Does Church Attendance = Faithfulness?

Dear Christian Exile Readers,
I’ve had a question come from a much loved sister in a wonderful congregation. I thought my answer to her might be helpful for us too. Christians all over the world are desirous to know how we might be more faithful in the Lord’s service.

Our Sister’s Question – “May I please ask if attending Wednesday night study would be a criteria of a person’s faithfulness? We have a big argument in the church here.”

My response:
Hi sister! It’s good to hear from you! I really appreciate your question. It might be helpful to know that this question is relevant in America too. Here in Tennessee, our church attendance on Sunday evening and Wednesday night is significantly lower than our attendance on Sunday mornings.

The fact of the matter is this: For each individual who attends on Sunday morning but doesn’t return on Sunday or Wednesday night, I won’t know their reasoning without asking them. I likely won’t be able to ask in a humble but sincere way without first being enough of a brother or sister to them to let them know how much they are missed.

As for the question of whether or not I can place a criteria for faithfulness for one of my brethren, I’m not sure that I can and this is why: I don’t know their heart.

I’m sure many have their reasons for absenting themselves from our evening church gatherings. For some, I imagine they have to work to provide for their families, but perhaps it would be possible for them to ask for those evenings off. For the older generation in the church, they may be uncomfortable driving at night, but perhaps they could ask for a brother or sister in Christ to give them a ride. Whatever their excuse may be, I truly cannot examine their heart or the legitimacy of their reasoning. All I can do is to serve them, love them, and do my part in providing a family-like atmosphere that any absent family member would be sad to miss.

If a brother or sister thinks of worship services, Bible study opportunities, and occasions of fellowship as an obligation or a chore, this is a symptom of a deeper heart problem. When my heart is fully aligned with the heart of Christ, where else would I want to be than with His people? What other activity could possibly bring me more joy and meaning in my life than to better understand His Word or to praise Him for what He has done?

I would encourage the brother or sister in question with the following passages from the book of Psalms and then ask how we, as faithful individuals, might positively impact our gatherings.

Psalm 133:1 states “Behold, how good and pleasant it is when brothers dwell in unity!”

Are our gatherings an opportunity for goodness and pleasantness? Do we enjoy fellowship and see the love of Christ in the Christian family? If not, we need to seriously consider what aspects of our gatherings could use improvement. We are to “stir one another up to love and good works” at the occasion of our meetings (Hebrews 10:24-25). We may need to determine whether something like bitterness, slander, or complacency in our gatherings is preventing love and good works from being stirred up and may be keeping brethren away.

The Psalmist tells us of his joy to learn God’s Word. In Psalm 119: 14-16 we read:

In the way of your testimonies, I delight as much as in all riches.
I will meditate on your precepts and fix my eyes on your ways.
I will delight in your statutes; I will not forget your word.

The faithful brother or sister feels this way about God’s Word and every opportunity to study it.

Are the Bible study opportunities we present to the congregation deep and meaningful? Does the congregation feel fed from the word of God? If not, they may look for meaning elsewhere. I pray our meeting times are catered to the needs of those still needing ‘the pure milk of the word’ (1 Peter 2:2), but also to the spiritual dietary requirements of more mature brethren who are ready for ‘the meat’ (1 Corinthians 3:2).

I will give to the LORD the thanks due to his righteousness,
and I will sing praise to the name of the LORD, the Most High.

Psalm 7:17

Are our gatherings frequently reminding our brethren of how praiseworthy our Lord is and how much he has benefited us (Psalm 103)? While we may often focus on our responsibilities to keeping His commands, are we frequently focusing on His great love for us, His rescuing us from our sins, and His wonderful plan of salvation? When we are frequently reminded of how great our Savior’s love is for us, we will remember that “his commandments are not burdensome” (1 John 5:3).

The heart of a faithful individual grieves when they miss an opportunity to spend time with their Christian family. They take advantage of every possible chance to worship the Lord or learn something new from His Word. There’s nowhere they’d rather be during the times in which the local congregation has chosen to meet.

While we aren’t able to look into the hearts of those absent on Sunday or Wednesday nights, we are able to look into God’s Word and understand our faithful response to these brethren is to love and encourage them while we seek to make our times of gathering more rich in praise, sweet fellowship, and dedicated Bible study.

