Author: Tyler Boyd

The Spirit Links Christians to the Cross

On By Tyler BoydIn Holy Spirit

This article is the 17th in an ongoing series on the Holy Spirit. For earlier parts of this series, click here.

In the first half of Romans 8 (vs. 1-11) Paul argues that it is the Spirit who gives hope for life after, and out of, death. Those who are in Christ have their life in the Spirit (Part 15). In the second half of the chapter, Paul describes the glorious inheritance which can be anticipated by God’s children (vs. 18-36).

And not only the creation, but we ourselves, who have the firstfruits of the Spirit, groan inwardly as we wait eagerly for adoption as sons, the redemption of our bodies.

Romans 8:23

The two sections are linked together by what Paul says in verses 14-17. It is the Spirit who identifies a person as a child of God, and as a child, then as an heir. It is because of the Spirit that we can anticipate an inheritance.

Once again notice that Paul refers to all Christians; not just Jews, not just Gentiles, and not just a few select Christians who had received miraculous spiritual gifts. Observe the use of the words “all”, the plural “you” (I use the word “y’all” in the quotes below), “our”, and “we”. Paul identifies children of God as “all” those who are led by Spirit, by whom “we” (that is, Paul and all those saints to whom he was writing) relate to God as father, and “we” all are joint heirs with Christ. Paul does not exclude any of the saints in Rome to whom he was writing (cf. Rom. 1:7).

For all who are led by the Spirit of God are sons of God. For y’all did not receive the spirit of slavery to fall back into fear, but y’all have received the Spirit of adoption as sons, by whom we cry “Abba! Father!” The Spirit himself bears witness with our spirit that we are children of God, and if children, then heirs – heirs of God and fellow heirs with Christ, provided we suffer with him in order that we may also be glorified with him.

Romans 8:14-17

According to Paul, it is the Spirit who relates Christians to God as children. First, Paul says “all who are led by the Spirit of God are sons of God” (v. 14). Then he refers to the Spirit as “the Spirit of adoption,” by whom we cry “Abba Father” (v. 15).

How can we know if we are children of God? Because “The Spirit himself bears witness with our spirit that we are children of God” (v. 16). It is because of the Spirit that we are assured of our status as heirs with Christ.

Paul does not, however, describe this assurance as mere emotional confidence, or some sort of sentimental feeling in our hearts. It is important to note that the Spirit confirms our identity as children of God only as two conditions are met. First, we must be willing to put to death the deeds of the body. Secondly, we must be willing to suffer with Christ.

Dying with Christ

Immediately prior to Paul’s claim that “all who are led by the Spirit of God are sons of God,” Paul explains what it means to be “led by the Spirit of God”.

So then, brothers, we are debtors, not according to the flesh, to live according to the flesh. For if y’all live according to the flesh y’all will die, but if by the Spirit y’all put to death the deeds of the body, y’all will live. For all who are led by the Spirit of God are sons of God.

Romans 8:12-14 (Emphasis added)

It is the Spirit who gives us resurrection hope (Rom. 8:9-11). But this hope is contingent on meeting a condition – indicated by the word “if” in the quote above – “if” we put to death the deeds of the body. Who are those who will live? Only those who put to death the deeds of the body. Who are those who are led by the Spirit? Only those who put to death the deeds of the body. Those who do not put to death the deeds of the body will die – the Spirit offers no hope to such persons.

Just as the Spirit of God was seen in Christ, as he chose to lay down his life (Rom. 5), so the Spirit of God can be seen in Christians when they choose to live with the same mindset – the mindset which puts to death the deeds of the body. It is a hard and painful experience to deny our bodies of what they tell us they want. But a life which is not focused on putting to death fleshly attitudes and actions demonstrates a spirit which is noticeably out of step with the Spirit of Christ on the cross.

A Christian’s existence must be continually characterized by dying with Christ.

Suffering with Christ

Moreover, Paul gives a second condition.

The Spirit himself bears witness with our spirit that we are children of God, and if children, then heirs – heirs of God and fellow heirs with Christ, provided we suffer with him in order that we may also be glorified with him.

Romans 8:16-17 (Emphasis added)

According to Paul, the Spirit bears witness with our Spirit that we are children of God and heirs of Christ. But once again, Paul adds a condition, this time indicated by the word “provided.” The Spirit bears witness that we are children, and thus heirs, “provided” we suffer with Christ.

It is only by sharing in the death and suffering of Christ in the present that Christians are able to love and serve others as Christ did. It is not enough to say that a “spiritual” person is one who obeys the Spirit-inspired words of Scripture, although this is certainly true. The Spirit bears witness that we are children of God only if we are obedient to the point of, and through suffering, as Christ was. It is not simply a general attitude of obedience to Scripture – it is a degree of obedience that remains ready to abandon even life itself.

The Spirit, in other words, links Christians to the cross, and via the cross to Christ through suffering and death. The Spirit of God is in a Christian as they walk with the Spirit of Christ in their life (cf. 8:10). That is, as they share in the mindset (cf. 8:5-8) of Christ, who was willing to obey God even when it meant putting his own life to death for the sake of loving others.

It is this shared Spirit which marks Christians as God’s own children (8:14-17). But this is true only to the extent that their lives are marked by conformity to the mind, or “Spirit” of Christ on the cross.

The Fruit of the Spirit

On By Tyler BoydIn Holy Spirit

This article is the 16th in an ongoing series on the Holy Spirit. To read other articles in this series click here.

According to Romans 8:3-8, there are two alternative ways of living. One can walk by the flesh, with a mind focused on the flesh, or one can walk by the Spirit, with a mind focused on the Spirit (see Part 15). In the book of Galatians, Paul stresses a very similar point.

Two Ways of Living

Paul spent a considerable part of his letter to the Galatians arguing that those who are in Christ are free, both from their pagan past and from the demands of the Jewish law.

For freedom Christ has set us free; stand firm therefore, and do not submit again to a yoke of slavery.

Galatians 5:1

For you were called to freedom, brothers.

Galatians 5:13a

But Paul also emphasized that a Christian’s freedom comes with responsibility. A Christian’s freedom must not be abused as an opportunity to emphasize the flesh, but is for the specific purpose of loving and serving one another. Unfortunately, the controversies in the Galatian churches led to behavior that Paul could describe as “biting” and “devouring” one another.

Only do not use your freedom as an opportunity for the flesh, but through love, serve one another. For the whole law is fulfilled in one word: “You shall love your neighbor as yourself.” But if you bite and devour one another, watch out that you are not consumed by one another.

Galatians 5:13b-15

It is then that Paul makes his point. If Christians are going to fulfill the commandment “You shall love your neighbor as yourself,” there is only one way to do this. This cannot be accomplish by them in emphasizing, or finding their true identity in the “flesh” by getting circumcised. Emphasizing the flesh ultimately leads to a disastrous way of life. It can only happen by the Spirit.

