Sowing and Reaping | My God and His Money Video 40 min
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October 2026 | Volume 55, Issue 10
Of the many alarming statements uttered this past year by America’s rising tide of “democratic” socialists, pay closest attention to the one that landed in early August, via the godfather of this modern movement, Vermont Senator Bernie Sanders.
Democratic political strategist James Carville had criticized Hasan Piker, the socialist provocateur who claims that “America deserved 9/11,” that the terrorist group Hamas is “a thousand times better” than Israel, that communist Mao Zedong (whose policies killed 65 million Chinese) is “one of the great leaders of this world,” and that his critics are “rabid, ultra-Zionist pigs.” Carville made clear: “I have no intention of ever being in the same political party with [Piker],” adding that he believed “an overwhelming majority of Democrats agree with me.”
Sanders shot back: “If Mr. Carville doesn’t want to be in my party, the party I belong to, that Piker, that [Michigan’s socialist-aligned Democratic Senate candidate] El-Sayed belongs to, he can start his own party.”
The “my party” construction is striking, given that Sanders has long expressed contempt for both our major political parties, disparaging them as captured interests. Since his first successful election in 1981, he has styled himself a “democratic socialist” and run as an Independent on the Vermont ballot. He’s endured the Democratic Party only to the extent that it allowed him to leverage its resources to his advantage—caucusing with it in the Senate to gain seniority and using it as a platform for his presidential runs. Always while holding his nose.
But things have clearly changed. Sanders is done raging against the machines. His goal now is to own and operate one of them. His growing army of democratic socialists are working to capture the Democratic Party from within, replace its agenda with their own, and purge it of dissenters. It’s a time-worn tactic: if you can’t beat them, infiltrate them. And the elected leadership of the Democratic Party is doing nothing to stop the takeover.
***
Before we can address the rise of the democratic socialists, we need to clarify what it is that is rising. That’s made harder by an education system that has left generations of Americans poorly equipped to recognize socialism, and by a liberal media and left-wing political establishment that are determined to play down today’s threat.
Socialism has come in many forms through history and has seemingly infinite definitions. But simply put, it’s a system based on collective or government ownership of goods and services, as opposed to private ownership or markets. It’s animated by class warfare, the claim that the “workers” in a society are kept down and exploited by wealthy, powerful forces, and that only the forced seizure and redistribution of capital will produce a more egalitarian and just society.
Its other defining feature? It always fails, usually horrifically. Historians generally agree there have been more than two dozen major national attempts at socialism, all of which ended in tyranny and economic collapse. This dismal history has inspired advocates over the ages to produce new “versions” of socialism, ones they insist will finally produce magic. Karl Marx wrote off the earliest, failed communes as “utopian socialism” and contrasted it with his own “scientific socialism.” The world has also seen “anarcho-socialism,” “market socialism,” “ujamaa socialism,” and “goulash communism.” And untold deaths.
The modern twist is democratic socialism. Its proponents chose that descriptor with care. They know socialism’s authoritarian history, and they know how deeply Americans still hold to the Constitution. Their goal with that adjective is to fool us into believing that this version of socialism really is different, that it is no threat, that it can in fact be achieved through democratic means.
Sanders is a master at cloaking his ideology in soothing geographical or historical comparisons. He has a decades-long track record of refusing to provide a precise definition of his ideology, preferring to suggest that democratic socialism is some vague version of European “social democracy,” or nothing more than “completing the vision” of FDR’s New Deal. Similarly, New York City’s socialist Mayor Zohran Mamdani argues that Democrats are just “going back to what the party used to be.” And New York Representative Alexandria Ocasio-Cortez is quoted in The New York Times as saying that she thinks it is totally “possible”—somehow—for capitalism and socialism to coexist.
These assurances are hard to square with the socialists’ proposals. Sanders, when he was active in the Liberty Union Party in the 1970s, argued for government ownership of the energy, banking, telephone, electricity, and drug industries—to name a few. After failing spectacularly to get elected four times in a row, he toned down his rhetoric. But there’s no reason to believe he’s changed his stripes, especially as he continues to demand the nationalization of select sectors, including health care and artificial intelligence. He has also called for a 100 percent marginal income tax on higher earners in order to fund cradle-to-grave government services, including medical care, housing, childcare, education, Internet, and meals.
