9 Things Jesus Said That Should Impact The Way A Christian Approaches Politics

On February 14, 2018February 14, 2018 By Tyler BoydIn Christian's Relationship to Government6 Comments

Disciples of Jesus have a different set of values, ideals and methods from the world, and it is of utmost importance that we maintain this distinction. Jesus himself never sought to become involved in politics, and whenever he was given the opportunity, he refused to take sides in their political arguments. Jesus recognized that the devil ruled as the god of this world, influencing all the nations of this world, and He placed absolutely no trust in their deceptive power.

Therefore Christians should remain separate from earthly governments and politics. Christians are to pledge their allegiance to God alone, and not to any earthly nation, political party or political ideology. Because Jesus is our only Lord and Master, we are not to serve any other lord or master.

1.Christians should have a different set of values

Do not store up for yourselves treasures on earth, where moth and rust destroy, and where thieves break in and steal. But store up for yourselves treasures in heaven, where neither moth nor rust destroys, and where thieves do not break in and steal; for where your treasure is, there your heart will be also. – Matthew 6.19-21

Earthly governments are continually in pursuit of earthly treasures (or in their own language “economic strength”. Jesus warns that earthly treasures pass away. This is why those who seek after earthly treasures are filled with anxiety, anger, envy, and jealousy (what Paul calls “works of the flesh”).

Jesus taught that our hearts should be focused on the heavenly treasures of the Kingdom of God, not on earthly things. Therefore for a disciple, it would be unwise to plan significant time and effort pursuing much of what earthly governments hold as having significant value. Our treasure, our hearts, and our confidence is in heaven.

2.Christians should look to a different source to provide for their needs.

No man can serve two masters; for either he will hate the one and love the other, or he will be devoted to one and despise the other. You cannot serve God and wealth.

For this reason I say to you, do not be worried about your life, as to what you will eat or what you will drink; nor for your body, as to what you will put on. Is not life more than food, and the body more than clothing?…

Do not worry then, saying, “What will we eat?” or “What will be drink?” or “What will we wear for clothing?” For the Gentiles eagerly seek all these things; for your heavenly Father knows that you need all these things. But seek first His kingdom and His righteousness, and all these things will be added to you. – Matthew 6.24-34

Whenever we are faced with a need or a concern, we are not to look to stronger political leadership. We are to seek His kingdom, trusting that when we do, God will provide us with what we need. To the extent that we seek God, we do not have to worry.

This stands in stark contrast to the governments of this world, who do nothing but worry, for they do not seek God. When Christians serve God as their master, they are freed from pursuing the things that governments of this world pursue.

3.Christians should refuse to judge.

Do not judge, so that you will not be judged. For in the way you judge, you will be judged; and by your standard of measure, it will be measured to you. Why do you look at the speck that is in your brother’s eye, but do not notice the log that is in your own eye? Or how can you say to your brother, “Let me take the out of your eye,” and behold, the log is in your own eye? You hypocrite, first take the log out of your own eye, and then you will see clearly to take the speck out of your brother’s eye. – Matthew 7.1-5

Christians are not to judge. This is antithetical to the role and purpose of government (Rom. 13.1-5). The only way a government can enforce any law is to enforce judgment upon those who disobey that law. To seek to reform the world through government power necessitates judgment.

Jesus taught that Christians should seek a different method of addressing sin. Rather than acting as judges, Christians are to regard the sins of others as “specks” as compared to the “log” in their own eye. Paul would go on to actually forbid Christians from judging those who are outside the church (1 Cor. 5.12-13). Among those who are outside the church, we are to be known for our humility, gentleness, patience, tolerance, and love (Eph. 4.2; Jas. 4.10-12; 1 Pet. 3.8). We are to follow the example of Jesus by esteeming others are better than ourselves.

4.Christians should seek a different path to greatness.

But Jesus called them to Himself and said, “You know that the rulers of the Gentiles lord it over them, and their great men exercise authority over them. It is not this way among you, but whoever wishes to become great among you shall be your servant, and whoever wishes to be first among you shall be your slave; just as the Son of Man did not come to be served, but to serve, and to give His life a ransom for many.” – Matthew 20.25-28

The quest for power and ruling authority that characterizes the world is not to characterize Christians. The greatest in the kingdom of Christ do not rule; they serve. The world is all about exercising power over others, leading to continual political fights as various parties contend for that power. Christians should have absolutely no desire to take part in these fights.

5.Christians should render to God everything that is rightfully His.

“ Tell us then, what do You think? Is it lawful to give a poll-tax to Caesar or not?” But Jesus perceived their malice and said, “Why are you testing Me, you hypocrites? Show me the coin used for the pol-tax.” And they brought Him a denarius. And He said to them, “Whose likeness and inscription is this?” They said to Him, “Caesar’s.” Then He said to them, “Then render to Caesar the things that are Caesar’s; and to God the things that are God’s.” And hearing this, they were amazed, and leaving Him, they went away. – Matthew 22.15-22

This text is frequently misunderstood. For that reason I’ve written two other articles examining the context of the question and of Jesus’ answer. In short, rather than approving of giving service to Caesar, Jesus referred to the “likeness” and “inscription” on the coin, evoking strong references to the law, in which God was proclaimed as the only sovereign ruler of everything. When Jesus said “Render to Caesar the things that are Caesar’s, and to God the things that are God’s”, He was sharply challenging his questioners to decide for themselves the question of who rightly deserved their allegiance. If Caesar’s claims to be the rightful ruler of the world were true, then God’s claims to sovereignty were false. If God’s claims to sovereignty were true, the Caesar’s claims were illegitimate. If we really render to God the things that are God’s, there should be nothing left over for Caesar.

6.Christians should recognize that the nations are under demonic influence.

And the devil said to Him, “I will give You all this domain and its glory; for it has been handed over to me, and I give it to whomever I wish. Therefore if You worship before me, it shall be Yours.” Jesus answered him, “It is written, ‘You shall worship the LORD your God and serve Him only.” – Luke 4.6-8

First of all, it is interesting to notice that Jesus never refuted the devil’s claim that all the kingdoms of the world had been handed over to him to give to whomever he wishes. In fact, Jesus frequently referred to Satan as the ruler of the world (John 12.31; 14.30; 16.11). Likewise Paul would later refer to the devil as the “god of this world” (2 Cor. 4.4) and the “prince of the power of the air” (Eph. 2.2). John also understood that “the whole world lies the power of the evil one” (1 John 5.19).

How much trust should Christians place in demonically controlled earthly governments? As much as Jesus did, which is absolutely none.

Interestingly, the reason Jesus declined Satan’s offer was because Jesus understood that we are to serve God and God alone. He understood that serving God seeking political glory are mutually exclusive.

7.Christians should remember that Jesus avoided political/legal disputes.

Someone in the crowd said to Him, “Teacher, tell my brother to divide the family inheritance with me.” But He said to him, “Man, who appointed Me a judge or arbitrator over you? Then He said to them, “Beware and be on guard against every form of greed; for not even when one has an abundance does his life consist of his possessions.” – Luke 12.13-15

Once again, Jesus is faced with a legal/political question. He responds by asking “Who made me a judge?” Jesus claims that He did not come to judge earthly legal/political disputes. To the contrary, Jesus came to set us free from the sinful foundations of those disputes, such as greed.

Jesus didn’t have anything to say about legal/political/governmental disputes. Neither should we.

8.Christians should maintain sharp distinction from the world.

If the world hates you, you know that it hated Me before it hated you. If you were of the world, the world would love its own; but because you are not of the world, but I chose you out of the world, because of this the world hates you. – John 15.18-19

Jesus’s disciples follow a different Lord and Master, and therefore they look at the world in a very different way. Christians are frequently described as being different from the world, or “foreigners”, “exiles”, or “strangers” in the world. (Phil. 1.27; Heb. 11.13; 1 Pet. 1.17; 1 Pet 2.11). As a result, we should not be surprised when the world hates us.

If, however, we are indistinguishable from the world in our values, our ideals, or our methods, we have missed what we are called to be. As we seek to follow Jesus, we should have the same relationship to the surrounding culture and political powers as Jesus had.

9.Christians should refuse to fight like the world fights.

Jesus answered, “My kingdom is not of this world. If My kingdom were of this world, then my servants would be fighting so that I would not be handed over to the Jews; but as it is, My kingdom is not of this realm.” – John 18.36-37

The reason Jesus didn’t fight for political power is because His kingdom is not of this world. The evidence Jesus gave to prove that His kingdom is not of this world was that His disciples weren’t fighting either.

The world fights, not only with violence, but also with evil speaking towards political opponents.

Disciples of Jesus shouldn’t have any part in these physical or verbal fights (Eph. 4.29-31). To the contrary, everything we do is to be done in love. (1 Cor. 16.14). This is strikingly different from the kingdoms of this world which rely on physical violence and verbal sword swinging to maintain their power and influence.

Conclusion

Jesus taught his disciples to live a different kind of life from the world around them. Jesus never took part in earthly politics. He recognized that the kingdoms of this world were under the influence of Satan. He only sought to build one kingdom: the kingdom of God.

Should we not seek to follow this example of Jesus?

Did Jesus Teach Us To Arm Ourselves?

On January 17, 2018January 17, 2018 By Tyler BoydIn Love for Enemies1 Comment

Jesus did not teach that Christians should use violence to protect themselves from their enemies. He taught that Christians should live with attitudes that are antithetical to violence (Mt. 5.3-12). He taught His disciples not to resist evil people (Mt. 5.38-42). He taught us to love our enemies, pray for them, and bless them (Mt. 5.43-46; Lk. 6.27-37). He taught us to follow His example of taking up a cross, even though He could have crushed His enemies with force (Mt. 16.24-26). Jesus’ teachings about how Christians should treat their enemies are clear, and stand in stark contrast to the “common sense” approach typically shown by people in the world. Notice that Jesus’s approach towards enemies includes doing good to them, lest anyone should mistakenly conclude that they can love their enemy in their heart, while doing them harm.