But I say, walk by the Spirit, and you will not gratify the desires of the flesh. For the desires of the flesh are against the Spirit, and the desires of the Spirit are against the flesh, for these are opposed to each other, to keep you from doing the things you want to do. But if you are led by the Spirit, you are not under the law. Now the works of the flesh are evident: sexual immorality, impurity, sensuality, idolatry, sorcery, enmity, strife, jealously, fits of anger, rivalries, dissensions, envy, drunkenness, orgies, and things like these. I warn you, as I warned you before, that those who do such things will not inherit the kingdom of God. But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control; against such things there is no law. And those who belong to Christ Jesus have crucified the flesh with its passions and desires.

Galatians 5:16-24

Crucified with Christ

Underneath these two contrasting lists (the works of the flesh and the fruit of the Spirit) lies Paul’s understanding of what happens in baptism. Notice that Paul concludes his two lists by speaking of those who “belong to Christ Jesus” who have “crucified the flesh with its passions and desires.” As noted previously (Part 12), Paul assumed that all Christians had been baptized in the Spirit and had the Spirit who was sent into their heart (cf. Gal. 3:2-7, 27-28; 4:4-7).

First Paul describes the condition he refers to as “in the flesh.” Those who find their identity by emphasizing their fleshly characteristics will ultimately produce the “works of the flesh.” But those who belong to Christ Jesus have gone through a “crucifixion” with him (cf. Gal. 2:20; Rom 6:1-4) . What they have “crucified” is the kind of life which is driven the passions and desires of the flesh. As a result of their “crucifixion” they now begin to bear new “fruit.”

The Spirit and Self-Control

It is important to note that the nine attributes described by Paul as the fruit of the Spirit (i.e. love, joy, peace, patience, kindness, goodness, faithfulness, and self-control) are not characteristics which will develop by a person’s own efforts apart from the Spirit. But neither should we imagine these attributes as things which simply happen “to” a Christian without them thinking or intending to practice them. Christians must make up their minds to live this way. It is not a matter of simply being baptized, and then putting our bodies on autopilot mode while the Spirit takes over control.

If that were the case, there would be no reason for what Paul says next.

If we live by the Spirit, let us keep in step with the Spirit.

Galatians 5:25

Similar to what Paul says in Romans 8:5-8, if we are going to walk by the Spirit, we must intentionally keep our minds focused on, and submissive to the path that the Spirit lays before us. Contrary to the idea of the Spirit taking control of someone’s mind or body, Paul says “self-control” is part of the fruit of the Spirit. A Spirit-filled, Spirit-led life is a self-controlled, self-disciplined life. It is a life which intentionally follows the footprints laid by God’s Spirit.

Paul’s point is that if we choose to follow the steps laid by God’s Spirit, God’s breath, God’s words, and God’s way of thinking (cf. Part 1), this is the kind of fruit we will see in our life. When Christians demonstrate these characteristics, it can only be attributed to God’s Spirit, because this fruit will not develop when we follow our own steps, or the steps of any other man.

The Importance of the Spirit

The point Paul makes is as relevant for the church today as it was then. There are many today who emphasize the need for love, patience, kindness, goodness, etc. with an attitude towards God’s word that deemphasizes doctrine whenever they fear it will lead to arguments or disagreement. There are others who are so passionate about defending “the truth” (or rather their party or sect’s definition of the truth; a false “truth” which is determined by their fleshly identity) that their lives are filled with fits of anger, rivalries, dissensions, and divisions.

Paul’s answer to these two errors is short and clear. As Christians, we must be people who are determined to follow His Spirit, His breath, His words, and His way of thinking. If we live by the Spirit, our lives will bear His fruit.

Christians who are concerned with speaking the truth in love (Eph. 4:15) do themselves a disservice when they do not ground in their teaching, as Paul did, in a biblical understanding of the Holy Spirit.

Better Bible Study Tip #70: The Setting of a Biblical Story Isn’t Necessarily When It Was Written

On By Tyler BoydIn Better Bible Study

When we read the Bible, it’s easy to assume that what we’re reading was written relatively close to the time of the events described in the book. Sometimes that may in fact be the case, but not always. For example, most scholars believe the gospels were written sometime between 40 to 80 AD. This delay makes sense, since the earliest Christians would have had more first-hand relationships with the apostles, but as the church grew, so did the need to record the events of Jesus’s life writing for posterity. This may seems like an insignificant detail, but understanding when the they were written can help us understand the author’s setting, his purpose for writing, and why he has chosen to arrange his book the way he did.

Of course, writing within a few decades of Jesus’s life is still a relatively short amount of time, but when it comes to the Old Testament, things are different. For instance, when Moses recorded events about the garden of Eden, the flood, and the lives of the patriarchs, he was writing about events that happened hundreds, if not thousands of years before he wrote. The fact that Moses wrote Genesis at a later date and to an Israelite audience as they left Egypt, helps us understand why he structured the book the way he did, and why he emphasized various points along the way.

The gap between an event and it’s recording is no reason to doubt the accuracy of Scripture. For instance, since Moses received the law first hand from God at Sinai (Ex. 19:9), he would have had direct revelation of those events. We know that Luke was able to consult multiple sources to make sure what he wrote was accurate (Lk. 1:1). Ultimately we can trust Scripture is true because it is God’s word, and God cannot lie (Titus 1:2). Moreover, external sources and archeological finds have countless times verified that what we read in the Bible fits with what we know about ancient world it describes.

If you want to do better Bible study, don’t only pay attention to the timeline of the events that are described. Also think about who wrote about the events, when they wrote, and who they were writing to. The more we can understand the author’s original purpose for writing, and what he was trying to communicate, the more we can understand God’s purpose and what He was trying to communicate through that author.

Life in the Spirit

On By Tyler BoydIn Holy Spirit

This article is the 15th in an ongoing series on the Holy Spirit. Click here to read the other articles in this series.

Romans 8 is of particular importance when it comes to understanding the Holy Spirit. Here Paul explains the role of the Holy Spirit in his own life, as well as in the lives of all other Christians (notice the words “us,” “anyone,” “we,” and the plural “you” used throughout the chapter).

In Romans 8, Paul identifies Christians as those “who walk… according to the Spirit” (v. 4). Later, Paul says that the sons of God are those who are “led by the Spirit” (v. 14; cf. Gal. 5:25). To understand Paul’s teachings about the Spirit in Romans 8, it is important to read these phrases in context, noticing the particular role they play in the actual argument of his letter – an argument that began back in chapter 7.

Romans 8 in Context

In the latter part of Romans 7, Paul has argued that the law promised life, but in reality brought death (Rom. 7:10-12). However, the life, which was promised by the law, was ultimately achieved through God’s Spirit, who gives resurrection life to all those who are in Christ Jesus (Rom. 8:11).

The beginning of Romans 8 serves as both the conclusion to chapter 7, and the introduction to what Paul argues later in the chapter. What Paul says is indeed very dense and tight packed, but not incomprehensible so long as we read carefully and with the big picture argument in mind.

Paul begins in by stating his main idea that he is going to make throughout all of chapter 8.

There is therefore now no condemnation for those who are in Christ Jesus.

Romans 8:1

Paul then begins to explain why that is so.

For the law of the Spirit of life has set you free in Christ Jesus from the law of sin and death.

Romans 8:2

What Paul says in verse 2 is dense, and it would be difficult (though not impossible) to grasp what Paul means simply by dissecting the verse in isolation. But there is no need to worry. Paul explains it himself, beginning in verses 3-4.

