Category: The Authority of God

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.

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.

What Jesus Talked About the Most

On By Tyler BoydIn Christian's Relationship to Government, Kingdom Life, The Authority of God1 Comment

Many people assume the goal of Christianity is to go to heaven. However, throughout the New Testament, not a single sermon concludes with “if you follow these steps, you can go to heaven when you die.” Far more often we find sermons proclaiming Jesus’s status as the anointed King (Christ) and Ruler (Lord). For example, in Peter’s Pentecost sermon, he declared “God has made him both Lord and Christ, this Jesus whom you crucified” (Acts 2:36). Similarly, Peter preached to Cornelius’s household about “Jesus Christ,” who is “Lord of all” (Acts 10:36). Even in Roman custody, Paul tried to convince others about Jesus and the Kingdom of God (Acts 28:23). Jesus’s kingship and lordship are at the very heart of the gospel (Romans 1:1-4).

The New Testament mentions the “kingdom” over 150 times, more than twice the frequency of the word “church.” While it is certainly worthwhile to study what the New Testament teaches about the church and heaven, it is unfortunate that the kingdom does not receive greater emphasis in modern Christianity. This was not the case with Jesus, who talked more about the kingdom than any other subject.

Jesus Preached the Kingdom

The gospel authors consistently emphasize the Kingdom as the main emphasis of Jesus’s teaching. For example, Mark 1:15 summarizes Jesus’s preaching throughout Galilee in one sentence: “The time is fulfilled, and the kingdom of God is at hand; repent and believe in the gospel.” Matthew 4:23 describes him as teaching in synagogues and “proclaiming the gospel of the kingdom.” Similarly, Matthew 9:35 and Luke 8:1 also highlight the kingdom as subject of Jesus’s message while healing diseases and afflictions. These passages all underscore the kingdom as the central focus of Jesus’s teachings.

When Jesus taught his disciples to pray, he taught them to pray about the kingdom (Mt. 6:9-13). Jesus instructed them to preach about the kingdom (Lk. 9:2; 10:9). His miracles, such as healing the sick and casting out demons, demonstrated that the kingdom was breaking into the world (Lk. 11:20). Jesus continually taught about how to enter the kingdom (Mt. 5:3; 6:33; Mk. 10:15; Lk. 13:3; 14:15-24; Jn. 3:3-5). Most of Jesus’s parables were used to explain the nature of his kingdom (Mt. 13:24, 31, 33, 34, 44, 45, 47; 18:23; 20:1, 22:2; 25:1; Mk. 4:26, 30, Lk. 13:18, 20).

Why did Jesus spend so much time talking about the kingdom? Because Jesus understood this to be the reason he was sent.

He said to them, “I must preach the good news of the kingdom of God to other towns as well; for I was sent for this purpose.”

Luke 4:43

What Is the Kingdom?

To put it simply, the Kingdom of God is the place where God reigns supreme and His will is done (Mt. 6:9-10). It is the “dome” (or “dominion”) over which God reigns as King.

Everyone in the first century knew what a “kingdom” was, but today we tend to use words like “nations,” “countries,” or “states” to describe political dominions. While modern rulers don’t typically use the title “King,” democratically elected rulers continue to hold similar authority to govern their respective states. Despite differences in how today’s rulers ascend to power, the concept of kingdoms and dominions with authoritative rulers persists in today’s world.

God also has a “kingdom” where choices are made in harmony with His will. Jesus, who is sinless, loving, and obedient, is the perfect example of what it looks like for God to reign over a person’s life completely. To enter his kingdom, one must be born again of water and Spirit, surrendering their life to continual imitation of Christ (John 3:3, Rom. 6:1-14; Phil. 2:5-8).

In the Sermon on the Mount, Jesus taught his disciples to pray, “Your kingdom come, Your will be done” (Mt. 6:10). God’s kingdom is where God’s will is done.

When is the Kingdom?

The Kingdom of God was not preached as a distant future event but as something imminent. John the Baptist and Jesus each preached that the Kingdom was “at hand” (Mt. 3:1-2; Mk. 1:15).

Similarly, in Luke 11:20, Jesus said,

But if it is by the finger of God that I cast out demons, then the kingdom of God has come upon you.

Jesus even told his disciples that some of them would witness the coming of the kingdom in their lifetime.

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 16:28

For this reason, it should be no surprise when Paul and John also speak as if Christians were already in God’s kingdom at the time of their writing (Col. 1:13; Rev. 1:9). While there is a sense in which we still wait for the ultimate appearing of his kingdom, when the kingdom is delivered to the Father, when death is no more and every tear is wiped away (1 Cor 15:24, 2 Tim. 4:1; Rev. 11:15; 21:3-4), the kingdom of God is not merely a future hope for eternal life. It is a real kingdom presently here on earth.

If God’s kingdom is here, where is it?

Where is the Kingdom?

When questioned by the Pharisees about the arrival of God’s kingdom, he answered them:

The kingdom of God is not coming in ways that can be observed, nor will they say, “Look, here it is!” or “There!” for behold, the kingdom of God is in the midst of you.

