version, 2001). However, Barton explains that the correct
translation, although slightly similar, it is an important distinction. Confirmed by Hebrew
scholars the translation is, “thou shalt not murder” This difference is that murder is unjust where
as killing is just. For example, killing can be during a time of war, or in self-defense. In contrast,
murder is the selfish taking of another life. When examining abortion and capital punishment, to
the Christian faith, abortion is classified as murder, and capital punishment is killing. This is
because when a mother chooses to abort, that is the unjust taking of innocent life. However, in
regard to capital punishment, the prisoner is guilty of a crime punishable to death, hence solely
killing. In a journal, dedicated to the idea that “Legislating the Ten Commandments isn’t the
same as keeping them,” a Texas citizen wrote, “all that matters is that they can use the idea of the
commandments to reinforce their version of Christianity on the entire state of Texas. In this, they
look more like Pharaoh, who set himself against justice and liberation, than Moses, who made
himself YHWH’s agent of liberation” (Forasteros, 2023). He shares that our representatives
speak and act in two different ways. They claim to support Ideologies that align with Christian
beliefs but promote and approve of the opposite.
lOMoARcPSD|61774779
Biblical origins of the constitution 148
Additionally, Barton discussed how scripturally, the government is not responsible for
caring for the needs of the poor, and hence should not be involved. He supports this by sharing
the statistic that there are 205 verses regarding the poor. Between the three institutions: family,
civil government, and the church, not one verse on the needy references the civil government. He
supports this by quoting Isaiah 58:7, where it says, “share your bread with the hungry and bring
the homeless poor into your house; when you see the naked, cover him…” (English Standard
Version, 2001). Barton makes the claim that these are all personal commands to the individual.
There are so many examples throughout scripture that explain how we are supposed to address
the needs of the poor, but again, not a single one is in respect to the government. He then
explains that if scripture did not mention anything about the poor, then would it be okay for the
government to intervene; yes, however because God’s intentions are outlined in scripture, it is
the responsibility of the family, and the church to aid them.
It can be difficult to live in a world so broken by sin, to claim the ideologies we find in
scripture. However, it is important to stand strong in faith and remain steadfast. Scripture says, “I
have given them thy word; and the world hath hated them, because they are not of the world,
even as I am not of the world. “I pray not that thou shouldest take them out of the world, but that
thou shouldest keep them from the evil” (English Standard Version, 2001). We are to be the light
of the world, combatting all evil with the truth of scripture, that applies to government as well.
We are to remain righteous in all we do, striving to make the world look more like Jesus.
The Constitutional Convention was held in Philadelphia, Pennsylvania from May 25, 1787, to
September 17th of the same year. It is recorded that for many weeks, the members debated and
could not agree on a plan for the nation. Framers brought ideas from many states, but no
compromises were made, which led to division, and ultimately some returned home. It was then
lOMoARcPSD|61774779
Biblical origins of the constitution 149
when Benjamin Franklin addressed George Washington, the President of the Convention.
Franklin begins by informing the convention that over the 4–5-week period, they have returned
to the institutions implemented in Europe, and found none to be suitable for the United States.
He adds that they had been in search of political truth and have not once stopped to considered
asking the Lord to illuminate their understanding. He then goes on to say, “I have lived, Sir, a
long time and the longer I live, the more convincing proofs I see of this truth — that God
governs in the affairs of men…I also believe that without [H]is concurring aid we shall succeed
in this political building no better than the Builders of Babel” (Franklin, 1787). Claiming that
without the divine prescense of God upon their decisions, the nation would be divided by its
local interests; the projects would be confused, and them in turn would be disapproved by the
future leaders. He closes with this, “And what is worse, mankind may hereafter from this
unfortunate instance, despair of establishing Governments by Human Wisdom, and leave it to
chance, war, and conquest” (Franklin, 1787). This conversation led to a three-day recess period
designated to prayer. Following the recess Johnathan Dayton noted that there was a noticeable
difference in the atmosphere, the tone had changed somehow. From then on, discussion was
peaceful, and compromises were met. Founding father Alexander Hamilton spoke to this effect
when he said, “For my part, I sincerely esteem the Constitution, a system which without the
finger of God, never could have been suggested and agreed upon by such a diversity of interests”
(Hamilton, 1787). Many others commented as well; stating although the Constitution not a
devine document like the Bible, it would be impossible not to recognize the hand of God on the
environment surrounding the Constitution, and the document itself. Without devoting the nation
to God, the people would have gone home as they intended, and the Constitution would not to be
what we know it as today.
lOMoARcPSD|61774779
Biblical origins of the constitution 150
In Barton’s lecture, he shared that thirty-four percent of all political quotes within the
Constitution are credited to the scriptures, making it the most widely used reference. For
example, the idea of separation of powers as outlined in Articles I-III of the Constitution can be
attributed to God’s word in Isaiah 33:22. Which says, For the Lord is our judge; the Lord is our
lawgiver; the Lord is our king; he will save us” (2001). The Lord is our judge relates to the
judicial branch, which is responsible for interpreting and upholding constitutional law. The Lord
is our lawgiver refers to the legislative branch, who is in charge of writing new law. Lastly, the
Lord is our King correlates to the executive branch, who takes charge of reviewing the law, and
deciding whether to sign or veto laws. In addition, Barton explains the concept of federalism. By
definition, federalism, “[is a] mode of political organization that unites separate states or other
polities within an overarching political system in a way that allows each to maintain its own
integrity. Meaning there is a chain of government, that includes, local, county, state, and national
governments. Each subject having its own. Therefore, the United States has its own government,
national. Each state has its own government, state. And within each state, each locality has its
own government, local. Which then, each county or city has its own government within that,
county. When exploring this idea in Article IV, the writers quoted Exodus 18:21. Which says,
“Moreover, look for able men from all the people, men who fear God, who are trustworthy and
hate a bribe, and place such men over the people as chiefs of thousands, of hundreds, of fifties,
and of tens” (2001). This section of scripture calls us to appoint just leaders over different sized
groups. In this verse, the tens of people refer to local government, fifties then would relate to
state government, and then thousands to federal government.
Both of these principles remain applicable today. First, with the nation having three
branches of government, it allows for each branch to remain accountable to the other. Its main
lOMoARcPSD|61774779
Biblical origins of the constitution 151
premise is so that one does not become more powerful than the other. The Lord did not intend for
there to be a dictatorship or monarchy. By interpreting scripture, we can infer that the American
democratic republic closely aligns with what the scriptures intended. Secondly, scripture to calls
us to elect men who fear God, so that the decisions made for the nation are in the best in terms of
the general welfare, and also respect the guidelines of scripture.
In his lecture, Barton discusses how we can examine certain political issues that we face
today by comparing them to the law placed before us by God in the Ten Commandments. One of
the most discussed and heavily circulated issues in America are those of abortion and capital
punishment. When looking to the Ten Commandments, the second commandment is “thou shalt
not kill” (Ex. 20:13, English Standard Version, 2001). However, Barton explains that the correct
translation, although slightly similar, it is an important distinction. Confirmed by Hebrew
scholars the translation is, “thou shalt not murder” This difference is that murder is unjust where
as killing is just. For example, killing can be during a time of war, or in self-defense. In contrast,
murder is the selfish taking of another life. When examining abortion and capital punishment, to
the Christian faith, abortion is classified as murder, and capital punishment is killing. This is
because when a mother chooses to abort, that is the unjust taking of innocent life. However, in
regard to capital punishment, the prisoner is guilty of a crime punishable to death, hence solely
killing. In a journal, dedicated to the idea that “Legislating the Ten Commandments isn’t the
same as keeping them,” a Texas citizen wrote, “all that matters is that they can use the idea of the
commandments to reinforce their version of Christianity on the entire state of Texas. In this, they
look more like Pharaoh, who set himself against justice and liberation, than Moses, who made
himself YHWH’s agent of liberation” (Forasteros, 2023). He shares that our representatives
lOMoARcPSD|61774779
Biblical origins of the constitution 152
speak and act in two different ways. They claim to support Ideologies that align with Christian
beliefs but promote and approve of the opposite.
Additionally, Barton discussed how scripturally, the government is not responsible for
caring for the needs of the poor, and hence should not be involved. He supports this by sharing
the statistic that there are 205 verses regarding the poor. Between the three institutions: family,
civil government, and the church, not one verse on the needy references the civil government. He
supports this by quoting Isaiah 58:7, where it says, “share your bread with the hungry and bring
the homeless poor into your house; when you see the naked, cover him…” (English Standard
Version, 2001). Barton makes the claim that these are all personal commands to the individual.
There are so many examples throughout scripture that explain how we are supposed to address
the needs of the poor, but again, not a single one is in respect to the government. He then
explains that if scripture did not mention anything about the poor, then would it be okay for the
government to intervene; yes, however because God’s intentions are outlined in scripture, it is
the responsibility of the family, and the church to aid them.
It can be difficult to live in a world so broken by sin, to claim the ideologies we find in
scripture. However, it is important to stand strong in faith and remain steadfast. Scripture says, “I
have given them thy word; and the world hath hated them, because they are not of the world,
even as I am not of the world. “I pray not that thou shouldest take them out of the world, but that
thou shouldest keep them from the evil” (English Standard Version, 2001). We are to be the light
of the world, combatting all evil with the truth of scripture, that applies to government as well.
We are to remain righteous in all we do, striving to make the world look more like Jesus.
The Constitutional Convention was held in Philadelphia, Pennsylvania from May 25, 1787, to
September 17th of the same year. It is recorded that for many weeks, the members debated and
lOMoARcPSD|61774779
Biblical origins of the constitution 153
could not agree on a plan for the nation. Framers brought ideas from many states, but no
compromises were made, which led to division, and ultimately some returned home. It was then
when Benjamin Franklin addressed George Washington, the President of the Convention.
Franklin begins by informing the convention that over the 4–5-week period, they have returned
to the institutions implemented in Europe, and found none to be suitable for the United States.
He adds that they had been in search of political truth and have not once stopped to considered
asking the Lord to illuminate their understanding. He then goes on to say, “I have lived, Sir, a
long time and the longer I live, the more convincing proofs I see of this truth — that God
governs in the affairs of men…I also believe that without [H]is concurring aid we shall succeed
in this political building no better than the Builders of Babel” (Franklin, 1787). Claiming that
without the divine prescense of God upon their decisions, the nation would be divided by its
local interests; the projects would be confused, and them in turn would be disapproved by the
future leaders. He closes with this, “And what is worse, mankind may hereafter from this
unfortunate instance, despair of establishing Governments by Human Wisdom, and leave it to
chance, war, and conquest” (Franklin, 1787). This conversation led to a three-day recess period
designated to prayer. Following the recess Johnathan Dayton noted that there was a noticeable
difference in the atmosphere, the tone had changed somehow. From then on, discussion was
peaceful, and compromises were met. Founding father Alexander Hamilton spoke to this effect
when he said, “For my part, I sincerely esteem the Constitution, a system which without the
finger of God, never could have been suggested and agreed upon by such a diversity of interests”
(Hamilton, 1787). Many others commented as well; stating although the Constitution not a
devine document like the Bible, it would be impossible not to recognize the hand of God on the
environment surrounding the Constitution, and the document itself. Without devoting the nation
lOMoARcPSD|61774779
Biblical origins of the constitution 154
to God, the people would have gone home as they intended, and the Constitution would not to be
what we know it as today.
In Barton’s lecture, he shared that thirty-four percent of all political quotes within the
Constitution are credited to the scriptures, making it the most widely used reference. For
example, the idea of separation of powers as outlined in Articles I-III of the Constitution can be
attributed to God’s word in Isaiah 33:22. Which says, For the Lord is our judge; the Lord is our
lawgiver; the Lord is our king; he will save us” (2001). The Lord is our judge relates to the
judicial branch, which is responsible for interpreting and upholding constitutional law. The Lord
is our lawgiver refers to the legislative branch, who is in charge of writing new law. Lastly, the
Lord is our King correlates to the executive branch, who takes charge of reviewing the law, and
deciding whether to sign or veto laws. In addition, Barton explains the concept of federalism. By
definition, federalism, “[is a] mode of political organization that unites separate states or other
polities within an overarching political system in a way that allows each to maintain its own
integrity. Meaning there is a chain of government, that includes, local, county, state, and national
governments. Each subject having its own. Therefore, the United States has its own government,
national. Each state has its own government, state. And within each state, each locality has its
own government, local. Which then, each county or city has its own government within that,
county. When exploring this idea in Article IV, the writers quoted Exodus 18:21. Which says,
“Moreover, look for able men from all the people, men who fear God, who are trustworthy and
hate a bribe, and place such men over the people as chiefs of thousands, of hundreds, of fifties,
and of tens” (2001). This section of scripture calls us to appoint just leaders over different sized
groups. In this verse, the tens of people refer to local government, fifties then would relate to
state government, and then thousands to federal government.
lOMoARcPSD|61774779
Biblical origins of the constitution 155
Both of these principles remain applicable today. First, with the nation having three
branches of government, it allows for each branch to remain accountable to the other. Its main
premise is so that one does not become more powerful than the other. The Lord did not intend for
there to be a dictatorship or monarchy. By interpreting scripture, we can infer that the American
democratic republic closely aligns with what the scriptures intended. Secondly, scripture to calls
us to elect men who fear God, so that the decisions made for the nation are in the best in terms of
the general welfare, and also respect the guidelines of scripture.
In his lecture, Barton discusses how we can examine certain political issues that we face
today by comparing them to the law placed before us by God in the Ten Commandments. One of
the most discussed and heavily circulated issues in America are those of abortion and capital
punishment. When looking to the Ten Commandments, the second commandment is “thou shalt
not kill” (Ex. 20:13, English Standard Version, 2001). However, Barton explains that the correct
translation, although slightly similar, it is an important distinction. Confirmed by Hebrew
scholars the translation is, “thou shalt not murder” This difference is that murder is unjust where
as killing is just. For example, killing can be during a time of war, or in self-defense. In contrast,
murder is the selfish taking of another life. When examining abortion and capital punishment, to
the Christian faith, abortion is classified as murder, and capital punishment is killing. This is
because when a mother chooses to abort, that is the unjust taking of innocent life. However, in
regard to capital punishment, the prisoner is guilty of a crime punishable to death, hence solely
killing. In a journal, dedicated to the idea that “Legislating the Ten Commandments isn’t the
same as keeping them,” a Texas citizen wrote, “all that matters is that they can use the idea of the
commandments to reinforce their version of Christianity on the entire state of Texas. In this, they
look more like Pharaoh, who set himself against justice and liberation, than Moses, who made
lOMoARcPSD|61774779
Biblical origins of the constitution 156
himself YHWH’s agent of liberation” (Forasteros, 2023). He shares that our representatives
speak and act in two different ways. They claim to support Ideologies that align with Christian
beliefs but promote and approve of the opposite.
Additionally, Barton discussed how scripturally, the government is not responsible for
caring for the needs of the poor, and hence should not be involved. He supports this by sharing
the statistic that there are 205 verses regarding the poor. Between the three institutions: family,
civil government, and the church, not one verse on the needy references the civil government. He
supports this by quoting Isaiah 58:7, where it says, “share your bread with the hungry and bring
the homeless poor into your house; when you see the naked, cover him…” (English Standard
Version, 2001). Barton makes the claim that these are all personal commands to the individual.
There are so many examples throughout scripture that explain how we are supposed to address
the needs of the poor, but again, not a single one is in respect to the government. He then
explains that if scripture did not mention anything about the poor, then would it be okay for the
government to intervene; yes, however because God’s intentions are outlined in scripture, it is
the responsibility of the family, and the church to aid them.
It can be difficult to live in a world so broken by sin, to claim the ideologies we find in
scripture. However, it is important to stand strong in faith and remain steadfast. Scripture says, “I
have given them thy word; and the world hath hated them, because they are not of the world,
even as I am not of the world. “I pray not that thou shouldest take them out of the world, but that
thou shouldest keep them from the evil” (English Standard Version, 2001). We are to be the light
of the world, combatting all evil with the truth of scripture, that applies to government as well.
We are to remain righteous in all we do, striving to make the world look more like Jesus.
The Constitutional Convention was held in Philadelphia, Pennsylvania from May 25, 1787, to
lOMoARcPSD|61774779
Biblical origins of the constitution 157
September 17th of the same year. It is recorded that for many weeks, the members debated and
could not agree on a plan for the nation. Framers brought ideas from many states, but no
compromises were made, which led to division, and ultimately some returned home. It was then
when Benjamin Franklin addressed George Washington, the President of the Convention.
Franklin begins by informing the convention that over the 4–5-week period, they have returned
to the institutions implemented in Europe, and found none to be suitable for the United States.
He adds that they had been in search of political truth and have not once stopped to considered
asking the Lord to illuminate their understanding. He then goes on to say, “I have lived, Sir, a
long time and the longer I live, the more convincing proofs I see of this truth — that God
governs in the affairs of men…I also believe that without [H]is concurring aid we shall succeed
in this political building no better than the Builders of Babel” (Franklin, 1787). Claiming that
without the divine prescense of God upon their decisions, the nation would be divided by its
local interests; the projects would be confused, and them in turn would be disapproved by the
future leaders. He closes with this, “And what is worse, mankind may hereafter from this
unfortunate instance, despair of establishing Governments by Human Wisdom, and leave it to
chance, war, and conquest” (Franklin, 1787). This conversation led to a three-day recess period
designated to prayer. Following the recess Johnathan Dayton noted that there was a noticeable
difference in the atmosphere, the tone had changed somehow. From then on, discussion was
peaceful, and compromises were met. Founding father Alexander Hamilton spoke to this effect
when he said, “For my part, I sincerely esteem the Constitution, a system which without the
finger of God, never could have been suggested and agreed upon by such a diversity of interests”
(Hamilton, 1787). Many others commented as well; stating although the Constitution not a
devine document like the Bible, it would be impossible not to recognize the hand of God on the
lOMoARcPSD|61774779
Biblical origins of the constitution 158
environment surrounding the Constitution, and the document itself. Without devoting the nation
to God, the people would have gone home as they intended, and the Constitution would not to be
what we know it as today.
In Barton’s lecture, he shared that thirty-four percent of all political quotes within the
Constitution are credited to the scriptures, making it the most widely used reference. For
example, the idea of separation of powers as outlined in Articles I-III of the Constitution can be
attributed to God’s word in Isaiah 33:22. Which says, For the Lord is our judge; the Lord is our
lawgiver; the Lord is our king; he will save us” (2001). The Lord is our judge relates to the
judicial branch, which is responsible for interpreting and upholding constitutional law. The Lord
is our lawgiver refers to the legislative branch, who is in charge of writing new law. Lastly, the
Lord is our King correlates to the executive branch, who takes charge of reviewing the law, and
deciding whether to sign or veto laws. In addition, Barton explains the concept of federalism. By
definition, federalism, “[is a] mode of political organization that unites separate states or other
polities within an overarching political system in a way that allows each to maintain its own
integrity. Meaning there is a chain of government, that includes, local, county, state, and national
governments. Each subject having its own. Therefore, the United States has its own government,
national. Each state has its own government, state. And within each state, each locality has its
own government, local. Which then, each county or city has its own government within that,
county. When exploring this idea in Article IV, the writers quoted Exodus 18:21. Which says,
“Moreover, look for able men from all the people, men who fear God, who are trustworthy and
hate a bribe, and place such men over the people as chiefs of thousands, of hundreds, of fifties,
and of tens” (2001). This section of scripture calls us to appoint just leaders over different sized
lOMoARcPSD|61774779
Biblical origins of the constitution 159
groups. In this verse, the tens of people refer to local government, fifties then would relate to
state government, and then thousands to federal government.
Both of these principles remain applicable today. First, with the nation having three
branches of government, it allows for each branch to remain accountable to the other. Its main
premise is so that one does not become more powerful than the other. The Lord did not intend for
there to be a dictatorship or monarchy. By interpreting scripture, we can infer that the American
democratic republic closely aligns with what the scriptures intended. Secondly, scripture to calls
us to elect men who fear God, so that the decisions made for the nation are in the best in terms of
the general welfare, and also respect the guidelines of scripture.
In his lecture, Barton discusses how we can examine certain political issues that we face
today by comparing them to the law placed before us by God in the Ten Commandments. One of
the most discussed and heavily circulated issues in America are those of abortion and capital
punishment. When looking to the Ten Commandments, the second commandment is “thou shalt
not kill” (Ex. 20:13, English Standard Version, 2001). However, Barton explains that the correct
translation, although slightly similar, it is an important distinction. Confirmed by Hebrew
scholars the translation is, “thou shalt not murder” This difference is that murder is unjust where
as killing is just. For example, killing can be during a time of war, or in self-defense. In contrast,
murder is the selfish taking of another life. When examining abortion and capital punishment, to
the Christian faith, abortion is classified as murder, and capital punishment is killing. This is
because when a mother chooses to abort, that is the unjust taking of innocent life. However, in
regard to capital punishment, the prisoner is guilty of a crime punishable to death, hence solely
killing. In a journal, dedicated to the idea that “Legislating the Ten Commandments isn’t the
same as keeping them,” a Texas citizen wrote, “all that matters is that they can use the idea of the
lOMoARcPSD|61774779
Biblical origins of the constitution 160
commandments to reinforce their version of Christianity on the entire state of Texas. In this, they
look more like Pharaoh, who set himself against justice and liberation, than Moses, who made
himself YHWH’s agent of liberation” (Forasteros, 2023). He shares that our representatives
speak and act in two different ways. They claim to support Ideologies that align with Christian
beliefs but promote and approve of the opposite.
Additionally, Barton discussed how scripturally, the government is not responsible for
caring for the needs of the poor, and hence should not be involved. He supports this by sharing
the statistic that there are 205 verses regarding the poor. Between the three institutions: family,
civil government, and the church, not one verse on the needy references the civil government. He
supports this by quoting Isaiah 58:7, where it says, “share your bread with the hungry and bring
the homeless poor into your house; when you see the naked, cover him…” (English Standard
Version, 2001). Barton makes the claim that these are all personal commands to the individual.
There are so many examples throughout scripture that explain how we are supposed to address
the needs of the poor, but again, not a single one is in respect to the government. He then
explains that if scripture did not mention anything about the poor, then would it be okay for the
government to intervene; yes, however because God’s intentions are outlined in scripture, it is
the responsibility of the family, and the church to aid them.
It can be difficult to live in a world so broken by sin, to claim the ideologies we find in
scripture. However, it is important to stand strong in faith and remain steadfast. Scripture says, “I
have given them thy word; and the world hath hated them, because they are not of the world,
even as I am not of the world. “I pray not that thou shouldest take them out of the world, but that
thou shouldest keep them from the evil” (English Standard Version, 2001). We are to be the light
of the world, combatting all evil with the truth of scripture, that applies to government as well.
lOMoARcPSD|61774779
Biblical origins of the constitution 161
We are to remain righteous in all we do, striving to make the world look more like Jesus.
The Constitutional Convention was held in Philadelphia, Pennsylvania from May 25, 1787, to
September 17th of the same year. It is recorded that for many weeks, the members debated and
could not agree on a plan for the nation. Framers brought ideas from many states, but no
compromises were made, which led to division, and ultimately some returned home. It was then
when Benjamin Franklin addressed George Washington, the President of the Convention.
Franklin begins by informing the convention that over the 4–5-week period, they have returned
to the institutions implemented in Europe, and found none to be suitable for the United States.
He adds that they had been in search of political truth and have not once stopped to considered
asking the Lord to illuminate their understanding. He then goes on to say, “I have lived, Sir, a
long time and the longer I live, the more convincing proofs I see of this truth — that God
governs in the affairs of men…I also believe that without [H]is concurring aid we shall succeed
in this political building no better than the Builders of Babel” (Franklin, 1787). Claiming that
without the divine prescense of God upon their decisions, the nation would be divided by its
local interests; the projects would be confused, and them in turn would be disapproved by the
future leaders. He closes with this, “And what is worse, mankind may hereafter from this
unfortunate instance, despair of establishing Governments by Human Wisdom, and leave it to
chance, war, and conquest” (Franklin, 1787). This conversation led to a three-day recess period
designated to prayer. Following the recess Johnathan Dayton noted that there was a noticeable
difference in the atmosphere, the tone had changed somehow. From then on, discussion was
peaceful, and compromises were met. Founding father Alexander Hamilton spoke to this effect
when he said, “For my part, I sincerely esteem the Constitution, a system which without the
finger of God, never could have been suggested and agreed upon by such a diversity of interests”
lOMoARcPSD|61774779
Biblical origins of the constitution 162
(Hamilton, 1787). Many others commented as well; stating although the Constitution not a
devine document like the Bible, it would be impossible not to recognize the hand of God on the
environment surrounding the Constitution, and the document itself. Without devoting the nation
to God, the people would have gone home as they intended, and the Constitution would not to be
what we know it as today.
