Category: Kingdom Life

Man standing at a fork in the road with signs pointing to Jesus the way of mercy and Roma the power of empire

Why Christians Keep Talking Past Each Other About Patriotism

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

When I published my recent article, “The Case Against Christians Saying the Pledge of Allegiance,” I expected some pushback. Whenever this subject comes up, the same pattern emerges. One person says, “Jesus is Lord. Our allegiance should be to Him. Our citizenship is in heaven. Do not trust in princes.” Then come the replies:

“You can love your country and love Jesus too.”

“Our ultimate allegiance belongs to God, but that allegiance must be expressed through earthly relationships. Patriotism is an extension of love for neighbors, and as such it is an expression of our loyalty to God.”

“There’s nothing wrong with loving your country, as long as God comes first.”

Both sides affirm that Jesus should be the object of our highest devotion, yet neither convinces the other when it comes to the implications on what this devotion should mean for a Christian’s relationship to their earthly nation.

So how do we move past this stalemate? I don’t think the problem is that either side is being unreasonably stubborn. I think the deeper issue is that we’re operating within two completely different categories of allegiance. Until we recognize and name those two categories, we’ll continue talking past each other.

Scripture Recognizes Properly Ordered Allegiances

The Bible is not opposed to any and every earthly loyalty that may exist outside of our allegiance to God. In fact, there are many relationships where such loyalty is not only permitted, but is commanded.

These other loyalties can be viewed as proper and good, just as long as they are properly ordered beneath our ultimate devotion to God. These loyalties should never challenge our allegiance to Christ. Instead, they become expressions of it. If, however, any of these loyalties do become exalted in our lives to the point that they conflict with our allegiance to Christ, they should be set aside. The loyalties are good, so long as our ultimate allegiance is to Christ.

Marriage provides perhaps the clearest example. Husbands are expected to love their wives the way Christ loves the church (Ephesians 5:25), and wives owe that same covenant faithfulness to their husbands. Yet Jesus also teaches that our devotion to Him must surpass even our devotion to our own families. He speaks hyperbolically of “hating” father, mother, wife, children, and even one’s own life by comparison to the love we have for Him (Luke 14:26), before concluding that anyone who is unwilling to renounce all he has cannot be His disciple (14:33).

But does this mean that loyalty to one’s spouse is wrong? Of course not! A husband’s devotion to his wife is itself an act of obedience to God. Only when loyalty to one’s spouse would require disobedience to Christ does conflict arise. Marital faithfulness is good precisely because it remains a properly ordered expression of our ultimate allegiance to God.

The same can be said of numerous other earthly relationships. Children honor their parents because God commands it (Exodus 20:12). Bondservants were expected to be loyal to their masters (Ephesians 6:5-8). Christians should be loyal friends. They should be loyal to their local congregation. In each of these examples, earthly loyalties are not abolished by allegiance to Christ. In fact, it can be said that many earthly loyalties should actually grow stronger because of it.

Many Christians place patriotism in this same category. They believe that loyalty to one’s country functions much like loyalty to family, church, or employer. I’ve even seen the comparison drawn between patriotism and one’s loyalty to their favorite sports team. The point is, Christians can have legitimate secondary allegiances, just as long as they never replace or weaken one’s devotion to Christ.

Whether or not patriotism properly fits in this first category is a discussion for another article. For now, I simply want to stress that Scripture clearly teaches that some loyalties can coexist peacefully beneath our supreme allegiance to God.

But not every relationship, and not every loyalty fits in this first category.

Scripture Also Describes Mutually Exclusive Allegiances

Consider the first of the ten commandments:

You shall have no other gods before me.

Exodus 20:3

I’ve often heard idolatry defined as “putting something ahead of God.” That definition is actually too weak. God wasn’t saying, “If you worship Baal, just make sure I remain your favorite.” The next verses make it clear what God had in mind:

You shall not make for yourself a carved image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth. You shall not bow down to them or serve them, for I the LORD your God am a jealous God.

Exodus 20:4-5

The LORD wasn’t asking Israel to rank Him above other gods. He demanded that they abandon the others altogether.

This same emphasis is repeated throughout the Old Testament. Joshua didn’t urge Israel to love the LORD a little more than the gods of the Amorites. He told them, “Choose this day whom you will serve” (Joshua 24:15). Likewise, Elijah challenged Israel on Mount Carmel, “If the LORD is God, follow him; but if Baal, then follow him” (1 Kings 18:21). Neither prophet suggested that Israel could simply rank the LORD above other gods. They both demanded exclusive allegiance.  

These same kinds of mutually exclusive relationships come into focus in the New Testament as well. Jesus described God and Mammon as two mutually exclusive masters.

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

Matthew 6:24-25

Paul does the same when he contrasts righteousness with lawlessness, light with darkness, Christ with Belial, and God’s temple with idols:

Do not be unequally yoked with unbelievers. For what partnership has righteousness with lawlessness? Or what fellowship has light with darkness? What accord has Christ with Belial? Or what portion does a believer share with an unbeliever? What agreement has the temple of God with idols? For we are the temple of the living God.

2 Corinthians 6:14-16

None of these relationships are “properly ordered.” They are fundamentally incompatible.

Some of the strongest language used to describe mutually exclusive relationships comes from the book of James:

You adulterous people! Do you not know that friendship with the world is enmity with God? Therefore whoever wishes to be a friend of the world makes himself an enemy of God. Or do you suppose it is of no purpose that Scripture says, “He yearns jealously over the spirit that he has made to dwell in us?

James 4:4-5

James doesn’t write, “Make sure your love for the world doesn’t surpass your love for God.” Instead, he compares friendship with the world to adultery.

Think for a moment about that comparison. Suppose for a moment a husband came home one night and told his wife, “I have a new girlfriend, but don’t worry. You’re still my highest priority. My relationship with this other woman is properly ordered under my ultimate commitment to you. If the two ever come into conflict, I’ll choose you.”

No faithful wife would accept that explanation. Clearly, some relationships are intended to be absolutely mutually exclusive. The problem isn’t that the marriage came second. The problem is that a rival relationship exists at all.