For God has done what the law, weakened by the flesh, could not do. By sending his own Son in the likeness of sinful flesh and for sin, he condemned sin in the flesh, in order that the righteous requirement of the law might be fulfilled in us, who walk not according to the flesh but according to the Spirit.

Romans 8:3-4

Paul then unpacks this idea even further in verses 5-8.

For those who live according to the flesh set their minds on the things of the flesh, but those who live according to the Spirit set their minds on the things of the Spirit. For to set the mind on the flesh is death, but to set the mind on the Spirit is life and peace. For the mind that is set on the flesh is hostile to God, for it does not submit to God’s law; indeed, it cannot. Those who are in the flesh cannot please God.

Romans 8:5-8

Finally, in verses 9-11, Paul’s argument is fully revealed. (I have replaced the plural “you” with “y’all” to help my kinsmen think about this passage in their native tongue).

Y’all, however are not in the flesh, but in the Spirit, if in fact the Spirit of God dwells in y’all. Anyone who does not have the Spirit of Christ does not belong to him. But if Christ is in y’all, although the body is dead because of sin, the Spirit is life because of righteousness. If the Spirit of him who raised Jesus from the dead dwells in y’all, he who raised Christ Jesus from the dead will also give life to y’all’s mortal bodies through his Spirit who dwells in y’all.

Romans 8:9-11

When reading the Bible, and especially when reading the writings of Paul, it is important to not stop at a single verse or phrase. Unfortunately, this seems to happen quite often, especially in Romans 8, and especially when it comes to the Holy Spirit. It is not uncommon to hear people speak of “walking in the Spirit” or “being led by the Spirit” and to assign to those phrases all kinds of imaginative meanings that, quite frankly, do not fit with Paul’s overall argument.

Paul’s Main Argument

Again, back to verse 1, Paul’s main argument is that, unlike those who continually try, and fail, to find life through the law of Moses (Rom. 7:7-20), there is no such condemnation for those who are in Christ.

Why is that? Because “the law of the Spirit of life has set you free in Christ Jesus from the law of sin and death” (v. 2). Because “God has done what the law, weakened by the flesh, could not do” (v. 3). Because “Those who live according to the Spirit set their minds on the things of the Spirit” (v. 5). And ultimately because “to set the mind on the Spirit is life and peace” (v. 6).

That’s why there is no condemnation in Christ Jesus – Because it is by the Spirit, and only by the Spirit, that there is hope in resurrection life (vs. 9-11).

The result is, that the righteous requirement of the law is fulfilled, and with it, the life that was promised by the law. This promised life is fulfilled, not in those who walk according to the flesh, but in those who walk according to the Spirit (v. 4).

Walking According to the Spirit

In the context of this particular argument, what does it mean to “walk according to the Spirit”? And how is it different from “walking according to the flesh”?

It is not, as many will apply the phrase, referring to someone who spends their life being led by some inner voice or emotional tug on their heart. Rather Paul tells us exactly what he means by this phrase.

For those who live according to the flesh set their minds on the things of the flesh, but those who live according to the Spirit set their minds on the things of the Spirit. For to set the mind on the flesh is death, but to set the mind on the Spirit is life and peace. For the mind that is set on the flesh is hostile to God, for it does not submit to God’s law; indeed, it cannot. Those who are in the flesh cannot please God.

Romans 8:5-8

According to Paul, the difference between those who walk according to the flesh and those who walk according to the Spirit is their mindset. What is their mind focused on? What are they thinking about all the time? Those who are focused on the flesh, that is, on pride, jealousy, or slander (see Rom. 2:29-32 for a detailed description) are those who walk according to the flesh. They are opposed to God. They cannot submit to God’s law, and they cannot please God. But those who focus on the Spirit have a mindset that is ready submit to God’s law. They can please God. They can enjoy life and peace.

We can see how all of this leads to the end of his argument: Those who have the Spirit dwelling in them will be raised from the dead (vs. 9-11). It is the Spirit who circumcises the hearts of believers (see Part 14), and it is the Spirit who can breath new life into those who were formerly dead, in parallel to how the Spirit gave life to Jesus (see Part 8). That is why there is no condemnation for those who are baptized into Christ.

In short, the Spirit is the Christian’s hope for life, because the Spirit is the one who transforms death into life. The Spirit is He who gives life after, and out of, death. But this hope is reserved for those who are in Christ, who live with their minds focused on the Spirit of God. Christians live, that is, they have their life in, the Spirit.

Christianity and Economics, Part 9: The Economic Problems of Socialism

On By Tyler BoydIn Economics

To read previous articles in the Christianity and Economics series, click here.

Previous articles in this series have examined moral and economic principles of voluntary exchange. The purpose of this article is to begin an investigation of the polar opposite of voluntary exchange, that is, socialism.

The term “socialism” is often connected to many modern political debates. As stated in Part 1, I have no interest in debating socialism from a contemporary left/right political paradigm (both sides embrace socialism to various degrees). My aim is simply to discuss socialism as an economic concept and examine it as it pertains to Christian ethics.

What is Socialism?

The defining characteristic of socialism is that central planners direct the production and exchange of goods, while individuals fill less innovative roles. In a socialist economy, the governing authorities (or a board appointed by the governing authorities) make key decisions about what is produced, in what quantity, who should produce it, how those goods are distributed, and at what costs. Instead of allowing people complete freedom to choose what goods and services they exchange their money for, they are provided with whatever goods and services central planners have chosen for them.

Even in economies where private property is legally recognized, there is no true private property because the government retains ultimate authority to direct the exchange of goods and set prices wherever they see fit. Most modern economies could be described as mixed economies, which include some degree of voluntary exchange, while also including socialist oversight of certain industries, such as healthcare, transportation, and education.  Although mixed economies may enjoy more benefits than a purely socialist economy, the problems with socialism still exist and need to be recognized.

Unlike an economy founded on voluntary exchange, where entrepreneurs take risks in order to earn a profit by serving the needs of their customers, the promise of a socialist economy is that everyone’s needs will be taken care of with a greater degree of equality. But can socialism actually deliver on it’s promise to give life and give it more abundantly?

As an economic system, socialism is open to two important critiques. First, socialism can be examined from an economic perspective, by answering the question of whether or not socialism can successfully solve the complex problems of resource allocation. Secondly (in order, not in importance), Christians must examine socialism in light of biblical ethics in order to determine whether it is morally right. This article will focus on the economic critique, while the next article in this series will focus on the ethical critique.

The Incentive Problem

There are numerous economic problems that socialism cannot overcome. First, there is the incentive problem.

In an environment where property ownership is respected, where people are free to exchange their possessions voluntarily, people bear the full costs of their actions and reap the full benefit. Therefore, they have an incentive to engage in profitable activity, where the benefits outweigh the costs. Producers have an incentive to only produce those goods which earn them a profit, and an incentive to minimize their costs to use their resources as efficiently as possible. This in turn encourages more innovation and responsible risk taking. If you are the first to create a new product, or find a better way to offer a service, and if you are willing to risk your own time and resources to meet an unmet need, you can enjoy personal benefit, or profit.