In Barton’s lecture, he shared that thirty-four percent of all political quotes within the
Constitution are credited to the scriptures, making it the most widely used reference. For
example, the idea of separation of powers as outlined in Articles I-III of the Constitution can be
attributed to God’s word in Isaiah 33:22. Which says, For the Lord is our judge; the Lord is our
lawgiver; the Lord is our king; he will save us” (2001). The Lord is our judge relates to the
judicial branch, which is responsible for interpreting and upholding constitutional law. The Lord
is our lawgiver refers to the legislative branch, who is in charge of writing new law. Lastly, the
Lord is our King correlates to the executive branch, who takes charge of reviewing the law, and
deciding whether to sign or veto laws. In addition, Barton explains the concept of federalism. By
definition, federalism, “[is a] mode of political organization that unites separate states or other
polities within an overarching political system in a way that allows each to maintain its own
integrity. Meaning there is a chain of government, that includes, local, county, state, and national
governments. Each subject having its own. Therefore, the United States has its own government,
national. Each state has its own government, state. And within each state, each locality has its
own government, local. Which then, each county or city has its own government within that,
county. When exploring this idea in Article IV, the writers quoted Exodus 18:21. Which says,
“Moreover, look for able men from all the people, men who fear God, who are trustworthy and
hate a bribe, and place such men over the people as chiefs of thousands, of hundreds, of fifties,
lOMoARcPSD|61774779
Biblical origins of the constitution 163
and of tens” (2001). This section of scripture calls us to appoint just leaders over different sized
groups. In this verse, the tens of people refer to local government, fifties then would relate to
state government, and then thousands to federal government.
Both of these principles remain applicable today. First, with the nation having three
branches of government, it allows for each branch to remain accountable to the other. Its main
premise is so that one does not become more powerful than the other. The Lord did not intend for
there to be a dictatorship or monarchy. By interpreting scripture, we can infer that the American
democratic republic closely aligns with what the scriptures intended. Secondly, scripture to calls
us to elect men who fear God, so that the decisions made for the nation are in the best in terms of
the general welfare, and also respect the guidelines of scripture.
In his lecture, Barton discusses how we can examine certain political issues that we face
today by comparing them to the law placed before us by God in the Ten Commandments. One of
the most discussed and heavily circulated issues in America are those of abortion and capital
punishment. When looking to the Ten Commandments, the second commandment is “thou shalt
not kill” (Ex. 20:13, English Standard Version, 2001). However, Barton explains that the correct
translation, although slightly similar, it is an important distinction. Confirmed by Hebrew
scholars the translation is, “thou shalt not murder” This difference is that murder is unjust where
as killing is just. For example, killing can be during a time of war, or in self-defense. In contrast,
murder is the selfish taking of another life. When examining abortion and capital punishment, to
the Christian faith, abortion is classified as murder, and capital punishment is killing. This is
because when a mother chooses to abort, that is the unjust taking of innocent life. However, in
regard to capital punishment, the prisoner is guilty of a crime punishable to death, hence solely
killing. In a journal, dedicated to the idea that “Legislating the Ten Commandments isn’t the
lOMoARcPSD|61774779
Biblical origins of the constitution 164
same as keeping them,” a Texas citizen wrote, “all that matters is that they can use the idea of the
commandments to reinforce their version of Christianity on the entire state of Texas. In this, they
look more like Pharaoh, who set himself against justice and liberation, than Moses, who made
himself YHWH’s agent of liberation” (Forasteros, 2023). He shares that our representatives
speak and act in two different ways. They claim to support Ideologies that align with Christian
beliefs but promote and approve of the opposite.
Additionally, Barton discussed how scripturally, the government is not responsible for
caring for the needs of the poor, and hence should not be involved. He supports this by sharing
the statistic that there are 205 verses regarding the poor. Between the three institutions: family,
civil government, and the church, not one verse on the needy references the civil government. He
supports this by quoting Isaiah 58:7, where it says, “share your bread with the hungry and bring
the homeless poor into your house; when you see the naked, cover him…” (English Standard
Version, 2001). Barton makes the claim that these are all personal commands to the individual.
There are so many examples throughout scripture that explain how we are supposed to address
the needs of the poor, but again, not a single one is in respect to the government. He then
explains that if scripture did not mention anything about the poor, then would it be okay for the
government to intervene; yes, however because God’s intentions are outlined in scripture, it is
the responsibility of the family, and the church to aid them.
It can be difficult to live in a world so broken by sin, to claim the ideologies we find in
scripture. However, it is important to stand strong in faith and remain steadfast. Scripture says, “I
have given them thy word; and the world hath hated them, because they are not of the world,
even as I am not of the world. “I pray not that thou shouldest take them out of the world, but that
lOMoARcPSD|61774779
Biblical origins of the constitution 165
thou shouldest keep them from the evil” (English Standard Version, 2001). We are to be the light
of the world, combatting all evil with the truth of scripture, that applies to government as well.
We are to remain righteous in all we do, striving to make the world look more like Jesus.
The Constitutional Convention was held in Philadelphia, Pennsylvania from May 25, 1787, to
September 17th of the same year. It is recorded that for many weeks, the members debated and
could not agree on a plan for the nation. Framers brought ideas from many states, but no
compromises were made, which led to division, and ultimately some returned home. It was then
when Benjamin Franklin addressed George Washington, the President of the Convention.
Franklin begins by informing the convention that over the 4–5-week period, they have returned
to the institutions implemented in Europe, and found none to be suitable for the United States.
He adds that they had been in search of political truth and have not once stopped to considered
asking the Lord to illuminate their understanding. He then goes on to say, “I have lived, Sir, a
long time and the longer I live, the more convincing proofs I see of this truth — that God
governs in the affairs of men…I also believe that without [H]is concurring aid we shall succeed
in this political building no better than the Builders of Babel” (Franklin, 1787). Claiming that
without the divine prescense of God upon their decisions, the nation would be divided by its
local interests; the projects would be confused, and them in turn would be disapproved by the
future leaders. He closes with this, “And what is worse, mankind may hereafter from this
unfortunate instance, despair of establishing Governments by Human Wisdom, and leave it to
chance, war, and conquest” (Franklin, 1787). This conversation led to a three-day recess period
designated to prayer. Following the recess Johnathan Dayton noted that there was a noticeable
difference in the atmosphere, the tone had changed somehow. From then on, discussion was
peaceful, and compromises were met. Founding father Alexander Hamilton spoke to this effect
lOMoARcPSD|61774779
Biblical origins of the constitution 166
when he said, “For my part, I sincerely esteem the Constitution, a system which without the
finger of God, never could have been suggested and agreed upon by such a diversity of interests”
(Hamilton, 1787). Many others commented as well; stating although the Constitution not a
devine document like the Bible, it would be impossible not to recognize the hand of God on the
environment surrounding the Constitution, and the document itself. Without devoting the nation
to God, the people would have gone home as they intended, and the Constitution would not to be
what we know it as today.
In Barton’s lecture, he shared that thirty-four percent of all political quotes within the
Constitution are credited to the scriptures, making it the most widely used reference. For
example, the idea of separation of powers as outlined in Articles I-III of the Constitution can be
attributed to God’s word in Isaiah 33:22. Which says, For the Lord is our judge; the Lord is our
lawgiver; the Lord is our king; he will save us” (2001). The Lord is our judge relates to the
judicial branch, which is responsible for interpreting and upholding constitutional law. The Lord
is our lawgiver refers to the legislative branch, who is in charge of writing new law. Lastly, the
Lord is our King correlates to the executive branch, who takes charge of reviewing the law, and
deciding whether to sign or veto laws. In addition, Barton explains the concept of federalism. By
definition, federalism, “[is a] mode of political organization that unites separate states or other
polities within an overarching political system in a way that allows each to maintain its own
integrity. Meaning there is a chain of government, that includes, local, county, state, and national
governments. Each subject having its own. Therefore, the United States has its own government,
national. Each state has its own government, state. And within each state, each locality has its
own government, local. Which then, each county or city has its own government within that,
county. When exploring this idea in Article IV, the writers quoted Exodus 18:21. Which says,
lOMoARcPSD|61774779
Biblical origins of the constitution 167
“Moreover, look for able men from all the people, men who fear God, who are trustworthy and
hate a bribe, and place such men over the people as chiefs of thousands, of hundreds, of fifties,
and of tens” (2001). This section of scripture calls us to appoint just leaders over different sized
groups. In this verse, the tens of people refer to local government, fifties then would relate to
state government, and then thousands to federal government.
Both of these principles remain applicable today. First, with the nation having three
branches of government, it allows for each branch to remain accountable to the other. Its main
premise is so that one does not become more powerful than the other. The Lord did not intend for
there to be a dictatorship or monarchy. By interpreting scripture, we can infer that the American
democratic republic closely aligns with what the scriptures intended. Secondly, scripture to calls
us to elect men who fear God, so that the decisions made for the nation are in the best in terms of
the general welfare, and also respect the guidelines of scripture.
In his lecture, Barton discusses how we can examine certain political issues that we face
today by comparing them to the law placed before us by God in the Ten Commandments. One of
the most discussed and heavily circulated issues in America are those of abortion and capital
punishment. When looking to the Ten Commandments, the second commandment is “thou shalt
not kill” (Ex. 20:13, English Standard Version, 2001). However, Barton explains that the correct
translation, although slightly similar, it is an important distinction. Confirmed by Hebrew
scholars the translation is, “thou shalt not murder” This difference is that murder is unjust where
as killing is just. For example, killing can be during a time of war, or in self-defense. In contrast,
murder is the selfish taking of another life. When examining abortion and capital punishment, to
the Christian faith, abortion is classified as murder, and capital punishment is killing. This is
because when a mother chooses to abort, that is the unjust taking of innocent life. However, in
lOMoARcPSD|61774779
Biblical origins of the constitution 168
regard to capital punishment, the prisoner is guilty of a crime punishable to death, hence solely
killing. In a journal, dedicated to the idea that “Legislating the Ten Commandments isn’t the
same as keeping them,” a Texas citizen wrote, “all that matters is that they can use the idea of the
commandments to reinforce their version of Christianity on the entire state of Texas. In this, they
look more like Pharaoh, who set himself against justice and liberation, than Moses, who made
himself YHWH’s agent of liberation” (Forasteros, 2023). He shares that our representatives
speak and act in two different ways. They claim to support Ideologies that align with Christian
beliefs but promote and approve of the opposite.
Additionally, Barton discussed how scripturally, the government is not responsible for
caring for the needs of the poor, and hence should not be involved. He supports this by sharing
the statistic that there are 205 verses regarding the poor. Between the three institutions: family,
civil government, and the church, not one verse on the needy references the civil government. He
supports this by quoting Isaiah 58:7, where it says, “share your bread with the hungry and bring
the homeless poor into your house; when you see the naked, cover him…” (English Standard
Version, 2001). Barton makes the claim that these are all personal commands to the individual.
There are so many examples throughout scripture that explain how we are supposed to address
the needs of the poor, but again, not a single one is in respect to the government. He then
explains that if scripture did not mention anything about the poor, then would it be okay for the
government to intervene; yes, however because God’s intentions are outlined in scripture, it is
the responsibility of the family, and the church to aid them.
It can be difficult to live in a world so broken by sin, to claim the ideologies we find in
scripture. However, it is important to stand strong in faith and remain steadfast. Scripture says, “I
have given them thy word; and the world hath hated them, because they are not of the world,
lOMoARcPSD|61774779
Biblical origins of the constitution 169
even as I am not of the world. “I pray not that thou shouldest take them out of the world, but that
thou shouldest keep them from the evil” (English Standard Version, 2001). We are to be the light
of the world, combatting all evil with the truth of scripture, that applies to government as well.
We are to remain righteous in all we do, striving to make the world look more like Jesus.
The Constitutional Convention was held in Philadelphia, Pennsylvania from May 25, 1787, to
September 17th of the same year. It is recorded that for many weeks, the members debated and
could not agree on a plan for the nation. Framers brought ideas from many states, but no
compromises were made, which led to division, and ultimately some returned home. It was then
when Benjamin Franklin addressed George Washington, the President of the Convention.
Franklin begins by informing the convention that over the 4–5-week period, they have returned
to the institutions implemented in Europe, and found none to be suitable for the United States.
He adds that they had been in search of political truth and have not once stopped to considered
asking the Lord to illuminate their understanding. He then goes on to say, “I have lived, Sir, a
long time and the longer I live, the more convincing proofs I see of this truth — that God
governs in the affairs of men…I also believe that without [H]is concurring aid we shall succeed
in this political building no better than the Builders of Babel” (Franklin, 1787). Claiming that
without the divine prescense of God upon their decisions, the nation would be divided by its
local interests; the projects would be confused, and them in turn would be disapproved by the
future leaders. He closes with this, “And what is worse, mankind may hereafter from this
unfortunate instance, despair of establishing Governments by Human Wisdom, and leave it to
chance, war, and conquest” (Franklin, 1787). This conversation led to a three-day recess period
designated to prayer. Following the recess Johnathan Dayton noted that there was a noticeable
difference in the atmosphere, the tone had changed somehow. From then on, discussion was
lOMoARcPSD|61774779
Biblical origins of the constitution 170
peaceful, and compromises were met. Founding father Alexander Hamilton spoke to this effect
when he said, “For my part, I sincerely esteem the Constitution, a system which without the
finger of God, never could have been suggested and agreed upon by such a diversity of interests”
(Hamilton, 1787). Many others commented as well; stating although the Constitution not a
devine document like the Bible, it would be impossible not to recognize the hand of God on the
environment surrounding the Constitution, and the document itself. Without devoting the nation
to God, the people would have gone home as they intended, and the Constitution would not to be
what we know it as today.
In Barton’s lecture, he shared that thirty-four percent of all political quotes within the
Constitution are credited to the scriptures, making it the most widely used reference. For
example, the idea of separation of powers as outlined in Articles I-III of the Constitution can be
attributed to God’s word in Isaiah 33:22. Which says, For the Lord is our judge; the Lord is our
lawgiver; the Lord is our king; he will save us” (2001). The Lord is our judge relates to the
judicial branch, which is responsible for interpreting and upholding constitutional law. The Lord
is our lawgiver refers to the legislative branch, who is in charge of writing new law. Lastly, the
Lord is our King correlates to the executive branch, who takes charge of reviewing the law, and
deciding whether to sign or veto laws. In addition, Barton explains the concept of federalism. By
definition, federalism, “[is a] mode of political organization that unites separate states or other
polities within an overarching political system in a way that allows each to maintain its own
integrity. Meaning there is a chain of government, that includes, local, county, state, and national
governments. Each subject having its own. Therefore, the United States has its own government,
national. Each state has its own government, state. And within each state, each locality has its
own government, local. Which then, each county or city has its own government within that,
lOMoARcPSD|61774779
Biblical origins of the constitution 171
county. When exploring this idea in Article IV, the writers quoted Exodus 18:21. Which says,
“Moreover, look for able men from all the people, men who fear God, who are trustworthy and
hate a bribe, and place such men over the people as chiefs of thousands, of hundreds, of fifties,
and of tens” (2001). This section of scripture calls us to appoint just leaders over different sized
groups. In this verse, the tens of people refer to local government, fifties then would relate to
state government, and then thousands to federal government.
Both of these principles remain applicable today. First, with the nation having three
branches of government, it allows for each branch to remain accountable to the other. Its main
premise is so that one does not become more powerful than the other. The Lord did not intend for
there to be a dictatorship or monarchy. By interpreting scripture, we can infer that the American
democratic republic closely aligns with what the scriptures intended. Secondly, scripture to calls
us to elect men who fear God, so that the decisions made for the nation are in the best in terms of
the general welfare, and also respect the guidelines of scripture.
In his lecture, Barton discusses how we can examine certain political issues that we face
today by comparing them to the law placed before us by God in the Ten Commandments. One of
the most discussed and heavily circulated issues in America are those of abortion and capital
punishment. When looking to the Ten Commandments, the second commandment is “thou shalt
not kill” (Ex. 20:13, English Standard Version, 2001). However, Barton explains that the correct
translation, although slightly similar, it is an important distinction. Confirmed by Hebrew
scholars the translation is, “thou shalt not murder” This difference is that murder is unjust where
as killing is just. For example, killing can be during a time of war, or in self-defense. In contrast,
murder is the selfish taking of another life. When examining abortion and capital punishment, to
the Christian faith, abortion is classified as murder, and capital punishment is killing. This is
lOMoARcPSD|61774779
Biblical origins of the constitution 172
because when a mother chooses to abort, that is the unjust taking of innocent life. However, in
regard to capital punishment, the prisoner is guilty of a crime punishable to death, hence solely
killing. In a journal, dedicated to the idea that “Legislating the Ten Commandments isn’t the
same as keeping them,” a Texas citizen wrote, “all that matters is that they can use the idea of the
commandments to reinforce their version of Christianity on the entire state of Texas. In this, they
look more like Pharaoh, who set himself against justice and liberation, than Moses, who made
himself YHWH’s agent of liberation” (Forasteros, 2023). He shares that our representatives
speak and act in two different ways. They claim to support Ideologies that align with Christian
beliefs but promote and approve of the opposite.
Additionally, Barton discussed how scripturally, the government is not responsible for
caring for the needs of the poor, and hence should not be involved. He supports this by sharing
the statistic that there are 205 verses regarding the poor. Between the three institutions: family,
civil government, and the church, not one verse on the needy references the civil government. He
supports this by quoting Isaiah 58:7, where it says, “share your bread with the hungry and bring
the homeless poor into your house; when you see the naked, cover him…” (English Standard
Version, 2001). Barton makes the claim that these are all personal commands to the individual.
There are so many examples throughout scripture that explain how we are supposed to address
the needs of the poor, but again, not a single one is in respect to the government. He then
explains that if scripture did not mention anything about the poor, then would it be okay for the
government to intervene; yes, however because God’s intentions are outlined in scripture, it is
the responsibility of the family, and the church to aid them.
It can be difficult to live in a world so broken by sin, to claim the ideologies we find in
scripture. However, it is important to stand strong in faith and remain steadfast. Scripture says, “I
lOMoARcPSD|61774779
Biblical origins of the constitution 173
have given them thy word; and the world hath hated them, because they are not of the world,
even as I am not of the world. “I pray not that thou shouldest take them out of the world, but that
thou shouldest keep them from the evil” (English Standard Version, 2001). We are to be the light
of the world, combatting all evil with the truth of scripture, that applies to government as well.
We are to remain righteous in all we do, striving to make the world look more like Jesus.
The Constitutional Convention was held in Philadelphia, Pennsylvania from May 25, 1787, to
September 17th of the same year. It is recorded that for many weeks, the members debated and
could not agree on a plan for the nation. Framers brought ideas from many states, but no
compromises were made, which led to division, and ultimately some returned home. It was then
when Benjamin Franklin addressed George Washington, the President of the Convention.
Franklin begins by informing the convention that over the 4–5-week period, they have returned
to the institutions implemented in Europe, and found none to be suitable for the United States.
He adds that they had been in search of political truth and have not once stopped to considered
asking the Lord to illuminate their understanding. He then goes on to say, “I have lived, Sir, a
long time and the longer I live, the more convincing proofs I see of this truth — that God
governs in the affairs of men…I also believe that without [H]is concurring aid we shall succeed
in this political building no better than the Builders of Babel” (Franklin, 1787). Claiming that
without the divine prescense of God upon their decisions, the nation would be divided by its
local interests; the projects would be confused, and them in turn would be disapproved by the
future leaders. He closes with this, “And what is worse, mankind may hereafter from this
unfortunate instance, despair of establishing Governments by Human Wisdom, and leave it to
chance, war, and conquest” (Franklin, 1787). This conversation led to a three-day recess period
designated to prayer. Following the recess Johnathan Dayton noted that there was a noticeable
lOMoARcPSD|61774779
Biblical origins of the constitution 174
difference in the atmosphere, the tone had changed somehow. From then on, discussion was
peaceful, and compromises were met. Founding father Alexander Hamilton spoke to this effect
when he said, “For my part, I sincerely esteem the Constitution, a system which without the
finger of God, never could have been suggested and agreed upon by such a diversity of interests”
(Hamilton, 1787). Many others commented as well; stating although the Constitution not a
devine document like the Bible, it would be impossible not to recognize the hand of God on the
environment surrounding the Constitution, and the document itself. Without devoting the nation
to God, the people would have gone home as they intended, and the Constitution would not to be
what we know it as today.
In Barton’s lecture, he shared that thirty-four percent of all political quotes within the
Constitution are credited to the scriptures, making it the most widely used reference. For
example, the idea of separation of powers as outlined in Articles I-III of the Constitution can be
attributed to God’s word in Isaiah 33:22. Which says, For the Lord is our judge; the Lord is our
lawgiver; the Lord is our king; he will save us” (2001). The Lord is our judge relates to the
judicial branch, which is responsible for interpreting and upholding constitutional law. The Lord
is our lawgiver refers to the legislative branch, who is in charge of writing new law. Lastly, the
Lord is our King correlates to the executive branch, who takes charge of reviewing the law, and
deciding whether to sign or veto laws. In addition, Barton explains the concept of federalism. By
definition, federalism, “[is a] mode of political organization that unites separate states or other
polities within an overarching political system in a way that allows each to maintain its own
integrity. Meaning there is a chain of government, that includes, local, county, state, and national
governments. Each subject having its own. Therefore, the United States has its own government,
national. Each state has its own government, state. And within each state, each locality has its
lOMoARcPSD|61774779
Biblical origins of the constitution 175
own government, local. Which then, each county or city has its own government within that,
county. When exploring this idea in Article IV, the writers quoted Exodus 18:21. Which says,
“Moreover, look for able men from all the people, men who fear God, who are trustworthy and
hate a bribe, and place such men over the people as chiefs of thousands, of hundreds, of fifties,
and of tens” (2001). This section of scripture calls us to appoint just leaders over different sized
groups. In this verse, the tens of people refer to local government, fifties then would relate to
state government, and then thousands to federal government.
Both of these principles remain applicable today. First, with the nation having three
branches of government, it allows for each branch to remain accountable to the other. Its main
premise is so that one does not become more powerful than the other. The Lord did not intend for
there to be a dictatorship or monarchy. By interpreting scripture, we can infer that the American
democratic republic closely aligns with what the scriptures intended. Secondly, scripture to calls
us to elect men who fear God, so that the decisions made for the nation are in the best in terms of
the general welfare, and also respect the guidelines of scripture.
In his lecture, Barton discusses how we can examine certain political issues that we face
today by comparing them to the law placed before us by God in the Ten Commandments. One of
the most discussed and heavily circulated issues in America are those of abortion and capital
punishment. When looking to the Ten Commandments, the second commandment is “thou shalt
not kill” (Ex. 20:13, English Standard Version, 2001). However, Barton explains that the correct
translation, although slightly similar, it is an important distinction. Confirmed by Hebrew
scholars the translation is, “thou shalt not murder” This difference is that murder is unjust where
as killing is just. For example, killing can be during a time of war, or in self-defense. In contrast,
murder is the selfish taking of another life. When examining abortion and capital punishment, to
lOMoARcPSD|61774779
Biblical origins of the constitution 176
the Christian faith, abortion is classified as murder, and capital punishment is killing. This is
because when a mother chooses to abort, that is the unjust taking of innocent life. However, in
regard to capital punishment, the prisoner is guilty of a crime punishable to death, hence solely
killing. In a journal, dedicated to the idea that “Legislating the Ten Commandments isn’t the
same as keeping them,” a Texas citizen wrote, “all that matters is that they can use the idea of the
commandments to reinforce their version of Christianity on the entire state of Texas. In this, they
look more like Pharaoh, who set himself against justice and liberation, than Moses, who made
himself YHWH’s agent of liberation” (Forasteros, 2023). He shares that our representatives
speak and act in two different ways. They claim to support Ideologies that align with Christian
beliefs but promote and approve of the opposite.
