Author: Tyler Boyd

What Jesus Talked About the Most

On By Tyler BoydIn Christian's Relationship to Government, Kingdom Life, The Authority of God

Many people assume the goal of Christianity is to go to heaven. However, throughout the New Testament, not a single sermon concludes with “if you follow these steps, you can go to heaven when you die.” Far more often we find sermons proclaiming Jesus’s status as the anointed King (Christ) and Ruler (Lord). For example, in Peter’s Pentecost sermon, he declared “God has made him both Lord and Christ, this Jesus whom you crucified” (Acts 2:36). Similarly, Peter preached to Cornelius’s household about “Jesus Christ,” who is “Lord of all” (Acts 10:36). Even in Roman custody, Paul tried to convince others about Jesus and the Kingdom of God (Acts 28:23). Jesus’s kingship and lordship are at the very heart of the gospel (Romans 1:1-4).

The New Testament mentions the “kingdom” over 150 times, more than twice the frequency of the word “church.” While it is certainly worthwhile to study what the New Testament teaches about the church and heaven, it is unfortunate that the kingdom does not receive greater emphasis in modern Christianity. This was not the case with Jesus, who talked more about the kingdom than any other subject.

Jesus Preached the Kingdom

The gospel authors consistently emphasize the Kingdom as the main emphasis of Jesus’s teaching. For example, Mark 1:15 summarizes Jesus’s preaching throughout Galilee in one sentence: “The time is fulfilled, and the kingdom of God is at hand; repent and believe in the gospel.” Matthew 4:23 describes him as teaching in synagogues and “proclaiming the gospel of the kingdom.” Similarly, Matthew 9:35 and Luke 8:1 also highlight the kingdom as subject of Jesus’s message while healing diseases and afflictions. These passages all underscore the kingdom as the central focus of Jesus’s teachings.

When Jesus taught his disciples to pray, he taught them to pray about the kingdom (Mt. 6:9-13). Jesus instructed them to preach about the kingdom (Lk. 9:2; 10:9). His miracles, such as healing the sick and casting out demons, demonstrated that the kingdom was breaking into the world (Lk. 11:20). Jesus continually taught about how to enter the kingdom (Mt. 5:3; 6:33; Mk. 10:15; Lk. 13:3; 14:15-24; Jn. 3:3-5). Most of Jesus’s parables were used to explain the nature of his kingdom (Mt. 13:24, 31, 33, 34, 44, 45, 47; 18:23; 20:1, 22:2; 25:1; Mk. 4:26, 30, Lk. 13:18, 20).

Why did Jesus spend so much time talking about the kingdom? Because Jesus understood this to be the reason he was sent.

He said to them, “I must preach the good news of the kingdom of God to other towns as well; for I was sent for this purpose.”

Luke 4:43

What Is the Kingdom?

To put it simply, the Kingdom of God is the place where God reigns supreme and His will is done (Mt. 6:9-10). It is the “dome” (or “dominion”) over which God reigns as King.

Everyone in the first century knew what a “kingdom” was, but today we tend to use words like “nations,” “countries,” or “states” to describe political dominions. While modern rulers don’t typically use the title “King,” democratically elected rulers continue to hold similar authority to govern their respective states. Despite differences in how today’s rulers ascend to power, the concept of kingdoms and dominions with authoritative rulers persists in today’s world.

God also has a “kingdom” where choices are made in harmony with His will. Jesus, who is sinless, loving, and obedient, is the perfect example of what it looks like for God to reign over a person’s life completely. To enter his kingdom, one must be born again of water and Spirit, surrendering their life to continual imitation of Christ (John 3:3, Rom. 6:1-14; Phil. 2:5-8).

In the Sermon on the Mount, Jesus taught his disciples to pray, “Your kingdom come, Your will be done” (Mt. 6:10). God’s kingdom is where God’s will is done.

When is the Kingdom?

The Kingdom of God was not preached as a distant future event but as something imminent. John the Baptist and Jesus each preached that the Kingdom was “at hand” (Mt. 3:1-2; Mk. 1:15).

Similarly, in Luke 11:20, Jesus said,

But if it is by the finger of God that I cast out demons, then the kingdom of God has come upon you.

Jesus even told his disciples that some of them would witness the coming of the kingdom in their lifetime.

Truly, I say to you, there are some standing here who will not taste death until they see the Son of Man coming in his kingdom.

Matthew 16:28

For this reason, it should be no surprise when Paul and John also speak as if Christians were already in God’s kingdom at the time of their writing (Col. 1:13; Rev. 1:9). While there is a sense in which we still wait for the ultimate appearing of his kingdom, when the kingdom is delivered to the Father, when death is no more and every tear is wiped away (1 Cor 15:24, 2 Tim. 4:1; Rev. 11:15; 21:3-4), the kingdom of God is not merely a future hope for eternal life. It is a real kingdom presently here on earth.

If God’s kingdom is here, where is it?

Where is the Kingdom?

When questioned by the Pharisees about the arrival of God’s kingdom, he answered them:

The kingdom of God is not coming in ways that can be observed, nor will they say, “Look, here it is!” or “There!” for behold, the kingdom of God is in the midst of you.

Luke 17:20-21

Unlike earthly kingdoms with defined borders, Jesus’s kingdom exists anywhere things are done God’s way. Most of the world, filled with filled with war, violence, coercion, poverty, child abuse, sex trafficking, theft, injustice, hatred, and more, stands in opposition to God’s kingdom. But there are places where God’s will is done on earth as it is in heaven.

Jesus clarified to Pilate that while his kingdom is not of earthly origin, and is not sustained by earthly means, it is nonetheless a real kingdom, where Jesus reigns as a real King.

Jesus answered, “My kingdom is not of this world. If my kingdom were of this world, my servants would have been fighting, that I may not be delivered over to the Jews. But my kingdom is not of this world.”

Then Pilate said to him, “So you are a king?” Jesus answered, “You say that I am a king. For this purpose I was born and for this purpose I have come into the world – to bear witness to the truth – everyone who is of the truth listens to my voice.”

John 18:36-37

Jesus’s kingdom is as real as any other kingdom, and it is on earth now. If you want to know where God’s kingdom is, look to the places where people have reborn by both water and Spirit, and are heeding Jesus’s voice.

Who is the Kingdom?

Before identifying who is in the Kingdom of Christ today, it is helpful to differentiate this kingdom from the kingdom of God as it is otherwise described in the Bible. All that God did prior to the establishment of the Kingdom of Christ was done with that purpose in mind.

In the sense of rightful authority, all creation belongs to the Creator. But in the garden of Eden, something pivotal happened. Adam and Eve, rather than obeying the voice of their Creator, obeyed the voice of the Serpent. In so doing, they ceded authority to him who would eventually lead the whole world astray. In this sense, Satan too has a kingdom. But his kingdom only exists because he has usurped authority which did not at any point rightfully belong to him.

Since that time, two kingdoms have existed side by side, God’s and Satan’s, each bidding for mankind’s allegiance. After rescuing Abraham’s family from slavery in Egypt, God ruled over His kingdom of Israel through the law of Moses. Even as God anticipated a king (Deut. 17:14-20), He warned against the attitudes and actions which would defy his ultimate authority. Unfortunately, Israel rejected God’s reign, choosing instead to imitate surrounding earthly kingdoms (1 Sam. 8), leading to Israel’s decay and punishment (Hosea 13:11).

It was during this period of decay when the prophets announced that God would establish a new eternal Kingdom, where God would reign through His anointed King (Is. 9:6-7). Daniel too spoke of a Kingdom that was coming that would cut in pieces and destroy other earthly kingdoms (Dan. 2:36-45; 7:13-14).

Jesus was and is the fulfillment of this hope for a Kingdom. Paul refers to those who “boast in the cross of the Lord Jesus Christ” as the new “Israel of God” (Gal. 6:14-16), and Peter refers to Christ’s church as “a holy nation” (1 Pet. 2:9). That’s because Jesus has made them to be, “A kingdom of priests for God” (Rev. 5:10).

What Kingdom Are You a Citizen Of?

Salvation is much more than simply going to heaven. It includes rescue from the political forces and evil structures of this world which have aligned themselves with Satan (Col. 1:13; 2:15; 1 Jn. 3:8). The fact that Jesus established a Kingdom means that people are now forced to choose which Kingdom they pledge their allegiance to. We may be “born” into an earthly nation, but we are “born again” into God’s Kingdom.

It is important to note that the Bible rejects the concept of a “dual citizenship,” emphasizing that Christians live as foreigners, strangers, or exiles in their earthly nations. Our citizenship is not on earth, but in heaven (Phil. 3:20). The faithful are those who acknowledge themselves as strangers and exiles on the earth (Heb. 11:13). Christians are exiles, and as such, they are to abstain from the passions of the flesh which characterize the world (1 Pet. 1:17; 2:11).