But what about Luke 22.36? Did Jesus give His approval of preparing to use force against evil? Here is the verse in context:

And he said to them, “When I sent you out with no moneybag or knapsack or sandals, did you lack anything?” They said, “Nothing.” He said to them, “But now let the one who has a moneybag take it, and likewise a knapsack. And let the one who has no sword sell his cloak and buy one. For I tell you that this Scripture must be fulfilled in me: ‘And he was numbered with the transgressors.’ For what is written about me has its fulfillment.” And they said, “Look, Lord, here are two swords.” And he said to them, “It is enough.” – Luke 22.35-38

Did Jesus instruct us to arm ourselves? How did Jesus anticipate His disciples to understand this request in light of His other non-violent and enemy loving commandments?

How should this text be applied by Christians today? Should we all be getting our concealed carry permits? Should we all start arming ourselves when we go to worship? What steps should Christians take to protect themselves against imminent threats of danger? What should loving our enemies look like in light of this verse?

Loving Our Enemies Does Not (Always) Contradict Self-Defense

There is nothing wrong with self-defense, unless of course our method of defending ourselves requires us to deny Christ or His teachings. Faithfulness is always more important than safety. Loving our enemies is more important than safety. Doing good to our enemies is more important than safety. But as long as we maintain faithful obedience to God, there is nothing wrong with taking steps to keep ourselves and our loved ones safe in the face of imminent danger.

There are several New Testament examples of self-defense. When King Herod sought to kill Jesus as a child, Joseph and Mary fled to Egypt to keep Him safe. When Saul of Tarsus was ravaging the church, the early Christians fled Jerusalem for safety. When Paul’s life was sought by the governor of Damascus, he took steps to defend himself by escaping through a basket in the wall of the city. These early Christians didn’t flee out of fear, but they didn’t actively seek to be martyred either. They valued self-protection, and we should too.

Luke 22.36 Does Not Teach Self-Defense

Even though self-defense is not wrong, Luke 22.36 does not teach that Christians should use weapons to defend themselves against the wicked.

First of all, the math just doesn’t work. Two swords for the self-defense of twelve men? And yet Jesus says that two swords are enough? Hardly!

Secondly, just a few verses later, Jesus rebukes his disciples when they tried to use their swords for that very purpose.

While he was still speaking, there came a crowd, and the man called Judas, one of the twelve was leading them. He drew near to Jesus to kill him, but Jesus said to him, “Judas, would you betray the Son of Man with a kiss?” And when those who were around him saw what would follow, they said, “Lord, shall we strike with the sword?” And one of them struck the servant of the high priest and cut off his right ear. But Jesus said, “No more of this!” And he touched his ear and healed him. Then Jesus said to the chief priests and officers of the temple and elders who had come out against him, “Have you come out as against a robber, with swords and clubs? When I was with you day after day in the temple, you did not lay hands on me. But this is your hour, and the power of darkness.” – Luke 22.47-53

The disciples, when threatened by enemies, did what most people would do: they pulled out their weapons for self-defense. But when they drew their swords, Jesus rebuked them. “Enough of this!”

(As a side note, the KJV has a more literal translation “Suffer ye thus far!”. The Greek, “eao heos toutou” carries the idea of “letting something be” or “permitting” something, but only for a limited amount of time. That is, carrying the sword for self-defense was something that had been tolerated, but time was up! “Enough of this!”, although less literal, carries this same idea in more natural modern English.)

However we are to understand Jesus’ command to buy a sword, the one conclusion the text does not allow is that Jesus was approving of using the sword for self-defense.

Why Did Jesus Command His Disciples to Buy a Sword?

So what was the reason for buying the sword? Thankfully we are not left to guess for ourselves. The text answers this question for us.

And let the one who has no sword sell his cloak and buy one. For I tell you that this Scripture must be fulfilled in me: ‘And He was numbered with the transgressors.’ For what is written about me has its fulfillment.’” – Luke 22.36-37

The text gives us one reason why Jesus would command his disciples to buy a sword: to fulfill prophecy. That’s it. That’s the reason the text gives us. Nothing more. Nothing about self-defense. Nothing about preparing to use the sword against enemies in worst case scenarios. Nothing that would contradict His earlier commands to “do not resist the evil one” and love our enemies.

Two swords were enough to fulfill Isaiah 53.12.

Because he poured out his soul to death
And was numbered among the transgressors;
Yet he bore the sins of man,
And makes intercession for the transgressors.

When Jesus and his disciples carried swords, this was enough to provoke a response that was usually reserved for violent transgressors. Notice the way the text points how Jesus’ enemies changed their approach towards him.

Have you come out as against a robber, with swords and clubs? When I was with you day after day in the temple, you did not lay hands on me. But this is your hour and the power of darkness. – Luke 22.52-53

When Jesus was in the temple without a sword, they did not come out against him. Now, they came out against him as a robber. Earlier He was not numbered among transgressors, and now He was. Why? What was the difference? The swords.

Matthew’s account adds some additional clarity to the role the swords played in causing Jesus to be numbered among the transgressors.

And behold, one of those who were with Jesus stretched out his hand and drew is sword and struck the servant of the high priest and cut off his ear. Then Jesus said to him, ‘Put your sword in your place. For all who take the sword will perish by the sword. Do you think that I cannot appeal to my Father, and he will at once send me more than twelve legions of angels? But how then should the scriptures be fulfilled, that it be so?” At that hour Jesus said to the crowds, “Have you come out as against a robber, with swords and clubs to capture me? Day after day I sat in the temple teaching, and you did not seize me. But all this has taken place that the Scriptures of the prophets might be fulfilled.” – Matthew 26.52-56

Buying the sword was all about fulfilling scripture. As soon as Jesus and His disciples carried swords, their lives were threatened with swords. Jesus used this moment to teach a proverb about how violence usually provokes more violence: “All who take the sword will perish by the sword.” Jesus disarmed his disciples. Jesus disarmed all of us.

Jesus then used the opportunity to do good to His enemy.

And he touched his touched his ear and healed him. – Luke 22.51

Two swords were enough to fulfill Scripture.
Two swords were enough to be numbered among the transgressors.
Two swords were enough for Jesus to rebuke Peter for using violence for self-defense.
Two swords ere enough to give Jesus an opportunity to demonstrate the love we are to show our enemies.
Two swords were enough for Jesus to teach us that we should not use violence against our enemies.

The Impact of Jesus’ Teaching

Peter was as passionate about using force against evil as anybody can be. And yet, it seems that Jesus’ rebuke in the garden had a tremendous impact on Peter. Later in life, Peter would look back on that night and draw this conclusion:

For to this you have been called, because Christ also suffered for you, leaving you an example, so that you might follow in his steps. He committed no sin, neither was deceit found in his mouth. When he was reviled, he did not revile in return; when he suffered, he did not threaten, but continued entrusting himself to him who judges justly. – 1 Peter 2.21-23

Jesus set an example of what it means to really entrust yourself to the One who judges justly. Jesus set an example of how to respond to enemies when faced with imminent danger. Jesus showed us how to love our enemies and resist not the one who is evil. And Jesus expects us to follow in His steps.

Not of This World? Prove it!

On December 29, 2017December 30, 2017 By Tyler BoydIn Uncategorized1 Comment

Jesus cited the fact that His disciples were not fighting for His self-defense as the proof that His kingdom was not of this world. When Jesus was facing trial before Pilate as a suspected Jewish revolutionary, Pilate gave Jesus a chance to explain His actions. In response, Jesus didn’t simply proclaim “My Kingdom is not of this world”; He pointed to the non-violence of His servants as proof to substantiate His claim.

Two thousand years later Jesus’s kingdom is still not of this world. But can we prove it like Jesus did? Can we still point to His disciple’s refusal to fight to bear witness to this fact?

Therefore Pilate entered again into the Praetorium, and summoned Jesus and said to Him, “Are You the King of the Jews?” Jesus answered, “Are you saying this on your own initiative, or did others tell you about Me? Pilate answered, “I am not a Jew, am I? Your own nation and the chief priests delivered You to me; what have You done?” Jesus answered, “My kingdom is not of this world. If my kingdom were of this world, then My servants would be fighting so that I would not be handed over to the Jews; but as it is, My Kingdom is not of this realm.” Therefore Pilate said to Him, “So You are a King?” Jesus answered, “You say correctly that I am a king. For this I have been born, and for this I have come into the world to testify to the truth. Everyone who is of the truth hears My voice.” – John 18.33-37

What Did Jesus Mean By “Not of This World”?

A commitment to nonviolence is at the heart of Jesus’s definition of His Kingdom. Of course the differences between the Kingdom of God and earthly kingdoms go far beyond whether or not the servants of those kingdoms fight or not. There are many ways in which the Kingdom Jesus preached is “not of this world.”

Their source of authority is different. Earthly kingdoms are led by men, while Jesus’s kingdom has its authority in heaven.
Their ability to influence the behavior of their citizens are different. Earthly kingdoms seek to reform behavior by use of outward force, while Jesus’s kingdom seeks to inwardly transform hearts.
Their boundaries are different. Earthly kingdoms are divided by geographic or racial boundaries, while Jesus’s kingdom is universal in nature.
Their source of power is different. Earthly kingdoms look to the power of the cross (or other weapons used to impose the threat of death), while Jesus’s kingdom looks to the power of the cross (i.e. the willingness to submit to death).

But of upmost importance, we must not miss the one key difference that Jesus actually points to in His answer.

Their response to evil is different. “If my kingdom were of this world, then My servants would have been fighting”

When Jesus used the phrase “of this world” He was not speaking of the geographic location of His kingdom, but rather He was referring to the world’s way of doing things. For example, Jesus said He came to testify against “the world” because its deeds are evil (Jn. 7.7). Elsewhere John would say, “Do not love the world nor the things in the world. If anyone loves the world, the love of the Father is not in him” (1 Jn. 2.15).

The contrast between “of this world” and “not of this world” is referring to a worldly way of doing things and a Godly way of doing things. The commitment of Jesus’s followers to nonviolence is at the heart of this difference.

Jesus Proved It. Can We?

Jesus didn’t just claim that His Kingdom was not of this world. He pointed to the observable fact that His servants were not fighting as proof.

If my kingdom were of this world, then My servants would be fighting so that I would not be handed over to the Jews; but as it is, My kingdom is not of this realm.

Just a short time earlier He has rebuked Peter when Peter attempted to come to his defense (Jn. 18.10-11).Had Peter, or any of the other disciples been fighting at the time, Jesus’ claim would have been completely meaningless. Can you image Pilate’s response if such had been the case? “What do you mean your Kingdom is not of this world!? Then how do you explain the actions of your disciples!?” But as it was, Jesus’ disciples were not fighting, and Jesus’s teaching stood with the weight of observable truth.