Additionally, Barton discussed how scripturally, the government is not responsible for
caring for the needs of the poor, and hence should not be involved. He supports this by sharing
the statistic that there are 205 verses regarding the poor. Between the three institutions: family,
civil government, and the church, not one verse on the needy references the civil government. He
supports this by quoting Isaiah 58:7, where it says, “share your bread with the hungry and bring
the homeless poor into your house; when you see the naked, cover him…” (English Standard
Version, 2001). Barton makes the claim that these are all personal commands to the individual.
There are so many examples throughout scripture that explain how we are supposed to address
the needs of the poor, but again, not a single one is in respect to the government. He then
explains that if scripture did not mention anything about the poor, then would it be okay for the
government to intervene; yes, however because God’s intentions are outlined in scripture, it is
the responsibility of the family, and the church to aid them.
lOMoARcPSD|61774779
Biblical origins of the constitution 177
It can be difficult to live in a world so broken by sin, to claim the ideologies we find in
scripture. However, it is important to stand strong in faith and remain steadfast. Scripture says, “I
have given them thy word; and the world hath hated them, because they are not of the world,
even as I am not of the world. “I pray not that thou shouldest take them out of the world, but that
thou shouldest keep them from the evil” (English Standard Version, 2001). We are to be the light
of the world, combatting all evil with the truth of scripture, that applies to government as well.
We are to remain righteous in all we do, striving to make the world look more like Jesus.
The Constitutional Convention was held in Philadelphia, Pennsylvania from May 25, 1787, to
September 17th of the same year. It is recorded that for many weeks, the members debated and
could not agree on a plan for the nation. Framers brought ideas from many states, but no
compromises were made, which led to division, and ultimately some returned home. It was then
when Benjamin Franklin addressed George Washington, the President of the Convention.
Franklin begins by informing the convention that over the 4–5-week period, they have returned
to the institutions implemented in Europe, and found none to be suitable for the United States.
He adds that they had been in search of political truth and have not once stopped to considered
asking the Lord to illuminate their understanding. He then goes on to say, “I have lived, Sir, a
long time and the longer I live, the more convincing proofs I see of this truth — that God
governs in the affairs of men…I also believe that without [H]is concurring aid we shall succeed
in this political building no better than the Builders of Babel” (Franklin, 1787). Claiming that
without the divine prescense of God upon their decisions, the nation would be divided by its
local interests; the projects would be confused, and them in turn would be disapproved by the
future leaders. He closes with this, “And what is worse, mankind may hereafter from this
unfortunate instance, despair of establishing Governments by Human Wisdom, and leave it to
lOMoARcPSD|61774779
Biblical origins of the constitution 178
chance, war, and conquest” (Franklin, 1787). This conversation led to a three-day recess period
designated to prayer. Following the recess Johnathan Dayton noted that there was a noticeable
difference in the atmosphere, the tone had changed somehow. From then on, discussion was
peaceful, and compromises were met. Founding father Alexander Hamilton spoke to this effect
when he said, “For my part, I sincerely esteem the Constitution, a system which without the
finger of God, never could have been suggested and agreed upon by such a diversity of interests”
(Hamilton, 1787). Many others commented as well; stating although the Constitution not a
devine document like the Bible, it would be impossible not to recognize the hand of God on the
environment surrounding the Constitution, and the document itself. Without devoting the nation
to God, the people would have gone home as they intended, and the Constitution would not to be
what we know it as today.
In Barton’s lecture, he shared that thirty-four percent of all political quotes within the
Constitution are credited to the scriptures, making it the most widely used reference. For
example, the idea of separation of powers as outlined in Articles I-III of the Constitution can be
attributed to God’s word in Isaiah 33:22. Which says, For the Lord is our judge; the Lord is our
lawgiver; the Lord is our king; he will save us” (2001). The Lord is our judge relates to the
judicial branch, which is responsible for interpreting and upholding constitutional law. The Lord
is our lawgiver refers to the legislative branch, who is in charge of writing new law. Lastly, the
Lord is our King correlates to the executive branch, who takes charge of reviewing the law, and
deciding whether to sign or veto laws. In addition, Barton explains the concept of federalism. By
definition, federalism, “[is a] mode of political organization that unites separate states or other
polities within an overarching political system in a way that allows each to maintain its own
integrity. Meaning there is a chain of government, that includes, local, county, state, and national
lOMoARcPSD|61774779
Biblical origins of the constitution 179
governments. Each subject having its own. Therefore, the United States has its own government,
national. Each state has its own government, state. And within each state, each locality has its
own government, local. Which then, each county or city has its own government within that,
county. When exploring this idea in Article IV, the writers quoted Exodus 18:21. Which says,
“Moreover, look for able men from all the people, men who fear God, who are trustworthy and
hate a bribe, and place such men over the people as chiefs of thousands, of hundreds, of fifties,
and of tens” (2001). This section of scripture calls us to appoint just leaders over different sized
groups. In this verse, the tens of people refer to local government, fifties then would relate to
state government, and then thousands to federal government.
Both of these principles remain applicable today. First, with the nation having three
branches of government, it allows for each branch to remain accountable to the other. Its main
premise is so that one does not become more powerful than the other. The Lord did not intend for
there to be a dictatorship or monarchy. By interpreting scripture, we can infer that the American
democratic republic closely aligns with what the scriptures intended. Secondly, scripture to calls
us to elect men who fear God, so that the decisions made for the nation are in the best in terms of
the general welfare, and also respect the guidelines of scripture.
In his lecture, Barton discusses how we can examine certain political issues that we face
today by comparing them to the law placed before us by God in the Ten Commandments. One of
the most discussed and heavily circulated issues in America are those of abortion and capital
punishment. When looking to the Ten Commandments, the second commandment is “thou shalt
not kill” (Ex. 20:13, English Standard Version, 2001). However, Barton explains that the correct
translation, although slightly similar, it is an important distinction. Confirmed by Hebrew
scholars the translation is, “thou shalt not murder” This difference is that murder is unjust where
lOMoARcPSD|61774779
Biblical origins of the constitution 180
as killing is just. For example, killing can be during a time of war, or in self-defense. In contrast,
murder is the selfish taking of another life. When examining abortion and capital punishment, to
the Christian faith, abortion is classified as murder, and capital punishment is killing. This is
because when a mother chooses to abort, that is the unjust taking of innocent life. However, in
regard to capital punishment, the prisoner is guilty of a crime punishable to death, hence solely
killing. In a journal, dedicated to the idea that “Legislating the Ten Commandments isn’t the
same as keeping them,” a Texas citizen wrote, “all that matters is that they can use the idea of the
commandments to reinforce their version of Christianity on the entire state of Texas. In this, they
look more like Pharaoh, who set himself against justice and liberation, than Moses, who made
himself YHWH’s agent of liberation” (Forasteros, 2023). He shares that our representatives
speak and act in two different ways. They claim to support Ideologies that align with Christian
beliefs but promote and approve of the opposite.
Additionally, Barton discussed how scripturally, the government is not responsible for
caring for the needs of the poor, and hence should not be involved. He supports this by sharing
the statistic that there are 205 verses regarding the poor. Between the three institutions: family,
civil government, and the church, not one verse on the needy references the civil government. He
supports this by quoting Isaiah 58:7, where it says, “share your bread with the hungry and bring
the homeless poor into your house; when you see the naked, cover him…” (English Standard
Version, 2001). Barton makes the claim that these are all personal commands to the individual.
There are so many examples throughout scripture that explain how we are supposed to address
the needs of the poor, but again, not a single one is in respect to the government. He then
explains that if scripture did not mention anything about the poor, then would it be okay for the
lOMoARcPSD|61774779
Biblical origins of the constitution 181
government to intervene; yes, however because God’s intentions are outlined in scripture, it is
the responsibility of the family, and the church to aid them.
It can be difficult to live in a world so broken by sin, to claim the ideologies we find in
scripture. However, it is important to stand strong in faith and remain steadfast. Scripture says, “I
have given them thy word; and the world hath hated them, because they are not of the world,
even as I am not of the world. “I pray not that thou shouldest take them out of the world, but that
thou shouldest keep them from the evil” (English Standard Version, 2001). We are to be the light
of the world, combatting all evil with the truth of scripture, that applies to government as well.
We are to remain righteous in all we do, striving to make the world look more like Jesus.
The Constitutional Convention was held in Philadelphia, Pennsylvania from May 25, 1787, to
September 17th of the same year. It is recorded that for many weeks, the members debated and
could not agree on a plan for the nation. Framers brought ideas from many states, but no
compromises were made, which led to division, and ultimately some returned home. It was then
when Benjamin Franklin addressed George Washington, the President of the Convention.
Franklin begins by informing the convention that over the 4–5-week period, they have returned
to the institutions implemented in Europe, and found none to be suitable for the United States.
He adds that they had been in search of political truth and have not once stopped to considered
asking the Lord to illuminate their understanding. He then goes on to say, “I have lived, Sir, a
long time and the longer I live, the more convincing proofs I see of this truth — that God
governs in the affairs of men…I also believe that without [H]is concurring aid we shall succeed
in this political building no better than the Builders of Babel” (Franklin, 1787). Claiming that
without the divine prescense of God upon their decisions, the nation would be divided by its
local interests; the projects would be confused, and them in turn would be disapproved by the
lOMoARcPSD|61774779
Biblical origins of the constitution 182
future leaders. He closes with this, “And what is worse, mankind may hereafter from this
unfortunate instance, despair of establishing Governments by Human Wisdom, and leave it to
chance, war, and conquest” (Franklin, 1787). This conversation led to a three-day recess period
designated to prayer. Following the recess Johnathan Dayton noted that there was a noticeable
difference in the atmosphere, the tone had changed somehow. From then on, discussion was
peaceful, and compromises were met. Founding father Alexander Hamilton spoke to this effect
when he said, “For my part, I sincerely esteem the Constitution, a system which without the
finger of God, never could have been suggested and agreed upon by such a diversity of interests”
(Hamilton, 1787). Many others commented as well; stating although the Constitution not a
devine document like the Bible, it would be impossible not to recognize the hand of God on the
environment surrounding the Constitution, and the document itself. Without devoting the nation
to God, the people would have gone home as they intended, and the Constitution would not to be
what we know it as today.
In Barton’s lecture, he shared that thirty-four percent of all political quotes within the
Constitution are credited to the scriptures, making it the most widely used reference. For
example, the idea of separation of powers as outlined in Articles I-III of the Constitution can be
attributed to God’s word in Isaiah 33:22. Which says, For the Lord is our judge; the Lord is our
lawgiver; the Lord is our king; he will save us” (2001). The Lord is our judge relates to the
judicial branch, which is responsible for interpreting and upholding constitutional law. The Lord
is our lawgiver refers to the legislative branch, who is in charge of writing new law. Lastly, the
Lord is our King correlates to the executive branch, who takes charge of reviewing the law, and
deciding whether to sign or veto laws. In addition, Barton explains the concept of federalism. By
definition, federalism, “[is a] mode of political organization that unites separate states or other
lOMoARcPSD|61774779
Biblical origins of the constitution 183
polities within an overarching political system in a way that allows each to maintain its own
integrity. Meaning there is a chain of government, that includes, local, county, state, and national
governments. Each subject having its own. Therefore, the United States has its own government,
national. Each state has its own government, state. And within each state, each locality has its
own government, local. Which then, each county or city has its own government within that,
county. When exploring this idea in Article IV, the writers quoted Exodus 18:21. Which says,
“Moreover, look for able men from all the people, men who fear God, who are trustworthy and
hate a bribe, and place such men over the people as chiefs of thousands, of hundreds, of fifties,
and of tens” (2001). This section of scripture calls us to appoint just leaders over different sized
groups. In this verse, the tens of people refer to local government, fifties then would relate to
state government, and then thousands to federal government.
Both of these principles remain applicable today. First, with the nation having three
branches of government, it allows for each branch to remain accountable to the other. Its main
premise is so that one does not become more powerful than the other. The Lord did not intend for
there to be a dictatorship or monarchy. By interpreting scripture, we can infer that the American
democratic republic closely aligns with what the scriptures intended. Secondly, scripture to calls
us to elect men who fear God, so that the decisions made for the nation are in the best in terms of
the general welfare, and also respect the guidelines of scripture.
In his lecture, Barton discusses how we can examine certain political issues that we face
today by comparing them to the law placed before us by God in the Ten Commandments. One of
the most discussed and heavily circulated issues in America are those of abortion and capital
punishment. When looking to the Ten Commandments, the second commandment is “thou shalt
not kill” (Ex. 20:13, English Standard Version, 2001). However, Barton explains that the correct
lOMoARcPSD|61774779
Biblical origins of the constitution 184
translation, although slightly similar, it is an important distinction. Confirmed by Hebrew
scholars the translation is, “thou shalt not murder” This difference is that murder is unjust where
as killing is just. For example, killing can be during a time of war, or in self-defense. In contrast,
murder is the selfish taking of another life. When examining abortion and capital punishment, to
the Christian faith, abortion is classified as murder, and capital punishment is killing. This is
because when a mother chooses to abort, that is the unjust taking of innocent life. However, in
regard to capital punishment, the prisoner is guilty of a crime punishable to death, hence solely
killing. In a journal, dedicated to the idea that “Legislating the Ten Commandments isn’t the
same as keeping them,” a Texas citizen wrote, “all that matters is that they can use the idea of the
commandments to reinforce their version of Christianity on the entire state of Texas. In this, they
look more like Pharaoh, who set himself against justice and liberation, than Moses, who made
himself YHWH’s agent of liberation” (Forasteros, 2023). He shares that our representatives
speak and act in two different ways. They claim to support Ideologies that align with Christian
beliefs but promote and approve of the opposite.
Additionally, Barton discussed how scripturally, the government is not responsible for
caring for the needs of the poor, and hence should not be involved. He supports this by sharing
the statistic that there are 205 verses regarding the poor. Between the three institutions: family,
civil government, and the church, not one verse on the needy references the civil government. He
supports this by quoting Isaiah 58:7, where it says, “share your bread with the hungry and bring
the homeless poor into your house; when you see the naked, cover him…” (English Standard
Version, 2001). Barton makes the claim that these are all personal commands to the individual.
There are so many examples throughout scripture that explain how we are supposed to address
the needs of the poor, but again, not a single one is in respect to the government. He then
lOMoARcPSD|61774779
Biblical origins of the constitution 185
explains that if scripture did not mention anything about the poor, then would it be okay for the
government to intervene; yes, however because God’s intentions are outlined in scripture, it is
the responsibility of the family, and the church to aid them.
It can be difficult to live in a world so broken by sin, to claim the ideologies we find in
scripture. However, it is important to stand strong in faith and remain steadfast. Scripture says, “I
have given them thy word; and the world hath hated them, because they are not of the world,
even as I am not of the world. “I pray not that thou shouldest take them out of the world, but that
thou shouldest keep them from the evil” (English Standard Version, 2001). We are to be the light
of the world, combatting all evil with the truth of scripture, that applies to government as well.
We are to remain righteous in all we do, striving to make the world look more like Jesus.
The Constitutional Convention was held in Philadelphia, Pennsylvania from May 25, 1787, to
September 17th of the same year. It is recorded that for many weeks, the members debated and
could not agree on a plan for the nation. Framers brought ideas from many states, but no
compromises were made, which led to division, and ultimately some returned home. It was then
when Benjamin Franklin addressed George Washington, the President of the Convention.
Franklin begins by informing the convention that over the 4–5-week period, they have returned
to the institutions implemented in Europe, and found none to be suitable for the United States.
He adds that they had been in search of political truth and have not once stopped to considered
asking the Lord to illuminate their understanding. He then goes on to say, “I have lived, Sir, a
long time and the longer I live, the more convincing proofs I see of this truth — that God
governs in the affairs of men…I also believe that without [H]is concurring aid we shall succeed
in this political building no better than the Builders of Babel” (Franklin, 1787). Claiming that
without the divine prescense of God upon their decisions, the nation would be divided by its
lOMoARcPSD|61774779
Biblical origins of the constitution 186
local interests; the projects would be confused, and them in turn would be disapproved by the
future leaders. He closes with this, “And what is worse, mankind may hereafter from this
unfortunate instance, despair of establishing Governments by Human Wisdom, and leave it to
chance, war, and conquest” (Franklin, 1787). This conversation led to a three-day recess period
designated to prayer. Following the recess Johnathan Dayton noted that there was a noticeable
difference in the atmosphere, the tone had changed somehow. From then on, discussion was
peaceful, and compromises were met. Founding father Alexander Hamilton spoke to this effect
when he said, “For my part, I sincerely esteem the Constitution, a system which without the
finger of God, never could have been suggested and agreed upon by such a diversity of interests”
(Hamilton, 1787). Many others commented as well; stating although the Constitution not a
devine document like the Bible, it would be impossible not to recognize the hand of God on the
environment surrounding the Constitution, and the document itself. Without devoting the nation
to God, the people would have gone home as they intended, and the Constitution would not to be
what we know it as today.
In Barton’s lecture, he shared that thirty-four percent of all political quotes within the
Constitution are credited to the scriptures, making it the most widely used reference. For
example, the idea of separation of powers as outlined in Articles I-III of the Constitution can be
attributed to God’s word in Isaiah 33:22. Which says, For the Lord is our judge; the Lord is our
lawgiver; the Lord is our king; he will save us” (2001). The Lord is our judge relates to the
judicial branch, which is responsible for interpreting and upholding constitutional law. The Lord
is our lawgiver refers to the legislative branch, who is in charge of writing new law. Lastly, the
Lord is our King correlates to the executive branch, who takes charge of reviewing the law, and
deciding whether to sign or veto laws. In addition, Barton explains the concept of federalism. By
lOMoARcPSD|61774779
Biblical origins of the constitution 187
definition, federalism, “[is a] mode of political organization that unites separate states or other
polities within an overarching political system in a way that allows each to maintain its own
integrity. Meaning there is a chain of government, that includes, local, county, state, and national
governments. Each subject having its own. Therefore, the United States has its own government,
national. Each state has its own government, state. And within each state, each locality has its
own government, local. Which then, each county or city has its own government within that,
county. When exploring this idea in Article IV, the writers quoted Exodus 18:21. Which says,
“Moreover, look for able men from all the people, men who fear God, who are trustworthy and
hate a bribe, and place such men over the people as chiefs of thousands, of hundreds, of fifties,
and of tens” (2001). This section of scripture calls us to appoint just leaders over different sized
groups. In this verse, the tens of people refer to local government, fifties then would relate to
state government, and then thousands to federal government.
Both of these principles remain applicable today. First, with the nation having three
branches of government, it allows for each branch to remain accountable to the other. Its main
premise is so that one does not become more powerful than the other. The Lord did not intend for
there to be a dictatorship or monarchy. By interpreting scripture, we can infer that the American
democratic republic closely aligns with what the scriptures intended. Secondly, scripture to calls
us to elect men who fear God, so that the decisions made for the nation are in the best in terms of
the general welfare, and also respect the guidelines of scripture.
In his lecture, Barton discusses how we can examine certain political issues that we face
today by comparing them to the law placed before us by God in the Ten Commandments. One of
the most discussed and heavily circulated issues in America are those of abortion and capital
punishment. When looking to the Ten Commandments, the second commandment is “thou shalt
lOMoARcPSD|61774779
Biblical origins of the constitution 188
not kill” (Ex. 20:13, English Standard Version, 2001). However, Barton explains that the correct
translation, although slightly similar, it is an important distinction. Confirmed by Hebrew
scholars the translation is, “thou shalt not murder” This difference is that murder is unjust where
as killing is just. For example, killing can be during a time of war, or in self-defense. In contrast,
murder is the selfish taking of another life. When examining abortion and capital punishment, to
the Christian faith, abortion is classified as murder, and capital punishment is killing. This is
because when a mother chooses to abort, that is the unjust taking of innocent life. However, in
regard to capital punishment, the prisoner is guilty of a crime punishable to death, hence solely
killing. In a journal, dedicated to the idea that “Legislating the Ten Commandments isn’t the
same as keeping them,” a Texas citizen wrote, “all that matters is that they can use the idea of the
commandments to reinforce their version of Christianity on the entire state of Texas. In this, they
look more like Pharaoh, who set himself against justice and liberation, than Moses, who made
himself YHWH’s agent of liberation” (Forasteros, 2023). He shares that our representatives
speak and act in two different ways. They claim to support Ideologies that align with Christian
beliefs but promote and approve of the opposite.
Additionally, Barton discussed how scripturally, the government is not responsible for
caring for the needs of the poor, and hence should not be involved. He supports this by sharing
the statistic that there are 205 verses regarding the poor. Between the three institutions: family,
civil government, and the church, not one verse on the needy references the civil government. He
supports this by quoting Isaiah 58:7, where it says, “share your bread with the hungry and bring
the homeless poor into your house; when you see the naked, cover him…” (English Standard
Version, 2001). Barton makes the claim that these are all personal commands to the individual.
There are so many examples throughout scripture that explain how we are supposed to address
lOMoARcPSD|61774779
Biblical origins of the constitution 189
the needs of the poor, but again, not a single one is in respect to the government. He then
explains that if scripture did not mention anything about the poor, then would it be okay for the
government to intervene; yes, however because God’s intentions are outlined in scripture, it is
the responsibility of the family, and the church to aid them.
It can be difficult to live in a world so broken by sin, to claim the ideologies we find in
scripture. However, it is important to stand strong in faith and remain steadfast. Scripture says, “I
have given them thy word; and the world hath hated them, because they are not of the world,
even as I am not of the world. “I pray not that thou shouldest take them out of the world, but that
thou shouldest keep them from the evil” (English Standard Version, 2001). We are to be the light
of the world, combatting all evil with the truth of scripture, that applies to government as well.
We are to remain righteous in all we do, striving to make the world look more like Jesus.
The Constitutional Convention was held in Philadelphia, Pennsylvania from May 25, 1787, to
September 17th of the same year. It is recorded that for many weeks, the members debated and
could not agree on a plan for the nation. Framers brought ideas from many states, but no
compromises were made, which led to division, and ultimately some returned home. It was then
when Benjamin Franklin addressed George Washington, the President of the Convention.
Franklin begins by informing the convention that over the 4–5-week period, they have returned
to the institutions implemented in Europe, and found none to be suitable for the United States.
He adds that they had been in search of political truth and have not once stopped to considered
asking the Lord to illuminate their understanding. He then goes on to say, “I have lived, Sir, a
long time and the longer I live, the more convincing proofs I see of this truth — that God
governs in the affairs of men…I also believe that without [H]is concurring aid we shall succeed
in this political building no better than the Builders of Babel” (Franklin, 1787). Claiming that
lOMoARcPSD|61774779
Biblical origins of the constitution 190
without the divine prescense of God upon their decisions, the nation would be divided by its
local interests; the projects would be confused, and them in turn would be disapproved by the
future leaders. He closes with this, “And what is worse, mankind may hereafter from this
unfortunate instance, despair of establishing Governments by Human Wisdom, and leave it to
chance, war, and conquest” (Franklin, 1787). This conversation led to a three-day recess period
designated to prayer. Following the recess Johnathan Dayton noted that there was a noticeable
difference in the atmosphere, the tone had changed somehow. From then on, discussion was
peaceful, and compromises were met. Founding father Alexander Hamilton spoke to this effect
when he said, “For my part, I sincerely esteem the Constitution, a system which without the
finger of God, never could have been suggested and agreed upon by such a diversity of interests”
(Hamilton, 1787). Many others commented as well; stating although the Constitution not a
devine document like the Bible, it would be impossible not to recognize the hand of God on the
environment surrounding the Constitution, and the document itself. Without devoting the nation
to God, the people would have gone home as they intended, and the Constitution would not to be
what we know it as today.
