Why Has God Permitted This Presidency?

I have been asked some serious questions: Why is Donald Trump in office? What purpose does he fulfill in the plan of God? What judgment might his actions bring upon America?

These questions deserve more than a political slogan. They call for an open Bible, an honest heart, and enough humility to admit that we do not know everything God is doing.

I do not write as someone who has received a private revelation concerning this president. I write as a country preacher who believes that rulers are accountable to God, that the church must speak truth, and that our confidence belongs in Jesus Christ.

I cannot tell you every reason God has permitted this presidency. I can tell you that no presidency releases the church from obedience to the Lord.

Winning does not prove God’s approval

At the human level, presidents come into office through elections, institutions, and the choices of voters. Those choices involve responsibility. We cannot make political decisions and then escape accountability by saying, “It must have been God’s will.”

Daniel declared:

“And he changeth the times and the seasons: he removeth kings, and setteth up kings.” —Daniel 2:21, KJV

God remains sovereign over human history. But sovereignty does not mean approval of everything a ruler says or does. Scripture records rulers who possessed authority while practicing conduct God condemned.

Hosea records this accusation against Israel:

“They have set up kings, but not by me: they have made princes, and I knew it not.” —Hosea 8:4, KJV

These passages come from different circumstances, but together they caution us against a careless conclusion. A ruler’s possession of power does not establish the righteousness of his conduct.

Winning an election does not make a man holy. Political success cannot turn dishonesty into truth or vulgarity into virtue.

That standard applies to every president.

We must not pretend to know God’s secret counsel

Some Christians are quick to identify a favored politician as a modern Cyrus. Others are equally certain that a president they oppose must be Pharaoh or the Antichrist.

I believe we should exercise much greater care.

“The secret things belong unto the LORD our God: but those things which are revealed belong unto us and to our children for ever, that we may do all the words of this law.” —Deuteronomy 29:29, KJV

God has revealed enough for us to obey Him. He has not revealed every purpose behind every political event.

In Scripture, God used rulers to preserve life, restrain enemies, expose evil, and execute judgment. But the biblical text identifies those purposes. We do not possess the same authority to assign a prophetic identity to a modern president.

A comparison may illustrate a principle. It must not become a substitute for revelation.

I would rather confess that I do not know God’s entire purpose than speak confidently where He has not spoken.

Being used by God does not excuse wrongdoing

Even when God uses a ruler, that ruler remains morally accountable.

Isaiah 10 describes Assyria as an instrument of judgment. Yet the same chapter announces judgment upon the Assyrian king because of his pride:

“I will punish the fruit of the stout heart of the king of Assyria, and the glory of his high looks.” —Isaiah 10:12, KJV

The lesson is sobering. Serving a purpose within God’s providence does not give a ruler permission to practice arrogance, cruelty, or injustice.

We should remember that whenever someone says, “God is using him,” as though that ends every moral question.

God’s ability to work through human events never makes repentance unnecessary.

What this presidency may be revealing

Here is my opinion, offered as an interpretation rather than a prophecy: this presidency has become an occasion for exposing the loyalties of the American church.

It raises questions we cannot answer honestly with campaign slogans.

Do we believe character matters only when the president belongs to the opposing party? Do we condemn vulgarity in one man while laughing at it in another? Do we insist upon truth until a falsehood serves our political interests?

I remember the moral arguments made during Bill Clinton’s presidency. Many evangelical voices insisted that conduct mattered and that the example of a president influenced the nation’s children.

I believed character mattered then. I believe it matters now.

If Christians condemn misconduct in Clinton while excusing vulgarity in Trump, the inconsistency deserves examination. The issue is whether Scripture governs our judgment when applying it becomes politically inconvenient.

“My brethren, have not the faith of our Lord Jesus Christ, the Lord of glory, with respect of persons.” —James 2:1, KJV

This does not describe every evangelical or every Trump voter. A ballot does not reveal every motive of the person who casts it. But wherever Christians defend wrongdoing because it benefits their side, the church’s witness suffers.

God can use that exposure to call us to repentance. We must decide whether we will receive the correction.

Judgment can begin with what we choose

When people ask what judgment America will suffer, they often imagine a sudden catastrophe.

I will not claim that a particular storm, disease, economic collapse, or military defeat is God’s punishment for this president. Scripture does not authorize me to make that prediction.

Jesus challenged the assumption that victims of tragedy were worse sinners than other people. He turned His hearers toward their own need for repentance:

“I tell you, Nay: but, except ye repent, ye shall all likewise perish.” —Luke 13:3, KJV

That should restrain our willingness to explain someone else’s suffering as a divine sentence.

Nevertheless, wrongdoing has consequences.

“Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap.” —Galatians 6:7, KJV

Paul addresses moral choices and their consequences. We should take that warning seriously in our personal lives and in the public conduct we encourage.

A society that rewards dishonesty weakens its ability to trust. A society that celebrates humiliation teaches its children to despise. A society that excuses corruption makes justice harder to obtain. Decisions that disregard human life bring grief into real homes.