The Kingdom of God is here now. This truth lies at the very core of the gospel which Jesus proclaimed, and it should be central to our message as well.

The time is fulfilled, and the kingdom of God is at hand; repent and believe in the gospel.

Mark 1:15

Reflections on Church Security and Faithfulness

On By Tyler BoydIn Christian Non-Violence, Love for Enemies

In recent years, the presence of armed security teams in churches has become increasingly common, largely due to the unfortunate reality of violent attacks, including potential church shootings.  However, beyond the immediate safety concerns, there are important doctrinal implications to consider as well. Does Scripture permit Christian churches to have armed security to protect them against deadly threats? On the other hand, does Scripture permit us to do nothing to protect the flock?

The aim of this article is simply to encourage us to reflect, not only on safety, but on the teachings of Scripture, particularly regarding how we as Christians should think about and treat our enemies.

On Courage and Justice

I deeply respect the courage of those who serve on church security teams, who are willing to put themselves in harm’s way to protect their Christian family from potential threats. Their courage is worthy of honor. Moreover, I believe the Bible demonstrates that murderers are justly deserving of death (Gen. 9:6; Ex. 21:23-25; Lev. 24:19-20; Deut. 19:21).

However, we must remember that justice and courage are not the totality of what is necessary for an action to align with faithful discipleship. Consider when Peter attempted to defend Jesus with the sword during His arrest (Lk. 22:47-53; Jn. 18:10-11). Peter showed tremendous courage, facing a mob of soldiers to protect an innocent man from being unjustly executed. Yet, Jesus rebuked Peter, highlighting a crucial point: just because an action is both courageous and just does not mean it necessarily always aligns with Jesus’s demands for his followers. “Eye for an eye and tooth for a tooth” must not be our only consideration (Mt. 5:38-42).

As Christians, our primary call is to faithfully follow Jesus as Lord, obeying his commands (Mt. 28:19-20). Therefore, our decision making regarding armed security in churches should not focus solely on what is most effective in providing safety, or even on what can be considered a “just” use of violence, but on what best reflects our commitment of faithfully obey Jesus.

On Self Defense and Protecting the Church

Paul’s words on marital love in Ephesians 5:25-29 serve as a guide for how husbands should care for their wives, mirroring Christ’s love for the church. This love is shown by “nourishing” and “cherishing” her. Similarly, in 1 Timothy 5:8 husbands are commanded to provide for the physical needs of their own households. Acts 20:28 emphasized the responsibility of elders to watch over and protect the flock. These Scriptures, and others, illustrate the necessity of protecting loved ones under our care from both spiritual and physical dangers.

Numerous New Testament passages illustrate the principle of protecting loved ones from physical harm. Joseph and Mary fled to Egypt to protect Jesus from King Herod (Mt. 4:13-14). Jesus escaped harm when his life was threatened in Nazareth (Lk. 4:29-30) and hid himself from harm at the temple (Jn. 8:59). When Paul’s life was threatened at Damascus, the disciples defended his life by lowering him in a basket to escape danger (Acts 9:23-24). To protect the church and loved ones from physical threats is something we should strive to do.

While there are times when laying down one’s life for Christ may be necessary, the New Testament does not suggest passivity in the face of danger. It is, however, important to acknowledge that the imperative to protect loved ones does not justify using any means necessary for safety. For instance, just as the duty to provide for one’s household doesn’t justify stealing food to feed them, protecting the church doesn’t permit denying Jesus or violating his commands. If someone threatened violence unless we denied Jesus as Lord, we could not comply, even in the name of defending the church. We might consider other actions, but denying Jesus or breaking His commands in the name of protection is not permissible (cf. Rom. 12:17-21; 1 Pet. 3:9; Rom. 3:8).

Self-defense and protection of loved ones is a good and righteous pursuit, but faithfulness to Christ must always take precedence over physical safety (cf. Rev. 2:10; 12:11).

On Loving Enemies

Every Christian contemplating scenarios where they might be called on to kill someone, and every elder considering putting members of their flock in positions where they might be called on to use lethal force, must wrestle with the question of whether such actions faithfully align with the commands of Jesus and his apostles.

The New Testament offers clear and consistent guidance on how Christians should view and treat their enemies. We are commanded to love and pray for them (Mt. 5:44; Lk. 6:27-28, 35), imitating the Father’s mercy and impartial kindness, even to those who don’t deserve it (Mt. 5:44-46; Lk. 6:36). We must not prioritize our love for those reciprocate it, but extend love even to our enemies (Mt .5:46-47; Lk. 6:32-35).

Not only are we commanded to love them and turn the other cheek when struck (Mt. 5:39; Lk. 6:29), but we are specifically commanded to “do good” to them (Lk. 6:27, 31, 34-35), even in those times when we expect nothing good in return as a result (Lk. 6:35). Blessing, and not cursing should characterize our desires for them (Lk. 6:28; Rom. 12:14).  We are not to repay their evil with evil, but with good (Rom. 12:17; 1 Thess. 5:15), doing everything we possibly can to be at peace with them (Rom. 12:18), leaving vengeance to God (Rom. 12:19), providing for their physical needs (Rom. 12:20), overcoming their evil with good (Rom. 12:21).

Jesus demonstrated this by serving, healing, and praying for his enemies, even as they took his life (Jn. 13:1-5; Lk. 22:52; 23:34). Jesus suffered even when he had the power to crush his enemies, and this is the example we are called to follow (1 Pet. 2:21-24).

And here’s the real challenge: there’s never an exception clause. Nowhere does it say “Love your enemies, except for the really dangerous kind who threaten to kill innocent people,” or “Do good to them, unless common sense tells you their life needs to be ended.” It’s always just “love them,” period. “Do good to them,” period. “Bless them,” period.

It’s noteworthy that many early Christians who originally received these commands did in fact have to deal with the really dangerous, life-threatening kind of enemy – the kind of enemy that would drag off family members and crucify them, or feed them to the lions, or burn them alive. They understood Jesus’s teachings as requiring so much more than simply being nice to difficult people. While they took precautions, they were committed to following Jesus’s commands regarding their enemies, even at the cost of their lives.

Doesn’t the Bible Command us to Arm Ourselves?

Before his crucifixion, Jesus commanded his disciples to buy a sword (Lk. 22:36). This command was not, however, for self-defense as often assumed. Rather, it was given for the reason stated by Jesus, “For I tell you that this Scripture must be fulfilled in me: ‘And he was numbered with the transgressors’” (Lk. 22:37). Later that evening, when Peter used a sword for self-defense, he was rebuked (Lk. 22:50-51), further clarifying that Jesus’s directive was not an authorization for self-defense.

The New Testament does, however, contain several instances where Christians are encouraged to arm themselves, but not with physical weapons. Instead, we are called to arm ourselves with spiritual attributes and mindsets. In 1 Peter 4:1, Christians are told to “arm yourselves with the same way of thinking” as Christ, who endured suffering for the sake of others (1 Peter 2:21-23).  Ephesians 6:13-18 instructs Christians to put on the “whole armor of God,” which includes truth, righteousness, peace, faith, salvation, and the sword of the spirit. Similarly, 2 Corinthians 10:4 emphasizes arming ourselves with spiritual weapons rather than relying on fleshly means. Thus, while Christians are indeed commanded to arm themselves against evil, the weapons we are called to use are always spiritual in nature.

Should Churches Have Armed Security Teams?

The primary consideration for churches regarding armed security teams is whether our actions align with the teachings and example of Christ and his apostles. We may certainly wrestle with the teachings of Jesus and his apostles, carefully considering if we are understanding his teachings correctly, and examining how they should best be applied in various situations, but we cannot choose to ignore or disagree with difficult commandments. Only if, after humble examination, we conclude that using lethal force against our enemies is consistent with Jesus’s commands, may we carefully proceed with armed security teams.

Remember, it is not enough to ask if the enemy deserves to be killed, or if our actions will effectively save lives. We must also consider if our actions align with the teachings and example of Christ, who died for us while we were still his enemies (Rom. 5:6-10).

If we conclude that using lethal force against an enemy is inconsistent with Jesus’s commands, this does not mean that we should be careless in protecting our families and churches. Shortly after the close of the New Testament period, the early Christians even gathered in catacombs due to safety concerns.

While I don’t understand how the decision to have armed security teams can be reconciled with the teachings of Scripture, I do not question the faith of those in support of armed security teams. After all, Jesus praised the faith of a Roman Centurion (Mt. 8:5-10). Although Jesus never endorsed the Centurion’s use of violence, he still recognized his faith as praiseworthy. I simply want to encourage all my fellow Christians to prioritize faithfulness to Jesus’s teachings about loving our enemies, even if it means risking our lives for His sake.