Luke 17:20-21

Unlike earthly kingdoms with defined borders, Jesus’s kingdom exists anywhere things are done God’s way. Most of the world, filled with filled with war, violence, coercion, poverty, child abuse, sex trafficking, theft, injustice, hatred, and more, stands in opposition to God’s kingdom. But there are places where God’s will is done on earth as it is in heaven.

Jesus clarified to Pilate that while his kingdom is not of earthly origin, and is not sustained by earthly means, it is nonetheless a real kingdom, where Jesus reigns as a real King.

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

Then Pilate said to him, “So you are a king?” Jesus answered, “You say that I am a king. For this purpose I was born and for this purpose I have come into the world – to bear witness to the truth – everyone who is of the truth listens to my voice.”

John 18:36-37

Jesus’s kingdom is as real as any other kingdom, and it is on earth now. If you want to know where God’s kingdom is, look to the places where people have reborn by both water and Spirit, and are heeding Jesus’s voice.

Who is the Kingdom?

Before identifying who is in the Kingdom of Christ today, it is helpful to differentiate this kingdom from the kingdom of God as it is otherwise described in the Bible. All that God did prior to the establishment of the Kingdom of Christ was done with that purpose in mind.

In the sense of rightful authority, all creation belongs to the Creator. But in the garden of Eden, something pivotal happened. Adam and Eve, rather than obeying the voice of their Creator, obeyed the voice of the Serpent. In so doing, they ceded authority to him who would eventually lead the whole world astray. In this sense, Satan too has a kingdom. But his kingdom only exists because he has usurped authority which did not at any point rightfully belong to him.

Since that time, two kingdoms have existed side by side, God’s and Satan’s, each bidding for mankind’s allegiance. After rescuing Abraham’s family from slavery in Egypt, God ruled over His kingdom of Israel through the law of Moses. Even as God anticipated a king (Deut. 17:14-20), He warned against the attitudes and actions which would defy his ultimate authority. Unfortunately, Israel rejected God’s reign, choosing instead to imitate surrounding earthly kingdoms (1 Sam. 8), leading to Israel’s decay and punishment (Hosea 13:11).

It was during this period of decay when the prophets announced that God would establish a new eternal Kingdom, where God would reign through His anointed King (Is. 9:6-7). Daniel too spoke of a Kingdom that was coming that would cut in pieces and destroy other earthly kingdoms (Dan. 2:36-45; 7:13-14).

Jesus was and is the fulfillment of this hope for a Kingdom. Paul refers to those who “boast in the cross of the Lord Jesus Christ” as the new “Israel of God” (Gal. 6:14-16), and Peter refers to Christ’s church as “a holy nation” (1 Pet. 2:9). That’s because Jesus has made them to be, “A kingdom of priests for God” (Rev. 5:10).

What Kingdom Are You a Citizen Of?

Salvation is much more than simply going to heaven. It includes rescue from the political forces and evil structures of this world which have aligned themselves with Satan (Col. 1:13; 2:15; 1 Jn. 3:8). The fact that Jesus established a Kingdom means that people are now forced to choose which Kingdom they pledge their allegiance to. We may be “born” into an earthly nation, but we are “born again” into God’s Kingdom.

It is important to note that the Bible rejects the concept of a “dual citizenship,” emphasizing that Christians live as foreigners, strangers, or exiles in their earthly nations. Our citizenship is not on earth, but in heaven (Phil. 3:20). The faithful are those who acknowledge themselves as strangers and exiles on the earth (Heb. 11:13). Christians are exiles, and as such, they are to abstain from the passions of the flesh which characterize the world (1 Pet. 1:17; 2:11).

The Kingdom of God is here now. This truth lies at the very core of the gospel which Jesus proclaimed, and it should be central to our message as well.

The time is fulfilled, and the kingdom of God is at hand; repent and believe in the gospel.

Mark 1:15

The Problem with Man Made Creeds

On By Tyler BoydIn Restoration, Scripture, The Authority of God

The Merriam-Webster dictionary defines the word “creed” as:

1: A brief authoritative formula of religious belief
2: A set of fundamental beliefs; a guiding principle

Christians should have no problems with “creeds” per se. The New Testament is filled with “authoritative formulas of religious belief” and statements of “fundamental beliefs” and “guiding principles.” (Rom. 10:9; 1 Cor. 12:3; 1 Cor. 15:3-10; Phil. 2:6-11; 1 Tim. 2:5; 1 Tim. 3:16, etc.)

Yet throughout Christian history, many have struggled to separate truth from error, and have often surrendered fundamental Christian truths for all kinds of cultural whims. For this reason there is continual need for Christians to stand firm on the authority of Jesus Christ and continually look to the inspired Scriptures to guide their faith and practice.

But rather than looking to the Scriptures themselves to define the truth, correct error, and provide the rules and standards by which faithful Christians can maintain unity, many have sought to protect the Christian faith through the practice of writing and upholding additional creeds. It is argued that through the writing of creeds, the church can determine which beliefs and practices are non-negotiable, and can protect the church against over-emphasizing the importance of less fundamental issues.