These consequences may unfold through ordinary human decisions. They are reason enough to resist wrongdoing before its harvest arrives.

Romans 1 also describes God giving people over to desires they persistently embrace. That chapter does not name America or predict this presidency. But it warns us that judgment can involve being permitted to follow a destructive course we refuse to abandon.

We ought to tremble at the possibility that getting everything we demand could expose how badly we have chosen.

The president is not the only one accountable

A president bears responsibility for the authority he exercises. Advisers, lawmakers, religious leaders, and citizens bear responsibility for their own actions.

Those responsibilities are not identical. Neither can they all be transferred to one man.

If a pastor knowingly excuses wrongdoing, that pastor must answer for the excuse. If a citizen repeats a claim known to be false, the citizen bears responsibility for repeating it. If we applaud cruelty, we must examine our own pleasure in it.

The church cannot surrender its conscience to a political leader and later claim it had no choice.

“We ought to obey God rather than men.” —Acts 5:29, KJV

That confession has meaning when obeying God costs us something.

God’s concern for the vulnerable has not changed

Psalm 82 declares:

“Defend the poor and fatherless: do justice to the afflicted and needy. Deliver the poor and needy: rid them out of the hand of the wicked.” —Psalm 82:3–4, KJV

Whatever conclusions we reach about the beings addressed in that psalm, God’s concern for justice is unmistakable.

Political power must not make us indifferent to suffering. The poor, the stranger, the child, and the civilian caught in war remain human beings whose lives matter before God.

As a Friends pastor, I cannot put away the teaching of Jesus whenever national anger rises.

“But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you.” —Matthew 5:44, KJV

Loving our country does not cancel that command. Supporting a government does not remove our obligation to speak when its actions violate the principles we profess.

Judgment begins at the house of God

Before the church announces judgment upon everyone outside its doors, it should hear Peter:

“For the time is come that judgment must begin at the house of God.” —1 Peter 4:17, KJV

Peter writes in the context of Christian suffering and God’s judgment. His words should sober us and direct us toward faithfulness.

Have we made national power more precious than Christian obedience? Have we become more eager to defend a president than to tell the truth? Have we allowed political enemies to become people whose suffering we enjoy?

Those questions belong before the Lord.

I must ask them of myself as well as others. There is no virtue in exposing another person’s pride while nourishing my own.

My prayer is for repentance

I do not want to see America destroyed. I do not want to see Donald Trump destroyed. I want him to repent of wrongdoing, receive wisdom, and govern justly. I want the same grace for every person in public office.

I want the church to recover its freedom to tell the truth.

We can pray for a president and hold him accountable. We can acknowledge a sound decision and rebuke shameful conduct. We can oppose injustice while praying for the salvation of those responsible.

Our task does not depend upon knowing every hidden purpose of God.

“He hath shewed thee, O man, what is good; and what doth the LORD require of thee, but to do justly, and to love mercy, and to walk humbly with thy God?” —Micah 6:8, KJV

That is where this country preacher must stand.

Whatever purpose God permits this presidency to serve, my duty is to remain faithful to Jesus Christ. The church must never become so committed to defending a ruler that it forgets to obey its Lord.

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When Nationalism Takes the Place of Christian Values

 

There is a troubling question the American church needs to answer: Why did so many evangelical voices insist that character mattered during Bill Clinton’s presidency, yet excuse or celebrate vulgarity when it comes from Donald Trump?

The question is not whether Clinton’s misconduct should have been condemned. It should have been. The question is why the same moral standard is not consistently applied to a leader whom those Christians support.

When the standard changes according to political allegiance, something has displaced the authority of Scripture.

James wrote:

“My brethren, have not the faith of our Lord Jesus Christ, the Lord of glory, with respect of persons.” —James 2:1, KJV

We cannot faithfully preach one standard for our opponents and another for our allies. A Republican victory cannot make vulgarity wholesome. A Democratic failure cannot make dishonesty acceptable. God’s commandments do not change when the White House changes hands.

This does not describe every evangelical Christian. Many have resisted this double standard. But wherever Christians defend conduct they once condemned because the offender now serves their political interests, the church needs to honestly examine its loyalties.

Love of country can be honorable. We should care about our neighbors, pray for our leaders, and work for the good of our communities. Nationalism becomes a spiritual danger when the nation’s power, prestige, or political success becomes the highest good—and Christianity is enlisted to serve it.

At that point, the question quietly changes. Instead of asking, “Does this honor Jesus Christ?” people ask, “Will this help our side win?”

That shift shows how Christian values can be pushed aside without anyone announcing they have abandoned them. The Bible remains on the pulpit, but political loyalty begins deciding which passages to apply and which offenses to overlook.

Jesus said:

“My kingdom is not of this world: if my kingdom were of this world, then would my servants fight.” —John 18:36, KJV

Christ’s kingdom does not depend upon the dominance of an American political party. Its King has never needed His followers to excuse sin to preserve His throne.

Fear helps make this exchange possible. Christians are told that their country is being taken away, their faith will disappear, and only a powerful leader can protect them. Once that fear takes hold, almost any compromise can seem necessary.