John

Considering Titus 1:6 and the Qualifications for Elders

Dear Christian Exile readers,

Please pray for the young congregations of New Zealand who are studying and working hard to  appoint their first elderships! The congregation at South Auckland appointed their first elders last month and the following correspondence is from another great congregation in New Zealand who is studying the topic. One thing is for certain, congregations with hard-working, servant-leaders who serve as elders are incredibly blessed! Thank God daily and pray for these men and their families! Don’t take them for granted!

My good friend asked me:

“We have been looking at eldership lately and looking at what ‘faithful’ means in Titus 1:6; whether it means ‘Christian’ or ‘faithful forwards parents. Just want to know your thoughts…”

My response:

I’m really glad to see that your congregation is continuing to study eldership. I was excited to see the new eldership at South Auckland and hope that the congregations of New Zealand will follow their footsteps. I also really appreciate the carefulness that everyone is taking in wanting to properly understand 1 Timothy 3 and Titus 1. That concern for scriptural authority is commendable. It would be impossible for anyone familiar with the situation to conclude that anyone there is ‘playing fast and loose’ with the Scriptures. You all clearly want to honor the Lord both in the desire to have scriptural leadership but also the desire to make sure that any man appointed meets the biblical qualifications. Amen to both of those desires!

I have seen some congregations, in their desire to honor God’s criteria for elders, impose the strictest possible (but not necessarily accurate) interpretation on Titus 1:6. By doing so, I think they miss the overarching point of the criteria.

Each of these standards mentioned for eldership are meant to be evaluated in view of the final goal: the task of faithfully shepherding a congregation of the Lord’s people. 

The first criteria in Titus 1:6 provides a helpful illustration of this. What does “the husband of one wife” mean? Consider this situation: Imagine a scenario where a faithful Christian man, already an elder, was married to a faithful Christian woman and she died. At some point later, this same faithful man remarried a widow in the Church who had been faithful for her whole life. Would he now be unqualified to serve as an elder? I have met some who would say that the fact that he has now remarried means that he is no longer “the husband of one wife.” He’s technically had two women in his life. Holding that strictest possible (but incorrect, in my opinion) interpretation, he would not be qualified for eldership, despite being qualified by every other criterion. But does that strict interpretation honor the purpose of the criteria? Is a widower who scripturally married a widow somehow less fit to shepherd the flock of God because, technically, he has had two wives over the span of his whole life? No, a better interpretation of the phrase “husband of one wife,” given the end goal of the criteria is whether or not a man has followed the Lord’s instructions concerning marriage.

If we apply this same standard to the question of “pistos” in 1:6, it might shed some light on the highly debated question. It’s important to recognise that the fact that many have debated it means that we are all very concerned with faithfulness to God in our interpretation. 

In Scripture, “Pistos” is sometimes interpreted “trustworthy” or “faithful” in reference to a responsibility or to a superior like it is in Matt. 25:21, 23, 1 Cor. 4:2, and likely in 1 Tim. 1:12. In this case, it could be understand in Titus 1:6 to mean “faithful” to the father or the family in their particular role as children. Elsewhere it is synonymous with “believing” or being a Christian (1 Tim. 4:3, 10; 6:2; Acts 10:45. If this is the meaning of Titus 1:6, it would mean that the man’s children are Christians who are living faithful lives. In each of the above scriptures referenced, only the context of the passage provides us any insight into which interpretation is to be preferred.

So what is the answer in Titus 1:6? 

I’m not sure I know definitively. There’s a strong case that could be made either way. But in my opinion (and that’s all it is), the overarching, final goal of these criteria is to find men who are capable of shepherding the congregation, proven by their track record as fathers. One question that could be asked of a particular candidate is: Did this individual provide the expected physical and spiritual nourishment, protection, and care for their children? 

It’s true that all children have free will and can decide whether or not to obey their father’s instructions, but the question before us is whether the father provided the things for their own children that an elder ought to be able to provide to the congregation: diligent instruction in truth, protection from falsehood, and care for physical and spiritual wellbeing. If the potential candidate’s deficiencies in one or more of these areas may have potentially led to his child’s unfaithfulness to the Lord, then he likely needs to humbly remove himself from consideration for eldership. If, however, these shepherding characteristics were seen by others in the upbringing of the candidates’ children, I wouldn’t necessarily consider the individual unqualified if one or more of his children rebelled against their father’s upbringing of instruction/protection/care.

