…that he may establish your hearts blameless in holiness before our God and Father at the coming of our Lord Jesus with all his saints.
1 Thessalonians 3:13
Notice carefully: Paul did not simply pray that they might be established blameless, but that their hearts might be established blameless. The distinction matters.
The heart is where holiness begins – or where sin festers. As Jesus taught:
Out of the heart come evil thoughts, murder, adultery, sexual immorality, theft, false witness, slander.
Matthew 15:19
Outward morality without an inward holy heart is hollow. Jesus rebuked the Pharisees for this very problem:
Woe to you, scribes and Pharisees, hypocrites! For you clean the outside of the cup and the plate, but inside they are full of greed and self-indulgence… You are like whitewashed tombs, which outwardly appear beautiful, but within and full of dead people’s bones and all uncleanness.” – Matthew 23:25-28
It is possible to appear righteous while the heart is rotten. True holiness must go deeper.
How Are Hearts Established in Holiness?
Paul gives the answer just one verse earlier:
May the Lord make you increase and abound in love for one another and for all, as we do for you, so that he may establish your hearts blameless in holiness before our God and Father.
1 Thessalonians 3:12-13
The hope of a blameless heart at Christ’s coming (v. 13) is directly tied to growth in love (v. 12). Love is not optional – it is the very means by which the heart is made holy.
For Paul, love was the defining mark of Christianity. Love toward one another and toward all is how our hearts are strengthened in holiness. Growth in love is growth in holiness. Without love, we cannot expect to stand before God with a blameless heart at Christ’s return.
Christian love is thus inseparable from hope. When love increases, hope and certainty for the future increases. Without love, the certainty of our hope dries up.
What Kind of Love?
Here we must be clear: when Paul speaks of “love” he does not mean mere affection. In our day the word “love” is used flippantly to justify almost anything. “If two people love each other, how could it be wrong?” That reasoning is then used to defend fornication, adultery, and homosexuality. Yet in Paul’s prayer, love is inseparably tied to holiness.
True love does not lead into sin; it leads out of it. To drag someone deeper into sexual immorality is not to love them but to despise them. Real love seeks another’s eternal good, not their temporary pleasure. Affection that destroys the soul is not love at all, but a worthless counterfeit.
And this principle extends beyond sexual sin. If our desire to be friendly excuses sinful social activities, that is not true friendship. If our desire to be kind silences our call to righteousness, our “kindness” becomes cruelty. Love that is severed from holiness is not the kind of love Paul prayed for.
Paul’s Example of Holy Love
When Paul exhorts the Thessalonians to “increase and abound in love for one another and for all,” he adds, “as we do for you.” The kind of love Paul expected was the love he had modeled:
Renouncing his right to make authoritative demands (1 Thess. 2:6)
Sharing not only the gospel but his very life (2:8)
Caring for them tenderly like a nursing mother cares for her children (2:7)
This is not the hollow “love” the world celebrates. It is a cross-shaped, self-denying love – love that gives itself wholly for another’s eternal good. That is the kind of love that establishes a heart in holiness.
Examining the Heart
So take some time and inspect your heart. It is good to examine your external duties – your doctrine, morality, speech, church attendance, and conduct at home. But don’t neglect the heart.
Does your external life genuinely flow from a blameless heart, or is it an act?
Are there hidden heart problems that need addressing?
Can it truly be said that you love God, love the church, and love all those you interact with?
If you’re really seeking the eternal good of others, do your actions reflect it?
If you recognize the need for your hearts to be further established in holiness, how is it strengthened? By increasing in love – the kind of love Christ displayed on the cross. A love that bears burdens, sacrifices self, and seeks not temporary happiness but eternal joy for others.
At Christ’s coming, it will not be the appearance of righteousness that matters, but whether our hearts have been established blameless in holiness.
Keep your heart with all vigilance, for from it flow the springs of life.
I want your opinion on the early church fathers and sports as entertainment today. Like football, basketball, baseball, or other sports. What about UFC or boxing? Which would be considered acceptable, and which would not? We’re called to not be of this world, but does that mean we shouldn’t enjoy certain things in it? What about movies that don’t glorify sex but contain some violence—like The Avengers? Or what about neutral music and neutral movies? Where should the early church fathers and we as Christians stand?
This is an important and relevant question in today’s entertainment-saturated world. As I discussed in the original article, early Christians were generally cautious about entertainment, particularly forms that glorified immorality, idolatry, or violence. The gladiatorial games, for example, were strongly condemned because they promoted bloodshed and desensitized people to human suffering.
Sports and Christian Values
Applying this to modern sports, we should ask: Does this sport encourage godly or ungodly values? Sports like basketball, baseball, and soccer emphasize skill, competition, teamwork, and discipline. Even football, though physically intense, is primarily about strategy, coordination, and perseverance. Most fans do not watch these sports to revel in violence but to appreciate incredible displays of athleticism and the enjoyable experiences with friends and family they foster.
Moreover, sports can teach and celebrate many positive values. Through sports we see the importance of discipline, as training and hard work are required to succeed. We see the importance of teamwork, as cooperation, communication, and humility lead to success. Many young people learn the importance of perseverance by pushing through the challenges sports present.
Paul himself seemed to appreciate the value of sports. In 1 Corinthians 9:24-27, he used the image of a runner striving for a prize to illustrate spiritual discipline. In 2 Timothy 4:7, he described his faithfulness as “fighting the good fight” and “finishing the race.” These references suggest that Paul, if not an active participant, at least saw athletic competition as a useful metaphor for Christian life, one that emphasizes endurance, self-control, and focus on the ultimate goal.