This is government seizure and ownership of wealth and industry to facilitate government redistribution of goods and services. In a word, socialism.
Better yet, read the DSA’s 2026 manifesto, which has no time for Sanders’ nuance in laying out its overriding ambition: for the “working class” to rise up and create “a future without capitalism.” No one will have “bills,” because “food, education, energy, medicine, and transportation” will be “common goods and utilities.” The future it foresees will also include “fully abolishing the police and prison system”; “queer liberation”; enacting “reparations”; abolishing the Department of War; ending “all military and economic aid to Israel”; and legalizing “migration.”
What about the claim to be democratic? The DSA platform explains that the glorious uprising will require a few tweaks to the U.S. democratic system. First up is abolishing the Electoral College and the Senate. Second the DSA would “replace the President and Supreme Court with an executive and judiciary chosen by and subordinate to” one supreme people’s (soviet?) congress. That congress would be dominated by blue states under strict proportional representation—a form of representation, seen in parts of Europe, that is foreign to America’s constitutional tradition. No more checks and balances. No more federalism. No more republic.
Released in August, this platform caused a number of DSA-aligned candidates to scurry away, saying they didn’t agree with all its provisions. But its publication had the merit of clearing things up. Regardless of the “democratic” spin, the U.S. is facing its largest resurgence of socialism since the early twentieth century. Only this time, it isn’t labor leader Eugene Debs making his 1912 run as a member of an outsider third party. This is a socialist movement that is well on its way to capturing one of our major parties.
***
Democratic socialists were elected as mayors of New York City and Seattle last year, and Washington, D.C. voters are all but certain to elect a DSA-endorsed mayor this year. Socialist insurgents have won U.S. House of Representative primaries in New York, Pennsylvania, Colorado, and Michigan. In November, socialist-aligned candidates will be running as Democrats for the U.S. Senate in Michigan, Minnesota, and Maine.
The DSA points to dozens more 2026 primary victories in state legislative races, as well as city council and school board contests, from Vermont to California. Its goal is to swell the number of DSA members who serve in elected offices—more than 250 across 40 states in 2025. Fifteen years ago, the party had about 6,000 dues-paying members. The DSA today boasts more than 120,000 dues-paying members, via some 220 chapters nationally. That means the DSA can claim an even greater following than that of Debs, who led the Socialist Party of America to its peak of about 113,000 dues-paying members a century ago.
None of this is sudden. It’s the work of many years. Sanders’ 2016 presidential run thrust democratic socialism into the mainstream. The Vermonter was open and unapologetic about his decision to run as a Democrat. He didn’t want to be marginalized as a third-party candidate, and so he used the Democratic Party ticket to legitimize his socialist approach. Although Sanders lost to Hillary Clinton, he accomplished his aim of attracting a new, impressionable generation to his cause—and encouraging them by example to seize power from within.
This isn’t a new strategy. Stand-alone socialist parties have always found it difficult to go mainstream. (Debs finished fourth in 1912, with six percent of the popular vote.) Russian revolutionary Leon Trotsky’s prescribed solution was a tactic he called “entryism,” which meant infiltrating larger movements, converting followers, taking charge of power centers, and then altering policies to the left. A famous example was the group Militant Tendency, which operated for a long time within Britain’s Labour Party before being thwarted by Labour Leader Neil Kinnock.
Ocasio-Cortez and Michigan Representative Rashida Tlaib were elected to Congress as Democrats in 2018, though both call themselves democratic socialists. They were followed by Representatives Cori Bush of Missouri, Jamaal Bowman of New York, Shri Thanedar of Michigan, Summer Lee of Pennsylvania, and Greg Casar of Texas. But these were just the highly public positions. Behind the scenes, the DSA began to grow its ranks within the Democratic National Committee and has swelled its members in state political parties. This coincided with a sharp leftward jump in the Democratic Party caucus as a whole.