If the interpretation of “pistos” to the father/family is taken, the congregation and candidate needs to be incredibly clear on the spiritual status of the potential elder’s children. There can’t be any doubt in the minds of the congregation on what the candidate thinks concerning his wayward children’s souls. Is he clearly grieved by their forsaking of the Lord, despite the good instruction received at home? Obviously, this is an incredibly difficult conversation, but despite the difficulty, passages such as 1 Corinthians 5:9-10 and 2 John 9-11 need to be considered in how they apply to the particular situation.

In whatever the situation, we have to recognise the nature of congregational autonomy. It is one of the beautiful elements of God’s design in His Church.

No congregation can scripturally legislate or adjudicate the decisions of another flock. Peter tells his fellow elders to “shepherd the flock that is among you” (1 Peter 5:2). We may teach and admonish others, but not make their decisions for them. The decision made in your congregation is specific to your situation. No other congregation will know the details behind your decision, nor can they make it for you. Therefore, decisions made (or not made) ought not to prioritise a concern for what a congregation two hours away might think. You all know the flock there and your particular circumstances better than anyone else. 

I pray for wisdom for everyone involved in your decision, love and grace for every member in the body while considering the uncomfortable aspects of this question and individuals involved, and trust and humility towards the Lord and His Word. May God Bless You All.

– John

Is Your Wisdom Hurting the Church?

In the book of Proverbs, we are instructed to seek wisdom (Pr. 3:13-18; 4:7-9). Likewise, in the New Testament we are encouraged to walk in wisdom (Eph. 5:15-17). We must not embrace every sermon, book, podcast, or idea that comes along. We must use discernment to “test the spirits to see whether they are from God” (1 Jn. 4:1).

To those who love meditating on Scripture, and discussing how the church might grow stronger by following its inspired wisdom, thank you. These conversations are vitally important. Guarding the truth and exposing error is essential for the well-being of the church.

But we must remember that not all “wisdom” is beneficial. James warns of two kinds of wisdom: wisdom from above, and wisdom that is earthly, unspiritual, and even demonic.

Who is wise and understanding among you? By his good conduct let him show his works in the meekness of wisdom. But if you have bitter jealousy and selfish ambition in your hearts, do not boast and be false to the truth. This is not the wisdom that comes down from above, but is earthly, unspiritual, demonic. For where jealousy and selfish ambition exist, there will be disorder and every vile practice. But the wisdom from above is first pure, then peaceable, gentle, open to reason, full of mercy and good fruits, impartial and sincere. And a harvest of righteousness is sown in peace by those who make peace.

James 3:13-18

While discussing these two types of wisdom, James offers three warning signs that indicate when someone has crossed the line from heavenly wisdom, to the type of wisdom that hurts the church. As we seek to share our wisdom with the church, we must be on the lookout for these warning signs.

Warning Sign #1: Selfish Ambition

It can be incredibly satisfying correcting someone’s errors. In fact, it can be addicting. Correcting the mistakes of others can easily turn into a hobby.

You know your wisdom is sound, and based on airtight Scriptural logic. You know you have the skill to convincingly refute their misguided ideas. Yes, they might try to argue back, but you are prepared for any objection they may raise. If they do argue back, it will be to their shame (and your glory, though you may not be quick to admit it).

If this describes you, watch out.  Your wisdom may indeed be “sound” and “Scriptural.” Your argument may be “right” and “true.” But if you are motivated by the personal satisfaction and benefit it brings, that is called “selfish ambition.” It is a serious warning sign that your wisdom is not godly.

“But my motivation is love for Christ, for the church, and for truth.” If that is genuinely the case, it is commendable. Just be honest with yourself and make sure that is your true motivation.

Warning Sign #2: Bitterness

James warns against “bitter jealousy,” that attitude of continual complaining and finding fault in others, even in trivial matters. If you try hard enough, you can find a lack of wisdom under every rock. But when your attitude turns bitter, you don’t even have to try hard. Every preacher you hear has problems. Every elder you know does a poor job leading the church. Every work of the church is a waste of time and money. Every imperfect phrase or idea grates on you like nails on a chalkboard. Rather than looking for the good in others, and looking for what you can learn from others, you become a continual critic.

Church critics seldom seek clarification; they wait for one misspoken word, cling onto it, and use it as an opportunity to point out other’s mistakes.