In Barton’s lecture, he shared that thirty-four percent of all political quotes within the
Constitution are credited to the scriptures, making it the most widely used reference. For
example, the idea of separation of powers as outlined in Articles I-III of the Constitution can be
attributed to God’s word in Isaiah 33:22. Which says, For the Lord is our judge; the Lord is our
lawgiver; the Lord is our king; he will save us” (2001). The Lord is our judge relates to the
judicial branch, which is responsible for interpreting and upholding constitutional law. The Lord
is our lawgiver refers to the legislative branch, who is in charge of writing new law. Lastly, the
Lord is our King correlates to the executive branch, who takes charge of reviewing the law, and
lOMoARcPSD|61774779
Biblical origins of the constitution 191
deciding whether to sign or veto laws. In addition, Barton explains the concept of federalism. By
definition, federalism, “[is a] mode of political organization that unites separate states or other
polities within an overarching political system in a way that allows each to maintain its own
integrity. Meaning there is a chain of government, that includes, local, county, state, and national
governments. Each subject having its own. Therefore, the United States has its own government,
national. Each state has its own government, state. And within each state, each locality has its
own government, local. Which then, each county or city has its own government within that,
county. When exploring this idea in Article IV, the writers quoted Exodus 18:21. Which says,
“Moreover, look for able men from all the people, men who fear God, who are trustworthy and
hate a bribe, and place such men over the people as chiefs of thousands, of hundreds, of fifties,
and of tens” (2001). This section of scripture calls us to appoint just leaders over different sized
groups. In this verse, the tens of people refer to local government, fifties then would relate to
state government, and then thousands to federal government.
Both of these principles remain applicable today. First, with the nation having three
branches of government, it allows for each branch to remain accountable to the other. Its main
premise is so that one does not become more powerful than the other. The Lord did not intend for
there to be a dictatorship or monarchy. By interpreting scripture, we can infer that the American
democratic republic closely aligns with what the scriptures intended. Secondly, scripture to calls
us to elect men who fear God, so that the decisions made for the nation are in the best in terms of
the general welfare, and also respect the guidelines of scripture.
In his lecture, Barton discusses how we can examine certain political issues that we face
today by comparing them to the law placed before us by God in the Ten Commandments. One of
the most discussed and heavily circulated issues in America are those of abortion and capital
lOMoARcPSD|61774779
Biblical origins of the constitution 192
punishment. When looking to the Ten Commandments, the second commandment is “thou shalt
not kill” (Ex. 20:13, English Standard Version, 2001). However, Barton explains that the correct
translation, although slightly similar, it is an important distinction. Confirmed by Hebrew
scholars the translation is, “thou shalt not murder” This difference is that murder is unjust where
as killing is just. For example, killing can be during a time of war, or in self-defense. In contrast,
murder is the selfish taking of another life. When examining abortion and capital punishment, to
the Christian faith, abortion is classified as murder, and capital punishment is killing. This is
because when a mother chooses to abort, that is the unjust taking of innocent life. However, in
regard to capital punishment, the prisoner is guilty of a crime punishable to death, hence solely
killing. In a journal, dedicated to the idea that “Legislating the Ten Commandments isn’t the
same as keeping them,” a Texas citizen wrote, “all that matters is that they can use the idea of the
commandments to reinforce their version of Christianity on the entire state of Texas. In this, they
look more like Pharaoh, who set himself against justice and liberation, than Moses, who made
himself YHWH’s agent of liberation” (Forasteros, 2023). He shares that our representatives
speak and act in two different ways. They claim to support Ideologies that align with Christian
beliefs but promote and approve of the opposite.
Additionally, Barton discussed how scripturally, the government is not responsible for
caring for the needs of the poor, and hence should not be involved. He supports this by sharing
the statistic that there are 205 verses regarding the poor. Between the three institutions: family,
civil government, and the church, not one verse on the needy references the civil government. He
supports this by quoting Isaiah 58:7, where it says, “share your bread with the hungry and bring
the homeless poor into your house; when you see the naked, cover him…” (English Standard
lOMoARcPSD|61774779
Biblical origins of the constitution 193
Version, 2001). Barton makes the claim that these are all personal commands to the individual.
There are so many examples throughout scripture that explain how we are supposed to address
the needs of the poor, but again, not a single one is in respect to the government. He then
explains that if scripture did not mention anything about the poor, then would it be okay for the
government to intervene; yes, however because God’s intentions are outlined in scripture, it is
the responsibility of the family, and the church to aid them.
It can be difficult to live in a world so broken by sin, to claim the ideologies we find in
scripture. However, it is important to stand strong in faith and remain steadfast. Scripture says, “I
have given them thy word; and the world hath hated them, because they are not of the world,
even as I am not of the world. “I pray not that thou shouldest take them out of the world, but that
thou shouldest keep them from the evil” (English Standard Version, 2001). We are to be the light
of the world, combatting all evil with the truth of scripture, that applies to government as well.
We are to remain righteous in all we do, striving to make the world look more like Jesus.
The Constitutional Convention was held in Philadelphia, Pennsylvania from May 25, 1787, to
September 17th of the same year. It is recorded that for many weeks, the members debated and
could not agree on a plan for the nation. Framers brought ideas from many states, but no
compromises were made, which led to division, and ultimately some returned home. It was then
when Benjamin Franklin addressed George Washington, the President of the Convention.
Franklin begins by informing the convention that over the 4–5-week period, they have returned
to the institutions implemented in Europe, and found none to be suitable for the United States.
He adds that they had been in search of political truth and have not once stopped to considered
asking the Lord to illuminate their understanding. He then goes on to say, “I have lived, Sir, a
long time and the longer I live, the more convincing proofs I see of this truth — that God
lOMoARcPSD|61774779
Biblical origins of the constitution 194
governs in the affairs of men…I also believe that without [H]is concurring aid we shall succeed
in this political building no better than the Builders of Babel” (Franklin, 1787). Claiming that
without the divine prescense of God upon their decisions, the nation would be divided by its
local interests; the projects would be confused, and them in turn would be disapproved by the
future leaders. He closes with this, “And what is worse, mankind may hereafter from this
unfortunate instance, despair of establishing Governments by Human Wisdom, and leave it to
chance, war, and conquest” (Franklin, 1787). This conversation led to a three-day recess period
designated to prayer. Following the recess Johnathan Dayton noted that there was a noticeable
difference in the atmosphere, the tone had changed somehow. From then on, discussion was
peaceful, and compromises were met. Founding father Alexander Hamilton spoke to this effect
when he said, “For my part, I sincerely esteem the Constitution, a system which without the
finger of God, never could have been suggested and agreed upon by such a diversity of interests”
(Hamilton, 1787). Many others commented as well; stating although the Constitution not a
devine document like the Bible, it would be impossible not to recognize the hand of God on the
environment surrounding the Constitution, and the document itself. Without devoting the nation
to God, the people would have gone home as they intended, and the Constitution would not to be
what we know it as today.
In Barton’s lecture, he shared that thirty-four percent of all political quotes within the
Constitution are credited to the scriptures, making it the most widely used reference. For
example, the idea of separation of powers as outlined in Articles I-III of the Constitution can be
attributed to God’s word in Isaiah 33:22. Which says, For the Lord is our judge; the Lord is our
lawgiver; the Lord is our king; he will save us” (2001). The Lord is our judge relates to the
judicial branch, which is responsible for interpreting and upholding constitutional law. The Lord
lOMoARcPSD|61774779
Biblical origins of the constitution 195
is our lawgiver refers to the legislative branch, who is in charge of writing new law. Lastly, the
Lord is our King correlates to the executive branch, who takes charge of reviewing the law, and
deciding whether to sign or veto laws. In addition, Barton explains the concept of federalism. By
definition, federalism, “[is a] mode of political organization that unites separate states or other
polities within an overarching political system in a way that allows each to maintain its own
integrity. Meaning there is a chain of government, that includes, local, county, state, and national
governments. Each subject having its own. Therefore, the United States has its own government,
national. Each state has its own government, state. And within each state, each locality has its
own government, local. Which then, each county or city has its own government within that,
county. When exploring this idea in Article IV, the writers quoted Exodus 18:21. Which says,
“Moreover, look for able men from all the people, men who fear God, who are trustworthy and
hate a bribe, and place such men over the people as chiefs of thousands, of hundreds, of fifties,
and of tens” (2001). This section of scripture calls us to appoint just leaders over different sized
groups. In this verse, the tens of people refer to local government, fifties then would relate to
state government, and then thousands to federal government.
Both of these principles remain applicable today. First, with the nation having three
branches of government, it allows for each branch to remain accountable to the other. Its main
premise is so that one does not become more powerful than the other. The Lord did not intend for
there to be a dictatorship or monarchy. By interpreting scripture, we can infer that the American
democratic republic closely aligns with what the scriptures intended. Secondly, scripture to calls
us to elect men who fear God, so that the decisions made for the nation are in the best in terms of
the general welfare, and also respect the guidelines of scripture.
lOMoARcPSD|61774779
Biblical origins of the constitution 196
In his lecture, Barton discusses how we can examine certain political issues that we face
today by comparing them to the law placed before us by God in the Ten Commandments. One of
the most discussed and heavily circulated issues in America are those of abortion and capital
punishment. When looking to the Ten Commandments, the second commandment is “thou shalt
not kill” (Ex. 20:13, English Standard Version, 2001). However, Barton explains that the correct
translation, although slightly similar, it is an important distinction. Confirmed by Hebrew
scholars the translation is, “thou shalt not murder” This difference is that murder is unjust where
as killing is just. For example, killing can be during a time of war, or in self-defense. In contrast,
murder is the selfish taking of another life. When examining abortion and capital punishment, to
the Christian faith, abortion is classified as murder, and capital punishment is killing. This is
because when a mother chooses to abort, that is the unjust taking of innocent life. However, in
regard to capital punishment, the prisoner is guilty of a crime punishable to death, hence solely
killing. In a journal, dedicated to the idea that “Legislating the Ten Commandments isn’t the
same as keeping them,” a Texas citizen wrote, “all that matters is that they can use the idea of the
commandments to reinforce their version of Christianity on the entire state of Texas. In this, they
look more like Pharaoh, who set himself against justice and liberation, than Moses, who made
himself YHWH’s agent of liberation” (Forasteros, 2023). He shares that our representatives
speak and act in two different ways. They claim to support Ideologies that align with Christian
beliefs but promote and approve of the opposite.
Additionally, Barton discussed how scripturally, the government is not responsible for
caring for the needs of the poor, and hence should not be involved. He supports this by sharing
the statistic that there are 205 verses regarding the poor. Between the three institutions: family,
civil government, and the church, not one verse on the needy references the civil government. He
lOMoARcPSD|61774779
Biblical origins of the constitution 197
supports this by quoting Isaiah 58:7, where it says, “share your bread with the hungry and bring
the homeless poor into your house; when you see the naked, cover him…” (English Standard
Version, 2001). Barton makes the claim that these are all personal commands to the individual.
There are so many examples throughout scripture that explain how we are supposed to address
the needs of the poor, but again, not a single one is in respect to the government. He then
explains that if scripture did not mention anything about the poor, then would it be okay for the
government to intervene; yes, however because God’s intentions are outlined in scripture, it is
the responsibility of the family, and the church to aid them.
It can be difficult to live in a world so broken by sin, to claim the ideologies we find in
scripture. However, it is important to stand strong in faith and remain steadfast. Scripture says, “I
have given them thy word; and the world hath hated them, because they are not of the world,
even as I am not of the world. “I pray not that thou shouldest take them out of the world, but that
thou shouldest keep them from the evil” (English Standard Version, 2001). We are to be the light
of the world, combatting all evil with the truth of scripture, that applies to government as well.
We are to remain righteous in all we do, striving to make the world look more like Jesus.
The Constitutional Convention was held in Philadelphia, Pennsylvania from May 25, 1787, to
September 17th of the same year. It is recorded that for many weeks, the members debated and
could not agree on a plan for the nation. Framers brought ideas from many states, but no
compromises were made, which led to division, and ultimately some returned home. It was then
when Benjamin Franklin addressed George Washington, the President of the Convention.
Franklin begins by informing the convention that over the 4–5-week period, they have returned
to the institutions implemented in Europe, and found none to be suitable for the United States.
He adds that they had been in search of political truth and have not once stopped to considered
lOMoARcPSD|61774779
Biblical origins of the constitution 198
asking the Lord to illuminate their understanding. He then goes on to say, “I have lived, Sir, a
long time and the longer I live, the more convincing proofs I see of this truth — that God
governs in the affairs of men…I also believe that without [H]is concurring aid we shall succeed
in this political building no better than the Builders of Babel” (Franklin, 1787). Claiming that
without the divine prescense of God upon their decisions, the nation would be divided by its
local interests; the projects would be confused, and them in turn would be disapproved by the
future leaders. He closes with this, “And what is worse, mankind may hereafter from this
unfortunate instance, despair of establishing Governments by Human Wisdom, and leave it to
chance, war, and conquest” (Franklin, 1787). This conversation led to a three-day recess period
designated to prayer. Following the recess Johnathan Dayton noted that there was a noticeable
difference in the atmosphere, the tone had changed somehow. From then on, discussion was
peaceful, and compromises were met. Founding father Alexander Hamilton spoke to this effect
when he said, “For my part, I sincerely esteem the Constitution, a system which without the
finger of God, never could have been suggested and agreed upon by such a diversity of interests”
(Hamilton, 1787). Many others commented as well; stating although the Constitution not a
devine document like the Bible, it would be impossible not to recognize the hand of God on the
environment surrounding the Constitution, and the document itself. Without devoting the nation
to God, the people would have gone home as they intended, and the Constitution would not to be
what we know it as today.
In Barton’s lecture, he shared that thirty-four percent of all political quotes within the
Constitution are credited to the scriptures, making it the most widely used reference. For
example, the idea of separation of powers as outlined in Articles I-III of the Constitution can be
attributed to God’s word in Isaiah 33:22. Which says, For the Lord is our judge; the Lord is our
lOMoARcPSD|61774779
Biblical origins of the constitution 199
lawgiver; the Lord is our king; he will save us” (2001). The Lord is our judge relates to the
judicial branch, which is responsible for interpreting and upholding constitutional law. The Lord
is our lawgiver refers to the legislative branch, who is in charge of writing new law. Lastly, the
Lord is our King correlates to the executive branch, who takes charge of reviewing the law, and
deciding whether to sign or veto laws. In addition, Barton explains the concept of federalism. By
definition, federalism, “[is a] mode of political organization that unites separate states or other
polities within an overarching political system in a way that allows each to maintain its own
integrity. Meaning there is a chain of government, that includes, local, county, state, and national
governments. Each subject having its own. Therefore, the United States has its own government,
national. Each state has its own government, state. And within each state, each locality has its
own government, local. Which then, each county or city has its own government within that,
county. When exploring this idea in Article IV, the writers quoted Exodus 18:21. Which says,
“Moreover, look for able men from all the people, men who fear God, who are trustworthy and
hate a bribe, and place such men over the people as chiefs of thousands, of hundreds, of fifties,
and of tens” (2001). This section of scripture calls us to appoint just leaders over different sized
groups. In this verse, the tens of people refer to local government, fifties then would relate to
state government, and then thousands to federal government.
Both of these principles remain applicable today. First, with the nation having three
branches of government, it allows for each branch to remain accountable to the other. Its main
premise is so that one does not become more powerful than the other. The Lord did not intend for
there to be a dictatorship or monarchy. By interpreting scripture, we can infer that the American
democratic republic closely aligns with what the scriptures intended. Secondly, scripture to calls
lOMoARcPSD|61774779
Biblical origins of the constitution 200
us to elect men who fear God, so that the decisions made for the nation are in the best in terms of
the general welfare, and also respect the guidelines of scripture.
In his lecture, Barton discusses how we can examine certain political issues that we face
today by comparing them to the law placed before us by God in the Ten Commandments. One of
the most discussed and heavily circulated issues in America are those of abortion and capital
punishment. When looking to the Ten Commandments, the second commandment is “thou shalt
not kill” (Ex. 20:13, English Standard Version, 2001). However, Barton explains that the correct
translation, although slightly similar, it is an important distinction. Confirmed by Hebrew
scholars the translation is, “thou shalt not murder” This difference is that murder is unjust where
as killing is just. For example, killing can be during a time of war, or in self-defense. In contrast,
murder is the selfish taking of another life. When examining abortion and capital punishment, to
the Christian faith, abortion is classified as murder, and capital punishment is killing. This is
because when a mother chooses to abort, that is the unjust taking of innocent life. However, in
regard to capital punishment, the prisoner is guilty of a crime punishable to death, hence solely
killing. In a journal, dedicated to the idea that “Legislating the Ten Commandments isn’t the
same as keeping them,” a Texas citizen wrote, “all that matters is that they can use the idea of the
commandments to reinforce their version of Christianity on the entire state of Texas. In this, they
look more like Pharaoh, who set himself against justice and liberation, than Moses, who made
himself YHWH’s agent of liberation” (Forasteros, 2023). He shares that our representatives
speak and act in two different ways. They claim to support Ideologies that align with Christian
beliefs but promote and approve of the opposite.
Additionally, Barton discussed how scripturally, the government is not responsible for
caring for the needs of the poor, and hence should not be involved. He supports this by sharing
lOMoARcPSD|61774779
Biblical origins of the constitution 201
the statistic that there are 205 verses regarding the poor. Between the three institutions: family,
civil government, and the church, not one verse on the needy references the civil government. He
supports this by quoting Isaiah 58:7, where it says, “share your bread with the hungry and bring
the homeless poor into your house; when you see the naked, cover him…” (English Standard
Version, 2001). Barton makes the claim that these are all personal commands to the individual.
There are so many examples throughout scripture that explain how we are supposed to address
the needs of the poor, but again, not a single one is in respect to the government. He then
explains that if scripture did not mention anything about the poor, then would it be okay for the
government to intervene; yes, however because God’s intentions are outlined in scripture, it is
the responsibility of the family, and the church to aid them.
It can be difficult to live in a world so broken by sin, to claim the ideologies we find in
scripture. However, it is important to stand strong in faith and remain steadfast. Scripture says, “I
have given them thy word; and the world hath hated them, because they are not of the world,
even as I am not of the world. “I pray not that thou shouldest take them out of the world, but that
thou shouldest keep them from the evil” (English Standard Version, 2001). We are to be the light
of the world, combatting all evil with the truth of scripture, that applies to government as well.
We are to remain righteous in all we do, striving to make the world look more like Jesus.
The Constitutional Convention was held in Philadelphia, Pennsylvania from May 25, 1787, to
September 17th of the same year. It is recorded that for many weeks, the members debated and
could not agree on a plan for the nation. Framers brought ideas from many states, but no
compromises were made, which led to division, and ultimately some returned home. It was then
when Benjamin Franklin addressed George Washington, the President of the Convention.
Franklin begins by informing the convention that over the 4–5-week period, they have returned
lOMoARcPSD|61774779
Biblical origins of the constitution 202
to the institutions implemented in Europe, and found none to be suitable for the United States.
He adds that they had been in search of political truth and have not once stopped to considered
asking the Lord to illuminate their understanding. He then goes on to say, “I have lived, Sir, a
long time and the longer I live, the more convincing proofs I see of this truth — that God
governs in the affairs of men…I also believe that without [H]is concurring aid we shall succeed
in this political building no better than the Builders of Babel” (Franklin, 1787). Claiming that
without the divine prescense of God upon their decisions, the nation would be divided by its
local interests; the projects would be confused, and them in turn would be disapproved by the
future leaders. He closes with this, “And what is worse, mankind may hereafter from this
unfortunate instance, despair of establishing Governments by Human Wisdom, and leave it to
chance, war, and conquest” (Franklin, 1787). This conversation led to a three-day recess period
designated to prayer. Following the recess Johnathan Dayton noted that there was a noticeable
difference in the atmosphere, the tone had changed somehow. From then on, discussion was
peaceful, and compromises were met. Founding father Alexander Hamilton spoke to this effect
when he said, “For my part, I sincerely esteem the Constitution, a system which without the
finger of God, never could have been suggested and agreed upon by such a diversity of interests”
(Hamilton, 1787). Many others commented as well; stating although the Constitution not a
devine document like the Bible, it would be impossible not to recognize the hand of God on the
environment surrounding the Constitution, and the document itself. Without devoting the nation
to God, the people would have gone home as they intended, and the Constitution would not to be
what we know it as today.
In Barton’s lecture, he shared that thirty-four percent of all political quotes within the
Constitution are credited to the scriptures, making it the most widely used reference. For
lOMoARcPSD|61774779
Biblical origins of the constitution 203
example, the idea of separation of powers as outlined in Articles I-III of the Constitution can be
attributed to God’s word in Isaiah 33:22. Which says, For the Lord is our judge; the Lord is our
lawgiver; the Lord is our king; he will save us” (2001). The Lord is our judge relates to the
judicial branch, which is responsible for interpreting and upholding constitutional law. The Lord
is our lawgiver refers to the legislative branch, who is in charge of writing new law. Lastly, the
Lord is our King correlates to the executive branch, who takes charge of reviewing the law, and
deciding whether to sign or veto laws. In addition, Barton explains the concept of federalism. By
definition, federalism, “[is a] mode of political organization that unites separate states or other
polities within an overarching political system in a way that allows each to maintain its own
integrity. Meaning there is a chain of government, that includes, local, county, state, and national
governments. Each subject having its own. Therefore, the United States has its own government,
national. Each state has its own government, state. And within each state, each locality has its
own government, local. Which then, each county or city has its own government within that,
county. When exploring this idea in Article IV, the writers quoted Exodus 18:21. Which says,
“Moreover, look for able men from all the people, men who fear God, who are trustworthy and
hate a bribe, and place such men over the people as chiefs of thousands, of hundreds, of fifties,
and of tens” (2001). This section of scripture calls us to appoint just leaders over different sized
groups. In this verse, the tens of people refer to local government, fifties then would relate to
state government, and then thousands to federal government.
Both of these principles remain applicable today. First, with the nation having three
branches of government, it allows for each branch to remain accountable to the other. Its main
premise is so that one does not become more powerful than the other. The Lord did not intend for
there to be a dictatorship or monarchy. By interpreting scripture, we can infer that the American
lOMoARcPSD|61774779
Biblical origins of the constitution 204
democratic republic closely aligns with what the scriptures intended. Secondly, scripture to calls
us to elect men who fear God, so that the decisions made for the nation are in the best in terms of
the general welfare, and also respect the guidelines of scripture.
In his lecture, Barton discusses how we can examine certain political issues that we face
today by comparing them to the law placed before us by God in the Ten Commandments. One of
the most discussed and heavily circulated issues in America are those of abortion and capital
punishment. When looking to the Ten Commandments, the second commandment is “thou shalt
not kill” (Ex. 20:13, English Standard Version, 2001). However, Barton explains that the correct
translation, although slightly similar, it is an important distinction. Confirmed by Hebrew
scholars the translation is, “thou shalt not murder” This difference is that murder is unjust where
as killing is just. For example, killing can be during a time of war, or in self-defense. In contrast,
murder is the selfish taking of another life. When examining abortion and capital punishment, to
the Christian faith, abortion is classified as murder, and capital punishment is killing. This is
because when a mother chooses to abort, that is the unjust taking of innocent life. However, in
regard to capital punishment, the prisoner is guilty of a crime punishable to death, hence solely
killing. In a journal, dedicated to the idea that “Legislating the Ten Commandments isn’t the
same as keeping them,” a Texas citizen wrote, “all that matters is that they can use the idea of the
commandments to reinforce their version of Christianity on the entire state of Texas. In this, they
look more like Pharaoh, who set himself against justice and liberation, than Moses, who made
himself YHWH’s agent of liberation” (Forasteros, 2023). He shares that our representatives
speak and act in two different ways. They claim to support Ideologies that align with Christian
beliefs but promote and approve of the opposite.
lOMoARcPSD|61774779
Biblical origins of the constitution 205
Additionally, Barton discussed how scripturally, the government is not responsible for
caring for the needs of the poor, and hence should not be involved. He supports this by sharing
the statistic that there are 205 verses regarding the poor. Between the three institutions: family,
civil government, and the church, not one verse on the needy references the civil government. He
supports this by quoting Isaiah 58:7, where it says, “share your bread with the hungry and bring
the homeless poor into your house; when you see the naked, cover him…” (English Standard
Version, 2001). Barton makes the claim that these are all personal commands to the individual.