However, not all sports are the same. Combat sports, like UFC, raise more concerns because their primary goal is physical domination and injury. This more closely resembles the violent spectacles early Christians opposed. If Christians watch sports such as football or hockey primarily for the violent hits and fights, they should probably reconsider what they are feeding into their minds. Additionally, many modern sporting events are accompanied by nationalistic hymns or militaristic displays, which closely parallel the idolatrous practices the early church renounced. Therefore, while a Christian might participate in or enjoy sports, they should carefully examine their hearts to ensure they are not cultivating violence, pride, or idolatry in the process.
Movies, Music, and Media: Drawing the Line
A common question arises: Where do we draw the line in entertainment? How much bad language, how many sexual references, or how much violence makes a movie inappropriate?
This question is much like asking: How many grains of sand make a pile? If you see ten grains, you wouldn’t call it a pile. What about 50? 100? 10,000? A million? Where exactly does a pile begin?
Drawing the line is tricky.
But just because it’s difficult to define doesn’t mean there is no such thing as a “pile” of sand—or, in this case, that no movies, shows, or music are inappropriate for Christians. Some entertainment clearly glorifies sin, while others may contain minor questionable elements without promoting sinful values.
Drawing the line is tricky. I’m sure there are many Christians who won’t watch The Avengers or other Marvel movies due the amount of violence. Others will contend that the comic-book genre gives this violence a specific context, and does not necessarily celebrate immorality the way other movies do. But when movies explicitly promote sexual sin, greed, or rebellion against God this should certainly give us pause. The key is discernment: Are we watching, listening, or participating in a way that glorifies God?
The Real Question: Not Just Avoiding Sin, But Pursuing Holiness
Ultimately, entertainment choices should not be guided by a mindset of “How much can I get away with?” but rather “How can I glorify God?”
Rather than merely avoiding what is sinful, we should actively seek what is good, pure, and noble (Philippians 4:8). Entertainment itself is not inherently sinful, but in a world that constantly competes for our attention, we must be careful not to become desensitized to sin or enslaved by our entertainment habits. We would be wise to remember Paul’s warning, “but if you present yourselves to anyone as obedient slaves, you are slaves of the one whom you obey” (Romans 6:13-18). Do not allow yourself to become a slave to entertainment.
If you have never turned off a TV show or movie you really “wanted” to enjoy, or purposely taken a step back from a sport you love to consume for the purpose of your spiritual health, there is a good chance that sports may have become an idol in your life. We may not always agree on exactly where to draw the line, but one thing is certain: As Christians, we must never stop drawing the line.
The debate over Christian engagement in politics is often framed as a choice between two extremes: complete withdrawal from the Christian responsibility to influence the world, or full-scale activism aimed at transforming society through political power. “We must be salt and light” is often used as a rallying cry to push Christians into the support various social and political movements.
But what kind of influence does Jesus actually call his followers to have? In the Sermon on the Mount, Jesus declares:
You are the salt of the earth, but if salt has lost its taste, how shall its saltiness be restored? It is no longer good for anything except to be thrown out and trampled under people’s feet. You are the light of the world. A city set on a hill cannot be hidden. Nor to people light a lamp and put it under a basket, but on a stand, and it gives light to all in the house. In the same way, let your light shine before others, so that they may see your good works and give glory to your Father who is in heaven.
Matthew 5:13-16
The metaphors of salt and light clearly describe Christian influence. However, this influence is rooted in distinctiveness, not assimilation with the world. Salt and light do not blend in with their surroundings; they transform precisely because they are of a different character. Jesus warns “If salt has lost its taste… it is no longer good for anything except to be thrown out.”
Christian influence is not about adopting the methods of earthly kingdoms and their ways of influencing the world for what they see as good. It is about standing apart from the world by faithfully following the commands and example of Jesus in a way that makes the Kingdom of God, and its numerous good works, visible to the world.
A Different Kingdom
Some argue, “But Jesus has all authority (Matthew 28:18)! He reigns over everything! How can we cede any ground to ungodly secular leaders?!” While Jesus does indeed have all authority, the way he gains and exercises his authority is crucially important to keep front of mind.
The command to be “salt and light” must not be used to justify the desire to adopt whatever method of influence seems good in our own eyes. On numerous occasions, Jesus was offered opportunities to influence the world through the methods of earthly kingdoms, and each time he resisted.
For example, in Matthew 4:8-10, Satan offered him all the kingdoms of the world. If Jesus had all the power and authority of the world’s kingdoms, just imagine the policies he could have implemented! Jesus had the opportunity to end abortion, enforce justice, feed the hungry, ensure sufficient provisions for the widows and fatherless, outlaw innumerable vices, and ensure righteous rule throughout the whole world! Yet Jesus rejected this offer. Why? Because it would have bypassed the cross, leaving death – the greatest tyrant of all – unchallenged.
Though Jesus did ultimately gain all authority over heaven and earth (Matthew 28:18), his method for achieving this authority was not the method of earthly rulers. If Jesus had gained power without suffering, he would have gained influence without redemption. If he had chosen to reform earthly kingdoms into improved versions of themselves, he would have failed to establish the kingdom of God. If he had avoided the cross, he could have been a great teacher, cultural influences, moral reformer, or a great political figure – one among many. However, he would have failed to destroy the very root of all earthly corruption – sin itself.
That’s why in John 6:15, when the people tried to make Jesus a king by force, he withdrew. Though he had the perfect opportunity to assume earthly power, he chose a different path. Later, before Pilate, Jesus clarified:
My kingdom is not of this world. If my kingdom were of this world, my servants would have been fighting.