Church critics are not joyful, and they struggle to feel brotherly compassion. They say “you should know better” instead of “I love you, and want to encourage you.”

I get it. Sometimes Christians will disappoint you. Often, criticisms are entirely justified. But if you start to sense bitterness taking root in your heart, and feel compelled to continually complain about others, this is a warning sign.

You may possess a wealth of Biblical knowledge and valuable insights, and others might indeed benefit from listening to you. Nevertheless, James describes “bitter” wisdom as “earthly,” “unspiritual,” and “demonic.”

Warning Sign #3: Disorder

In 1 Timothy 6:3-5, false teachers are described as having “an unhealthy craving for controversy and for quarrels about words, which produce envy, dissention, slander, evil suspicions, and constant friction among people.” James says something similar when he describes earthly wisdom as generating “disorder and every vile practice.”

You know it’s time to reassess your approach when your attempts to share wisdom with the church morph into an “unhealthy craving for controversy and for quarrel about words.” This is the very craving that fuels the false teachers your claim to oppose. Yes, we must confront error in the church, but there is a difference between guarding the truth and incessantly nitpicking others merely because you enjoy controversy.

If you aren’t careful, you’ll end up becoming your own worst enemy, producing the same results as false teachers: “envy, dissension, slander, evil suspicions, and constant friction among people.”

The Cure

The challenge is how to stand for the truth, wisely warning others of the consequences of disregarding Scripture’s teachings, without turning into a source of continuous bitterness, grumbling, and fault-finding. After all, there is an incredible amount of joy, beauty, friendship, generosity, and goodness in the church, even as it stands. Those who follow Jesus are commanded to “rejoice always” (1 Thess. 5:16). There is goodness in the church, and this is worth celebrating.

So what’s the solution? What should we do if we see ourselves approaching one of these warning signs? In the middle of James’s warnings, he offers a compact yet powerful description of the “wisdom that comes down from above.” His description doesn’t focus on knowledge of scripture, years of experience, academic credentials, or knowing how to manage large groups of people. It is much deeper than any of these.

The wisdom from above is first pure, then peaceable, gentle, open to reason, full of mercy and good fruits, impartial and sincere. And a harvest of righteousness is sown in peace by those who make peace.

James 3:17-18

Ironically, these are the kind of attributes that are often dismissed as “unwise,” especially by those who are already filled with jealousy and selfish ambition. Those who love controversy often view those who are peaceable, gentle, merciful, and open to reason as “soft” or “weak.” They might accuse them of “coddling” others or being a “people-pleaser” who is afraid to boldly stand for the truth.

Heavenly wisdom is anything but “weak.” These characteristics are hard to develop and challenging to maintain. “Soft” men cannot develop these qualities; they only emerge through continual prayer and rigorous self-discipline. Even then, they may take years to develop.

Take time to reflect on these attributes. Do they describe you? Can you honestly say “I am pure, peaceable, gentle, reasonable, merciful, full of good fruits, impartial, and sincere”? Think about the times and places when you find these attributes challenging. Think about the people who bring out the worst in you.

Above all, pray for wisdom – true wisdom (James 1:5). The next time the challenge arises, hold firm to the wisdom that comes from above.

The Holy Spirit and Confession

This article is the twentieth in an ongoing study of the Holy Spirit. Click here to read other articles in this series.

In 1 Corinthians 12:3 Paul says “No one can say ‘Jesus is Lord’ except in the Holy Spirit.” John writes something similar in 1 John 4:1-3, which reads, “By this you know the Spirit of God: every spirit that confesses that Jesus Christ has come in the flesh is from God, and every spirit that does not confess Jesus is not from God.” Both Paul and John emphasize the importance of the Holy Spirit in recognizing and confessing the truth about Jesus and his lordship.

But what exactly do these scriptures mean? Does the Holy Spirit miraculously work on some people’s hearts to bring about this confession? If so, why doesn’t He miraculously work to change everyone’s hearts so that all will confess the same truth? What exactly is the role of the Holy Spirit as it pertains to the Christian’s confession about Jesus?

No One Can Say “Jesus is Lord” Except in the Holy Spirit

Now concerning spiritual gifts, brothers, I do not want you to be uninformed. You know that when you were pagans you were led astray to mute idols, however you were led. Therefore I want you to understand that no one speaking in the Spirit of God ever says “Jesus is accursed!” and no one can say “Jesus is Lord” except in the Holy Spirit.