There are so many examples throughout scripture that explain how we are supposed to address
the needs of the poor, but again, not a single one is in respect to the government. He then
explains that if scripture did not mention anything about the poor, then would it be okay for the
government to intervene; yes, however because God’s intentions are outlined in scripture, it is
the responsibility of the family, and the church to aid them.
It can be difficult to live in a world so broken by sin, to claim the ideologies we find in
scripture. However, it is important to stand strong in faith and remain steadfast. Scripture says, “I
have given them thy word; and the world hath hated them, because they are not of the world,
even as I am not of the world. “I pray not that thou shouldest take them out of the world, but that
thou shouldest keep them from the evil” (English Standard Version, 2001). We are to be the light
of the world, combatting all evil with the truth of scripture, that applies to government as well.
We are to remain righteous in all we do, striving to make the world look more like Jesus.
The Constitutional Convention was held in Philadelphia, Pennsylvania from May 25, 1787, to
September 17th of the same year. It is recorded that for many weeks, the members debated and
could not agree on a plan for the nation. Framers brought ideas from many states, but no
compromises were made, which led to division, and ultimately some returned home. It was then
lOMoARcPSD|61774779
Biblical origins of the constitution 206
when Benjamin Franklin addressed George Washington, the President of the Convention.
Franklin begins by informing the convention that over the 4–5-week period, they have returned
to the institutions implemented in Europe, and found none to be suitable for the United States.
He adds that they had been in search of political truth and have not once stopped to considered
asking the Lord to illuminate their understanding. He then goes on to say, “I have lived, Sir, a
long time and the longer I live, the more convincing proofs I see of this truth — that God
governs in the affairs of men…I also believe that without [H]is concurring aid we shall succeed
in this political building no better than the Builders of Babel” (Franklin, 1787). Claiming that
without the divine prescense of God upon their decisions, the nation would be divided by its
local interests; the projects would be confused, and them in turn would be disapproved by the
future leaders. He closes with this, “And what is worse, mankind may hereafter from this
unfortunate instance, despair of establishing Governments by Human Wisdom, and leave it to
chance, war, and conquest” (Franklin, 1787). This conversation led to a three-day recess period
designated to prayer. Following the recess Johnathan Dayton noted that there was a noticeable
difference in the atmosphere, the tone had changed somehow. From then on, discussion was
peaceful, and compromises were met. Founding father Alexander Hamilton spoke to this effect
when he said, “For my part, I sincerely esteem the Constitution, a system which without the
finger of God, never could have been suggested and agreed upon by such a diversity of interests”
(Hamilton, 1787). Many others commented as well; stating although the Constitution not a
devine document like the Bible, it would be impossible not to recognize the hand of God on the
environment surrounding the Constitution, and the document itself. Without devoting the nation
to God, the people would have gone home as they intended, and the Constitution would not to be
what we know it as today.
lOMoARcPSD|61774779
Biblical origins of the constitution 207
In Barton’s lecture, he shared that thirty-four percent of all political quotes within the
Constitution are credited to the scriptures, making it the most widely used reference. For
example, the idea of separation of powers as outlined in Articles I-III of the Constitution can be
attributed to God’s word in Isaiah 33:22. Which says, For the Lord is our judge; the Lord is our
lawgiver; the Lord is our king; he will save us” (2001). The Lord is our judge relates to the
judicial branch, which is responsible for interpreting and upholding constitutional law. The Lord
is our lawgiver refers to the legislative branch, who is in charge of writing new law. Lastly, the
Lord is our King correlates to the executive branch, who takes charge of reviewing the law, and
deciding whether to sign or veto laws. In addition, Barton explains the concept of federalism. By
definition, federalism, “[is a] mode of political organization that unites separate states or other
polities within an overarching political system in a way that allows each to maintain its own
integrity. Meaning there is a chain of government, that includes, local, county, state, and national
governments. Each subject having its own. Therefore, the United States has its own government,
national. Each state has its own government, state. And within each state, each locality has its
own government, local. Which then, each county or city has its own government within that,
county. When exploring this idea in Article IV, the writers quoted Exodus 18:21. Which says,
“Moreover, look for able men from all the people, men who fear God, who are trustworthy and
hate a bribe, and place such men over the people as chiefs of thousands, of hundreds, of fifties,
and of tens” (2001). This section of scripture calls us to appoint just leaders over different sized
groups. In this verse, the tens of people refer to local government, fifties then would relate to
state government, and then thousands to federal government.
Both of these principles remain applicable today. First, with the nation having three
branches of government, it allows for each branch to remain accountable to the other. Its main
lOMoARcPSD|61774779
Biblical origins of the constitution 208
premise is so that one does not become more powerful than the other. The Lord did not intend for
there to be a dictatorship or monarchy. By interpreting scripture, we can infer that the American
democratic republic closely aligns with what the scriptures intended. Secondly, scripture to calls
us to elect men who fear God, so that the decisions made for the nation are in the best in terms of
the general welfare, and also respect the guidelines of scripture.
In his lecture, Barton discusses how we can examine certain political issues that we face
today by comparing them to the law placed before us by God in the Ten Commandments. One of
the most discussed and heavily circulated issues in America are those of abortion and capital
punishment. When looking to the Ten Commandments, the second commandment is “thou shalt
not kill” (Ex. 20:13, English Standard Version, 2001). However, Barton explains that the correct
translation, although slightly similar, it is an important distinction. Confirmed by Hebrew
scholars the translation is, “thou shalt not murder” This difference is that murder is unjust where
as killing is just. For example, killing can be during a time of war, or in self-defense. In contrast,
murder is the selfish taking of another life. When examining abortion and capital punishment, to
the Christian faith, abortion is classified as murder, and capital punishment is killing. This is
because when a mother chooses to abort, that is the unjust taking of innocent life. However, in
regard to capital punishment, the prisoner is guilty of a crime punishable to death, hence solely
killing. In a journal, dedicated to the idea that “Legislating the Ten Commandments isn’t the
same as keeping them,” a Texas citizen wrote, “all that matters is that they can use the idea of the
commandments to reinforce their version of Christianity on the entire state of Texas. In this, they
look more like Pharaoh, who set himself against justice and liberation, than Moses, who made
himself YHWH’s agent of liberation” (Forasteros, 2023). He shares that our representatives
lOMoARcPSD|61774779
Biblical origins of the constitution 209
speak and act in two different ways. They claim to support Ideologies that align with Christian
beliefs but promote and approve of the opposite.
Additionally, Barton discussed how scripturally, the government is not responsible for
caring for the needs of the poor, and hence should not be involved. He supports this by sharing
the statistic that there are 205 verses regarding the poor. Between the three institutions: family,
civil government, and the church, not one verse on the needy references the civil government. He
supports this by quoting Isaiah 58:7, where it says, “share your bread with the hungry and bring
the homeless poor into your house; when you see the naked, cover him…” (English Standard
Version, 2001). Barton makes the claim that these are all personal commands to the individual.
There are so many examples throughout scripture that explain how we are supposed to address
the needs of the poor, but again, not a single one is in respect to the government. He then
explains that if scripture did not mention anything about the poor, then would it be okay for the
government to intervene; yes, however because God’s intentions are outlined in scripture, it is
the responsibility of the family, and the church to aid them.
It can be difficult to live in a world so broken by sin, to claim the ideologies we find in
scripture. However, it is important to stand strong in faith and remain steadfast. Scripture says, “I
have given them thy word; and the world hath hated them, because they are not of the world,
even as I am not of the world. “I pray not that thou shouldest take them out of the world, but that
thou shouldest keep them from the evil” (English Standard Version, 2001). We are to be the light
of the world, combatting all evil with the truth of scripture, that applies to government as well.
We are to remain righteous in all we do, striving to make the world look more like Jesus.
The Constitutional Convention was held in Philadelphia, Pennsylvania from May 25, 1787, to
September 17th of the same year. It is recorded that for many weeks, the members debated and
lOMoARcPSD|61774779
Biblical origins of the constitution 210
could not agree on a plan for the nation. Framers brought ideas from many states, but no
compromises were made, which led to division, and ultimately some returned home. It was then
when Benjamin Franklin addressed George Washington, the President of the Convention.
Franklin begins by informing the convention that over the 4–5-week period, they have returned
to the institutions implemented in Europe, and found none to be suitable for the United States.
He adds that they had been in search of political truth and have not once stopped to considered
asking the Lord to illuminate their understanding. He then goes on to say, “I have lived, Sir, a
long time and the longer I live, the more convincing proofs I see of this truth — that God
governs in the affairs of men…I also believe that without [H]is concurring aid we shall succeed
in this political building no better than the Builders of Babel” (Franklin, 1787). Claiming that
without the divine prescense of God upon their decisions, the nation would be divided by its
local interests; the projects would be confused, and them in turn would be disapproved by the
future leaders. He closes with this, “And what is worse, mankind may hereafter from this
unfortunate instance, despair of establishing Governments by Human Wisdom, and leave it to
chance, war, and conquest” (Franklin, 1787). This conversation led to a three-day recess period
designated to prayer. Following the recess Johnathan Dayton noted that there was a noticeable
difference in the atmosphere, the tone had changed somehow. From then on, discussion was
peaceful, and compromises were met. Founding father Alexander Hamilton spoke to this effect
when he said, “For my part, I sincerely esteem the Constitution, a system which without the
finger of God, never could have been suggested and agreed upon by such a diversity of interests”
(Hamilton, 1787). Many others commented as well; stating although the Constitution not a
devine document like the Bible, it would be impossible not to recognize the hand of God on the
environment surrounding the Constitution, and the document itself. Without devoting the nation
lOMoARcPSD|61774779
Biblical origins of the constitution 211
to God, the people would have gone home as they intended, and the Constitution would not to be
what we know it as today.
In Barton’s lecture, he shared that thirty-four percent of all political quotes within the
Constitution are credited to the scriptures, making it the most widely used reference. For
example, the idea of separation of powers as outlined in Articles I-III of the Constitution can be
attributed to God’s word in Isaiah 33:22. Which says, For the Lord is our judge; the Lord is our
lawgiver; the Lord is our king; he will save us” (2001). The Lord is our judge relates to the
judicial branch, which is responsible for interpreting and upholding constitutional law. The Lord
is our lawgiver refers to the legislative branch, who is in charge of writing new law. Lastly, the
Lord is our King correlates to the executive branch, who takes charge of reviewing the law, and
deciding whether to sign or veto laws. In addition, Barton explains the concept of federalism. By
definition, federalism, “[is a] mode of political organization that unites separate states or other
polities within an overarching political system in a way that allows each to maintain its own
integrity. Meaning there is a chain of government, that includes, local, county, state, and national
governments. Each subject having its own. Therefore, the United States has its own government,
national. Each state has its own government, state. And within each state, each locality has its
own government, local. Which then, each county or city has its own government within that,
county. When exploring this idea in Article IV, the writers quoted Exodus 18:21. Which says,
“Moreover, look for able men from all the people, men who fear God, who are trustworthy and
hate a bribe, and place such men over the people as chiefs of thousands, of hundreds, of fifties,
and of tens” (2001). This section of scripture calls us to appoint just leaders over different sized
groups. In this verse, the tens of people refer to local government, fifties then would relate to
state government, and then thousands to federal government.
lOMoARcPSD|61774779
Biblical origins of the constitution 212
Both of these principles remain applicable today. First, with the nation having three
branches of government, it allows for each branch to remain accountable to the other. Its main
premise is so that one does not become more powerful than the other. The Lord did not intend for
there to be a dictatorship or monarchy. By interpreting scripture, we can infer that the American
democratic republic closely aligns with what the scriptures intended. Secondly, scripture to calls
us to elect men who fear God, so that the decisions made for the nation are in the best in terms of
the general welfare, and also respect the guidelines of scripture.
In his lecture, Barton discusses how we can examine certain political issues that we face
today by comparing them to the law placed before us by God in the Ten Commandments. One of
the most discussed and heavily circulated issues in America are those of abortion and capital
punishment. When looking to the Ten Commandments, the second commandment is “thou shalt
not kill” (Ex. 20:13, English Standard Version, 2001). However, Barton explains that the correct
translation, although slightly similar, it is an important distinction. Confirmed by Hebrew
scholars the translation is, “thou shalt not murder” This difference is that murder is unjust where
as killing is just. For example, killing can be during a time of war, or in self-defense. In contrast,
murder is the selfish taking of another life. When examining abortion and capital punishment, to
the Christian faith, abortion is classified as murder, and capital punishment is killing. This is
because when a mother chooses to abort, that is the unjust taking of innocent life. However, in
regard to capital punishment, the prisoner is guilty of a crime punishable to death, hence solely
killing. In a journal, dedicated to the idea that “Legislating the Ten Commandments isn’t the
same as keeping them,” a Texas citizen wrote, “all that matters is that they can use the idea of the
commandments to reinforce their version of Christianity on the entire state of Texas. In this, they
look more like Pharaoh, who set himself against justice and liberation, than Moses, who made
lOMoARcPSD|61774779
Biblical origins of the constitution 213
himself YHWH’s agent of liberation” (Forasteros, 2023). He shares that our representatives
speak and act in two different ways. They claim to support Ideologies that align with Christian
beliefs but promote and approve of the opposite.
Additionally, Barton discussed how scripturally, the government is not responsible for
caring for the needs of the poor, and hence should not be involved. He supports this by sharing
the statistic that there are 205 verses regarding the poor. Between the three institutions: family,
civil government, and the church, not one verse on the needy references the civil government. He
supports this by quoting Isaiah 58:7, where it says, “share your bread with the hungry and bring
the homeless poor into your house; when you see the naked, cover him…” (English Standard
Version, 2001). Barton makes the claim that these are all personal commands to the individual.
There are so many examples throughout scripture that explain how we are supposed to address
the needs of the poor, but again, not a single one is in respect to the government. He then
explains that if scripture did not mention anything about the poor, then would it be okay for the
government to intervene; yes, however because God’s intentions are outlined in scripture, it is
the responsibility of the family, and the church to aid them.
It can be difficult to live in a world so broken by sin, to claim the ideologies we find in
scripture. However, it is important to stand strong in faith and remain steadfast. Scripture says, “I
have given them thy word; and the world hath hated them, because they are not of the world,
even as I am not of the world. “I pray not that thou shouldest take them out of the world, but that
thou shouldest keep them from the evil” (English Standard Version, 2001). We are to be the light
of the world, combatting all evil with the truth of scripture, that applies to government as well.
We are to remain righteous in all we do, striving to make the world look more like Jesus.
The Constitutional Convention was held in Philadelphia, Pennsylvania from May 25, 1787, to
lOMoARcPSD|61774779
Biblical origins of the constitution 214
September 17th of the same year. It is recorded that for many weeks, the members debated and
could not agree on a plan for the nation. Framers brought ideas from many states, but no
compromises were made, which led to division, and ultimately some returned home. It was then
when Benjamin Franklin addressed George Washington, the President of the Convention.
Franklin begins by informing the convention that over the 4–5-week period, they have returned
to the institutions implemented in Europe, and found none to be suitable for the United States.
He adds that they had been in search of political truth and have not once stopped to considered
asking the Lord to illuminate their understanding. He then goes on to say, “I have lived, Sir, a
long time and the longer I live, the more convincing proofs I see of this truth — that God
governs in the affairs of men…I also believe that without [H]is concurring aid we shall succeed
in this political building no better than the Builders of Babel” (Franklin, 1787). Claiming that
without the divine prescense of God upon their decisions, the nation would be divided by its
local interests; the projects would be confused, and them in turn would be disapproved by the
future leaders. He closes with this, “And what is worse, mankind may hereafter from this
unfortunate instance, despair of establishing Governments by Human Wisdom, and leave it to
chance, war, and conquest” (Franklin, 1787). This conversation led to a three-day recess period
designated to prayer. Following the recess Johnathan Dayton noted that there was a noticeable
difference in the atmosphere, the tone had changed somehow. From then on, discussion was
peaceful, and compromises were met. Founding father Alexander Hamilton spoke to this effect
when he said, “For my part, I sincerely esteem the Constitution, a system which without the
finger of God, never could have been suggested and agreed upon by such a diversity of interests”
(Hamilton, 1787). Many others commented as well; stating although the Constitution not a
devine document like the Bible, it would be impossible not to recognize the hand of God on the
lOMoARcPSD|61774779
Biblical origins of the constitution 215
environment surrounding the Constitution, and the document itself. Without devoting the nation
to God, the people would have gone home as they intended, and the Constitution would not to be
what we know it as today.
In Barton’s lecture, he shared that thirty-four percent of all political quotes within the
Constitution are credited to the scriptures, making it the most widely used reference. For
example, the idea of separation of powers as outlined in Articles I-III of the Constitution can be
attributed to God’s word in Isaiah 33:22. Which says, For the Lord is our judge; the Lord is our
lawgiver; the Lord is our king; he will save us” (2001). The Lord is our judge relates to the
judicial branch, which is responsible for interpreting and upholding constitutional law. The Lord
is our lawgiver refers to the legislative branch, who is in charge of writing new law. Lastly, the
Lord is our King correlates to the executive branch, who takes charge of reviewing the law, and
deciding whether to sign or veto laws. In addition, Barton explains the concept of federalism. By
definition, federalism, “[is a] mode of political organization that unites separate states or other
polities within an overarching political system in a way that allows each to maintain its own
integrity. Meaning there is a chain of government, that includes, local, county, state, and national
governments. Each subject having its own. Therefore, the United States has its own government,
national. Each state has its own government, state. And within each state, each locality has its
own government, local. Which then, each county or city has its own government within that,
county. When exploring this idea in Article IV, the writers quoted Exodus 18:21. Which says,
“Moreover, look for able men from all the people, men who fear God, who are trustworthy and
hate a bribe, and place such men over the people as chiefs of thousands, of hundreds, of fifties,
and of tens” (2001). This section of scripture calls us to appoint just leaders over different sized
lOMoARcPSD|61774779
Biblical origins of the constitution 216
groups. In this verse, the tens of people refer to local government, fifties then would relate to
state government, and then thousands to federal government.
Both of these principles remain applicable today. First, with the nation having three
branches of government, it allows for each branch to remain accountable to the other. Its main
premise is so that one does not become more powerful than the other. The Lord did not intend for
there to be a dictatorship or monarchy. By interpreting scripture, we can infer that the American
democratic republic closely aligns with what the scriptures intended. Secondly, scripture to calls
us to elect men who fear God, so that the decisions made for the nation are in the best in terms of
the general welfare, and also respect the guidelines of scripture.
In his lecture, Barton discusses how we can examine certain political issues that we face
today by comparing them to the law placed before us by God in the Ten Commandments. One of
the most discussed and heavily circulated issues in America are those of abortion and capital
punishment. When looking to the Ten Commandments, the second commandment is “thou shalt
not kill” (Ex. 20:13, English Standard Version, 2001). However, Barton explains that the correct
translation, although slightly similar, it is an important distinction. Confirmed by Hebrew
scholars the translation is, “thou shalt not murder” This difference is that murder is unjust where
as killing is just. For example, killing can be during a time of war, or in self-defense. In contrast,
murder is the selfish taking of another life. When examining abortion and capital punishment, to
the Christian faith, abortion is classified as murder, and capital punishment is killing. This is
because when a mother chooses to abort, that is the unjust taking of innocent life. However, in
regard to capital punishment, the prisoner is guilty of a crime punishable to death, hence solely
killing. In a journal, dedicated to the idea that “Legislating the Ten Commandments isn’t the
same as keeping them,” a Texas citizen wrote, “all that matters is that they can use the idea of the
lOMoARcPSD|61774779
Biblical origins of the constitution 217
commandments to reinforce their version of Christianity on the entire state of Texas. In this, they
look more like Pharaoh, who set himself against justice and liberation, than Moses, who made
himself YHWH’s agent of liberation” (Forasteros, 2023). He shares that our representatives
speak and act in two different ways. They claim to support Ideologies that align with Christian
beliefs but promote and approve of the opposite.
Additionally, Barton discussed how scripturally, the government is not responsible for
caring for the needs of the poor, and hence should not be involved. He supports this by sharing
the statistic that there are 205 verses regarding the poor. Between the three institutions: family,
civil government, and the church, not one verse on the needy references the civil government. He
supports this by quoting Isaiah 58:7, where it says, “share your bread with the hungry and bring
the homeless poor into your house; when you see the naked, cover him…” (English Standard
Version, 2001). Barton makes the claim that these are all personal commands to the individual.
There are so many examples throughout scripture that explain how we are supposed to address
the needs of the poor, but again, not a single one is in respect to the government. He then
explains that if scripture did not mention anything about the poor, then would it be okay for the
government to intervene; yes, however because God’s intentions are outlined in scripture, it is
the responsibility of the family, and the church to aid them.
It can be difficult to live in a world so broken by sin, to claim the ideologies we find in
scripture. However, it is important to stand strong in faith and remain steadfast. Scripture says, “I
have given them thy word; and the world hath hated them, because they are not of the world,
even as I am not of the world. “I pray not that thou shouldest take them out of the world, but that
thou shouldest keep them from the evil” (English Standard Version, 2001). We are to be the light
of the world, combatting all evil with the truth of scripture, that applies to government as well.
lOMoARcPSD|61774779
Biblical origins of the constitution 218
We are to remain righteous in all we do, striving to make the world look more like Jesus.
The Constitutional Convention was held in Philadelphia, Pennsylvania from May 25, 1787, to
September 17th of the same year. It is recorded that for many weeks, the members debated and
could not agree on a plan for the nation. Framers brought ideas from many states, but no
compromises were made, which led to division, and ultimately some returned home. It was then
when Benjamin Franklin addressed George Washington, the President of the Convention.
Franklin begins by informing the convention that over the 4–5-week period, they have returned
to the institutions implemented in Europe, and found none to be suitable for the United States.
He adds that they had been in search of political truth and have not once stopped to considered
asking the Lord to illuminate their understanding. He then goes on to say, “I have lived, Sir, a
long time and the longer I live, the more convincing proofs I see of this truth — that God
governs in the affairs of men…I also believe that without [H]is concurring aid we shall succeed
in this political building no better than the Builders of Babel” (Franklin, 1787). Claiming that
without the divine prescense of God upon their decisions, the nation would be divided by its
local interests; the projects would be confused, and them in turn would be disapproved by the
future leaders. He closes with this, “And what is worse, mankind may hereafter from this
unfortunate instance, despair of establishing Governments by Human Wisdom, and leave it to
chance, war, and conquest” (Franklin, 1787). This conversation led to a three-day recess period
designated to prayer. Following the recess Johnathan Dayton noted that there was a noticeable
difference in the atmosphere, the tone had changed somehow. From then on, discussion was
peaceful, and compromises were met. Founding father Alexander Hamilton spoke to this effect
when he said, “For my part, I sincerely esteem the Constitution, a system which without the
finger of God, never could have been suggested and agreed upon by such a diversity of interests”
lOMoARcPSD|61774779
Biblical origins of the constitution 219
(Hamilton, 1787). Many others commented as well; stating although the Constitution not a
devine document like the Bible, it would be impossible not to recognize the hand of God on the
environment surrounding the Constitution, and the document itself. Without devoting the nation
to God, the people would have gone home as they intended, and the Constitution would not to be
what we know it as today.
In Barton’s lecture, he shared that thirty-four percent of all political quotes within the
Constitution are credited to the scriptures, making it the most widely used reference. For
example, the idea of separation of powers as outlined in Articles I-III of the Constitution can be
attributed to God’s word in Isaiah 33:22. Which says, For the Lord is our judge; the Lord is our
lawgiver; the Lord is our king; he will save us” (2001). The Lord is our judge relates to the
judicial branch, which is responsible for interpreting and upholding constitutional law. The Lord
is our lawgiver refers to the legislative branch, who is in charge of writing new law. Lastly, the
Lord is our King correlates to the executive branch, who takes charge of reviewing the law, and
deciding whether to sign or veto laws. In addition, Barton explains the concept of federalism. By
definition, federalism, “[is a] mode of political organization that unites separate states or other
polities within an overarching political system in a way that allows each to maintain its own
integrity. Meaning there is a chain of government, that includes, local, county, state, and national
governments. Each subject having its own. Therefore, the United States has its own government,
national. Each state has its own government, state. And within each state, each locality has its
own government, local. Which then, each county or city has its own government within that,
county. When exploring this idea in Article IV, the writers quoted Exodus 18:21. Which says,
“Moreover, look for able men from all the people, men who fear God, who are trustworthy and
hate a bribe, and place such men over the people as chiefs of thousands, of hundreds, of fifties,
lOMoARcPSD|61774779
Biblical origins of the constitution 220
and of tens” (2001). This section of scripture calls us to appoint just leaders over different sized
groups. In this verse, the tens of people refer to local government, fifties then would relate to
state government, and then thousands to federal government.