Cruelty becomes toughness. Humiliation becomes courage. Vulgarity becomes plain speaking. Accountability becomes betrayal.

But Scripture says:

“For God hath not given us the spirit of fear; but of power, and of love, and of a sound mind.” —2 Timothy 1:7, KJV

We should be especially careful when someone asks us to sacrifice Christian obedience in exchange for political protection. The promise of protection does not give a leader ownership of the Christian conscience.

Some will say, “We elected a president, not a pastor.” Certainly, public office and pastoral ministry are different callings. Christians may face difficult electoral choices, and voting for a candidate does not necessarily mean approving everything that candidate does.

But a vote does not require applause for wrongdoing.

A Christian can support a policy and rebuke the president who advances it. A Christian can acknowledge a political accomplishment and still call degrading speech shameful. When supporters lose that freedom, their loyalty has become spiritually dangerous.

Paul wrote:

“Let no corrupt communication proceed out of your mouth, but that which is good to the use of edifying.” —Ephesians 4:29, KJV

That teaching makes no exception for a politician who promises to appoint favorable judges, secure borders, or defend religious liberty.

The Clinton–Trump comparison exposes the problem. If character was essential when judging Clinton, Christians must explain why it becomes secondary when judging Trump. Otherwise, the public has reason to question whether the original concern was righteousness or partisan advantage.

Our children notice these contradictions. They hear us teach respect for women, then watch how we respond when a favored leader speaks about a woman in a degrading way. They hear us condemn lying, then listen as we manufacture excuses for someone on our own side.

What lesson are they learning? That Christian morality binds everyone equally—or that powerful friends receive exemptions?

Nationalism also narrows our understanding of whom we must love. The gospel commands us to love our neighbors and our enemies. Political tribalism pressures us to reserve compassion for people in our group.

Yet Jesus said:

“Love your enemies, bless them that curse you, do good to them that hate you.” —Matthew 5:44, KJV

A nation may distinguish citizens from noncitizens for government purposes. The church must still recognize the humanity and God-given worth of every person. National interest cannot erase our obligation to truth, mercy, and justice.

We must apply that same discipline when criticizing political Christians. We cannot expose contempt by practicing contempt ourselves. We should challenge their reasoning, name the double standard, and call them to repentance without pretending we know every voter’s heart.

The purpose is to recover a faithful witness.

Peter declared:

“We ought to obey God rather than men.” —Acts 5:29, KJV

That confession must remain true when obeying God costs us influence with our preferred party.

As a country preacher, I believe the church needs to recover the courage to tell its political friends the truth. Condemning the opposition requires little courage. Rebuking someone who offers us power, access, and protection tests whom we actually serve.

We may love America, but America is not our Savior. We may participate in elections, but an election cannot establish righteousness in the human heart. We may appreciate a president’s decisions, but no president deserves our unconditional devotion.

When national victory becomes more important than obedience to Jesus, nationalism takes the place that belongs to Christ.

The church’s calling remains:

“He hath shewed thee, O man, what is good; and what doth the LORD require of thee, but to do justly, and to love mercy, and to walk humbly with thy God?” —Micah 6:8, KJV

When Exposing Sin Becomes More Important Than Saving the Sinner

 Over the years, I have watched people justify their contempt for those they believe have compromised the church's standards. I have seen Christians take sides over someone's failure until the argument became more important than the person. Somewhere in the discussion, the lost soul disappeared behind the sin everybody was talking about.

Exposing sin became more important than saving the sinner.

Now, this country preacher believes in preaching against sin. We have no authority to call what God has called evil good. Repentance belongs in our preaching, and holiness belongs in our living. But I wonder whether we sometimes become so determined to prove someone wrong that we forget why we are preaching in the first place.

Do we want that person restored, or do we want everybody to know we were right about them?

The Lord knows which desire is ruling our hearts.

Consider Jonah. God sent him to Nineveh with a warning of judgment. Jonah went the other direction. Later, he explained his resistance:

"Therefore I fled before unto Tarshish: for I knew that thou art a gracious God, and merciful, slow to anger, and of great kindness, and repentest thee of the evil." —Jonah 4:2, KJV.

Jonah knew something about God's character. He knew that repentance could bring mercy, and he did not want mercy extended to Nineveh.

When the people repented, and God spared the city, Scripture says:

"But it displeased Jonah exceedingly, and he was very angry." —Jonah 4:1, KJV

What a terrible place for a preacher to find himself—angry because people responded to his preaching and escaped destruction.

Yet Jonah's spirit can settle into a church pew just as easily as it settled into that prophet's heart. We can speak about judgment with conviction and speak about mercy with suspicion. We can insist that sinners need to repent, then question their sincerity when they do.

We ought to ask ourselves whether we would rejoice if the person we most strongly condemn came to Christ.

Would we welcome the evidence of a changed life? Would we thank God for His mercy? Or would we keep bringing up the past because we had grown accustomed to holding it against them?

God asked Jonah:

"Doest thou well to be angry?" —Jonah 4:4, KJV

That question still deserves an answer.