A Crucial Skill for Reading the Bible Well

On By Tyler BoydIn Better Bible Study

One of the most important skills for learning to read the Bible well is learning how the inspired authors designed their books communicate their main ideas clearly. Think about a photo mosaic: when you zoom in, you see lots of little pictures, each with its own details. But it’s only when you step back that you can see how all the little pictures fit together to make one big picture.

Similarly, while it’s good to focus on small sections of verses or one particular Bible story, it’s also important to step back and consider how entire books are structured to fit together to understand the main ideas of the inspired authors.

For example, the book of Genesis contains numerous stories that many Bible students are familiar with. But when  you notice how these stories are intentionally woven together, you start to pick up on some important key ideas.

The Problem

Consider the first few stories in Genesis. First, we read the account of creation (Gen. 1), where God created the heavens and the earth and repeatedly said that it was “good”. Then, we read about the first couple, Adam and Eve, who, rather than trusting that God knows what is good for them, eat of the tree of the knowledge of good and evil (Gen. 2-3). This failed test leads to a series of stories describing other times when Adam and Eve’s descendants failed the test: Cain and Able (Gen. 4:1-16), Lamech (Gen. 4:19-24), and the flood (Gen. 6:1-8). Noah, with his righteous obedience shines as a bright spot (Gen. 6:9-9:17), until he too falls into sin (Gen. 9:20-27). These stories of rebellion culminate in the building of Babel, which functions as the origin story of the Gentile nations that fill the world (Gen. 10-11).

In the aftermath of Babel, we are introduced to Abraham and his family. Although Abraham gives us an incredible example of faith in many instances (e.g., Gen. 15, 22), he also struggled at times to trust in God’s promises (Gen. 16), and was described as somewhat of a coward (Gen. 12, 20). His son Isaac acted in much the same way (Gen. 26). His grandsons, Jacob and Esau were not the kind of examples you would want to follow. Esau lacked self-control, and Jacob was a deceptive schemer (Gen. 25-31). The story of this dysfunctional, sin-filled family comes to a climax in the stories about Jacob’s sons, who sold their own brother into slavery (Gen. 37).

The same basic problem of sin (Gen. 2-3) which characterized all the nations of the world (Gen. 4-11) also characterized Abraham’s family (Gen. 12-50).

God’s Providence

The last section of the book of Genesis focuses on one of Abraham’s great-grandsons, Joseph. Joseph’s life was continually characterized by a series of providential reversals. Joseph went from being sold as a slave to being exalted as the overseer of Potiphar’s house (Gen. 39:1-4). He went from being a prisoner to being the second in command over all Egypt (Gen. 39:20; 41:41-44). He went from being hated and betrayed by his own brothers, to being the savior who delivered his family from starvation (Gen. 37:4; 42:6).

When we arrive at end of Genesis, the book closes with Joseph speaking to his brothers:

As for you, you meant evil against me, but God meant it for good, to bring it about that many people should be kept alive, as they are today.

Genesis 50:20

No matter what evil his brothers intended to do to him, God was still faithful to Joseph. Despite the family’s many flaws, God responded with good, weaving together the events of Joseph’s life in such a magnificent way as to save and bless this messed-up family. Joseph was speaking to his brothers, but by inspiring Moses to place this statement at the very end of the book, God shows us that he wants us to think about his providential faithfulness in all the events that led up to this point.

The Result of Reading the Bible Well

When we read the book of Genesis not as a mere collection of random stories, but as an entire inspired work, we begin to see certain patterns arise.

On one hand, we see a pattern of sin and failure. We see the serpent from Genesis 3 at work. We continually see the deceptive nature of sin. We see the mess that continually results when people seek to define good and evil on their own terms instead of trusting in God’s definition of good and evil. We see what happens when sin is crouching at the door, and man does not rule over it.

On the other hand, we can see positive patterns of faithful obedience. Against a dark background of a world filled with evil, faithful examples of men such as Enoch, Noah, Abraham, and Joseph shine even brighter. People find their greatest successes in those times when they faithfully trust and obey God.

Finally, we see patterns of God’s faithfulness. On multiple occasions throughout the book of Genesis, God makes promises to his people. He promises that Eve will find salvation through her seed who will crush the snake (Gen. 3:15). He promises to bless all nations through Abraham’s family (Gen. 12:1-4). He repeats these covenant promises to Isaac (Gen. 26:1-5) and Jacob (Gen. 28:13-15). We see God’s faithfulness at work, even in the darkest moments of human failure. We see that God can use human evil, which He has not caused, to accomplish His purposes.

When God inspired men to write the Bible, He didn’t only inspire individual verses or even individual stories. He inspired entire books, which were thoughtfully crafted together and intended to be read and meditated on as inspired wholes. One way to pay attention to the key messages of entire books is to pay attention to the way certain themes are repeated throughout the book. Learning to pay attention to repeated themes is one of the most important Bible study skills you can develop. As you develop an eye for picking up on these patterns, your ability to understand the key ideas from the individual stories will improve.

But the point of learning to read the Bible well is not simply to make you a more intellectual Bible student. When you see these patterns at work in the lives of these various Bible characters, you will begin to see how the patterns are at work today, even in your own life. You can begin to see your temptations, failures, and sin in a new way. You can be encouraged to trust and obey God, even in the most difficult of circumstances. And you can begin to look at all the problems and pains in the world and contemplate how God’s faithfulness is continually at work.

As you pay attention to divinely inspired patterns, these themes will begin to sink into your way of thinking about the world, and give you hope that despite the failures and sins of yourself and others, evil will not get the last word, which in turn should encourage you to faithfully trust in God’s directions for your life.

“The Church of God Among the Nations” by David Lipscomb

On By Tyler BoydIn Christian's Relationship to Government, Restoration

The Gospel Advocate; February 27, 1866

Has the separation that was established and perpetuated by God through a period of four thousand years, between God’s institutions and subjects and the human institutions of earth and their subjects, been obliterated in the dispensation for which all dispensations were given—the dispensation or reign of the Lord Jesus Christ? It is a universally received idea, we believe, among the students of the Bible, that there is not a lesson taught in God’s dealings with his people under His fleshly dispensations, not a principle vindicated, that was not intended more, for effect upon the perfect, spiritual kingdom of the “fullness of the times” than for immediate effect upon the temporal kingdoms to which they were given. The prime object of all those lessons of separation was to have their permanent effect upon the eternal kingdom of Jesus Christ. Is God less jealous of the sanctity of his eternal kingdom, established and reigned over through his anointed Son, than he was for the mere preparatory ones established and ruled through his frail, weak, sinning, human subjects? Our work, certainly, is sufficient, after having shown this separation, unless authority can be produced for uniting that which God hath sundered. But we again call attention to the positive teachings of the Holy Spirit directly upon the relationship they sustain toward each other.

For the Lord hath a controversy with the nations, he will plead with all flesh; he will give them that are wicked to the sword, saith the Lord.

Jeremiah 25:31

In which the fact is presented of a “controversy between God and the nations.” This controversy is undoubtedly with reference to the question: Who shall govern the world? Who shall rule man? God or the governments of the world? The result of this controversy is, “he will give the wicked,” those who maintain the government of the nations instead of the government of God, “to the sword.”

We next call attention to the teachings of the Holy Spirit through Daniel to Nebuchadnezzar. In Nebuchadnezzar’s dream or vision, the workings of human governments, their history and destiny, and the connection of the Church of Christ with them is plainly foretold by God and revealed by Daniel. In the vision of the image of the man, with a golden head, a chest of silver, belly and thighs of brass, legs of iron and feet of iron and clay, is presented the four kingdoms of earth, that were to attain to universal sway, and rule the world. The head of gold typifies the kingdom of Babylon, of which Nebuchadnezzar was the most powerful and illustrious ruler. It, with all its power, must be destroyed and its golden treasures and exalted honors become the prey of its despoilers. It is succeeded by the Medo-Persian empire, that rises on the ruins of its predecessor, attains universal sway, subjugates the world, and in turn, itself is broken and destroyed, to be succeeded by the third or brazen empire of Greece, whose mighty, conquering head, weeps that other worlds are not within the reach of its destroying and bloody sword. But with all of its mighty power it must soon be stripped of its powers and honors, a lifeless corpse, weltering in the blood of its own children. For the Roman empire strong as iron which “breaketh in pieces and consumeth all things,” commences its work of ruin and destruction. With it the vision of earthly, human empire closes. It indeed is broken in the pride of its strength and the glory of its power.