Both of these principles remain applicable today. First, with the nation having three
branches of government, it allows for each branch to remain accountable to the other. Its main
premise is so that one does not become more powerful than the other. The Lord did not intend for
there to be a dictatorship or monarchy. By interpreting scripture, we can infer that the American
democratic republic closely aligns with what the scriptures intended. Secondly, scripture to calls
us to elect men who fear God, so that the decisions made for the nation are in the best in terms of
the general welfare, and also respect the guidelines of scripture.
In his lecture, Barton discusses how we can examine certain political issues that we face
today by comparing them to the law placed before us by God in the Ten Commandments. One of
the most discussed and heavily circulated issues in America are those of abortion and capital
punishment. When looking to the Ten Commandments, the second commandment is “thou shalt
not kill” (Ex. 20:13, English Standard Version, 2001). However, Barton explains that the correct
translation, although slightly similar, it is an important distinction. Confirmed by Hebrew
scholars the translation is, “thou shalt not murder” This difference is that murder is unjust where
as killing is just. For example, killing can be during a time of war, or in self-defense. In contrast,
murder is the selfish taking of another life. When examining abortion and capital punishment, to
the Christian faith, abortion is classified as murder, and capital punishment is killing. This is
because when a mother chooses to abort, that is the unjust taking of innocent life. However, in
regard to capital punishment, the prisoner is guilty of a crime punishable to death, hence solely
killing. In a journal, dedicated to the idea that “Legislating the Ten Commandments isn’t the
lOMoARcPSD|61774779
Biblical origins of the constitution 221
same as keeping them,” a Texas citizen wrote, “all that matters is that they can use the idea of the
commandments to reinforce their version of Christianity on the entire state of Texas. In this, they
look more like Pharaoh, who set himself against justice and liberation, than Moses, who made
himself YHWH’s agent of liberation” (Forasteros, 2023). He shares that our representatives
speak and act in two different ways. They claim to support Ideologies that align with Christian
beliefs but promote and approve of the opposite.
Additionally, Barton discussed how scripturally, the government is not responsible for
caring for the needs of the poor, and hence should not be involved. He supports this by sharing
the statistic that there are 205 verses regarding the poor. Between the three institutions: family,
civil government, and the church, not one verse on the needy references the civil government. He
supports this by quoting Isaiah 58:7, where it says, “share your bread with the hungry and bring
the homeless poor into your house; when you see the naked, cover him…” (English Standard
Version, 2001). Barton makes the claim that these are all personal commands to the individual.
There are so many examples throughout scripture that explain how we are supposed to address
the needs of the poor, but again, not a single one is in respect to the government. He then
explains that if scripture did not mention anything about the poor, then would it be okay for the
government to intervene; yes, however because God’s intentions are outlined in scripture, it is
the responsibility of the family, and the church to aid them.
It can be difficult to live in a world so broken by sin, to claim the ideologies we find in
scripture. However, it is important to stand strong in faith and remain steadfast. Scripture says, “I
have given them thy word; and the world hath hated them, because they are not of the world,
even as I am not of the world. “I pray not that thou shouldest take them out of the world, but that
lOMoARcPSD|61774779
Biblical origins of the constitution 222
thou shouldest keep them from the evil” (English Standard Version, 2001). We are to be the light
of the world, combatting all evil with the truth of scripture, that applies to government as well.
We are to remain righteous in all we do, striving to make the world look more like Jesus.
The Constitutional Convention was held in Philadelphia, Pennsylvania from May 25, 1787, to
September 17th of the same year. It is recorded that for many weeks, the members debated and
could not agree on a plan for the nation. Framers brought ideas from many states, but no
compromises were made, which led to division, and ultimately some returned home. It was then
when Benjamin Franklin addressed George Washington, the President of the Convention.
Franklin begins by informing the convention that over the 4–5-week period, they have returned
to the institutions implemented in Europe, and found none to be suitable for the United States.
He adds that they had been in search of political truth and have not once stopped to considered
asking the Lord to illuminate their understanding. He then goes on to say, “I have lived, Sir, a
long time and the longer I live, the more convincing proofs I see of this truth — that God
governs in the affairs of men…I also believe that without [H]is concurring aid we shall succeed
in this political building no better than the Builders of Babel” (Franklin, 1787). Claiming that
without the divine prescense of God upon their decisions, the nation would be divided by its
local interests; the projects would be confused, and them in turn would be disapproved by the
future leaders. He closes with this, “And what is worse, mankind may hereafter from this
unfortunate instance, despair of establishing Governments by Human Wisdom, and leave it to
chance, war, and conquest” (Franklin, 1787). This conversation led to a three-day recess period
designated to prayer. Following the recess Johnathan Dayton noted that there was a noticeable
difference in the atmosphere, the tone had changed somehow. From then on, discussion was
peaceful, and compromises were met. Founding father Alexander Hamilton spoke to this effect
lOMoARcPSD|61774779
Biblical origins of the constitution 223
when he said, “For my part, I sincerely esteem the Constitution, a system which without the
finger of God, never could have been suggested and agreed upon by such a diversity of interests”
(Hamilton, 1787). Many others commented as well; stating although the Constitution not a
devine document like the Bible, it would be impossible not to recognize the hand of God on the
environment surrounding the Constitution, and the document itself. Without devoting the nation
to God, the people would have gone home as they intended, and the Constitution would not to be
what we know it as today.
In Barton’s lecture, he shared that thirty-four percent of all political quotes within the
Constitution are credited to the scriptures, making it the most widely used reference. For
example, the idea of separation of powers as outlined in Articles I-III of the Constitution can be
attributed to God’s word in Isaiah 33:22. Which says, For the Lord is our judge; the Lord is our
lawgiver; the Lord is our king; he will save us” (2001). The Lord is our judge relates to the
judicial branch, which is responsible for interpreting and upholding constitutional law. The Lord
is our lawgiver refers to the legislative branch, who is in charge of writing new law. Lastly, the
Lord is our King correlates to the executive branch, who takes charge of reviewing the law, and
deciding whether to sign or veto laws. In addition, Barton explains the concept of federalism. By
definition, federalism, “[is a] mode of political organization that unites separate states or other
polities within an overarching political system in a way that allows each to maintain its own
integrity. Meaning there is a chain of government, that includes, local, county, state, and national
governments. Each subject having its own. Therefore, the United States has its own government,
national. Each state has its own government, state. And within each state, each locality has its
own government, local. Which then, each county or city has its own government within that,
county. When exploring this idea in Article IV, the writers quoted Exodus 18:21. Which says,
lOMoARcPSD|61774779
Biblical origins of the constitution 224
“Moreover, look for able men from all the people, men who fear God, who are trustworthy and
hate a bribe, and place such men over the people as chiefs of thousands, of hundreds, of fifties,
and of tens” (2001). This section of scripture calls us to appoint just leaders over different sized
groups. In this verse, the tens of people refer to local government, fifties then would relate to
state government, and then thousands to federal government.
Both of these principles remain applicable today. First, with the nation having three
branches of government, it allows for each branch to remain accountable to the other. Its main
premise is so that one does not become more powerful than the other. The Lord did not intend for
there to be a dictatorship or monarchy. By interpreting scripture, we can infer that the American
democratic republic closely aligns with what the scriptures intended. Secondly, scripture to calls
us to elect men who fear God, so that the decisions made for the nation are in the best in terms of
the general welfare, and also respect the guidelines of scripture.
In his lecture, Barton discusses how we can examine certain political issues that we face
today by comparing them to the law placed before us by God in the Ten Commandments. One of
the most discussed and heavily circulated issues in America are those of abortion and capital
punishment. When looking to the Ten Commandments, the second commandment is “thou shalt
not kill” (Ex. 20:13, English Standard Version, 2001). However, Barton explains that the correct
translation, although slightly similar, it is an important distinction. Confirmed by Hebrew
scholars the translation is, “thou shalt not murder” This difference is that murder is unjust where
as killing is just. For example, killing can be during a time of war, or in self-defense. In contrast,
murder is the selfish taking of another life. When examining abortion and capital punishment, to
the Christian faith, abortion is classified as murder, and capital punishment is killing. This is
because when a mother chooses to abort, that is the unjust taking of innocent life. However, in
lOMoARcPSD|61774779
Biblical origins of the constitution 225
regard to capital punishment, the prisoner is guilty of a crime punishable to death, hence solely
killing. In a journal, dedicated to the idea that “Legislating the Ten Commandments isn’t the
same as keeping them,” a Texas citizen wrote, “all that matters is that they can use the idea of the
commandments to reinforce their version of Christianity on the entire state of Texas. In this, they
look more like Pharaoh, who set himself against justice and liberation, than Moses, who made
himself YHWH’s agent of liberation” (Forasteros, 2023). He shares that our representatives
speak and act in two different ways. They claim to support Ideologies that align with Christian
beliefs but promote and approve of the opposite.
Additionally, Barton discussed how scripturally, the government is not responsible for
caring for the needs of the poor, and hence should not be involved. He supports this by sharing
the statistic that there are 205 verses regarding the poor. Between the three institutions: family,
civil government, and the church, not one verse on the needy references the civil government. He
supports this by quoting Isaiah 58:7, where it says, “share your bread with the hungry and bring
the homeless poor into your house; when you see the naked, cover him…” (English Standard
Version, 2001). Barton makes the claim that these are all personal commands to the individual.
There are so many examples throughout scripture that explain how we are supposed to address
the needs of the poor, but again, not a single one is in respect to the government. He then
explains that if scripture did not mention anything about the poor, then would it be okay for the
government to intervene; yes, however because God’s intentions are outlined in scripture, it is
the responsibility of the family, and the church to aid them.
It can be difficult to live in a world so broken by sin, to claim the ideologies we find in
scripture. However, it is important to stand strong in faith and remain steadfast. Scripture says, “I
have given them thy word; and the world hath hated them, because they are not of the world,
lOMoARcPSD|61774779
Biblical origins of the constitution 226
even as I am not of the world. “I pray not that thou shouldest take them out of the world, but that
thou shouldest keep them from the evil” (English Standard Version, 2001). We are to be the light
of the world, combatting all evil with the truth of scripture, that applies to government as well.
We are to remain righteous in all we do, striving to make the world look more like Jesus.
The Constitutional Convention was held in Philadelphia, Pennsylvania from May 25, 1787, to
September 17th of the same year. It is recorded that for many weeks, the members debated and
could not agree on a plan for the nation. Framers brought ideas from many states, but no
compromises were made, which led to division, and ultimately some returned home. It was then
when Benjamin Franklin addressed George Washington, the President of the Convention.
Franklin begins by informing the convention that over the 4–5-week period, they have returned
to the institutions implemented in Europe, and found none to be suitable for the United States.
He adds that they had been in search of political truth and have not once stopped to considered
asking the Lord to illuminate their understanding. He then goes on to say, “I have lived, Sir, a
long time and the longer I live, the more convincing proofs I see of this truth — that God
governs in the affairs of men…I also believe that without [H]is concurring aid we shall succeed
in this political building no better than the Builders of Babel” (Franklin, 1787). Claiming that
without the divine prescense of God upon their decisions, the nation would be divided by its
local interests; the projects would be confused, and them in turn would be disapproved by the
future leaders. He closes with this, “And what is worse, mankind may hereafter from this
unfortunate instance, despair of establishing Governments by Human Wisdom, and leave it to
chance, war, and conquest” (Franklin, 1787). This conversation led to a three-day recess period
designated to prayer. Following the recess Johnathan Dayton noted that there was a noticeable
difference in the atmosphere, the tone had changed somehow. From then on, discussion was
lOMoARcPSD|61774779
Biblical origins of the constitution 227
peaceful, and compromises were met. Founding father Alexander Hamilton spoke to this effect
when he said, “For my part, I sincerely esteem the Constitution, a system which without the
finger of God, never could have been suggested and agreed upon by such a diversity of interests”
(Hamilton, 1787). Many others commented as well; stating although the Constitution not a
devine document like the Bible, it would be impossible not to recognize the hand of God on the
environment surrounding the Constitution, and the document itself. Without devoting the nation
to God, the people would have gone home as they intended, and the Constitution would not to be
what we know it as today.
In Barton’s lecture, he shared that thirty-four percent of all political quotes within the
Constitution are credited to the scriptures, making it the most widely used reference. For
example, the idea of separation of powers as outlined in Articles I-III of the Constitution can be
attributed to God’s word in Isaiah 33:22. Which says, For the Lord is our judge; the Lord is our
lawgiver; the Lord is our king; he will save us” (2001). The Lord is our judge relates to the
judicial branch, which is responsible for interpreting and upholding constitutional law. The Lord
is our lawgiver refers to the legislative branch, who is in charge of writing new law. Lastly, the
Lord is our King correlates to the executive branch, who takes charge of reviewing the law, and
deciding whether to sign or veto laws. In addition, Barton explains the concept of federalism. By
definition, federalism, “[is a] mode of political organization that unites separate states or other
polities within an overarching political system in a way that allows each to maintain its own
integrity. Meaning there is a chain of government, that includes, local, county, state, and national
governments. Each subject having its own. Therefore, the United States has its own government,
national. Each state has its own government, state. And within each state, each locality has its
own government, local. Which then, each county or city has its own government within that,
lOMoARcPSD|61774779
Biblical origins of the constitution 228
county. When exploring this idea in Article IV, the writers quoted Exodus 18:21. Which says,
“Moreover, look for able men from all the people, men who fear God, who are trustworthy and
hate a bribe, and place such men over the people as chiefs of thousands, of hundreds, of fifties,
and of tens” (2001). This section of scripture calls us to appoint just leaders over different sized
groups. In this verse, the tens of people refer to local government, fifties then would relate to
state government, and then thousands to federal government.
Both of these principles remain applicable today. First, with the nation having three
branches of government, it allows for each branch to remain accountable to the other. Its main
premise is so that one does not become more powerful than the other. The Lord did not intend for
there to be a dictatorship or monarchy. By interpreting scripture, we can infer that the American
democratic republic closely aligns with what the scriptures intended. Secondly, scripture to calls
us to elect men who fear God, so that the decisions made for the nation are in the best in terms of
the general welfare, and also respect the guidelines of scripture.
In his lecture, Barton discusses how we can examine certain political issues that we face
today by comparing them to the law placed before us by God in the Ten Commandments. One of
the most discussed and heavily circulated issues in America are those of abortion and capital
punishment. When looking to the Ten Commandments, the second commandment is “thou shalt
not kill” (Ex. 20:13, English Standard Version, 2001). However, Barton explains that the correct
translation, although slightly similar, it is an important distinction. Confirmed by Hebrew
scholars the translation is, “thou shalt not murder” This difference is that murder is unjust where
as killing is just. For example, killing can be during a time of war, or in self-defense. In contrast,
murder is the selfish taking of another life. When examining abortion and capital punishment, to
the Christian faith, abortion is classified as murder, and capital punishment is killing. This is
lOMoARcPSD|61774779
Biblical origins of the constitution 229
because when a mother chooses to abort, that is the unjust taking of innocent life. However, in
regard to capital punishment, the prisoner is guilty of a crime punishable to death, hence solely
killing. In a journal, dedicated to the idea that “Legislating the Ten Commandments isn’t the
same as keeping them,” a Texas citizen wrote, “all that matters is that they can use the idea of the
commandments to reinforce their version of Christianity on the entire state of Texas. In this, they
look more like Pharaoh, who set himself against justice and liberation, than Moses, who made
himself YHWH’s agent of liberation” (Forasteros, 2023). He shares that our representatives
speak and act in two different ways. They claim to support Ideologies that align with Christian
beliefs but promote and approve of the opposite.
Additionally, Barton discussed how scripturally, the government is not responsible for
caring for the needs of the poor, and hence should not be involved. He supports this by sharing
the statistic that there are 205 verses regarding the poor. Between the three institutions: family,
civil government, and the church, not one verse on the needy references the civil government. He
supports this by quoting Isaiah 58:7, where it says, “share your bread with the hungry and bring
the homeless poor into your house; when you see the naked, cover him…” (English Standard
Version, 2001). Barton makes the claim that these are all personal commands to the individual.
There are so many examples throughout scripture that explain how we are supposed to address
the needs of the poor, but again, not a single one is in respect to the government. He then
explains that if scripture did not mention anything about the poor, then would it be okay for the
government to intervene; yes, however because God’s intentions are outlined in scripture, it is
the responsibility of the family, and the church to aid them.
It can be difficult to live in a world so broken by sin, to claim the ideologies we find in
scripture. However, it is important to stand strong in faith and remain steadfast. Scripture says, “I
lOMoARcPSD|61774779
Biblical origins of the constitution 230
have given them thy word; and the world hath hated them, because they are not of the world,
even as I am not of the world. “I pray not that thou shouldest take them out of the world, but that
thou shouldest keep them from the evil” (English Standard Version, 2001). We are to be the light
of the world, combatting all evil with the truth of scripture, that applies to government as well.
We are to remain righteous in all we do, striving to make the world look more like Jesus.
The Constitutional Convention was held in Philadelphia, Pennsylvania from May 25, 1787, to
September 17th of the same year. It is recorded that for many weeks, the members debated and
could not agree on a plan for the nation. Framers brought ideas from many states, but no
compromises were made, which led to division, and ultimately some returned home. It was then
when Benjamin Franklin addressed George Washington, the President of the Convention.
Franklin begins by informing the convention that over the 4–5-week period, they have returned
to the institutions implemented in Europe, and found none to be suitable for the United States.
He adds that they had been in search of political truth and have not once stopped to considered
asking the Lord to illuminate their understanding. He then goes on to say, “I have lived, Sir, a
long time and the longer I live, the more convincing proofs I see of this truth — that God
governs in the affairs of men…I also believe that without [H]is concurring aid we shall succeed
in this political building no better than the Builders of Babel” (Franklin, 1787). Claiming that
without the divine prescense of God upon their decisions, the nation would be divided by its
local interests; the projects would be confused, and them in turn would be disapproved by the
future leaders. He closes with this, “And what is worse, mankind may hereafter from this
unfortunate instance, despair of establishing Governments by Human Wisdom, and leave it to
chance, war, and conquest” (Franklin, 1787). This conversation led to a three-day recess period
designated to prayer. Following the recess Johnathan Dayton noted that there was a noticeable
lOMoARcPSD|61774779
Biblical origins of the constitution 231
difference in the atmosphere, the tone had changed somehow. From then on, discussion was
peaceful, and compromises were met. Founding father Alexander Hamilton spoke to this effect
when he said, “For my part, I sincerely esteem the Constitution, a system which without the
finger of God, never could have been suggested and agreed upon by such a diversity of interests”
(Hamilton, 1787). Many others commented as well; stating although the Constitution not a
devine document like the Bible, it would be impossible not to recognize the hand of God on the
environment surrounding the Constitution, and the document itself. Without devoting the nation
to God, the people would have gone home as they intended, and the Constitution would not to be
what we know it as today.
In Barton’s lecture, he shared that thirty-four percent of all political quotes within the
Constitution are credited to the scriptures, making it the most widely used reference. For
example, the idea of separation of powers as outlined in Articles I-III of the Constitution can be
attributed to God’s word in Isaiah 33:22. Which says, For the Lord is our judge; the Lord is our
lawgiver; the Lord is our king; he will save us” (2001). The Lord is our judge relates to the
judicial branch, which is responsible for interpreting and upholding constitutional law. The Lord
is our lawgiver refers to the legislative branch, who is in charge of writing new law. Lastly, the
Lord is our King correlates to the executive branch, who takes charge of reviewing the law, and
deciding whether to sign or veto laws. In addition, Barton explains the concept of federalism. By
definition, federalism, “[is a] mode of political organization that unites separate states or other
polities within an overarching political system in a way that allows each to maintain its own
integrity. Meaning there is a chain of government, that includes, local, county, state, and national
governments. Each subject having its own. Therefore, the United States has its own government,
national. Each state has its own government, state. And within each state, each locality has its
lOMoARcPSD|61774779
Biblical origins of the constitution 232
own government, local. Which then, each county or city has its own government within that,
county. When exploring this idea in Article IV, the writers quoted Exodus 18:21. Which says,
“Moreover, look for able men from all the people, men who fear God, who are trustworthy and
hate a bribe, and place such men over the people as chiefs of thousands, of hundreds, of fifties,
and of tens” (2001). This section of scripture calls us to appoint just leaders over different sized
groups. In this verse, the tens of people refer to local government, fifties then would relate to
state government, and then thousands to federal government.
Both of these principles remain applicable today. First, with the nation having three
branches of government, it allows for each branch to remain accountable to the other. Its main
premise is so that one does not become more powerful than the other. The Lord did not intend for
there to be a dictatorship or monarchy. By interpreting scripture, we can infer that the American
democratic republic closely aligns with what the scriptures intended. Secondly, scripture to calls
us to elect men who fear God, so that the decisions made for the nation are in the best in terms of
the general welfare, and also respect the guidelines of scripture.
In his lecture, Barton discusses how we can examine certain political issues that we face
today by comparing them to the law placed before us by God in the Ten Commandments. One of
the most discussed and heavily circulated issues in America are those of abortion and capital
punishment. When looking to the Ten Commandments, the second commandment is “thou shalt
not kill” (Ex. 20:13, English Standard Version, 2001). However, Barton explains that the correct
translation, although slightly similar, it is an important distinction. Confirmed by Hebrew
scholars the translation is, “thou shalt not murder” This difference is that murder is unjust where
as killing is just. For example, killing can be during a time of war, or in self-defense. In contrast,
murder is the selfish taking of another life. When examining abortion and capital punishment, to
lOMoARcPSD|61774779
Biblical origins of the constitution 233
the Christian faith, abortion is classified as murder, and capital punishment is killing. This is
because when a mother chooses to abort, that is the unjust taking of innocent life. However, in
regard to capital punishment, the prisoner is guilty of a crime punishable to death, hence solely
killing. In a journal, dedicated to the idea that “Legislating the Ten Commandments isn’t the
same as keeping them,” a Texas citizen wrote, “all that matters is that they can use the idea of the
commandments to reinforce their version of Christianity on the entire state of Texas. In this, they
look more like Pharaoh, who set himself against justice and liberation, than Moses, who made
himself YHWH’s agent of liberation” (Forasteros, 2023). He shares that our representatives
speak and act in two different ways. They claim to support Ideologies that align with Christian
beliefs but promote and approve of the opposite.
Additionally, Barton discussed how scripturally, the government is not responsible for
caring for the needs of the poor, and hence should not be involved. He supports this by sharing
the statistic that there are 205 verses regarding the poor. Between the three institutions: family,
civil government, and the church, not one verse on the needy references the civil government. He
supports this by quoting Isaiah 58:7, where it says, “share your bread with the hungry and bring
the homeless poor into your house; when you see the naked, cover him…” (English Standard
Version, 2001). Barton makes the claim that these are all personal commands to the individual.
There are so many examples throughout scripture that explain how we are supposed to address
the needs of the poor, but again, not a single one is in respect to the government. He then
explains that if scripture did not mention anything about the poor, then would it be okay for the
government to intervene; yes, however because God’s intentions are outlined in scripture, it is
the responsibility of the family, and the church to aid them.
lOMoARcPSD|61774779
Biblical origins of the constitution 234
It can be difficult to live in a world so broken by sin, to claim the ideologies we find in
scripture. However, it is important to stand strong in faith and remain steadfast. Scripture says, “I
have given them thy word; and the world hath hated them, because they are not of the world,
even as I am not of the world. “I pray not that thou shouldest take them out of the world, but that
thou shouldest keep them from the evil” (English Standard Version, 2001). We are to be the light
of the world, combatting all evil with the truth of scripture, that applies to government as well.