1 Corinthians 12:1-3

As discussed in the previous part of this study, the Corinthians had become so consumed by their spiritual gifts that they had forgotten to use those spiritual gifts in the way they were intended to be used. That is, they were not governing the use of their spiritual gifts with Christ-imitating love.

As Paul addresses this problem, he begins by reminding them of something very important. Being led by the Spirit must not be confused with simply being led by something.

You know that when you were pagans you were led astray to mute idols, however you were led.

1 Corinthians 12:2

Before the Corinthians became Christians, how is it that they had been led into paganism? We don’t know. Perhaps it was just an emotional pull in their heart. Maybe it was just how they were raised. Maybe they had been wrapped up in a cultural movement. We simply don’t know. But Paul’s point is clear. Whatever it is that led them into paganism, it clearly was not the Holy Spirit. People are led to believe certain things in many different ways, and not all of them are good. That is why Paul gave the Corinthians a test.

Therefore I want you to understand that no one speaking in the Spirit of God ever says “Jesus is accursed!” and no one can say “Jesus is Lord” except in the Holy Spirit.

1 Corinthians 12:3

Just as the Holy Spirit had not been the one who had led the Corinthians into paganism, so also, when anyone says “Jesus is accursed”, it clearly was not the Holy Spirit leading them to say that.

Who is Paul talking about here? Who in Corinth was saying “Jesus is accursed,” and why were they saying it? Most likely, Paul was referring to the same people he referred to back in chapter 1, who rejected the word of the cross as foolishness.

For the word of the cross is folly to those who are perishing, but to us who are being saved it is the power of God.

1 Corinthians 1:18

The idea that Jesus became the anointed Lord of the world, not by conquering his enemies, but by dying at their hands, is a concept that many struggled to accept. To them, the word about the cross sounded foolish. Or as Paul put it,

We preach Christ crucified, a stumbling block to Jews and folly to Gentiles, but to those who are called, both Jews and Greeks, Christ is the power of God and the wisdom of God.

1 Corinthians 1:23-24

Why is it that some are able to see the wisdom of the cross, while others dismiss the cross as foolishness? According to Paul, the only way a person can wrap their mind around the wisdom of the cross is by the Spirit of God.

For who knows a person’s thoughts except the spirit of that person which is in him? So also no one comprehends the thoughts of God except by the Spirit of God. Now we have not received the spirit of the world, but the Spirit who is from God, that we might understand the things freely given us by God. And we impart this in words not taught by human wisdom but taught by the Spirit, interpreting spiritual truths to those who are spiritual.

The natural person does not accept the things of the Spirit of God, for they are folly to him, and he is not able to understand them because they are spiritually discerned. The spiritual person judges all things, but is himself judged by no one. For who has understood the mind of the Lord so as to instruct him? But we have the mind of Christ.

1 Corinthians 2:11-16

There are many clarifying observations which can be drawn from these verses. First, notice once again the close connection between a person’s “thoughts” and their “spirit.”

  • “Who knows a person’s thoughts except the spirit of that person which is in him?”
  • “No one comprehends the thoughts of God except by the Spirit of God”
  • “Human wisdom” is contrasted with what is “taught by the Spirit”
  • Those who are not “spiritually discerned” are not able to “understand” the things of the “Spirit” of God
  • The only way we can “understand the mind of the Lord” is if we “have the mind of Christ.”

Paul identifies the “spiritual” person as one who discerns, and understands the mind of Christ. As we learn to think like Christ, we accept the things of the Spirit of God.

Secondly, we can see that for Paul, following the Spirit of God is a choice. We must choose to accept the “words” which are “taught by the Spirit” rather than accept the “words taught by human wisdom.” We can only accept the wisdom of the cross as we choose to accept the God-breathed words of God’s Spirit.

With this idea in mind, Paul’s statement a few pages later in chapter 12 makes a lot of sense. The only way a person can confess that “Jesus is Lord” is to learn to think like God. We do this when we choose to accept His words, and we choose to mimic the mind which we see in Christ on the cross. So long as we dismiss the suffering as foolishness we will never be able to confess that Jesus is Lord. As long as we think of suffering as a curse to be avoided, we will be led to the conclusion that Jesus is accursed.