John 18:36
Jesus did not deny that he had the authority of a king, but he emphasized that his kingdom is of a different origin, and therefore operates differently. His followers are distinguished by their refusal to fight as the servants of earthly kingdoms do. Paul reinforces this in 2 Corinthians 10:3-4:
For though we walk in the flesh, we are not waging war according to the flesh. For the weapons of our warfare are not of the flesh, but have divine power to destroy strongholds.
Jesus’ authority is not advanced through fighting with fleshly means, but through spiritual weapons. Christians fight best as they proclaim the gospel – the gospel that can transform mankind from the inside out – a far more powerful form of influence than any earthly means can ever achieve.
What Does “Salt and Light” Influence Look Like?
Salt preserves and flavors precisely because it is different from that which it is applied to. Light illuminates because it stands in contrast to the darkness. In the Sermon on the Mount, Jesus does not call his followers to take control of society; he challenges them to live by a radically different set of values than those that uphold earthly kingdoms.
The Beatitudes (Matthew 5:3-12) emphasize that the poor in spirit, the meek, and the peacemakers are the blessed ones. While Jesus exalts humility and gentleness rather than coercion and force, earthly political structures reward qualities like strength, assertiveness, and dominance.
Unlike the “eye for an eye” justice system of secular courts, Jesus instructs his followers to “turn the other cheek” and love their enemies (Matthew 5:38-44). This teaching upends the cycle of violence and retribution that characterizes earthly kingdoms.
In Matthew 6:33, Jesus urges his followers to “seek first the kingdom of God and his righteousness,” urging them to prioritize “treasures in heaven” over material wealth, political power, or social status. While earthly kingdom rely on the accumulation of power and resources, the kingdom of God calls for radical trust in divine provision.
The way Jesus calls his followers to influence the world in the Sermon on the Mount mirrors how Shadrach, Meshach, and Abednego influenced Babylon. Though given positions of power (Daniel 2:49), they ultimately achieved influence by refusing to bow down to Nebuchadnezzar’s golden image (Daniel 3:16-18). Their bold stance not only led to their miraculous deliverance from death, but also influenced the king himself to acknowledge the power of God (Daniel 3:28).
Similarly, the early church was credited with “turning the world upside down” (Acts 17:6-7). Yet, they did not achieve this by rallying behind various political movements, or influencing Caesar’s governance. Their world changing power came from proclaiming that there was “another king, Jesus.”
Jesus certainly expected his rule to influence the world for good, but he never instructed his disciples to seek control over earthly kingdoms. In fact, he explicitly warned them against ruling over others in the manner of earthly rulers (Mark 10:42-43).
Does This Mean Christians Should Be Passive?
The idea that “Christians must influence every realm of life” often leads to the assumption that faithfulness is measured by political success. Some argue that avoiding direct political engagement is cowardly or compromising. But this accusation assumes that faithfulness is defined by how successfully Christians get rulers to uphold godly values. But Jesus calls his disciples to be faithful regardless of political outcomes.
Was Jesus “passive” when He refused an earthly crown and instead word a crown of thorns? Was Peter a “compromising” when he urged Christians to submit to the emperor (1 Peter 2:13)? Was Paul a “failure” for preaching the kingdom of God while under house arrest rather than advising Caesar on the best public policies?
No – faithfulness is not about ruling as the Gentiles do, but about obeying Christ and following in his steps, regardless of the cost. True Christian influence is not that which is achieved through legislation, but through lives that reflect Christ. Our hope is not in Christianized laws or political victories, but in the gospel, “the power of God for salvation.”
Influence Through Distinction
The call to be salt and light must never be perverted into a call to rule over others. Christian influence comes through faithfulness to a radically different kingdom, built on distinctive values. To the extent that we assimilate to the ways of earthly kingdoms, we lose our saltiness. But if we remain faithful to the way of Christ, our light will shine through the darkness, no matter how much or how little power we appear to have.
Instead of asking, “How can we take control?” we should ask, “How can we better replicate the methods of Jesus?” Our impact is not measured by dominance but by our distinctiveness – how closely our lives reflect the way of the cross. Only then can we truly be salt and light in the world.
Earlier this week a Christian friend sent me the following request for an article:
I’ve seen lots of liberals and conservatives arguing over deportations. There are lots of emotions on both sides, and I haven’t had the chance to think through it. Can you write an article on the subject of how a Christian should approach the issue of illegal immigration and deportations?
This is an important question, and yes, it is often an emotionally charged issue. As Christians, we must ensure that our perspective is shaped by Scripture rather than political partisanship. To do that, we need to carefully consider a few key biblical principles.
What Does the Bible Say About Immigration in General?
Before addressing the more complex issue of illegal immigration, it’s important to remember what the Bible says about immigrants – often referred to in Scripture as “sojourners” or “foreigners.” On this, the Bible is clear. Immigrants must be treated with kindness and fairness. This begins with God’s commands to Israel in the Old Testament. Many foreigners in Israel were there for economic reasons, much like many immigrants today. God explicitly and repeatedly commanded Israel to treat them well.
You shall not wrong a sojourner or oppress him, for you were sojourners in the land of Egypt.
Exodus 22:21
When a stranger sojourns with you in your land, you shall not do him wrong. You shall treat the stranger who sojourns with you as the native among you, and you shall love him as yourself, for you were strangers in the land of Egypt: I am the LORD your God.
Leviticus 19:33-34
He [The LORD] executes justice for the fatherless and the widow, and loves the sojourner, giving him food and clothing. Love the sojourner, therefore, for you were sojourners in the land of Egypt.
Deuteronomy 10:18
Furthermore, Israel was commanded not to return runaway slaves to their masters.
