Category: Christian Non-Violence

Faithfulness May Look Unbalanced

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

Among many Christians today, there is an effort to avoid the dangerous excesses of Christian nationalism without abandoning political involvement altogether.

They recognize that Christian nationalism can become problematic when taken to unhealthy extremes. They recognize that Christians should not trade discipleship for partisanship, make an “idol” out of politics, or place their ultimate hope in a political figure rather than Christ. Yet they hold to their conviction that political involvement can be good and important, provided that Christians remain spiritually grounded. There is, they argue, safe ground between being completely apolitical and becoming politically idolatrous. Their goal is to pursue political involvement in a way that is faithful to Christ.

I get the appeal. It sounds compelling. It sounds safe, wise, and balanced. Wanting a government that rules wisely, respects liberty, provides security, protects religious freedom, and punishes the wicked does not necessarily mean we have stopped seeking first the kingdom of God. Who doesn’t want wise rulers? Who doesn’t recognize the impact, positive or negative, that governing authorities can have on a society? So what could be wrong with pursuing political influence, as long as we take a wise and balanced approach?

But the New Testament approaches this issue differently. The Christian life is never framed primarily in terms of balance, but by faithfulness to the teachings and example of Jesus Christ.

As Christians, we have committed ourselves to discipleship. Our primary goal is to observe all that He has commanded us, even when faithfulness may appear radical or unbalanced to the world. When we talk about “balancing” political engagement with Christianity, we can unintentionally suggest that these are two separate spheres that need equal but different attention. But biblically speaking, that’s not quite right. The issue isn’t how much time or energy we give to politics versus prayer. The issue is whether or not our posture toward earthly authorities is shaped by the commands and example of Jesus.

Two Contrasting Types of Authority

In John’s gospel, he contrasts two different types of authority, each of which was at work in Christ’s crucifixion. On the one hand, John highlights the cross as the ultimate demonstration of Rome’s authority, that is, the authority derived from coercion.

So Pilate said to him, “You will not speak to me? Do you not know that I have the authority to release you and the authority to crucify you?”

Jesus answered him, “You would have no authority over me at all unless it had been given you from above. Therefore he who delivered me over to you has the greater sin.”

John 19:10-11

Pilate explicitly identifies the type of authority he possesses: the power to kill and to set free. Jesus doesn’t deny that Pilate has real authority. He recognizes that Pilate has the authority to kill, and that this was delivered to him from above. Shortly thereafter, Pilate exercised this very power.

So he delivered him over to them to be crucified. So they took Jesus, and he went out, bearing his own cross, to the place called The Place of the Skull, which in Aramaic is called Golgotha. There they crucified him, and with him two others, one on each side, and Jesus between them.

John 19:16-18

The cross is the ultimate demonstration of worldly authority. Death is the state’s final say. But on the other hand, John contrasts this with a different form of power – the kind of power we see in Jesus’s voluntary submission to the cross.

For this reason the Father loves me, because I lay down my life that I may take it up again. No one takes it from me, but I lay it down of my own accord. I have authority to lay it down, and I have authority to take it up again. This charge I have received from my Father.

John 10:17-18

Jesus reframes his death, not as victimization under Rome’s authority, but as an act of authority in itself. It is the authority one has to choose to submit rather than fight back.

So at the cross, we see two contrasting forms of authority: the authority to take life, and the authority to lay one’s own life down. Ironically, the very moment when Rome’s authority was being demonstrated to its greatest degree is the moment that John describes as Jesus’ glorification.

And Jesus answered them, “The hour has come for the Son of Man to be glorified. Truly, truly, I say to you, unless a grain of wheat falls into the earth and dies, it remains alone; but if it dies, it also bears much fruit.”

John 12:23-24

In perhaps the greatest moment of irony, John highlights the sign above Jesus’ head as he was dying:

Pilate also wrote an inscription and put it on the cross. It read, “Jesus of Nazareth, King of the Jews.”

John 19:19

At the cross we see both forms of authority being exercised at the same time, and we see that these two kinds of power are fundamentally opposed to one another. One type of authority kills. The other chooses to die in order to overcome evil and destroy the power of death itself. The cross is both the ultimate display of Rome’s authority, and paradoxically, the very moment when God disarmed that kind of power that upholds the state’s authority (cf. Colossians 2:15).  

The implication of the gospel is not “Use Rome’s kind of power carefully, wisely, and for righteous ends.” The implication is “Recognize that faithful, loving, and obedient suffering is actually the ultimate expression of trust in the power of God, which is the only power capable of defeating the evils of the state.”

Two Contrasting Kingdoms

In connection with the two kinds of power demonstrated at the cross, we also see two contrasting kingdoms.

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

John 18:36

Not only did Jesus claim that his kingdom is not of this world, but he pointed to an observable fact to substantiate that claim: his servants were not fighting.

Notice the logic here: If his kingdom were an earthly kingdom, it would use force. But since his servants do not fight, his kingdom is established and defended through a completely different method than earthly kingdoms. Paul later reinforces this point by contrasting the weaponry used by the two kingdoms.

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

2 Corinthians 10:3-4

The kingdoms of this world operate through fleshly means, while the kingdom of God operates through non-fleshly means. The state rules the world through the power of the sword – a tool which Christians are expressly forbidden to use (cf. Matthew 26:52; Romans 12:17-21).

The Example of Jesus and the Apostles

This is why Jesus consistently rejected opportunities to wield political influence. When the crowds wanted to make him king, he withdrew rather than directing their passions toward better or more righteous political ends (John 6:15).

When Satan offered Jesus all the kingdoms of the world, Jesus rejected the temptation rather than taking that power and using it to accomplish righteous ends (Luke 4:5-7).