We are to remain righteous in all we do, striving to make the world look more like Jesus.
The Constitutional Convention was held in Philadelphia, Pennsylvania from May 25, 1787, to
September 17th of the same year. It is recorded that for many weeks, the members debated and
could not agree on a plan for the nation. Framers brought ideas from many states, but no
compromises were made, which led to division, and ultimately some returned home. It was then
when Benjamin Franklin addressed George Washington, the President of the Convention.
Franklin begins by informing the convention that over the 4–5-week period, they have returned
to the institutions implemented in Europe, and found none to be suitable for the United States.
He adds that they had been in search of political truth and have not once stopped to considered
asking the Lord to illuminate their understanding. He then goes on to say, “I have lived, Sir, a
long time and the longer I live, the more convincing proofs I see of this truth — that God
governs in the affairs of men…I also believe that without [H]is concurring aid we shall succeed
in this political building no better than the Builders of Babel” (Franklin, 1787). Claiming that
without the divine prescense of God upon their decisions, the nation would be divided by its
local interests; the projects would be confused, and them in turn would be disapproved by the
future leaders. He closes with this, “And what is worse, mankind may hereafter from this
unfortunate instance, despair of establishing Governments by Human Wisdom, and leave it to
lOMoARcPSD|61774779
Biblical origins of the constitution 235
chance, war, and conquest” (Franklin, 1787). This conversation led to a three-day recess period
designated to prayer. Following the recess Johnathan Dayton noted that there was a noticeable
difference in the atmosphere, the tone had changed somehow. From then on, discussion was
peaceful, and compromises were met. Founding father Alexander Hamilton spoke to this effect
when he said, “For my part, I sincerely esteem the Constitution, a system which without the
finger of God, never could have been suggested and agreed upon by such a diversity of interests”
(Hamilton, 1787). Many others commented as well; stating although the Constitution not a
devine document like the Bible, it would be impossible not to recognize the hand of God on the
environment surrounding the Constitution, and the document itself. Without devoting the nation
to God, the people would have gone home as they intended, and the Constitution would not to be
what we know it as today.
In Barton’s lecture, he shared that thirty-four percent of all political quotes within the
Constitution are credited to the scriptures, making it the most widely used reference. For
example, the idea of separation of powers as outlined in Articles I-III of the Constitution can be
attributed to God’s word in Isaiah 33:22. Which says, For the Lord is our judge; the Lord is our
lawgiver; the Lord is our king; he will save us” (2001). The Lord is our judge relates to the
judicial branch, which is responsible for interpreting and upholding constitutional law. The Lord
is our lawgiver refers to the legislative branch, who is in charge of writing new law. Lastly, the
Lord is our King correlates to the executive branch, who takes charge of reviewing the law, and
deciding whether to sign or veto laws. In addition, Barton explains the concept of federalism. By
definition, federalism, “[is a] mode of political organization that unites separate states or other
polities within an overarching political system in a way that allows each to maintain its own
integrity. Meaning there is a chain of government, that includes, local, county, state, and national
lOMoARcPSD|61774779
Biblical origins of the constitution 236
governments. Each subject having its own. Therefore, the United States has its own government,
national. Each state has its own government, state. And within each state, each locality has its
own government, local. Which then, each county or city has its own government within that,
county. When exploring this idea in Article IV, the writers quoted Exodus 18:21. Which says,
“Moreover, look for able men from all the people, men who fear God, who are trustworthy and
hate a bribe, and place such men over the people as chiefs of thousands, of hundreds, of fifties,
and of tens” (2001). This section of scripture calls us to appoint just leaders over different sized
groups. In this verse, the tens of people refer to local government, fifties then would relate to
state government, and then thousands to federal government.
Both of these principles remain applicable today. First, with the nation having three
branches of government, it allows for each branch to remain accountable to the other. Its main
premise is so that one does not become more powerful than the other. The Lord did not intend for
there to be a dictatorship or monarchy. By interpreting scripture, we can infer that the American
democratic republic closely aligns with what the scriptures intended. Secondly, scripture to calls
us to elect men who fear God, so that the decisions made for the nation are in the best in terms of
the general welfare, and also respect the guidelines of scripture.
In his lecture, Barton discusses how we can examine certain political issues that we face
today by comparing them to the law placed before us by God in the Ten Commandments. One of
the most discussed and heavily circulated issues in America are those of abortion and capital
punishment. When looking to the Ten Commandments, the second commandment is “thou shalt
not kill” (Ex. 20:13, English Standard Version, 2001). However, Barton explains that the correct
translation, although slightly similar, it is an important distinction. Confirmed by Hebrew
scholars the translation is, “thou shalt not murder” This difference is that murder is unjust where
lOMoARcPSD|61774779
Biblical origins of the constitution 237
as killing is just. For example, killing can be during a time of war, or in self-defense. In contrast,
murder is the selfish taking of another life. When examining abortion and capital punishment, to
the Christian faith, abortion is classified as murder, and capital punishment is killing. This is
because when a mother chooses to abort, that is the unjust taking of innocent life. However, in
regard to capital punishment, the prisoner is guilty of a crime punishable to death, hence solely
killing. In a journal, dedicated to the idea that “Legislating the Ten Commandments isn’t the
same as keeping them,” a Texas citizen wrote, “all that matters is that they can use the idea of the
commandments to reinforce their version of Christianity on the entire state of Texas. In this, they
look more like Pharaoh, who set himself against justice and liberation, than Moses, who made
himself YHWH’s agent of liberation” (Forasteros, 2023). He shares that our representatives
speak and act in two different ways. They claim to support Ideologies that align with Christian
beliefs but promote and approve of the opposite.
Additionally, Barton discussed how scripturally, the government is not responsible for
caring for the needs of the poor, and hence should not be involved. He supports this by sharing
the statistic that there are 205 verses regarding the poor. Between the three institutions: family,
civil government, and the church, not one verse on the needy references the civil government. He
supports this by quoting Isaiah 58:7, where it says, “share your bread with the hungry and bring
the homeless poor into your house; when you see the naked, cover him…” (English Standard
Version, 2001). Barton makes the claim that these are all personal commands to the individual.
There are so many examples throughout scripture that explain how we are supposed to address
the needs of the poor, but again, not a single one is in respect to the government. He then
explains that if scripture did not mention anything about the poor, then would it be okay for the
lOMoARcPSD|61774779
Biblical origins of the constitution 238
government to intervene; yes, however because God’s intentions are outlined in scripture, it is
the responsibility of the family, and the church to aid them.
It can be difficult to live in a world so broken by sin, to claim the ideologies we find in
scripture. However, it is important to stand strong in faith and remain steadfast. Scripture says, “I
have given them thy word; and the world hath hated them, because they are not of the world,
even as I am not of the world. “I pray not that thou shouldest take them out of the world, but that
thou shouldest keep them from the evil” (English Standard Version, 2001). We are to be the light
of the world, combatting all evil with the truth of scripture, that applies to government as well.
We are to remain righteous in all we do, striving to make the world look more like Jesus.
The Constitutional Convention was held in Philadelphia, Pennsylvania from May 25, 1787, to
September 17th of the same year. It is recorded that for many weeks, the members debated and
could not agree on a plan for the nation. Framers brought ideas from many states, but no
compromises were made, which led to division, and ultimately some returned home. It was then
when Benjamin Franklin addressed George Washington, the President of the Convention.
Franklin begins by informing the convention that over the 4–5-week period, they have returned
to the institutions implemented in Europe, and found none to be suitable for the United States.
He adds that they had been in search of political truth and have not once stopped to considered
asking the Lord to illuminate their understanding. He then goes on to say, “I have lived, Sir, a
long time and the longer I live, the more convincing proofs I see of this truth — that God
governs in the affairs of men…I also believe that without [H]is concurring aid we shall succeed
in this political building no better than the Builders of Babel” (Franklin, 1787). Claiming that
without the divine prescense of God upon their decisions, the nation would be divided by its
local interests; the projects would be confused, and them in turn would be disapproved by the
lOMoARcPSD|61774779
Biblical origins of the constitution 239
future leaders. He closes with this, “And what is worse, mankind may hereafter from this
unfortunate instance, despair of establishing Governments by Human Wisdom, and leave it to
chance, war, and conquest” (Franklin, 1787). This conversation led to a three-day recess period
designated to prayer. Following the recess Johnathan Dayton noted that there was a noticeable
difference in the atmosphere, the tone had changed somehow. From then on, discussion was
peaceful, and compromises were met. Founding father Alexander Hamilton spoke to this effect
when he said, “For my part, I sincerely esteem the Constitution, a system which without the
finger of God, never could have been suggested and agreed upon by such a diversity of interests”
(Hamilton, 1787). Many others commented as well; stating although the Constitution not a
devine document like the Bible, it would be impossible not to recognize the hand of God on the
environment surrounding the Constitution, and the document itself. Without devoting the nation
to God, the people would have gone home as they intended, and the Constitution would not to be
what we know it as today.
In Barton’s lecture, he shared that thirty-four percent of all political quotes within the
Constitution are credited to the scriptures, making it the most widely used reference. For
example, the idea of separation of powers as outlined in Articles I-III of the Constitution can be
attributed to God’s word in Isaiah 33:22. Which says, For the Lord is our judge; the Lord is our
lawgiver; the Lord is our king; he will save us” (2001). The Lord is our judge relates to the
judicial branch, which is responsible for interpreting and upholding constitutional law. The Lord
is our lawgiver refers to the legislative branch, who is in charge of writing new law. Lastly, the
Lord is our King correlates to the executive branch, who takes charge of reviewing the law, and
deciding whether to sign or veto laws. In addition, Barton explains the concept of federalism. By
definition, federalism, “[is a] mode of political organization that unites separate states or other
lOMoARcPSD|61774779
Biblical origins of the constitution 240
polities within an overarching political system in a way that allows each to maintain its own
integrity. Meaning there is a chain of government, that includes, local, county, state, and national
governments. Each subject having its own. Therefore, the United States has its own government,
national. Each state has its own government, state. And within each state, each locality has its
own government, local. Which then, each county or city has its own government within that,
county. When exploring this idea in Article IV, the writers quoted Exodus 18:21. Which says,
“Moreover, look for able men from all the people, men who fear God, who are trustworthy and
hate a bribe, and place such men over the people as chiefs of thousands, of hundreds, of fifties,
and of tens” (2001). This section of scripture calls us to appoint just leaders over different sized
groups. In this verse, the tens of people refer to local government, fifties then would relate to
state government, and then thousands to federal government.
Both of these principles remain applicable today. First, with the nation having three
branches of government, it allows for each branch to remain accountable to the other. Its main
premise is so that one does not become more powerful than the other. The Lord did not intend for
there to be a dictatorship or monarchy. By interpreting scripture, we can infer that the American
democratic republic closely aligns with what the scriptures intended. Secondly, scripture to calls
us to elect men who fear God, so that the decisions made for the nation are in the best in terms of
the general welfare, and also respect the guidelines of scripture.
In his lecture, Barton discusses how we can examine certain political issues that we face
today by comparing them to the law placed before us by God in the Ten Commandments. One of
the most discussed and heavily circulated issues in America are those of abortion and capital
punishment. When looking to the Ten Commandments, the second commandment is “thou shalt
not kill” (Ex. 20:13, English Standard Version, 2001). However, Barton explains that the correct
lOMoARcPSD|61774779
Biblical origins of the constitution 241
translation, although slightly similar, it is an important distinction. Confirmed by Hebrew
scholars the translation is, “thou shalt not murder” This difference is that murder is unjust where
as killing is just. For example, killing can be during a time of war, or in self-defense. In contrast,
murder is the selfish taking of another life. When examining abortion and capital punishment, to
the Christian faith, abortion is classified as murder, and capital punishment is killing. This is
because when a mother chooses to abort, that is the unjust taking of innocent life. However, in
regard to capital punishment, the prisoner is guilty of a crime punishable to death, hence solely
killing. In a journal, dedicated to the idea that “Legislating the Ten Commandments isn’t the
same as keeping them,” a Texas citizen wrote, “all that matters is that they can use the idea of the
commandments to reinforce their version of Christianity on the entire state of Texas. In this, they
look more like Pharaoh, who set himself against justice and liberation, than Moses, who made
himself YHWH’s agent of liberation” (Forasteros, 2023). He shares that our representatives
speak and act in two different ways. They claim to support Ideologies that align with Christian
beliefs but promote and approve of the opposite.
Additionally, Barton discussed how scripturally, the government is not responsible for
caring for the needs of the poor, and hence should not be involved. He supports this by sharing
the statistic that there are 205 verses regarding the poor. Between the three institutions: family,
civil government, and the church, not one verse on the needy references the civil government. He
supports this by quoting Isaiah 58:7, where it says, “share your bread with the hungry and bring
the homeless poor into your house; when you see the naked, cover him…” (English Standard
Version, 2001). Barton makes the claim that these are all personal commands to the individual.
There are so many examples throughout scripture that explain how we are supposed to address
the needs of the poor, but again, not a single one is in respect to the government. He then
lOMoARcPSD|61774779
Biblical origins of the constitution 242
explains that if scripture did not mention anything about the poor, then would it be okay for the
government to intervene; yes, however because God’s intentions are outlined in scripture, it is
the responsibility of the family, and the church to aid them.
It can be difficult to live in a world so broken by sin, to claim the ideologies we find in
scripture. However, it is important to stand strong in faith and remain steadfast. Scripture says, “I
have given them thy word; and the world hath hated them, because they are not of the world,
even as I am not of the world. “I pray not that thou shouldest take them out of the world, but that
thou shouldest keep them from the evil” (English Standard Version, 2001). We are to be the light
of the world, combatting all evil with the truth of scripture, that applies to government as well.
We are to remain righteous in all we do, striving to make the world look more like Jesus.
The Constitutional Convention was held in Philadelphia, Pennsylvania from May 25, 1787, to
September 17th of the same year. It is recorded that for many weeks, the members debated and
could not agree on a plan for the nation. Framers brought ideas from many states, but no
compromises were made, which led to division, and ultimately some returned home. It was then
when Benjamin Franklin addressed George Washington, the President of the Convention.
Franklin begins by informing the convention that over the 4–5-week period, they have returned
to the institutions implemented in Europe, and found none to be suitable for the United States.
He adds that they had been in search of political truth and have not once stopped to considered
asking the Lord to illuminate their understanding. He then goes on to say, “I have lived, Sir, a
long time and the longer I live, the more convincing proofs I see of this truth — that God
governs in the affairs of men…I also believe that without [H]is concurring aid we shall succeed
in this political building no better than the Builders of Babel” (Franklin, 1787). Claiming that
without the divine prescense of God upon their decisions, the nation would be divided by its
lOMoARcPSD|61774779
Biblical origins of the constitution 243
local interests; the projects would be confused, and them in turn would be disapproved by the
future leaders. He closes with this, “And what is worse, mankind may hereafter from this
unfortunate instance, despair of establishing Governments by Human Wisdom, and leave it to
chance, war, and conquest” (Franklin, 1787). This conversation led to a three-day recess period
designated to prayer. Following the recess Johnathan Dayton noted that there was a noticeable
difference in the atmosphere, the tone had changed somehow. From then on, discussion was
peaceful, and compromises were met. Founding father Alexander Hamilton spoke to this effect
when he said, “For my part, I sincerely esteem the Constitution, a system which without the
finger of God, never could have been suggested and agreed upon by such a diversity of interests”
(Hamilton, 1787). Many others commented as well; stating although the Constitution not a
devine document like the Bible, it would be impossible not to recognize the hand of God on the
environment surrounding the Constitution, and the document itself. Without devoting the nation
to God, the people would have gone home as they intended, and the Constitution would not to be
what we know it as today.
In Barton’s lecture, he shared that thirty-four percent of all political quotes within the
Constitution are credited to the scriptures, making it the most widely used reference. For
example, the idea of separation of powers as outlined in Articles I-III of the Constitution can be
attributed to God’s word in Isaiah 33:22. Which says, For the Lord is our judge; the Lord is our
lawgiver; the Lord is our king; he will save us” (2001). The Lord is our judge relates to the
judicial branch, which is responsible for interpreting and upholding constitutional law. The Lord
is our lawgiver refers to the legislative branch, who is in charge of writing new law. Lastly, the
Lord is our King correlates to the executive branch, who takes charge of reviewing the law, and
deciding whether to sign or veto laws. In addition, Barton explains the concept of federalism. By
lOMoARcPSD|61774779
Biblical origins of the constitution 244
definition, federalism, “[is a] mode of political organization that unites separate states or other
polities within an overarching political system in a way that allows each to maintain its own
integrity. Meaning there is a chain of government, that includes, local, county, state, and national
governments. Each subject having its own. Therefore, the United States has its own government,
national. Each state has its own government, state. And within each state, each locality has its
own government, local. Which then, each county or city has its own government within that,
county. When exploring this idea in Article IV, the writers quoted Exodus 18:21. Which says,
“Moreover, look for able men from all the people, men who fear God, who are trustworthy and
hate a bribe, and place such men over the people as chiefs of thousands, of hundreds, of fifties,
and of tens” (2001). This section of scripture calls us to appoint just leaders over different sized
groups. In this verse, the tens of people refer to local government, fifties then would relate to
state government, and then thousands to federal government.
Both of these principles remain applicable today. First, with the nation having three
branches of government, it allows for each branch to remain accountable to the other. Its main
premise is so that one does not become more powerful than the other. The Lord did not intend for
there to be a dictatorship or monarchy. By interpreting scripture, we can infer that the American
democratic republic closely aligns with what the scriptures intended. Secondly, scripture to calls
us to elect men who fear God, so that the decisions made for the nation are in the best in terms of
the general welfare, and also respect the guidelines of scripture.
In his lecture, Barton discusses how we can examine certain political issues that we face
today by comparing them to the law placed before us by God in the Ten Commandments. One of
the most discussed and heavily circulated issues in America are those of abortion and capital
punishment. When looking to the Ten Commandments, the second commandment is “thou shalt
lOMoARcPSD|61774779
Biblical origins of the constitution 245
not kill” (Ex. 20:13, English Standard Version, 2001). However, Barton explains that the correct
translation, although slightly similar, it is an important distinction. Confirmed by Hebrew
scholars the translation is, “thou shalt not murder” This difference is that murder is unjust where
as killing is just. For example, killing can be during a time of war, or in self-defense. In contrast,
murder is the selfish taking of another life. When examining abortion and capital punishment, to
the Christian faith, abortion is classified as murder, and capital punishment is killing. This is
because when a mother chooses to abort, that is the unjust taking of innocent life. However, in
regard to capital punishment, the prisoner is guilty of a crime punishable to death, hence solely
killing. In a journal, dedicated to the idea that “Legislating the Ten Commandments isn’t the
same as keeping them,” a Texas citizen wrote, “all that matters is that they can use the idea of the
commandments to reinforce their version of Christianity on the entire state of Texas. In this, they
look more like Pharaoh, who set himself against justice and liberation, than Moses, who made
himself YHWH’s agent of liberation” (Forasteros, 2023). He shares that our representatives
speak and act in two different ways. They claim to support Ideologies that align with Christian
beliefs but promote and approve of the opposite.
Additionally, Barton discussed how scripturally, the government is not responsible for
caring for the needs of the poor, and hence should not be involved. He supports this by sharing
the statistic that there are 205 verses regarding the poor. Between the three institutions: family,
civil government, and the church, not one verse on the needy references the civil government. He
supports this by quoting Isaiah 58:7, where it says, “share your bread with the hungry and bring
the homeless poor into your house; when you see the naked, cover him…” (English Standard
Version, 2001). Barton makes the claim that these are all personal commands to the individual.
There are so many examples throughout scripture that explain how we are supposed to address
lOMoARcPSD|61774779
Biblical origins of the constitution 246
the needs of the poor, but again, not a single one is in respect to the government. He then
explains that if scripture did not mention anything about the poor, then would it be okay for the
government to intervene; yes, however because God’s intentions are outlined in scripture, it is
the responsibility of the family, and the church to aid them.
It can be difficult to live in a world so broken by sin, to claim the ideologies we find in
scripture. However, it is important to stand strong in faith and remain steadfast. Scripture says, “I
have given them thy word; and the world hath hated them, because they are not of the world,
even as I am not of the world. “I pray not that thou shouldest take them out of the world, but that
thou shouldest keep them from the evil” (English Standard Version, 2001). We are to be the light
of the world, combatting all evil with the truth of scripture, that applies to government as well.
We are to remain righteous in all we do, striving to make the world look more like Jesus.
The Constitutional Convention was held in Philadelphia, Pennsylvania from May 25, 1787, to
September 17th of the same year. It is recorded that for many weeks, the members debated and
could not agree on a plan for the nation. Framers brought ideas from many states, but no
compromises were made, which led to division, and ultimately some returned home. It was then
when Benjamin Franklin addressed George Washington, the President of the Convention.
Franklin begins by informing the convention that over the 4–5-week period, they have returned
to the institutions implemented in Europe, and found none to be suitable for the United States.
He adds that they had been in search of political truth and have not once stopped to considered
asking the Lord to illuminate their understanding. He then goes on to say, “I have lived, Sir, a
long time and the longer I live, the more convincing proofs I see of this truth — that God
governs in the affairs of men…I also believe that without [H]is concurring aid we shall succeed
in this political building no better than the Builders of Babel” (Franklin, 1787). Claiming that
lOMoARcPSD|61774779
Biblical origins of the constitution 247
without the divine prescense of God upon their decisions, the nation would be divided by its
local interests; the projects would be confused, and them in turn would be disapproved by the
future leaders. He closes with this, “And what is worse, mankind may hereafter from this
unfortunate instance, despair of establishing Governments by Human Wisdom, and leave it to
chance, war, and conquest” (Franklin, 1787). This conversation led to a three-day recess period
designated to prayer. Following the recess Johnathan Dayton noted that there was a noticeable
difference in the atmosphere, the tone had changed somehow. From then on, discussion was
peaceful, and compromises were met. Founding father Alexander Hamilton spoke to this effect
when he said, “For my part, I sincerely esteem the Constitution, a system which without the
finger of God, never could have been suggested and agreed upon by such a diversity of interests”
(Hamilton, 1787). Many others commented as well; stating although the Constitution not a
devine document like the Bible, it would be impossible not to recognize the hand of God on the
environment surrounding the Constitution, and the document itself. Without devoting the nation
to God, the people would have gone home as they intended, and the Constitution would not to be
what we know it as today.
In Barton’s lecture, he shared that thirty-four percent of all political quotes within the
Constitution are credited to the scriptures, making it the most widely used reference. For
example, the idea of separation of powers as outlined in Articles I-III of the Constitution can be
attributed to God’s word in Isaiah 33:22. Which says, For the Lord is our judge; the Lord is our
lawgiver; the Lord is our king; he will save us” (2001). The Lord is our judge relates to the
judicial branch, which is responsible for interpreting and upholding constitutional law. The Lord
is our lawgiver refers to the legislative branch, who is in charge of writing new law. Lastly, the
Lord is our King correlates to the executive branch, who takes charge of reviewing the law, and
lOMoARcPSD|61774779
Biblical origins of the constitution 248
deciding whether to sign or veto laws. In addition, Barton explains the concept of federalism. By
definition, federalism, “[is a] mode of political organization that unites separate states or other
polities within an overarching political system in a way that allows each to maintain its own
integrity. Meaning there is a chain of government, that includes, local, county, state, and national
governments. Each subject having its own. Therefore, the United States has its own government,
national. Each state has its own government, state. And within each state, each locality has its
own government, local. Which then, each county or city has its own government within that,
county. When exploring this idea in Article IV, the writers quoted Exodus 18:21. Which says,
“Moreover, look for able men from all the people, men who fear God, who are trustworthy and
hate a bribe, and place such men over the people as chiefs of thousands, of hundreds, of fifties,
and of tens” (2001). This section of scripture calls us to appoint just leaders over different sized
groups. In this verse, the tens of people refer to local government, fifties then would relate to
state government, and then thousands to federal government.