You shall not give up to his master a slave who has escaped from his master to you. He shall dwell with you, in your midst, in the place that he shall choose, within one of your towns, wherever it suits him. You shall not wrong him.
Deuteronomy 23:15-16
While this passage does not explicitly refer to foreigners in particular, and arguably does not provide a direct parallel to illegal immigration, this shows that in the case of slavery, when certain individuals escaped difficult circumstances and found refuge in another land, God desired his people to prioritize hospitality over their legal (or rather “illegal”) status.
The New Testament does not speak as directly to the issue of immigration. We do, however, see in the parable of the Good Samaritan that our neighbor is defined as whoever we love and provide care for, regardless of their nationality (Luke 10:25-37). Among those who have been baptized into Christ, “There is neither Jew nor Greek” for they are all “one in Christ” (Galatians 3:28). Christians are even commanded to love their enemies, providing for their needs (Romans 12:20).
Therefore it is plain to see that God expects Christians to love, do good, and care for others, including immigrants. This stands in stark contrast to the harsh and vindictive attitudes that are often prevalent in the world around us, and sometimes influence public policy. Our primary concern should be to reflect Christ’s love when we interact with people, regardless of their nationality or legal status.
Does This Mean Christians Should Oppose Deportations?
This is where the discussion becomes more complex. The thing is, at least among the vast majority of Christians, there is little debate about how Christians are expected to personally treat immigrants in general. The question of illegal immigration and deportation requires careful consideration of additional biblical principles.
First, while Israel was commanded to care for foreigners within its borders, they were never given the responsibility to change the immigration policies of surrounding nations. The prophets often rebuked Israel for mistreating immigrants (Malachi 3:5; Ezekiel 22:7, 29; Jeremiah 7:5-7, etc), but they never once rebuked Israel for failing to make other nations more hospitable to foreigners. There was no command for Israel to use its power, wealth, or alliances to change the policies of the ungodly Gentile nations.
This is not because God was not concerned with the injustices of other nations, but because he desired Israel to demonstrate his wisdom to those other nations by following his law (Deuteronomy 4:5-8), not by directly seeking to reform other nations’ policies. As Gentiles, such as Rahab (Joshua 2:11), Ruth (Ruth 1:16), or Naaman (2 Kings 5:15) came to recognize the wisdom and power of the Lord, they were drawn to leave their former allegiances, and were welcomed as they embraced Israel and their God.
Similarly, in the New Testament, Jesus and the apostles also never attempted to change Roman public policy, even though Rome was guilty of many injustices. The closest Jesus came to commenting on Roman law was when He was asked about paying taxes to Caesar (Matthew 25:15-22), and even then, He turned the question around into an opportunity to teach people about the importance of giving their allegiance to God. If Jesus had desired to change Roman public policy, He had the opportunity when Satan offered Him “all the kingdoms of the world” and all their “authority and glory” (Luke 4:5-7). Yet Jesus rejected this as a temptation.
Likewise, the apostles never campaigned to change Roman policies. The early church was known for “turning the world upside down” (Acts 17:6), but not through political activism. Instead, they focused on living a radically distinctive lifestyle, as salt and light (Matthew 5:13-17), faithfully following Christ’s commands while submitting to governing authorities (Romans 13:1-7; 1 Peter 2:13-17).
Would Jesus and the apostles be concerned with how Christians treat immigrants? Absolutely. If Jesus and his apostles were around today, would they have opinions about immigration laws and their enforcement? It wouldn’t surprise me. But just as we see in the example of Jesus himself, and in the example of the early church, our focus should be on living out the gospel, proclaiming our allegiance to a different Lord, and maintaining citizenship in a heavenly country, not political reform of earthly kingdoms.
How Should Christians Handle Situations Involving Illegal Immigrants?
Since the Bible calls us both to love immigrants and to submit to governing authorities (Romans 13:1-7), we must proceed wisely, carefully considering each of these obligations.
Show Love and Compassion to Immigrants, Regardless of Legal Status.
This is especially important if we find ourselves counseling immigrants who have become Christians, and have begun to wrestle with the implications of their illegal status.
If a brother or sister is poorly clothed and lacking in daily food, and one of you says to them, “Go in peace, be warmed and filled,” without giving them the things needed for the body, what good is that?
James 1:16-17
We must avoid harsh, vindictive attitudes toward those who are in difficult situations, even if those difficult situations are brought on by their own choices.
Recognize that God Appoints Governing Authorities for a Reason
In Romans 13:1-7, Paul commands the Christians in Rome to remain subject to the governing authorities. He states that “there is no authority except from God, and those that exist have been instituted by God.” He teaches them that God appoints the authorities as His ministers for their good, and as an avenger to carry out His wrath on wrongdoers. As governments bear the sword enforcing their policies, they do not do so in vain. God has a purpose for them.
It’s important to remember that Romans was written while the wicked Nero reigned as emperor. This passage is not suggesting that God endorsed Nero’s numerous unjust uses of the sword. It simply reminds us that “all things work together for good, for those who are called according to his purpose” (Romans 8:28). This means that even bad things, such as tribulation, distress, persecution, famine, nakedness, danger, or sword (Romans 8:35) can work together “for good.” In the same way, God uses the governing authorities, even the wicked and unjust ones like Nero for the good of His children.
Encourage Submission To Laws Where Possible
Since we recognize that God has a purpose for the governing authorities, we should submit to their authority. The only exception to this rule would be if obedience to God necessitates disobedience to their commands (cf. Acts 5:29).