Instead of retaliating against and defeating his enemies, Jesus conquered them by dying for them. We must learn to think about suffering and personal sacrifice the same way the Spirit of God does. Without that, we will never truly be able to confess that Jesus is Lord.

By This You Know the Spirit of God

John teaches that we should discern the Spirit of God by giving a very similar test.

Beloved, do not believe every spirit, but test the spirits to see whether they are from God, for many false prophets have gone out into the world. By this you know the Spirit of God: every spirit that confesses that Jesus Christ has come in the flesh is from God, and every spirit that does not confess Jesus is not from God. This is the spirit of the antichrist, which you heard was coming and now is in the world already.

1 John 4:1-3

The people to whom John was writing were in danger of being confused, or worse, completely led astray by false prophets. The problem with a false prophet is that you cannot tell a false one from a true one, at least not at first sight. They seem devout. They seem sincere. They seem reasonable. They claim to be speaking a word from God. But John knew that not every teacher claiming to be from God actually teaches God’s words.

How can we tell the difference? How do we discern if a teacher’s ideas accurately reflect the mind of God or not? How do we “test the spirits”?

According to John, you must listen to their teachings very closely. Such people are not likely to come out and claim they are “anti-Christ,” but gradually their fatal flaw will be revealed. That is, when push comes to shove, they do not really believe that “Jesus Christ has come in the flesh.” Just as Paul’s opponents could not wrap their minds around the wisdom of the cross, so John’s opponents could not accept that Jesus’s death on the cross was actual, real, fleshly suffering and death. They could not accept that letting your flesh suffer was actually good news.

When they talked about Jesus, it was not the real Jesus, but a version of Jesus they made up for themselves – one that didn’t actually require the self-denial of the flesh. The Spirit of God, however, recognizes and embraces Jesus’s fleshly incarnation. Even though false prophets may sound convincing at first, they ultimately oppose Jesus as they oppose his fleshly suffering. The “spirit” they teach is described as “anti-Christ.”

The Significance of Confession

To confess that Jesus, who came, suffered, and died, in the flesh, is now the “Lord” is one of the most basic statements of the Christian faith (Rom. 10:9; Phil. 2:11). This confession is not simply about uttering the right words about Jesus, but really buying into the truth that the crucified Jesus really is the Lord. It is not enough to simply confess that we like a whole lot of things about Jesus. We must confess the real Jesus. The crucified Jesus.

Accepting the real Jesus is not easy. It requires that we accept the particular words, the words of God (1 Thess. 1:5; 2:13). It requires that we accept the mind of Christ, who suffered on the cross. We can only confess that Jesus is Lord by the Spirit of God.

Christianity and Economics, Part 4: What Does It Profit?

For other parts of this series on Christianity and Economics, click here.

For what does it profit a man to gain the whole world and forfeit his soul?

Mark 8:36

The answer to Jesus’s question is obviously nothing. Even if a man were to gain the whole world, if he loses his soul in the process, he has made a terrible trade. In the end there is no profit at all. There is only tremendous loss.

What is “Profit”?

It’s not uncommon to hear “profit” treated like a bad thing. Just think about all the movies where the villain is some evil businessman that chooses “profits over people.” But profit is not a bad thing. The word “profit” simply means “benefit.”

Profit can certainly be measured in money if the “benefit” sought is money. If I buy something for $3, and I turn around and sell it for $5, I’ve earned a profit of $2. But in a more general sense, such as the sense in which Jesus used the word, profit simply refers to the reward for making good decisions. Giving away money to a charity can be “profitable” if advances a cause that I’m passionate about.

When discussing economics, however, “profit” often takes on the more precise meaning of monetary profit. When all goods can be traded for money, those goods develop market prices defined in amount of money. For this reason profit and loss can be discussed in terms of money. As long as revenue is greater than expenses, there is a profit. If expenses are greater than revenue, there is a loss.

But we must remember that as soon as we limit “profit” to a monetary value, we are no longer making a statement about an entrepreneur’s overall happiness, spiritual well-being, or subjective satisfaction. We are only talking about profit as it is appraised by other members of society, who ultimately determine monetary value through their demand for certain products in relation to their supply.

It’s easy to see how profit benefits an entrepreneur. But what often goes unrecognized is how profit benefits others. In order to explain how this is so we must first consider the problem of resource allocation.