When Jesus faced the cross, he could have called upon twelve legions of angels and triumphed over the Romans with overwhelming coercive force. He could have beaten Caesar at his own game. But he refused, choosing instead to lay down his life (Matthew 26:52).

The apostles led the early church in the same way. They did not organize to influence the policies of Rome or seek positions of power within the Roman Empire. Rather, they preached Jesus as Lord, called men to repentance, and formed churches of those who lived under a different rule (Acts 17:6-7). Although their loyalty to Christ often placed them at odds with governing powers, they continually overcame these powers by doing good.

Faithfulness May Look Unbalanced

The cross reveals two contrasting, incompatible forms of power. Jesus explicitly contrasts the methods of his kingdom with those of earthly kingdoms. The state relies on the sword to maintain its power, while Christians are commanded to refuse those methods. We see this in the example of both Jesus and the apostles who refused every opportunity to use the power of the state, even when it was made available to them. Christians are “sojourners and exiles” (1 Peter 2:11), “strangers and exiles on the earth” (Hebrews 11:13), and are warned against entanglement in “civilian pursuits” (2 Timothy 2:4). Throughout the New Testament, the issue is never “How can Christians use the power of earthly governments wisely?” The issue is faithfulness to the way of Christ.

For that reason, we must ask: What kind of authority do we trust more? Are we operating according to the logic of the cross, or according to the logic of the state?

Quite often, the way of Christ does not look “balanced” at all. Loving your enemies, blessing those who persecute you, and refusing to retaliate are not exactly “balanced” positions. Jesus was not acting “moderately” when he gave up his life on the cross. Taking up your cross and following him is costly. The call to discipleship is radical. Christianity is extremism.

The problem with seeking balance is that it reframes the question from “Is this faithful to the way of Christ?” into “Is this excessive or unhealthy?” That shift places human wisdom and cultural norms as the standard rather than obedience to the Lord. The problem with Christian nationalism isn’t merely its unhealthy and extreme forms. It is that it places trust in a completely different set of tools.

Jesus never calls us to balance. He calls us to seek first the kingdom of God and His righteousness. He calls us to pick up our cross and follow Him. He calls us to the cross. And for that reason, we must be willing to ask “Are we imitating Jesus? Are we willing to lose? Are we willing to lay down our power, our status, our influence, and even our life?”

Instead of asking “Have we found the right balance?” we must begin by asking “What does it look like to follow Jesus in this moment?” Because sometimes faithfulness doesn’t look balanced at all. If the cross tells us anything, it’s that what looks like losing to the world is often the very place where God is at work most powerfully.

How Should Christians Use the Imprecatory Psalms?

On By Tyler BoydIn Christian Non-Violence

What Are the Imprecatory Psalms?

Anyone who spends time in the Psalms will eventually encounter prayers that feel incredibly harsh. In fact, some of them feel so intense they may, at least at first glance, seem almost unchristian. For instance, consider Psalm 35:

Contend, O LORD, with those who contend with me;
Fight against those who fight against me!…
Draw the spear and javelin
against my pursuers!

Psalm 35:1-2

Or Psalm 58:

O God, break the teeth in their mouths;
tear out the fangs of the young lions, O LORD!

Psalm 58:6

These are examples of what scholars call the imprecatory psalms. To simply say that they call on God to destroy the wicked may be an understatement. Some of them can be extremely harsh, such as Psalm 109, which even calls for his enemies’ children to “wander about and beg, seeking food far from the ruins they inhabit!” And Psalm 137 contains one of the most brutal images in the whole Bible:

Blessed shall he be who takes your little ones
and dashes them against the rock!

Psalm 137:9

Interpretations of these psalms vary widely. Some attempt to quietly sideline these prayers as embarrassing relics of a more violent pre-Christian era. Others lean on these psalms to justify their own harshness, hostility, or even hatred toward those whom they deem deserving.

But faithful Christians should not simply look for whatever interpretation fits their personal or political agenda. Instead, we must allow Scripture to shape our understanding, even when it challenges our assumptions.

Common Interpretive Errors to Avoid

To begin, a few popular interpretations of these psalms need to be ruled out. While some of these positions seem to have some explanatory power, they ultimately introduce more problems than they solve.

1. Denying the Unity of Scripture

Scripture must be read as a unified whole. Because God is the ultimate author of all inspired Scripture, we must not accept any interpretation that plainly contradicts other Scriptures.  If an apparent contradiction is found, it is not allowable to say “the author of this passage was mistaken” or “God really did not mean what this passage says.” Instead, we must seek for the understanding that harmonizes all of Scripture. In fact, this basic error is one that lies beneath nearly every other interpretive error.

2. Using the Psalms to Justify Personal Vengeance

One example of how interpreters deny the unity of Scripture is by treating the imprecatory psalms as God-given permission to hate or take vengeance on enemies. Every now and then you will hear someone point to the imprecatory psalms as giving license to pronounce judgment or even hate some of their enemies.

Yet the New Testament speaks with clarity and consistency about how Christians should think about and treat their enemies. They are commanded to love them (Matthew 5:44; Luke 6:27, 35; 1 John 3:16), bless them (Luke 6:28, Romans 12:14), forgive them (Luke 6:37, 11:4, 23:34), do good to them (Luke 6:27, 34-35), refuse retaliation (Matthew 5:38-39), and overcome their evil with good (Romans 12:17-21). Any interpretation of the imprecatory psalms that directly clashes with these teachings must be rejected. The psalms may express an appeal to God for justice, but they never authorize personal vengeance or hatred.

3. Treating the Old Testament as Morally Inferior

Another error is to treat the Old Testament as a morally inferior stage of revelation. While it is true that God’s character is most perfectly revealed in Christ (cf. John 14:9; Colossians. 1:15; Hebrews 1:1-3), the psalms remain fully inspired Scripture (2 Timothy 3:16). Jesus never rejected any part of the Old Testament Scriptures. He fulfilled them (Matthew 5:17) and corrected their misuse (Matthew 5:38-41), but he never dismissed them.

