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Rigged Elections and Corruption in the Bible (King James Version)

The concept of "rigged elections" as understood in modern political discourse is not directly addressed in the Bible, as ancient societies did not have electoral systems comparable to contemporary democracies. However, biblical texts frequently condemn various forms of corruption, injustice, and deceit that undermine fair processes and legitimate authority, which can be seen as analogous to the spirit of a rigged election. Different theological traditions interpret these condemnations through their specific lenses, particularly concerning human nature and divine sovereignty.

One perspective, often associated with Reformed theology, emphasizes the pervasive nature of human sin and corruption, which extends to all aspects of human society, including governance. John Calvin, for instance, discusses how ancient forms of government became "utterly corrupted by the tyranny of the Papacy," highlighting how those in power can become dissolute and wicked [15]. This view suggests that corruption is an inherent risk in any human system due to humanity's fallen nature. Charles Hodge, another Reformed theologian, speaks of "inherent, hereditary corruption" and "iniquity and sin" as burdens from which humanity needs deliverance [16]. From this viewpoint, any system managed by humans is susceptible to being "rigged" or corrupted by self-interest and moral failing. The Bible frequently denounces those who pervert justice through bribes and deceit. Proverbs 17:23 states, "A wicked man receives a bribe in secret, to pervert the ways of justice" [1]. Similarly, Micah 7:3 describes rulers and judges who "ask for a bribe" and powerful individuals who dictate "the evil desire of his soul," conspiring together in corruption [2]. This tradition sees such actions as manifestations of a deeper, systemic human depravity.

Another perspective, particularly prominent in Jewish thought, focuses on specific acts of corruption as violations of divine law and societal order. The Babylonian Talmud, for example, interprets "corruption" (as in Genesis 6:11, "And the earth was corrupt before God") as referring to matters of licentiousness and idol worship, and also to sexual immorality, indicating a broad understanding of actions that defile and distort proper conduct [9]. Abraham Ibn Ezra also discusses the meaning of "tevel" (corruption) in the context of specific transgressions [11]. This view emphasizes the concrete actions that constitute corruption, such as theft, fraud, and covetousness, which are explicitly forbidden in scripture [3, 10]. The prophet Micah condemns "falsely acquired wealth, unethical business practices, threats, and violence" as characteristics of a corrupt community [12]. While not directly addressing elections, these texts highlight the divine expectation for integrity and justice in all human dealings, including those involving power and authority. Any manipulation of processes for personal gain would fall under these condemnations.

Eastern Orthodox theology, as articulated by John of Damascus, understands "corruption" in two ways: as human sufferings like hunger and death, and as "complete destruction" [5]. While this primarily refers to physical and spiritual decay, the broader implication is that any act leading to societal decay or injustice contributes to this state of corruption. Lactantius, a Patristic writer, suggests that God corrects humanity with "stripes and blows" when they sin, indicating divine displeasure with corruption and injustice [6]. This perspective views corruption as a deviation from God's intended order, leading to negative consequences.

Despite these differing emphases, all traditions agree that corruption, injustice, and deceit are contrary to God's will and are condemned in scripture. The Bible consistently portrays God as righteous and just, demanding similar qualities from humanity. Actions that undermine fairness, such as bribery, fraud, and the perversion of justice, are universally denounced as sinful [1, 2, 3]. The divergence in interpretation often stems from differing views on the extent of human free will versus divine sovereignty in matters of election, not in political processes, but in the theological concept of God's choice of individuals for salvation [4, 7, 8, 13, 14]. However, regarding human governance, the biblical texts consistently call for integrity and accountability from those in power, and condemn any actions that subvert justice or exploit the vulnerable.