What human government, then, will be able to stand? No other human government can ever attain to universal dominion. All the governments of earth, to-day, are but the broken, discordant fragments of this once mighty empire. In their iron strength they linger out a lengthened existence even when dissevered, oftentimes exhibiting a mighty prowess that bespeaks them true to their origin, but by continual conflicts and ever worrying strife, are wearing themselves away, wasting their strength and making room for the kingdom which the “God of Heaven set up in the days of these kings.” Their mission, from the prophetic history, was to destroy one another, and under the rulings of God’s providence to give those who upheld them “to the sword.” Their destiny was to be destroyed. The end of the vision was:

A stone cut out of the mountain without hands, smote the image upon the feet, that were of iron and clay, and broke it to pieces. Then was the iron, the clay, the brass, the silver, and the gold broken to pieces together, and became like the chaff or the summer’s threshing floors; and the wind carried them away, that no place was found for them, and the stone that smote the image became a great mountain, and filled the whole earth.

Daniel 2:34-35

The interpretation of this was, that:

In the days of these kings [the Roman] shall the God of Heaven set up a kingdom, which shall never be destroyed, and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand forever.

Daniel 2:44

Here again the mission of these nations is distinctly set forth and their connection with the Church of Christ well defined. They were to be destroyed by the working of this kingdom, which the God of Heaven should set up, and the broken fragments as the chaff of the summer’s threshing floor to be blown away, so that no place for them should be found.

In contrast with the lesson that has been taught with reference to the destruction of the earthly kingdoms, the Kingdom of Heaven, “shall never be destroyed.” “‘The kingdom shall not be left to other people.” Another point of contrast. It has been taught that these earthly kingdoms, with all their riches and honors, should become the prey of their despoilers. Not a kingdom or government of earthly mold but in its overthrow or conquest, has been, with all its powers, possessions and honors, regarded and appropriated as the prey of the despoilers. But not so with the God-ordained kingdom. It was not to be left as a prey to other people, but with all its riches, honors, and priceless treasures, it is to be the perpetual heritage of its own meek and lowly children. No despoiler’s hand can deprive them or their rightful heritage in this kingdom, for God, its founder, is the guardian and protector of all its possessions. But the true omission of the Kingdom of God, with reference to the earthly kingdoms, is expressed in the next clause. “But it shall break in pieces and consume all these,” Its mission then, as distinctly set forth in this prophecy, is to break in pieces, consume and destroy all the kingdoms of earth. A spirit of perpetual antagonism is here developed, between God’s Kingdom and every form of human government. “God has a controversy with the nations.” An irrepressible conflict rages between the Government of God and all the human institutions of earth, which can only cease by the complete triumph of the one and the utter annihilation of the other. God will and can accept no doubtful fealty—no divided allegiance. He reserved to Himself the right to govern man. “To Him every knee shall bow and every tongue shall confess.”

The object of God then in establishing his Church or Government was to destroy all the governments and institutions of man, and through his Church, and only through it, rule and control the world. The church’s relationship to the world-powers and institutions of man must be in harmony with this—its chiefest mission. It cannot be one of alliance with and support to any of these institutions. It cannot, at one and the same time, both uphold and destroy an institution. Its first mission is to destroy all authority and power, and rule and bring the world in subjection to its great King. It is only to be remembered in this contest that the “weapons of its warfare are not carnal, but mighty, through God, to the pulling down of strongholds.” The little stone cut out of the mountain without hands was to fill the whole earth, so that no pace could be found for the image or any part of it. The Kingdom of Heaven will destroy all these earthly kingdoms and so engross the feelings, affections, time and labors of the denizens of earth, that no room or place will be found for the service of the earthly kingdoms. They are perishing. “It shall stand forever.”

The obligations and duties of the members of the Church of Christ, can in no manner conflict with this prime work and mission of the church itself. They cannot uphold what it must destroy. In doing this they war against the church, for it is through its members that the church accomplishes her work. If we thwart the workings of God’s church, we fight against God himself. But says one, “This antagonism was predicated only with reference to the kingdoms then in existence, not with reference to those which should afterwards arise.” The four kingdoms of Nebuchadnezzar’s vision are the only human kingdoms that have ever attained to universal sway. They are placed in contrast with the fifth universal kingdom—the Church of God. Evidently these strongest of all earthly kingdoms are made choice of as embracing and typifying all the institutions of human mold in their principles, workings and destiny. We doubt whether there has been brought into existence a single form or principle of government that did not find its first development and application in one of these four universal kingdoms. Indeed all the governments of earth are but the fragments and off-shoots or this last empire. What was true of the nature and destiny of this as a whole, is equally true of each of its different, dissevered parts. It is noteworthy that no two of these universal empires could exist at once in their fully developed power. As the one arose the other gradually decayed, wore away, disappeared and made room for its successor. Since the establishment of the Church of Christ, no human institution has ever made even a respectable effort to attain to universal dominion. The tendency has been to weaken the bonds that bind nations together, to disintegrate and separate. The attrition and friction of perpetual conflict and war will continue to weaken and wear out their strength and vigor, so that as the Church of Christ advances they will vanish away, and when it shall have accomplished its perfect work and attained to its full proportions, they will have been entirely destroyed. So that man owing allegiance only to God’s government, will render no divided service. His Kingdom will fill the whole earth. God will rule in and through it, and thus be all and in all.

But the prophecies of Daniel are even yet more replete with instruction upon these subjects. The dealings of these empires with Shadrach, Meshach and Abednego, and their deliverance from the furnace, the trials of Daniel, and the closing of the Lion’s mouth, the banishing of Nebuchadnezzar from the throne, his seven years of beastly life, and the final complete destruction at once of his kingdom and all were intended to teach one clear, specific truth, that all these human kingdoms were in their very nature opposed to the rule and dominion of God, but that their highest exaltation wrought their deepest humiliation, with all their might they must come to naught. The very divisions that were to take place in this mighty iron empire—the last and strongest of earth, under the types of the heads and horns, are pointed out, their nature and work designated and the destruction of each one plainly foretold. The disposition of those was, to “speak great words against the Most High; to wear out the Saints of the Most High; to think to change times and laws;” but the end, notwithstanding, for a time this power was to be granted to them, was to be “the judgment shall sit, and they shall take away his dominion to consume and to destroy it unto the end” or to a complete destruction.

And the kingdom and dominion and the greatness of the kingdom under the whole heavens shall be given to the people of the Saints of the Most High, whose kingdom is an everlasting kingdom and all dominions shall serve and obey him.

Daniel 7:27

“The Old Testament Kings and God’s Justice” by David Lipscomb

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

The Gospel Advocate; February 20, 1866

In our investigations we have found that God, at all times, kept a wide gulf of separation between his Jewish kingdom and subjects, and the world-institutions by which they were surrounded. No alliances—no af­filiations—no courtesies as equals with the man-governments or their subjects, were never engaged in without receiving a signal mark of God’s displeasure. May his subjects not have adopted some government of their own, and have harmonized it in spirit with his laws, and have thus received his approbation? In the beginning, as we have found, God gave the law, perfect and complete, in the most minute particulars. He left no room for human legislation—for the exercise of human discretion.

The law was, ye shall not do after all the things that we do here this day, every man whatsoever is right in his own eyes… Whatsoever things I command you, observe to do it; thou shalt not add thereto nor diminish from it.

Deuteronomy 12:8, 32

Yet we find in later ages a changed govern­ment, altered institutions among the Jews. How did these changes come about?

It came to pass when Samuel was old, he made his sons judges in Israel. His sons walked not in his ways, but turned aside after lucre, and took bribes and perverted judgment. Then all the elders of Israel gathered themselves together and came to Samuel unto Ramah, and said unto him, behold thou art old, and thy sons walk not in thy ways: now make us a king to judge us, like all the nations. But the thing displeased Samuel, when they said give us a king to judge us: and Samuel prayed unto the Lord. And the Lord said unto Samuel, “Hearken unto the voice of the people, in all that they say unto thee: for they have not rejected thee, but they have rejected me, that I should not reign over them.”

1 Samuel 8:1

He tells them the consequences of this course. But still ordains they shall have a government of their own to punish them for their folly in becoming dissatisfied with God’s government and desiring a human one. If the Jews would ever have been justified in interpolating human laws and human expedients into the Divine government, it certainly was when those institutions of God were perverted to base and unlawful pur­poses, and his officers failed to do their duties. We see that the desire of a man-government even then amounted to a rejection of God as their king and ruler.

The introduction of this human polity was the main cause of Israel’s many sins and rebellions in her history, of the long bloody family feuds between Israel and Judah, brought upon her, her sorrows and woes, her sad overthrow and long and cruel dispersions as fugitives and outcasts among the nations of the earth. This king, as their head, was the chief cause of turning them from the law of God. We find Saul, David, Solomon, Hezekiah all approved of God in their private walk, so elated with pride at their wonderful exaltation, that they violated God’s law themselves and led their subjects into sin.