In fact, Jesus Himself quoted from imprecatory psalms (e.g., Psalm 69:9). Peter even makes it a point to emphasize that as Jesus hung on the cross, he “continued entrusting himself to him who judges justly” (1 Peter 2:23). Hebrews describes him offering up prayers “with loud cries and tears” for salvation (Hebrews 5:7). In Christ, we not only see love for enemies, but we also see a heartfelt appeal to God for judgment.  In other words, Jesus himself embodied the ethic we see expressed in the imprecatory psalms.

4. Treating Imprecation and Enemy-Love as Competing Options

A more subtle, yet dangerous, example of how Scripture is sometimes pitted against Scripture is when imprecation and enemy-love are treated as two conflicting approaches, and we must exercise wise discernment to determine which ethic is most appropriate for the moment. On the surface, this interpretation may appear to uphold the validity of both enemy-love and imprecation. But it quietly assumes a contradiction between Scriptures that does not exist.

Arguably the most challenging thing the New Testament says about how Christians should treat their enemies is what it doesn’t say. That is, when it comes to loving enemies, there is not a single exception clause. There is no verse I can quote that says “Love your enemies, except for the really nasty ones that threaten your family” or “do good to your enemies, except for those who are genuinely wicked to the core” or “bless your enemies, except for those who are at enmity with God himself.” It’s always just “love them” period. “Overcome their evil with good,” period.

It’s not as if the imprecatory psalms didn’t exist when Jesus and his apostles made these commandments. These commands to love our enemies were given with full knowledge of these psalms. Yet their existence never served to soften, qualify, or limit Christ’s call to love our enemies. Nowhere does the New Testament teach us to distinguish between those enemies we are to love, and those we are to hate.

The imprecatory psalms do not teach a separate ethic from what was taught by Christ. Nor do they permit Christians to set aside the enemy-love commands in those times when we think it would be wiser to follow the Psalms. Rather, they must be understood in a way that fully coheres with the unqualified commands of Christ and His apostles.

How Imprecatory Prayers Help Us Love Our Enemies

The imprecatory psalms and the gospel work together to teach one united ethic. We love our enemies by entrusting judgment to God. Imprecatory prayers are not opposed to love. They are an essential part of how love becomes possible in a world filled with real evil.

Romans 12:14-21 illustrates this clearly. Not only are we commanded to bless those who persecute us, to refuse vengeance, and to overcome evil with good, but we are told why this is so important. “For it is written, “Vengeance is mine, I will repay, says the Lord” (Romans 12:19). We love our enemies precisely because vengeance belongs to God alone.

Love for enemies is not grounded in a denial of justice, but in confidence that God will execute it rightly. For this reason, praying for God’s justice allows us to cooperate with His work rather than trying to compete with it.

The imprecatory psalms give us the language to face evil honestly without being consumed by bitterness and desires for personal retaliation. They acknowledge the seriousness of evil, and the desperate need for judgment, but they entrust that judgment to God. By praying the imprecatory psalms, we are freed from the impossible and destructive task of carrying the burden of justice for ourselves.

The Psalms assume that grief, frustration, and the longing for justice are real. These feelings and desires are not sinful. Sometimes the faithful response is to cry out “How long, O LORD?” (Psalm 13:1). When we are hurt, it is important to “pour out your heart before him” because “God is a refuge for us” (Psalm 62:8).

Faith includes casting our burdens on the Lord, trusting that he will sustain us (Psalm 55:22). Prayers like “Arise, O LORD! Confront him, subdue him!” (Psalm 17:13) are a practical way to do this very thing. Rather than seeking personal vengeance, these prayers surrender justice entirely into God’s hands. Such prayers should not be rebuked, ignored, or apologized for. They are part of the faithful response to evil and oppression.

We can, without hesitation, follow Jesus’s example, who Himself prayed in this way. He quoted from Psalm 22, Psalm 69, and Psalm 110, all of which include lament, judgment, and trust in God’s ultimate victory over evil. The early Christians saw these psalms as central to understanding His ongoing reign and final judgment over his enemies (Acts 2:24-25; Hebrews 1:13; 10:12-13).  

Jesus loved his enemies because he “continued entrusting Himself to Him who judges justly.” (1 Peter 2:23). The imprecatory psalms remind us that God’s justice is both real and good. We can count on him.

Conclusion

Evil is serious. The need for justice is real. The desire for justice is not sinful. But vengeance belongs to God alone. Christians are commanded to love their enemies, and prayer – not violence or retaliation – is how we do that.

The Bible does not present us with a choice between a soft, enemy-loving ethic, and a harsh, judgment-loving ethic. It consistently gives us the Christian ethic – one that embraces both love and justice through the cross, where Jesus bore the judgment his enemies deserved, and taught us to trust in the Father who judges justly.  

Salt and Light: Influence Through Distinction

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

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

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

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

Matthew 5:13-16

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

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

A Different Kingdom

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

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

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

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

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

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

John 18:36

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

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

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

What Does “Salt and Light” Influence Look Like?

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

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

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

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

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

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

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

Does This Mean Christians Should Be Passive?

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

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

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

Influence Through Distinction

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

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

What Kind of Power Do You Trust?

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

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

The Power of the Sword

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

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

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

The Power of the Cross

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

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

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

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

The Cross is Greater Than the Sword

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

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

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

Which Power Do You Trust?

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

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

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

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

Reflections on Church Security and Faithfulness

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

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

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

On Courage and Justice

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

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

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

On Self Defense and Protecting the Church

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

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

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

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

On Loving Enemies

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

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

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

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

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

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

Doesn’t the Bible Command us to Arm Ourselves?