And that’s precisely the image that James chooses to describe how Christians should relate to the world. Yes, some relationships can be properly ordered under our ultimate allegiance to Christ. But others cannot. Some relationships must be abandoned altogether.

How Do We Know Which Category a Relationship Belongs In?

How then do we determine which relationships belong in each category?

We must start with Scripture. Does God authorize or command the relationship as an expression of obedience to Him? Or does Scripture portray the relationship as a rival that competes for the devotion that belongs to God alone?

Once again, we find the marriage illustration to be helpful. A husband and a wife may share countless other loyalties. They can be loyal to their children, employers, friends, hobbies, etc. Some of those other loyalties may even serve to strengthen the marriage!

But another romantic relationship is different. It cannot be placed lower on the priority list. Why? Because the other lover presents a rival claim. The other lover will never be content to remain in second place. The rival relationship will continue to demand more and more affection, until the marriage is destroyed.

Not every relationship belongs in the same category. We must exercise wisdom. If a relationship in any way whatsoever presents itself as a rival to what rightfully belongs to God, it cannot be “properly ordered.” It must be set aside completely.

This Is Where Discussions of Christianity and Patriotism Get Stuck

This is, I believe, why discussions about Christianity and patriotism often reach an impasse. Those who defend patriotic expressions place them in the first category. To them, love of country resembles love of family or love of neighbors. They see it as a legitimate secondary loyalty, provided Christ remains first.

Meanwhile, those who object to pledging allegiance to earthly kingdoms place patriotism in the second category. They see earthly kingdoms as rivals to the Kingdom established by Christ. They see Caesar’s claim to the title of “Lord” as mutually exclusive with Jesus’s claim to the same title. If that understanding is correct, then patriotism absolutely cannot be viewed as a properly ordered secondary allegiance.

Notice where the real disagreement lies. It is not whether Jesus is Lord. It is not whether Christians should seek first the Kingdom of God. It is not whether Christ deserves our highest allegiance. Virtually all Christians agree on these points.

The real question is “Which category do earthly kingdoms belong in?” Should they resemble our relationship to family, employers, or love for neighbor? Or should they be viewed as rival allegiances that compete with our devotion owed to our King?

That is the question I want to explore next.

When Christians Say “We”: Reclaiming the Language of Exiles

On By Tyler BoydIn Kingdom Life

If asked, “Are you primarily a Christian who happens to live in America, or an American who happens to be a Christian?” most Christians I’ve met would quickly affirm the former: “I’m a Christian first.” After all, we know we are to “seek first the kingdom of God” (Matt. 6:33). We know that we, as follower of Christ, are “a holy nation” (1 Pet. 2:9), and that our “citizenship is in heaven” (Phi. 3:20).  We affirm what Paul wrote in Colossians 3:11:

Here there is not Greek and Jew, circumcised and uncircumcised, barbarian, Scythian, slave, free; but Christ is all, and in all.

We intellectually affirm that our primary identity is in Christ, and not in our earthly country. And yet, I fear that the way we speak often tells a different story.

The Language of Earthly Citizenship

Though we confess heavenly citizenship, our default language – especially in cultural and political commentary – often reveals a deep-seated identification with our earthly nation.

For example, the following phrases are representative of the kind of comments Christians frequently make:

  • “Our nation is growing increasingly wicked”
  • “We’ve aborted 70 million of our own children!”
  • “We’ve taken prayer out of our schools.”
  • “We have bombed and killed countless people”
  • “We were founded as a Christian nation, but we have turned away from God”

Who is “we”? Who is “our”? Rarely are we referring to the people of God. These are not the “we” of the church, or the “our” of the kingdom of God. Instead, we are subconsciously speaking as Americans first and Christians second. The subtle linguistic habit, while seemingly harmless, reveals a much deeper, and far more serious issue of misplaced identity.

It’s not that we shouldn’t be grieved by the moral and spiritual decay around us. But when our primary identification is with our earthly nation rather than with God’s kingdom, our speech begins to reflect the allegiances of this world rather than the distinctiveness that should be characteristic of our “holy nation.” We sound more like citizens of Babylon lamenting its decline than exiles longing for Zion.

The Identity of Exiles

Compare this with the numerous Scriptural examples of how God’s people were careful to speak of themselves as foreigners. All throughout the pages of Scripture, God’s people refused to adopt the identity of their host nations. Instead, they spoke, thought, and acted as exiles – that is, as citizens of another kingdom.

Abraham, Isaac, and Jacob

By faith [Abraham] went to live in the land of promise, as in a foreign land… For he was looking forward to the city that has foundations, whose designer and builder is God… These all died in faith… having acknowledged that they were strangers and exiles on the earth. For people who speak thus make it clear that they are seeking a homeland… as it is, they desire a better country, that is, a heavenly one. Therefore God is not ashamed to be called their God, for he has prepared for them a city.

Hebrews 11:9-10; 13-16

Observe

  • Abraham, Isaac, and Jacob lived in the promised land as if it were a foreign land.
  • They acknowledged that they were exiles
  • Their speech reflected their true identity, making it clear “that they were seeking a homeland.”
  • God honored them for this way of thinking and speaking

Moses

By faith Moses… refused to be called the son of Pharaoh’s daughter, choosing rather to be mistreated with the people of God… for he was looking to the reward.

Hebrews 11:25-26

Observe:

  • Though Moses was legally part of Pharaoh’s household, he refused to think or speak of himself as an Egyptian.
  • Instead, Moses chose to identify himself with God’s people – an identity that brought suffering, but also brought a future reward

Daniel

Living in Babylon under foreign rule, Daniel and his companions continually stood apart through their commitment to God (Dan. 1, 3, 6) and were honored and exalted for it.

Daniel chapter 9 preserves Daniel’s great prayer of confession and intercession for his people. Note carefully his use of “we,” “our,” and “us”:

We have sinned and done wrong and acted wickedly and rebelled, turning aside from your commandments and rules. We have not listened to your servants the prophets, who spoke in your name to our kings, our princes, and our fathers, and to all the people of the land. To you, O Lord, belongs righteousness, but to us open shame.

