When Christians Say “We”: Reclaiming the Language of Exiles

On By Tyler BoydIn Kingdom Life

If asked, “Are you primarily a Christian who happens to live in America, or an American who happens to be a Christian?” most Christians I’ve met would quickly affirm the former: “I’m a Christian first.” After all, we know we are to “seek first the kingdom of God” (Matt. 6:33). We know that we, as follower of Christ, are “a holy nation” (1 Pet. 2:9), and that our “citizenship is in heaven” (Phi. 3:20).  We affirm what Paul wrote in Colossians 3:11:

Here there is not Greek and Jew, circumcised and uncircumcised, barbarian, Scythian, slave, free; but Christ is all, and in all.

We intellectually affirm that our primary identity is in Christ, and not in our earthly country. And yet, I fear that the way we speak often tells a different story.

The Language of Earthly Citizenship

Though we confess heavenly citizenship, our default language – especially in cultural and political commentary – often reveals a deep-seated identification with our earthly nation.

For example, the following phrases are representative of the kind of comments Christians frequently make:

  • “Our nation is growing increasingly wicked”
  • “We’ve aborted 70 million of our own children!”
  • “We’ve taken prayer out of our schools.”
  • “We have bombed and killed countless people”
  • “We were founded as a Christian nation, but we have turned away from God”

Who is “we”? Who is “our”? Rarely are we referring to the people of God. These are not the “we” of the church, or the “our” of the kingdom of God. Instead, we are subconsciously speaking as Americans first and Christians second. The subtle linguistic habit, while seemingly harmless, reveals a much deeper, and far more serious issue of misplaced identity.

It’s not that we shouldn’t be grieved by the moral and spiritual decay around us. But when our primary identification is with our earthly nation rather than with God’s kingdom, our speech begins to reflect the allegiances of this world rather than the distinctiveness that should be characteristic of our “holy nation.” We sound more like citizens of Babylon lamenting its decline than exiles longing for Zion.

The Identity of Exiles

Compare this with the numerous Scriptural examples of how God’s people were careful to speak of themselves as foreigners. All throughout the pages of Scripture, God’s people refused to adopt the identity of their host nations. Instead, they spoke, thought, and acted as exiles – that is, as citizens of another kingdom.

Abraham, Isaac, and Jacob

By faith [Abraham] went to live in the land of promise, as in a foreign land… For he was looking forward to the city that has foundations, whose designer and builder is God… These all died in faith… having acknowledged that they were strangers and exiles on the earth. For people who speak thus make it clear that they are seeking a homeland… as it is, they desire a better country, that is, a heavenly one. Therefore God is not ashamed to be called their God, for he has prepared for them a city.

Hebrews 11:9-10; 13-16

Observe

  • Abraham, Isaac, and Jacob lived in the promised land as if it were a foreign land.
  • They acknowledged that they were exiles
  • Their speech reflected their true identity, making it clear “that they were seeking a homeland.”
  • God honored them for this way of thinking and speaking

Moses

By faith Moses… refused to be called the son of Pharaoh’s daughter, choosing rather to be mistreated with the people of God… for he was looking to the reward.

Hebrews 11:25-26

Observe:

  • Though Moses was legally part of Pharaoh’s household, he refused to think or speak of himself as an Egyptian.
  • Instead, Moses chose to identify himself with God’s people – an identity that brought suffering, but also brought a future reward

Daniel

Living in Babylon under foreign rule, Daniel and his companions continually stood apart through their commitment to God (Dan. 1, 3, 6) and were honored and exalted for it.

Daniel chapter 9 preserves Daniel’s great prayer of confession and intercession for his people. Note carefully his use of “we,” “our,” and “us”:

We have sinned and done wrong and acted wickedly and rebelled, turning aside from your commandments and rules. We have not listened to your servants the prophets, who spoke in your name to our kings, our princes, and our fathers, and to all the people of the land. To you, O Lord, belongs righteousness, but to us open shame.

Daniel 9:6-9

Daniel was not using “we,” “our,” and “us,” to refer to the sins of Babylon but to Israel. His language made it clear that even while living in another country, and serving under other rulers, his identity remained rooted in God’s covenant people.

Other Examples: Rahab, Ruth, Nehemiah, and Esther

Similar observations could be drawn from numerous other Old Testament examples. Rahab aligned herself with Israel over her own nation (Josh. 2; Heb. 11:31). Ruth, a Moabite, declared, “Your people shall be my people, and your God my God” (Ruth 1:16). Nehemiah, serving in the Persian court, confessed the sins of his people, Israel:

We have sinned against you… We have acted very corruptly against you and have not kept the commandments…

Nehemiah 1:6-7

Even Esther, living in Persian royalty, ultimately chose solidarity with God’s people, risking her life to save them (Esth. 4:16).

Jesus and the Apostles

Jesus was unambiguous about the identity of his followers in relation to the world:

I have given then your word, and the world has hated them because they are not of the world… They are not of the world, just as I am not of the world. (John 17:14, 16)

John 17: 14, 16

My kingdom is not of this world. If my kingdom were of this world, my servants would have been fighting, that I might not be delivered over to the Jews. But my kingdom is not from the world.

John 18:36

Peter echoes this exile identity, explicitly referring to Christians as “sojourners” and “exiles”:

But you are a chose race, a royal priesthood, a holy nation, a people for his own possession, that you may proclaim the excellencies of him who called you out of darkness into his marvelous light. Once you were not a people, but now you are God’s people; once you had not received mercy, but now you have received mercy. Beloved, I urge you as sojourners and exiles to abstain from passions of the flesh, which wage war against your soul.

1 Peter 2:9-11

Paul, though free to enjoy all the rights and privileges afforded to him as a Roman citizen,  continually emphasized that our true citizenship is in heaven (Philippians 3:20). And John, in Revelation, issues a sharp warning to God’s people who align themselves with Babylon.

Come out of her [Babylon], my people,
lest you take part in her sins,
lest you share in her plagues;
for her sins are heaped as high as heaven,
and God has remembered her iniquities.

Revelation 18:4

Relearning Our Native Tongue

When Nehemiah returned to Jerusalem after a time away, he was dismayed to find that many of the Israelites had married foreign women. He was alarmed to discover that the children from these unions couldn’t even speak the language of Judah; instead they spoke the language of the surrounding nations.

In those days also I saw the Jews who had married women of Ashdod, Ammon, and Moab. And half of their children spoke the language of Ashdod, and they could not speak the language of Judah, but only the language of each people.

Nehemiah 13:24-25

This was more than an innocent linguistic issue. The problem was that their language was a sign of cultural erosion. They were quickly losing their distinct identity, and their language was a symptom.

Likewise, when the church forgets the language of the kingdom, our words reveal something troubling. When we instinctively say “we” rather than “they” in reference to America’s actions, we revel that our thinking has been shaped by a pagan culture rather than by our faith. If we truly believe our primary citizenship is in God’s heavenly kingdom, we must be intentional about reclaiming the language of exiles rather than that which primarily identifies us with an earthly nation.