Sanders further turbocharged the movement by running again as a Democrat in 2020, putting enormous leftward pressure on the entire primary field. When Joe Biden ultimately won, it was thanks to a comeback at the hands of more moderate voters. But his first act was to adopt most of Sanders’ agenda. His ensuing term as president was defined by an effort to pass $6 trillion in tax hikes and spending, “equity” policies, a disastrous withdrawal from Afghanistan, an intentional collapse of border security, censorship of opposition views, and an unconstitutional effort to erase student debt. An agenda the DSA could fully endorse.
***
Following their party’s drubbing in the 2024 election, Democratic leaders seemed to understand that they needed to ditch far-left politics. Humbled politicians worried openly about spending-caused inflation, “cultural disconnect,” and the party’s new antisemitic streak.
Yet that same leadership remained terrified of the radical base, and the DSA crowd took full and cynical advantage. Sanders and his team began recruiting socialist candidates to run in primaries, intending to pick off sitting members of Congress in the 2026 season. Ocasio-Cortez dropped not-so-subtle hints that she’d challenge Democratic Senate leader Chuck Schumer in a primary if he didn’t back their agenda. Far left and socialist members used their influence within the Democratic National Committee to undermine any effort to moderate the party’s platform. Outside groups mobilized to pressure existing Democrats to stay true to DSA policies.
Today, the Democratic Party establishment stands in paralysis. Centrist Democratic groups continue to produce new ideas that the party might use to win back average voters. But leaders won’t touch them for fear of upsetting the socialists. The party center has retreated to a “resist Trump” agenda, the only cry it still feels is safe to float across all constituencies.
The DSA is aware that Americans as a whole are in an anti-incumbent mood and that the Democratic electorate is fed up with an ancient party apparatus. The DSA has endorsed more than 170 candidates this primary season, most of them young and energetic. While their ideas might be socialist, damaging, and crazy, they are at least ideas—for free, free, free everything. That’s more than a stupefied Democratic establishment is offering.
Republicans take comfort in evidence that DSA-aligned members still face rough waters in swing states. Which is true. But no one who understands the danger of socialism should be much comforted. There are an estimated 192 solidly Democratic districts in this country. And the DSA strategy is clear. Primaries are low turnout—often involving just 10 to 30 percent of the party. But they feature the most dedicated (and radical) voters. The DSA will continue to nominate candidates of the Mamdani type. Once those candidates win a primary, they are shoo-ins to win a general election since these are heavily gerrymandered Democratic districts. This is the method by which the DSA will take control of the House and grow its ranks in the Senate. And it means socialists will be calling the shots when Democrats next take the White House or Congress.
***
Which raises two final questions: Why are Americans voting for socialism, and why now? The answer to both questions has to do with education.
For all the DSA’s tripe about “working” Americans, it’s a movement comprised almost entirely of young, white, privileged Americans. Statewide socialist candidates in Michigan and Wisconsin had their highest margins in college towns. A Fox News survey in Michigan found that only 75 percent of black Democratic voters intend to vote for the socialist-aligned U.S. Senate candidate, who is also underperforming among women, independents, and suburban and older voters. Socialism is largely a youth movement.

Economist Friedrich Hayek once quipped: “If socialists understood economics, they wouldn’t be socialists.” And indeed, as business professor Kimberlee Josephson wrote recently in The Wall Street Journal, a poor economy doesn’t explain the fascination of young Americans today with socialism. What explains it is that on today’s campuses—especially those of the “wealthiest and most selective” universities—students are living in (fake) socialist utopias: “climbing walls and lazy rivers,” “lofts with expansive lounges,” “campus coffee bars with national brands.” Kids ride buses without paying fares; they “attend concerts, meet career coaches, reserve study rooms, download software, join student organizations, and participate in countless campus activities without ever reaching for a wallet.” Others are paying the bills, of course; the students just don’t know it. And why should real life be any different?
Too few of our K-12 schools, colleges, and universities teach real history or civics any longer. We fret constantly about our falling math and reading scores, and we should. But a nation that does not teach successive generations about the differences between capitalism, socialism, and fascism, or about the horrifying carnage of Lenin, Stalin, Mao, Pol Pot, Ho Chi Minh, Hoxha, Ceausescu, and Tito, or about the basics of personal finance and business, is a nation defenseless against the pull of fantasy ideologies.