Although the motives behind writing and upholding extra-biblical creeds are often praiseworthy, Christians must avoid exalting any uninspired statements of faith to the authority of a creed. Not only does the practice of developing creeds fail to protect the church against doctrinal error and division, it actually furthers those problems as turns the church away from looking to the authority of the inspired Scriptures.

How Creeds Create Division

One danger of uninspired creeds is that those creeds may require too much, resulting in unnecessary division. In the books of Romans and Galatians, Paul opposed the practice of the Jewish Christians who were adding requirements to the gospel, and consequently compromising the sufficiency of the cross. Those of the circumcision party had laid the charge against Gentile Christians that their faithfulness to Christ was insufficient, and that they must also keep the “works of the law” to be welcomed into Abraham’s family.

Rather than establishing their lines of fellowship upon union in Christ, the Jewish Christians sought to define the boundaries of fellowship by their sectarian identity markers, such as the practice of circumcision. But Paul reminded them that Christ has set us free from the works of the law.

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

Galatian 5:1

The problem was not that they had a written creed, but that they had certain issues which they had elevated as “essential” that were not at all “essential” for someone to be faithful to Christ. Even if their creed was not written down, they still had a creed, and they were dividing the body of Christ because of it.

Although we may feel the need for a written creed to pump the brakes on progressives who would drive the church to embrace all kinds of unhealthy cultural values, we are simply not permitted to “pump the brakes” with any requirements that extend beyond what faithfulness to Christ demands. To do so would unnecessarily divide the body of Christ.

How Creeds Open the Door to Error

Another danger of man-made creeds is that they may require too little. The whole idea of trying to determine which doctrines are “essential” and “non-negotiable” from those that are “non-essential” and thus “negotiable” strikes me as silly – if not outright arrogant. Yes, some doctrines may be “weightier” than others, but even so, we must hold to those weightier matters without neglecting the others (cf. Mt. 23:23). After all, it does not matter what you or I or any other human being thinks is an “non-negotiable” issue. All that matters is what God has revealed. Are we willing to embrace a posture that categorizes certain commands of God as being either “important” or “non-important”? Even if there are such things as “essential” and “non-essential doctrines” who gets to decide?

What issues can we really deem as “non-essential”? We cannot march up to God’s throne and ask Him to give us a seat. If I disobey God regarding any issue He has addressed in His word (whether ignorantly or not), I am guilty of sin. Sin is the violation of God’s will on any given issue (Rom. 14:23; Jas. 4:17; 1 John 3:4; 5:17).

It is not merely important for the church be faithful in a few key doctrines. Even an issue as minor as eating the right foods can lead to condemnation if the eating is not from faith (Rom. 14:23). All issues, regardless of whether we deem them to be important or not, have the power to break our fellowship with God (Rom. 6:23; Is. 59:1-2).

Of course, God often grants a period of grace. For example, to the church at Ephesus, Jesus said,

Remember therefore from where you have fallen; repent, and do the works you did at first. If not, I will come to you and remove your lampstand from its place, unless you repent.

Revelation 2:5

Since Jesus warned he would remove their lampstand, we can conclude that, at least for the time being, their lampstand was not yet removed. But still, He was warning them that their period of grace would not extend forever. They were guilty of sin, but God continued to extend them fellowship, at least for the time being.

But to the church in Thyatira he said,

I have this against you, that you tolerate that woman Jezebel, who calls herself a prophetess and is teaching and seducing my servants to practice sexual immorality and to eat food sacrificed to idols. I gave her time to repent, but she refused to repent of her sexual immorality. Behold, I will throw her onto a sickbed, and those who commit adultery with her I will throw into great tribulation unless they repent of her works.

Revelation 2:20-22

Did the church at Thyatira get to decide when Jezebel’s period of grace would end? Perhaps her elders had tried to comfort her by saying, “We don’t approve of your sexual immorality, but it’s not what we would consider an “essential issue” so we will continue to tolerate it.”

Only God gets to decide how far He will continue to extend His grace and fellowship. But when we refuse to obey God on any issue, it can deem us unworthy of the Kingdom of God (2 Thess. 1:5, 8).

Although many will call for man made creeds in order to prevent the church from arguing over matters of lesser importance, the very practice of categorizing certain errors as being more “tolerable”  opens the door for Christians to continue to fellowship those who faithlessly and continuously practice sin.

How Creeds Misconstrue Christian Fellowship

But what if creeds are written by wise and pious Christians, so that they neither say too much, nor too little, but faithfully reflect what is revealed in Scripture?

In such as case, the creed would be completely redundant and unnecessary. If the creed teaches the same thing at Scripture, why would we choose to point to a man-made creed instead of pointing back to the God-given Scriptures which teach the same thing? Doing so would imply that Scripture itself is somehow insufficient for teaching, for reproof, for correction, or for training in righteousness (2 Tim. 3:15-16). We cannot invest uninspired writings with authority without simultaneously divesting the inspired writings of their authority.

Moreover, the practice of upholding creeds (even “good” ones) changes Christian fellowship into something which can be defined by a checklist. Yet our salvation has never been based on works, but rather on the grace we are given as we are faithful to Christ (Eph. 2:8-9). Perfect commandment keeping is not essential for Christian fellowship. Having our sins washed in the blood of Christ is essential (Eph. 2:13-15).