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

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

Should Churches Have Armed Security Teams?

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

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

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

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



The Worst Error a Church Can Make

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

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

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

Love as the Cornerstone of All Other Commands

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

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

1 John 3:16

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

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

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

Matthew 22:34-40

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

Romans 13:8-10

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

James 2:8

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

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

Colossians 4:14

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

1 Peter 4:8

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

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

1 Corinthians 13:1-3

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

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

Luke 6:35

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

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

Implications of Failing to Love

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

Later, John reinforces this point:

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

1 John 5:2-3

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

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

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

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

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

Self-Examination

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

Think about it.

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

Ephesians 5:1-2

Forgive Them

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

Whenever we reflect on Jesus’s death on the cross, one of the most shocking and challenging verses is Jesus’s prayer in Luke 23:34:

“And Jesus said, ‘Father, forgive them, for they know not what they do.’”

It’s one thing to pray for our enemies when those enemies are distant, don’t present any immediate danger to our loved ones, or perhaps only mildly annoy us. But the setting of Jesus’s prayer makes this verse even more shocking and challenging. Jesus said this right after being betrayed, arrested, denied by his closest friends and disciples, mocked, beaten, falsely accused, unjustly tried, nailed to a cross, crowned with thorns, and left to slowly suffocate on the cross. What’s more, Jesus had the power to call more than twelve legions of angels to save himself and destroy his enemies (Mt. 26:53), so it’s not as if Jesus didn’t have other options. And yet, it was at this moment that Jesus assumes the ignorance of those who were crucifying him, and prays for their forgiveness on that basis.

This prayer, prayed on behalf of Jesus’s enemies (and for us, for it was our sin that put him there – Romans 5:6-10), is powerful. It is life changing. This is the kind of radical forgiveness that allows us to leave our sin in the past and move ahead without having to carry our guilt with us. This is the kind of undeserved forgiveness that can transform us into completely new kind of people. But it also presents us with a tremendous challenge because we, as disciples of Jesus, are expected to forgive our enemies in the same way that Jesus forgave his enemies.

Throughout the New Testament, Jesus is continually held up as an example that we are to follow. For a few examples, consider the following scriptures.

A new commandment I give to you, that you are to love one another: Just as I have loved you, you also are to love one another. By this all people will know that you are my disciples, if you love one another.

John 13:34-35

Observe that we are not simply commanded to love one another. We are commanded to love one another as Jesus loved.

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

Ephesians 5:1-2

Observe that we are not simply commanded to imitate God. We are specifically commanded to imitate God by loving as Christ loved – a love that was demonstrated by his self-sacrifice for us.

But I received mercy for this reason, that in me, as the foremost, Jesus Christ might display his perfect patience as an example to those who were to believed in him for eternal life.

1 Timothy 1:16

Observe that Paul did not simply benefit from Christ’s mercy and patience. Paul recognized that Jesus’s mercy and patience were an example for those of us who believe in Him. If Jesus’ mercy and patience is an example, that means that we are expected to imitate Him.

For to this you have been called, because Christ also suffered for you, leaving you an example, so that you might follow in his steps. He committed no sin, neither was deceit found in his mouth. When he was reviled, he did not revile in return; when he suffered, he did not threaten, but continued entrusting himself to him who judges justly. He himself bore our sins in his body on the tree, that we might die to sin and live to righteousness.

1 Peter 2:20-24

Of course we should strive to follow Jesus’s example in all things. But observe that in this text, Peter specifically calls us to follow in the steps of Jesus as he patiently suffered and died on the cross at the hands of his enemies. We are to die to sin especially in those moments when we would be the most tempted to retaliate against our enemies.

We are commanded to have the same self-sacrificial mindset that we see in Jesus himself.

Let each of you look not only to his own interests, but also to the interests of others. Have this mind among yourselves, which was also in Christ Jesus.

Philippians 2:4-5

Or as Paul simply puts in in 1 Corinthians 2:16, “We have the mind of Christ.”

This means that the attitude that Jesus had toward his enemies is the attitude we are expected to have toward our enemies and toward one another. Even when we are witnessing the worst possible behavior, we are to follow the example of Christ. Even when we are the ones who are left to suffer the pain caused by the behavior of others, we are to follow the example of Christ. Even when we are wrongfully accused, publicly slandered, or betrayed, we are to follow the example of Christ. Even when we find ourselves with the opportunity to make our enemies justly suffer for their actions, we are to follow the example of Christ. We are to assume “they know not what they do” and pray for their forgiveness on that basis.

Of course, someone might reasonably ask, “Is there ever a line that could be crossed that would be such an extreme evil that we are no longer expected to follow Jesus’s example?” This is a good question, but as we wrestle with this question we also consider if there could even be an example of evil that is more extreme than what Jesus experienced at the cross? It should be noted that the first Christian martyr, Stephen, followed the example of Jesus’ prayer almost verbatim (Acts 7:60).  

Following Jesus’s example runs contrary to what seems to come most naturally. Of course we should also be praying for friends and neighbors who suffer as a result of violence. Of course we should pray for justice to be executed in response to evil. Such prayers are natural responses to evil, and they aren’t wrong provided we leave vengeance in God’s hands (see Romans 12:18-21). But if we do not pray for the forgiveness and deliverance of our enemies, we will fail to reflect the attitude that God had towards us when we were his enemies.

For while we were still weak at the right time Christ died for the ungodly. For one will scarcely die for a righteous person – though perhaps for a good person one would dare even to die – But God shows his love for us in that while were still sinners, Christ died for us.