Under socialism, the situation is very different. Because property rights are not upheld, people do not bear the full risk, or enjoy the full benefit of their decisions. Therefore there is no incentive to innovate, because the ability to enjoy the rewards hinges on the choices of central planners.

Of course, as a Christian, we may feel the urge to object that the ability to earn a profit is not, and should not be the primary incentive to work and serve the needs of others. But we must remember that the word “profit” simply refers to the benefit we hope to enjoy from the actions we take. As noted in part 4, profit may or may not be of monetary value. If I give money away to a charity, it can be “profitable” if it advances the cause I am passionate about.

Even in situations where the profit we seek in monetary, this is not necessarily wrong, since Christians do have the responsibility to provide for their families (cf. 1 Tim. 5:8) and multiply their potential for giving (2 Cor. 9:6). Can the “profit” we seek be driven by unholy attitudes, such as greed or covetousness? Absolutely. But that is a separate issue from the one being raised here.

Regardless of whether the benefit sought is selfish or selfless in nature, people are more inclined to produce when they believe their work will result in the benefit they seek. For this reason, a system which allows for people to enjoy profits will incentivize greater innovation, result in a larger pool of goods, and lead to a greater satisfaction of otherwise unmet needs.

The Knowledge Problem

Another practical problem for socialism is the problem of disbursed knowledge. For socialism to succeed, central planners must have knowledge about what resources are available where, and in what quantities, and what processes should be put in place to combine and deliver those resources in a way that will provide the most benefit for the most people.

The problem is that central planners can only make those decisions by using the knowledge made available to them, which will always be less than the collective, yet dispersed knowledge of an entire society. Knowledge about how to most efficiently create specific products is only known to a relatively small number of people inside a particular industry. Magnify this fact by the vast number of different products in a modern economy, and you can begin to grasp the vastness of the knowledge problem faced by central planners.

One of the most important benefits of the division of labor is that different people have different advantages over others regarding the unique knowledge and skill necessary to make wise decisions within their particular industry. That is so much knowledge can only be learned by on-the-job training, and expertise can only be gained by years of experience. Scientific and academic knowledge helps, but to make such knowledge operational in the most efficient way, it must be continually adapted to the real life and ever-changing circumstances decision makers find themselves in.

In a free society, every participant has the incentive to put their knowledge to good use to benefit both themselves and others. But it is impossible for any socialist central planner to gather and process all the knowledge necessary to efficiently direct an economy.

For central planners to successfully run an economy, it would require nothing short of omniscience, which no man has (cf. Job 38-41). Anyone who believes a select group of people would be capable of understanding all the intricacies of a fully functioning economy should recall the words of the book of Ecclesiastes:

Man cannot find out all the work that is done under the sun. However much man may toil in seeking, he will not find it out. Even though a wise man claims to know, he cannot find it out.

Ecclesiastes 8:17

The Economic Calculation Problem

One vitally important piece of knowledge is how to coordinate prices. Since many resources – such as steel – have a variety of different possible uses, prices serve as signals about whether the use of a specific resource is satisfying the top priorities of a society. For instance, should a factory produce car parts or nails?

One interesting feature of a free economy is that prices are determined by supply and demand. If people want more car parts (and the supply is the same), prices go up. When there is a surplus supply of car parts (and demand stays the same), prices go down. Prices continually fluctuate in response to the ever-changing subjective values of individuals who make up society, and the supply available at any given time.

In a free society, prices signal when there is a greater need for one product over another, that is, for car parts or nails. Since entrepreneurs have the incentive to maximize their resources in the most profitable way possible, they will coordinate their production based off market prices.

But to whatever extent the exchange of property is not voluntary in nature, prices cease to accurately reflect the subjective values of individuals in a society. When central planners determine and fix prices, those prices do not reflect the true state of supply and demand.

When prices cease to serve as signals about what products are most needed, any central planning board’s ability to effectively plan economic activity will be greatly hindered. No matter how honestly and uprightly they strive to meet the needs of the greatest number of people, they will fail. That is because without prices to signal where there are unmet needs, there is no guide, no map, and no compass to guide their decisions.  No matter how well intentioned they may be, central planners simply cannot make their decisions effectively because socialism destroys the ability to rightly identify the present supply and demand of goods.

A centrally planned economy is just a system of groping around in the dark. Jesus’s warning about following blind leaders would fit nicely in a discussion of the dangers of socialism.

Let them alone; they are blind guides. And if the blind lead the blind, both will fall into a pit.

Matthew 15:14

Conclusion

Because of the incentive problem, knowledge problem, and economic calculation problem, the case for socialism is not grounded in economics. But even if we recognize the numerous economic problems with socialism, as Christians we must always remember that material goods are not the end all be all of human existence. We must remember that “man shall not live by bread alone.” Even though socialism is not as productive as a free market, some will argue that socialism is more moral and can provide for greater equality than a purely free economy.

Because economic prosperity does not determine what is true and right, we must examine the morality of socialism in light of biblical ethics. This will be the subject of the next article in this series.

The Holy Spirit and the Heart

On By Tyler BoydIn Holy Spirit

This is article is the 14th in an ongoing series on the Holy Spirit. To read the other parts in this series, click here.

The presence of the Holy Spirit is of crucial importance for the Christian life. The New Testament everywhere assumes, and often states that all Christians have the Holy Spirit. Without the Holy Spirit, there is no Christianity, and there is no church (see parts 12 and 13).

In the Spirit, all Christians are “baptized into one body,” and all Christians “drink” of “one Spirit” (1 Cor. 12:13). “In the Spirit of our God” as well as “in the name of our Lord Jesus Christ” all Christians were “washed,” “sanctified,” and “justified” (1 Cor. 6:11). The Spirit was supplied to Christians at the beginning of their Christian walk “by hearing with faith” (Gal. 3:2b, 5). Anyone who does not have the Spirit does not belong to him (Rom. 8:9; 1 John 4:13), but those who do have the Spirit are sons of God and heirs with Christ (Rom. 8:14-17; Gal 4:6-7). The Holy Spirit is directly tied to our hope for resurrection (Rom. 8:11).

Of particular importance is the way the New Testament describes a close connection between the Spirit and the heart. God has “sent” the Spirit of his Son into our hearts.

And because you are sons, God has sent the Spirit of his Son into our hearts, crying, “Abba! Father!”

Galatians 4:6

God’s love has been “poured into our hearts through the Holy Spirit.”

Hope does not put us to shame, because God’s love has been poured into our hearts through the Holy Spirit who has been given to us.

Romans 5:5

The Spirit in our hearts is given to us as a guarantee of the fulfillment of God’s promises.

And it is God who establishes us with you in Christ, and has anointed us, and has also put his seal on us and has given us his Spirit in our hearts as a guarantee.

2 Corinthians 1:22

Although the connection between the Spirit and the heart is noticeably important in the New Testament, there are many things about the connection that I struggle to understand. The confusion stems not so much from what the Bible says, but from many of the common phrases and explanations used by others. For instance, it’s not uncommon to hear people say things like “The Holy Spirit is speaking to my heart” or “working on my heart” or “I feel the Holy Spirit in my heart.” Others will go to great lengths to try to explain how the “Holy Spirit influences the human heart only through scripture” or “in conjunction with the word.” It’s easy to get bogged down when people start arguing over whether the Holy Spirit works “directly” or “indirectly” on the heart, both of which are descriptions that are foreign to scripture. Although I’m not convinced those who use such phrases are always in error, I struggle to know who’s right and who’s wrong, because I have a hard time knowing what they mean when they use such phrases.