All Christians are on a learning curve. Once someone becomes a Christian, they begin a lifetime of growth. The very fact that there are “babes” in Christ (Heb. 6:1), implies that Christians do not immediately have the understanding necessary to be called “mature.” We are commanded to be patient with Christians who have not yet attained a mature understanding of the truth (Rom. 14:1; 15:1; 1 Cor. 8:9). Some may hold onto several wrong beliefs for the time being, but are still faithful, and still striving to learn the truth more perfectly. Not only are we commanded to teach the truth, but we are commanded to teach it with “all patience” (2 Tim. 4:2).

It is understandable that faithful Christians will have theological baggage they must continually strive to overcome as they grow in their maturity. This is especially true of those who grew up in liberal, conservative, denominational, or non-Christian backgrounds. Even mature Christians continually grow in their knowledge.

This means there may be certain “issues” that we judge as “essential” that God is willing to forgive in some situations. There also may be some “issues” that we judge as “non-essential,” but they become essential due to the faithless and rebellious attitude behind them (cf. Rom. 14:23).

One of the beautiful things about being in Christ is that we don’t have to get everything perfect. We simply must “walk in the light” (1 John 1:7). We are not saved by a creedal checklist, and so we must avoid the creedal checklist approach to fellowship.

One “advantage” of man made creeds is that we may be able to define the lines of fellowship in a simpler and more precise manner than what we experience when we simply fellowship with those who are in Christ, who live faithfully before him (Gal. 3:26-27). But “simpler” and “neater” is not better if leads to unnecessary division of the body of Christ, leads to the toleration of sinful practices, or reduces Christian fellowship to a checklist mentality.

Some will argue that we already have “unwritten” creeds, so we might as well put them into writing so as to make them clear. A better solution would be to stop investing man’s ideas with authority, regardless of whether those creeds are written or unwritten.

But what if some try to lead the church into error? What if some argue and divide over foolish controversies? Both problems are the result, not of looking to Scripture alone for our authority, but of the failure to respect the authority of God’s word to define our faith and practice.

Whenever someone wants to know what we believe, the best answer will always be “let’s look at the Bible together” (cf. Acts 17:11). Let’s demand nothing more. Let’s demand nothing less.

“God’s Provisions of Authority” by David Lipscomb

On By The Christian ExileIn Christian's Relationship to Government, Restoration, The Authority of God

The Gospel Advocate; January 23, 1866

We propose investigating, at this time, the relationship of the church to the political institutions of earth. In the investigation of this subject, we shall use certain terms, very common in themselves, but hardly with a sufficient definiteness of meaning to permit a use of them in this investigation, without first defining them. We shall use the adjectives, civil and political, when connected with the institutions of earth, as indicating those of human origin, in contradiction to those of divine origin. Civil government then, is a government founded by man for the well-being of the human family, in contradiction from a government founded of God for man’s well-being. With this definition, it will at a glance be seen that no civil or human institutions can exist in a government exclusively of God. Hence we never hear of a civil policy in the Church of God. God alone is the law-giver to his church. It also behooves us in determining definitely what relationship now exists between the Church of Christ and the political governments of the world, to inquire into the origin of each, whence did they originate, how stood they with reference to each other in the beginning, too, the successive changes that have taken place in each, with reference to the other, and how these changes have been regarded by God, the great arbiter of right and wrong. By pursuing this course we feel sure that a definite and clear appreciation of the relationship of church and state, may be arrived at, which will be of benefit to both, if acted upon.

Commencing then with the first creation of man the subject of both the human and divine governments, we find that God, in proposing to create him in his own image, declared that,

he shall have dominion over the fish of the sea, the fowl of the air, and over the cattle, and over all the earth, and over every creeping think that creepeth upon the face of the earth.

Genesis 1:26

Man, having been created, receives his commission to live and act. In that he is empowered to,

subdue the earth, and to have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth.

Genesis 1:28

All authority is of God and from God. He, the maker of all things, alone had the right to assign to every created thing its position, functions, and powers.

There is no person or thing then in the universe that can rightfully occupy any particular position or exercise any especial authority or power, save by appointment directly from God. All other exercise of authority must be in rebellion against the Creator. God here directly delegates to man the right to subdue and control the whole lower creation. He is assigned the position of head of this under creation, and has the unquestioned right to hold it subservient to his own will and to command it to the accomplishment of his own purposes.

But who governs and directs man? Has God empowered him to control and direct himself? We find no such power delegated to him, but on the contrary He says, “that it is not in man that walketh to direct his steps aright.” But in contrast with his delegating this authority to man to control the brute creation, the inspired historian says in Genesis 11:16, “The Lord God commanded the man.” In other words, I have given you, man, the right and power to control and use under creation, but I reserve to myself the right, the sole right to govern and control you.