If we are going to think like exiles, we must speak like them. Our language should always reflect our primary identity in Christ. That doesn’t mean we stop caring about the problems caused by earthly nations, but it does mean that we approach these concerns as exiles, as ambassadors of another kingdom (cf. 2 Cor. 5:20).

Try this: the next time you want to talk about how America has removed God from the public square, or how America has lost her moral compass, or how America is not protecting the sanctity of marriage – make the subtle, but intentional shift from saying “we” to saying “they.”

This small linguistic change can make a big impact. Not only do those who “speak thus make it clear that they are seeking a homeland” (Heb. 11:14), but it trains our hearts to remember who we really are: strangers and exiles, citizens of a holy nation, distinct from any earthly kingdom.

So let us reclaim the language of exiles.

Let us speak, not as those whose future is tied to the fate of an earthly nation, but as those whose eyes are set on the city that has foundations, whose builder and maker is God.

Christians and Entertainment: Where Do We Draw the Line?

On By Tyler BoydIn Christian Living, Questions and Responses

A reader named James recently submitted a thoughtful question in response to my 2019 article, How the Early Church Approached Entertainment:

I want your opinion on the early church fathers and sports as entertainment today. Like football, basketball, baseball, or other sports. What about UFC or boxing? Which would be considered acceptable, and which would not? We’re called to not be of this world, but does that mean we shouldn’t enjoy certain things in it? What about movies that don’t glorify sex but contain some violence—like The Avengers? Or what about neutral music and neutral movies? Where should the early church fathers and we as Christians stand?

This is an important and relevant question in today’s entertainment-saturated world. As I discussed in the original article, early Christians were generally cautious about entertainment, particularly forms that glorified immorality, idolatry, or violence. The gladiatorial games, for example, were strongly condemned because they promoted bloodshed and desensitized people to human suffering.

Sports and Christian Values

Applying this to modern sports, we should ask: Does this sport encourage godly or ungodly values? Sports like basketball, baseball, and soccer emphasize skill, competition, teamwork, and discipline. Even football, though physically intense, is primarily about strategy, coordination, and perseverance. Most fans do not watch these sports to revel in violence but to appreciate incredible displays of athleticism and the enjoyable experiences with friends and family they foster.

Moreover, sports can teach and celebrate many positive values. Through sports we see the importance of discipline, as training and hard work are required to succeed. We see the importance of teamwork, as cooperation, communication, and humility lead to success. Many young people learn the importance of perseverance by pushing through the challenges sports present.

Paul himself seemed to appreciate the value of sports. In 1 Corinthians 9:24-27, he used the image of a runner striving for a prize to illustrate spiritual discipline. In 2 Timothy 4:7, he described his faithfulness as “fighting the good fight” and “finishing the race.” These references suggest that Paul, if not an active participant, at least saw athletic competition as a useful metaphor for Christian life, one that emphasizes endurance, self-control, and focus on the ultimate goal.

However, not all sports are the same. Combat sports, like UFC, raise more concerns because their primary goal is physical domination and injury. This more closely resembles the violent spectacles early Christians opposed. If Christians watch sports such as football or hockey primarily for the violent hits and fights, they should probably reconsider what they are feeding into their minds. Additionally, many modern sporting events are accompanied by nationalistic hymns or militaristic displays, which closely parallel the idolatrous practices the early church renounced. Therefore, while a Christian might participate in or enjoy sports, they should carefully examine their hearts to ensure they are not cultivating violence, pride, or idolatry in the process.

Movies, Music, and Media: Drawing the Line

A common question arises: Where do we draw the line in entertainment? How much bad language, how many sexual references, or how much violence makes a movie inappropriate?

This question is much like asking: How many grains of sand make a pile? If you see ten grains, you wouldn’t call it a pile. What about 50? 100? 10,000? A million? Where exactly does a pile begin?

Drawing the line is tricky.

But just because it’s difficult to define doesn’t mean there is no such thing as a “pile” of sand—or, in this case, that no movies, shows, or music are inappropriate for Christians. Some entertainment clearly glorifies sin, while others may contain minor questionable elements without promoting sinful values.

Drawing the line is tricky. I’m sure there are many Christians who won’t watch The Avengers or other Marvel movies due the amount of violence. Others will contend that the comic-book genre gives this violence a specific context, and does not necessarily celebrate immorality the way other movies do. But when movies explicitly promote sexual sin, greed, or rebellion against God this should certainly give us pause. The key is discernment: Are we watching, listening, or participating in a way that glorifies God?

The Real Question: Not Just Avoiding Sin, But Pursuing Holiness

Ultimately, entertainment choices should not be guided by a mindset of “How much can I get away with?” but rather “How can I glorify God?”

Rather than merely avoiding what is sinful, we should actively seek what is good, pure, and noble (Philippians 4:8). Entertainment itself is not inherently sinful, but in a world that constantly competes for our attention, we must be careful not to become desensitized to sin or enslaved by our entertainment habits. We would be wise to remember Paul’s warning, “but if you present yourselves to anyone as obedient slaves, you are slaves of the one whom you obey” (Romans 6:13-18). Do not allow yourself to become a slave to entertainment.

If you have never turned off a TV show or movie you really “wanted” to enjoy, or purposely taken a step back from a sport you love to consume for the purpose of your spiritual health, there is a good chance that sports may have become an idol in your life. We may not always agree on exactly where to draw the line, but one thing is certain: As Christians, we must never stop drawing the line.

Salt and Light: Influence Through Distinction

On By Tyler BoydIn Christian Living, Christian Non-Violence, Christian's Relationship to Government, Kingdom Life, Love for Enemies

The debate over Christian engagement in politics is often framed as a choice between two extremes: complete withdrawal from the Christian responsibility to influence the world, or full-scale activism aimed at transforming society through political power. “We must be salt and light” is often used as a rallying cry to push Christians into the support various social and political movements.

But what kind of influence does Jesus actually call his followers to have? In the Sermon on the Mount, Jesus declares:

You are the salt of the earth, but if salt has lost its taste, how shall its saltiness be restored? It is no longer good for anything except to be thrown out and trampled under people’s feet. You are the light of the world. A city set on a hill cannot be hidden. Nor to people light a lamp and put it under a basket, but on a stand, and it gives light to all in the house. In the same way, let your light shine before others, so that they may see your good works and give glory to your Father who is in heaven.

Matthew 5:13-16

The metaphors of salt and light clearly describe Christian influence. However, this influence is rooted in distinctiveness, not assimilation with the world. Salt and light do not blend in with their surroundings; they transform precisely because they are of a different character. Jesus warns “If salt has lost its taste… it is no longer good for anything except to be thrown out.”

Christian influence is not about adopting the methods of earthly kingdoms and their ways of influencing the world for what they see as good. It is about standing apart from the world by faithfully following the commands and example of Jesus in a way that makes the Kingdom of God, and its numerous good works, visible to the world.