Romans 5:6-8

As our society continues to grow more and more polarized, as opposing groups continually hurl their hatred and insults towards one another, and as people continually assume the worst possible motives from one another, let’s hold ourselves to a different standard: the standard set by the example of Christ. Whenever we find ourselves horrified by acts of war and violence, let’s respond by imitating the mindset that Christ had towards his enemies.

Jesus’s prayer for his enemies (and for us) should encourage His church to cultivate this same attitude. Even when others seem to be filled with wickedness, their sin is the same as those who crucified Jesus. Jesus prayed for them. Jesus died for them. Jesus loved them. Let us follow the example of Jesus and pray “Father, forgive them, for they know not what they do.”

“Shall Christians Go to War” by J. W. McGarvey (1861)

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

The August 1861 edition of the British Millennial Harbinger was themed “The American Civil War”, and contains the following article, as well as a very interesting reply from Alexander Campbell. The entire edition is available online here.

Our Heavenly Father has ever governed the world according to this maxim, “He that humbleth himself shall be exalted; and he that exalteth himself shall be abased.” A few months ago, the citizens of the American Republic were the proudest people under heaven. They boasted of a present grandeur, a historic renown, and a future glory, such as had not fallen to the lot of any nation. Christians shared in this pride, forgetting that a love of country is but a refinement upon self-love. The God of heaven has never been pleased with such pride, and when it has swelled itself too high, he determined to abase it. It was while King Nebuchadnezzar was in the very act of looking from his palace upon the lofty walls, the splendid buildings, and hanging gardens of Babylon, and saying to himself, “Is not this great Babylon, that I have built for the house of my kingdom, by the might of my power and for the honor of my majesty?” that the hand of the Lord smote him with an insanity that made him think himself a beast, so that he herded with cattle, and ate grass like an ox, thill his hair was like eagles’ feathers, and his nails like birds’ claws. So it was in the midst of our national pride and glory, that the Lord has smitten the people with a similar madness, and like ferocious beasts, they have fallen into butchering one another. God grant that when their understanding is returned to them, they may be able to adopt the language of that unfortunate monarch, at the close of his dreadful aberration:

I blessed the Most High and I praised and honored him that liveth for ever and ever; whose dominion is an everlasting dominion, and his kingdom from generation to generation… I praise and extol, and honour the King of heaven, all whose ways are truth, and his works judgment; and those that walk in pride, he is able to abase.

Daniel 4:34, 37

I think I will never feel proud of my country again. If so, I shall be better able to sympathize with Paul when he exclaims: “God forbid that I should glory, save in the cross of our Lord Jesus Christ, by which the world is crucified to me, and I unto the world.”

He who uses famine, and pestilence, and war, to scourge the nations, is now scourging us. The call for soldiers is sounding through the land, and Christians are urged, like others, to join the red ranks of war. The pulpits, presses, and prayers of sectarian churches are strangely mingling with the strains of martial music, and the turbulent eloquence of partisan leaders and recruiting officers, to heat up the blood of the people and drive them to the battlefield. The din of preparation and the whirl of passion are surging so wildly around us, that the coolest head grows dizzy, and we scarcely know where we stand. In such an hour the heart of the true disciple instinctively turns back to the Great Teacher, and seeks repose under the yoke of his authority. Shall no we, who have discarded all human traditions, and assumed before heaven and earth that the New Testament is our only and all-sufficient guide, be true to it in this trying hour? If we do not, then we deny the Lord who has bought us, and he will certainly deny us.

When we ask the question, “Shall Christians from either of the contending sections go into this war?” remember the question is not, “Which section is in the right?” With that question, as religious teachers, we have nothing to do. Neither do we ask whether it would be justifiable, according to the honor and the law of nations. Nations and mere men of honor are governed by this code, but Christians by one far different. It is not even a question as to whether a Christian may, under extreme circumstances – such as the immediate protection of the lives of his wife and children – use deadly weapons. But the question is the one right before us, “Shall Christians take part in the war that is now raging? Will we be justifiable in so doing by that Book which is to judge us in the day of eternity?”

One thing is absolutely certain, and that is, that nothing short of a precept or precedent from Christ or the Apostles, can give us the warrant which the case demands. If we go into this war contrary to the will and word of Christ, the blood of the slain will cry out against us, and the curse of heaven will fall upon us. Do the will and word of Christ, then, justify it? I presume that there is no more decisive method of determining what Christ would have us do under given circumstances, than to inquire what he himself would do if he occupied our place. If he were alive and among us now, as he was in Judea, and teaching in either section of the country, what would be his conduct and advice? To ask this question is to answer it. No man who knows his history – who knows that at his birth exulting angels shouted, “Peace on earth, good will among men” – that his name is the Prince of Peace – that “when he was reviled, he reviled not again – when he suffered, he threatened not” – can for a moment doubt that, if here now, he would once more say, “Put up thy sword, for they that take the sword shall perish with the sword.” It were not less that blasphemous to suppose that he who taught us to love our enemies, and to forgive as we would hope to be forgiven, would now tell us to butcher our kindred, or urge us to battle with his prayers. But he is our example, and if we take not up our cross and follow him, we cannot be his disciples.

But the inspired Apostles are also our example, for they followed the footsteps of their Master. Suppose, then, that the twelve were all alive today, and here in our country – six of them in the South, and six in the North. Would they, like the hosts of sectarian preachers on both sides, be urging their brethren to the war? How degrading is the thought! And yet the men who claim to be the successors of the Apostles, are openly, before heaven and earth, exulting in this impiety. The soul of one who has been taught by Paul and Peter sickens at such a scene, and well does he know that he who wrote to the Christians in the city of Rome, who were groaning under the cruelty of Nero, “Dearly beloved, avenge not yourselves, but rather give place unto wrath. If thine enemy hunger, feed him; if he thirst, give him drink” – would now say to us, “Be not overcome by evil, but overcome evil with good.” He knows that, unless Peter has greatly changed for the worse since he left the body, he would still urge us to:

Be pitiful, be courteous – not rendering evil for evil, nor railing for railing, but contrariwise blessing, knowing that you are thereunto called that you might inherit a blessing. For he that would love life, and see good days, let him refrain his tongue from evil, and his lips that they speak no guile. Let him eschew evil and do good; let him seek peace and pursue it. For the eyes of the Lord are over the righteous, and his ears are open to their cries; but the face of the Lord is against them that do evil.