It is noteworthy, that when God once delegated authority to an under agent, he never himself interfered with the exercise of that authority, or reassumed it to himself. Hence, having once delegated to man the right to control the under creation, he never interfered with the exercise of that right. So we find him nowhere issuing commands to the under portion of creation. Still less, we may safely conclude, will he tolerate interference upon the part of man, with what he has reserved to himself as his peculiar prerogative. Then God reserved to himself the sole right to govern and control man, the assumption to govern himself or to govern his fellow man was an interference with God’s prerogative.

In accordance with this reserved right or prerogative of God, we find that he has always made provision for its exercise, by keeping continually a government of his own, in which he proposes to direct man. In the Garden of Eden he governed Adam, to provided for his government, by commands given directly to him in person. When he chose to try his own capacity to direct his steps aright, death, with its untold horrors, resulted. When Adam refused to obey his Maker’s law, as thus given, was driven from the garden of Eden, God still provided a government for all who were disposed to submit to his authority, though the patriarchal institution. In this the father was law-giver and law executor of God to his family.

When the family, that recognized God’s authority, had grown in numbers and proportions to the strength of a nation, God changed his institution from a family to a national government. Under this establishment Moses was not the law-maker, but the law-giver to the Jewish nation. God, himself alone, was the law-maker. We wish it observed that there was no human or civil polity in the Jewish government as it came from its maker. God gave the law through Moses. Through the Prophets and Judges, God applied his own law to the difficulties and differences that arose among his people, and himself through his Urim and Thummim decided every dispute that was brought to His judgment seat. There was here no human legislative, judicial, or executive authority, save as it was under the direct guidance of God.

This institution having superceded and supplanted the Patriarchal dispensation, continued until perverted by the introduction of a human polity, it corrupted the people it had been established to keep pure. When this people, as a whole, had rejected God’s government, and had substituted instead thereof, a human one, God rejected them as his people. Howbeit a few of that nation had, in spite of the influence of the perverted government, maintained their integrity to God. Under the providential workings of God with the other nations of the earth, the minds of some individuals of other nations had also been prepared for the reception of God’s government. He then introduced a new dispensation suited to embrace individuals, many or few, under any and all the nationalities of earth and for all time. This new dispensation, universal in its nature, superceded and supplanted the Jewish national dispensation, as it had done the patriarchal, but this is to stand forever.

God then, in accordance with his design of governing man, has at no time left himself without a government. These governments have been at all times complete and perfect in themselves, needing no interpolation or addition from human hands. To the Jews he said,

What thing soever I command you, observe to do it, you shall not add thereto nor diminish from it.

Deuteronomy 12:32

In the universal or Christian dispensation, he said,

All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God may be perfect thoroughly furnished unto every good work.

2 Timothy 3:16

For I testify unto every man that heareth the words of the prophecy of this book, if any man shall add unto these things, God shall add unto him the plagues that are written in this book, and if any man shall take away from the words of the book of this prophecy, God shall take away his part out of the book of life, and out of the holy city, and out of the things that are written in this book.

Revelation 22:18-19

So God has always provided an institution for man’s government, free from the defilement of human hands. In his government then there can be no civil or human polity.

The “God” of the World

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

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

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

Satan’s Purposes for the World

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

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

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

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

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

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

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

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

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

The “god” of this World

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

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

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

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

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

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

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

Jesus – Reclaiming Rightful Authority

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

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

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

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

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

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

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

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

Satan’s (Temporary) Success

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

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

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

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

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

Rejecting God and Embracing Corruption

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

Corruption in Today’s World

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

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

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

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

The Heart of Corruption

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

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

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

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

The Deceptiveness of Corruption

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

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

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

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

Warning Signs of Corruption

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

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

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

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

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

Giving Credit to the Wrong “gods”

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

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

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

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

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

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

How God Feels About Corruption

This takes us back to where Paul began this discussion.

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

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

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

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

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

Three Things Christians Should Know About Political Strength

On By Tyler BoydIn Christian's Relationship to Government, The Authority of God5 Comments

Judah’s Foolishness

Isaiah was a prophet and preacher during a time of political enthusiasm and turmoil. The Assyrians had risen as the world empire of the day. They had gained their power by terrorizing any nation that dared to stand in their way.

Other than the Assyrians, the Egyptians were the next largest military strength. Judah thought to themselves, “If we can make an alliance with Egypt, it will give us the power to defeat Assyria.”

Isaiah’s goal was to turn Judah back to having faith in God. In Isaiah 30, Isaiah responds to Judah’s decision to turn to Egypt for help, rather than to God. This text contains some important lessons for us today about the foolishness of turning to political strength for their help, rather than turning to God.

The Issue Was that of Trust

Their plan seemed flawless. “With the help of Egypt, we will protect God’s nation, and God’s enemies will be defeated.” This plan was probably applauded by the war generals and the people alike. And yet, Isaiah warned,

“Woe to the rebellious children,” declares the LORD,
“Who execute a plan, but not Mine,
And make an alliance, but not of My Spirit,
In order to add sin to sin;
Who proceed down to Egypt
Without consulting Me,
To take refuge in the safety of Pharaoh
And to seek shelter in the shadow of Egypt!” – Isaiah 30:1-2

Here Isaiah reveals their error. They had a plan, but their plan did not originate with God. The issue was that of trust. They trusted in Pharaoh more than they trusted in God. They were more impressed with the strength of Egypt’s army than they were with God’s strength. In the following chapter, Isaiah would go on to warn:

Woe to those who go down to Egypt for help
And rely on horses,
And trust in chariots because they are many
And in horsemen because they are very strong,
But they do not look to the Holy One of Israel, nor seek the LORD! – Isaiah 31.1

To misplace our faith is sin. Judah was rightfully described as rebellious and a woe was justly pronounced against them. They were, in profession, God’s holy people, but they were not acting as if they trusted in Him. Their weakness and danger was a result of their sin and idolatry, but rather than repenting, they chose to “add sin to sin.”