A Different Kingdom

Some argue, “But Jesus has all authority (Matthew 28:18)! He reigns over everything! How can we cede any ground to ungodly secular leaders?!” While Jesus does indeed have all authority, the way he gains and exercises his authority is crucially important to keep front of mind.

The command to be “salt and light” must not be used to justify the desire to adopt whatever method of influence seems good in our own eyes. On numerous occasions, Jesus was offered opportunities to influence the world through the methods of earthly kingdoms, and each time he resisted.

For example, in Matthew 4:8-10, Satan offered him all the kingdoms of the world. If Jesus had all the power and authority of the world’s kingdoms, just imagine the policies he could have implemented!  Jesus had the opportunity to end abortion, enforce justice, feed the hungry, ensure sufficient provisions for the widows and fatherless, outlaw innumerable vices, and ensure righteous rule throughout the whole world! Yet Jesus rejected this offer. Why? Because it would have bypassed the cross, leaving death – the greatest tyrant of all – unchallenged.

Though Jesus did ultimately gain all authority over heaven and earth (Matthew 28:18), his method for achieving this authority was not the method of earthly rulers. If Jesus had gained power without suffering, he would have gained influence without redemption. If he had chosen to reform earthly kingdoms into improved versions of themselves, he would have failed to establish the kingdom of God. If he had avoided the cross, he could have been a great teacher, cultural influences, moral reformer, or a great political figure – one among many. However, he would have failed to destroy the very root of all earthly corruption – sin itself.

That’s why in John 6:15, when the people tried to make Jesus a king by force, he withdrew. Though he had the perfect opportunity to assume earthly power, he chose a different path. Later, before Pilate, Jesus clarified:

My kingdom is not of this world. If my kingdom were of this world, my servants would have been fighting.

John 18:36

Jesus did not deny that he had the authority of a king, but he emphasized that his kingdom is of a different origin, and therefore operates differently. His followers are distinguished by their refusal to fight as the servants of earthly kingdoms do.  Paul reinforces this in 2 Corinthians 10:3-4:

For though we walk in the flesh, we are not waging war according to the flesh. For the weapons of our warfare are not of the flesh, but have divine power to destroy strongholds.

Jesus’ authority is not advanced through fighting with fleshly means, but through spiritual weapons. Christians fight best as they proclaim the gospel – the gospel that can transform mankind from the inside out – a far more powerful form of influence than any earthly means can ever achieve.

What Does “Salt and Light” Influence Look Like?

Salt preserves and flavors precisely because it is different from that which it is applied to. Light illuminates because it stands in contrast to the darkness. In the Sermon on the Mount, Jesus does not call his followers to take control of society; he challenges them to live by a radically different set of values than those that uphold earthly kingdoms.

The Beatitudes (Matthew 5:3-12) emphasize that the poor in spirit, the meek, and the peacemakers are the blessed ones. While Jesus exalts humility and gentleness rather than coercion and force, earthly political structures reward qualities like strength, assertiveness, and dominance.

Unlike the “eye for an eye” justice system of secular courts, Jesus instructs his followers to “turn the other cheek” and love their enemies (Matthew 5:38-44). This teaching upends the cycle of violence and retribution that characterizes earthly kingdoms.

In Matthew 6:33, Jesus urges his followers to “seek first the kingdom of God and his righteousness,” urging them to prioritize “treasures in heaven” over material wealth, political power, or social status. While earthly kingdom rely on the accumulation of power and resources, the kingdom of God calls for radical trust in divine provision.

The way Jesus calls his followers to influence the world in the Sermon on the Mount mirrors how Shadrach, Meshach, and Abednego influenced Babylon. Though given positions of power (Daniel 2:49), they ultimately achieved influence by refusing to bow down to Nebuchadnezzar’s golden image (Daniel 3:16-18). Their bold stance not only led to their miraculous deliverance from death, but also influenced the king himself to acknowledge the power of God (Daniel 3:28).

Similarly, the early church was credited with “turning the world upside down” (Acts 17:6-7). Yet, they did not achieve this by rallying behind various political movements, or influencing Caesar’s governance. Their world changing power came from proclaiming that there was “another king, Jesus.”

Jesus certainly expected his rule to influence the world for good, but he never instructed his disciples to seek control over earthly kingdoms. In fact, he explicitly warned them against ruling over others in the manner of earthly rulers (Mark 10:42-43).

Does This Mean Christians Should Be Passive?

The idea that “Christians must influence every realm of life” often leads to the assumption that faithfulness is measured by political success. Some argue that avoiding direct political engagement is cowardly or compromising. But this accusation assumes that faithfulness is defined by how successfully Christians get rulers to uphold godly values. But Jesus calls his disciples to be faithful regardless of political outcomes.

Was Jesus “passive” when He refused an earthly crown and instead word a crown of thorns? Was Peter a “compromising” when he urged Christians to submit to the emperor (1 Peter 2:13)? Was Paul a “failure” for preaching the kingdom of God while under house arrest rather than advising Caesar on the best public policies?

No – faithfulness is not about ruling as the Gentiles do, but about obeying Christ and following in his steps, regardless of the cost. True Christian influence is not that which is achieved through legislation, but through lives that reflect Christ. Our hope is not in Christianized laws or political victories, but in the gospel, “the power of God for salvation.”

Influence Through Distinction

The call to be salt and light must never be perverted into a call to rule over others. Christian influence comes through faithfulness to a radically different kingdom, built on distinctive values. To the extent that we assimilate to the ways of earthly kingdoms, we lose our saltiness. But if we remain faithful to the way of Christ, our light will shine through the darkness, no matter how much or how little power we appear to have.   

Instead of asking, “How can we take control?” we should ask, “How can we better replicate the methods of Jesus?” Our impact is not measured by dominance but by our distinctiveness – how closely our lives reflect the way of the cross. Only then can we truly be salt and light in the world.

How Should a Christian Approach the Issue of Illegal Immigration and Deportations?

On By Tyler BoydIn Christian Living, Christian's Relationship to Government, Kingdom Life, Questions and Responses

Earlier this week a Christian friend sent me the following request for an article:

I’ve seen lots of liberals and conservatives arguing over deportations. There are lots of emotions on both sides, and I haven’t had the chance to think through it. Can you write an article on the subject of how a Christian should approach the issue of illegal immigration and deportations?

This is an important question, and yes, it is often an emotionally charged issue. As Christians, we must ensure that our perspective is shaped by Scripture rather than political partisanship. To do that, we need to carefully consider a few key biblical principles.

What Does the Bible Say About Immigration in General?

Before addressing the more complex issue of illegal immigration, it’s important to remember what the Bible says about immigrants – often referred to in Scripture as “sojourners” or “foreigners.” On this, the Bible is clear. Immigrants must be treated with kindness and fairness. This begins with God’s commands to Israel in the Old Testament. Many foreigners in Israel were there for economic reasons, much like many immigrants today. God explicitly and repeatedly commanded Israel to treat them well.

You shall not wrong a sojourner or oppress him, for you were sojourners in the land of Egypt.

