Would Jesus Protest at a No Kings Rally?

 

A Facebook friend of mine made a comment to a post that pictured me protesting at the No Kings rally stating, “I can’t help wonder if Jesus was here today in the flesh…I doubt he would be in such a ridiculous protest”. I have reflected on this over the past couple weeks and asked myself, “Would Jesus protest at a No Kings rally in 2025?”

First, let’s go back to the first century Judea. By the first century CE[1], Rome ruled nearly the entire Mediterranean world. Following Pompey’s conquest in 63 BCE, Judea became a client kingdom, and by 6 CE, a Roman province. This meant that the Jewish people lived under foreign rule—subject to Roman taxation, military authority, and imperial law.[2]

This is the world into which Jesus was born—a world where Caesar Augustus was hailed as the “Son of God” and “Prince of Peace”.[3] The Pax Romana (“Roman Peace”) was celebrated as the empire’s greatest achievement, but for many in occupied lands, it was peace enforced by the sword.

The Roman occupation brought economic inequality and heavy taxation. The social hierarchy was stark. Roman elites and local collaborators benefited economically and politically. Peasants and laborers bore the brunt of taxation and conscription. Banditry and local revolts, like the zealot movements (also known as violent insurrectionists) reflected widespread discontent.[4]. The Romans were always wary of a potential Jewish uprising.

The Jewish people longed for an earthly king—something tangible, visible. Yet God did not intend for them to have a human ruler, for God alone was their sovereign. Still, God permitted a king, chosen according to divine will. We know the story of the Israelites: their earthly kingdoms, the exiles, and the enduring hope of a promised Messiah. Many expected this Messiah to be an earthly king who would overthrow Roman rule. But Jesus was not an earthly king.

After Jesus’ death and resurrection, the early Christian movement spread throughout the empire—through Roman roads, cities, and trade routes. Believers lived under constant tension: proclaiming “Jesus is Lord” (Kyrios Iēsous) implicitly rejected “Caesar is Lord.” While there is no indication that he engaged in political protests against the Roman government, some scholars argue that Jesus’ message of God’s kingdom was, in itself, a subversive statement, implying that Caesar was not the ultimate authority.  His teachings also carried implicit resistance to oppressive systems. Ultimately, he was crucified by the Roman state, a death reserved for rebels, insurrectionists, and those who threatened Roman authority.[5]

Jesus did protest the religious establishment. The Pharisees and Sadducees were two influential Jewish groups during the first century. Pharisees emphasized careful observance of the Torah and oral traditions. They were popular among ordinary people and believed in resurrection, angels, and divine judgment. Sadducees were more elite and temple-oriented, often allied with the priestly class. They rejected belief in resurrection and accepted only the written Torah.

Both groups appear frequently in the Gospels, often in tension with Jesus, not because of their Jewish faith, but because of their resistance to his message of God’s radical mercy, justice, and inclusion. He called them “hypocrites” and a “brood of vipers”.[6]  Jesus drove out money changers, symbolically confronting religious corruption and exploitation.[7]

While I cannot say with certainty that Jesus himself, in the flesh, would have attended the No Kings rally, I have no doubt he would be found protesting somewhere. And not just attending—but leading. His rally would stand against hypocrisy and stand up for the oppressed and the marginalized. Remember: Jesus was an immigrant and a refugee, Jesus was a sojourner, he welcomed strangers and embraced the outcast, he identified with the oppressed, served as a humble outsider in his own land, and championed justice for the vulnerable.[8]

I saw the face of Jesus at the protest—in those who quietly carried their signs, danced in their costumes, and expressed themselves with joy and dignity. I also saw the devil at work in those who shouted, cursed, and made uncalled for hand gestures. For me, there is no reason to profane the office of the president, regardless of one’s personal opinions. I do not agree with FDT and did not agree with FJB, “Let’s Go Brandon,” or any of its variations. But you can see the hypocrisy of that, right? That it is okay to ridicule one party, as long as it is not your party.

For modern Christians, protesting or not, this is not a license to judge others but an invitation to self-examination. We are invited to ask ourselves: How do we live faithfully when the values of our culture conflict with the values of God’s kingdom? How do we resist systems of greed, exclusion, and violence in ways that reflect Christ’s peace? Jesus’ critique of hypocrisy is timeless: faith that prizes appearance over compassion, purity over justice, or rules over love is always in danger of missing the heart of God.

As Micah 6:8 reminds us: “What does the Lord require of you but to do justice, to love kindness, and to walk humbly with your God?”, this is the antidote to the hypocrisy and oppression that Jesus condemned.

Jesus was perfect and we are not. I acknowledge that at times I am a hypocrite, I am ignorant, and I am always a sinner. I hope you will acknowledge this about yourself as well.

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[1] common era

[2] Goodman, Martin. The Ruling Class of Judaea: The Origins of the Jewish Revolt Against Rome, A.D. 66–70. Cambridge University Press, 1987, p. 25-29.

[3] Titles later reimagined by the early Christians; cf. Luke 2:1, 11

[4] Horsley, Richard A. Jesus and the Spiral of Violence: Popular Jewish Resistance in Roman Palestine. Harper & Row, 1993. Josephus, Flavius. The Jewish War and Antiquities of the Jews. Trans. William Whiston, 2.117-118.

[5] Josephus. The Jewish War. 5.11.1, Mark 15:27, Matthew 27:38

[6] Matthew 12, 16, 23; Luke 12

[7] Mark 11

[8] Matthew 2:13–15; Luke 9:58; Matthew 25:35–40; Luke 14:12–14; Luke 4:18–19, John 1:11; Isaiah 53:3, Matthew 23:23–24; Luke 18:1–8