I have also noticed how selective we can become about sin. Some sins are treated as though they place a person almost beyond the reach of grace. Other sins are allowed to sit comfortably among us.

An obvious moral failure may bring public outrage, while gossip passes from one church member to another under the heading of concern. We condemn someone's conduct while overlooking our own pride, bitterness, dishonesty, or unforgiving spirit.

The Bible does not teach that every sin has identical earthly consequences. Some actions cause profound harm and require serious accountability. But none of us has permission to excuse the sins we prefer while treating another person as beyond redemption.

James writes:

"For he shall have judgment without mercy, that hath shewed no mercy; and mercy rejoiceth against judgment." —James 2:13, KJV.

Before we speak as though grace belongs to us and judgment belongs to everyone else, we need to remember where the Lord found us.

Paul told the Corinthians:

"And such were some of you: but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God." —1 Corinthians 6:11, KJV

"And such were some of you."

Every church needs to remember those words. We are people who needed washing. We needed forgiveness. We needed the Holy Spirit's transforming work. Whatever righteousness we now possess gives us reason to thank God, not permission to despise our neighbor.

God has already declared His judgment against sin. We do not have to persuade Him that wickedness is wicked. The sinner, however, needs to hear that Jesus Christ offers forgiveness and a new life. Until that person repents, the danger is real. That is precisely why our concern should be urgent and compassionate.

Jesus said:

"For the Son of man is come to seek and to save that which was lost." —Luke 19:10, KJV.

If we claim to carry His message, His purpose ought to shape our attitude.

Sometimes sin must be exposed. Hidden abuse must be brought into the light. Vulnerable people must be protected. A church must never use forgiveness to conceal wrongdoing or pressure those harmed into silence. Repentance does not erase every earthly consequence, and restored fellowship does not automatically mean restored leadership or immediate trust.

But even necessary correction must be governed by the Word of God:

"Brethren, if a man be overtaken in a fault, ye which are spiritual, restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted." —Galatians 6:1, KJV

Notice the command: "restore such an one."

Notice the spirit: "meekness."

Notice the warning: "considering thyself."

There is no room there for enjoying another person's disgrace. Spiritual maturity should make us better able to help a fallen person, more careful about our own weakness, and more faithful in protecting those affected by sin.

When Christians take sides, we should stop and ask what we are trying to accomplish. Are we seeking truth? Are we protecting those who have been harmed? Are we calling the guilty to repentance? Or are we feeding an argument that gives us somebody to dislike?

The armor of God does not authorize contempt toward people. Paul tells us:

"For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places." —Ephesians 6:12, KJV

People remain responsible for their choices. Yet our spiritual battle must never become an excuse to surrender our hearts to hatred. We cannot overcome evil by letting it govern our conduct.

Paul describes the servant of the Lord this way:

"And the servant of the Lord must not strive; but be gentle unto all men, apt to teach, patient, In meekness instructing those that oppose themselves; if God peradventure will give them repentance to the acknowledging of the truth." —2 Timothy 2:24–25, KJV

Gentleness does not weaken the truth. It helps us deliver the truth with the purpose God has given us.

I cannot change another person's heart. That is the work of God. But I can examine my own. I can refuse to spread a story merely because it damages someone I dislike. I can speak honestly without speaking cruelly. I can pray for repentance, willing to rejoice when it comes.

And I can remember that the person standing before me is more than their worst act.

Jonah cared deeply about the plant that sheltered him. God directed his attention toward the people of Nineveh:

"And should not I spare Nineveh, that great city, wherein are more than sixscore thousand persons that cannot discern between their right hand and their left hand; and also much cattle?" —Jonah 4:11, KJV

I wonder whether we sometimes care more about protecting our comfort and reputation than reaching the people God has placed before us.

The church must preach repentance. It must practice holiness. It must protect the vulnerable and deal honestly with wrongdoing. Through it all, it must remember the mercy of the Savior it represents.

This old country preacher has needed too much grace to begrudge it to somebody else.

May the Lord give us eyes that recognize sin, hearts that grieve over its harm, and a love that longs to see the sinner saved.

When Promises No Longer Pay the Bills

 I understand why so many voters are frustrated as we approach the midterm elections. A family can listen to so many promises before asking when they'll make a difference at the kitchen table.

People need a place to live. They need groceries, transportation, and medical care. They need enough left after payday to face an unexpected expense without wondering which bill will go unpaid.

When these necessities become difficult to afford, a campaign slogan offers little comfort.

I have been a Republican for much of my life, but that does not mean the Republican Party owns my vote. Every candidate asking for our support ought to answer a straightforward question: What have you done, and what will you do, to improve the lives of the people you represent?

If we are going to talk about putting America first, that surely includes Americans struggling to keep a roof over their heads.

Harvard’s 2026 housing report describes continuing affordability problems and growing financial burdens for renters and homeowners. Those concerns reach into communities like ours, where families wonder whether their children will ever afford a home of their own.

Medical bills bring another burden. A person should be able to focus on recovering from illness without constantly worrying about what the next bill will do to the family budget.