Daniel 9:6-9

Daniel was not using “we,” “our,” and “us,” to refer to the sins of Babylon but to Israel. His language made it clear that even while living in another country, and serving under other rulers, his identity remained rooted in God’s covenant people.

Other Examples: Rahab, Ruth, Nehemiah, and Esther

Similar observations could be drawn from numerous other Old Testament examples. Rahab aligned herself with Israel over her own nation (Josh. 2; Heb. 11:31). Ruth, a Moabite, declared, “Your people shall be my people, and your God my God” (Ruth 1:16). Nehemiah, serving in the Persian court, confessed the sins of his people, Israel:

We have sinned against you… We have acted very corruptly against you and have not kept the commandments…

Nehemiah 1:6-7

Even Esther, living in Persian royalty, ultimately chose solidarity with God’s people, risking her life to save them (Esth. 4:16).

Jesus and the Apostles

Jesus was unambiguous about the identity of his followers in relation to the world:

I have given then your word, and the world has hated them because they are not of the world… They are not of the world, just as I am not of the world. (John 17:14, 16)

John 17: 14, 16

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 from the world.

John 18:36

Peter echoes this exile identity, explicitly referring to Christians as “sojourners” and “exiles”:

But you are a chose race, a royal priesthood, a holy nation, a people for his own possession, that you may proclaim the excellencies of him who called you out of darkness into his marvelous light. Once you were not a people, but now you are God’s people; once you had not received mercy, but now you have received mercy. Beloved, I urge you as sojourners and exiles to abstain from passions of the flesh, which wage war against your soul.

1 Peter 2:9-11

Paul, though free to enjoy all the rights and privileges afforded to him as a Roman citizen,  continually emphasized that our true citizenship is in heaven (Philippians 3:20). And John, in Revelation, issues a sharp warning to God’s people who align themselves with Babylon.

Come out of her [Babylon], my people,
lest you take part in her sins,
lest you share in her plagues;
for her sins are heaped as high as heaven,
and God has remembered her iniquities.

Revelation 18:4

Relearning Our Native Tongue

When Nehemiah returned to Jerusalem after a time away, he was dismayed to find that many of the Israelites had married foreign women. He was alarmed to discover that the children from these unions couldn’t even speak the language of Judah; instead they spoke the language of the surrounding nations.

In those days also I saw the Jews who had married women of Ashdod, Ammon, and Moab. And half of their children spoke the language of Ashdod, and they could not speak the language of Judah, but only the language of each people.

Nehemiah 13:24-25

This was more than an innocent linguistic issue. The problem was that their language was a sign of cultural erosion. They were quickly losing their distinct identity, and their language was a symptom.

Likewise, when the church forgets the language of the kingdom, our words reveal something troubling. When we instinctively say “we” rather than “they” in reference to America’s actions, we revel that our thinking has been shaped by a pagan culture rather than by our faith. If we truly believe our primary citizenship is in God’s heavenly kingdom, we must be intentional about reclaiming the language of exiles rather than that which primarily identifies us with an earthly nation.

If we are going to think like exiles, we must speak like them. Our language should always reflect our primary identity in Christ. That doesn’t mean we stop caring about the problems caused by earthly nations, but it does mean that we approach these concerns as exiles, as ambassadors of another kingdom (cf. 2 Cor. 5:20).

Try this: the next time you want to talk about how America has removed God from the public square, or how America has lost her moral compass, or how America is not protecting the sanctity of marriage – make the subtle, but intentional shift from saying “we” to saying “they.”

This small linguistic change can make a big impact. Not only do those who “speak thus make it clear that they are seeking a homeland” (Heb. 11:14), but it trains our hearts to remember who we really are: strangers and exiles, citizens of a holy nation, distinct from any earthly kingdom.

So let us reclaim the language of exiles.

Let us speak, not as those whose future is tied to the fate of an earthly nation, but as those whose eyes are set on the city that has foundations, whose builder and maker is God.

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.

How Should a Christian Approach the Issue of Illegal Immigration and Deportations?

On By Tyler BoydIn Christian Living, Christian's Relationship to Government, Kingdom Life, Questions and Responses

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).

The Parable of the Camel’s Nose

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

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.

Beyond the Ballot: Should Christians Vote?

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

As followers of Christ, we must acknowledge that His authority is the foundation of our beliefs and actions. The New Testament reveals the teachings of Christ and His apostles, and it is in these Scriptures that we find God’s final word on all matters of faith and conduct. We are not permitted to impose human traditions or rules where God has chosen to remain silent. Just as Moses warned Israel not to “add to the word that I command you” (Deuteronomy 4:2), and Paul instructed the Corinthians not to exceed the limits of what is written (1 Corinthians 4:6), we too must respect the boundaries of Scripture. Where Scripture is silent, we must refrain from passing judgment on others holding differing convictions (Romans 14:1-5). Ultimately, there is only true lawgiver (James 4:12). When Scripture is silent on a matter, we must be cautious not to legislate in His place.

This principle directly applies to the question of whether Christians should vote or otherwise involve themselves in earthly politics. Although many enthusiastically encourage Christians to be active in the political process, the New Testament remains silent on the specific topics of voting or political involvement.

“But Christians are called to be salt and light in the world.”

While it is true that Christians are to influence the world as salt and light, Jesus never so much as commented on the hot political issues of His day. When asked directly about sensitive political issues, He used the questions as opportunities to direct people to the kingdom of God (Matthew 15:15-22; Luke 12:13-15). On multiple occasions when Jesus had the opportunity to gain political power (power He most certainly would have used for good), He consistently refused that power (John 6:15), and even considered the offer of such power as a temptation from Satan (Luke 4:5-7).

“But Jesus said His disciples would stand before governors and kings.”

Indeed, Jesus predicted that His followers would stand before powerful political rulers (Matthew 10:18), and they did. Paul preached the gospel to governors like Felix, Festus, and Agrippa (Acts 24-26), and the gospel even reached Caesar’s household (Philippians 4:22). Yet, even in these interactions, neither Jesus nor the apostles ever used those opportunities to engage in political debates or advocate for social change. Instead they remained focus on their mission by bearing witness to Christ and calling people to repentance.