There is, however, something very important about the connection between the Spirit and the heart that I find easy to understand, that is, how the Bible describes the human “heart” as being at the very root of the problem of mankind, and how the Bible points to the Holy Spirit as the solution to that problem.

The Heart Problem

One reason it is important to notice this Spirit-heart connection is because the Bible describes the condition of the human “heart” as being at the very root of the problem of mankind. It is the “heart” that was darkened by a failure to acknowledge God as God.

For although they knew God, they did not honor him as God or give thanks to him, but they became futile in their thinking, and their foolish hearts were darkened…Therefore God gave them up in the lusts of their hearts to impurity, to the dishonoring of their bodies among themselves.

Romans 1:21, 24

In speaking of the Jews, Paul says it is the heart that has become “hard and impenitent.”

But because of your hard and impenitent heart you are storing up wrath for yourself on the day of wrath when God’s righteous judgment will be revealed.

Romans 2:5

On the other hand, if people are going to be saved, they must believe “in the heart” and obey “from the heart.”

If you confess with your mouth that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved. For the with the heart one believes and is justified, and with the mouth one confesses and is saved.

Romans 10:9-10

But thanks be to God, that you who were once slaves of sin have become obedient from the heart to that standard of teaching to which you were committed.

Romans 6:17

Logically then, if the problem with mankind is going to be solved, it will require that the “heart” be repaired. That’s why it is the “heart” that is need of “circumcision.” This is where the Holy Spirit comes into play.

For no one is a Jew who is merely one outwardly, nor is circumcision outward and physical. But a Jew is one inwardly, and circumcision is a matter of the heart, by the Spirit, not by the letter. His praise is not from man but from God.

Romans 2:28-29

The Need For a New Heart

Both Moses and the prophets spoke of the need for the heart to be circumcised.

Circumcise therefore the foreskin of your heart, and no longer be stubborn.

Deuteronomy 10:16

Circumcise yourselves to the LORD;
remove the foreskin of your hearts,
O men of Judah and inhabitants of Jerusalem;

Jeremiah 4:4a

Both Jews and Gentiles are frequently described as having “uncircumcised” hearts (Jer. 9:25-26; Ezek. 44:7-9). But on numerous occasions the prophets spoke of a coming day, when God would fix the heart problem.

For this is the covenant that I will make with the house of Israel after those days, declares the LORD: I will put my law within them, and I will write it on their hearts. And I will be their God, and they shall be my people.

Jeremiah 31:33

I will give them one heart and one way, that they may fear me forever, for their own good and the good of their children after them. I will make with them an everlasting covenant, that I will not turn away from doing good to them. And I will put the fear of me in their hearts, that they may not turn away from me.

Jeremiah 32:39-40

The Spirit as the Solution to the Heart Problem

Throughout the Old Testament, the “heart” was often viewed in close connection with a person’s spirit (cf. Deut. 2:30; Ps. 51:10, 17; 77:5, 8). This makes sense when we remember that the word “spirit” was used to refer to a person’s mindset, or the words that they were thinking (See Part 1). So it shouldn’t strike us as surprising that when Ezekiel spoke of God giving his people a “new heart”, he said this would happen when his people are given a “new Spirit.” The result of this “new heart” and “new Spirit” will be that God’s people will be able to walk in God’s statutes and keep his rules.

And I will give them one heart, and a new spirit I will put within them. I will remove the heart of stone from their flesh and give them a heart of flesh, so that they may walk in my statutes and keep my rules and obey them. And they shall be my people, and I will be their God.

Ezekiel 11:19-20

And I will give you a new heart, and a new spirit I will put within you. And I will remove the heart of stone from your flesh and give you a heart of flesh. And I will put my Spirit within you, and cause you to walk in my statutes and be careful to obey my rules.

Ezekiel 36:26-27

This is the theme Paul builds on in the book of Romans.

For no one is a Jew who is merely one outwardly, not is circumcision outward and physical. But a Jew is one inwardly, and circumcision is a matter of the heart, by the Spirit, not by the letter. His praise is not from man but from God.

Romans 2:28-29

In the Old Testament, Israel was identified by the fleshly sign of circumcision. Now, Israel is identified by the circumcision of the heart. As a result of having our hearts circumcised by the Spirit, we new serve “in the new way of the Spirit”.

But now we are released from the law, having died to that which held us captive, so that we serve in the new way of the Spirit and not in the old way of the written code.

Romans 7:6

As we read through other New Testament passages, we see this same idea emphasized time and time again. In Colossians, Paul identified the “circumcision made without hands” as baptism. This of course makes sense, given that Paul believed it was the Spirit who was active in baptism (Part 13).

In him also you were circumcised with a circumcision made without hands, by putting off the body of the flesh, by the circumcision of Christ, having been buried with him in baptism, in which you were also raised with him through faith in the powerful working of God, who raised him from the dead.

Colossians 2:11-12

In 2 Corinthians, Paul describes the Spirit as “writing” a letter from Christ on the Christian’s heart.

You yourselves are out letter of recommendation, written on our hearts, to be known and read by all. And you show that you are a letter from Christ delivered by us, written not with ink but with the Spirit of the living God, not on tablets of stone, but on tablets of human hearts.

2 Corinthians 3:2-3

Even if there are things about the Spirit and the heart that we do not understand, what is clear is that the Bible identifies the Spirit as the solution to the heart problem. If you want to recognize a true child of God, don’t look at their physical attributes. Look at their heart. According to Paul, a true Jew is identified by those who have a renewed heart. In continuity with the Old Testament prophets, Paul sees this renewal as a work of the Holy Spirit.

The Role of the Holy Spirit in Baptism

On By Tyler BoydIn Holy Spirit

This post is the 13th in an ongoing series on the Holy Spirit. To read other parts of this study, click here.

What the Holy Spirit Does in Baptism

There is a sense in which all Christians are baptized in the Spirit (1 Cor. 12:13). Moreover, this “Spirit” is more specifically identified as the “Spirit of God.”

But you were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ and by the Spirit of our God.

1 Corinthians 6:11b

The three passive verbs (“washed… sanctified… justified”) imply the activity of God. Thus, according to Paul, baptism is not only an act which unified the Corinthians in Christ, it was specifically the Spirit of God who does the washing, sanctifying, and justifying.

Paul makes a similar statement in his letter to Titus.

But when the goodness and loving kindness of God our Savior appeared, he saved us, not because of works done by us in righteousness, but according to his own mercy, by the washing of regeneration and renewal of the Holy Spirit, whom he poured out on us richly through Jesus Christ our Savior, so that being justified by his grace we might become heirs according to the hope of eternal life.