Exodus 22:21

When a stranger sojourns with you in your land, you shall not do him wrong. You shall treat the stranger who sojourns with you as the native among you, and you shall love him as yourself, for you were strangers in the land of Egypt: I am the LORD your God.

Leviticus 19:33-34

He [The LORD] executes justice for the fatherless and the widow, and loves the sojourner, giving him food and clothing. Love the sojourner, therefore, for you were sojourners in the land of Egypt.

Deuteronomy 10:18

Furthermore, Israel was commanded not to return runaway slaves to their masters.

You shall not give up to his master a slave who has escaped from his master to you. He shall dwell with you, in your midst, in the place that he shall choose, within one of your towns, wherever it suits him. You shall not wrong him.

Deuteronomy 23:15-16

While this passage does not explicitly refer to foreigners in particular, and arguably does not provide a direct parallel to illegal immigration, this shows that in the case of slavery, when certain individuals escaped difficult circumstances and found refuge in another land, God desired his people to prioritize hospitality over their legal (or rather “illegal”) status.

The New Testament does not speak as directly to the issue of immigration. We do, however, see in the parable of the Good Samaritan that our neighbor is defined as whoever we love and provide care for, regardless of their nationality (Luke 10:25-37). Among those who have been baptized into Christ, “There is neither Jew nor Greek” for they are all “one in Christ” (Galatians 3:28). Christians are even commanded to love their enemies, providing for their needs (Romans 12:20).

Therefore it is plain to see that God expects Christians to love, do good, and care for others, including immigrants. This stands in stark contrast to the harsh and vindictive attitudes that are often prevalent in the world around us, and sometimes influence public policy. Our primary concern should be to reflect Christ’s love when we interact with people, regardless of their nationality or legal status.

Does This Mean Christians Should Oppose Deportations?

This is where the discussion becomes more complex. The thing is, at least among the vast majority of Christians, there is little debate about how Christians are expected to personally treat immigrants in general. The question of illegal immigration and deportation requires careful consideration of additional biblical principles.

First, while Israel was commanded to care for foreigners within its borders, they were never given the responsibility to change the immigration policies of surrounding nations. The prophets often rebuked Israel for mistreating immigrants (Malachi 3:5; Ezekiel 22:7, 29; Jeremiah 7:5-7, etc), but they never once rebuked Israel for failing to make other nations more hospitable to foreigners. There was no command for Israel to use its power, wealth, or alliances to change the policies of the ungodly Gentile nations.

This is not because God was not concerned with the injustices of other nations, but because he desired Israel to demonstrate his wisdom to those other nations by following his law (Deuteronomy 4:5-8), not by directly seeking to reform other nations’ policies. As Gentiles, such as Rahab (Joshua 2:11), Ruth (Ruth 1:16), or Naaman (2 Kings 5:15) came to recognize the wisdom and power of the Lord, they were drawn to leave their former allegiances, and were welcomed as they embraced Israel and their God.

Similarly, in the New Testament, Jesus and the apostles also never attempted to change Roman public policy, even though Rome was guilty of many injustices. The closest Jesus came to commenting on Roman law was when He was asked about paying taxes to Caesar (Matthew 25:15-22), and even then, He turned the question around into an opportunity to teach people about the importance of giving their allegiance to God. If Jesus had desired to change Roman public policy, He had the opportunity when Satan offered Him “all the kingdoms of the world” and all their “authority and glory” (Luke 4:5-7). Yet Jesus rejected this as a temptation.

Likewise, the apostles never campaigned to change Roman policies. The early church was known for “turning the world upside down” (Acts 17:6), but not through political activism. Instead, they focused on living a radically distinctive lifestyle, as salt and light (Matthew 5:13-17), faithfully following Christ’s commands while submitting to governing authorities (Romans 13:1-7; 1 Peter 2:13-17).

Would Jesus and the apostles be concerned with how Christians treat immigrants? Absolutely. If Jesus and his apostles were around today, would they have opinions about immigration laws and their enforcement? It wouldn’t surprise me. But just as we see in the example of Jesus himself, and in the example of the early church, our focus should be on living out the gospel, proclaiming our allegiance to a different Lord, and maintaining citizenship in a heavenly country, not political reform of earthly kingdoms.

How Should Christians Handle Situations Involving Illegal Immigrants?

Since the Bible calls us both to love immigrants and to submit to governing authorities (Romans 13:1-7), we must proceed wisely, carefully considering each of these obligations.

  • Show Love and Compassion to Immigrants, Regardless of Legal Status.

This is especially important if we find ourselves counseling immigrants who have become Christians, and have begun to wrestle with the implications of their illegal status.

If a brother or sister is poorly clothed and lacking in daily food, and one of you says to them, “Go in peace, be warmed and filled,” without giving them the things needed for the body, what good is that?

James 1:16-17

We must avoid harsh, vindictive attitudes toward those who are in difficult situations, even if those difficult situations are brought on by their own choices.

  • Recognize that God Appoints Governing Authorities for a Reason

In Romans 13:1-7, Paul commands the Christians in Rome to remain subject to the governing authorities. He states that “there is no authority except from God, and those that exist have been instituted by God.” He teaches them that God appoints the authorities as His ministers for their good, and as an avenger to carry out His wrath on wrongdoers. As governments bear the sword enforcing their policies, they do not do so in vain. God has a purpose for them.

It’s important to remember that Romans was written while the wicked Nero reigned as emperor. This passage is not suggesting that God endorsed Nero’s numerous unjust uses of the sword. It simply reminds us that “all things work together for good, for those who are called according to his purpose” (Romans 8:28). This means that even bad things, such as tribulation, distress, persecution, famine, nakedness, danger, or sword (Romans 8:35) can work together “for good.” In the same way, God uses the governing authorities, even the wicked and unjust ones like Nero for the good of His children.

  • Encourage Submission To Laws Where Possible

Since we recognize that God has a purpose for the governing authorities, we should submit to their authority. The only exception to this rule would be if obedience to God necessitates disobedience to their commands (cf. Acts 5:29).

If an illegal immigrant becomes a Christian, we should encourage them to consider what submission to governing authorities looks like in their situation. Some cases may require difficult decisions. Each situation should be handled with wisdom and compassion, and a desire to please our Lord in everything He has required of us. Ultimately we are to subject ourselves to human institutions, and to those who enforce their laws, not because we view ourselves as their servants, but because it is the will of God (1 Peter 2:13-17).

For example, I once knew a young man who confessed to his close friends that he was brought to the U.S. illegally as a child. After this young man became a Christian, and after much prayer and counsel, he decided the right thing to do was to return to his home country as soon as arrangements could be made. It was a difficult decision, but he made it out of a desire to live faithfully. Each case is unique. It is important to surround fellow Christians with wise counsel and prayer.

  • Avoid Unnecessary Involvement in Enforcement

It is important to remember that while governing authorities do not bear the sword in vain (Romans 13:4), God has called us as Christians to live peaceably with all, providing for physical needs when they are present (Romans 12:18-21). Christians are not called to act as enforcers of immigration law. I do not find anything in Scripture that would require Christians to be snooping around, asking unnecessary questions, calling tip-lines, or otherwise trying to expose someone’s illegal status. God has appointed governing authorities to bear the sword, and he has not given that responsibility to His children.