“But Paul exercised his rights as a Roman citizen.”

It’s true that Paul invoked his Roman citizenship to avoid mistreatment (Acts 22:25-29), but he never used his rights to influence the Romans government. He used his citizenship to serve one purpose: to further his mission of proclaiming the gospel. Paul’s focus, even when standing before rulers, was always on spreading the message of Christ.

“But Jesus affirmed the legitimacy of earthly kingdoms when He said ‘Render unto Caesar what is Caesar’s.’”

Yes, in Matthew 22:21, Jesus acknowledged the reality of earthly authorities by telling his followers to “render to Caesar the things that are Caesar’s, and to God the things that are God’s.” However, this statement does not affirm the ultimate legitimacy or importance of earthly kingdoms in comparison to God’s kingdom. Jesus was making a point about prioritizing God’s authority over any human government by challenging His hearers to consider what really belonged to Casesar. The context of this teaching shows that Jesus was more concerned with loyalty to God than with endorsing Caesar’s rule.

What Does Scripture Command Regarding Politics?

The New Testament is clear in commanding Christians to submit to governing authorities (Romans 13:1-4; 1 Peter 2:13-14). We are instructed to strive to obey them (Titus 3:1), pay taxes (Romans 13:7), honor them (Romans 13:7), and pray for them (1 Timothy 2:1-2). Beyond this, however, Scripture is silent about how, or if, Christians should engage in politics.

We must trust Christ’s wisdom in what He chose to teach. If He had wanted to direct His apostles through the Holy Spirit to direct Christians toward political activism, He could have done so. If God had wanted to answer all our questions about the extent of political involvement for believers, He could have inspired clearer instructions. But God chose to leave the New Testament as it is. We must trust that His silence on certain matters is as intentional as His words.

Respecting the Silence of Scripture

Because the New Testament never commands nor forbids political involvement, Christians must respect that silence. While some may feel personally convicted that voting or engaging in politics is an appropriate way to influence society, they must stop short of calling political involvement a Christian duty. Likewise, those who choose to avoid voting or engaging in politics must also avoid judging their brothers and sisters who do.

“But aren’t earthly political structures heavily influenced by Satan?”

Yes, Scripture affirms this (Luke 4:5-7; 1 John 5:19).

“Aren’t earthly kingdoms described as enemies of Christ who are destined to be destroyed?”

Yes, the Bible describes Christ’s ultimate victory over all rulers and authorities (1 Corinthians 15:24-25).

“Didn’t Christ forbid his disciples from exercising power like worldly rulers?”

Absolutely. Jesus taught His disciples not to rule like the Gentiles. (Matthew 20:25-28; Mark 10:42-45; Luke 22:25-27).

“Shouldn’t we avoid yoking ourselves with unbelievers, avoid friendship with the world, and flee from Babylon?”

Yes, Christians are called to remain separate from the world (2 Corinthians 6:14; James 4:4; Revelation 18:4).

However, despite these warnings, the New Testament does not explicitly condemn political involvement or voting. If God had wanted to make such a prohibition, He could have done so. But He chose not to.

Restoring Our Focus

The real issue is not whether Christians can be involved politically, but where our ultimate allegiance lies. The question of whether a Christian should vote is ultimately hinges on whether our actions align with the desires of our Master. As Paul reminds us, “No soldier gets entangled in civilian pursuits, since his aim is to please the one who enlisted him.” (2 Timothy 2:4).

As soldiers in God’s service, our focus must remain on the mission we’ve been given. We cannot afford to be distracted by the shifting concerns of earthly kingdoms. Our allegiance is to a heavenly kingdom (Philippians 3:20) and our priorities should reflect that. The apostles never instructed the early church on how to properly influence Caesar’s rule, because their focus was continually on the higher question: where does our faithful loyalty lie? (Colossians 3:1-2).

When we become too preoccupied with earthly politics – saying things like “This is the more important election of our lifetime” or “The future of our country depends on this vote” – we may believe we are working for good. However, we may be signaling how little we trust in the transformative power of the gospel, and in the far better solutions offered by the Kingdom of God compared to the temporary fixes of human governance.

The central question for Christians is not merely “Can we vote?” or “How should we vote?” but “Does voting reflect the priorities Christ has given us?” While the New Testament leaves room for differing opinions on political engagement, it clearly calls us to seek first the kingdom of God (Matthew 6:33). Our hope is not in earthly rulers but in Christ, and our involvement in the world must never distract us from the mission to proclaim His lordship and His reign over all nations.

“Jesus’ Temptations and World Powers” by David Lipscomb

On By The Christian ExileIn Christian's Relationship to Government, Church History, Kingdom Life

The Gospel Advocate, March 6, 1866, pp. 145-149.

We have found that God’s government, as established among the Jews as its subjects, was separated from all the institutions of man—that they were taught to rely upon God’s appointments in every emergency of life—that a failure to rely upon his appointments by seeking aid through their own inventions or through alliance with other human institutions, was always regarded by God as an indication of lack of faith in Him, and as an act of rebellion against His authority. We find that for four thousand years he has been teaching His servants the impossibility of forming alliances with, and participating in the institutions of man, and at the same time retaining his favor. They are finally rejected, cast out, a dis­persed and scattered nation, on account of their persistent determination to participate in and to rely upon these institutions. For near two thousand years they have been a scattered, exiled, wandering, despised and persecuted people, and stand to-day a living monument attesting to every nation under the sun:

How great a folly and crime it is for God’s people to intermeddle with or participate in the institutions of human mold—to touch, taste, handle those things “which are for the destruction of those who use them.”