If the best among these kings caused their subjects to sin, and weaned their affections from God, divided their allegiance, diverted their sense of responsibility from the law of God to the law of the king, what must have been the fatal effects of her more corrupt and wicked princes. We find them continually leading them away from God’s law into sin. At their return from captivity in Babylon, under Ezra and Nehemiah, it was said in Ezra 9:2, “The band of the princes and rulers have been chief in this trespass,” that had brought them into captivity. It was Hezekiah’s forgetfulness of God’s law in his anxiety to be courteous and friendly with the King of Babylon, that pro­duced the second captivity. Hosea speaking of this same rejection of God and choosing an earthly king, says:

O Israel, thou hast des­troyed thyself; but in me is thy help. I will be thy king: where is any other that may save thee in all the cities? and thy judges of whom thou saidst, Give me a king and princes. I gave thee a king in mine anger, and took him away in my wrath.

Hosea 13:9

Your dissatisfaction with my appointments as I gave them was your ruin. To punish you for this, I gave you a king who oppressed you, who involved you in difficulties, brought upon you war, trouble, famine, and slaughter, but when under this punishment, you failed to humble yourself and repent, but waxed worse and worse in your sin and rebellion, in my wrath I took from you your king and left you deso­late, without either a Divine or human head, a prey to all your enemies, to be scattered over the face of the earth, a by-word and a hissing among all the nations, as a perpetual warning to all families, kindred, tribes and tongues, of the folly and sin of becoming dissatisfied with Heaven’s appointments.

God, to some extent at least, recognizes this earthly king as a rival of himself, and indicates the impossibility of man’s having both, a Heavenly and an earthly king. He clearly indicates that the Jew could not have another king, and at the same time be regarded as the subjects of Heaven. We find that the Jew was prohibited of God from either mak­ing alliances with human governments formed by nations not of God’s people, or of adopting into the government he had made for them, institutions of their own devising. He was God, and He their only King, ruler, law-maker—they could have none other. To have another was to reject God.

What thing soever I command you, observe to do it. Thou shall not add thereto, nor diminish from it.

Deuteronomy 12:32

We thus find that God kept his subjects aloof from all connection with the world, or human governments. He considered his alliances with these institutions as adulteries in his espoused wife. In Ezekiel 23, under the type of the two sisters, Aholah and Aholibah, in their whoredoms, he represents Judah and Israel in their alliances with the world-governments. In their punishment by their lovers he typifies their punishment inflicted by those nations with whom they formed alliances.

But in process of time this nation of God is so corrupted by these earthly, human institutions and alliances, that God will no longer forbear with them. He abolishes this national institution, and in its place estab­lishes his universal and eternal spiritual kingdom. “What relationship does this new and eternal kingdom sustain to the world-institutions by which it is surrounded and with which it comes in contact?” is the ques­tion of prime importance in our investigation, and one which, in importance to the well being of the church is not transcended by any known to the Christian world. The Jewish dispensation was the type of the Chris­tian kingdom. The Christian kingdom or church superseded the Jewish and occupied the same position with reference both to God and the world that refused submission to Him, that the Jewish did.

Paul in his letter to his Roman brethren, says the Jews, through unbelief, were broken off, and the Gentiles, through faith, were grafted in. Without determining what is the special position from which the Jews was broken or cast, and into which the Gentile was grafted, it suffices our present purpose to note that just the position with reference to God and the world, from which the unbelieving Jew was broken, the believing Gentile was grafted in. The Jewish institution was the type of the spiritual, teaching through God’s dealings with it, how He would deal with the church, this could not be so unless they occupied the same relationship to God and the world. God’s dealing with the Jew in one relationship, could not teach us how he would deal with the Christian in a dissimilar one. The treatment of the out­ward nations by the Jews could be no lesson to us as to how we should act towards the unbelieving unless we occupied a like position with reference to them.

These things being so, and God having, through a period of four thousand years, kept a deep and wide gulf of separation between his people, his nation, his kingdom and the human kingdoms of earth with their subjects, having, under every possible form and on every occasion, besought and warned his children against such associations or affiliations; against alliances, individual or national; against relying upon the human institutions for aid or help in any of their difficulties, having shown that the help of the human institutions was weakness, confusion and ruin to them—in a word, God having separated them in every possible manner, and on every possible occasion, he did it all, not for them, but to teach us that Christians must be a separate and distinct people.

With all these teachings, through so long a period, so repeatedly, emphatically and distinctly set forth, it certainly is true, that without some positive net or declaration of God connecting or uniting them, the government of God with its subjects, must forever remain separated from the world-institu­tions with their subjects, with no alliance or affiliation, no participation of the one in the affairs of the other. Upon him that would connect them, the responsibility of showing when and how God united them, and what that union is, certainly devolves. We shall, in our next, examine the Scriptures to see if they have been so united.

The Worst Error a Church Can Make

On By Tyler BoydIn Christian Non-Violence, Kingdom Life, Love for Enemies

I recently conducted an informal Facebook poll, posing the question, “In your opinion, what is the worst error a church can make?” The responses touched on various issues of great importance, including the failure to uphold biblical authority, neglect of doctrinal truth, and leadership issues, such as having weak or unqualified elders. Others focused on relational problems in the church, such as gossip, judgmental attitudes, or letting people slip through the cracks without being noticed.

Without minimizing the seriousness of any of the errors mentioned, I invite you to consider one error which permeates all others – the failure to love God and others.

Love as the Cornerstone of All Other Commands

The New Testament defines love by pointing to Jesus Christ’s selfless sacrifice.

By this we know love, that he laid down his life for us, and we ought to lay down our lives for the brothers.

1 John 3:16

To love is to imitate Jesus, who died for us, even when we were undeserving sinners (cf. Rom. 5:6-10).

The New Testament tells us that the command to love (i.e., to love in a way that resembles Jesus’s self-sacrificial love) is the greatest of all commands. Everything else hinges on fulfilling this law.

And one of them, a lawyer, asked him a question to test him. “Teacher, which is the great commandment in the Law?” And he said to him, “You shall love the Lord your God with all your heart and with all your soul and with all your mind. This is the great and first commandment. And a second like it: You shall love your neighbor as yourself. On these two commandments depend all the Law and the Prophets.

Matthew 22:34-40

Owe no one anything, except to love each other, for the one who loves another has fulfilled the law. For the commandments, “You shall not commit adultery, You shall not murder, You shall not steal, You shall not covet,” and any other commandment, are summed up in this word: “You shall love your neighbor as yourself.” Love does no wrong to a neighbor, therefore love is the fulfilling of the law.

Romans 13:8-10

If you really fulfill the royal law according to the Scripture, “You shall love your neighbor as yourself” you are doing well.

James 2:8

Paul and Peter emphasize the importance of love, urging Christians to put on love above all else.

And above all these, put on love, which binds everything together in perfect harmony.

Colossians 4:14

Above all, keep loving one another earnestly, since love covers a multitude of sins.

1 Peter 4:8

In the well known “love chapter” (1 Corinthians 13), Paul asserts that without love, there is nothing we can do in our service to God that holds any value.

If I speak in the tongues of men and of angels, but have not love, I am a noisy gong or a clanging cymbal… If I give away all I have, and if I deliver up my body to be burned, but have not love, I gain nothing.

1 Corinthians 13:1-3

It should be noted that the command to love extends to all, even to those who don’t deserve it – even to our enemies (Luke 6:27-35). In fact, loving our enemies is the prerequisite for being considered as “children of the Most High.”

But love your enemies, and do good, and lend, expecting nothing in return, and your reward will be great, and you will be sons of the Most High, for he is kind to the ungrateful and the evil.

Luke 6:35

To what extent should we be merciful to those who don’t deserve it? We are to “Be merciful, even as your Father is merciful” (Luke 6:36).

To love others, even when it is undeserved, and implies self-sacrifice, hardship, and harm, is simply what it means to be a “Christian.” That is, to be a “Christian” we must love like Christ.

Implications of Failing to Love

It is important to note that the New Testament does not teach a minimalist approach to Christianity, as if nothing else matters beyond loving God and loving others. On the contrary Jesus said, “If you love me, you will keep my commandments” (John 14:15).

Later, John reinforces this point:

By this we know that we love the children of God, when we love God and obey his commandments. For this is the love of God, that we keep his commandments. And his commandments are not burdensome.

1 John 5:2-3

“Love God, Love Others” shouldn’t be a mere slogan, while other points of doctrine are minimized in their importance. Instead, if we genuinely love God with all of our heart, soul, and strength, everything else becomes more significant. In fact, it should matter even more to us because of our love for God others. This isn’t Christian minimalism; it’s Christian maximalism.