Both of these principles remain applicable today. First, with the nation having three
branches of government, it allows for each branch to remain accountable to the other. Its main
premise is so that one does not become more powerful than the other. The Lord did not intend for
there to be a dictatorship or monarchy. By interpreting scripture, we can infer that the American
democratic republic closely aligns with what the scriptures intended. Secondly, scripture to calls
us to elect men who fear God, so that the decisions made for the nation are in the best in terms of
the general welfare, and also respect the guidelines of scripture.
In his lecture, Barton discusses how we can examine certain political issues that we face
today by comparing them to the law placed before us by God in the Ten Commandments. One of
the most discussed and heavily circulated issues in America are those of abortion and capital
lOMoARcPSD|61774779
Biblical origins of the constitution 249
punishment. When looking to the Ten Commandments, the second commandment is “thou shalt
not kill” (Ex. 20:13, English Standard Version, 2001). However, Barton explains that the correct
translation, although slightly similar, it is an important distinction. Confirmed by Hebrew
scholars the translation is, “thou shalt not murder” This difference is that murder is unjust where
as killing is just. For example, killing can be during a time of war, or in self-defense. In contrast,
murder is the selfish taking of another life. When examining abortion and capital punishment, to
the Christian faith, abortion is classified as murder, and capital punishment is killing. This is
because when a mother chooses to abort, that is the unjust taking of innocent life. However, in
regard to capital punishment, the prisoner is guilty of a crime punishable to death, hence solely
killing. In a journal, dedicated to the idea that “Legislating the Ten Commandments isn’t the
same as keeping them,” a Texas citizen wrote, “all that matters is that they can use the idea of the
commandments to reinforce their version of Christianity on the entire state of Texas. In this, they
look more like Pharaoh, who set himself against justice and liberation, than Moses, who made
himself YHWH’s agent of liberation” (Forasteros, 2023). He shares that our representatives
speak and act in two different ways. They claim to support Ideologies that align with Christian
beliefs but promote and approve of the opposite.
Additionally, Barton discussed how scripturally, the government is not responsible for
caring for the needs of the poor, and hence should not be involved. He supports this by sharing
the statistic that there are 205 verses regarding the poor. Between the three institutions: family,
civil government, and the church, not one verse on the needy references the civil government. He
supports this by quoting Isaiah 58:7, where it says, “share your bread with the hungry and bring
the homeless poor into your house; when you see the naked, cover him…” (English Standard
lOMoARcPSD|61774779
Biblical origins of the constitution 250
Version, 2001). Barton makes the claim that these are all personal commands to the individual.
There are so many examples throughout scripture that explain how we are supposed to address
the needs of the poor, but again, not a single one is in respect to the government. He then
explains that if scripture did not mention anything about the poor, then would it be okay for the
government to intervene; yes, however because God’s intentions are outlined in scripture, it is
the responsibility of the family, and the church to aid them.
It can be difficult to live in a world so broken by sin, to claim the ideologies we find in
scripture. However, it is important to stand strong in faith and remain steadfast. Scripture says, “I
have given them thy word; and the world hath hated them, because they are not of the world,
even as I am not of the world. “I pray not that thou shouldest take them out of the world, but that
thou shouldest keep them from the evil” (English Standard Version, 2001). We are to be the light
of the world, combatting all evil with the truth of scripture, that applies to government as well.
We are to remain righteous in all we do, striving to make the world look more like Jesus.
The Constitutional Convention was held in Philadelphia, Pennsylvania from May 25, 1787, to
September 17th of the same year. It is recorded that for many weeks, the members debated and
could not agree on a plan for the nation. Framers brought ideas from many states, but no
compromises were made, which led to division, and ultimately some returned home. It was then
when Benjamin Franklin addressed George Washington, the President of the Convention.
Franklin begins by informing the convention that over the 4–5-week period, they have returned
to the institutions implemented in Europe, and found none to be suitable for the United States.
He adds that they had been in search of political truth and have not once stopped to considered
asking the Lord to illuminate their understanding. He then goes on to say, “I have lived, Sir, a
long time and the longer I live, the more convincing proofs I see of this truth — that God
lOMoARcPSD|61774779
Biblical origins of the constitution 251
governs in the affairs of men…I also believe that without [H]is concurring aid we shall succeed
in this political building no better than the Builders of Babel” (Franklin, 1787). Claiming that
without the divine prescense of God upon their decisions, the nation would be divided by its
local interests; the projects would be confused, and them in turn would be disapproved by the
future leaders. He closes with this, “And what is worse, mankind may hereafter from this
unfortunate instance, despair of establishing Governments by Human Wisdom, and leave it to
chance, war, and conquest” (Franklin, 1787). This conversation led to a three-day recess period
designated to prayer. Following the recess Johnathan Dayton noted that there was a noticeable
difference in the atmosphere, the tone had changed somehow. From then on, discussion was
peaceful, and compromises were met. Founding father Alexander Hamilton spoke to this effect
when he said, “For my part, I sincerely esteem the Constitution, a system which without the
finger of God, never could have been suggested and agreed upon by such a diversity of interests”
(Hamilton, 1787). Many others commented as well; stating although the Constitution not a
devine document like the Bible, it would be impossible not to recognize the hand of God on the
environment surrounding the Constitution, and the document itself. Without devoting the nation
to God, the people would have gone home as they intended, and the Constitution would not to be
what we know it as today.
In Barton’s lecture, he shared that thirty-four percent of all political quotes within the
Constitution are credited to the scriptures, making it the most widely used reference. For
example, the idea of separation of powers as outlined in Articles I-III of the Constitution can be
attributed to God’s word in Isaiah 33:22. Which says, For the Lord is our judge; the Lord is our
lawgiver; the Lord is our king; he will save us” (2001). The Lord is our judge relates to the
judicial branch, which is responsible for interpreting and upholding constitutional law. The Lord
lOMoARcPSD|61774779
Biblical origins of the constitution 252
is our lawgiver refers to the legislative branch, who is in charge of writing new law. Lastly, the
Lord is our King correlates to the executive branch, who takes charge of reviewing the law, and
deciding whether to sign or veto laws. In addition, Barton explains the concept of federalism. By
definition, federalism, “[is a] mode of political organization that unites separate states or other
polities within an overarching political system in a way that allows each to maintain its own
integrity. Meaning there is a chain of government, that includes, local, county, state, and national
governments. Each subject having its own. Therefore, the United States has its own government,
national. Each state has its own government, state. And within each state, each locality has its
own government, local. Which then, each county or city has its own government within that,
county. When exploring this idea in Article IV, the writers quoted Exodus 18:21. Which says,
“Moreover, look for able men from all the people, men who fear God, who are trustworthy and
hate a bribe, and place such men over the people as chiefs of thousands, of hundreds, of fifties,
and of tens” (2001). This section of scripture calls us to appoint just leaders over different sized
groups. In this verse, the tens of people refer to local government, fifties then would relate to
state government, and then thousands to federal government.
Both of these principles remain applicable today. First, with the nation having three
branches of government, it allows for each branch to remain accountable to the other. Its main
premise is so that one does not become more powerful than the other. The Lord did not intend for
there to be a dictatorship or monarchy. By interpreting scripture, we can infer that the American
democratic republic closely aligns with what the scriptures intended. Secondly, scripture to calls
us to elect men who fear God, so that the decisions made for the nation are in the best in terms of
the general welfare, and also respect the guidelines of scripture.
lOMoARcPSD|61774779
Biblical origins of the constitution 253
In his lecture, Barton discusses how we can examine certain political issues that we face
today by comparing them to the law placed before us by God in the Ten Commandments. One of
the most discussed and heavily circulated issues in America are those of abortion and capital
punishment. When looking to the Ten Commandments, the second commandment is “thou shalt
not kill” (Ex. 20:13, English Standard Version, 2001). However, Barton explains that the correct
translation, although slightly similar, it is an important distinction. Confirmed by Hebrew
scholars the translation is, “thou shalt not murder” This difference is that murder is unjust where
as killing is just. For example, killing can be during a time of war, or in self-defense. In contrast,
murder is the selfish taking of another life. When examining abortion and capital punishment, to
the Christian faith, abortion is classified as murder, and capital punishment is killing. This is
because when a mother chooses to abort, that is the unjust taking of innocent life. However, in
regard to capital punishment, the prisoner is guilty of a crime punishable to death, hence solely
killing. In a journal, dedicated to the idea that “Legislating the Ten Commandments isn’t the
same as keeping them,” a Texas citizen wrote, “all that matters is that they can use the idea of the
commandments to reinforce their version of Christianity on the entire state of Texas. In this, they
look more like Pharaoh, who set himself against justice and liberation, than Moses, who made
himself YHWH’s agent of liberation” (Forasteros, 2023). He shares that our representatives
speak and act in two different ways. They claim to support Ideologies that align with Christian
beliefs but promote and approve of the opposite.
Additionally, Barton discussed how scripturally, the government is not responsible for
caring for the needs of the poor, and hence should not be involved. He supports this by sharing
the statistic that there are 205 verses regarding the poor. Between the three institutions: family,
civil government, and the church, not one verse on the needy references the civil government. He
lOMoARcPSD|61774779
Biblical origins of the constitution 254
supports this by quoting Isaiah 58:7, where it says, “share your bread with the hungry and bring
the homeless poor into your house; when you see the naked, cover him…” (English Standard
Version, 2001). Barton makes the claim that these are all personal commands to the individual.
There are so many examples throughout scripture that explain how we are supposed to address
the needs of the poor, but again, not a single one is in respect to the government. He then
explains that if scripture did not mention anything about the poor, then would it be okay for the
government to intervene; yes, however because God’s intentions are outlined in scripture, it is
the responsibility of the family, and the church to aid them.
It can be difficult to live in a world so broken by sin, to claim the ideologies we find in
scripture. However, it is important to stand strong in faith and remain steadfast. Scripture says, “I
have given them thy word; and the world hath hated them, because they are not of the world,
even as I am not of the world. “I pray not that thou shouldest take them out of the world, but that
thou shouldest keep them from the evil” (English Standard Version, 2001). We are to be the light
of the world, combatting all evil with the truth of scripture, that applies to government as well.
We are to remain righteous in all we do, striving to make the world look more like Jesus.
The Constitutional Convention was held in Philadelphia, Pennsylvania from May 25, 1787, to
September 17th of the same year. It is recorded that for many weeks, the members debated and
could not agree on a plan for the nation. Framers brought ideas from many states, but no
compromises were made, which led to division, and ultimately some returned home. It was then
when Benjamin Franklin addressed George Washington, the President of the Convention.
Franklin begins by informing the convention that over the 4–5-week period, they have returned
to the institutions implemented in Europe, and found none to be suitable for the United States.
He adds that they had been in search of political truth and have not once stopped to considered
lOMoARcPSD|61774779
Biblical origins of the constitution 255
asking the Lord to illuminate their understanding. He then goes on to say, “I have lived, Sir, a
long time and the longer I live, the more convincing proofs I see of this truth — that God
governs in the affairs of men…I also believe that without [H]is concurring aid we shall succeed
in this political building no better than the Builders of Babel” (Franklin, 1787). Claiming that
without the divine prescense of God upon their decisions, the nation would be divided by its
local interests; the projects would be confused, and them in turn would be disapproved by the
future leaders. He closes with this, “And what is worse, mankind may hereafter from this
unfortunate instance, despair of establishing Governments by Human Wisdom, and leave it to
chance, war, and conquest” (Franklin, 1787). This conversation led to a three-day recess period
designated to prayer. Following the recess Johnathan Dayton noted that there was a noticeable
difference in the atmosphere, the tone had changed somehow. From then on, discussion was
peaceful, and compromises were met. Founding father Alexander Hamilton spoke to this effect
when he said, “For my part, I sincerely esteem the Constitution, a system which without the
finger of God, never could have been suggested and agreed upon by such a diversity of interests”
(Hamilton, 1787). Many others commented as well; stating although the Constitution not a
devine document like the Bible, it would be impossible not to recognize the hand of God on the
environment surrounding the Constitution, and the document itself. Without devoting the nation
to God, the people would have gone home as they intended, and the Constitution would not to be
what we know it as today.
In Barton’s lecture, he shared that thirty-four percent of all political quotes within the
Constitution are credited to the scriptures, making it the most widely used reference. For
example, the idea of separation of powers as outlined in Articles I-III of the Constitution can be
attributed to God’s word in Isaiah 33:22. Which says, For the Lord is our judge; the Lord is our
lOMoARcPSD|61774779
Biblical origins of the constitution 256
lawgiver; the Lord is our king; he will save us” (2001). The Lord is our judge relates to the
judicial branch, which is responsible for interpreting and upholding constitutional law. The Lord
is our lawgiver refers to the legislative branch, who is in charge of writing new law. Lastly, the
Lord is our King correlates to the executive branch, who takes charge of reviewing the law, and
deciding whether to sign or veto laws. In addition, Barton explains the concept of federalism. By
definition, federalism, “[is a] mode of political organization that unites separate states or other
polities within an overarching political system in a way that allows each to maintain its own
integrity. Meaning there is a chain of government, that includes, local, county, state, and national
governments. Each subject having its own. Therefore, the United States has its own government,
national. Each state has its own government, state. And within each state, each locality has its
own government, local. Which then, each county or city has its own government within that,
county. When exploring this idea in Article IV, the writers quoted Exodus 18:21. Which says,
“Moreover, look for able men from all the people, men who fear God, who are trustworthy and
hate a bribe, and place such men over the people as chiefs of thousands, of hundreds, of fifties,
and of tens” (2001). This section of scripture calls us to appoint just leaders over different sized
groups. In this verse, the tens of people refer to local government, fifties then would relate to
state government, and then thousands to federal government.
Both of these principles remain applicable today. First, with the nation having three
branches of government, it allows for each branch to remain accountable to the other. Its main
premise is so that one does not become more powerful than the other. The Lord did not intend for
there to be a dictatorship or monarchy. By interpreting scripture, we can infer that the American
democratic republic closely aligns with what the scriptures intended. Secondly, scripture to calls
lOMoARcPSD|61774779
Biblical origins of the constitution 257
us to elect men who fear God, so that the decisions made for the nation are in the best in terms of
the general welfare, and also respect the guidelines of scripture.
In his lecture, Barton discusses how we can examine certain political issues that we face
today by comparing them to the law placed before us by God in the Ten Commandments. One of
the most discussed and heavily circulated issues in America are those of abortion and capital
punishment. When looking to the Ten Commandments, the second commandment is “thou shalt
not kill” (Ex. 20:13, English Standard Version, 2001). However, Barton explains that the correct
translation, although slightly similar, it is an important distinction. Confirmed by Hebrew
scholars the translation is, “thou shalt not murder” This difference is that murder is unjust where
as killing is just. For example, killing can be during a time of war, or in self-defense. In contrast,
murder is the selfish taking of another life. When examining abortion and capital punishment, to
the Christian faith, abortion is classified as murder, and capital punishment is killing. This is
because when a mother chooses to abort, that is the unjust taking of innocent life. However, in
regard to capital punishment, the prisoner is guilty of a crime punishable to death, hence solely
killing. In a journal, dedicated to the idea that “Legislating the Ten Commandments isn’t the
same as keeping them,” a Texas citizen wrote, “all that matters is that they can use the idea of the
commandments to reinforce their version of Christianity on the entire state of Texas. In this, they
look more like Pharaoh, who set himself against justice and liberation, than Moses, who made
himself YHWH’s agent of liberation” (Forasteros, 2023). He shares that our representatives
speak and act in two different ways. They claim to support Ideologies that align with Christian
beliefs but promote and approve of the opposite.
Additionally, Barton discussed how scripturally, the government is not responsible for
caring for the needs of the poor, and hence should not be involved. He supports this by sharing
lOMoARcPSD|61774779
Biblical origins of the constitution 258
the statistic that there are 205 verses regarding the poor. Between the three institutions: family,
civil government, and the church, not one verse on the needy references the civil government. He
supports this by quoting Isaiah 58:7, where it says, “share your bread with the hungry and bring
the homeless poor into your house; when you see the naked, cover him…” (English Standard
Version, 2001). Barton makes the claim that these are all personal commands to the individual.
There are so many examples throughout scripture that explain how we are supposed to address
the needs of the poor, but again, not a single one is in respect to the government. He then
explains that if scripture did not mention anything about the poor, then would it be okay for the
government to intervene; yes, however because God’s intentions are outlined in scripture, it is
the responsibility of the family, and the church to aid them.
It can be difficult to live in a world so broken by sin, to claim the ideologies we find in
scripture. However, it is important to stand strong in faith and remain steadfast. Scripture says, “I
have given them thy word; and the world hath hated them, because they are not of the world,
even as I am not of the world. “I pray not that thou shouldest take them out of the world, but that
thou shouldest keep them from the evil” (English Standard Version, 2001). We are to be the light
of the world, combatting all evil with the truth of scripture, that applies to government as well.
We are to remain righteous in all we do, striving to make the world look more like Jesus.
The Constitutional Convention was held in Philadelphia, Pennsylvania from May 25, 1787, to
September 17th of the same year. It is recorded that for many weeks, the members debated and
could not agree on a plan for the nation. Framers brought ideas from many states, but no
compromises were made, which led to division, and ultimately some returned home. It was then
when Benjamin Franklin addressed George Washington, the President of the Convention.
Franklin begins by informing the convention that over the 4–5-week period, they have returned
lOMoARcPSD|61774779
Biblical origins of the constitution 259
to the institutions implemented in Europe, and found none to be suitable for the United States.
He adds that they had been in search of political truth and have not once stopped to considered
asking the Lord to illuminate their understanding. He then goes on to say, “I have lived, Sir, a
long time and the longer I live, the more convincing proofs I see of this truth — that God
governs in the affairs of men…I also believe that without [H]is concurring aid we shall succeed
in this political building no better than the Builders of Babel” (Franklin, 1787). Claiming that
without the divine prescense of God upon their decisions, the nation would be divided by its
local interests; the projects would be confused, and them in turn would be disapproved by the
future leaders. He closes with this, “And what is worse, mankind may hereafter from this
unfortunate instance, despair of establishing Governments by Human Wisdom, and leave it to
chance, war, and conquest” (Franklin, 1787). This conversation led to a three-day recess period
designated to prayer. Following the recess Johnathan Dayton noted that there was a noticeable
difference in the atmosphere, the tone had changed somehow. From then on, discussion was
peaceful, and compromises were met. Founding father Alexander Hamilton spoke to this effect
when he said, “For my part, I sincerely esteem the Constitution, a system which without the
finger of God, never could have been suggested and agreed upon by such a diversity of interests”
(Hamilton, 1787). Many others commented as well; stating although the Constitution not a
devine document like the Bible, it would be impossible not to recognize the hand of God on the
environment surrounding the Constitution, and the document itself. Without devoting the nation
to God, the people would have gone home as they intended, and the Constitution would not to be
what we know it as today.
In Barton’s lecture, he shared that thirty-four percent of all political quotes within the
Constitution are credited to the scriptures, making it the most widely used reference. For
lOMoARcPSD|61774779
Biblical origins of the constitution 260
example, the idea of separation of powers as outlined in Articles I-III of the Constitution can be
attributed to God’s word in Isaiah 33:22. Which says, For the Lord is our judge; the Lord is our
lawgiver; the Lord is our king; he will save us” (2001). The Lord is our judge relates to the
judicial branch, which is responsible for interpreting and upholding constitutional law. The Lord
is our lawgiver refers to the legislative branch, who is in charge of writing new law. Lastly, the
Lord is our King correlates to the executive branch, who takes charge of reviewing the law, and
deciding whether to sign or veto laws. In addition, Barton explains the concept of federalism. By
definition, federalism, “[is a] mode of political organization that unites separate states or other
polities within an overarching political system in a way that allows each to maintain its own
integrity. Meaning there is a chain of government, that includes, local, county, state, and national
governments. Each subject having its own. Therefore, the United States has its own government,
national. Each state has its own government, state. And within each state, each locality has its
own government, local. Which then, each county or city has its own government within that,
county. When exploring this idea in Article IV, the writers quoted Exodus 18:21. Which says,
“Moreover, look for able men from all the people, men who fear God, who are trustworthy and
hate a bribe, and place such men over the people as chiefs of thousands, of hundreds, of fifties,
and of tens” (2001). This section of scripture calls us to appoint just leaders over different sized
groups. In this verse, the tens of people refer to local government, fifties then would relate to
state government, and then thousands to federal government.
Both of these principles remain applicable today. First, with the nation having three
branches of government, it allows for each branch to remain accountable to the other. Its main
premise is so that one does not become more powerful than the other. The Lord did not intend for
there to be a dictatorship or monarchy. By interpreting scripture, we can infer that the American
lOMoARcPSD|61774779
Biblical origins of the constitution 261
democratic republic closely aligns with what the scriptures intended. Secondly, scripture to calls
us to elect men who fear God, so that the decisions made for the nation are in the best in terms of
the general welfare, and also respect the guidelines of scripture.
In his lecture, Barton discusses how we can examine certain political issues that we face
today by comparing them to the law placed before us by God in the Ten Commandments. One of
the most discussed and heavily circulated issues in America are those of abortion and capital
punishment. When looking to the Ten Commandments, the second commandment is “thou shalt
not kill” (Ex. 20:13, English Standard Version, 2001). However, Barton explains that the correct
translation, although slightly similar, it is an important distinction. Confirmed by Hebrew
scholars the translation is, “thou shalt not murder” This difference is that murder is unjust where
as killing is just. For example, killing can be during a time of war, or in self-defense. In contrast,
murder is the selfish taking of another life. When examining abortion and capital punishment, to
the Christian faith, abortion is classified as murder, and capital punishment is killing. This is
because when a mother chooses to abort, that is the unjust taking of innocent life. However, in
regard to capital punishment, the prisoner is guilty of a crime punishable to death, hence solely
killing. In a journal, dedicated to the idea that “Legislating the Ten Commandments isn’t the
same as keeping them,” a Texas citizen wrote, “all that matters is that they can use the idea of the
commandments to reinforce their version of Christianity on the entire state of Texas. In this, they
look more like Pharaoh, who set himself against justice and liberation, than Moses, who made
himself YHWH’s agent of liberation” (Forasteros, 2023). He shares that our representatives
speak and act in two different ways. They claim to support Ideologies that align with Christian
beliefs but promote and approve of the opposite.
lOMoARcPSD|61774779
Biblical origins of the constitution 262
Additionally, Barton discussed how scripturally, the government is not responsible for
caring for the needs of the poor, and hence should not be involved. He supports this by sharing
the statistic that there are 205 verses regarding the poor. Between the three institutions: family,
civil government, and the church, not one verse on the needy references the civil government. He
supports this by quoting Isaiah 58:7, where it says, “share your bread with the hungry and bring
the homeless poor into your house; when you see the naked, cover him…” (English Standard
Version, 2001). Barton makes the claim that these are all personal commands to the individual.
There are so many examples throughout scripture that explain how we are supposed to address
the needs of the poor, but again, not a single one is in respect to the government. He then
explains that if scripture did not mention anything about the poor, then would it be okay for the
government to intervene; yes, however because God’s intentions are outlined in scripture, it is
the responsibility of the family, and the church to aid them.
It can be difficult to live in a world so broken by sin, to claim the ideologies we find in
scripture. However, it is important to stand strong in faith and remain steadfast. Scripture says, “I
have given them thy word; and the world hath hated them, because they are not of the world,
even as I am not of the world. “I pray not that thou shouldest take them out of the world, but that
thou shouldest keep them from the evil” (English Standard Version, 2001). We are to be the light
of the world, combatting all evil with the truth of scripture, that applies to government as well.
We are to remain righteous in all we do, striving to make the world look more like Jesus.
lOMoARcPSD|61774779
Biblical origins of the constitution 263
References
American rhetoric: Speech by Benjamin Franklin to the constitutional ... (n.d.).
https://www.americanrhetoric.com/speeches/benfranklin1787.htm
Barton, D. (2008). Constitution Part 1 & Part 2. Liberty University Convocation. Lynchburg.
English Standard Version Bible. (2001). ESV Online. https://esv.literalword.com/
Forasteros, JR. (2023, May 25). Legislating the ten commandments isn’t the same as keeping
them. Sojourners. https://sojo.net/articles/legislating-ten-commandments-isn-t-
samekeeping-them