Titus 3:4-7

Paul states that Christians are saved “by the washing of regeneration and renewal of the Holy Spirit”, which results in “being justified” so that we “become heirs according to the hope of eternal life.” The reference to “washing” and “renewal” is almost certainly intended as as reference to baptism. As was observed in the previous part of this study, Paul saw baptism as the moment when someone was united with the death and resurrection of Christ (Rom. 6:1-4) and was put “into Christ” (Gal. 3:27). From Acts 2:38, 1 Corinthians 12:13, among other passages, we know this was closely connected to the work of the Spirit. Here, as in 1 Corinthians 6:11, we see that it is the Holy Spirit who does the washing, renewing, and justifying in baptism.

This parallels nicely with several other passages in the New Testament. The verses below refer to God’s act of sanctifying, cleansing, washing, or to the act of being “brought forth” or “born” again, all of which are terms closely connected with baptism.

Husbands, love your wives, as Christ loved the church and gave himself up for her that he might sanctify her, having cleansed her by the washing of water with the word.

Ephesians 5:25-26

But we ought always to give thanks to God for you, brothers, beloved by the Lord, because God chose you as the firstfruits to be saved, through sanctification by the Spirit and belief in the truth.

2 Thessalonians 2:13

Of his own will he brought us forth by the word of truth, that we should be a kind of firstfruits of his creatures.

James 1:18

Having purified your souls by obedience to the truth for a sincere brotherly love, love one another earnestly from a pure heart, since you have been born again, not of perishable seed but of imperishable, through the living and abiding word of God.

1 Peter 1:22-23

Interestingly, with the exception of 2 Thessalonians 2:13, none of these verses mention the Spirit. Instead, they speak of the “washing of water with the word” or being “brought forth by the word of truth” or being “born again… through the living and abiding word of God.” From our earlier study on the Spirit (Parts 1, 3, and 4) it was observed that God’s “Spirit” or “Breath” was always closely connected to His “Word.” Whether, then, we speak of the “Spirit of God” or the “Breath of God” or the “Word of God”, He is the one who does the washing, sanctifying, justifying, cleansing, and purification in the new birth of baptism.

Pentecost Set the Stage for Baptism

Having surveyed the New Testament’s doctrinal explanations of the role of the Holy Spirit in baptism, we can now see why Peter would respond to the surprising events of Pentecost by saying

Repent and be baptized every one of you in the name of Jesus Christ for the forgiveness of your sins, and you will receive the gift of the Holy Spirit.

Acts 2:38

Just as it is necessary for a swimming pool to be filled with water before someone can be immersed in the pool, and just as it is necessary for water to be poured out into a bathtub before someone can be washed in the bathtub, so it was necessary for the Holy Spirit to be poured out in order for believers to be washed, sanctified, and justified in the Holy Spirit. That is why Peter’s command of baptism was the logical response when the Spirit was poured out on Pentecost, and why it was again the logical response when the Spirit was poured out on Cornelius’s household (Acts 10:46-47). Without Jesus sending the Holy Spirit, immersion in water would be no different than John’s baptism. But now that Jesus has ascended into heaven and has sent the Spirit, we too can receive the gift of the Holy Spirit when we believe and are baptized in Him (cf. Acts 19:2-6).

Or as Paul put it in Galatians 3:14:

In Christ Jesus the blessing of Abraham might come to the Gentiles, so that we might receive the promised Spirit through faith.

All Christians are Baptized in the Spirit

On By Tyler BoydIn Holy Spirit

This article is part 12 of an ongoing series on the Holy Spirit. For previous posts in this series, click here.

Baptism is described as the moment when someone is put into the body of Christ (1 Cor. 12:12-13). Baptism is what puts one “in Christ” in a way that can be described as having “put on Christ” (Gal. 3:27). To be more specific, baptism is centered on the cross, producing union with Christ’s death and resurrection (Rom. 6:3-5).

While baptism was clearly centered on Christ, it is also closely connected with the Spirit. The book of Acts continually describes a close connection between the pouring out of the Holy Spirit and the necessity of baptism (Part 11). But it is in the writings of Paul where the find the clearest doctrinal explanations of the role of the Holy Spirit in baptism.

Here it will be observed from the writings of Paul that there is a sense in which all Christians are baptized in the Spirit. The next part of this study will examine the writings of Paul further with a focus on what the Spirit is said to do in baptism. Once we consider everything Paul says about the role of the Holy Spirit in baptism, we can return to the book of Acts with a greater understanding of why the spectacular outpouring of the Spirit was followed with a command to be baptized (Acts 2:38; 10:47) or otherwise closely connected with the act of baptism (Acts 8:16-17; 19:5-6).

The Corinthians Were All Baptized in the Spirit

Paul speaks of baptism as the moment when one is initiated into the body of Christ.

For just as the body is one and has many members, and all the members of the body, though many, are one body, so it is with Christ. For in one Spirit we were all baptized into one body – Jews or Greeks, slaves or free – and all were made to drink of one Spirit.

1 Corinthians 12:12-13

In this text, baptism is clearly associated with the Spirit. It is stressed that all Christians were baptized in the Spirit. It does not matter one’s ethnicity (Jew or Greek) or one’s position in life (slave or free). All Christians were made to drink of the same Spirit. All of them. This is the foundation of Paul’s discourse on the importance of Christian unity.

The Galatians Were All Baptized in the Spirit

Paul makes a very similar statement in his letter to the Galatians.

For in Christ Jesus you are all sons of God, through faith. For as many of you as were baptized into Christ have put on Christ. There is neither Jew nor Greek, there is neither slave nor free, there is no male and female, for you are all one in Christ Jesus. And if you are Christ’s, then you are Abraham’s offspring, heirs according to promise.

Galatians 3:26-29

Just as in 1 Corinthians 12:13, here Paul points to baptism as the basis of Christian unity. Jews, Greeks, slaves, free, males, and females are all one in Christ, because they were all baptized into Christ. Baptism is the means by which a person becomes “in Christ.” Because they are all in Christ, they are all considered as Abraham’s offspring.

While Paul does not explicitly state that that the Galatians were baptized “in one Spirit” as he does in 1 Corinthians, there are several indications that this was the case.

A few verses earlier, Paul asked the Galatians a pointed question:

Let me ask you only this: Did you receive the Spirit by work of the law or by hearing with faith? Are you so foolish? Having begun by the Spirit, are you now being perfected by the flesh?

Galatians 3:2-3

This question implies that the Galatians had all received the Spirit at some point in the past. What’s more, Paul specifically refers to them as having “begun by the Spirit”, indicating that they received the Spirit at the beginning on their Christian walk, that is, at the time of their conversion. This of course would have been the time of their baptism. Paul goes on to say that the Spirit was supplied to the Galatians by faith, which is why they can be identified sons of Abraham.

Does he who supplies the Spirit to you and works miracles among you do so by works of the law, or by hearing with faith – just as Abraham “believed God, and it was counted to him as righteousness”?
Know then that it is those who are of faith who are the sons of Abraham.

Galatians 3:5-7

Paul goes on to write:

And because you are sons, God has sent the Spirit of his Son into our hearts, crying “Abba! Father!”

Galatians 4:6

Paul says the Spirit is sent from God to all those who are sons of Abraham. Who did Paul just identify as the sons of Abraham? Those who were baptized into Christ:

For as many of you as were baptized into Christ have put on Christ… And if you are Christ’s, then you are Abraham’s offspring, heirs according to promise.