The Consequences of their Foolishness

Therefore the safety of Pharaoh will be your shame
And the shelter in the shadow of Egypt, your humiliation.
For their princes are at Zoan
And their Ambassadors arrive at Hanes.
Everyone will be ashamed because of a people who cannot profit them,
Who are not for help or profit, but for shame and also for reproach. – Isaiah 30.3-6

Observe the consequences of Judah’s decision to turn to Egypt.

  1. The Egyptians would receive their alliance kindly. When Judah’s messengers arrived, they were given the opportunity to meet with Egypt’s princes and ambassadors. Judah loaded down their donkeys and camels with treasures (v. 6), and Egypt’s leading men welcomed their friendship and alliance with open arms.
  2. But, the Egyptians would be unable to live up to their expectation. They could not help or profit them. Isaiah goes on to describe their help as “vain and empty” (v. 7).
  3. Judah, who at one point was enamored with Egypt’s strength, would ultimately be ashamed. Their neighbors would look to God’s nation with shame and reproach. They would be ashamed of themselves. They would be ashamed for trusting in Egypt.

To the contrary, those who trust in God and in his power will never be put to shame. We must not expect too much from man, and we must not expect too little from God.

The Three Things Christians Must Know About Political Strength

  1. When we turn to political strength, we must acknowledge that “these are only human plans.”

Judah took counsel, and they made a plan. But it wasn’t God’s plan. God had not spoken one word to indicate that he desired for his children to make an alliance with any of the earthly nations surrounding them. Likewise, there is not one word in the New Testament that would indicate that God wants for Christians to try to use the arm of government to fix the problems in society.

The New Testament has much to say about how Christians should relate to earthly governments. Christians are to pay taxes (Rom. 13.7), submit (Rom. 13.1-7; 1 Pet. 2.13), honor their rulers (Rom. 13. 7; 1 Pet. 2.17), and pray for their rulers (1 Pet. 2.1-2). Beyond this, the New Testament is silent.

Does this mean it is wrong to hold political office? To seek laws that enforce morality? To work for the military? Is it wrong to be politically involved? Scripture is silent in response to these questions. Therefore, if we do decide to turn to political means to reform society, we must acknowledge that we came up with these plans on our own. The plans did not originate with God. We are choosing to act based off of merely human plans.

Government power at its best is limited to only the power that humans can provide. We may have the most economic influence, the latest military technology, and the strongest police force on our side to enforce our plans, but we can still only accomplish what the arm of flesh can accomplish. As long as we are acting on human counsel and human plans, there will be a limit as to how much those plans can accomplish.

Government power, at its worst, can even end up like that of Egypt, leading to shame. It may appear to be a great asset, but could very well end up backfiring, leading to increased persecution.

Before turning to political plans, we should ask ourselves, “Do I want the strength of man on my side, or do I want God’s power working along with me?” All flesh, no matter how powerful and influential, has limitations to its power.

  1. When we turn to political strength, we must realize “the help provided by earthly governments is inadequate.”

Judah needed help far greater than what Egypt could provide. So do we.

Our pagan society has turned increasingly wicked. No matter how many new tax laws are passed, greed continues. No matter how many prohibition laws are written, alcoholism and drug abuse continue. No matter how many checks and balances are written into the constitution to hold politicians accountable for their actions, corruption runs rampant. No matter how much blood and money is invested into the military, terrorism continues to gain strength.

Why? Because the many problems in the world are caused by sin. We are in need of strength far greater than any man or government of men can ever provide. We would do well to adopt the faith of the psalmist who wrote:

Some boast in chariots and some in horses,
But we will boast in the name of the LORD, our God. – Psalm 20:7

And,

The king is not saved by a mighty army;
A warrior is not delivered by great strength.
A horse is a false hope for victory;
Nor does it deliver anyone by its great strength.
Behold, the eye of the LORD is on those who fear Him,
On those who hope for His lovingkindness. – Psalm 33:16-17

And we should most certainly remember the admonition of Paul,

For though we walk in the flesh, we do not war according to the flesh, for the weapons of our warfare are not of the flesh, but divinely powerful for the destruction of fortresses. – 2 Cor. 10.3-4

When the storm comes, our shelter will be tested. No human protection will be sufficient. No one is adequately armed unless they have God on their side.

  1. When we turn to political strength, we must be aware that God may view our plans as rebellious.

I wonder what kind of response Isaiah received when he first preached the lesson in Isaiah 30?