Colossians 2:22, Anderson’s Translation

He has taught the lesson of complete and perfect separation from the world kingdoms, he has taught them this for the benefit of the Church of Christ, he has assigned them a position of complete separation from all human institutions, which position they are to retain upon peril of their rejection and destruction as God’s people. Into the position from which they were broken, the believers in Christ were grafted. The believers in Christ, or the Church of God, stand then entirely separated from the world-powers by the direction and work of God. Daniel says, “it was to break in pieces and consume all these earthly kingdoms” (Daniel 2:44). I repeat then, if there were not a single word in the New Testament indicating they were separate, without specific authority of precept or example, for the subjects of the one participating in the affairs of the other, they must forever remain distinct, allowing no participation in the affairs of one by members and citizens of the other.

Is there example for so connecting them to the law and the testimony? Christ, the king, the representative of that church on earth, is met at the moment of his birth by a decree from the civil government under which he was born, for his destruction. The ruler recognizes him as the founder and head of the kingdom which “shall break in pieces and consume all these,” is then his enemy. He is preserved by his Father from destruction.

He commences his mission openly as the Son of God. Is recognized by his Father as “My Beloved Son in whom I am well pleased” (Matthew 4:17). In the commencement of his public ministry his fidelity to his Father must be tested. He comes into the world to engage in a stupendous work — He must suffer excruciating torments — will he be faithful to his Father who sent him? Test him at the beginning. He is tempted, tried as never man was tried. He is tried at every point by the wicked one. In that temptation the devil taketh him up into a high mountain and sheweth him all the kingdoms of the world and the glory of them, and saith unto him, “all these things will I give thee if thou wilt fall down and worship me” (Matthew 4:5, 9). Or as Luke 4:5 records it:

The devil taking him up into a high mountain shewed hint all the kingdoms of the world in a moment of time and the devil said unto him, “All this power avail give thee, and the glory of them: for that is delivered unto me, and to whomsoever I will, I give it. If thou wilt fall down and worship me, all shall be thine.”

We are seeking to locate the true position of the king­doms of the earth — all the kingdoms of the earth. The devil says, “They are mine, I will give them thee, if thou wilt fall down and worship me.”

“But,” says one, “the devil is a liar and the truth is not in him. He owns not a foot of soil.” Yea, but a liar, even the father of lies may tell the truth, and should be accredited when corroborated by one so truthful as the Son of God. Does the Son of God corroborate this statement? Let us examine for a moment. The Divine historian says he was tempted. Paul says, “He hath suffered, being tempted” (Hebrews 2:18). Now in order to its being a temptation, it must have been a veritable offer of something to the Son of God, which he very intently desired, yet could not take upon the terms offered. In other words, it must have been an offer of an object or possession ardently desired, by one having the right or power to bestow it. Now Jesus Christ knew the possessor of these kingdoms. It could be no temptation to an individual for me to offer him a title to a tract of land which he knew I did not have the shadow of a right to, or the power to obtain that right. Then in order to the offer’s being a temptation to the Son of God, He must have thought the devil had the power to give what he proposed to bestow. Then if the Son of God was tempted by the devil, all the kingdoms of this world were the devil’s kingdoms.

Indeed, what was the object of the mission of the Son of God into this world, but to rescue this world from the dominion of the wicked one and bring it back to its primeval allegiance to his Father? If it were not under the dominion of the wicked one, it could not be rescued from his power. Whatever rule or authority was exercised over the earth was exercised through these kingdoms. Hence Jesus Christ’s mission, sor­rows, suffering and death, were all meaningless unless the kingdoms of this world be the kingdoms of the wicked one.

But let us revert to their origin. Whence did they originate? Not among the people of God, but among those in rebellion against Him. Who is the prime mover in all rebellion against God? The wicked one. There are but two sources of power in the universe, God and his great enemy. Every kingdom then not originating from God, must receive its power and authority from the wicked one. These earthly kingdoms then originated in the rebellion of the human family against God, lives to-day by virtue of that rebellion, and must die when that rebellion ceases. The little stone broke in pieces the image, and it filled the whole earth, so no place was found for these governments when the world was brought back to allegiance to God. The devil claimed them and Jesus Christ admitted his claim.

Let us look a moment at the point of this temptation. Jesus Christ came into this world to strive and wrestle with the devil for the dominion of this world, to rescue and redeem it from the power of the devil. He came as the “sent” of his Father. He came to conquer this world, destroy all domin­ion and principality, he came “to put down all rule and all authority and power” (1 Corinthians 15:24). When this is accomplished, he will deliver up the kingdom to the Father, and himself be subject unto the Father” (1 Corinthians 15:28). Or in other words he had come to fight for the dominion of the world, when he had gained that dominion, he was to occupy the second position in the rule and authority of the domains he had conquered. He knew that the conquest would cost him suffering, sorrow, maltreatment, indig­nities, excruciating torments, the very anticipation of which made him draw back with the entreaty, “let the cup pass from me” (Matthew 26:39) and brought great drops of blood from his soul of anguish; He knew, too, the strife for the conquest of the world must bring him down to the humiliation of death, the degradation of the grave.

The devil, with his subtlety, pro­posed at the very threshold of his mission, “you are to be a subordinate in this kingdom under your Father, after all your sorrows and sufferings. Now worship me, or recognize me as head instead of God, and I will deliver them all into your hand with all their glory, without a struggle, a sorrow, a pang upon your part.” There was the point of the temptation, to let him rule the earth through the devil’s kingdoms, without suffering, without death, without the grave, instead of through God’s, with all these. His purpose then is not to destroy the devil’s power in his kingdoms, and then himself reign therein, but it is to destroy those kingdoms of the wicked one, and in their stead establish God’s kingdom. How came the kingdom or dominion of the earth the devil’s? “They were delivered into my hand,” says the wicked one.

What says the Divine record? As we have shown in a former number, God made man ruler over the whole under creation. He was its head. He had the authority from God to use and control it as he desired. God having once delegated authority to man, never reassumed it to himself. Hence man, in refusing to obey God, but rather to follow the dictates of the serpent, rebelled against God, and transferred his allegiance to the devil. He, as the head and rightful ruler of the world, and the founder of the kingdoms of the world, transferred, with his allegiance, the rule of the world from God to God’s great enemy.