We can do better. Go online, right now, and look up the “1912 Eighth-Grade Examination for Bullitt County [Kentucky] Schools,” which is maintained online by the Bullitt County History Museum. This is the knowledge we once expected of our 13- and 14-year-olds—most of whom were, with this exam, finishing their education and embarking on adulthood. Look at the questions these young Americans were able to answer—especially those in geography, civil government, and history.
That exam is a one-document explanation for why our country faces a socialist threat today—and a one-document roadmap for what we need to do to fix it.
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Q:
“May a woman say, “Amen” in the church worship assembly since the Bible says that women are to “keep silence in the churches”?
A:
The word translated “silence” in 1 Corinthians 14:34 is the normal word for absence of sound—to stop talking, be silent (sigao).1 It refers in this context to female participation in the church worship assembly in Corinth under the following circumstances: (1) exercising a leadership role and (2) conveying inspired utterances (i.e., tongue-speaking, prophesying, etc.). So Paul enjoined silence for women only in the specific matter of using their miraculous gift in the mixed assembly of the church. The use of the gift, by its very nature, would have entailed an act of leadership.
Notice, however, that Paul did not forbid women to use their voices at all in the worship assembly. To do so would contradict Ephesians 5:19 where women are commanded to participate audibly in singing: “speaking (lalountes) to one another in psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord.” It would also mean that a woman could not orally confess Christ in the presence of men prior to her baptism (Romans 10:9-10). What’s more, the same word for “silence” in verse 34 is used in verses 28 and 30 to enjoin silence on male tongue-speakers and prophets. Again, this absence of sound in context applied only to the specific act under consideration: the exercise of a spiritual/miraculous gift.
It follows, then, that verse 34 may not be used to forbid a woman from saying “Amen” (vs. 16) during the worship assembly of the church.2 The principle of male leadership and female subordination in worship forbids women from leading men in worship. Saying “Amen” hardly qualifies as leading the men who are present in the assembly, even as a woman singing while sitting in the pew does not mean that she is leading others in singing. Both the males and females are biblically addressing their words directly to the other men and women in the assembly as required by the reflexive pronoun used reciprocally in Ephesians 5:19 and Colossians 3:16 (translated “one another).” As noted above, her singing is “teaching” those around her (didaskontes in Colossians 3:16). Yet, such teaching is not deemed by Scripture to consist of leading the men or exercising authority over them.
It is certainly conceivable that a woman could become so vocal in her reactions to the sermon that she is perceived as asserting herself improperly, drawing undue attention to herself, or infringing on the preacher’s role. A man could be guilty of the same. Similarly, a woman’s singing voice might be so developed/cultivated that she naturally projects her voice and may be heard over the rest of the worshippers, thereby appearing to some that she is asserting herself inappropriately. However, we must be very careful that we are not unjustly suppressing the genuine, unassuming expressions of a genuinely spiritual worshiper.
When the Israelites gathered in a religious assembly, both the men and the women (“all the people”) were required to audibly express “Amen” as confirmation of the truth being read to them (Deuteronomy 27:15-26). This practice was repeated in David’s day (1 Chronicles 16:36), as well as Nehemiah’s day when the exiles returned from captivity (Nehemiah 5:13; 8:6). Psalm 106 concludes with this admonition: “And let all the people say, ‘Amen!’ Praise the LORD!” (vs. 48). Even in the context of 1 Corinthians 14, Paul notes that improper exercise of miraculous gifts will retard the understanding of the uninformed outsider, preventing him from saying, “Amen”—a reference that surely includes the uninformed females as well as males.
Nor may 1 Corinthians 14:34 be used to forbid women from speaking during Bible classes. The context of the passage is the worship assembly and the exercise of spiritual gifts in that assembly. Women can ask questions and make comments in a mixed adult Bible class because they are not assuming a position of leadership when they do so. The male teacher is the designated and recognized leader. The class is composed of students who, by definition, are under the authority of the teacher. Merely making comments or asking questions does not constitute assuming authority over the class. In contrast, a woman could not lead a prayer in an adult Bible class since leading prayer is inherently an act of authority over those who participate in the prayer that she is leading. The prayer leader provides the wording to which those being lead acquiesce.