“Rebellious? That’s an awfully strong word, not to mention judgmental and offensive. I am a follower of God. I have spent my whole life studying His law, bowing in worship, and caring for the poor. I have always made it a point to live differently from the world around me. But I don’t see anything wrong with enlisting Egypt as an ally. After all, we know that God rules over the kingdoms of men, and he uses them as His ministers to serve His purposes. It may be that God plans on using Egypt to restrain Assyria’s wickedness. We still trust in God, and if Egypt can help God’s people, we should turn to them.”

In the same way, there are many today who will say, “I know government cannot redeem the world from sin, but if we can use them as a tool to correct and restrain the wicked, we should. They are, after all, described as God’s ministers for good.”

This view makes a fatal mistake. It assumes that if one believes in God, he can do whatever he or she wants to do. To the contrary, when we put our faith in God, we are obligated to live our lives and fight our battles according to the directions He has given us. When Judah used another plan of action, He viewed their plans as rebellious. Would He view our own man-made plans any differently?

When we follow where God guides, we will see that God provides. We are under God’s protection when we submit to God’s direction. When we follow our own self-designed way, we are rejecting God’s wisdom and care for us.

A short time later, perhaps in direct response to the warnings of Isaiah, King Hezekiah gave the following message; a message God’s people should continue to rely on as we fight our battles even today:

 Be strong and courageous, do not fear or be dismayed because of the king of Assyria nor because of all the horde that is with him; for the one with us is greater than the one with him. With him is only an arm of flesh, but with us is the LORD our God to help us to fight our battles. – 2 Chron. 32.7-8

Do We Really Act Like There Is Only “One Lawgiver”?

On By Tyler BoydIn The Authority of God8 Comments

My deepest desire is to see the church grow. I want to see the church grow in number and in spiritual strength. I want to see my brothers and sisters in Christ experience all the blessings God has stored up for them.

Satan wishes to see otherwise. Satan recognizes that as long as Christians are submitting themselves to God as the only sovereign and the only lawgiver, they will in fact be blessed by God. For this reason, Satan wants Christians to believe that they can find success independent of God’s authority.

Satan has often tempted man to rebel against the authority of God. The Bible begins by telling us of Satan tempting Eve to trust the serpent’s lies in the garden (Gen. 3), and the Bible ends by telling of the destruction of those who worshiped the dragon and gave authority to the beast (Rev. 13). In the pages which lie between, there are dozens of instances of Satan tempting men to reject or rebel against the authority of God. When Satan is successful in turning men away from God’s authority, he is likewise successful in keeping them from the blessings God has in store for them.

Scripture is abundantly clear, “There is only one Lawgiver and Judge, the One who is able to save and to destroy” (Jas. 4.12). I suspect that most Christians will readily admit this fact. But our adversary is deceptive. Satan finds his success, not by tempting Christians to openly deny the fact that God is sovereign, but by tempting them to reject and rebel against the authority of God in practice. For example, if I were to claim to believe in the sovereignty of God, but then in practice I speak evil of any Christian who does not agree with my personal opinions, or judge those who don’t live up to my personal expectations for how a Christian should appear, have I not ceased to submit to the authority of God? Have I not rather, in practice, acted as if my own personal opinions and judgments are every bit as authoritative as scripture?

Even when we claim that we submit to God as the only sovereign, when Satan tempts us to act upon our own personal authority, we have in practice jumped up onto the judgment seat of God and proclaimed ourselves equals with God! When Satan tempts us to respect general consensus of preachers and elders to the point that we have ceased to honestly examine the truth as taught by Scripture, we have in practice acted as if those men are themselves co-authorities with God. When we exalt and defend any man-made laws or man-made judgments above God’s word, we are in practice rebelling against the authority of God.

If Christians are going to both proclaim and live as if God is sovereign, we must first really understand, believe and take the heart that God is sovereign, and He is the only lawgiver. If we fail to understand this very important point, we will miss the blessings God has promised to those who submit to His rule.

God is Sovereign                      

The Bible emphasizes the sovereignty of God in a number of ways. He is the King of kings and the Lord of lords. He is above all things, and preexisted all things. He is the “Alpha and Omega, the beginning and the end” (Rev. 21.6). “By Him all things were created, both in the heavens and on earth, visible and invisible”, including but not limited to all earthly “thrones or dominions or rulers or authorities” (Col. 1.16). There is no limit to His wisdom and knowledge, and His judgments and ways are unsearchable (Rom. 11.33). Absolutely nothing is too difficult for Him (Jer. 32.17). God is in control of all things and rules over all things. He has power and authority over nature, earthly kings, history, angels and demons (Ps. 103.19). Even Satan Himself has to ask God’s permission before he can act. (Job 1.11-12).

God is the ultimate source of all power and authority. There has only ever been one Man, Christ Jesus, who can share these exalted claims with God Himself. It is Christ alone who has been exalted “far above all rule and authority and power and dominion, and every name that is named, not only in this age but also in the one to come. And He put all things in subjection under His feet, and gave Him as head over all things to the church, which is His body” (Eph. 1.21-22).