Sources

  1. Proverbs “A wicked man receives a bribe in secret, to pervert the ways of justice. -- Proverbs 17:23”
  2. Micah “Their hands are on that which is evil to do it diligently. The ruler and judge ask for a bribe; and the powerful man dictates the evil desire of his soul. Thus they conspire together. -- Micah 7:3”
  3. Torrey's Topical Textbook “Torrey's Topical Textbook: Theft — Is an abomination -- Jer 7:9,10. Forbidden -- Ex 20:15; Mr 10:19; Ro 13:9. From the poor specially forbidden -- Pr 22:2. Includes fraud in general -- Le 19:13. Includes fraud concerning wages -- Le 19:13; Mal 3:5; Jas 5:4. Proceeds from the heart -- Mt 15:19. Defiles a man -- Mt 15:20. The wicked Addicted to. -- Ps 119:61. Store up the fruits of. -- Am 3:10. Lie in wait to commit. -- Ho 6:9. Commit, under shelter of the night. -- Job 24:14; Ob 1:5. Consent to show who commit. -- Ps 50:18. Associate with those who commit. -- Isa 1:23. May, for a season, prospe”
  4. Torrey's Topical Textbook “Torrey's Topical Textbook: Election — Of Christ, as Messiah -- Isa 42:1; 1Pe 2:6. Of good angels -- 1Ti 5:21. Of Israel -- De 7:6; Isa 45:5. Of ministers -- Lu 6:13; Ac 9:15. Of churches -- 1Pe 5:13. Of saints, is Of God. -- 1Th 1:4; Tit 1:1. By Christ. -- Joh 13:18; 15:16. In Christ. -- Eph 1:4. Personal. -- Mt 20:16; Joh 6:44; Ac 22:14; 2Jo 1:13. According to the purpose of God. -- Ro 9:11; Eph 1:11. According to the foreknowledge of God. -- Ro 8:29; 1Pe 1:2. Eternal. -- Eph 1:4. Sovereign. -- Ro 9:15,16; 1Co 1:27; Eph 1:11. Irrespective of merit. -- Ro 9:11. Of grace. -- Ro 11:5. Recorded i”
  5. CCEL (Eastern Orthodox) “John of Damascus, An Exact Exposition of the Orthodox Faith, section 74: Chapter XXVIII .— Concerning Corruption and Destruction. The word corruption 2239 2239 Leont. De sect., Act. 10, and Dial. cont. Aphthartodoc . has two meanings 2240 2240 Anast. Sinait., Hodegus, p. 295. . For it signifies all the human sufferings, such as hunger, thirst, weariness, the piercing with nails, death, that is, the separation of soul and body, and so forth. In this sense we say that our Lord’s body was subject to corruption. For He voluntarily accepted all these things. But corruption means also the complete r”
  6. Schaff ANF/NPNF (Patristic) “ANF Vol 7: Lactantius, Venantius, Asterius, Victorinus, Dionysius — CHAP. XXIII.--OF THE JUSTICE AND PATIENCE OF THE CHRISTIANS. (part 3): then we especially give thanks to our most indulgent Father, because He does not permit our corruption to proceed to greater lengths, but corrects it with stripes and blows. From which we understand that we r are an object of regard to God, since He is angry when we sin. For when He might have bestowed upon His people both riches and kingdoms, as He had before given them to the Jews, whose successors and posterity we are; on this account He would have them ”
  7. CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 77: than that he should variously distribute favors as seems to him meet. If they pass to the case of individuals where inequality is more offensive to them, they ought at least, in regard to the example of our Savior, to be restrained by feelings of awe from talking so confidently of this sublime mystery. He is conceived a mortal man of the seed of David; what, I would ask them, are the virtues by which he deserved to become in the very womb, the head of angels the only begotten Son of God, the image and glory of the Father, the light”
  8. CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 62: then seeing, or foreseeing that such end could not or would not be attained, elected a part of the race to be the subjects of efficacious grace, cannot be admitted as Scriptural. 2. The Bible clearly teaches that the work of Christ is certainly efficacious. It renders certain the attainment of the end it was designed to accomplish. It was intended to save his people, and not merely to make the salvation of all men possible. It was a real satisfaction to justice, and therefore necessarily frees from condemnation. It was a ransom paid and a”
  9. Babylonian Talmud (Jewish (Rabbinic)) “Babylonian Talmud, Sanhedrin 57a.1: as it is written: “And the earth was corrupt before God” (Genesis 6:11), presumably referring to a transgression, and the school of Rabbi Yishmael taught: Anywhere that the term corruption is stated, it is referring to nothing other than a matter of licentiousness and idol worship. The Gemara cites proofs for this claim: Corruption refers to a matter of licentiousness, as it is stated: “For all flesh had corrupted their way upon the earth” (Genesis 6:12); the word “way” alludes to sexual intercourse. And corruption also refers to idol worship, as it is writt”
  10. Jeremiah (Baptist/Reformed) “John Gill on Jeremiah 6:13: For from the least of them even unto the greatest of them,.... From the least in age to the oldest among them; or rather, from persons of the lowest class of life, and in the meanest circumstances, to those that are in the highest places of trust and honour, and are in the greatest affluence of riches and wealth; so that as men of every age and station had sinned, old and young, high and low, rich and poor, it was but just and right that they should all share in the common calamity: everyone is given to covetousness; which is mentioned particularly, and instead of”
  11. Sefaria (Jewish (Rationalist)) “Abraham Ibn Ezra on Leviticus 20:12: CORRUPTION. I have previously explained the meaning of tevel (corruption). 41 See I.E. on Lev. 18:23.”
  12. Micah (Protestant academic) “Tyndale House on Micah 6:10: 6:10-12 The Lord had specific accusations against his people. They had become a community of deceit that was ripe for rejection and destruction. Falsely acquired wealth, unethical business practices, threats, and violence characterized this supposed people of God (see 2 Kgs 6:25; Hos 12:7-8; Amos 8:5-6). They could not change, because lying was their way of life (cp. Prov 6:16-19). Israel was completely corrupt.”
  13. Thirty-Nine Articles of Religion (Anglican) “Thirty-Nine Articles of Religion (Anglican, 1571), 17.Of Predestination and Election.: 17.Of Predestination and Election.”
  14. Canons and Decrees of the Council of Trent on Justification (Catholic) “Canons and Decrees of the Council of Trent on Justification (Catholic, 1547), Bible Version: Bible Version Disable scripture popups King James Version American Standard Version World English Bible Show footnotes When clicked On the bottom On the side Reader Width Tags:”
  15. CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 87: 2339 CHAPTER 5. THE ANCIENT FORM OF GOVERNMENT UTTERLY CORRUPTED BY THE TYRANNY OF THE PAPACY. This chapter consists of two parts,—I. Who are called to the ministry under the Papacy, their character, and the ground of their appointment, sec. l-7. II. How far they fulfil their office, sec. 8-19. Sections . 1. Who and what kind of persons are uniformly appointed bishops in the Papacy. 1. No inquiry into doctrine. 2. In regard to character, the unlearned and dissolute, boys, or men of wicked lives, chosen. 2. The right of the people t”
  16. CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 50: iniquity and sin. To this inherent, hereditary corruption he refers in the subsequent parts of the Psalm as his chief burden from which he most earnestly desired to be delivered. “Behold, thou desirest truth in the inward parts; and in the hidden part shalt thou make me to know wisdom. Purge me with hyssop, and I shall be clean; wash me, and I shall be whiter than snow. . . . . Create in me a clean heart, O God, and renew a right spirit within me.” It was his inward parts, his interior nature, which had been shapen in iniquity and conceiv”
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