At the same time, it’s crucial to acknowledge that even if we follow commandments, uphold doctrinal truth, lead the church wisely, live holy lives, treat others kindly, and even lay down our lives, yet without starting with love for God and others, we miss the point. Loving the Lord with all our heart, soul, strength, and mind is the principle from which obedience to all other commandments flow.

Think carefully about this: If love is to be placed above all else, and if all our service to God is worthless without love, and if every other command hangs on the commandment to love, what conclusion can we draw, but that the failure to love is the worst possible error that a church could make.

Yes, there will be doctrinal disagreements and errors, and unqualified elders causing problems. But how we respond to these problems, and the individuals involved, is of utmost importance.

If we’re thinking biblically, how can we avoid the conclusion that mistreating, misrepresenting, slandering, or attempting to embarrass someone in the name of truth stands as just as bad, if not worse, than whatever error it is we claim to be opposing.

Self-Examination

While we have an obligation to distinguish between what is and what is not faithful, it is crucial to guard against self-righteousness. Instead of feeling righteous by contrasting ourselves with some of the more unkind, unloving Christian examples, we must start by asking ourselves: Are we guilty of the worst error imaginable? Do we do everything in love? Do we place love for God and others above all else?

Think about it.

Therefore be imitators of God, as beloved children. And walk in love, as Christ loved us and gave himself for us, a fragrant offering and sacrifice to God.

Ephesians 5:1-2

Christianity and Economics, Part 12: How Christians Should Seek to Regulate the Market

On By Tyler BoydIn Economics

In this twelfth and final installment of this series on Christianity and Economics, we explore how Christians can work to address problems in the market without resorting to violence or coercion. Building on the previous discussions regarding the benefits of voluntary exchange and a free market, we explore how Christian can influence market outcomes in a way that aligns with Christian ethics as revealed in scripture.

As was previously discussed in this series (Part 4), when people are free to exchange goods voluntarily, market prices function as signals which guide buyers and sellers in allocating scarce resources efficiently. A significance price increase of a good incentivizing buyers to economize their purchases and seek alternative solutions, while encourages producers to increase production. Both actions work together to increase supply and lower the price of the good in question. Allowing market prices to fluctuate freely in response to changes in supply and demand is necessary for individuals to make informed decisions about resource utilization.

Moreover, when individuals are allowed to voluntarily exchange goods, the division of labor deepens, leading to increased productivity and a broader array of economic goods and services, ultimately resulting in economic growth (Part 7).

The free market not only promotes economic growth but it aligns with the teachings of the Bible, as it consistently rejects violence and the confiscation of other people’s property (Part 5).

Problems within the Free Market System

Although it can be demonstrated that a free-market economy leads to economic growth and aligns with the teachings of Scripture, it would be a mistake to conclude that the free market guarantees perfect outcomes. Because the free market is simply the sum of countless voluntary exchanges between individuals, the market will only be as perfect as the people in it. If individuals within a free-market economy demand alcohol, drugs, pornography, profane entertainment, or other sinful vices, then it is likely that there will profits which can be gained in providing these goods. Some people fear that a truly free economy will result in a system dominated by greed, where the wealthy and sinful exploit the poor and needy.

We must not envision free market economics as a solution to the problem of sin. As long as sin exists, people will make harmful choices. Sin will create problems in any society, regardless of the level of economic freedom they enjoy.

How Should Christians Respond?

The question then arises: How should Christians respond when we see the consequences of sin in the marketplace? Some argue that Christian morality demands that Christians should step in and constrain the free market in certain situations. They contend that some degree of state regulation, wisely implemented, could lead to a superior outcome which is more consistent with Christian morality than a completely unregulated market.

A commitment to Jesus Christ and Biblical teachings does require that Christians oppose certain sinful behaviors. Christians should be grieved when profit is gained by promoting sinful activities such as pornography or blasphemous entertainment.

Nevertheless, resorting to state regulation that employs threats of violence and attempts to claim control of other people’s possessions contradicts God’s commandments regarding theft and violence. Although Christians must oppose sin, the existence of sin in the lives of others does not justify aggression against their lives or property. Biblical justice demands that we must use our own resources to combat sin, convincing others to voluntarily choose better behavior.

Lobbying for rulers to intervene in the economy violates the property rights of others, and for this reason, it violates Christian ethics. Christians are instructed to love and do good to their enemies, not to threaten violence to constrain their behavior when we disapprove of their choices.

How Christians Can and Should Regulate the Economy

In a free market, entrepreneurs cannot force anyone to buy their products. To succeed, they must convince people to voluntarily exchange with them. For this reason, the free market is anything but unregulated. It may not be regulated by rulers, armies, or police, but it is strictly regulated by the consciences and preferences of consumers. If people do not want to buy from a company with a bad reputation, they are free to refrain.

This is how Christians can regulate the economy in a way that is consistent with God’s commands. Since the Bible forbids theft and violence, Christians cannot enlist the service of worldly governments to create a better society. However, Christians can spread the gospel of Jesus Christ, making disciples of all nations.

When people become disciples of Christ, their values and behaviors will change. Faithful Christians strive to exhibit greater kindness to their neighbors, demonstrate greater concern for the poor, and treat their employees and customers fairly. Their preferences shift towards more wholesome products and away from unwholesome ones. As priorities change, the demand that drives unwholesome market outcomes diminishes.

If Christians really want a different and better outcome, they should obey the great commission (Matthew 28:16-20), pointing others to Jesus Christ who can transform their heart and renew their mind. As individuals who make up the market change, the market itself changes.

Conclusion

The first commandment that God gave to mankind was to rule over and subdue creation.

And God said to them, “Be fruitful and multiply and fill the earth and subdue it, and have dominion over the fish of the sea and over the birds of the heavens and over the livestock and over all the earth and over every creeping thing that creeps on the earth.

Genesis 1:28

The only way Christians can fulfill this command, without descending into the barbaric struggle of greed, theft, and violence, is by embracing the importance of voluntary exchange, the division of labor, and wise entrepreneurship. By these means, Christians can contribute to the economic growth of their society. These sources of economic growth will only flourish when people align their actions with Christian ethics, emphasizing peace, and respecting the private property of one another. In so doing, Christians can promote economic prosperity in harmony with the wisdom revealed by the Creator.

Is Your Wisdom Hurting the Church?

On By Tyler BoydIn Uncategorized

In the book of Proverbs, we are instructed to seek wisdom (Pr. 3:13-18; 4:7-9). Likewise, in the New Testament we are encouraged to walk in wisdom (Eph. 5:15-17). We must not embrace every sermon, book, podcast, or idea that comes along. We must use discernment to “test the spirits to see whether they are from God” (1 Jn. 4:1).

To those who love meditating on Scripture, and discussing how the church might grow stronger by following its inspired wisdom, thank you. These conversations are vitally important. Guarding the truth and exposing error is essential for the well-being of the church.

But we must remember that not all “wisdom” is beneficial. James warns of two kinds of wisdom: wisdom from above, and wisdom that is earthly, unspiritual, and even demonic.

Who is wise and understanding among you? By his good conduct let him show his works in the meekness of wisdom. But if you have bitter jealousy and selfish ambition in your hearts, do not boast and be false to the truth. This is not the wisdom that comes down from above, but is earthly, unspiritual, demonic. For where jealousy and selfish ambition exist, there will be disorder and every vile practice. But the wisdom from above is first pure, then peaceable, gentle, open to reason, full of mercy and good fruits, impartial and sincere. And a harvest of righteousness is sown in peace by those who make peace.

James 3:13-18

While discussing these two types of wisdom, James offers three warning signs that indicate when someone has crossed the line from heavenly wisdom, to the type of wisdom that hurts the church. As we seek to share our wisdom with the church, we must be on the lookout for these warning signs.

Warning Sign #1: Selfish Ambition

It can be incredibly satisfying correcting someone’s errors. In fact, it can be addicting. Correcting the mistakes of others can easily turn into a hobby.

You know your wisdom is sound, and based on airtight Scriptural logic. You know you have the skill to convincingly refute their misguided ideas. Yes, they might try to argue back, but you are prepared for any objection they may raise. If they do argue back, it will be to their shame (and your glory, though you may not be quick to admit it).

If this describes you, watch out.  Your wisdom may indeed be “sound” and “Scriptural.” Your argument may be “right” and “true.” But if you are motivated by the personal satisfaction and benefit it brings, that is called “selfish ambition.” It is a serious warning sign that your wisdom is not godly.

“But my motivation is love for Christ, for the church, and for truth.” If that is genuinely the case, it is commendable. Just be honest with yourself and make sure that is your true motivation.

Warning Sign #2: Bitterness

James warns against “bitter jealousy,” that attitude of continual complaining and finding fault in others, even in trivial matters. If you try hard enough, you can find a lack of wisdom under every rock. But when your attitude turns bitter, you don’t even have to try hard. Every preacher you hear has problems. Every elder you know does a poor job leading the church. Every work of the church is a waste of time and money. Every imperfect phrase or idea grates on you like nails on a chalkboard. Rather than looking for the good in others, and looking for what you can learn from others, you become a continual critic.