So, What Is the Christian Perspective on Illegal Immigration?

In short, Christians are called to live as citizens of another kingdom (Philippians 3:20) while respecting the earthly authorities under which we live.

  • We should love and care for immigrants (Luke 10:25-37)
  • We should submit to governing authorities as much as possible (Romans 13:1-7)
  • We should be distinct from the world, in that we must not be vindictive or harsh, but instead show the character of Christ (Colossians 3:12-14)
  • We should not become obsessed with political activism, remembering that our mission is to seek first God’s kingdom, and to proclaim the supreme authority of His Son (Matthew 6:33; 28:19-20).

As strangers and exiles in this world (1 Peter 2:11), we must let our ultimate allegiance to Christ shape how we engage complex issues like illegal immigration. We are neither enforcers of government policy, nor the enemies of the governing authorities. Our primary mission to to bring the light of Christ into every dark corner of this world, drawing as many as possible out of the domain of darkness into the Kingdom of His beloved Son (Colossians 1:13).

The Principalities and Powers: The Invisible Rulers We Need To See

On By Tyler BoydIn Christian's Relationship to Government

The story of Babel is familiar to many. After the flood, God commanded Noah’s family to multiply and fill the earth (Genesis 9:1). Instead, Noah’s descendants, led by Nimrod, settled in the plains of Shinar and set out to build a city and a tower reaching to heaven (Genesis 11:2-4). Desiring to make a name for themselves and avoid scattering, they defied God’s command and pridefully demonstrated independence from God.

God disrupted their rebellion by confusing their language and scattering them across the earth (Genesis 11:7-9). These events set the stage for God’s covenant with Abraham, through whom all the scattered and rebellious nations would be blessed (Genesis 12:1-3).

At least, that’s the version most people know. What this familiar summary of the story usually neglects, however, are the “principalities and powers.”

When telling any story, it is easy to focus on the main characters, whose actions most directly move the plot forward. We shouldn’t, however, overlook the background characters, without whom the story doesn’t make as much sense. Recognizing the role of the “principalities and powers” not only helps us see the significance of Babel, but is also key to understanding the broader theme of how God uses the principalities and powers to govern the unbelieving world.

Who Are the Principalities and Powers?

The phrase “principalities and powers” does not come from Genesis. It originates with Paul, who used the terms to describe both heavenly and earthly authorities.

Heavenly Powers

In a couple of places, it seems that Paul uses this language to refer to some sort of spiritual beings in heavenly realm with whom Christians must contend.

… that the manifold wisdom of God might be made known by the church to the principalities and powers in the heavenly places.

Ephesians 3:10

For we do not wrestle against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this age, against spiritual hosts of wickedness in the heavenly places.

Ephesians 6:12

Earthly Authorities

In other instances, Paul uses the same terms to describe earthly political rulers. Interestingly, when used to refer to earthly rulers, translators tend to translate archon and exousia, as “rulers and authorities”, but these are the exact same Greek words elsewhere translated as “principalities and powers.”

Let every soul be subject to the governing authorities. For there is no authority except from God, and the authorities that exist are appointed by God… For rulers are not a terror to good works, but to evil.

Romans 13:1-3

Remind them to be subject to rulers and authorities, to obey, to be ready for every good work.

Titus 3:1

Both Realms Intertwined

Sometimes, the context does not make it entirely clear whether Paul is referring to spiritual authorities, earthly authorities, or perhaps both at the same time:

For I am persuaded that neither death nor life, nor angels nor principalities nor powers, nor things present nor things to come, nor height nor depth, nor any other created thing, shall be able to separate us from the love of God which is in Christ Jesus our Lord.

Romans 8:38-39

For by Him all things were created that are in heaven and that are on earth, visible and invisible, whether thrones or dominions or principalities or powers. All things were created through Him and for Him.

Colossians 1:16

Having disarmed the principalities and powers, He made a public spectacle of them, triumphing over them in it.

Colossians 2:15

The various and sometimes ambiguous ways Paul uses these terms blurs the line between spiritual and earthly rulers and raises some interesting questions. Who are these spiritual beings? What kind of authority do they have? Are the they somehow connected to earthly political rulers and authorities? What is God’s purpose for these spiritual beings? Do they continue to hold power and influence over the world today?

The Relationship Between Heavenly Powers and Earthly Authorities

While Scripture may not reveal the answer to every question we may have, there are some interesting Old Testament passages that likely helped shape Paul’s understanding of these principalities and powers. One example is Daniel 10:10-21, which vividly describes a heavenly struggle between spiritual entities, which he describes as the “Prince of Persia” and the “Prince of Greece.” These spiritual beings seem to correspond to the earthly kingdoms of Persia and Greece, indicating that their heavenly conflict somehow influenced, or was mirrored by, the affairs of earthly kingdoms.

Similarly, Psalm 82 presents a rebuke of rebellious spiritual beings, referred to as “gods” for their failure to govern justly. The failure of these “gods” are identified by their earthly impact, as the weak, fatherless, and needy are left afflicted, while the wicked are shown favoritism.

God has taken his place in the divine council;
In the multitude of the gods he holds judgment:
How long will you judge unjustly
and show partiality to the wicked?
Give justice to the weak and fatherless;
Maintain the right of the afflicted and destitute.
Rescue the weak and needy;
Deliver them from the hand of the wicked.”

Psalm 82:1-4

As in Daniel 10, Psalm 82 also shows that the corruption of these heavenly authorities is connected to corruption in earthly governance.

The interplay between heavenly and earthly powers is further emphasized in Isaiah 24:21-22, where both heavenly hosts and earthly kings are held accountable for their actions.

On that day the LORD will punish
the host of heaven, in heaven,
and the kings of the earth, on the earth.
They will be gathered together
as prisoners in a pit;
they will be shut up in a prison,
and after many days they will be punished.

Not only does Isaiah confirm the existence of both heavenly and earthly authorities, but their dual accountability underscores God’s sovereignty over both realms.

Principalities and Powers at Babel

Returning to Genesis we read of how God confused mankind’s language and scattered the nations across the earth, focusing on the immediate human rebellion and God’s response. While Genesis 11 does not explicitly mention the spiritual “principalities and powers,” the events at Babel serve as the backdrop to Deuteronomy 32:8-9, which reveals the spiritual dimension of this rebellion. Here we learn that in the aftermath of Babel, God fixed the borders of the scattered nations and assigned them to “the sons of God,” a phrase consistently used in Hebrew to refer to spiritual beings (e.g., Job 1:6; 2:1; 38:7; Genesis 6:1-4). In contrast to the other nations, God reserved Israel as His own special heritage, underscoring the unique covenant relationship He shared with them.

When the Most High gave the nations their inheritance,
when he divided mankind,
he fixed the borders of the peoples
according to the number of the sons of God.
But the LORD’s portion is his people,
Jacob is his allotted heritage.