Besides this one Man, there has never been, nor will there ever be, any emperor, king, president or congressman, no church leader, passionate preacher, nor charismatic elder who will ever come anywhere close to claiming this kind of authority. God reigns through Christ alone. There is only one lawgiver.

Two Contrasting Attitudes towards God’s Rule

The book of Genesis tells of two sharply contrasting attitudes towards God. This book of “beginnings” tells not only of the “beginnings” of God’s nation of Israel, but it also tells of the “beginnings” of the gentile nations surrounding Israel.

The origins of the gentile nations are described in Genesis 10-11. (I’ve written a whole article on this topic here). These nations were dispersed across the earth as a result of the rebellion at Babel. Here at Babel, men had attempted to “make a name for themselves” by building a tower to the heavens. By building this tower, they believed they could prevent themselves from being scattered abroad over the whole earth (Gen 11.4). This action was in direct rebellion to God’s commandment to Noah to “populate the earth abundantly and multiply it.” The men at Babel rebelled against God’s authority, and the result as “confusion.” All the nations surrounding Israel found their origin in this outright rebellion against God’s authority.

Held in stark contrast to this rebellion is the account of Abraham, beginning in Genesis 12. Abraham was a man of great faith who submitted Himself to God’s rule. Abraham refused to trust in the strength and authority of man. In Genesis 14 after Abram helped rescue Lot and the people of Sodom, the king of Sodom offered to give Abram a gift. Abram’s response makes it very clear where Abram placed his faith. “Abram said to the king of Sodom, ‘I have sworn to the LORD God most High, possessor of heaven and earth, that I will not take a thread or a sandal thong or anything that is yours, for fear you would say, ‘I have made Abram rich.’” Not only did Abram have faith that God was the one who gave him his blessings, but he refused to even accept a gift from this gentile king, lest there be any confusion over where Abram’s great blessings came from! God gave Abram his riches, and Abram wanted God to get all the credit!

Moses the Law-giver

When the family of Abraham grew into a nation, God gave them their laws. Moses became the lawgiver. It is sometimes said that Moses was Israel’s lawmaker, but this is a mistake. God was Israel’s lawmaker. Moses was his lawgiver. God still maintained sovereignty over his people. Even in the very nation He established, God never gave any human or power beneath his throne the right to make laws or to govern his people. He reserved this right to rule for Himself.

God separated this nation of people from all the gentile nations surrounding them (Deut. 7.6). The Israelites were explicitly forbidden from marrying or making alliances with any of those surrounding nations who did not submit to God’s authority (Exod. 11.7, 23.32-34; Deut. 7.1-8). Israel was under God’s government, and therefore they were not to bind themselves in any way to those nations which were founded upon rebellion to God’s authority.

Israel’s Attempt at Self-Rule

Whenever Israel trusted in God’s rule, God blessed them with success. However, it wasn’t long before Israel departed from God’s authority and therefore began to reap the consequences of her rebellion (Judg. 3.5-8; 4.2). From that time, the state of affairs in Israel continued to digress until the time of Samuel. In 1 Samuel 8, the people asked Samuel for a king “like all the nations.” God permitted Israel to have a king, but he never approved of their request (Hos. 13.11).

With very few exceptions, the kings of Israel and Judah were very wicked, who continually turned Israel further and further from God’s rule. They continually turned Israel to idols, to alliances with foreign nations, and to self-rule. From the time of the crowning of King Saul through the end of the Old Testament, Israel continually suffered disaster after disaster, exactly as God had warned that they would (1 Sam. 8.10-22).

Applying Lessons from Israel Today

Throughout the entire disastrous history of Israel, God had one thing on his mind: the raising up of His anointed, His king, and the establishment of His kingdom. Just like the nation of Israel, God has never surrendered His sovereignty to man. Even Jesus Christ our King said, “I did not speak on My own initiative, but the Father Himself who sent Me has given Me a commandment as to what to say and what to speak” (John 12.49).

Israel eventually found out that God actually knew what was best. Israel thought that she could rule herself. She thought that the wisdom of a “king” would lead her to be more successful and more prosperous. She thought she could both follow God and make alliances with the ungodly nations at the same time. Israel’s rebellion against God’s authority resulted in her ruin.

Therefore, let us remember:

  • Regardless of how much we respect our preacher, there is only one lawgiver.
  • Regardless of how kind and loving our elders may be, there is only one lawgiver.
  • Regardless of how much we may trust the “general consensus” of those in our particular sect of believers, there is still only one lawgiver.
  • Regardless of how “right” we might think our own personal opinions may be, they will never share the same authority as those laws which are given by the one lawgiver.
  • Regardless of how practical, how wise, or how much “common sense” our opinions may be, there is still only one lawgiver.

May God’s Kingdom, the church, never follow after Israel’s mistakes! May we never seek to rule ourselves! May we never seek to “tweek” God’s laws to make them better! May we never seek to make alliances with non-believers or with their “gods” to advance God’s kingdom! May we continue to submit to the one and only lawmaker!

God will continually bless those who willingly submit to His righteous rule. He will rule His submissive children with grace and love. He will bless those who serve Him.

There is only one Lawgiver and Judge, the One who is able to save and to destroy; but who are you to judge your neighbor?
James 4:12