If an illegal immigrant becomes a Christian, we should encourage them to consider what submission to governing authorities looks like in their situation. Some cases may require difficult decisions. Each situation should be handled with wisdom and compassion, and a desire to please our Lord in everything He has required of us. Ultimately we are to subject ourselves to human institutions, and to those who enforce their laws, not because we view ourselves as their servants, but because it is the will of God (1 Peter 2:13-17).
For example, I once knew a young man who confessed to his close friends that he was brought to the U.S. illegally as a child. After this young man became a Christian, and after much prayer and counsel, he decided the right thing to do was to return to his home country as soon as arrangements could be made. It was a difficult decision, but he made it out of a desire to live faithfully. Each case is unique. It is important to surround fellow Christians with wise counsel and prayer.
Avoid Unnecessary Involvement in Enforcement
It is important to remember that while governing authorities do not bear the sword in vain (Romans 13:4), God has called us as Christians to live peaceably with all, providing for physical needs when they are present (Romans 12:18-21). Christians are not called to act as enforcers of immigration law. I do not find anything in Scripture that would require Christians to be snooping around, asking unnecessary questions, calling tip-lines, or otherwise trying to expose someone’s illegal status. God has appointed governing authorities to bear the sword, and he has not given that responsibility to His children.
So, What Is the Christian Perspective on Illegal Immigration?
In short, Christians are called to live as citizens of another kingdom (Philippians 3:20) while respecting the earthly authorities under which we live.
We should love and care for immigrants (Luke 10:25-37)
We should submit to governing authorities as much as possible (Romans 13:1-7)
We should be distinct from the world, in that we must not be vindictive or harsh, but instead show the character of Christ (Colossians 3:12-14)
We should not become obsessed with political activism, remembering that our mission is to seek first God’s kingdom, and to proclaim the supreme authority of His Son (Matthew 6:33; 28:19-20).
As strangers and exiles in this world (1 Peter 2:11), we must let our ultimate allegiance to Christ shape how we engage complex issues like illegal immigration. We are neither enforcers of government policy, nor the enemies of the governing authorities. Our primary mission to to bring the light of Christ into every dark corner of this world, drawing as many as possible out of the domain of darkness into the Kingdom of His beloved Son (Colossians 1:13).
In the middle of a desert, where the winds blew sharp, and the nights were bitterly cold, a man found refuge inside his small, but sturdy tent. It was only a tent, but his modest shelter was a blessing from the frigid elements outside. As he lay upon his mat, bundled under thick blankets, he drifted off into a peaceful sleep.
Not far from the tent, his camel stood tethered to a post. The animal was accustomed to the desert’s harsh nights, but even camels can feel the stinging discomfort of the cold wind. The camel shifted uncomfortably. Seeking relief, the camel moved closer to the man’s tent.
With the most subtle move, the camel pressed its nose ever so slightly into the edge of the tent flap, where a faint bit of warmth seeped out for the camel to enjoy. The man stirred at the sound of the rustle, but saw only the camel’s nose sticking slightly into the tent. He thought to himself, “It’s just the nose. It’s doing no harm.” He rolled over and quickly slipped back into sleep.
But the camel didn’t stop there. Enjoying the warmth and encouraged by the man’s inaction, it pushed its head further inside. The tent flap fell open slightly, and the camel’s large eyes peered into the tent, surveying what was inside. The man, startled by the intrusion, woke again. “What is this?” the man said to himself, now seeing the camel’s head fully inside.
He considered shooing the camel away, but being so snug and comfortable under his blankets, the man reasoned, “It’s only the head, and it’s cold tonight. The cold drift of air won’t bother me since I’m under these warm blankets.” With that, he turned over and closed his eyes.
Only a few minutes passed, however, and the camel, emboldened, pressed further in. It’s long neck and front legs slipped inside, causing the tent to pull sharply as the small doorway stretched to accommodate the large creature. As the cold air rushed in the fully open flap, the man woke, now cramped, finding no room to stretch. “Enough!” he cried, sitting up.
But it was too late. The camel didn’t stop. Inch by inch, it pulled its entire body into the tent. The man struggled to fight back, pushing on the camel and yelling for it to get out, but he and the tent were now completely overtaken by the animal. The camel’s hefty bulk pushed on the tent poles, stretched the fabric, and then finally, the tent collapsed into a thin layer of canvas draped over the huge animal’s back. The man sat, shivering, wide-eyed, realizing too late what happened. Now finding himself outside in the bitter wind, he realized he should have never allowed the camel to stick its nose in the tent.
Beware of Incrementalism
What begins as a small, seemingly reasonable concession sometimes leads to dangerous compromises. The camel’s nose illustrates how small compromises, when left unchecked, can lead to significant, dangerous, and sometimes unintended outcomes.
This is especially important to remember when it comes to matters of Christian doctrine. Compromising on the clear teachings of Scripture, even in response to seemingly reasonable hypotheticals, can lead to a slow, but significant erosion of truth. Consider the following argument:
“What if someone on their way to the church building to be baptized dies in a tragic accident? Surely a just and loving God wouldn’t condemn such a person to eternity in hell.”
The reasoning seems compassionate and reasonable. But once we allow for exceptions to God’s explicit command of baptism (Matthew 28:19; Mark 16:16; Acts 2:38; 1 Peter 3:21, etc.), it is easy for the reasoning to progress further.
“If God can save someone in extreme circumstances without baptism, perhaps baptism isn’t necessary in other situations either. Maybe it’s not essential at all, as long as someone has faith and good intentions.”
Soon baptism, an act consistently taught and practiced throughout the New Testament, is reduced to a mere symbol. The necessity of following Scripture’s numerous teachings regarding it’s importance are discarded.