Church critics seldom seek clarification; they wait for one misspoken word, cling onto it, and use it as an opportunity to point out other’s mistakes.

Church critics are not joyful, and they struggle to feel brotherly compassion. They say “you should know better” instead of “I love you, and want to encourage you.”

I get it. Sometimes Christians will disappoint you. Often, criticisms are entirely justified. But if you start to sense bitterness taking root in your heart, and feel compelled to continually complain about others, this is a warning sign.

You may possess a wealth of Biblical knowledge and valuable insights, and others might indeed benefit from listening to you. Nevertheless, James describes “bitter” wisdom as “earthly,” “unspiritual,” and “demonic.”

Warning Sign #3: Disorder

In 1 Timothy 6:3-5, false teachers are described as having “an unhealthy craving for controversy and for quarrels about words, which produce envy, dissention, slander, evil suspicions, and constant friction among people.” James says something similar when he describes earthly wisdom as generating “disorder and every vile practice.”

You know it’s time to reassess your approach when your attempts to share wisdom with the church morph into an “unhealthy craving for controversy and for quarrel about words.” This is the very craving that fuels the false teachers your claim to oppose. Yes, we must confront error in the church, but there is a difference between guarding the truth and incessantly nitpicking others merely because you enjoy controversy.

If you aren’t careful, you’ll end up becoming your own worst enemy, producing the same results as false teachers: “envy, dissension, slander, evil suspicions, and constant friction among people.”

The Cure

The challenge is how to stand for the truth, wisely warning others of the consequences of disregarding Scripture’s teachings, without turning into a source of continuous bitterness, grumbling, and fault-finding. After all, there is an incredible amount of joy, beauty, friendship, generosity, and goodness in the church, even as it stands. Those who follow Jesus are commanded to “rejoice always” (1 Thess. 5:16). There is goodness in the church, and this is worth celebrating.

So what’s the solution? What should we do if we see ourselves approaching one of these warning signs? In the middle of James’s warnings, he offers a compact yet powerful description of the “wisdom that comes down from above.” His description doesn’t focus on knowledge of scripture, years of experience, academic credentials, or knowing how to manage large groups of people. It is much deeper than any of these.

The wisdom from above is first pure, then peaceable, gentle, open to reason, full of mercy and good fruits, impartial and sincere. And a harvest of righteousness is sown in peace by those who make peace.

James 3:17-18

Ironically, these are the kind of attributes that are often dismissed as “unwise,” especially by those who are already filled with jealousy and selfish ambition. Those who love controversy often view those who are peaceable, gentle, merciful, and open to reason as “soft” or “weak.” They might accuse them of “coddling” others or being a “people-pleaser” who is afraid to boldly stand for the truth.

Heavenly wisdom is anything but “weak.” These characteristics are hard to develop and challenging to maintain. “Soft” men cannot develop these qualities; they only emerge through continual prayer and rigorous self-discipline. Even then, they may take years to develop.

Take time to reflect on these attributes. Do they describe you? Can you honestly say “I am pure, peaceable, gentle, reasonable, merciful, full of good fruits, impartial, and sincere”? Think about the times and places when you find these attributes challenging. Think about the people who bring out the worst in you.

Above all, pray for wisdom – true wisdom (James 1:5). The next time the challenge arises, hold firm to the wisdom that comes from above.

Christianity and Economics, Part 11: Progressivism

On By Tyler BoydIn Economics

Click here to read other articles in the Christianity and Economics series.

Economics is usually discussed in connection with politics, such as during an election or when discussing the effects of a new policy or regulation. In these discussions, the word “progressive” is often thrown around. The term “progressive” is used because it implies a that a perspective is forward-thinking.

Historically, “progressives” have often argued for an economic system that represents a middle ground between a true free market and socialism. Although they recognize many of the flaws of politically driven economic interventions, they believe that some degree of government involvement in the economy is helpful. They propose an economy regulated by “experts” rather than by politicians or the market itself.

There is, however, nothing “progressive” about empowering “experts” to govern the economy.

Problems With Progressivism

Progressives face many, if not all of the same problems as other economic interventionist. It is important to understand that the free market is far from unregulated (as previously explained in Part 8). Markets continually regulate the economy by coordinating supply and demand. Because of market prices, businessmen and consumers are continually able to calculate the best way to achieve their goals. Progressives make the mistake of believing that a few special “experts” can regulate the economy better than the market itself.

Progressives encounter the same knowledge and economic calculation problems faced by socialists (see Part 9). Even the most educated and experienced experts will be limited in that they can only make decisions using the knowledge made available to them. This knowledge will always be less than the collective, yet dispersed knowledge of an entire society. It is impossible for any man to be an expert in every specialized corner of an economy at the same time. To efficiently make positive economic decisions that affect an entire economy would require nothing short of omnipotence. Moreover, as “experts” intervene in the economy, they distort supply and demand, which results in the distortion of prices. As prices cease to function as signals of true supply and demand, expert planners will fail to accurately recognize unmet needs.

Progressives also face the same moral problems faced by other economic interventionists, in that they cannot intervene in the economy without seizing the ability to control the use of other people’s resources (as discussed in Part 10).

Creating an “expert” class gives rise to a managerial bureaucracy which yields tremendous influence of an economy. However, because they are not required to honor ownership rights of others, they are empowered to make decisions independent from the pressures of market regulation.

In other words, when “experts” enact policies, and those policies lead to disastrous economic consequences, such as financial crises, skyrocketing healthcare and education costs, and economic shutdowns, they do not personally incur the costs of those bad decisions. Since they make decisions about other people’s resources, they avoid the ever important market regulation experienced by those who take personal risks with their own resources.

There is no middle ground in economics. Either individuals are allowed to make their own choices with their own resources, or people are empowered to control other people’s resources.

Do Not Trust In Princes

Psalm 146 warns against trusting in human authority. Even the most educated human beings on earth are still only people, and people are imperfect.

Put not your trust in princes,
in a son of man, in whom there is no salvation.
When his breath departs, he returns to the earth;
on that very day his plans perish.

Psalm 146:3-4

Human authority cannot save. It cannot save from recessions. It cannot save from shortages. What’s more, the psalmist made this statement in a world where Israel’s neighbors believed their rulers were divinely blessed with god given expertise to rule. But the psalmist knew better. He knew that they were mere men.

The Bible is filled with similar warnings.

Stop regarding man
in whose nostrils is breath,
for of what account is he?

Isaiah 2:22

Thus says the LORD:
“Cursed is the man who trusts in man
and makes flesh is strength,
whose heart turns away from the LORD.”

Jeremiah 17:5

It is better to take refuge in the LORD
than to trust in man.
It is better to take refuge in the LORD
than to trust in princes.

Psalm 118:8-9

If we cannot trust in experts to rightly guide our economy, where should we turn? We can trust in the Lord.

Blessed is he whose help is the God of Jacob,
whose hope is in the LORD his God,
who made heaven and earth,
the sea, and all that is in them,
who keeps faith forever;
who executes justice for the oppressed,
who gives food to the hungry.

Psalm 146:6-7

The Lord will provide. He can aids the poor and needy. But we must be willing to follow the wisdom we learn from His inspired Scriptures. We must keep working, sharing, and exchanging goods voluntarily. We must refrain from envy and theft.

But as disciples of Jesus, we must remember that “greatness” is not achieved by ruling over people. Greatness is achieved through serving (Mark 10:42-45). If anyone has enough “expertise” to regulate an economy better than the market itself, surely the Son of God had that expertise. And yet, Jesus refused the opportunity to rule over others. Instead, he chose the way of service.

The answer to economic problems is not to trust in man, but to trust in God’s wisdom. It is for this reason that Christians must reject the “progressive” middle ground, which is established on trusting in human wisdom.

The Holy Spirit – Summary and Implications

On By Tyler BoydIn Holy Spirit

A Summary

This series on the Holy Spirit highlights the close connection between living by the Holy Spirit and adopting the mindset displayed by Christ on the cross. Although there is certainly much more that can be said about the Holy Spirit, we cannot say any less. This aspect of the Holy Spirit is central to the teachings of the New Testament, yet it often goes unnoticed or receives minimal attention.

The study began by exploring the meaning of the word “spirit.” The Hebrew word “Ruakh” and the Greek word “Pnuma” both conveyed the basic meaning of “wind” or “breath.” Spirit refers to the air that enters and exits our lungs, sustaining life. It is the stuff that gives thoughts and ideas. A person’s spirit is expressed through spoken words as they are breathed out. If you want to describe a person’s mindset or way of thinking, you could use the word “spirit.”