Deuteronomy 32:8-9

This passage makes it clear that Babel was not only a moment of human rebellion, but it was also the moment when God assigned these newly scattered nations to the governance of other spiritual beings, while reserving Israel for Himself. That’s why the tower of Babel was such a critical moment in human history, and that’s why Paul places such a big emphasis on the presence and role of the “principalities and powers” throughout his writings.

Living as Exiles Under Principalities and Powers

For Christians, this understanding reshapes how we view the world. Earthly rulers, though instituted by God, operate within a realm where rebellious spiritual powers exert influence. Whether this is a direct influence, through idolatry and temptations, or an indirect influence, through cultural norms, ideologies, and philosophies, Scripture does not fully reveal. But the Bible does clearly affirm their existence and their opposition to God’s kingdom. These forces stand behind earthly political systems, but Christ’s victory on the cross has disarmed and defeated them (Colossians 2:15), ensuring that they cannot separate us from His love (Romans 8:38-39).

At its core, the gospel is a call to change allegiance, away from the rulers, principalities, and powers that dominate the unbelieving world, to the one true King, Jesus Christ (Colossians 1:13-14). To confess that “Jesus is Lord” (Romans 10:9) is to reject the lordship of any competing power, whether spiritual or earthly, that may wish to maintain authority for themselves.

The gospel is far more than a formula for getting to heaven after we die. It is an invitation to every tribe, tongue, and nation to forsake false gods and rulers, and to pledge their allegiance to the Lamb (Revelation 7:9-10). As citizens of God’s kingdom, we live as strangers and exiles in this world, seeking first His kingdom and His righteousness. Under Christ’s Lordship, we proclaim his reign in both word and deed, anticipating the day when every knee – whether in heaven, on earth, or under the earth, bows and confesses that Jesus is Lord (Philippians 2:10-11).

The Parable of the Camel’s Nose

On By Tyler BoydIn Christian Living, Christian's Relationship to Government, Kingdom Life

In the middle of a desert, where the winds blew sharp, and the nights were bitterly cold, a man found refuge inside his small, but sturdy tent. It was only a tent, but his modest shelter was a blessing from the frigid elements outside. As he lay upon his mat, bundled under thick blankets, he drifted off into a peaceful sleep.

Not far from the tent, his camel stood tethered to a post. The animal was accustomed to the desert’s harsh nights, but even camels can feel the stinging discomfort of the cold wind. The camel shifted uncomfortably. Seeking relief, the camel moved closer to the man’s tent.

With the most subtle move, the camel pressed its nose ever so slightly into the edge of the tent flap, where a faint bit of warmth seeped out for the camel to enjoy. The man stirred at the sound of the rustle, but saw only the camel’s nose sticking slightly into the tent. He thought to himself, “It’s just the nose. It’s doing no harm.” He rolled over and quickly slipped back into sleep.

But the camel didn’t stop there. Enjoying the warmth and encouraged by the man’s inaction, it pushed its head further inside. The tent flap fell open slightly, and the camel’s large eyes peered into the tent, surveying what was inside. The man, startled by the intrusion, woke again. “What is this?” the man said to himself, now seeing the camel’s head fully inside.

He considered shooing the camel away, but being so snug and comfortable under his blankets, the man reasoned, “It’s only the head, and it’s cold tonight. The cold drift of air won’t bother me since I’m under these warm blankets.” With that, he turned over and closed his eyes.

Only a few minutes passed, however, and the camel, emboldened, pressed further in. It’s long neck and front legs slipped inside, causing the tent to pull sharply as the small doorway stretched to accommodate the large creature. As the cold air rushed in the fully open flap, the man woke, now cramped, finding no room to stretch. “Enough!” he cried, sitting up.

But it was too late. The camel didn’t stop. Inch by inch, it pulled its entire body into the tent. The man struggled to fight back, pushing on the camel and yelling for it to get out, but he and the tent were now completely overtaken by the animal. The camel’s hefty bulk pushed on the tent poles, stretched the fabric, and then finally, the tent collapsed into a thin layer of canvas draped over the huge animal’s back. The man sat, shivering, wide-eyed, realizing too late what happened. Now finding himself outside in the bitter wind, he realized he should have never allowed the camel to stick its nose in the tent.

Beware of Incrementalism

What begins as a small, seemingly reasonable concession sometimes leads to dangerous compromises. The camel’s nose illustrates how small compromises, when left unchecked, can lead to significant, dangerous, and sometimes unintended outcomes.

 This is especially important to remember when it comes to matters of Christian doctrine. Compromising on the clear teachings of Scripture, even in response to seemingly reasonable hypotheticals, can lead to a slow, but significant erosion of truth. Consider the following argument:

“What if someone on their way to the church building to be baptized dies in a tragic accident? Surely a just and loving God wouldn’t condemn such a person to eternity in hell.”

The reasoning seems compassionate and reasonable. But once we allow for exceptions to God’s explicit command of baptism (Matthew 28:19; Mark 16:16; Acts 2:38; 1 Peter 3:21, etc.), it is easy for the reasoning to progress further.

“If God can save someone in extreme circumstances without baptism, perhaps baptism isn’t necessary in other situations either. Maybe it’s not essential at all, as long as someone has faith and good intentions.”

Soon baptism, an act consistently taught and practiced throughout the New Testament, is reduced to a mere symbol. The necessity of following Scripture’s numerous teachings regarding it’s importance are discarded.

To avoid such a collapse, we must remain resolutely committed to Scripture, even when faced with difficult hypotheticals. While we can certainly acknowledge God’s mercy and grace, and wrestle with the implications of God’s character in exceptional cases, our responsibility is to uphold His revealed commands.

The Camel’s Nose in Political Engagement

The principle also applies to Christians and political engagement. The argument often begins innocently:

“It’s not sinful or idolatrous for a Christian to vote against a policy that harms their neighbors. It’s not idolatrous to desire rulers who fear God. We can care about church and politics. We can align with a political party and still trust in Jesus.”

Perhaps this reasoning holds in theory. But what follows? Political involvement has a way of drawing the heart deeper and deeper into the world’s systems, fostering a reliance upon human solutions rather than divine provision.

“If voting is permissible,” the reasoning often goes, “why not campaigning? If campaigning, why not encouraging churches to work together to wield greater political influence?”

Soon, the focus and efforts of the church shift entirely from proclaiming the unshakable gospel to promoting the shifting platforms of political parties. Loyalty to Christ mingles with loyalty to earthly rulers. The priorities of God’s kingdom are overshadowed by earthly agendas. The real world power of the gospel to transform the world is minimized in exchange for what feels like the more practical and efficient methods of earthly kingdoms.

The Bible warns against trusting in human rulers (Psalm 33:16-17). Jesus commanded his disciples to refuse to seek power the way the unbelieving world does (Matthew 20:25-28). Jesus rejected the devil’s offer of worldly kingdoms (Luke 4:6-8). When he was on trial before Pilate, he declared that His kingdom is “not of this world,: evidence by the fact that his disciples refuse to fight for power in the ways that are characteristic of earthly kingdoms (John 18:36-37). Paul encouraged Christians to avoid being entangled in civilian affairs, likening them to soldiers stationed in a foreign land (2 Timothy 2:3-4).