Did Jesus Really Teach Non-Violence?

Did Jesus really teach that his disciples should totally and universally reject fighting? Or did Jesus teach that His disciples should refuse to fight in limited situations, while acknowledging the right of the sword to earthly kingdoms?

The argument goes something like this:

“When Jesus said, “If my kingdom were of this world, then My servants would be fighting”, he acknowledged the right of worldly kingdoms to use violence. By implication, if He and His servants were defending an earthly kingdom, then they would be fighting. Fighting in defense of earthly kingdoms should therefore be seen as at least permissible, and possibly even necessary. As Christians, we are subjects of the kingdoms of this world (Rom. 13.1). Therefore while it is never right to fight for the sake of His non-worldly kingdom, Christians may fight to defend the kingdoms of this world.”

Some Considerations

I know of many faithful Christians who sincerely strive to rightly divide the Scriptures who have arrived at an understanding similar to this. In fact, I myself once held to this limited nonviolence view, and I did so with a most sincere faith. The considerations I wish to offer must not be read as “judgmental” towards anyone who holds that view or had acted upon that view. I wouldn’t want to have my faith unfairly judged by any of my brothers or sisters, and I assure you, that is not the intent of these considerations. Due to my belief that my Christian brothers and sisters who hold this view do so out of a love for truthfully understanding Scripture, I invite you to wrestle with some of these objections.

If you can answer these objections with satisfaction, you will continue to hold your view with even more confidence. If such is the case, I hope you will share with me your counter-objections so that I too can continue to strive for a better understanding.

If perhaps you cannot think of a good answer for these objections, for the sake of truth, I hope you will continue to ponder and meditate on these verses with a humility that will accept whatever truth is to be found therein.

Jesus did not express approval for fighting for earthly kingdoms

The argument is based upon an unproved assumption: that it is right for all servants of worldly kingdoms to fight for those kingdoms. The argument acknowledges that it would be wrong to fight for the kingdom of God. In this argument, the rightness or the wrongness of fighting depends on the nature of the kingdom being defended.

However, if the text is studied carefully it is seen that Jesus was making a clear distinction between the nature of His kingdom and the kingdoms of the world, between the servants of His kingdom and the servants of the Kingdoms of the world. He simply stated, without approval or disapproval, the recognizable fact that servants of earthly kingdoms fight for those kingdoms, while His servants were not fighting for His kingdom. If it is right to fight in the defense of worldly kingdoms, that position must be proved elsewhere in Scripture. It cannot be assumed from John 18.36.

The servants of Christ of whom He spoke were also subjects of an earthly kingdom

The argument holds the position that Christians are right to fight for earthly kingdoms because of their dual citizenship and dual allegiance to both the kingdom of God and to their earthly government. Therefore since they are in both kingdoms, they have responsibilities towards both kingdoms. Just as Christians stand in defense of the Kingdom of God, so they should also stand in defense of their earthly kingdom.

Yet we must remember that the non-fighting servants of Jesus also had earthly citizenship in the nation of Israel, yet they still refused to fight. They were “in the world” (Jn. 17.11), but they were not “of the world” (Jn. 17.16). The distinction between Jesus’s servants and the servants of earthly kingdoms remained despite the fact that they were subjects and servants of an earthly kingdom. If we were to draw any implications from Jesus’s words, we must say “The servants of the kingdoms of the world (with the exclusion of Jesus’s servants, who though “in the world” are not “of the world”) fight for those kingdoms.”

The thing that makes Jesus’s kingdom “not of this world” is the character of the servants

We cannot say that it is wrong to fight for the kingdom of God because of its spiritual nature, but it is right to fight for earthly kingdoms because of their physical nature. When Jesus drew a distinction between His kingdom and worldly kingdoms, the distinction did not rely on the nature of the kingdoms themselves, but rather on the nature of the servants of those kingdoms.

The spiritual nature of God’s kingdom does not prevent anyone from fighting for it. Theoretically, if someone decided to use violence in defense of the principles of God’s kingdom, they could. They could easily pick up a gun and fight against someone in the name of defending spiritual principles of justice, righteousness, feeding the hungry or limiting the spread of evil in the world. In fact, people fight for Godly ideals such as these all the time. That doesn’t make it right, but it is certainly possible to fight for the principles and ideals of the kingdom of God. The nature of the Kingdom of God and its spiritual principles does not prevent anyone from fighting for it, except to the extent that its nature has changed the nature of its servants.

Christians love their enemies (Mt. 5.43-36), leave judgment to God (Rom. 12.17-21), pursue “peace with all men” (Heb. 12.14), and follow in the nonviolent steps of Christ (1 Pet. 2.21-24). This character does not change when they are called to defend a kingdom of an earthly nature. That is because their commitment to Christ never changes. If anything, they see the threat of earthly enemies as an opportunity to make the distinction between earthly kingdoms and God’s kingdom even more profound.

Jesus’s kingdom is not of this world. Can we prove it?

Render to God!

On November 26, 2017December 8, 2017 By Tyler BoydIn Christian's Relationship to Government8 Comments

Christians should pay their taxes, but the famous teaching of Jesus, “Render to Caesar the things that are Caesar’s; and to God the things that are God’s” (Mt. 22.15-22; Mk. 12.13-17; Lk. 20.20-26), is one of the most misunderstood verses in the New Testament. Jesus was not suggesting that Christians should give their loyalty to both God and Caesar. To the contrary, Jesus was challenging His hearers to give all of their allegiance to God alone.

The first part of this two part article, “Render to Caesar?”, broke down the textual and historical context, which gives us better understanding of the taxation question as it was presented to Jesus. This second part breaks down Jesus’ response.

The Coin and Counter Question

But Jesus perceived their malice, and said, “Why are you testing Me, you hypocrites? Show Me the coin used for the poll-tax.” And they brought Him a denarius. And He said to them, “Whose likeness and inscription is this?” They said to Him “Caesar’s.” – Matthew 22.18-21a

Jesus certainly could have chosen to answer their question without this counter-question. The coin and the counter-question served the important function, and the significance must not be ignored. Jesus used the coin and counter-question to allude to key Scriptures which taught that our allegiance belongs to God alone.

Instead of immediately answering their question, Jesus requested to see the coin that was used for the tax. The coin in question, the denarius, had an image of Caesar on it. Two words, “likeness” and “inscription”, in the counter-question point to two key commandments in the Old Testament.

God Prohibits Any Likeness (or Image)

You shall have no other gods before Me. You shall not make for yourself an idol, or any likeness of what is in heaven above or on the earth beneath or in the water under the earth. You shall not worship them or serve them; for I, the LORD your God, am a jealous God. – Exodus 20.3-5

The first two of the Ten Commandments prohibit worship of anyone or anything but God, and it also forbids making any image of a false god. God demands the exclusive allegiance of His people. Jesus’ usage of the word “likeness” in the counter-question would have reminded His listeners of this prohibition against creating images of any false gods.

Carrying around the “likeness” of Caesar was bad enough. But when we consider the “inscription” on the coin, it is even more revealing.

The Law Demands Worship of God Alone

Inscribed around the image of Caesar was the words “TI CAESAR DIVI AUG F AUGUSTUS”, which is an abbreviation for “Tiberius Caesar, Worshipful Son of the God, Augustus”. The other side of the coin had the image of the Roman goddess of peace, Pax, with the inscriptuion “Pontif Maxim”, which stands for “Pontifus Maximus”, which in turn means “High Priest.”

In one of the most ironic passages in the New Testament, the gospels depict the Son of God, the High Priest, the Prince of Peace, the King, holding in his hand a tiny silver coin of a king who claimed to be the son of god, and the high priest of Roman peace.

All Jews understood that the Law commanded Israel to worship God and God alone. Every morning Jews were known to pray the words of Deuteronomy 6.4-9,

Hear, O Israel! The LORD is our God, the LORD is one! You shall love the LORD your God with all your heart and with all your soul and with all your might.

By referring to the likeness and the inscription on the coin, Jesus appealed to key commandments from Scripture, and thus demonstrated the hypocrisy of his questioners, while reminding the hearers that Scripture taught that the LORD alone is God, and Caesar is not.

Render to Caesar what is Caesar’s

Two hundred years earlier, one of the slogans of the Macabbean revolt against the Syrians had been “Pay back the Gentiles what they deserve – and obey the commands of the law.” (1 Macc. 2.68). In other words, Israel wanted to pay back the Syrians with the violence they deserved, while maintaining faithfulness to the law.

That’s what they meant. But what did Jesus mean when He said “Render to Caesar what is Caesar’s”? On one hand, He could have meant, “Yes, pay the tax”, yet without the sting of “Yes, submit to your Roman masters.”

Secondly, He could have purposely mirrored the Maccabean slogan, as if to say “Give the Romans what they deserve!” (i.e. nothing), while crafting His words carefully to avoid the direct charge of inciting tax revolt. The fact that Jesus had just referred to Caesar’s blasphemous image, and the blasphemous inscription on the coin certainly support this understanding. But again, the words were spoken in such a way so as to avoid direct charge. His words are, after all, literally saying “Yes, pay the tax.”

Had He undermined Caesar’s right to collect taxes? Or had He told them to pay the tax?

I suggest that He had done neither, while at the same time He had done both. Nobody could deny that Jesus’ saying sounded an awfully lot like the revolutionary Maccabean slogan, yet nobody could say that Jesus had forbidden the payment of the tax. He was certainly not giving legitimacy to Roman authority, but neither was He advocating tax revolt. It seems most likely to me that Jesus had given a purposely ambiguous answer so that His listeners would be left to wrestle with the question, “What do I really owe Caesar?”

Render to God What is God’s

The second part of Jesus’ answer is anything but ambiguous. According to Scripture, everything belongs to God. Jesus had already reminded his listeners of the first two commandments. Scripture teaches that the LORD alone is the only true God and everything rightfully belongs to Him.

The earth is the LORD’s, and all that it contains,
The world, and those who dwell in it. – Psalm 24.1

For every beast of the forest is Mine,
The cattle on a thousand hills. – Psalm 50.10

God claimed that even the silver and the gold rightfully belonged to Him.