The word “silence” in 1 Timothy 2:11-12 is a broader term than the one in 1 Corinthians 14. It includes “a state of quietness without disturbance,”3 a quiet attitude, disposition, and manner, “a quiet, tranquil life”4 (cf. 2 Thessalonians 3:12—“quietness”). In this context, Paul discussed a broader setting than the church worship assembly (3:15) and simply urged women to submit to male leadership in worship settings.
1 Frederick Danker (2021), A Greek-English Lexicon of the New Testament and Other Early Christian Literature (Chicago, IL: University of Chicago), fourth edition, p. 819.
2 For a discussion of the use of “Amen” in Scripture, see Dave Miller (1996), Piloting the Strait (Pulaski, TN: Sain Publications), pp. 235ff.
3 Danker, p. 389.
4 Samuel Bagster (no date), The Analytical Greek Lexicon (London: Samuel Bagster & Sons), p. 189.
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It is difficult to appreciate the suffering of people in different places at different times in history, so allow me to try to bring this a little closer to home for those who live in the U.S. Imagine if Congress passed a bill that said on a particular day 11 months from now all non-Christians were authorized (or commanded) to kill every Christian man, woman, and child1 and then take all their possessions. Not only did Congress pass such a bill, but the President signed it into law. What’s more, the Supreme Court quickly took up a challenge to the law and ruled in a 9-0 decision that such was perfectly Constitutional.
Imagine the Christians’ fear and anxiety, the weeping and wailing, and the prayers to God for deliverance upon learning about such a law (for months leading up to the apparent day of destruction). Though such a scenario seems inconceivable, a comparable decree was made 2,500 years ago in ancient Persia.
In the early fifth century B.C., the Persian Empire was the world’s one superpower—made up of 127 provinces that stretched from India to Ethiopia. In about 475 B.C., the Persian king Ahasuerus2 promoted a man named Haman to be his highest-ranking official in the kingdom. The king “advanced him and set his seat above all the princes who were with him” and entrusted him with his signet ring (Esther 3:1,10-12; cf. 8:2). The king even commanded all his servants within his gate to bow down and pay homage to Haman (3:2).
When a faithful Jew and Persian court official named Mordecai refused to bow down to the king’s new chief advisor, Haman became furious. He was so angry with Mordecai that he did not simply want to punish him. He did not just want to kill him. “Instead, Haman sought to destroy all the Jews who were throughout the whole kingdom of Ahasuerus—the people of Mordecai” (3:6).
The vindictive Haman proceeded to convince the king that there was “a certain people” (i.e., the Jews) who “do not keep the king’s laws” and “it is not fitting for the king to let them remain.” Thus, Haman encouraged the king to “let a decree be written that they be destroyed,” and then volunteered to fund the effort himself—to pay a staggering “ten thousand talents of silver3 into the hands of those who do the work” (Esther 3:8-9; 4:7). It seems that King Ahasuerus had total confidence in Haman and his plan to rid his kingdom of a rebellious people—whose precise identity seems to have been hidden from the king.
Make no mistake about it: the destruction of the Jews was to be total annihilation.
Then the king’s scribes were called on the thirteenth day of the first month, and a decree was written according to all that Haman commanded—to the king’s satraps, to the governors who were over each province, to the officials of all people, to every province according to its script, and to every people in their language. In the name of King Ahasuerus it was written, and sealed with the king’s signet ring. And the letters were sent by couriers into all the king’s provinces, to destroy, to kill, and to annihilate all the Jews, both young and old, little children and women, in one day, on the thirteenth day of the twelfth month, which is the month of Adar, and to plunder their possessions. A copy of the document was to be issued as law in every province, being published for all people, that they should be ready for that day (3:12-14).
What’s more, a royal decree in the Persian kingdom could not be altered or revoked. Recall how earlier in the book of Esther, when Queen Vashti was removed from her position, that the king’s counselors encouraged the king to “let a royal decree go out from him, and let it be recorded in the law of the Persians and the Medes, so that it will not be altered” (1:19; cf. 8:8).