Perhaps we can look at the camel’s nose pushing slightly into the tent, and to accept that a small, measured degrees of political involvement are not idolatrous. But as followers of Christ, we must remain vigilant. Our ultimate allegiance must remain with Jesus, whom we confess to be the world’s true Lord.

Know The Boundaries

This is not a call for legalism so that Christians can begin making laws about political engagement (or any other matter of doctrine) in areas where Scripture remains silent. Nor is this an excuse for avoiding sincere, but difficult questions. Westling with the implications of Scripture and its application is good and important. However, we must recognize the danger of allowing worldly reasoning to undermine God’s clear teachings.

Far too often, conversations about Christian doctrine shift from honestly wresting with the implications of Scripture to a question of how far we can let the camel’s nose into the tent. Perhaps we should pause and reconsider whether it is wise to allow it in at all. As disciples of Christ, we have made a commitment to hold fast to the teachings and examples of our Lord. Let us hold fast to Him, trusting His wisdom, and resist the temptation to compromise, even in seemingly small ways.

Better Bible Study Tip #88: Read Books on Topics That Interest You

On By Tyler BoydIn Better Bible Study

Developing a habit of reading Bible study or theology books can help you develop a deeper understanding of Scripture. But how can you develop that habit if you don’t enjoy reading in the first place?

When I was younger and in school, many of my teachers often gave reading assignments that didn’t interest me. Reading felt like a chore – a task I “had to” complete. That sense of feeling forced to read material I didn’t care about let me to believe I didn’t like reading at all! For many, similar experiences turn reading into a chore, draining it of all joy and excitement.

But here’s the good news: reading doesn’t have to be boring, and it shouldn’t feel like a chore. There are books on virtually every biblical topic, written in ways that can capture your curiosity and draw you in.

That’s why it’s helpful to choose books on biblical topics that genuinely interest you. For example, when I first began reading, I was curious about getting a better understanding of God’s providence – how He works in the world and in our lives. A friend recommended a book on the subject, and to my surprise, I found it fascinating! Not only did I enjoy reading it, but it also gave me many insights into Scripture that I had never noticed before.

Your interests may be entirely different. Maybe you want to explore what the Bible teaches about the Holy Spirit, or about the ancient near eastern cultures in which the Bible was written, or Biblical archeology and its role in confirming Scriptural truths. Or perhaps you’re looking for practical biblical wisdom on marriage or raising children, or managing finances from a Christian perspective.

The key is to read books that match your personal curiosity. Boring books may teach you information, but they often fail to keep you engaged. On the other hand, books that align with your interests make the process enjoyable, and you’ll find yourself looking forward to your next reading session.

So if you’re looking to begin the habit of reading books, choose some that explore your current questions. You’ll not only grow in knowledge, but you’ll also discover that reading can be enjoyable!

Better Bible Study Tip #87: Pick the Time of Day That Works Best For You

On By Tyler BoydIn Better Bible Study

Establishing a good routine is one of the most important steps for consistent Bible study. Choosing a specific time of day to study helps you build a daily rhythm. This makes your study time feel natural and sustainable.

For me, early mornings work best. Before the rest of my family wakes up, the house is quiet, and distractions are minimal. I enjoy studying while sipping my coffee. I find that my mind feels fresher, and its easier to focus. Of course, the hardest part about mornings is that they start so early! It can be difficult for me to get myself out of bed, especially if I’ve fallen into a bad habit of staying up too late or pushing my snooze button. But I’ve learned that consistency makes a big difference. Once I commit to getting out of bed on time, it becomes easier as my body begins to adjust to the routine.

Others might find evenings work better. You may find that nighttime offers a peaceful window to reflect after the day’s busyness has finally settled down. For some, this is the perfect moment to wind down with Scripture.

If your schedule allows, you mind the opportunity to take a break in the middle of the day. The time you choose doesn’t matter as much as the habit you create. The key is to pick a time that works for you, and commit to it. Setting aside a specific time each day creates a structure and helps you prioritize Bible study.

Better Bible Study Tip #86: Set Challenging and Exciting Goals

On By Tyler BoydIn Better Bible Study

So you’ve decided you’re ready to get back in the habit of studying your Bible daily – that’s great! But where should you begin?

Without a specific goal in mind, you might find yourself flipping through pages aimlessly, landing briefly in Proverbs, then jumping to Psalms, and finally skimming a passage from Matthew. While this might occasionally lead you to an encouraging verse, this way of “study” lacks depth. Without giving proper attention to context, the impact of the study will be shallow, leaving you unfocused and unmotivated to continue. Over time, this unfocused approach can turn Bible reading into a chore rather than a joy. When this is what Bible study looks like, its no surprise when people find it easy to skip or abandon entirely!

The solution? Set challenging and personally exciting Bible study goals.

When you approach your study with a clear, specific goal, it gives you purpose and direction. You move through Scripture with intention rather than wandering aimlessly. This makes your study time more fruitful and more enjoyable.

But don’t settle for goals that are too easy. Easy goals are boring goals. Challenging goals, on the other hand, inspire personal ambition. Ambitious goals push you and tap into your competitive spirit. They serve as a personal challenge to prove to yourself what you are capable of, transforming your study into an engaging and rewarding process.

For example, have you ever read your entire Bible, cover to cover? If so, how quickly can you do it? Can you complete it in one year? In six months? In three? Could you memorize the Sermon on the Mount? Could you write chapter-by-chapter summaries of the entire book of Isaiah?

Don’t misunderstand me – reading the Bible as quickly as possible or memorizing large portions isn’t the ultimate goal of Bible study. The real purpose of setting a goal is to to motivate you to spend more time immersed in Scripture, meditating on the text, thinking about its meaning, and finding ways to apply what you learn. Challenging and exciting goals are simply tools to spark enthusiasm and create sense of accomplishment. That excitement keeps you motivated to return to Bible study with consistency and joy, time and time again.

Once you’ve imagined a challenging goal, break it into a daily plan. This is what makes seemingly impossible goals feel achievable.

For example, if your goal is to read the entire Bible in three months, that may at first feel like a daunting challenge. But notice what happens when you break it down. There are 1189 chapters in the Bible. Over 90 days, thats roughly 13 or 14 chapters per day. Assuming it takes you about 5 minutes to read a chapter, you’d need about 70 minutes daily. Can you set aside just over an hour a day for three months? With focus and dedication, the answer is likely yes! By breaking your goal into smaller steps, you can transform it from overwhelming into doable.

The key is choosing a goal that excites you. When you’re personally invested, the process becomes fun rather than draining. With a clear plan in hand, your study time will feel purposeful and productive.

So don’t settle for easy, aimless reading. Instead, set personal goals, break them down into smaller steps, and dive in with enthusiasm and determination. You’ll be amazed at what you can accomplish when you approach your study with focus and ambition!