Galatians 3:27-28

All the Galatians, both Jews and Gentiles, who were baptized into Christ, were now to be considered as sons. All those who were sons had received the Spirit at the beginning of their life in Christ. Paul goes on to speak of the “fruit of the Spirit” (Gal. 5:22-23) and to encourage to Galatians to “keep in step with the Spirit” (Gal. 5:25), both of which assume the presence of the Spirit in the lives of all those in the churches of Galatia.

So while the exact wording “baptized in the Spirit” is not used in the book of Galatians, baptism is described the means by which a person becomes “in Christ.” And throughout the book of Galatians, it is assumed that all those who are “in Christ” received the Holy Spirit at the time of their conversion, which would have been the time of their baptism.

The Romans Were All Baptized in the Spirit

As with Galatians, the book of Romans nowhere explicitly states that the Holy Spirit is received at the moment of baptism. However, there are several passages that demonstrate a close connection between baptism and the Spirit.

For example, Paul writes that baptism is what unifies someone with the death and resurrection of Christ and gives new life in him.

Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death? We were buried therefore with him by baptism into death, in order that, just as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life.
For if we have been united with him in a death like his, we shall certainly be united with him in a resurrection like his.

Romans 6:3-5

From here, Paul goes on to write:

You, however, are not in the flesh but in the Spirit, if in fact the Spirit of God dwells in you. Anyone who does not have the Spirit of Christ does not belong to him. But if Christ is in you, although the body is dead because of sin, the Spirit is life because of righteousness. If the Spirit of him who raised Jesus from the dead dwells in you, he who raised Christ Jesus from the dead will also give life to your mortal bodies through his Spirit who dwells in you.

Romans 8:9-11

The presence of the Spirit described as a necessary and defining characteristic all those who are “in Christ.” Anyone who does not have the Spirit of Christ does not belong to him. From his previous statement, we know that baptism is what put them “in Christ”. That means that the Spirit is a defining characteristic for all those who are baptized. It was baptism that gave the Roman Christians hope of resurrection, and it was the presence of the Spirit which is necessary for that resurrection. Reading these passages in unison demonstrates that the Romans, like the Corinthians and the Galatians, were all baptized in the Spirit.

Furthermore, just as in Galatians 4:6, Paul says the Holy Spirit plays a key role in the Roman’s adoption as sons of God.

For all who are led by the Spirit of God are sons of God. For you did not receive the Spirit of slavery to fall back into fear, but you have received the Spirit of adoption as sons, by whom we cry, “Abba! Father!” The Spirit himself bears witness with our spirit that we are children of God, and if children, then heirs – heirs of God and fellow heirs with Christ, provided we suffer with him in order that we may also be glorified with him.

Romans 8:14-17

In the book of Romans, Paul describes baptism as the moment when we are united with Christ’s death and resurrection and begin our new life in Christ. Paul also teaches that we have hope in the resurrection because of the presence of the Holy Spirit, and the Holy Spirit is a necessary and defining characteristic of all those who belong to Christ. Therefore, it is reasonable to conclude that just as in the church at Corinth, and just as in the churches of Galatia, all of the Roman Christians had also been baptized in the Spirit.

All Christians are Baptized in the Spirit

From these Pauline passages we can conclude that there is a sense in which all Christians are baptized in the Spirit. This truth harmonizes nicely with the teachings of Jesus, who said:

Truly, truly, I say to you, unless one is born of water and the Spirit, he cannot see the kingdom of God.

John 3:5

And:

“If anyone thirsts, let him come to me and drink. Whoever believes in me, as the Scripture has said, ‘Out of his heart will flow rivers of living water.’” Now this he said about the Spirit, whom those who believed in him were to receive.

John 7:38-39

These passages also harmonize with the words of Peter on Pentecost:

Repent and be baptized every one of you in the name of Jesus Christ, and you will receive the gift of the Holy Spirit.

Acts 2:38

Keep in mind that the sense in which all Christians are baptized in the Spirit must not be confused with those unique and miraculous outpouring of the Spirit, which is described only on a few special occasions in the book of Acts (See Part 11). The role of the Spirit in baptism is however closely related to these miraculous outpourings. This close connection will be explored further in the next part of this study.

Christianity and Economics, Part 8: Regulation and Doing the Right Thing

On By Tyler BoydIn Economics

To read other parts in the Christianity and Economics series, click here.

In a free market economy, scarce resources are continually directed towards the ends most valued by consumers (See Part 4). There are times, however, when people who are not happy with a particular market outcome will turn to governing authorities to enact some sort of regulation of the market. Many seem to think that the free market is generally very good and efficient at allocating resources, but if allowed to operate too freely, it will enable the greedy and dishonest to take advantage of others. It is argued that the government should occasionally use their power to steer the market back toward the public good.

Those who advocate for the government’s regulation of the economy are often well intended, and it’s easy to sympathize with their concerns. Who wants to worry about giving their children unsafe medicine? Who likes the idea of people being asked to work long hours in unsafe working conditions? Who wants to be mislead by a dishonest salesman into buying a poor quality product? What can be done to protect consumers against greedy and dishonest business practices?

Most people think the obvious answer is to have the government pass laws to regulate against harmful business practices. However, as we consider regulatory practices, we must consider both the economic and ethical implications. The truth is that government intervention in the economy is unhelpful in improving market outcomes, and it is an unethical means of doing so.

The Economics of Interventionism

The free-market economy lowers prices and increases the quality of goods and services by means of competition. As was explained in Part 6, voluntary exchange will only occur when both parties believe the transaction is beneficial. If one party views an exchange as harmful, they can simply refuse the transaction to pursue a better alternative.

When government intervenes in the production and exchange of goods, it does so by passing regulations in the name of “protecting” the public. But the problem with economic regulation is that it enables some parties to benefit, but only at the expense of other parties who do not benefit. For this reason, those who wish to benefit in a interventionist economy will have economic incentives to serve the politicians and bureaucrats who pass those regulations, rather than the consumers who buy their products. To explain why this is the case, consider the following example.

Imagine you open a small business as a shoe maker. Your top priority is returning customers. To this end, you choose your materials, your styles, your production methods, your product placement, your prices, and your delivery methods based off of what your consumer wants. If consumers value the shoes you produce, you earn profits. If consumers does not value it, you suffer losses (Part 4). Since there are plenty of other shoe makers in the market, you must continually strive to produce superior value for your consumers, or else they will choose to buy their shoes from somewhere else. The presence of competition, along with the importance of maintaining a good reputation with your customers, ensures that businesses remain committed to serving their customers in the best way possible. Although there is no guarantee that there will be no “bad” shoe makers out there, it does mean that “bad” shoe makers will be forced to either improve their product to satisfy their customer’s desires, or else lose potential profits as customers chose to pursue other options.

Now imagine the government decided to take action to protect consumers from “bad” shoe makers by regulating the shoe industry. Rather than allowing entrepreneurs to decide the full process of shoe production, critical decisions about the quality of the material, the production methods, and even how you can advertise your shoes are now made by bureaucrats. To enforce these regulations, the government now requires licenses and compulsory inspections. As a producer of shoes, you must now spend time and resources, not only in producing the kind of product your customer wants, but also in catering to political regulations.