The silver is Mine and the gold is Mine,’ declares the LORD of hosts. – Haggai 2.8

The emperor, on the other hand, also claimed that all people and things in the empire rightfully belonged to Rome. The denarius notified everyone that those who transacted with it owed the emperor their exclusive allegiance and worship.

With one straight forward counter question, followed by the command to “render to God the things that are God’s”, Jesus skillfully pointed out that the claims of God and the claims of Caesar are mutually exclusive. If one’s faith is in God, then God is owed everything, and Caesar’s claims are illegitimate. If one’s faith is in Caesar, God’s claims are illegitimate, and Caesar is owed, at the very least, the coin which bears his image.

What Jesus certainly didn’t mean was that the lives of His disciples could divide their lives and their allegiance into two separate parts (the “religious” part and the “political” part). Every aspect of the world, and every aspect of our lives should be given to God.

The Response To Jesus’ Answer

Jesus’ reply to their question invited His listeners to choose allegiances. Not only did Jesus cleverly escape their trap; He authoritatively rebuked his opponents by basing His answer in scripture. No wonder Matthew records:

And hearing this, they were amazed, and leaving Him, they went away. – Matthew 22.22

Following the same rhetorical structure as the trap question about His authority, 1) Jesus was asked a trap question. 2) Jesus replied with a brilliantly crafted answer. 3) Jesus left the questioners with a question of their own to ponder. 4) As a result, Jesus effectively made His claim to Messiahship while at the same time avoiding their trap.

Had Jesus’ answer simply meant “Yes, pay the tax”, no one would have left “amazed.” They would have rejoiced, for their trap would have worked! But in the context we examined above, no Jew would have taken Jesus’ response as an endorsement of taxation. To the contrary, a few days later, Jesus was accused of forbidding to pay taxes to Caesar.

And they began to accuse Him, saying “We found this man misleading our nation and forbidding to pay taxes to Caesar, and saying that He Himself is Christ, a King. – Matthew 23.2

Did Jesus actually encourage tax rebellion? No. But it should be clear that Jesus’ answer was not understood as a clear-cut approval of the taxation either. Had Jesus’s teaching been understood as an endorsement of Caesar’s tax, then this accusation would have never surfaced, for it would have been quickly refuted by those who heard Jesus’ teaching.

But if Jesus’s statement is understood as a challenge to serve God alone as King, then this accusation makes perfect sense.

What is the Christian Response To Taxation?

Since even our money ultimately belongs to God, and He alone is the rightful King, do Christians actually owe their government anything? Did Jesus teach that Christians should only spend their money as God would want them to spend it, rather than giving their money to Caesar? In other words, did Jesus actually encourage tax rebellion?

There is absolutely nothing in the New Testament that would support this conclusion. The New Testament commanded Christians of that day, and commands Christians in our day, to submit to government and to pay whatever taxes they require of us. (Rom. 13.5-7; 1 Pet. 2.13-15).

This isn’t to say that Caesar “has a right” to collect taxes, or even that we “owe” anything to government as if it belonged to them. Christians are not commanded to pay their taxes because we think government deserves it, or because we think they have a rightful claim to it. Rather we are to pay our taxes because the Creator, and only King to whom we are to pledge our allegiance, commands us to pay them.

The New Testament describes Christians as strangers and exiles in a foreign land (Heb. 11.3; 1 Pet. 2.11). To get into a political fight with our earthly rulers over the money they take from us distracts us from what we are called to do, which is to spread the Kingdom of God. Our only concern is that we are giving to God anything and everything that He is owed. This includes a willingness to submit and pay taxes to to even the most unjust of governments.

Neither Jesus nor the apostles advocated tax rebellion. Yet, at the same time, Jesus never taught that Caesar’s claim to authority was legitimate. The idea that Christians should support both God and government, by living with dual allegiances and dual citizenships, is not supportable historically, contextually, or exegetically. If we would render to God all the things that belong to God, there should be nothing left for Caesar.

Render to Caesar?

On November 26, 2017December 8, 2017 By Tyler BoydIn Christian's Relationship to Government5 Comments

In Jesus’s famous teaching, “Render to Caesar the things that are Caesar’s; and to God the things that are God’s” (Mt. 22.15-22; Mk. 12.13-17; Lk. 20.20-26), Jesus challenged his hearers to give God everything He is rightfully due, giving all of their allegiance to God and not to Caesar. Unfortunately, this passage has become one of the most misunderstood and misapplied teachings of Jesus.

The passage is frequently used to prove that Jesus endorsed Caesar’s authority to collect taxes as legitimate. According to this popular view, Jesus taught His disciples to pay taxes because the Christian responsibilities to God and to Caesar fall into two separate categories, each with a legitimate but separate claim to authority. Therefore, Christians should strive to give their support to both God and Caesar, while wisely distinguishing what is due to each. If it is determined that that something is owed to the government (whether it be to be good citizens, or to vote, or to serve in office, or even fight for their nation), Christians should support their government in giving what is owed.

If we read the discussion about Caesar and taxes in isolation from the surrounding context, it is easy to see why this view is so popular. After all, Jesus did say “Render to Caesar the things that are Caesar’s, and to God the things that are God’s.” However, there are difficulties with this popular understanding.

This teaching was never intended as an endorsement of Caesar’s authority to collect taxes. Rather, in His response to a question about taxes, Jesus was purposely ambiguous in His answer. This purposeful ambiguity was designed to leave His audience asking themselves “What really belongs to God, and what really belongs to Caesar?” Rather than teaching His disciples to give their support to both God and Caesar, Jesus’s response was designed to reveal the hypocrisy of the questioners who had tried to divide their allegiance to God.

To make the case that this is a more faithful understanding of the text, this two part article will first examine the historical and textual context of the question that was asked to Jesus. Part two will examine the importance of the coin and Jesus’ counter-question, examine what it means to “Render to Caesar what is Caesar’s”, and what it means to “Render to God what is God’s”, and will examine the response to Jesus’ statement. Finally, to prevent any misapplication of the text, the article will briefly consider the proper Christian response to taxes.

The Textual Context

The taxation discussion must not be read as an isolated discussion on the separation of church and state (a concept that would have been most foreign to first century Judaism). All three synoptic gospels place the conversation in the final week of Jesus’ ministry, a week that would climax with Jesus being crucified with “The King of the Jews” written above His head. The trap question comes on the heels of Messianic symbolism (The entry into Jerusalem and cleansing of the temple); references to Messianic prophecies (2 Sam. 7, Zech. 4, 6, 14); Messianic parables, and a quotation from a Messianic psalm. Jesus was, again and again, implicitly claiming that He was the Messianic King. The question of taxation is a question about the implications of Jesus’ claims to Kingship. If Jesus is going to be King, what does this mean about Caesar’s similar claim?

Among all the Messianic symbolism and teachings, Jesus was asked a trap question (Mt. 21.23-27; Mk. 11.27-33; Lk. 20.1-18).

By what authority are You doing these things, and who gave You this authority? -Matthew 21.23b

By what authority was Jesus referencing to Himself as the Messiah? If Jesus claimed that His authority came from God, He would have surely been arrested by Herod, the “other” king of the Jews. If Jesus denied that His authority came from God, He would have undermined His whole work.

Yet Jesus answered with a brilliant counter question about John the Baptist. Was His authority from God or men? Now the tables were turned. If the chief priests and scribes answered that John’s authority was from men, they would have alienated themselves from the crowds. Yet if they answered that John’s authority was from God, this would only give validity to the claim that Jesus, the successor of John the Baptist, likewise had His authority from God. Any doubts about the meaning of Jesus’ counter-question can be removed by reading the parable that follows.

Before continuing to examine the textual context, notice carefully the rhetorical structure of this trap question. 1) Jesus was asked a trap question. 2) Jesus replied with a brilliantly crafted answer. 3) Jesus left the questioners with a question of their own to ponder. 4) As a result, Jesus effectively made His claim to Messiahship while at the same time avoiding their trap. We will see this exact same structure in the trap question about taxation.

Jesus then tells a Messianic parable about a rejected son, followed by a quotation from a Messianic Psalm about a rejected cornerstone (Ps. 118.22-23). In Matthew’s account, Jesus then told a parable of a great supper (Mt. 22.1-14), in which the king had made a supper for his son, but those who refused the invitation would be thrown into outer darkness. This too was a way for Jesus to refer to Himself as the rejected son of the King.

Given Jesus’ many subtle claims to kingship, an obvious question to ask would be “If Jesus is King, what does that mean about others who make the same claim? How does Jesus’ claim to kingship relate to Caesar’s claim to kingship?” To best understand the taxation discussion, we must remove modern philosophies of the separation of church and state from our minds and place ourselves back within the Biblical text by considering the question from the perspective of Jesus’ questioners. By reading the taxation question in this light we can better understand Jesus’s response.

The Historical Context

The conversation about taxation occurred at a time when Jerusalem was boiling over with political and religious fervor for revolt and revolution. In 6 A.D. the Roman occupiers of Palestine imposed a census tax on the Jewish people. The tax was not well received, not only because of the cost, but because of what the tax represented. By 17 A.D. Judas the Galilean lead a tax revolt by teaching that “taxation was no better than slavery”, and he and his followers had “an inviolable attachment to liberty”, recognizing that God alone was the rightful king and ruler of Israel.

In this context of tax-revolt, the question of paying taxes must be seen as more than just a philosophical question of the separation between church and state. This was both a deeply political question, as well as a deeply religious question. Either, God and His divine laws were supreme, or the Roman emperor and his pagan laws were supreme.

All three synoptic gospels record that this conversation occurred during the Passover week, a week in which Israel remembered the Exodus, in which God had given them their freedom. Yet ever since the Babylonian invasion hundreds of years earlier, Israel had been ruled by others. In 163 B.C., Judas Maccabeus cleansed the temple and lead a successful revolt against their pagan oppressors. As a result, Israel enjoyed a short period of semi-independence, but ever since 63 B.C., Israel had been ruled by their Roman overlords. As the Jews looked back to the Passover to celebrate their freedom, they also agonized over the fact that they weren’t free, and they longed for the day when God’s kingdom would be exalted over the pagans once again.

For most Jews at this time, conversations about the establishment of the Kingdom of God, a new temple, the Messiah, taxation and revolt against the Roman Empire all went together. Here was another temple-cleanser, another Galilean preaching about the establishment of a new kingdom, claiming to be the new king. What would this so-called Messiah have to say about taxation?