1 Peter 3:8-12

May the “very God of peace” be with us all, and the “peace of God, that passeth all understanding, keep our minds and hearts through Jesus Christ.”

Barton W. Stone’s Lecture on Matthew 5:38-48

On By The Christian ExileIn Christian Non-Violence, Church History, Love for Enemies, Restoration

The Christian Messenger; July 1844

Ye have heard that it hath been said, an eye for an eye, and a tooth for a tooth. But I say unto you, that ye resist not evil; but whosoever shall smite thee on thy right cheek, turn to him the other also.
– Matthew 5.38

The law of Moses admitted of, yea, enjoined strict retaliation on its subjects; the reverse of which our great Lawgiver Christ Jesus enjoins on his subjects with equal strictness. “But I say unto you, that ye resist not evil.” The word evil is an adjective, and doubtless agrees with person understood, resist not an evil or injurious person – if he smite thee on thy right cheek, retaliate not by smiting him also, rather meekly offer the other cheek. By doing thus you may overcome the injurious person, and bring him to submission to the truth. Christ himself, set the example. When he was reviled he reviled not again, when he suffered (more than a stroke on the cheek) he neither retaliated, nor threatened the injurious, but counted himself to him that judgeth righteously. If this precept of Jesus be binding on one of his followers, it is binding on all, and his example sanctions the obligation. “Surely these people will learn war no more,” neither the art nor the practice of it. If genuine Christianity were to overspread the earth, wars would cease, and the world would be bound together in the bonds of peace. This is Christ’s kingdom – the kingdom of peace. A nation professing Christianity, yet teaching, learning and practicing the arts of war cannot be of the kingdom of Christ, nor do they live in obedience to the laws of Christ – the government is anti-Christian, and must reap the fruits of her infidelity at some future day.

But what shall be said of the nation which seeks to injure another, and in face make a trade of it? Yet professing Christianity? The answer is easy. They are leagued with the powers of darkness, and shall share of all their pains.

So far has the Christian world fallen from Christianity, and so long lost sight of it, that its professed advocates have in many instances amalgamated with paganism, and push Christianity into the back grounds. War, so contrary to the kingdom of peace, is taught as a science at military academies, and that too at the expense of the nation. Legislators condemn dueling, and impose severe penalties, and yet these same legislators will justify the same principle on a larger scale – a war between two nations. Their principle is to resist the injurious – but our legislator says, resist not the injurious. Whom shall we obey? God or man?

And if any man sue thee at the law, and take away thy coat, let him have thy cloak also.
– Matthew 5.40

This man who sues you is an injurious person. If he takes away your coat resist not the injurious, rather let him take thy cloak also. Show what a low estimate you place on worldly possession, that your treasure is above. This course may save your enemy. The same principle is continued. Rather than resist the other person,

And whosoever shall compel you to go a mile, go with him twain. Give to him that asketh thee, and from him that would borrow of thee, turn not away.
– Matthew 5.41-42

These precepts are in as plain language as can be expressed. I pretend not to make them plainer. This will, or should satisfy those who say the scriptures mean what they say, and say what they mean. They are certainly against avarice, selfishness and unkindness, and plainly express the contrary. We must make God our example. If we admit one exception to the rules laid down, we may admit others for a similar reason, and know not where to stop; one may explain them away, and act as is generally done, as if such a law was not in existence, and yet profess the Bible to be the sole rule of our practice.

Ye hath heard that it hath been said, “Thou shalt love thy neighbor, and hate thine enemy: but I say unto you, love your enemies, bless them that curse you, do good to them that hate you, and pray for them who despitefully use you, and persecute you.
– Matthew 5.43-44

The rule of conduct, by which the ancients were regulated, was to love their neighbor and hate their enemy. – It is necessary to inquire with one of old, “And who is my neighbor?” Jesus gave the inquirer a practical definition in the Samaritan, doing good to an unknown man in great distress, who had been abandoned by the priest and the Levite of his own nation. The Jews were martial enemies to the Samaritans, yet this Samaritan shewed mercy to a Jew in great distress, when he well knew he was his enemy. He was the neighbor, not the enemy. They are set in contrast. An enemy is described in the next verse, as one that curses you – hates you – and despitefully uses and persecutes you. A neighbor is described as one that loves, blesses and does good to them that curse and hate him, and prays for them who despitefully use and persecute him. This definition of a neighbor, is the same as that given above in the case of the Samaritan. How lovely – how divine is the portrait! If all who confess Jesus were of this character, what a body of light and glory would shine upon our world! They, the world, would have to shut their eyes against the light or yield to its power and become neighbors too! This character, drawn in miniature, is the very character of the Father of the universe, and manifested in his son, and in providence to the fallen world. Christians are thus enjoined to act towards their enemies – to all mankind, for the purpose stated in the next.