What Kind of Power Do You Trust?

On By Tyler BoydIn Christian Living, Christian Non-Violence, Christian's Relationship to Government

At the heart of the gospel is Jesus’ death on the cross and resurrection. From the moment Pilate declared, “I have the power to crucify you,” to Jesus’s silent submission to death, the crucifixion of Jesus clearly highlights a stark contrast between two radically different forms of power. One was the power of the sword, the tool of earthly rulers. The other was the power of the cross, the ultimate demonstration of obedience, humility, love, and sacrifice – a power the world struggles to comprehend. At the cross, these two powers collide, leaving us faced with a crucial question: What kind of power do we trust?

The Power of the Sword

Earthly kingdoms have always maintained their authority through the power of the sword. This means their rule is enforced through violence or the threat of violence. Coercion and control is at the heart of how earthly governments, nations, and rulers sustain their authority. How do earthly kingdoms punish criminals? Through force. How do nations maintain their borders? Through force. How do governments defend themselves from enemies? Through force. Even the financing of the most basic government operations – such as collecting taxes – is upheld by force.

Some might argue that government power isn’t always coercive, as citizens often willingly submit to authority as a moral duty. Scriptures such as “Render to Caesar the things that are Caesar’s” (Matthew 22:21) and “Be subject to the governing authorities” (Romans 13:1) may come to mind. But even voluntary submission to authority doesn’t change the nature of government power. It is fundamentally coercive. If anyone refuses to submit, they face fines, imprisonment, or other punishments. This reveals that the authority of earthly governments is always backed up by the threat of violence, making it inherently coercive.

In Romans 13:1-7, Paul clearly acknowledges that governing authorities “bear the sword” as their tool of enforcement, referring to their use of lethal force when necessary. This type of power is evident throughout Scripture. Pharaoh ordered the death of Hebrew male children to maintain control of Israel’s growing population (Exodus 1:8-16). Haman plotted to destroy the Jews in a effort to eliminate them as a perceived threat (Esther 3:8-13). Similarly, King Nebuchadnezzar threatened to execute by fire anyone who refused to worship his golden image (Daniel 3:13-18). The ultimate example of this kind of power occurred when Pontius Pilate, the Roman governor, authorized the crucifixion of Jesus, despite finding no fault in him, demonstrating the Roman authority to use death as a tool for political expediency (Luke 23:24-25). Earthly kingdoms rely on the power of the sword to maintain authority.

The Power of the Cross

In sharp contrast, Jesus’s kingdom rejects the power of the sword. The Kingdom of God does not seek forced obedience, nor is it sustained by violence or coercion. Rather it is a kingdom of peace, maintained through faithful, self-sacrificial, obedient love. Even in the Old Testament examples of times when God’s people used the sword against their enemies, such as in Israel’s conquest of Canaan, or David’s victory over Goliath, success only came through trusting in God’s power, not in the sword itself. These examples demonstrate the importance of relying on God’s victory, pointing ahead to Christ’s victory on the cross.

Isaiah prophesied that in the Messiah’s kingdom, violence would end, as swords are transformed into plowshares (Isaiah 2:4). Jesus underscored this when he declared, “My kingdom is not of this world. If my kingdom were of this world, my servants would have been fighting” (John 18:36). In the Sermon on the Mount, Jesus taught His followers not to violently resist evil, but to turn the other cheek and love their enemies (Matthew 5:38-39, 43-44). This non-violent resistance to evil stands in direct opposition to the power of the sword. When Peter attempted to use the power of the sword in Jesus’s defense, he was sharply rebuked for it (Luke 22:49-51).

Jesus’s exaltation to authority was dependent on his humility and obedience, ultimately exemplified in his death on the cross (Philippians 2:5-8). No earthly authority resembles Jesus in this way. No political regime has ever gained power through a commitment to love their enemies and overcoming evil with good. The very idea of an earthly government that refuses to bear the sword or defend itself from enemies is absurd.

However, Jesus’s kingdom is not of this world, nor does God does not expect earthly governments to operate like his kingdom. Since earthly governments bear the sword, God arranges them in such a way so as to execute his wrath on the unbelieving world (Romans 13:1-4). But the contrast between the sword and the cross remains clear. While earthly governments maintain authority through coercion, Jesus’s kingdom advances through the self-denial of faithful obedience and love.

The Cross is Greater Than the Sword

At the cross, we see the ultimate showdown between these two powers – coercion versus sacrificial love. At the time of the crucifixion, the cross was the greatest symbol of coercive power. It was the Roman’s tool for capital punishment, akin to a modern-day electric chair. Yet, because of Christ, the symbol of the cross has been transformed to represent the ultimate demonstration of the power of self-sacrificial obedience and love.

While the sword can end life, the cross has the power to give life. In the crucifixion and resurrection, Jesus disarms the power of the sword, because He destroyed the power of death itself. As Paul writes, Jesus “disarmed the rulers and authorities,” and “put them to an open shame” by triumphing over them (Colossians 2:15). Unlike the sword, which can offer at best a temporary suppression of evil, the cross destroys the power of sin and death. Though virtues such as submission, obedience, and patience may seem weak or impractical, it is the reliance on God’s ultimate justice that gives them strength. Because of the resurrection, the way of the cross is revealed as powerful and ultimately practical.

In Revelation 5:5-6, the Lion of Judah is seen, not as a warrior, but as the Lamb who was slain. This image symbolizes that the true victory found in Christ comes not through violence, but through self-sacrifice.

Which Power Do You Trust?

As followers of Christ, we are called to follow the pattern and example of Christ, who endured suffering for the sake of others (1 Peter 2:21). Christians are called to be a holy, set apart nation, exercising priestly influence (1 Peter 2:9). Christians must be living sacrifices, refusing the conform to the patterns of this world (Romans 12:1-2). We’re called to be nonconformist, because we put our trust in the way of Christ, which is the way of the cross. Being “Christ-like” isn’t just one aspect of who we are, it’s the very essence of what being a Christian is all about.

This holy distinction from the world is lost, however, when Christians try to put their trust in both the kingdoms of the world and the Kingdom of God at the same time. Trusting in the power of the sword, or worldly power, is incompatible with trusting in the power of the cross. When Christians covet the opportunity to fix the world through the power of the sword, the power of the Kingdom of God, for all practical purposes, ceases to be exercised.

While following the way of the cross often looks weak, impractical, and ineffective in comparison to the power of the sword, it is, in fact, the greatest power in the world. At the cross, we see the final and decisive victory of self-sacrificial obedience and love over violence. Jesus’s resurrection is the proof that the faithful obedience to God is greater than the power of coercion and force. The cross reveals that the strength of the sword is actually weakness, and the weakness of faithful submissive love is strength.

The cross is God’s ultimate answer to evil, not through perpetuating violence, but through obedient, suffering, self-sacrificial love. Christians are called to live after this same pattern, trusting not in the powers of this world but in the greater power of the cross.