The Question

“Then the Pharisees went and plotted together how they might trap Him in what He said. And they sent their disciples to Him, along with the Herodians, saying “Teacher, we know that You are truthful and teach the way of God in truth, and defer to no one; for You are not partial to any. Tell us then, what do You think? Is it lawful to give a poll-tax to Caesar, or not? – Matthew 22.15-17

It is important to note that this question was presented as a “trap” question. That is, the Pharisees had designed the question to box Him in. If Jesus says that it is lawful to pay the tax, He would have been seen as a collaborator with the Roman occupiers. In the minds of the Jews at the time, the Messiah was to defeat the pagans. No Roman collaborator could possibly be the Messiah. Therefore, if Jesus had answered “Yes, pay the tax”, all of symbolism and teaching of the previous week would have been seriously undermined.

If Jesus said that the tax was illegitimate, the Herodians would have surely branded him as a political criminal, and He would have almost immediately incurred the wrath of Rome. With either answer, Jesus would have been stopped.

When Jesus answered “Render to Caesar what is Caesar’s”, this could not have been understood as saying “yes, pay the tax.” That was one of the two answers the Pharisees were hoping for. Again, if Jesus’ hearers understood “Render to Caesar what is Caesar’s” as “Yes, pay the tax”, Jesus would have been immediately discredited as the Messiah.

So “Render to Caesar what is Caesar’s” could not have possibly meant “Yes, pay the tax.” Or, perhaps, could it have meant exactly that, yet while somehow avoiding the sting of “Yes, submit to your Roman overlords”? Or did Jesus mean something different entirely? Please consider Jesus’ response carefully while reading Part 2 here.

Staring Into The Gates of Hades

On October 16, 2017October 29, 2017 By Tyler BoydIn Kingdom Life

Sometimes death is all over the news. We see the Las Vegas massacre. We’re painfully aware of the growing reality that not even our church pews can be considered safe anymore. We see reports of acts of violence almost every night on the local news. We’re continually reminded of the looming threat of nuclear war. But it’s more than just the acts of violence that grab the headlines. It’s the everyday car wrecks. It’s the loved ones with cancer. It’s ever-present “prayer lists” at church, continually filled with announcements funerals, illnesses, hardships and sufferings. With each day that passes we are reminded of our mortality and evil. We are continually forced to stare into the gates of hades.

The only way to stare into the gates of hades without fear is to be a part of the one Kingdom that is victorious over death. Of all the churches that may be established by man, only the Church established by Christ will be victorious over death. Of all the kingdoms on earth, only one has declared war on the grave itself and will emerge victorious.

When Peter confessed that Jesus is the Christ, the Son of God, Jesus responded:

Blessed are you, Simon Barjona, because flesh and blood did not reveal this to you, but My Father who is in heaven. I also say to you that you are Peter, and on this rock I will build My church; and the gates of Hades will not overpower it. I will give you the keys of the kingdom of heaven; and whatever you bind on earth shall have been bound in heaven, and whatever you loose on earth shall have been loosed in heaven. – Matthew 16.17-19

Jesus came to preach the kingdom (Mt. 4.17). The theme of the kingdom was present in all of His teachings, His parables, and His actions. Here in His response to Peter, Jesus refers to His Kingdom as a church that would be built upon a rock.

Jesus goes on to tell Peter that the “Gates of Hades” will not overcome His church or Kingdom. The phrase “Gates of Hades” is sometimes misleadingly translated “Gates of Hell.” The word “Hades,” rather than referring to a place of eternal punishment, refers to the realm of the dead. When Jesus refers to the gates, He speaks of the ever-open, completely engulfing open door policy of the grave. By combining the two ideas, Jesus refers to the great strength, power, and dominion that death has over the world.

Jesus recognized that death is an extremely powerful force in this world. The power of death is a direct result of sin (Gen. 2.17; Rom. 6.23). When God created the world He said that it was good, yet death continually reminds us that our world falls far short of what God created it to be. Satan has filled this world with disease, tragedy, violence and corruption, all of which lead to death. The fear of death is what keeps wicked kingdoms in power; and the fear of death is what brings empires tumbling down to their knees. The poison of sin, death, and ruin has filled the entire material, moral, and spiritual world.

When other kingdoms see the all-powerful gates of hades, they seek to make death an ally. They look to use deadly weaponry and warfare to keep safe. And yet, Jesus believed His kingdom would do what no other kingdom has ever done: defeat death itself, that is to withstand the gates of hades.

In this response Jesus echoed the prophecy of Daniel.

In the days of those kings the God of heaven will set up a kingdom which will never be destroyed, and that kingdom will not be left for another people; it will crush and put an end to all these kingdoms, but it will itself endure forever. – Daniel 2.44

Just as Daniel had prophesied of a Kingdom that would never be defeated, Jesus too taught that His church would endure.

Other Institutions and Organizations

When Jesus stated that the gates of Hades would not prevail against His kingdom or church, He implied that the gates of Hades would be able to prevail against other kingdoms or other churches. If any and every kingdom or church were able to withstand the gates of Hades, it would not have made any sense for Jesus to specifically state that they would not prevail against His church. There is only one church that will be victorious over the gates of Hades. There is only one Kingdom that will be victorious over all the influence of death, destruction and ruin. Only the church built by Christ; the kingdom established in heaven, will endure.

Just a short time earlier, as Jesus was conversing with the Pharisees and the scribes, He stated:

Every plant which My heavenly Father did not plant shall be uprooted. – Matthew 15.13

This was Jesus’s response when the Pharisees and the scribes questioned Jesus about ceremonial hand washing, through which they were invalidating the word of God to uphold the tradition of their Fathers (Mt. 15.1-9). In this response, Jesus stated that every law, every institution, and every organization which was not established by His Father will not endure. Ultimately, all others will be uprooted.

There Will Be A Judgment

Those who seek to domesticate Jesus as simply a “great moral teacher,” simply teaching His disciples a new, improved and more loving way to follow God, must be set aside. Yes, Jesus’ kingdom was a more loving way, but the good news of the establishment of God’s kingdom necessarily means that there will be a much needed judgement, wherein His disciples are seperated from the evil in the world and justified.

The victory of God’s kingdom necessarily meant that those who were not part of His kingdom would not be victorious. A distinction would be made between those who would follow Jesus’ way and those who would not; between those who would be victorious and those who would be defeated.

For I say to you that unless your righteousness surpasses that of the scribes and Pharisees, you will not enter the kingdom of heaven. – Matthew 5.20

Jesus defined the boundaries of God’s kingdom. Without the judgement, we would all be destined to ruin. The only way to avoid that ruin is to live the way Jesus taught.

But if you do not forgive others, then your Father will not forgive your transgressions. – Matthew 6.15

Jesus taught a different way of living – a way of living that would bring peace. To reject His way of peace leads to destruction.

For all those who take up the sword shall perish by the sword. – Matthew 26.52

A distinction would be made between those who would pass through the narrow gate and those who rejected Jesus’ teachings.

Enter through the narrow gate; for the gate is wide and the way is broad that leads to destruction, and there are many who enter through it. For the gate is small and the way is narrow that leads to life, and there are few who find it. – Matthew 7.13-14

Or to change up the metaphor slightly, only those trees which bore good fruit would escape the fire.

Every tree that does not bear good fruit is cut down and thrown into the fire.– Matthew 7.20

Even those who thought they were following God, if they did not follow the lifestyle Jesus taught, would soon find out they were on the wrong side.

Not everyone who says to Me, ‘Lord, Lord,’ will enter the kingdom of heaven, but he who does the will of My Father who is in heaven. – Matthew 7.21

The same theme was continually emphasized throughout Jesus’ parables.

When the harvest was ready, a sickle would be put to the crop (Mk. 4.29). The tares would be separated from the wheat, and then burned (Mt. 13.24-30; 36-43). The net would pull out all kinds of fish, but the bad fish would be separated out and thrown away (Mt. 13. 47-52). Those who rejected Jesus’ way would be like laborers who killed the king’s messengers who were sent to invite them to a wedding feast, only to ultimately be destroyed by the king himself (Mt. 22.7). At the banquet, those who took the best seats would be humiliated, and those who rejected the invitation would be replaced with others (Mt. 22.1-14; 25.1-13). When the king came to his people, those who refused to do the king’s business would be judged (Mt. 25.14-30).

It is impossible to separate the gospel of the kingdom of God from the idea that a distinction will be made between those who are part of His kingdom and those who are not. There will be a judgment separating those who are part of His kingdom and church from those who have aligned themselves with other kingdoms or religious organizations.

We stare into the gates of hades everyday. Yet because we know there will be a judgement, Christ’s church can stand boldly. All other religious organizations will ultimately be engrossed by the gates of Hades, and the ruin and destruction that death brings. All other kingdoms will ultimately be broken in pieces, shattered, and consumed by the kingdom of God, which will stand forever. But God’s Kingdom, Christ’s church, will be judged and justified, defeating the gates of hades.

Why would we want to establish any other “church” other than the one built by Christ? Why would we want to align ourselves with any other “kingdom,” knowing that all others are doomed to fail?

Becoming part of His church, and living as part of His kingdom is far more than simply calling on His name. We must follow the pattern of living which He set forth. The “keys” (or terms of entry) into His kingdom were established in heaven. His terms will endure when others will not. Living according to His teachings is the way to be victorious over the gates of Hades.

The Sermon on the Mount and Politics

On September 19, 2017September 19, 2017 By Tyler BoydIn Christian's Relationship to Government, Kingdom Life, Love for Enemies1 Comment

We cannot serve Jesus while at the same time seeking political solutions, which of necessity rely on principles which contradict those of Jesus’s kingdom. In “The Sermon on the Mount” (Mt. 5-7), Jesus taught that the principles of the kingdom of heaven are visibly and obviously different from the principles of earthly kingdoms. He called the citizens of His kingdom to be the “salt of the earth” and to be a “light to the world” (Mt. 5.13-14).

It is essential that Christians live differently from the world. If we lose our distinction, we will fail to influence the world as the salt and light that God has called us to be.