Although this intervention in the shoe market was motivated by the noble goal of protecting consumers from “bad” shoe makers, the new regulations create compliance costs. These increased costs create barriers to potential shoe makers who may wish to enter the market. This reduces competition, which in turn helps the “big” shoe companies, who have more resources available to absorb these new costs. In this way, regulation restricts competition, reduces the supply of shoes, and increases prices, to the detriment of consumers. It would come as no surprise to learn that the “big” shoe companies actually lobbied for those regulations which help them, hurt their rivals, and reduce competition.

This example illustrates an important point. The free market succeeds precisely because competition holds businesses accountable to consumers. Regulation doesn’t work because it incentivizes political favoritism, reduces competition, and ultimately leaves the consumer with less choices. Less competition means less consumer choices, which means that consumers will have to settle for less quality and higher priced goods.

When people engage in voluntary exchange, they do so because they believe they will be better off as a result of the trade (Part 6). In this way, the free market tends to maximize the satisfaction of everyone. Government intervention in the market hinders this process and invites conflict as one party benefits only at the expense of another.

The Ethics of Intervention

The Bible clearly teaches that greed is a sin. Jesus warned that we should “be on your guard against all covetousness” (Lk. 12:15). Paul wrote that covetousness “is idolatry” (Col. 3:5) and warned that “the love of money is a root of all kinds of evils” (1 Tim. 6:10).

The Bible also teaches that fraud is sin. God commands his people to use honest weights and measures in their business dealings (Lev. 19:35-36; Deut. 25:15). Jesus includes “do not defraud” in his answer to the rich man’s question, “What must I do to inherit eternal life?” (Mk. 10:19).

Greed and fraud are serious problems, but the question remains: What should we, as Christians, do about it?

One principle that Christians must remember is that we must not do evil that good may come (Rom. 3:8). It is wrong to forcibly remove a person’s right to manage their own property as they think is best (Part 5). For this reason, economic regulation violates the Biblical commands against theft.

As Christians, we do have a responsibility to overcome evil. But as Paul makes it clear, we must not do this by doing evil. We overcome evil by doing good.

Do not be overcome by evil, but overcome evil with good.

Romans 12:21

A few verses earlier, Paul commands:

Beloved, never avenge yourselves, but leave it to the wrath of God, for it is written, “Vengeance is mine, I will repay, says the Lord.”

Romans 12:19

God does not charge the church with the responsibility of using governing authorities as their military wing to punish evildoers for their sins. To the contrary, Christians are commanded to maintain an attitude of submission to whatever authorities God appoints. (Rom. 13:1-2).

As mere humans, we cannot always know precisely what is in the heart of another person. Suppose a seller sharply raises the prices of his product. Since we have no way of reading minds, we have no ways of knowing for sure if the seller has raised his prices in an attempt to feed his family, or if he is merely greedy. That’s one reason why it is best to leave judgment to God.

This is not to say that Christians should simply accept that evil business practices will go unchecked. Rather because we are confident that each person will give an account before God (Rom. 14:4, 12), and because we are confident that God will repay wrongdoers (Rom. 12:19), we are freed from the responsibility of punishing them for their sins. Since we are confidence that evil will not go unchecked, we can focus on doing good (Rom. 12:21).

On a more practical point, in a free market, even the greediest of sellers can only earn a profit in the long run by giving his customers what they want.  If they try to sell their product for too high of a price, or if they dishonestly mislead their customers, they will eventually earn themselves a poor reputation, and their customers will stop doing business with them. This doesn’t make their greed acceptable. It simply means that in a free market, long term success can only be found by serving others, because without others benefiting from the exchange, there would be no voluntary exchange.

This is not the case in an interventionist economy, where greed can be put into practice by seizing political power to enforce regulations which allow the greedy person to profit at other’s expense, against their will. This seems to have been a major problem in Israel in Micah’s day.

Woe to those who devise wickedness and work evil on their beds!
When the morning dawns, they perform it,
because it is in the power of their hand.
They covet fields and seize them,
and houses, and take them away;
they oppress a man and his house,
a man and his inheritance.

Micah 2:2

When Christians worry that a free market will result in unbridled greed, they do so because they have not learned to think economically. In a free market, no one can “covet fields and seize them” or “oppress a man and his house”. This can only happen when men are granted the power to do so. To receive a profit in a free market, where no one is given the power to rule over another person’s property by the force of law, entrepreneurs must offer something of value to their customers.

It is important to remember that the free market is far from unregulated. Although the free market may be unregulated by the state, it is strictly and continually regulated by consumer preferences.

In this way, Christians can regulate the economy. Although Christians are not permitted to use the government sword to overcome evil, they can work to change people’s preferences. They do this by making disciples, instructing others to follow all the commands of Jesus (Mt. 28:19-20). When people follow Jesus, they will be more loving and kind and honest with their neighbors. This will positively impact their business practices far more than any government enforced regulation. If Christians really want better market outcomes, they should remain faithful to the One who has the ability to transform the hearts and minds of his followers.

Better Bible Study Tip #69: Don’t Judge a Book’s Author by It’s Title

On By Tyler BoydIn Better Bible Study

My “Better Bible Study Tip #68” was to try to determine the setting of the book. In short, it can be really helpful to try to determine who wrote the book, historical details about the situation in which it was written, and what the author’s purpose was for writing the book. But one particular challenge in doing this is that most of the books of the Bible are anonymous.

This is particularly true with much of the Old Testament. For instance, we don’t have a clue who wrote books like Judges, 1-2 Kings, and 1-2 Chronicles. Even several of the books that are named for a person are actually anonymous, such as Joshua, Ruth, and 1-2 Samuel. There’s even some uncertainty about some of the books that are attributed to someone. For example, several of the Psalms contain a superscription which reads “A Psalm of David.” The problem is, there’s a good bit of debate about whether these superscriptions were part of the original inspired text, or if they were added later. Even if they are original, the phrase “Of David” could possibly mean “by David” or “for David” or “about David.”

The New Testament is less anonymous. Most of the books include the name of the author. But even in the New Testament, there’s still a good deal of uncertainty. For example, we don’t know who wrote Hebrews. The gospel of John has a very old tradition linking it to the disciple John, but is technically anonymous. All we know from the text itself is that is was written by “the disciple whom Jesus loved” (John 21:20, 24). Since there are multiple people named “James” and “John” who are named among Jesus’s followers, we’re not 100% certain who wrote the books that contain their names either.

Yes, it is important to try to determine the setting in which a book was written. But at the same time, we must remain humble, and admit what we don’t know. Be careful not to base your interpretation of a book based upon a presumption about the book’s authorship. Guessing at a book’s author, and then basing your interpretation based on that guess, is very shaky ground upon which to base your conclusions.

The good news is, we can still learn a good deal about a book’s setting, even when we’re not certain who wrote the book. If you pay close attention to the content of the book, you can often find several clues to help you understand it’s historical setting and the author’s objective, even without knowing who the author is. But be careful not to judge a book’s authorship based on the title alone.