To avoid such a collapse, we must remain resolutely committed to Scripture, even when faced with difficult hypotheticals. While we can certainly acknowledge God’s mercy and grace, and wrestle with the implications of God’s character in exceptional cases, our responsibility is to uphold His revealed commands.
The Camel’s Nose in Political Engagement
The principle also applies to Christians and political engagement. The argument often begins innocently:
“It’s not sinful or idolatrous for a Christian to vote against a policy that harms their neighbors. It’s not idolatrous to desire rulers who fear God. We can care about church and politics. We can align with a political party and still trust in Jesus.”
Perhaps this reasoning holds in theory. But what follows? Political involvement has a way of drawing the heart deeper and deeper into the world’s systems, fostering a reliance upon human solutions rather than divine provision.
“If voting is permissible,” the reasoning often goes, “why not campaigning? If campaigning, why not encouraging churches to work together to wield greater political influence?”
Soon, the focus and efforts of the church shift entirely from proclaiming the unshakable gospel to promoting the shifting platforms of political parties. Loyalty to Christ mingles with loyalty to earthly rulers. The priorities of God’s kingdom are overshadowed by earthly agendas. The real world power of the gospel to transform the world is minimized in exchange for what feels like the more practical and efficient methods of earthly kingdoms.
The Bible warns against trusting in human rulers (Psalm 33:16-17). Jesus commanded his disciples to refuse to seek power the way the unbelieving world does (Matthew 20:25-28). Jesus rejected the devil’s offer of worldly kingdoms (Luke 4:6-8). When he was on trial before Pilate, he declared that His kingdom is “not of this world,: evidence by the fact that his disciples refuse to fight for power in the ways that are characteristic of earthly kingdoms (John 18:36-37). Paul encouraged Christians to avoid being entangled in civilian affairs, likening them to soldiers stationed in a foreign land (2 Timothy 2:3-4).
Perhaps we can look at the camel’s nose pushing slightly into the tent, and to accept that a small, measured degrees of political involvement are not idolatrous. But as followers of Christ, we must remain vigilant. Our ultimate allegiance must remain with Jesus, whom we confess to be the world’s true Lord.
Know The Boundaries
This is not a call for legalism so that Christians can begin making laws about political engagement (or any other matter of doctrine) in areas where Scripture remains silent. Nor is this an excuse for avoiding sincere, but difficult questions. Westling with the implications of Scripture and its application is good and important. However, we must recognize the danger of allowing worldly reasoning to undermine God’s clear teachings.
Far too often, conversations about Christian doctrine shift from honestly wresting with the implications of Scripture to a question of how far we can let the camel’s nose into the tent. Perhaps we should pause and reconsider whether it is wise to allow it in at all. As disciples of Christ, we have made a commitment to hold fast to the teachings and examples of our Lord. Let us hold fast to Him, trusting His wisdom, and resist the temptation to compromise, even in seemingly small ways.
At the heart of the gospel is Jesus’ death on the cross and resurrection. From the moment Pilate declared, “I have the power to crucify you,” to Jesus’s silent submission to death, the crucifixion of Jesus clearly highlights a stark contrast between two radically different forms of power. One was the power of the sword, the tool of earthly rulers. The other was the power of the cross, the ultimate demonstration of obedience, humility, love, and sacrifice – a power the world struggles to comprehend. At the cross, these two powers collide, leaving us faced with a crucial question: What kind of power do we trust?
The Power of the Sword
Earthly kingdoms have always maintained their authority through the power of the sword. This means their rule is enforced through violence or the threat of violence. Coercion and control is at the heart of how earthly governments, nations, and rulers sustain their authority. How do earthly kingdoms punish criminals? Through force. How do nations maintain their borders? Through force. How do governments defend themselves from enemies? Through force. Even the financing of the most basic government operations – such as collecting taxes – is upheld by force.
Some might argue that government power isn’t always coercive, as citizens often willingly submit to authority as a moral duty. Scriptures such as “Render to Caesar the things that are Caesar’s” (Matthew 22:21) and “Be subject to the governing authorities” (Romans 13:1) may come to mind. But even voluntary submission to authority doesn’t change the nature of government power. It is fundamentally coercive. If anyone refuses to submit, they face fines, imprisonment, or other punishments. This reveals that the authority of earthly governments is always backed up by the threat of violence, making it inherently coercive.
In Romans 13:1-7, Paul clearly acknowledges that governing authorities “bear the sword” as their tool of enforcement, referring to their use of lethal force when necessary. This type of power is evident throughout Scripture. Pharaoh ordered the death of Hebrew male children to maintain control of Israel’s growing population (Exodus 1:8-16). Haman plotted to destroy the Jews in a effort to eliminate them as a perceived threat (Esther 3:8-13). Similarly, King Nebuchadnezzar threatened to execute by fire anyone who refused to worship his golden image (Daniel 3:13-18). The ultimate example of this kind of power occurred when Pontius Pilate, the Roman governor, authorized the crucifixion of Jesus, despite finding no fault in him, demonstrating the Roman authority to use death as a tool for political expediency (Luke 23:24-25). Earthly kingdoms rely on the power of the sword to maintain authority.
The Power of the Cross
In sharp contrast, Jesus’s kingdom rejects the power of the sword. The Kingdom of God does not seek forced obedience, nor is it sustained by violence or coercion. Rather it is a kingdom of peace, maintained through faithful, self-sacrificial, obedient love. Even in the Old Testament examples of times when God’s people used the sword against their enemies, such as in Israel’s conquest of Canaan, or David’s victory over Goliath, success only came through trusting in God’s power, not in the sword itself. These examples demonstrate the importance of relying on God’s victory, pointing ahead to Christ’s victory on the cross.