That ye may be the children of your father who is in heaven; for he maketh his sun to rise on the evil and the good, and sendeth rain on the just and the unjust.
– Matthew 5.45

Now, who are the children of our heavenly Father? Those who labor to be, and to do, like him – those who are neighbors in heart and practice. None else will acknowledge by the Savior of sinners – none else will be admitted into heaven. Such a society on earth would resemble heaven itself. “In such a society as this my weary soul would rest.” Such a society as this can only profit the world, and without it the world would be lost. The wrangling of the carnal bands of nominal Christians in hostile array against each other, spending their strength in vain disputing about opinions, do they profit the world? Are they not a stumbling block to them? Keep your heavenly father always before your eyes as your pattern. This you will do by keeping in constant view Jesus, the image – the express image of his person, for in seeing him you see the Father, – the mercy, grace, and love of the Father flowing from the lips, the hands, the eyes, and wounds of Jesus for a rebel world. Such a compassionate, tender spirit should we possess, and such a love in deed and in truth, should we exhibit to the world, not only to our neighbors, or those that love us, but also to our enemies that hate us.

For if ye love them that love you, what reward have ye? Do not even the Publicans the same? And if ye salute your brethren only, what do ye more than others? Do not even the Publicans so?
– Matthew 5:46

By cultivating and cherishing such a spirit as recommended above, and by such conduct towards our enemies, is the pain line drawn by the divine hand between the Christian an the world – it is in fact the discrimination between them. If the present generation of professed Christians were judged according to these rules, who could stand?

Be ye therefore perfect, even as your Father who is in heaven is perfect.
– Matthew 5:48

O let us labor after this perfection! Let the preachers set the example to their flocks, that they may present them spotless and blameless to their Lord. Their reward shall be great, not in this world’s goods, but in heaven. They that go forth weeping, bearing precious seed, shall doubtless return again, bearing their sheaves with them. O Christians, be diligent to make your calling and election sure. Look up, help is at hand, your redemption is nigh.

B. W. S.

Love Your Enemies

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

If we are to call ourselves Christ-ians, we must love our enemies like Christ does. For the early church, loving enemies was not just a minor feature of their faith – it was one of the most distinguishing features of the early church.

Jesus’s command to love enemies must never be reduced to simply “be nice to your grumpy neighbors.” It must be a love that is as radical as Jesus’s love on the cross, and it must be at the very heart of who we are as Christians. If we are serious about our commitment to restoring New Testament Christianity in our own day, we must wrestle with the teachings and examples of Jesus and His apostles, even when it challenges us to step outside our comfort zones.

This is not to suggest that we can’t raise tough questions about the implications Jesus’s teachings. We are allowed to ask questions like “did Jesus really mean what I think he means?” and “did Jesus really intend for his teachings to be applied in this particular way in this particular situation?” And Christians may not always draw the same conclusions from their studies. We are allowed to wrestle with Jesus’ teachings.

But we must never simply ignore or dismiss Jesus’ teachings simply because we think of them as impractical or nonsensical. If we have given Jesus our faithful allegiance, we cannot and must not decide to disagree with his teachings.

But I Say To You…

You have heard that it was said, “An eye for an eye, and a tooth for a tooth.” But I say to you, do not resist an evil person; but whoever slaps you on your right cheek, turn the other to him also. If anyone wants to sue you and take your shirt, let him have your coat also. Whoever forces you to go one mile, go with him two. Give to him who asks of you, and do not turn away from him who wants to borrow from you.

You have heard that it was said, “You shall love your neighbor and hate your enemy.” But I say to you, love your enemies and pray for those who persecute you, so that you may be sons of your Father who is in heaven; for He causes His sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous. For if you love those who love you, what reward do you have? Do not even the tax collectors do the same? If you greet only your brothers, what more are you doing than others? Do not even the Gentiles do the same? Therefore you are to be perfect as your heavenly Father is perfect. – Matthew 5.38-48

Jesus quotes from Exodus 21:24, “eye for an eye, tooth for a tooth.” Jesus read this law not as God’s endorsement for just violence, but as a text designed to limit violence. Jesus teaches the fulfillment of this law by saying “But I say to you, do not resist an evil person.”

“Do not resist an evil person”? On the surface, such a command sounds very strange. Wasn’t the entire life and mission of Jesus one of resisting evil? Aren’t Christians supposed to resist evil and worldly ways?

What did Jesus mean when he said “do not resist an evil person”? The best explanation is the one Jesus gives with four examples.

  • “Whoever slaps you on your right cheek, turn the other to him also”
  • “If anyone wants to sue you and take away your shirt, let him have your coat also”
  • “Whoever forces you to go one mile, go with him two”
  • “Give to him who asks of you, and do not turn away from him who wants to borrow from you”

This is a form of resisting evil. Instead of responding with the “slap for slap, punch for punch, bullet for bullet” same kind of evil, Jesus commanded his disciples to resist the urge to respond in kind, thus putting an end to the cycle of violence. Jesus didn’t simply forbid unjust retaliation. The law did that. Jesus took it a step further by commanding his disciples not even to resist in kind.

How do Jesus’s disciples resist evil? By letting evil people win. That almost feels strange to put it that way. It’s backwards. It’s counterintuitive. But go back and read the four examples. In all four examples, Jesus instructs us to let the bad guy gain the upper hand.

What’s more, this is what Jesus showed us to do when he practiced what he preached. Jesus allowed his enemies to “win” by nailing him to the cross.

It should be noted that following this command is not weakness. Jesus was not “weak” when he hung on the cross. He could have easily commanded an army to ten thousand angels to judge the world and set him free. He was commanding us to let the bad guys win, even when we have the strength and power to defeat them.

Radical Enemy Love

Jesus commands us to love our enemies. He didn’t just command us to love some of our enemies. He didn’t just command us to love our enemies when it makes sense to so. He commanded us to love our enemies the way God, “who sends rain on the just and unjust”, loves them. We are to love the way God does by refusing to make a distinction between which enemies we are to love. He commanded us to love our enemies even in those times when it wouldn’t make sense to your average Gentile or tax collector.