If the salt becomes tasteless, how can it be made salty again? It is no longer good for anything, except to be thrown out and trampled under food by men. – Matthew 5.13

Therefore we shouldn’t be surprised if Jesus’ teachings sound somewhat strange, offensive, contradictory to common wisdom, or even foolish. The fact that His teachings are different from everyday thinking is precisely the point Jesus is trying to make.

The Sermon on the Mount and Violence

There is no government on earth that practices, or could practice the principles taught by Jesus. As we read the Sermon on the Mount, we come across some of Jesus’s teaching on violence and the Christian’s attitude toward it.

You have heard that it was said, “An eye for an eye, and a tooth for a tooth.” But I say to you, do not resist an evil person; but whoever slaps you on the right cheek, turn the other to him also… You have heard that it was said “You shall love your neighbor and hate your enemy.” But I say to you, love your enemies and pray for those who persecute you… For if you love those who love you, what reward do you have? Do not even the tax collectors do the same? If you greet only your brothers, what more are you doing than others? Do not even the Gentiles do the same? – Matthew 5.39-47

As we should expect, these are some very strange teachings. Christianity is different. Other kingdoms on earth tolerate, and sometimes encourage retaliation. And here in the Sermon on the Mount, Jesus brings up retaliation for the specific purpose of prohibiting it.

Here He sets forth a clear and broad difference between the spirit of retaliation and the spirit of Christianity. Living according to this difference is not just a minor side point in Jesus’s sermon that can be ignored; it is at the very heart of the theme of His sermon.

And what’s more, Jesus doesn’t simply address the outward action of retaliation. He speaks to the very heart of the matter. The section on retaliation is part of a larger section in which Jesus addressed common everyday understandings of the law (“You have heard that it was said…”), and then immediately gives a teaching that applies directly to the heart (“But I say unto you…”). For instance, when Jesus addressed adultery (Mt. 5.27-30), He condemned not only adultery, but also lust. The principles Jesus taught do not simply refer to the outward act, but also forbid the passion itself. His teachings attach guilt no only to the conduct, but also to the thought.

In another teaching, Jesus forbade not only murder, but also hateful feelings such as resentment or revenge which lead to murder (Mt. 5.21-22). When these unholy motives and intentions are prohibited, the very spirit of violent force towards our enemies is destroyed. Violent force towards our enemies cannot be encouraged or allowed if that which is necessary for that violent force is prohibited. Jesus’ disciples are taught in this sermon that all such attitudes that promote violence towards enemies are prohibited in His kingdom.

According to everyday wisdom at that time, violence towards enemies was permitted. Jesus directly contradicts this mindset when He says “Love your enemies”. Loving our enemies is contrary to desiring harm upon them. By desiring to use force against our enemies we are violating one of the fundamental principles of Jesus’s teaching.

The tax collectors and gentiles demonstrated a similar set of ethics as the Jews. They preached the importance of love, but they limited their love to those who were deserving of it. If a person was wicked enough, they were seen as no longer deserving of their love. If a Christian decides that certain enemies are just too wicked to be loved, they have become no different from the rest of the world; they have lost their flavor as salt.

The Sermon on the Mount and the Civil State

Christians cannot serve the Kingdom of God and the kingdoms of men. The principles taught by Jesus are contrary to the principles that are, and of necessity must be, practiced in every human government on earth. No nation on earth would survive very long if it refused to resist its enemies. First, there would be no military forces to maintain a country’s strength. Subsequently, the nation would not be able to enforce its laws upon its citizens. The implied force that lies behind all political solutions and legislation would be destroyed. (If you don’t believe all political solutions are a demonstration of force, just refuse to obey a law and see what happens).

The mindset that is necessary for the maintenance of a strong country is opposed to the mindset that is taught by Jesus. The two mindsets cannot dwell at the same time inside the same person. You cannot be gentle, forgiving, responding to evil with good, turning the other cheek, praying for your persecutors, and at the same time execute wrath and vengeance upon evil doers as God has ordained governing authorities to do (Romans 13.1-7).

Jesus understood this to be the case. He understood that the principles of Sermon on the Mount could not be kept among those who try to serve two masters.

No one can serve two masters; for either he will hate the one and love the other, or he will be devoted to one and despise the other. You cannot serve God and wealth. – Matthew 6.24

Satan is the god of this world. To serve wealth is to serve Satan. Wealth is served in the kingdoms of this world. Jesus teaches that we cannot serve both.

“Jesus Didn’t Really Mean That”

Many will be quick to point out that Jesus never intended for his sermon to be applied to governments. In this observation, they are correct. After all, Jesus didn’t go to Rome to preach this lesson to Caesar and his guards, and He didn’t preach the sermon to the U.S. Government.

He preached the sermon to those who were to be a part of His kingdom, and He expected His teachings to apply to every aspect of their lives. Therefore it wouldn’t make any sense to suggest that the Sermon on the Mount is fine to apply to individual Christians, unless those Christians decided to become involved in political action, in which case they would be exempted from these expectations.

Consider these words from Martin Luther, the great Reformer (who in many regards should be praised as a hero). From his commentary on the Sermon on the Mount, Martin Luther wrote:

Thus we read of many holy martyrs, who under infidel emperors and lords have gone forth to war, when summoned, and in all good conscience have struck right and left and killed, just as others, so that in this respect there was no difference between Christians and heathen; and yet they did nothing contrary to this text. For they did it not as Christians, for their own person, but as obedient members and subjects, under obligation to secular person and authority. But if you are free and not obligated to such secular authority, then you have here a different rule, as a different person.

Wait, what? Christians are no “different than heathens”? For “they did it not as Christians… but as obedient members and subjects, under obligation to secular person and authority”?

Is Jesus not to be the Lord over every part of our lives? Would this logic make sense if applied to other activities in life? For example, consider if this quote were applied to lifeguarding.

Some Christians, while working as lifeguards have looked at immodestly dressed women and lusted after them, and in this respect there was no difference between Christians and heathen; yet they did nothing contrary to this text. For they did it not as Christians, but as lifeguards who were faithfully doing their jobs under obligation to their secular bosses.

Or apply this logic to a lawyer…

Some Christians, while working as lawyers, have told lies, and in this respect there was no difference between Christians and heathen; yet they did nothing contrary to this text. For they did it not as Christians, but as lawyers who were faithfully doing their jobs under obligation to their secular clients.

We wouldn’t use this logic towards other walks of life. Why would we apply it to Jesus’ teachings about retaliation and loving our enemies? Jesus never adds any qualifiers to these statements. He did not intend for them to apply to certain parts of our lives and not to other parts.

A Christian might be a lifeguard, but a Christian lifeguard should never lust. A Christian might be a lawyer, but a Christian lawyer should never lie. A Christian might live as a citizen under secular authorities, but a Christian citizen should never retaliate, resist evil with evil, or hate his enemies.

The Sermon on the Mount was not addressed to human governments, but it does apply to every Christian in every aspect of their lives. To seek political solutions to lose our distinctiveness; that is, to cease to be salt and light.

Words of Comfort and Warning

Therefore everyone who hears these words of Mine and acts on them, may be compared to a wise man who built his house on the rock. – Matthew 7.24

Jesus concludes by teaching that those who live according to the principles of God’s kingdom will stand forever. Those who do not will be overcome in destruction. The kingdom which was established by God will never fall. The kingdoms which are in the world will be destroyed along with those who live according to their way of life.

The kingdom Jesus established does not need the right political party, strong political victories, strong law enforcement, constitutionally protected rights, strong military strength, or a strong economy to prosper. If Jesus can overcome the cross, Christians can rest assured that the gates of hell (much less a bad earthly government), will not prevail against His church.

Recognizing the Real Enemy in Charlottesville

On August 18, 2017August 26, 2017 By Tyler BoydIn Uncategorized1 Comment

The political violence and hate demonstrated in Charlottesville over the weekend was as predictable as it was tragic. One person was killed, and dozens others were injured, and hateful rhetoric continues to be spewed back and forth between the different sides. In a society where politics is seen as the answer to almost every problem, battle lines are frequently drawn, goodwill is quickly eroded, and the very worst in people is often brought to the surface.

When such battle lines are drawn it is dangerously easy to over simplify matters of good and evil. It is dangerously easy to condemn Antifa with its violent left wing rhetoric. It is dangerously easy to vilify the alt-Right, neo-Nazis, white supremacists, and fascists. Everyone is expected to pick a side. It is dangerously easy to turn certain politicians into the devil, or to turn the media into a slew of demons. It is dangerously easy to typify “those like us” as basically good and “people like them” as basically evil. We tend to turn ourselves into angels and our opponents into Satanic forces of evil. It is easy to think this way and far more convenient than having to step back from the rhetoric we continually see on social media and think clearly about right and wrong.

The Real Enemy

Jesus was born into a society where thoughts of revolution and war were brewing. Political violence was becoming more and more common. Israel thought of themselves as the “good guys.” After all, they were “God’s chosen nation.” The Romans were the bad guys. People longed for a “Messiah” who would raise an army and throw off the yoke of gentile oppression once and for all and thus usher in the promised “last days” and “age to come.” Every few years a self proclaimed “Messiah” would come along, gain some support, and try to do just that – usually resulting in crucifixion and bloodshed at the hand of the Romans.

Then comes Jesus. Jesus was also ready to fight a battle, but it wasn’t the battle people were expecting Him to fight. It wasn’t even the same kind of battle. In fact, based on the Sermon on the Mount we see that fighting itself, in the normal physical sense, was precisely what Jesus was not going to do. Jesus was fighting against a different kind of enemy all together.

Jesus saw Himself as fighting a battle against Satan and his evil spiritual forces.