                Part 1: What is a “Spirit”?

Not only do humans have a spirit, but God also has a Spirit. God’s Spirit is the source of all life. Just as a person’s spirit is closely connected to their spoken words, God’s Spirit is closely connected to His words. The first mention of God’s Spirit is found in Genesis 1:2, which states that “the Spirit of God was hovering over the face of the waters”. In the very next verse, we read that “God said.” God’s Spirit has always been closely connected to His words.

                Part 2: The Holy Spirit in Creation

Throughout the Old Testament, there were special occasions when God’s Spirit filled certain individuals, such as judges, kings, or prophets. When God’s Spirit filled someone, it meant that that their words and actions could be attributed to God Himself. In other words, their words reflected the mind of God and were not solely a product of their own thinking.

                Part 3: When God’s Spirit Fills People

                Part 4: The Holy Spirit Gave Us The Old Testament

The prophets anticipated a day when God’s Spirit would no longer be poured out on a select few, but on all flesh (Joel 2:28-32). They anticipated a time when God would give His people new life, a new heart, and a new Spirit. Putting His Spirit in His people would enable them to walk according to His statutes and obey His rules (Ezek. 36:26-27). The prophets foresaw that God’s people would be changed from within, where they would obey Him from their hearts. Their spirit would be made new, so that their thinking would look like God’s as they walked in harmony with His laws.

                Part 5: Prophesies Concerning the Spirit

This anticipation is further developed in the ministry of Jesus. John the Baptist foretold that Jesus would baptize with the Holy Spirit, and Jesus Himself promised to send the Holy Spirit to His disciples after his death and resurrection. The Holy Spirit was described as “The Spirit of Truth” and a “Helper” who would teach them and bring to remembrance all of Jesus’s words (John 14:19-26). As in the Old Testament, the “Spirit” remained closely linked to the ideas, commands, teachings, and mindset demonstrated and taught by Jesus Himself. Although Jesus would return to the Father, His “Spirit” would be sent in his place.

                Part 6: The Holy Spirit in the Life of Jesus

                Part 7: The Holy Spirit in John

                Part 8: The Holy Spirit Raised Jesus From the Dead

                Part 9: Baptism With The Holy Spirit

After Jesus’s ascension, the promised coming of the Holy Spirit became a reality. The Holy Spirit was poured out on the Jews (Acts 2), the Samaritans (Acts 8), the Gentiles (Acts 10), and the disciples of John (Acts 19). This outpouring of the Spirit was accompanied by astonishing signs and wonders, including the ability to speak in tongues. Speaking in tongues served as observable proof that their words originated from God’s Spirit.

                Part 10: The Fulfillment of the Promise of the Spirit

                Part 11: Speaking in Tongues as a Sign of the Spirit

Throughout the book of Acts, the miraculous outpouring of the Spirit consistently connected with baptism. When God’s Spirit was poured out, those who believed the gospel responded with baptism. The connection between the Holy Spirit and baptism is explained throughout Paul’s writings, where he states that all Christians are baptized in the Spirit (1 Cor. 12:13).

                Part 12: All Christians are Baptized in the Spirit

                Part 13: The Role of the Holy Spirit in Baptism

Through baptism, the Spirit is “given,” “sent”, or “poured out” into their hearts (2 Cor. 1:22; Gal. 4:6; Rom. 5:5). The Spirit solves the heart problem highlighted in the Old Testament, as a person’s mind is transformed to live according to the Spirit. Through this transformation, the Spirit offers hope for new life (Rom. 8:1-9).

                Part 14: The Holy Spirit and the Heart

                Part 15: Life in the Spirit

Living according to God’s Spirit means aligning with God’s way of thinking. It requires focusing our  minds on the things of the Spirit and submitting to God’s law (Rom. 8:5-7). It means adopting mind of God, particularly the mind of Christ on the cross, being crucified and suffering with Him (Phil. 2:1-8).

                Part 16: The Fruit of the Spirit

                Part 17: The Spirit Links Christians to the Cross

                Part 18: The Mind of Christ

The Spirit did empower individuals for a time to work miracles, but the enduring work of the Spirit is seen when Christians live with Christ-like love. It is only through the Spirit, by embracing the wisdom of the sufferings seen on the cross, that Christians can confesses Jesus as Lord. All other teachings or ideas should be tested in light of the Spirit of God as seen on the cross.

                Part 19: The Spirit and Miraculous Gifts

                Part 20: The Holy Spirit and Confession

                Part 21: Test the Spirits

The Holy Spirit is the source of life, and the basis of the Christian’s hope of resurrection. However, this hope is contingent on our commitment to live by the Spirit in the present. It requires us to think with the mind of Christ and live not by our own wisdom but by the Spirit of God as demonstrated by Christ on the cross.

                Part 22: The Holy Spirit, Suffering, and Hope

In conclusion, the Holy Spirit is not merely an emotion or a feeling. Being led by the Spirit is not simply following our own hearts. To be led by the Spirit is to be guided by God’s thinking, words, and wisdom. It is a particular way of living that submits to God’s commands, even to the point of suffering and death. It involves loving others, even at the cost of our own lives.

The Spirit of God is clearly seen in the Spirit of Christ on the cross. As we set our minds on the things of the Spirit, we seek to imitate Him. As we live by the Spirit of His Son, who was sent into our hearts, the Spirit transforms us into the image of Christ. Just as the Holy Spirit first created life, the Holy Spirit is the foundation of our hope for new life in the resurrection. But this hope is contingent on living by the Spirit now, in the present, by sharing in Christ’s suffering.

Implications

  • To live by the Holy Spirit is more than simply following the Bible. But it is not less than that.

Old Testament Israel had inspired Scripture, yet the heart still needed to be changed (Deut. 10:16). The New Testament distinguishes serving in the new way of the Spirit from the old way of simply following a written letter (Rom. 7:6). Serving by the Spirit necessitates a new heart and mind (Ezek. 36:26). However, living by the Spirit does not mean we can cast off God’s words; to the contrary, it requires submission to them. Living contrary to God’s inspired word is characteristic of living by the flesh (Rom. 8:7-8).

  • To live by the Holy Spirit means to live in purity and holiness, denying our flesh.

As we live by the Spirit, our bodies become a temple of the Holy Spirit (1 Cor. 6:19). Our bodies must be treated as sacred space. Whoever disregards purity and holiness disregards the Holy Spirit.

For God has not called us for impurity, but in holiness. Therefore, whoever disregards this, disregards not man but God, who gives his Holy Spirit to you.

1 Thessalonians 4:7-8
  • The Holy Spirit is the key to unity.

No matter their background, Christians are one in Christ because they are baptized in one Spirit (1 Cor. 12:13). Unity and peace are experienced in the Spirit. (Eph. 4:3-4). In Philippians Paul emphasizes that fellowship in the Spirit is found only as we live with them mind of Christ, as seen in his humility on the cross (Phil. 2:1-8).

  • The Holy Spirit is the source of love.

God’s love is poured into our hearts through the Holy Spirit (Rom. 5:5). Love is listed as part of the fruit of the Spirit (Gal. 5:22). God abides in us as we mimic His love on the cross.

In this is love, not that we have loved God that but he loved us and sent his Son to be the propitiation for our sins. Beloved, if God so loved us, we also ought to love one another. No one has ever seen God; if we love one another, God abides in us and his love is perfected in us.

1 John 4:10-12
  • The Holy Spirit is God’s Power in Weakness

He is not weak in dealing with you, but is powerful among you. For he was crucified in weakness, but lives by the power of God.

2 Corinthians 13:3b-4:a

The power of the Holy Spirit was seen in the creation of the world and in the resurrection of Jesus, and He will be seen in the resurrection of all of those who are in Christ (Rom. 1:20; 8:9). The question is not whether the Holy Spirit is powerful, but how His power is experienced now. The power of the Holy Spirit is found not in human wisdom, influence, political power, or strength. It was human strength that nailed Jesus to the cross. But it was in this moment, when Jesus subjected himself to a place of supreme weakness, that the power of the Holy Spirit was seen most powerfully. We access His power as we share in His sufferings.

That I may know him and the power of his resurrection, and may share in his sufferings, becoming like him in his death, that by any means possible I may attain the resurrection from the dead.

Philippians 3:10-11

Conclusion

Although is much more that can and should be said about the Holy Spirit, it is crucial for the church to grasp this key point. Living by the Spirit requires adopting God’s way of thinking, exemplified by the Spirit of Christ on the cross. Trying to obey Scripture is necessary, but it is insufficient in and of itself. Our hearts must be transformed by suffering and dying with Christ. Living by the Spirit by following the crucified Savior leads to unity, love, and hope for resurrected life in Him.