Then come groceries, gasoline, utilities, and insurance. Even when inflation slows, the prices families already struggle to pay do not automatically return to what they once were. A smaller increase is still an increase.

Some households are doing well. I recognize that. But their success does not erase their neighbors' hardship. National prosperity should be measured in part by whether working families can afford the necessities of life.

We Have Heard the Promises Before

For years, candidates have promised fiscal responsibility, affordable health care, better jobs, and relief for working people. Yet our national debt is now approximately $40 trillion, according to the Treasury’s current overview.

That debt did not accumulate under one president or one party. Republicans and Democrats have both participated in the decisions that brought us here. Each is quick to explain the other side’s failures. Neither should escape examination of its own record.

Out here in the country, a man’s word ought to mean something. If he repeatedly promises to fix the fence but the cattle keep getting out, someone will eventually ask why the fence remains broken.

Voters have every right to ask that question.

The Scripture says:

“Moreover it is required in stewards, that a man be found faithful.”
—1 Corinthians 4:2, KJV

Paul was speaking about stewardship in the service of Christ. Still, faithfulness is a reasonable quality to expect from anyone entrusted with responsibility. Public officials handle money taken from the labor of the people. They ought to explain how they have used that trust.

Fear Is a Poor Substitute for a Record

Some tell us that if we do not vote Republican, America is finished.

I struggle to accept that argument as a substitute for an honest account of performance. Tell me what your policies will accomplish. Explain what they will cost. Show me where your previous promises produced results.

Telling a struggling family that the other party would be worse doesn't explain why that family is still struggling.

For many Americans, the promise of economic security has felt out of reach for years. They work, pay their bills as best they can, and try to raise their children responsibly. Yet one illness, one repair, or one missed paycheck can put them on the edge of serious trouble.

They deserve to be heard without being accused of disloyalty.

Wanting better leadership does not mean a person hates America. Questioning a Republican does not make a person an enemy of the country. Questioning a Democrat does not make a person heartless. Citizens should be able to examine both parties without surrendering their conscience to either.

Anger Needs an Honest Direction

The frustration expressed through protests and civil disobedience deserves careful attention. Different protests have different causes, and we should not pretend that every grievance has the same explanation.

We also should not assume that unrest proves the country is beyond repair.

Peaceful protest, voting, public discussion, and holding officials accountable give people ways to seek change. Violence and contempt for our neighbors will only add to our troubles.

As a Christian, I must remember that the person who votes differently from me is still someone I am commanded to love. I can challenge a policy firmly without treating another human being as worthless.

My Allegiance Belongs to Christ

The older I get, the less confidence I place in political promises and the more seriously I take these words:

“Put not your trust in princes, nor in the son of man, in whom there is no help.”
—Psalm 146:3, KJV

That does not excuse me from my responsibility as a citizen. It reminds me where my ultimate confidence belongs.

My allegiance belongs to Jesus Christ. No party has the right to demand the loyalty that belongs to Him. No candidate should be placed beyond correction because he uses religious language or promises to defend Christianity.

I want leaders whose conduct matches their words. I want honesty about our finances, concern for struggling families, and enough humility to admit when a policy has failed.

I do not expect any election to solve every problem. I do expect those asking for another term to explain why they have earned it.

A vote is a trust. After years of promises, it is reasonable to ask for evidence that the trust has been honored.

This country preacher believes the family sitting at the kitchen table, trying to make the money last until payday, deserves an answer.

Who Is Holding Back the Evil?

When I look at the wickedness in this world, I sometimes wonder how much worse things would be if the Lord were not holding something back. Evil is at work, but it does not have unlimited freedom. The devil has never been able to step beyond Almighty God's authority.

Paul wrote:

“For the mystery of iniquity doth already work: only he who now letteth will let, until he be taken out of the way.” — 2 Thessalonians 2:7

The old word “letteth” means to hinder or restrain. Paul was telling the church that lawlessness was already at work, but something—or someone—was preventing it from fully manifesting.

Who is this restrainer?

I believe the restrainer may be a holy angel, a Watcher commissioned by God to hold evil within its appointed boundaries. I offer that as my interpretation. Paul does not name the restrainer, and I have no business claiming that he plainly identified someone whom he left unnamed. Nevertheless, I believe there is a scriptural foundation for understanding the restrainer as an angel exercising authority given by God.

Daniel recorded:

“I saw in the visions of my head upon my bed, and, behold, a watcher and an holy one came down from heaven.” — Daniel 4:13

This Watcher came with a message concerning judgment upon Nebuchadnezzar. The king might have thought himself beyond correction, but heaven had something to say about his conduct.

The purpose of that judgment was:

“To the intent that the living may know that the most High ruleth in the kingdom of men.” — Daniel 4:17

That is something every generation needs to remember. Earthly rulers have authority, but they answer to the Most High. Heavenly servants also have authority, but theirs is received from Him.

The Watcher did not come with a personal agenda. He came in the service of God’s government.

That is how I understand the possible work of the restrainer: a heavenly servant carrying out an assignment that belongs to the sovereign purposes of God.