And He was in the wilderness forty days being tempted by Satan. – Mark 1.13

What is this? A new teaching with authority! He commands even the unclean spirits, and they obey Him. – Mark 1.27

He was not permitting the demons to speak, because they knew who he was. – Mark 1.34

Whenever the unclean spirits saw Him, they would fall down before Him and shout, “You are the Son of God!” And He earnestly warned them not to tell who He was. – Mark 3.11-12

The scribes who came down from Jerusalem were saying, “He is possessed by Beelzebul”… “And He called them to Himself and began speaking to them in parables, “How can Satan cast out Satan? If a kingdom is divided against itself, that kingdom cannot stand… But no one can enter the strong man’s house and plunder his property unless he first binds the strong man, and then he will plunder his house.” – Mark 3.22-27

Immediately a man from the tombs with an unclean spirit met Him…He had been saying to him, “Come out of the man, you unclean spirit!” And He was asking him, “What is your name?” And he said to Him, “My name is Legion; for we are many.”…

And coming out, the unclean spirits entered the swine; and the herd rushed down the steep bank into the sea, about two thousand of them; and they were drowned in the sea. – Mark 5.1-20

And He said to them, “I was watching Satan fall from heaven like lightning. – Luke 10.18

And this woman, a daughter of Abraham as she is, whom Satan has bound for eighteen years, should she not have been released from this bond on the Sabbath day? – Luke 13.16

Satan has demanded permission to sift you like wheat. – Luke 22.31

The devil having already put into the heart of Judas Iscariot, the son of Simon, to betray Him… After the morsel, Satan then entered into him. – John 3.2, 27

For all the things I don’t understand about Satan, unclean spirits, and demons, one thing is certain: Jesus recognized the reality of dark spiritual forces at work in the world.

If we will take a moment and recognize the existence of Satan and his spiritual forces, and if we consider that Satan is capable of influencing “us” as well as “them”, then our focus should shift. In all four gospels, Jesus only directly addresses Satan by that name two times. The first time was during the wilderness temptations (Mt. 4.10). The other was when he was rebuking one of his closest friends for resisting God’s plan (Mk. 8.33).

When we see conflict between two parties, it is not a simple as just picking a side. If we will learn to view the world in light of this spiritual reality, the battle lines shift. It is no longer a battle between “us” and “them”. The battle is between God and Satan.

With this new reality in view, enemies can be seen as within reach of God’s blessings. And our allies, those whom we have always thought of as fighting on the “right” side, suddenly need to be examined a little closer.

The Real Battle

Jesus recognized that He came to fight a war. It wasn’t a war of independence from the Romans. It wasn’t a revolution against King Herod. He didn’t join a fight for national freedom. He didn’t go to war against oppressive and hateful political powers. He didn’t seek to overthrow corrupt local leaders.

The real battle was far deeper, far more significant, and far more important. Jesus was in battle against Satan himself. And though Satan certainly used the Romans and influenced the Jewish leaders, Jesus continually remembered that Satan was not one to be identified with any of these.

It was necessary for Him to keep his mind set on this truth, for had Jesus turned and identified the Romans or the Jews as his enemy, and opposed them rather than opposing Satan, He most certainly would have lost the real battle.

The Real Victory

If Jesus saw Satan as the real enemy, how did He suppose the battle would be won? Early in His ministry in the Sermon on the Mount, Jesus had pointed forwards to how this battle was to be won. The enemy would be defeated, not by a political victory over his opponents, but rather by turning the other cheek, going the extra mile, and demonstrating love towards his enemies (Mt. 5.38-48). This is how the Kingdom of Heaven would be established and the victory would be won.

Of course the end result of such so-called “foolishness” is predictable. Everybody knows what happens to people who don’t fight back: the bad guys win and the good guys lose. The fact that Jesus ended up being crucified should strike us as no surprise.

And yet, it was in this “loss” to his so called “enemies” that the real victory over the real enemy was secured.

By refusing to resist evil, Jesus refused Satan. By resisting the opportunity to revile his enemies in return, Jesus resisted Satan. By withstanding any desire to threaten his enemies, Jesus withstood Satan. When Jesus overcame the cross, He overcame Satan. By his willingness to “lose”, the real victory was won. “By His wounds, you were healed.” (2 Peter 2.22-23).

What this means for Charlottesville

What does all of this mean for Charlottesville, and all the other political conflicts we see in the world? It means that it is time for us as Christians to fight. Or as Peter put it: “arm yourselves!”

Therefore, since Christ has suffered in the flesh, arm yourselves also with this same purpose, because he who has suffered in the flesh has ceased from sin, so as to live the rest of the time in the flesh no longer for the lusts of men, but for the will of God. – 1 Peter 4.1-2

Or consider the way Paul summed up this warfare:

Stand firm against the schemes of the devil, for our struggle is not against flesh and blood, but against the rulers, against the powers, against the spiritual forces of wickedness in the heavenly places. Put on the full armor of God! – Ephesians 6.11-13

We are at war. But it is eternally important that we recognize who the real enemy is. We are in a battle against Satan. To defeat Satan we must arm ourselves, but not with just any weapon of our choosing. The weapon we must take with us is the mindset of Christ. The armor we must put on is the armor of God.

If we go to war against the wrong enemy, we will of necessity have to take up the wrong weapons. If matters are oversimplified, the only path to victory over hate, is with hate; the only victory over violence, is with violence; the only victory over political power is to seize political power. If we seek to win the battle against the wrong enemy we will lose the war against Satan.

To sum up, all of you be harmonious, sympathetic, brotherly, kindhearted, and humble in Spirit; not returning evil for evil or insult for insult, but giving a blessing instead; for you were called for this very purpose – 1 Peter 3.8-9

The “God” of the World

On August 5, 2017August 5, 2017 By Tyler BoydIn Christian's Relationship to Government, The Authority of God6 Comments

Satan is the ruler of this world. He is an unlawful ruler, with limited and temporary power, yet his power is real. His influence over the nations of the world is evident both historically and Biblically speaking. He uses his power to turn people away from God’s rule as he tempts them to define right and wrong for themselves.

At the same time, the Bible teaches that God ordains the governing authorities of this world as His ministers. Yet due to misunderstandings of passages such as Romans 13, some have concluded that the governments of this world exist to serve God in a willful and submissive manner. As a result, many Christians remain ignorant of Satan’s rule and influence over these worldly governments. Those who are ignorant of his authority are the most susceptible to his influence. Therefore it is important to understand how Satan rules as the god of this world, recognize his purposes for the world and the limited and temporary nature of his rule. God does overrule the wickedness of the nations to accomplish His purposes, but this does not mean that God is pleased with their rebellious existence or their wickedness.

Satan’s Purposes for the World

God the Creator is the rightful and sovereign ruler of the world. Satan’s temptation of Eve in the garden strikes right at the heart of God’s sovereign authority, and in so doing demonstrates Satan’s purposes for the world.

Now the serpent was more crafty than any beast of the field which the LORD God had made. And he said to the woman, “Indeed, has God said, ‘You shall not eat from any tree of the garden?’… For God knows that in the day you eat from it your eyes will be opened, and you will be like God, knowing good and evil.” – Genesis 3.1, 5

Satan suggested to Eve that she could be free from God’s dominion. He suggested to her that she was fully capable to decide right and wrong for herself, and therefore should reject God’s authority over her. He wanted her to believe that she would be better off exercising self-rule by disobeying her Creator. In essence, Satan wanted Eve to believe that she could be her own god, ruling her own life in her own way.

The first 11 chapters of Genesis show how this violent rejection of God’s rule continued to spread through the world. The climax of this rebellion is seen in the tower of Babel, through which all the gentile nations were spread across the earth. All the nations covering the globe, all dominated by governments made of men exercising their own authority have their origin in this initial rejection of God by Adam and Eve.

From that day until now, people continue to trust in their own authority. People continue to write their own religious creeds, and establish their own churches, founded upon their own authority. People continue to write their own laws, and establish their own moral standards. People continue to rebel against God and act as if they are their own authority. The world is dominated by people who think they have the right to act as the “god” over other people.

This shouldn’t surprise us in the unbelieving world, where people claim no intention to follow God. But among Christians, who claim citizenship in the kingdom of heaven and proclaim Jesus as their King, there ought never to be those who turn aside from the authority of Christ and turn to self-proclaimed authority.

Whenever people assert their own authority to enforce their own standards of right and wrong, this does not make them free. Regardless of whether or not people serve God, they still serve a master.

Do you not know that when you present yourselves to someone as slaves for obedience, you are slaves of the one whom you obey, either of sin resulting in death, or of obedience resulting in righteousness? But thanks be to God that though you were slaves of sin, you became obedient from the heart to that form of teaching to which you were committed, and having been freed from sin, you became slaves of righteousness. – Romans 6.16-18

Whenever people change their loyalty away from the LORD, they are giving their loyalty to Satan. In so doing, they are establishing Satan as their god. This was Satan’s purpose from the beginning.

The “god” of this World

Biblically speaking, Satan is indeed the god of this world.

I will not speak much more with you, for the ruler of the world is coming, and he has nothing in Me. – John 14.40

But I tell you the truth, it is to your advantage that I go away; for if I do not go away, the Helper will not come to you; but if I go, I will send Him to you. And He, when He comes, will convict the world concerning sin and righteousness and judgment; concerning sin, because they do not believe in Me; and concerning righteousness because I go to the Father and you no longer see Me; and concerning judgment, because the ruler of this world has been judged. – John 16.7-11

Therefore, since we have this ministry, as we received mercy, we do not lose heart, but we have renounced the things hidden because of shame, not walking in draftiness or adulterating the word of God, but by the manifestation of truth commending ourselves to every man’s conscience in the sight of God. And even if our gospel is veiled, it is veiled to those who are perishing, in whose case the god of this world has blinded the minds of the unbelieving so that they might not see the light of the gospel of the glory of Christ, who is the image of God. – 2 Corinthians 4.1-4

And you were dead in your trespasses and sins, in which you formerly walked according to the course of this world, according to the prince of the power of the air, of the spirit that is now working in the sons of disobedience. – Ephesians 2.1-2

The nations, the rulers, and all those who claim the right to rule mankind for themselves serve Satan as their god. Yes, God has established His kingdom on earth, but those whose citizenship is in the world are under a different dominion.

For He rescued us from the domain of darkness, and transferred us to the kingdom of His beloved Son. – Colossians 1.13

Jesus – Reclaiming Rightful Authority

Jesus came to proclaim that the kingdom (dominion or reign) of God was at hand.

From that time Jesus became to preach and say, “Repent, for the kingdom of heaven is at hand!” – Matthew 4.17

Jesus came into Galilee, preaching the gospel of God, and saying, “The time is fulfilled, and the kingdom of God is at hand; repent and believe in the gospel.” – Mark 1.15

Through all of Jesus’s actions, preaching and parables, His characteristic message continued to be that of the establishment of the reign of God. Jesus came to establish the Kingdom – the rightful rule of God – by establishing mankind’s submission to Him, and in so doing, He came to rescue the world from the dominion of Satan. Jesus came to destroy human self-rule by calling man back from sin to submission to the rule of God. To say that “the kingdom of God is at hand” only makes sense when his hearers understood that the world was not currently in submission to God.