The entire world, animate and inanimate, sympathizes in this change. The spirit of savage venom and brutish strife in the animate kingdom, and the briar, and thistle, and thorn in the inanimate, betoken the reign of the wicked one. These never had their growth in the kingdom of God, in which His will prevailed and His spirit animated. We have a strong persuasion, too, that when this world becomes the kingdom of God and of his Son, the briar, and thistle, and thorn will no longer grow, the venomous brute and the poisonous serpent will lose their devilish nature, and

The wolf shall dwell with the lamb, the leopard shall lie down with the kid, the calf, and the young lion, and the fatling together, and a little child shall lead them…. The suckling child shall play on the hole of the asp, and the weaned child shall put his hand on the cockatrice’s den.

Isaiah 12:6, 8

The prevalence of this feeling of venom and spite in man or brute, and the tendency of earth to grow the thistle, briar and thorn indicate clearly that the ruler is the wicked one; his spirit animates; he is the source of the power, the prince of this world. Jesus Christ came into this world to rescue the world from the dominion of the wicked one, and bring it back to its allegiance to his Father. How will he effect this? By infusing his spirit and introducing his subjects into the kingdoms of the world until he is able to out vote and control the world through the kingdoms of the wicked one? Or by destroying the kingdoms of the wicked one and establishing in their stead a kingdom of his own?

Man has no power to rule himself, all power and rule must come from God or the devil. Every institution then of earth, intended to control man, not founded of God, must look back through man, the agent to the wicked one, the prince of the world, as the source from which it sprang. Can God then rule in and animate a kingdom that has His enemy and his rival for its founder? Does not his character and his dignity require that he should destroy the works and institutions established under the inspiration of the wicked one, and establish a kingdom of his own, in and through which he will rule the world?

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

Daniel 2:44

Then cometh the end, when he shall have delivered up the kingdom to God, even the Father; when he shall have put down all rule, and all authority, and power. For he must reign; until he hath put all enemies under his feet.

1 Corinthians 15:24-25

Every institution that exercises “authority, rule or power” over man, is a rival of Christ who claims sole author­ity, and must be “put down.”

He raised him from the dead, and set him at his own right hand in the heavenly places, far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come, and hath put all things under his feet, and gave him to be the head over all things in the church.

Ephesians 1:20-22

It is only through or in the church he is to be head of all things.

For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against wicked spirits in high places.

Ephesians 6:12

Don’t Let the Ascension Go To Waste

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

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).

The ascension allows Jesus to serve as our priestly intercessor (Rom. 8:33-34; Heb. 4:14; 7:24-27, 1 John 2:1), and to send the Holy Spirit (John 16:7; Acts 2:32-33; Eph. 4:8-10). The ascension is crucially important, because it was the moment when Christ was given all authority, in heaven and on earth (Mt. 28:18-19).

Christ’s Ascension Means Things are Different Now

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.

Suffering that Leads to Hope

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

The Book of Daniel draws an important connection between Israel’s suffering and their hope for a better future. Central to this theme is the vision described in Daniel 7, where the Son of Man is depicted as being trampled by earthly kingdoms – visualized as terrifying beasts – yet ultimately exalted to reign with divine authority. Later, in the gospels, the phrase “Son of Man” became the most common way that Jesus referred to himself, indicating that Jesus viewed his mission as the fulfillment of the hope described in the book of Daniel. The purpose of this article is to explore how the book of Daniel provides an important perspective on faithful suffering and how this perspective is central to understanding the gospel.

Suffering in the Book of Daniel

Israel’s exile into Babylon serves as the backdrop to the events and prophetic visions described in the book of Daniel. The first part of the book (Daniel 1-6) describes the challenges faced by Daniel and his companions, Hananiah, Mishael, and Azariah.

The authorities assigned these men the task of learning Babylon’s customs and serving the very empire that had torn them away from their home. They could have abandoned hope in God and chosen instead to assimilate into Babylonian culture. Instead, then continually set themselves apart from the world around them by remaining loyal to God (cf. Daniel 1:8-9; 5:17). When the king demanded that Daniel’s friends bow to a large Babylonian image, they humbly and firmly refused, despite the looming threat of the fiery furnace (cf. Daniel 3:16-18). Later, when prayer to the LORD was declared to be a crime punishable by death in the lion’s den, Daniel still refused to hide or to stop offering his daily prayers (Daniel 6:4-11).

While living in Babylon, Daniel and his faithful friends refused to compromise their faithful loyalty to the LORD. Ironically, their willingness to remain faithful, even in the face of real danger and pain, continually resulted in their exaltation. Time and time again, they were honored and rewarded by the very kings whom they refused to serve (Daniel 1:19-20; 3:28-30; 6:25-27). Together, these famous accounts from the book of Daniel highlight the theme of faithful endurance, even while facing threats of suffering and violence. Rather than viewing suffering as a misfortune, the book of Daniel presents faithful suffering as the path to a better future.

The Vision of the Beasts (Daniel 7)

The stories of Daniel and his friends serve to explain, and are themselves explained by, Daniel’s wild vision described in chapter 7. The vision begins as Daniel sees four terrifying monster-like animals rise from the sea (Daniel 7:1-8). The fourth beast is described as the most terrible of all:

After this I saw in the night visions, and behold, a fourth beast, terrifying and dreadful and exceedingly strong. It had great iron teeth; it devoured and broke in pieces and stamped what was left with its feet. It was different from all the beasts that were before it, and it had ten horns.

Daniel 7:7

Daniel then looks and sees thrones where the “Ancient of Days” takes his seat, and the heavenly court sits in judgment over the beasts. The terrible fourth beast is destroyed and burned, and the dominions of the other beasts are taken away.

Once the beasts are judged, Daniel sees another figure, this time a human character, identified as the “son of man”:

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 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

As we would expect, Daniel is greatly disturbed by this wild vision (Daniel 7:15). Thankfully, one of the spiritual beings from God’s court approaches Daniel and offers him an interpretation of what he was shown.

The Suffering and Exaltation of the Son of Man

The four beasts are identified as symbolizing the evil and destructive nature of four successive earthly kingdoms (Daniel 7:16-17). The terrifying fourth beast is depicted as kingdom that made war with, and prevailed over, the saints until the Ancient of Days pronounced judgment (Daniel 7:19-26).