Consider also this parallel passage from Luke:

But I say to you who hear, love your enemies, do good to those who hate you, bless those who curse you, pray for those who mistreat you. Whoever hits you on the cheek, offer him the other also; and whoever takes away your coat, do not withhold your shirt from him either. Give to everyone who asks of you, and whoever takes away what is yours, do not demand it back. Treat others the same way you want them to treat you. If you love those who love you, what credit is that to you? For even sinners love those who love them. If you do good to those who do good to you, what credit is that to you? For even sinners do the same. If you lend to those from whom you expect to receive, what credit is that to you? Even sinners lend to sinners in order to receive back the same amount. But love you enemies, and do good, and lend, expecting nothing in return; and your reward will be great, and you will be sons of the Most High; for He Himself is kind to ungrateful and evil men. Be merciful, just as your Father is Merciful.” – Luke 6:27-36

Could Jesus have been any clearer? The type of love Christians are to have is supposed to be more than the “common sense” love shown by the world around us. Also note that Jesus commands us to do good to our enemies, lest we think that we can somehow “love” our enemies while doing harm to them.

Not Just a Minor Feature of Christianity

Lest we think that this is just a somewhat strange, one-off command of Jesus, when we read our New Testament, it doesn’t take long to see this teaching repeated time and time again.

When Jesus was arrested in the garden, he commanded Peter to “Put your sword back into its place” (Mt. 26:52). Here Peter was drawing his sword against an enemy in defense of an innocent person, yet Jesus rebuked Peter.

Jesus cites the fact that his disciples were not fighting in his self-defense as proof that his kingdom was not of this world.

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

When Jesus was hanging on the cross, he prayed, “Father, forgive them; for they do not know what they are doing” (Lk. 23.34). Without a doubt, Jesus loved his enemies.

“Yeah, but Jesus had to do that…”

“Sure, but Jesus’s death was different. He was the Messiah. That was the sacrifice for sins. Jesus had to let himself be killed. It had to happen as part of God’s plan.”

Without a doubt, Jesus was unique and His death was unique.

But even so, when Peter looked to the cross, he viewed Jesus’s response to evil as an example given for all of us to follow.

For you have been called for this purpose, since Christ also suffered for you, leaving you an example for you to follow in His steps, who committed no sin, nor was any deceit found in his mouth, and while being reviled, He did not revile in return; while suffering, He uttered no threats, but kept entrusting Himself to Him who judges righteously. – 1 Peter 2.21-23

In Romans 12, Paul instructs the disciples to “Never take your own revenge, beloved, but leave room for the wrath of God, for it is written, “Vengeance is mine, I will repay” says the Lord” (v. 19) Rather than judging them, Christians are to love and serve their enemies, attending to their needs (vs. 20-21).

In Hebrews 10:34 we read about how the early disciples joyfully accepted the plundering of their possessions, knowing that they possessed a better and more lasting possession.

In Acts we read about the disciple Stephen, who with his dying breath, prayed for his enemies as they were stoning him (Acts 7.60).

And then there’s the book of Revelation. Not only does Revelation ascribe our victory to the “slain lamb” (Rev. 5.6-14), but apparently Jesus was not the only one to gain victory through death.

Revelation 12 is filled with encouraging words, describing the victory of the saints:

Then I heard a loud voice in heaven, saying, “Now the salvation , and the power, and the kingdom of our God and the authority of His Christ have come, for the accuser of our brethren has been thrown down, he who accuses them before our God day and night. – Revelation 12:10

Salvation! Power! Kingdom! Authority! The enemy is destroyed! This is all great news!

But then in the very next verse, we are told how Jesus’ disciples gained this great victory.

And they overcame him because of the blood of the Lamb and because of the word of their testimony, and they did not love their life even when faced with death. – Revelation 12:11

Yes, we must overcome evil. But the way we overcome evil is by resisting the strong urge to gain the upper hand when our enemies mistreat us. Or as Paul puts it,

Do not be overcome by evil, but overcome evil with good. – Romans 12:21

Are We Really Expected To Believe Such Nonsense?

The idea of “letting others win” will always be mocked at by some. It will always be dismissed by others in exchange for resisting evil with a little more “common sense.”

But the earliest Christians believed Jesus actually meant what he said. They believed that they were supposed to love their enemies, even to the point of death. They actually believed that their death was a more powerful proof of the gospel than their life. The 2nd century Christian, Tertullian, is famously quoted as saying:

The blood of the martyrs is the seed of the church. As often as we are mown down by you, the more we grow in numbers; the blood of Christians is the seed.

For the first couple of centuries immediately following the close of the New Testament, “Love your enemies” (Mt. 5.44) was quoted by 10 different authors in 26 places, making it the most cited verse from the New Testament. “Love your enemies” was to the early church what verses like “Acts 2:38” or “John 3:16” are for the church today. It was the very heartbeat of early Christianity. It is the teaching for which they were most known. It is what separated them from everyone else.

Those Hard Questions

“But what if someone attacks my family in the middle of the night?”

“But what if a Christian is a policeman or in the military?”

“But what about Hitler? Surely Christians shouldn’t have just let him win?”

Questions like these aren’t easy. They need to be wrestled with (with lots of love for one another in the process). If after wrestling with all the teachings of Jesus, you are convinced that you would be justified in killing an enemy as a very last resort, fine. Buy a gun if you want. Join the military if your conscience compels you. Maybe you’re right. Maybe there is an argument that can be made to justify violence in some extreme situations.

But that’s not the point.

The point is, when it’s all said and done, and those questions have been asked, and those discussions have been had, “loving your enemies” must still be at the very heart of who we are as Christians. When other people hear “Oh, you’re a Christian”, do they think “You’re one of those crazy people who loves their enemies no matter what”? If we’re not known for loving enemies in a way that seems strange to the world around us, we’re not following the teachings and example of Jesus.

Beloved, Jesus expects us to love our enemies. We must love our enemies.