Isaiah prophesied that in the Messiah’s kingdom, violence would end, as swords are transformed into plowshares (Isaiah 2:4). Jesus underscored this when he declared, “My kingdom is not of this world. If my kingdom were of this world, my servants would have been fighting” (John 18:36). In the Sermon on the Mount, Jesus taught His followers not to violently resist evil, but to turn the other cheek and love their enemies (Matthew 5:38-39, 43-44). This non-violent resistance to evil stands in direct opposition to the power of the sword. When Peter attempted to use the power of the sword in Jesus’s defense, he was sharply rebuked for it (Luke 22:49-51).
Jesus’s exaltation to authority was dependent on his humility and obedience, ultimately exemplified in his death on the cross (Philippians 2:5-8). No earthly authority resembles Jesus in this way. No political regime has ever gained power through a commitment to love their enemies and overcoming evil with good. The very idea of an earthly government that refuses to bear the sword or defend itself from enemies is absurd.
However, Jesus’s kingdom is not of this world, nor does God does not expect earthly governments to operate like his kingdom. Since earthly governments bear the sword, God arranges them in such a way so as to execute his wrath on the unbelieving world (Romans 13:1-4). But the contrast between the sword and the cross remains clear. While earthly governments maintain authority through coercion, Jesus’s kingdom advances through the self-denial of faithful obedience and love.
The Cross is Greater Than the Sword
At the cross, we see the ultimate showdown between these two powers – coercion versus sacrificial love. At the time of the crucifixion, the cross was the greatest symbol of coercive power. It was the Roman’s tool for capital punishment, akin to a modern-day electric chair. Yet, because of Christ, the symbol of the cross has been transformed to represent the ultimate demonstration of the power of self-sacrificial obedience and love.
While the sword can end life, the cross has the power to give life. In the crucifixion and resurrection, Jesus disarms the power of the sword, because He destroyed the power of death itself. As Paul writes, Jesus “disarmed the rulers and authorities,” and “put them to an open shame” by triumphing over them (Colossians 2:15). Unlike the sword, which can offer at best a temporary suppression of evil, the cross destroys the power of sin and death. Though virtues such as submission, obedience, and patience may seem weak or impractical, it is the reliance on God’s ultimate justice that gives them strength. Because of the resurrection, the way of the cross is revealed as powerful and ultimately practical.
In Revelation 5:5-6, the Lion of Judah is seen, not as a warrior, but as the Lamb who was slain. This image symbolizes that the true victory found in Christ comes not through violence, but through self-sacrifice.
Which Power Do You Trust?
As followers of Christ, we are called to follow the pattern and example of Christ, who endured suffering for the sake of others (1 Peter 2:21). Christians are called to be a holy, set apart nation, exercising priestly influence (1 Peter 2:9). Christians must be living sacrifices, refusing the conform to the patterns of this world (Romans 12:1-2). We’re called to be nonconformist, because we put our trust in the way of Christ, which is the way of the cross. Being “Christ-like” isn’t just one aspect of who we are, it’s the very essence of what being a Christian is all about.
This holy distinction from the world is lost, however, when Christians try to put their trust in both the kingdoms of the world and the Kingdom of God at the same time. Trusting in the power of the sword, or worldly power, is incompatible with trusting in the power of the cross. When Christians covet the opportunity to fix the world through the power of the sword, the power of the Kingdom of God, for all practical purposes, ceases to be exercised.
While following the way of the cross often looks weak, impractical, and ineffective in comparison to the power of the sword, it is, in fact, the greatest power in the world. At the cross, we see the final and decisive victory of self-sacrificial obedience and love over violence. Jesus’s resurrection is the proof that the faithful obedience to God is greater than the power of coercion and force. The cross reveals that the strength of the sword is actually weakness, and the weakness of faithful submissive love is strength.
The cross is God’s ultimate answer to evil, not through perpetuating violence, but through obedient, suffering, self-sacrificial love. Christians are called to live after this same pattern, trusting not in the powers of this world but in the greater power of the cross.
There is often great emphasis placed on the death and resurrection of Christ. The ascension, however, is often underemphasized or misunderstood. The ascension is so much more than simply a miraculous levitation to the skies at the end of Jesus’s life. The ascension is an event with deep implications and real, tangible effects on the life of the church, highlighting His exaltation and authority.
The Ascension Turns Humility into Exaltation
Luke records the ascension as both the conclusion to his gospel and the starting point for the book of Acts:
While he blessed them, he departed from them and was carried up into heaven. And they worshipped him and returned to Jerusalem with great joy.
Luke 24:51-52
And when he said these things, as they were looking on, he was lifted up, and a cloud took him out of their sight. And while they were gazing into heaven as he went, behold, two men stood by them in white robes, and said, “Men of Galilee, why do you stand looking into heaven? This Jesus, who was taken up from you into heaven, will come in the same way as you saw him go into heaven.”
Acts 1:9-11
Prior to this, Jesus appeared to two disciples on the road to Emmaus (Luke 24:13-34). They were confused about why Jesus, whom they had hoped would redeem Israel, had to die on a cross. Adding to their confusion, they had heard the tomb was empty and rumors of his resurrection. Jesus rebuked them, explaining that the prophets had long anticipated this moment:
O foolish ones, and slow of heart to believe all that they prophets have spoken! Was it not necessary that the Christ should suffer these things and enter into glory?
Luke 24:25-26
Peter echoes this in Acts 3:19-21:
Repent therefore, and turn back, that your sins may be blotted out, and that times of refreshing may come from the presence of the Lord, and that he may send the Christ appointed for you, Jesus, whom heaven must receive until the time for restoring all things about which God spoke by the mouth of his holy prophets long ago.