To make matters worse, if the new queen, Esther, were to go before the king to intercede for the Jews (of which she secretly was one—2:10), she could be killed. After all, “[a]ll the king’s servants and the people of the king’s provinces know that any man or woman who goes into the inner court to the king, who has not been called, he has but one law: put all to death, except the one to whom the king holds out the golden scepter, that he may live” (4:11). Furthermore, Esther had not been summoned before the king in a month (4:11). The same king who had removed the previous queen from her position, the same king who had agreed to Haman’s request to exterminate an allegedly rebellious people, and the same king who had not called for Esther in 30 days, he very well could have allowed the Persian law to take its normal course and put Esther to death if she approached the inner court of the king’s palace uninvited.
Amid such apparent hopelessness, Esther’s cousin, Mordecai, who raised her following the death of her parents, spoke these bold words: “[R]elief and deliverance will arise for the Jews” (4:14).
The book of Esther does not indicate why Mordecai was so confident that the Jews would be delivered from a murderous massacre, but the Bible as a whole does: God keeps His promises. Just as God had kept His promise to Abraham that He would make of Abraham’s descendants a great nation, and just as God had kept his promise to give Abraham’s many descendants the land of Canaan,4 God had promised (1,500 years before Mordecai) that through Abraham’s Seed all nations would be blessed (Genesis 22:18), and that promised Descendant had not yet come. Thus, despite the dire circumstances, Mordecai had confidence that deliverance would arise for the Jews5 from somewhere somehow.
Neither God nor a prophet of God is anywhere mentioned in the book of Esther, nor is any supernatural miracle specified. And yet, God is everywhere, quietly working behind the scenes through natural means, ensuring His promise of salvation through the Jewish Messiah is kept, even as He works with the choices of the free will of human beings, including Esther “for such a time as this” (4:14).
Though the Old Testament details many supernatural miracles that God worked on His way to saving humanity from having to face the eternal consequences of sin,6 surely the reader sees that God was continuing to work in Esther and Mordecai’s day to preserve the Seed promise, yet through divine providence (as in the life of Joseph—Genesis 45:5-9; 50:20).
WHAT IF, when the decree was made to annihilate the Jews:
In the end, God turned Haman’s evil scheme upside down.
Just as God was at work in Egypt in the 15th century B.C.—when He rescued Abraham’s descendants from slavery and death and turned the Egyptian false gods upside down with 10 punishing plagues—God was at work in Persia in the fifth century B.C. Indeed, when all seemed hopeless, countless ordinary events fell perfectly in place for the preservation of the Jews.
Esther is not a book of random chances and events, but of a sovereign God Who is capable of working out His redemption plan even through the free-will choices of others. Though He is never specifically mentioned in the book, Esther tells the story of God magnificently working behind the scenes to preserve the Jewish nation, through whom He had promised to bless all nations. Had Haman succeeded, God’s covenant promise to Abraham—that through his Seed all the families of the earth would be blessed (Genesis 12:1-3; 22:18; Galatians 3:8,16)—would have appeared to be in jeopardy. Instead, God providentially ensured that His promise of salvation through the Messiah would never be thwarted.
1 Not that all children of Christians are themselves Christians but that they are growing up in Christian homes.
2 Also known as Xerxes I.
3 According to Herodotus, this amount nearly equals what the Persian empire collected in taxes annually some 50 years earlier, under the reign of Darius I (see Herodotus, Histories, 3.95, https://sacred-texts.com/cla/hh/hh3090.htm).
4 Genesis 12:1-3; 13:15; 15:7; 17:8; 18:18; 21:12; 22:18; 26:4; 28:14; Exodus 6:8; Numbers 13:2; Deuteronomy 6:10-12,23.
5 For at least some of the Jews.
6 From Isaac’s birth, to the plagues in Egypt, and the Red Sea crossing.
7 Esther became queen in 2:16 (in the 7th year of Ahasuerus), while Mordecai is mentioned as uncovering the assassination plot seemingly soon thereafter (in 2:21-23). Mordecai’s reward (in chapter 6) is given in the 12th year of Ahasuerus’ reign (3:7).
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