Shortly after God declared Jesus as His son in a very special and unique way, Satan attacked Jesus right at the heart of His mission (Mt. 4.1-11; Lk. 4.1-13). God wouldn’t want His Son to be famished with hunger would He? Wouldn’t it be more satisfying to do things Satan’s way? If Jesus is God’s son, why not show it in one dramatic show of power, by casting Himself off the temple? Wouldn’t it be quicker and more effective to do things Satan’s way?

Arguably the most tempting of all was the the one regarding the domain and glory of the kingdoms of the world.

And he led Him up and showed Him all the kingdoms of the world in a moment of time. And the devil said to Him, “I will give You all this domain and its glory; for it has been handed over to me, and I give it to whomever I wish. Therefore if You worship before me, it shall all be Yours.” – Luke 4.5-7

Satan claimed that the governments of the world had been handed over to him. Clearly this is what occurred when mankind rejected God’s rule. Commentators sometimes debate whether or not Satan actually had the ability to deliver on his promise or not, but such a debate misses the point. The point is that Satan tempted Jesus by offering him political power and prestige as an alternative method to doing things God’s way. For this offer to have been a temptation, Jesus must have believed that the alternative offered by Satan was a very real and attractive looking option. If Jesus had given in and sought political power, Jesus would have failed in His mission, and Satan would have had unlimited dominion over the world. Can you imagine what such a world would look like?

Satan’s (Temporary) Success

Satan’s efforts to turn man away from the LORD have been partially successful. Our God created a beautiful garden for us to dwell in, but all the thorns and thistles, the wickedness and corruption, and the grief and sorrow in the world testify that Satan is indeed its ruler. Jesus recognized that the kingdoms of this world, and all their pomp and glory, as promising and rewarding as they may appear, belong to the devil.

It is important that we do not fail to recognize or ignore this fact. Satan continues to offer more satisfying, more promising, and more pragmatic alternatives to doing things God’s way. Satan wants us to believe that simply doing things God’s way “isn’t practical in the real world.” He wants us to think that it would be “naïve” to strive after God’s ideals for peace. He wants us to be so enamored by the power of their swords that we forget about sword of the Spirit. If we are to spread the kingdom of God, we must be ready to submit to His Kingship, rejecting all of Satan’s alternative solutions.

Yet as successful as Satan has been in this world, we know that his power is limited and temporary. God has spoken, and the kingdom of Heaven will ultimately be victorious.

For it is written,
“As I live, says the LORD, every knee shall bow to Me,
And every tongue shall give praise to God” – Romans 14.11

The kingdom of the world has become the kingdom of our Lord and of His Christ; and He will reign forever and ever. – Revelation 11.15

Rejecting God and Embracing Corruption

On July 1, 2017July 2, 2017 By Tyler BoydIn Christian's Relationship to Government, The Authority of God

Corruption in Today’s World

When the world was created, God said that it was good. God created humans to be a central part of this good world. Humans were created to know God, to love God, to worship God, to give thanks to God, and to have dominion over the rest of creation for God. This is, and always has been, the way God expected humans to live and prosper.

But man was not created to be a god. The right to rule over mankind was reserved for God alone. This means that mankind must remain humble. We must let God be God.

In Romans 1-2, Paul begins his letter by observing that the good world has become corrupted, and the root of the problem of corruption lies with the rebellion of humans. As a result of this corruption, humans are now “worthy of death” (Rom. 1.32), and are subject to the “wrath of God” (Rom. 2.5). Paul points gets to the very root of the problem in Romans 1.18-23.

For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men who suppress the truth in unrighteousness, because that which is known about God is evident within them; for God made it evident to them. For since the creation of the world His invisible attributes, His eternal power and divine nature, have been clearly seen, being understood through what has been made, so that they are without excuse. For even though they knew God, they did not honor Him as God or give thanks, but they became futile in their speculations, and their foolish hearts were darkened. Professing to be wise, they became fools.

The Heart of Corruption

As Paul discusses the corruption of mankind, he does not, as we might expect, point to evil behavior as the root of the problem. He discusses the problem of evil behavior soon enough (Rom. 1.24-31), but the root of the problem lies much deeper. Paul begins by pointing to twisted thinking and darkened hearts as the core of corruption.

For even though they knew God, they did not honor Him as God or give thanks, but they became futile in their speculations, and their foolish heart was darkened. – Romans 1.21

Paul speaks of those who had become “futile in their speculations.” There are right ways and wrong ways to think. This is an important truth our world doesn’t like to admit. Thought, by itself, does not guarantee we will arrive at the right answers. In a room full of different magnets, a compass will not necessarily always point north. Using thoughts and reasons to speculate about what is right and wrong does not necessarily mean that our conclusions will be right.

In the ancient world, the heart was the center of thought, motivations, and emotions. Thus when Paul speaks of darkened hearts, this idea would have been very closely connected with futile speculations. Paul understood that just as thinking can become twisted, so also hearts can become darkened.

The Deceptiveness of Corruption

People can easily deceive themselves. People can easily think of themselves as wise, while being very foolish.

Professing to be wise, they became fools. – Romans 1.22

In the world of social media, we are given constant reminders that not everyone agrees about the wisest course of actions. For some it is viewed as great wisdom to have a strong military, and to have that military stationed around the world, striking back against evil at every opportunity. Others would view even the most well intended warfare as a great foolishness. One person might think it very wise and kind to welcome immigrants of all sorts into the country, while another might think of this as extremely foolish. One person might think it as right to give women the opportunity to have abortions if they so desire. Others would view this as supremely wicked. The examples of disagreement are endless.

How can we know who is right and who is wrong? Paul will eventually answer that question, but it is important to notice the point he makes in verse 22. It is possible for a person to think of themselves as very right and just, and to think of opposite opinions as very wrong and wicked, and for that person to be completely wrong. This doesn’t mean that truth is relative, or that everyone can be right in their own way. But rather it shows that it is very easy to be deceived about what is right and what is wrong, especially when our thoughts and our hearts remove God from His throne and replace it with something else.

Warning Signs of Corruption

Given the fact that people can be easily deceived in their thinking, how can we know if our thoughts and our hearts are in the right place? For starters, we must learn to look for the warning signs of corruption.

Not honoring God as God. That is, not directing our thoughts and affections towards God. If our awe and adoration of God do not keep up with our knowledge of God, we must stop and examine our hearts. When we look at the beautiful creation all around us, we should always respond by giving glory to God. If we do not, this is a warning sign of corruption.
Not giving thanks to God.

Every good thing given and every perfect gift is from above, coming down from the Father of lights, with whom there is no variation or shifting shadow. – James 1.17.

Every blessing we receive comes from God. Yet if our heart is not willing to give God glory for something as obvious as the beauty of creation, it won’t be long before we don’t give God the thanks for any of the blessings He gives.

If God is not given honor and thanks, we have set ourselves up to be filled with foolish speculation. If the good things in life don’t come from God, where do they come from? Who deserves the credit?

Giving Credit to the Wrong “gods”

It is at this point that idolatry takes hold of our lives. It is easy for us to chuckle at the idea of someone making a little statue out of wood or stone and bowing down to it, and giving it credit for blessings they enjoy. But of course our culture is filled with people that do the same thing!

Our society has worshiped many things, one of the most obvious being the state. Where does a good economy come from? From God, or from a good government? Where does safety come from? From God, or from a strong military? Where does good health come from? From God, or from a wisely written healthcare program? And if blessings come from the state, who deserves to be honored? Our society continually preaches their answer: “The state!”

The so-called patriotic hymns are most often songs of praise to a personification of the country, and are not written to glorify God. Unfortunately, too many churches continue to sing of “My country tis of thee, sweet land of liberty, of thee I sing”, and “America, America, God shed his grace on thee”, where the “thee” is not God, but country. I have had to stand in silence too many times as churches sing of the “land that I love” instead of the church that we love. If these are songs of worship, they are songs of false worship. God is mentioned, but as supportive figure as we sing of the greatness of the nation, which is the real object of our praise.

Instead of “I will praise Him!” it is “Of thee I sing.” Instead of “We praise Thee, O God our Redeemer,” it is “We salute you, land of liberty.” Instead of “Blessed Jesus! Blessed Jesus!” it is “America! America!” Instead of “I am Thine O Lord,” it is “I pledge thee my allegiance, America, the bold.” Instead of “Jesus is coming again!” it is “Mine eyes have seen the glory of the coming of the Lord.”

We should label this what it is: idolatry. Nation-centered songs, rituals, and symbols implicitly deny that the church’s one foundation is Jesus Christ the Lord. They deny that God is the source of our blessings, and the one deserving of our honor. They give the credit to the wrong “gods”.

Twisted thinking, darkened hearts, and praise and honor given to non-gods: this is the disease of corruption. This is the cause of death.

How God Feels About Corruption

This takes us back to where Paul began this discussion.

For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men who suppress the truth in unrighteousness. – Romans 1.18

Ungodliness refers to what happens when humans don’t worship, honor, and give thanks to God as God. Unrighteousness refers to what follows, when mankind is living out of harmony with the purposes for which they were created. These two words sum up what it means for mankind to become corrupt.

The result is the wrath of God. God created the world as good, and He cares passionately for it. God loves His creation, and every single person that fills it. When people, whom He created in His image, are oppressed, destroyed, and mistreated, God responds in wrath. God hates corruption. (If He were not, it would be difficult to call Him a “good God”). God is not a God who is in the habit of saying that a little bit of evil isn’t all that bad.

Our society teaches us to believe a different “truth.” They want us to think that a little bit of evil is okay. It is okay to follow your passions, no matter whether or not they in accordance with God’s will. It is okay choose to not worship God, if religion isn’t your thing. It is okay to disrespect others, especially if they are not worthy or respect. A little bit of killing and violence is acceptable, as long as the ends justify the means. A little bit of oppression is inevitable, as long as it is for the good of society. A little bit of war is good, just as long as it keeps evil from spreading.

Paul held a much more realistic assessment of the corruption of mankind. Do not be deceived. God is God, and we are not. What is wrong is always wrong. Sin is a serious disease, and it leads to corruption and death. It is a disease that must not go unchecked. It must be cured.