The saints, however, would not remain defeated forever. The human figure, the exalted son of man, is identified as symbolizing the saints of the Most High, as they are given an everlasting kingdom.

But the saints of the Most High shall receive the kingdom and possess the kingdom forever, forever and ever.

Daniel 7:18

And the kingdom and the dominion
and the greatness of the kingdoms under the whole heaven
shall be given to the people of the saints of the Most High;
his kingdom shall be an everlasting kingdom,
and all dominions shall serve and obey him.

Daniel 7:27

Just as Daniel and his faithful companions faced continual threats at the hands of the Babylonians, so also the kingdom of the fourth beast continually trampled and defeated the saints of the Most High. And just as Daniel and his friends were continually exalted to positions of increasing authority as a result of the faithful endurance, so the saints were ultimately rewarded with an everlasting kingdom that would never pass away.

As we reflect on this wild vision given to Daniel, we begin to see the significance of the times when Jesus identified himself as the “Son of Man.”

Hope through Suffering in Christ

And he began to teach them that the Son of Man must suffer many things and be rejected by the elders and the chief priests and the scribes and be killed, and after three days rise again.

Mark 8:31

Then Jesus told his disciples, “If anyone would come after me, let him deny himself and take up his cross and follow me. For whoever would save his life will lose it, but whoever loses his life for my sake will find it. For what will is profit a man if he gains the whole world and forfeits his soul? Or what shall a man give in return for his soul? For the Son of Man is going to come with his angels in the glory of his Father and then he will repay each person according to what he has done. Truly, I say to you, there are some standing here who will not taste death until they see the Son of Man coming in his kingdom.

Matthew 16:24-28

When Jesus used the phrase “Son of Man,” he was recalling both the suffering, defeat, and ultimate exaltation of the saints in Daniel’s vision, and claiming this pattern to explain his purpose.

In Christ, we see that suffering and death are not ends in themselves. They are not mere unfortunate realities to endure. As the book of Daniel demonstrates, faithful endurance of suffering is the pathway to future exaltation. It is not a misfortune to avoid, but a doorway to vindication in an everlasting kingdom. This perspective transforms how we view our own trials and suffering at the hands of earthly rulers and kingdoms in our own day. By embracing faithful, submissive endurance, as Jesus did on the cross, we follow him on the path to eternal hope and glory.

Following Christ means accepting self-sacrificial suffering as an necessary part of our journey. Just as Daniel’s visions foreshadowed, and Jesus’s life confirmed, it is through enduring suffering faithfully that we find our ultimate exaltation. This truth calls us to a life-changing understanding of what it means to follow Christ: that true discipleship is marked by a willingness to embrace the cross, knowing that through it lies the promise of resurrection to eternal life and citizenship in an eternal kingdom.

How Earthly Kingdoms Stand Against Christ

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

Throughout Scripture, earthly kingdoms, such as Egypt, Canaan, Assyria, Babylon, and Rome, consistently oppose God’s kingdom. From Nimrod’s Babel to the “Babylon” in Revelation, this continual theme deserves consideration. What about today? How should Christians view and relate to the earthly nation in which they live?

What is an “Earthly Kingdom”?

The word “kingdom” is now seldom used to refer to modern political dominions, with terms such as “nations,” “countries,” or “states” being more common. Here, I use the phrase “earthly kingdom” to distinguish these political dominions from the heavenly kingdom over which Christ reigns as King.

Christians should take no issue with the idea of a “king,” or “kingdom” in general. Calling Jesus “Christ” means acknowledging Him as God’s anointed King, the world’s true Lord. Christians are not anarchist. In a sense, Christians are monarchist, submitting to Christ’s rightful reign and seeking first His kingdom.

While the preceding article “What Jesus Talked About the Most” focuses on Christ’s Kingdom, this article examines the other earthly dominions which are governed by earthly rulers. How should Christians, citizens of the heavenly Kingdom, think about and relate to earthly nations and their rulers?

Who Do Earthly Kingdoms Serve?

When Jesus spent forty days in the wilderness, the devil tempted him:

And the devil took him up and showed him all the kingdoms of the world in a moment of time, said to him, “To you I will give all this authority and their glory, for it has been delivered to me, and I give it to whom I will. If you, then, will worship me, it will all be yours.”

Luke 4:5-7

The devil claimed that he had authority over all the kingdoms of the world, and the ability to give those them to whom he wanted. Interestingly, Jesus never disputed this claim. Notice Jesus’s response:

You shall worship the Lord your God, and him only shall you serve.

Luke 4:8

That’s it. Jesus did not dispute the devil’s ability to make good on his offer. If Jesus did not recognize Satan’s capacity to do so, the offer would not have been a genuine temptation as the text portrays it to be.

In fact, everything else the New Testament says about Satan’s authority over earthly kingdoms supports the Devil’s claim. Satan is elsewhere described as “the ruler of this world” (John 12:31; 14:30; 16:11), “the god of this world” (2 Cor. 4:4), and the “prince of the power of the air” (Eph. 2:2). John states that “the whole world is under the power of the evil one” (1 John 5:9).

In Revelation, the “beast” worships the Dragon, from which the beast had received it’s authority (Rev. 13:4). The Dragon is identified as the Devil and Satan (Rev. 12:9). This “beast” is an image of earthly kingdoms from the book of Daniel and is identified with “Babylon,” or more precisely, those who in John’s day were exercising Babylonian type authority (Rev. 17:1-9). This “Babylon” is described as a “dwelling place for demons” (18:2), and Christians are warned to “come out of her” (18:4). “Babylon” and the other earthly kings and nations under her deception are ultimately judged and destroyed (Rev. 18:9, 23).

One of the primary ways Satan influences the world is through giving authority to earthly kingdoms, which are described as worshiping him, and are under his dominion.

How Do Earthly Kingdoms Maintain Power?