Revelation gives us a clear example of an angel receiving authority to restrain Satan:

“And I saw an angel come down from heaven, having the key of the bottomless pit and a great chain in his hand. And he laid hold on the dragon, that old serpent, which is the Devil, and Satan, and bound him a thousand years.” — Revelation 20:1–2

Whatever conclusion we reach about the thousand years, we ought to notice who carries out this assignment. John sees an angel lay hold upon Satan and bind him.

The angel acts successfully because he comes with heaven’s authority. The power behind the assignment belongs to God.

Now, Revelation does not call this angel a Watcher, and Paul does not tell us that this is the same being he had in mind. I recognize those limits. But the passage establishes that God can commission an angel to restrain Satan. My interpretation follows that biblical pattern.

Some Christians believe the restrainer is the Holy Spirit. I understand that sincere believers hold this view. However, I have difficulty with the statement that the Holy Spirit will be removed from the earth, especially when the same teaching says people will afterward repent and be saved.

Jesus said:

“And when he is come, he will reprove the world of sin, and of righteousness, and of judgment.” — John 16:8

Our Lord also said:

“Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God.” — John 3:5

A sinner needs the work of the Holy Spirit. We cannot convict ourselves into the new birth or produce spiritual life through human determination.

If the Holy Spirit were entirely absent and His saving work had ceased, how could anyone afterward be born of the Spirit?

I recognize that some who identify the restrainer as the Holy Spirit mean that a particular work of restraint ends while His convicting and regenerating work continues. That is a different claim from saying He leaves the earth altogether. We ought to represent their position fairly.

Still, Paul never says, “The Holy Spirit will leave the earth.” For my part, I find the interpretation of an appointed angel more persuasive.

There is another point I do not want us to miss. The removal of restraint does not mean that God has lost control.

Revelation says:

“And after that he must be loosed a little season.” — Revelation 20:3

Even that season has a boundary. Satan does not establish his own timetable. His freedom remains subject to God’s permission, and his judgment remains certain.

I see a possible connection between that passage and Paul’s description of restraint being removed before the final manifestation of wickedness. I understand them as potentially describing the same final outbreak of satanic deception. That connection is an interpretation, but it helps explain how evil can be active now while something greater is still being held back.

Paul leaves us with no uncertainty about the final victory:

“And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming.” — 2 Thessalonians 2:8

The identity of the restrainer may remain a matter of discussion. The authority of Jesus Christ does not.

I believe a holy Watcher may presently be serving under God’s command, restraining the advance of evil until the appointed time. When that assignment ends, the Lord will still govern what follows.

That gives this country preacher reason to keep trusting, keep praying, and keep preaching the gospel. We need discernment in an age of deception. We need faithfulness when wickedness grows bold. And we need confidence in the Lord whose authority stands above every spiritual power.

The devil has boundaries. His opportunity has an end. Jesus Christ will have the final word.

When the Prophecy Fails, What Happens to Faith?

I have been around long enough to hear plenty of explanations for how the world is going to end. I have heard nations identified, wars explained, and world leaders fitted into prophetic passages with remarkable confidence. Sometimes the explanation changes when the headlines change. Yet the next prediction is delivered with the same certainty as the last.

What concerns me is what happens to the people who believed it.

When a preacher teaches an interpretation as though God Himself has guaranteed every detail, he places a heavy burden upon those listening. If events fail to unfold as promised, some will question the preacher. Others may begin questioning the Bible.

God’s Word has not failed. Someone has claimed more for his interpretation than Scripture warrants.

“Prove all things; hold fast that which is good.”
— 1 Thessalonians 5:21, KJV

That command applies to prophecy teaching just as surely as it applies to any other teaching in the church.

When an Interpretation Becomes a Promise

There is a difference between saying, “This is how I understand this passage,” and saying, “This is what God says must happen next.”

The first statement acknowledges our responsibility to study and our need for humility. The second claims divine authority. We had better be careful when putting the Lord’s name behind our conclusions.

“Thus saith the LORD of hosts, Hearken not unto the words of the prophets that prophesy unto you: they make you vain: they speak a vision of their own heart, and not out of the mouth of the LORD.”
— Jeremiah 23:16, KJV

Jeremiah was addressing prophets in his own day. Nevertheless, the warning should sober every person who claims to speak for God. Religious language does not make a message divine. Confidence does not establish truth.

A chart may be impressive. A speaker may be persuasive. A book may sell thousands of copies. Each claim still must answer to Scripture.

My Concern with Dispensational Prophecy

My concern with dispensational end-time teaching is its interpretation of prophecy. I am questioning whether its prophetic framework faithfully represents what Scripture teaches.

A separate pretribulation rapture, a rigid division between Israel and the church, and expectations surrounding a future temple must be examined carefully. Quoting biblical passages does not, by itself, establish that the system connecting them is correct.

For example, Paul plainly teaches the gathering of believers to Christ:

“Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord.”
— 1 Thessalonians 4:17, KJV

We can rejoice in that promise. However, the claim that this gathering occurs a specified number of years before a separate public return requires an argument beyond simply quoting this verse.

