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It is true that wealthy political donors can obtain ready access to elected policymakers in a way that other people cannot. This is true despite complicated campaign finance laws and limitations on how and when money may be donated. Taxing wealthy people more cannot change that—they will still have plenty of things that others want.

Even where campaign contributions are not at issue, lobbyists often get their way for another, seemingly benign reason: lobbyists are usually experts in their policy areas. Politicians learn to rely on lobbyists to efficiently explain complex legal and policy issues to them. It should be unsurprising when the “students” later reach the same policy positions as their “teachers.”

Lord Acton, a 19th century English historian, famously said that “power tends to corrupt.” The libertarian solution is to rely more on markets and to rely less on political policymaking. Markets are ultimately controlled by consumer preference and the realities of business. Though individuals make mistakes sometimes, when they are engaged in market activities the personal consequences of failure naturally motivate them to exercise great care.

Economists sometimes refer to a problem called “moral hazard.” Moral hazard exists when a decision maker has an incentive to increase risk because they are not directly impacted by the consequences of that risk. For example, many libertarians are concerned that banks engage in riskier conduct because of the prospect of government bailouts. The decisions politicians make are chiefly about other people’s resources, not their own. Private entrepreneurs and investors are financially accountable for their actions in a way that politicians never are.

Christians know that perverting justice, especially for money, is an abomination to God (Deut 16:18–20). Politicizing and bureaucratizing justice does not promote equality before the law. In fact, political and bureaucratic incentives can facilitate further injustice. We know this from economic theory. We also know it from scripture (Eccl 5:8–9).

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People often disagree with each other about what life ought to look like. As Christians, we believe that we ought to live as Christ taught us to live. Scripture tells us that the world hated Christ and that it hates Christ followers, too (John 15:18–19). Despite living in a world that hates us, we should do our best to live at peace with everyone (Rom 12:18). In his letter to the Philippian faithful, Paul reminded them of Jesus’ self-humbling, self-sacrificial example. Loving peace and avoiding disputes are habits that are practically beneficial “in the midst of a crooked and perverse generation” (Phil 2:15). They allow us to “shine like stars” in a dark and sinful world (Phil 2:15–16).

We are to be so conflict-averse—and loving towards others—that Christ admonished us to respond to presumptuous demands with a charitable response that goes above and beyond what is demanded (Matt 5:38–42, Luke 6:27–36). This is commanded even towards our enemies (Matt 5:43–48; Luke 6:32–36).

Paul exhorted the faithful in Corinth to abstain from using secular courts to sue other believers (1 Cor 6:1–8). Jesus told us the appropriate steps for making a godly appeal to an offending brother or sister in Christ, and that process is in the context of a local fellowship of believers (Matt 18:16–17).

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Governance is a lot bigger than government. There is a thriving market for a variety of accountability and protection products and services. The invention of financial bookkeeping made sophisticated financial audits possible. Computer software has made managing these records and auditing them faster and easier. Many journalists have made careers out of revealing scandals of public concern or reviewing products to expose the dangerous and unreliable ones.

Underwriters Laboratories has been a leading product safety testing and certification firm for more than a century, and it earns billions of dollars every year doing it, largely motivated by concerns of insurance companies that would lose money if policyholders suffer a loss. Burglar alarms, security cameras, fences, locks, and self-defense products are all produced by entrepreneurs serving the demand for protection against wrongdoers.

Make no mistake: we live in a fallen world. In this fallen world, we will face a variety of perils to which we apply our God-given talents and material resources. Libertarians do not promise a utopia. Libertarian Christians benefit from the insight of scripture. We know that a perfect human society is not possible so long as the world is in the thrall of sin. As Christians, we should prepare for tomorrow with prudence and diligence. We must be careful, though, to always put our trust in God, not in our own strength or in the plans of secular leaders. We do not always know how God is planning to work things out. However, we know our God is good and that he will lead us if we acknowledge him and look to him for guidance (Prov 3:5–6).

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Libertarianism only speaks to what is just or unjust for an individual to do. The boundary between justice and injustice is based on the ownership of property, including your own body. Libertarianism categorically rejects violations of other people’s property rights as wrong. However, if an act does not violate another person’s rights, it is not “unlibertarian,” which is to say that it is not an injustice. Libertarians agree that the use of force against others is only permissible if they are aggressors whose actions violate the rights of others. Otherwise, libertarianism leaves the individual free to choose what to do with his time and property.

But remember, libertarianism only speaks to what should be legal. As Christian libertarians, we recognize that a thing’s being lawful is not enough to make it good. Believers must also consider whether a particular choice is spiritually expedient; that is, whether it glorifies God (1 Cor 6:12, 1 Cor 10:23–29). Justice tells us what people can be compelled to do or not do. The teachings of our Lord in scripture and through the moving of the Holy Spirit show us how we ought to live in order to please and glorify him (2 Tim 3:16, 1 Cor 2:6–16).

This question is from Faith Seeking Freedom: Updated & Expanded, launching June 2026 in paperback, PDF, and Kindle. Subscribe to this Substack so you don’t miss updates, previews, and the launch announcement.

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As Christians, we know that sin has consequences both in this temporal life and in eternity. A person who diligently works to provide for future needs will usually receive favorable consequences from his actions: he and his family will eat! Labor is often unpleasant, but it brings the joyful reward of the harvest. “May those who sow in tears shall reap with shouts of joy! Those who go out weeping, bearing the seed for sowing, shall come home with shouts of joy, carrying their sheaves” (Ps 126:5–6).

A person who is lazy and irresponsible will eventually be both humbled and hungry (Prov 10:4, 13:4; 20:4). The sin of idleness is not just something that has consequences for the idle person. Scripture warns that failure to provide for one’s family members, especially one’s own household, is a denial of the Christian faith (1 Tim 5:8).

There are many other vices that are currently treated as crimes by the state: activities related to drug and alcohol abuse, prostitution, gambling, and so forth. As Christians, we should counsel our brothers and sisters to avoid polluting their bodily temples. We should encourage wise stewardship instead of frivolous frittering away of the resources with which God entrusts us. But the Bible does not teach us to use violence to exhort others to good works. Indeed, strict, external enforcement of rules about touching, tasting, and eating forbidden things does not help to restrain sensual indulgence (Col 2:16–23). Using violence for reasons other than responding to violent aggressors is not a proportionate response to wrongdoing (Lev 24:19–21).