Both passages declare that the ascension was anticipated throughout the Old Testament as the moment when Christ’s suffering was turned into glory. On earth, Jesus suffered, but in heaven, He is glorified until the time of restoration.
On earth, Jesus endured the shame of the cross; in heaven, He has a name above every name (Phil. 2:8-9). On earth, He was obedient to death; in heaven, every knee shall bow to Him (Phil. 2:8, 10). On earth, He took the form of a servant; in heaven, He reigns as Lord (Phil. 2:7, 11). On earth, He was a man of sorrows; in heaven, He divides the spoil with the strong (Is. 53:4, 12). On earth, His soul was in anguish; in heaven, His soul is satisfied (Is. 53:4, 12). On earth, He was numbered with transgressors; in heaven, He intercedes for them (Is. 53:12).
The ascension was Jesus’s ultimate moment of vindication, where His humility was turned into exaltation.
The Results of the Ascension
When New Testament authors spoke of the ascension’s significance, they frequently referred to to Daniel 7 and Psalm 110.
In Daniel’s vision (Daniel 7), the dominion of “beast”-like kingdoms was taken away, and the trampled “Son of Man” was exalted, given a throne, and all other kingdoms and dominions were subjected to him:
I saw in the night visions, and behold, with the clouds of heaven there came one like a son of man, and he came to the Ancient of Days and was presented before him. And to him was given dominion and a glory and a kingdom, that all peoples, nations, and languages should serve him; his dominion is an everlasting dominion, which shall not pass away, and his kingdom one that shall not be destroyed.
Daniel 7:13-14
Similarly, Psalm 110 anticipates that the Messianic Lord would be exalted to a priestly role at God’s right hand, ruling over all enemies and shattering the authority of kings:
The LORD says to my Lord: “Sit at my right hand, until I make your enemies your footstool.”
The LORD sends forth from Zion your mighty scepter. Rule in the midst of your enemies!…
The Lord is at your right hand; he will shatter kings on the day of his wrath. He will execute judgment among the nations, filling them with corpses; he will shatter chiefs over the wide earth.
Psalm 110:1-2; 5-6
These passages are the foundation for New Testament descriptions of the ascended Christ sitting at God’s right hand (Mk. 16:19; Acts 2:33; Heb. 10:12). Because of the ascension, Paul rejoiced in God’s power:
That he worked in Christ when he raised him from the dead and seated him at his right hand in the heavenly places, far above all rule and authority and power and dominion and above every name that is named, not only in this age but also in the one to come.
Ephesians 1:20-21
The resurrection gives us hope for a new birth (1 Pet. 1:3), but it is the ascension that places Christ at God’s right hand, with angels, authorities, and powers subjected to him (1 Pet. 3:22). The resurrection proclaims Jesus as the firstborn from the dead, but the ascension proclaims him as the rulers of the kings of the earth with everlasting dominion (Rev. 1:5-7).
Since Jesus has been exalted and now reigns with authority far above all other rule and power, the world order has fundamentally changed. While we still await the future day when the kingdom is delivered to the Father, and all enemies, including death, are subdued (1 Cor. 15:24-26), the ascension means Christ’s reign over the world has already begun. His exaltation is the firstfruits of the great harvest to come (1 Cor. 15:20-23).
Imagine the exalted Son of Man, reigning at God’s right hand, high above all rule, authority, power, and dominion, being consumed by a presidential election or worried about a city ordinance. It’s absurd!Psalm 2 reminds us, “He who sits in the heavens laughs; the Lord holds them in derision!”? Have we forgotten the ascension?
The ascension reveals the truth about the cross. Before the ascension, the meaning of the cross was hidden and concealed, viewed as a shame and reproach, a demonstration of power by rulers and authorities. But the ascension reveals the suffering on the cross for what it really was and highlights it as the way to glory. Because of the ascension we can now see that humiliation and exaltation and intimately connected. Paul reminds us in Romans 8:
Who is to condemn? Christ Jesu is the one who died – more than that, who was raised – who is at the right hand of God, who indeed is interceding for us. Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or danger, or sword?”
How much less should we be concerned about food, gas, and housing prices? If, as Paul says, “neither death not life, nor angels nor rulers, nor things present not things to come, nor powers, nor height nor depth, nor anything else in all creation shall be able to separate us from the love of God in Christ Jesus our Lord,” how much less should we worry about a bad president?
The call to bear a cross for Christ is not a call to live as perpetually defeated. The call to endure suffering is not hopeless. Building up the Kingdom of Christ rather than seeking earthly authority is not “apathy.” The call to follow Christ’s suffering is not a “loser’s theology.” The ascension glorifies our sufferings, making them incomparable with the glory to be revealed (Rom. 8:18). Rather than avoiding suffering, we “suffer with him in order that we may be glorified with him” (Rom 8:17).
Do you believe in the ascension of Christ? Then why are you more vocal about politics than you are about Christianity? Why do you campaign more zealously for political candidates than for Jesus? Why do you defend political platforms more than the doctrine of Christ? Why are you more interested in the nation’s future than the church’s future? Why is earthly citizenship more important than heavenly citizenship? Why do you get more upset with someone who doesn’t vote than you are upset by someone committing sin? Why worry about having a voice heard in Washington when you already have an intercessor at God’s right hand? Why worry about what kind of country your children will live in more than their faith in the power of the gospel? Why fear suffering, persecution, or poverty? Why place so much confidence in conquered rulers?
Do you believe in the ascension of Christ? Then live as loyal citizens of the heavenly kingdom. Don’t let the ascension go to waste.
The Christian Exile 