Teachers bear responsibility for making that distinction clear.

We must also distinguish an event that has not happened yet from a prediction that has failed. A future expectation cannot be declared disproved merely because we are still waiting. But when teachers attach it to a date, a generation, or a particular event, those claims become open to examination.

We have no right to make God responsible for a timetable He has not given us.

The People Left with the Disappointment

I think about the believer who has been told that Christians will certainly escape a particular period of suffering. What happens if hardship comes that he was assured he would never face?

Will he be prepared to endure? Will he believe God has abandoned him?

Jesus prepared His disciples for trouble:

“In the world ye shall have tribulation: but be of good cheer; I have overcome the world.”
— John 16:33, KJV

Christ’s promise gives us courage in suffering. Whatever position someone holds about the timing of His return, we must teach believers how to remain faithful when obedience becomes costly.

A congregation needs more than explanations of tomorrow’s headlines. People need roots deep enough to withstand grief, persecution, disappointment, and unanswered questions.

If our prophecy teaching leaves them fascinated with predictions but poorly prepared to suffer faithfully, we have neglected something essential.

“Shall He Find Faith on the Earth?”

Jesus asked a searching question:

“Nevertheless when the Son of man cometh, shall he find faith on the earth?”
— Luke 18:8, KJV

I cannot claim that Jesus was specifically speaking about dispensationalism or failed prophetic predictions. The passage does not say that.

Luke introduces the parable by explaining:

“And he spake a parable unto them to this end, that men ought always to pray, and not to faint.”
— Luke 18:1, KJV

The question concerns persevering faith. Will His people continue praying and trusting God while they wait for justice?

That has a direct application to our concern. Failed prophetic expectations can become a severe trial of faith. Someone who has confused a teacher’s predictions with God’s promises may become discouraged when those predictions collapse.

Will that person keep trusting Christ? Have we taught him enough of the Scriptures to recognize the difference?

Those questions ought to trouble every preacher who speaks with certainty where Scripture calls for greater care.

When the Headlines Govern the Pulpit

There is another danger. A prophetic system can become so influential that it determines how Christians judge the conduct of nations.

A government’s actions may be excused because someone believes that government occupies a necessary place in his prophetic scheme. Suffering people may become background figures in an anticipated sequence of events.

But our responsibility toward our neighbor remains.

“Defend the poor and fatherless: do justice to the afflicted and needy.”
— Psalm 82:3, KJV

Prophetic interpretation gives us no permission to overlook cruelty, excuse dishonesty, or become indifferent to civilian suffering. We must examine human conduct by God’s commands.

A person’s place in someone’s prophetic chart does not make everything that person does righteous.

Teachers Must Be Willing to Be Corrected

James gives teachers a solemn warning:

“My brethren, be not many masters, knowing that we shall receive the greater condemnation.”
— James 3:1, KJV

Teaching carries accountability. We influence how others understand God, His promises, and their responsibilities.

When a prediction fails, a teacher should acknowledge it plainly. Moving the date, changing the identity of a supposed prophetic figure, or quietly replacing one explanation with another leaves the congregation carrying confusion the teacher should help resolve.

There is nothing shameful about saying, “I misunderstood that passage.” There is danger in refusing correction while continuing to claim divine certainty.

That applies to me as well. My convictions must remain subject to the Word of God.

Give People a Hope That Will Hold

I still believe Jesus Christ will return. I believe in the resurrection of the dead and the final judgment. I believe our Lord will fulfill every promise He has made.

“Heaven and earth shall pass away, but my words shall not pass away.”
— Matthew 24:35, KJV

That is where I want my faith anchored.

As a country preacher, I want to help people know the Lord well enough to trust Him when their expectations are disappointed. I want them to recognize His faithfulness even when they must reconsider something they have been taught.

We should study prophecy earnestly. We should also speak carefully, acknowledge interpretive difficulties, and refuse to turn speculation into a test of faith.

When our explanations fail, we must return to Scripture and correct our explanations. We must never leave wounded believers thinking that Christ has broken His word.

God Rules Over Nations, but My Allegiance Belongs to Christ

 I believe no government rises above God's sovereignty. Presidents may campaign, citizens may vote, and powerful people may exercise their influence, but none of them can remove the Almighty from His throne.

Daniel declared:

“And he changeth the times and the seasons: he removeth kings, and setteth up kings: he giveth wisdom unto the wise, and knowledge to them that know understanding.” — Daniel 2:21, KJV

That settles something in my heart. God has not lost control of this world. He is neither surprised by an election nor helpless before a government.

But another truth must stand beside it: God’s sovereignty over a ruler does not mean His approval of everything that ruler does.

The same Bible that tells us God establishes authorities also records His judgment against their dishonesty, oppression, pride, and bloodshed. A leader’s position does not make his character righteous. His success does not make every decision holy.

When Pilate spoke of his authority over Jesus, our Lord answered:

“Thou couldest have no power at all against me, except it were given thee from above.” — John 19:11, KJV

Pilate possessed authority under God’s sovereignty. Yet Pilate remained responsible for how he exercised it. Authority received from above did not excuse injustice committed below.