Earthly governments maintain power through top-down authority, coercing behavior through the threat of violence. As Paul noted, they “do not bear the sword in vain,” ruling through violence or its threat to punish those who would oppose them. Civil laws carry weight because disobedience is punished with fines, imprisonment, pain, or death. Without the threat of punishment, civil laws are powerless.

Jesus frequently contrasted His kingdom with the ways of earthly ones. While earthly kingdoms are described as persecutors, Jesus’s kingdom belongs to the poor in spirit, meek, merciful, and peacemakers.

Blessed are those who are persecuted for righteousness sake, for theirs is the kingdom of heaven.

Matthew 5:10

While earthly rulers “lord it over” and “exercise authority” over others, the greatest in Jesus’s kingdom is a servant.

You know that those who are considered rulers of the Gentiles lord it over them, and their great ones exercise authority over them. But is shall not be so among you. But whoever would be great among you must be your servant.

Mark 10:42-43a

While subjects of earthly kingdoms fight for the success of those kingdoms, Jesus’s Kingdom is seen as “not of this world” due to their refusal to fight.

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

John 18:36

Earthly kingdoms are by their very nature violent, relying on the power of the sword to gain and maintain the power to lord over others. Without the power of death, earthly rulers would be unable to enforce even the most basic laws.

How Do Earthly Kingdoms Oppose God?

When people assert the right to rule over mankind, they claim authority which God has reserved for His Son. As Isaiah prophesied, the government rests on His shoulders, with an authority and dominion that is without end.

For to us a child is born,
to us a son is given
and the government shall be upon his shoulder…
Of the increase of his government and of peace
there will be no end.

Isaiah 9:6-7a

Jesus confirms this authority, stating, “All authority in heaven and on earth has been given to me” (Mt. 28:18). Earthly kingdoms exist because they do not recognize this authority. Instead of submitting to God’s rightful authority, they exalt themselves. Babylon’s attitude of self-exaltation is described by Isaiah as a rivalry the rightful authority of the Most High.

You said in your heart,
“I will ascend to heaven;
above the stars of God
I will set my throne on high;
I will sit on the mount of assembly
in the far reaches of the north;
I will ascend above the height of the clouds;
I will make myself like the Most High.

Isaiah 14:13-14

When Israel asked for a king like the nations, this too was recognized as a rejection of God’s reign (1 Sam. 8:7). Jeremiah likewise warned them against learning the “ways of the nations” (Jer. 10:2) reminding them that there is no king like the LORD.

 Who would not fear you, O King of the nations?
For this is your due;
for among all the wise ones of the nations and in all their kingdoms
there is none like you.

Jeremiah 10:7

As plainly stated in Psalm 2, God recognizes earthly kings as standing against the LORD and against His anointed King.

Why do the nations rage
and the peoples plot in vain?
The kings of the earth set themselves,
and the rulers take counsel together,
against the LORD and against his Anointed, saying
“Let us burst their bonds apart
and cast away their cords from us.”

Psalm 2:1-3

Earthly kings who do not change their ways and submit to God’s Anointed will be destroyed (Ps. 2:10-12).

Why Are Earthly Kingdoms Important?

Although earthly kingdoms are described as serving Satan, ruling by the power of death, and standing in opposition to Christ, Christians must recognize that God still uses them to accomplish an important task.

While Christians are forbidden from avenging their enemies (Rom. 12:19-21), God does not permit evildoers to escape His vengeance, and He uses earthly authorities for this purpose, as ministers who execute His wrath on evildoers.

Let every person be subject to the governing authorities. For there is no authority except from God, and those that exist have been instituted by God. Therefore whoever resists the authorities resists what God has appointed, and those who resist will incur judgment. For rulers are not a terror to good conduct, but to bad… For he is the servant of God, an avenger who carries out God’s wrath on the wrongdoer.

Romans 13:1-5

There are numerous examples in the Bible of God using earthly governments as his servants for this purpose. When Israel asked for a king like all the nations, God punished them by giving them what they asked for, a government like that of earthly nations (1 Sam. 8:22). God used the office of an earthly king to execute his wrath, just as he says in Hosea,

I gave you a king in my anger,
and I took him away in my wrath.

Hosea 13:11

Assyria is also described an instrument in God’s hands to execute His wrath. Interestingly, Isaiah makes it clear that God was able to use them as His ministera, even though they had no intention to serve God willingly.

Ah, Assyria, the rod of my anger;
the staff in their hands is my fury!
Against a godless nation I send him,
and against the people of my wrath I command him,
to take spoil and seize plunder,
and to tread them down like the mire of the streets.
But he does not so intend,
and his heart does not so think;
but it is in his heart to destroy,
and to cut off nations not a few.

Isaiah 10:5-7

Likewise, Jeremiah 50-51 describes how God used Babylon to punish Israel for their wickedness. Even the pagan King Cyrus was called “My shepherd who shall perform all my pleasure” (Is. 44:28).

Despite the wickedness of earthly authorities, God still uses them to fulfill His will on the earth. As long as evildoers continue, earthly kingdoms will play an important role, and must be submitted to for this reason.

There Is Another Way

When Jesus established his Kingdom, He did not do so by the pursuit of earthly political authority, but by dying on a cross at the hands those authorities. His refusal to fight for power shows His kingdom was different in nature from the kingdoms of the world (John 18:36). Jesus is a real king (John 18:37), but His kingdom gains and maintains its power the same way Jesus did, through faithful obedience, love, service, and sacrifice, submitting even to rebellious earthly authorities.

Peter urged Christians to disciples submit to pagan Roman emperor, not because they agree with their claim of lordship, but “for the Lord’s sake.” (1 Pet. 2:13). They trust that God can use these authorities as His servants (1 Pet. 2:14). By following Christ’s example of submissive suffering (1 Pet. 3:13-17; 4:1), His disciples faithfully trust in God’s ability to restore, confirm, and strengthen them (1 Pet. 5:10).

We submit to them, because they we that to Christ belongs the true “dominion forever and ever. Amen.” (1 Pet. 5:11). Christians are called to submit to earthly authorities and their kingdoms, all while living as strangers and exiles whose citizenship is in Christ’s kingdom.