That distinction matters when we discuss our nation's current leadership.

Some of my friends believe President Trump was chosen by God to bring America back to Christianity. They see him as honest, God-fearing, and worthy of their trust. When I question his honesty or challenge his leadership, some take it personally. Those disagreements have cost me friendships, and that grieves me.

I do not enjoy losing friends. Neither do I enjoy questioning people whom others admire. But friendship cannot require me to silence my conscience, and Christian fellowship should not depend upon my confidence in a president.

My allegiance belongs to Jesus Christ, my Lord and Savior.

I can respect a public office without placing unquestioning trust in its occupant. I can pray for a president while questioning his statements. I can obey lawful authority while refusing to call wrong right.

Peter and the other apostles stated the boundary plainly:

“We ought to obey God rather than men.” — Acts 5:29, KJV

They spoke those words in a specific conflict over preaching Christ. They were not permission to disregard every law we dislike. They do establish, however, that human authority has limits. When obedience to men requires disobedience to God, the Christian’s duty is clear.

Our government does not possess the authority to replace our conscience, rewrite Christ’s commandments, or demand the devotion that belongs to Him.

I question President Trump’s credibility because I find reasons in his public words and conduct to withhold my trust. That is my judgment, and I accept responsibility for examining it fairly. I must be willing to correct my own mistakes and acknowledge what is right, even when it comes from someone I distrust.

But I will not accept the argument that questioning him is questioning God.

The prophets questioned kings. Nathan confronted David. Elijah confronted Ahab. John the Baptist confronted Herod. Their faithfulness required them to speak to people who possessed authority.

If holding office made a ruler’s conduct beyond examination, much of Scripture's prophetic witness would make no sense.

I am particularly troubled when Christians seem more concerned with protecting a leader’s reputation than with examining whether his words are true. A president’s statements about war, peace, victory, or further military action deserve careful examination. Human lives depend upon those decisions. Families deserve more than reassuring slogans.

The standard is plain:

“Lying lips are abomination to the LORD: but they that deal truly are his delight.” — Proverbs 12:22, KJV

That verse allows no political exceptions. It does not excuse dishonesty because the speaker appoints judges we favor, supports policies we appreciate, or claims to defend Christianity.

Nor does it excuse me. If I repeat an accusation without sufficient evidence because it strengthens my argument, I have failed the same standard I am asking a president to honor.

Truth must govern both our support and our criticism.

My own concern goes beyond the character of one man. I believe God may be allowing the present leadership to expose something deeply wrong within America: our willingness to excuse deceit, our attraction to power, and our habit of expecting political leaders to accomplish what requires repentance before God.

I believe this may be judgment. That is my understanding of what we are witnessing; I do not claim that God has personally revealed every purpose behind this presidency.

But if judgment is involved, the church should examine itself.

“For the time is come that judgment must begin at the house of God.” — 1 Peter 4:17, KJV

Have we become selective about honesty? Have we defended the conduct of our preferred leaders that we would condemn in their opponents? Have we confused access to political power with God's blessing?

Have we allowed loyalty to a party to determine whose suffering matters?

A Christian conscience must remain tender toward the innocent wherever they live. American children, Israeli children, Palestinian children, and Iranian children are not responsible for every decision made by the governments over them. Their suffering must never become an inconvenience to our political argument.

Jesus said:

“Blessed are the peacemakers: for they shall be called the children of God.” — Matthew 5:9, KJV

If we claim His name, His words must shape our response to war. We should demand truthful explanations, take civilian suffering seriously, and resist the hatred that turns whole populations into enemies.

Some will ask whether this means I refuse to honor our leaders. Scripture gives me a better way to understand honor:

“Honour all men. Love the brotherhood. Fear God. Honour the king.” — 1 Peter 2:17, KJV

We are commanded to honor the king and fear God. The ruler deserves respect; God deserves reverence and obedience. We must keep those duties in their proper place.

I will pray for President Trump and those who serve with him. I will pray that they speak truth, exercise restraint, protect the vulnerable, and welcome correction. I will pray for their salvation and wisdom. I will also pray that God corrects whatever is wrong in my own heart.

But prayer does not require political endorsement. Respect does not require silence. Love does not require pretending.

America will not become faithful to Christ merely because a president speaks favorably about Christianity. The church’s calling remains to preach the gospel, make disciples, care for the afflicted, and live in obedience to Jesus. No election can perform that work for us.

I am an American, and I care about this nation. I am thankful for the good I have known here. I want my children, grandchildren, and great-grandchildren to inherit a country where truth matters and authority is accountable.

Yet my citizenship here is temporary. My responsibility to Christ is eternal.

God determines who occupies the seats of earthly authority. Those who occupy them remain accountable to Him. So do those of us who support them, criticize them, or remain silent.

As for this country preacher, I intend to keep praying, examining, and speaking according to my conscience under Scripture. I may misunderstand events. I may need correction. But I cannot surrender to any president the allegiance that belongs to my Savior.

Jesus Christ is Lord. My allegiance belongs to Him.