The Complex Problem of Resource Allocation

God created the world with numerous resources, each of which could be used in any number of ways. For example, iron could be used to make all sorts of things – cars, refrigerators, medical devices, construction buildings, houses, power plants, tools, weapons, spoons, etc. The possibilities are endless. The same could be said for all natural resources.

With endless possibilities, mankind is faced with the complex task of deciding what resources, in what quantities, should be used in what ways. What needs are most important? How can we properly use the earth’s resources to help as many people as possible? Even if we are properly motivated impartial love for everyone, how can we know for certain that we are using the earth’s resources most effectively? How much iron should be used for refrigerators? For medical devices? For houses? For machines?

Even if we correctly prioritize the right needs, we still have a problem.  Perhaps we think housing is most important. Since resources are limited, at what point does our investment in housing begin to take away from the important need for medical devices? Or for tractors, which are used to harvest the food everyone needs? Even if our intentions are pure, it would be impossible to know for sure if we are using resources in the best possible way.

To illustrate the complexity of this problem, imagine a world where this problem is perfectly solved, where we know the optimal use of every resource. To simplify the illustration, imagine there are no changes to anyone’s subjective wants, changes in technology development, changes in the total population, or changes in resource availability. If this were the case, every person would do the same tasks every day. Producers would produce the same products, in the same quantity, every day. The prices of all consumer goods and factors of production would remain constant, as neither supply nor demand ever changed.

Consequently, there would be no uncertainty about the future. There would be no need for someone to risk combining resources in a new way. There would be no reason for a business owner to invest more in one line of production, or less in another, or for anyone to take any risks or seek greater profit. Everything would already be used towards its optimal end.

It’s not difficult to see why this can only be an imaginary scenario. James cautions us against assuming that things will continue in the future as they do today.

Come now, you who say, “Today or tomorrow we will go into such and such a town and spend a year there and trade and make a profit” – yet you do not know what tomorrow will bring.

James 4:13-14

People’s subjective values change all the time. Technology changes. Population levels change. Resource availability changes. There’s always change going on. Tomorrow will not be like today. The future is uncertain.

For this reason, all entrepreneurs have the task of taking risks. No mater how successful an investment may have been in the past, or may appear today, the future will be different. An entrepreneur has no guarantee of future profitability, because prices are always changing to meet changes in supply and demand.

How Profit and Loss Solves The Problem of Resource Allocation

Since the future is uncertain, entrepreneurs must engage in the task of forecasting future prices for the factors of production and finished products. They must forecast future profitability.

For example, one farmer may forecast that there will be a beef shortage, beef prices will increase, and raising cattle will be profitable. As a result, he may raise more cows, build bigger barns, and dedicate more land towards cattle farming. On the other hand, a competing farmer may forecast that cattle prices will fall, and his time will be better spent growing fresh produce, such as corn, beans, and garden vegetables. Whichever farmer’s forecast proves to be more correct will enjoy a greater profit.

Suppose the first farmer is correct. Due to a beef shortage, prices were high, and he was able to enjoy a good profit. The following year, the other farmer may look to the first farmer’s success as a signal that he should raise cattle as well. Because of the first farmer’s profits, the beef shortage will move quickly towards a solution as more and more farmers move into cattle farming. This will continue until cattle production reaches a level where cattle farming is no longer as profitable as the next best use of the  land. As entrepreneurs seek to invest where there will be the greatest return on their investment, production shifts to meet consumer demand.

Just as important as profit is loss. By suffering a loss, the unsuccessful entrepreneur may be forced to make changes. Suppose the cattle farmer was wrong. Instead of a shortage, there was a surplus of cattle. As a result, he was not able to bring in enough revenue to cover the cost of his investment. If the farmer continues suffer loss, he will eventually have to make a change. Perhaps he will shift away from cattle farming to something more in line with consumer demand. Or perhaps he will sell the farm to another entrepreneur who will use the land more efficiently and more profitably. For instance, if there is a housing shortage, there may be a great demand to develop the land as a new neighborhood.

Profit and loss is a wonderful thing, because it communicates to entrepreneurs the most effective uses of resources allowing them to produce what people want and need. Regardless of whether the farmer is profitable, or suffers a loss, by following profit and loss signals, resources will continually be reallocated to meet consumer demand.

This process plays itself out every day, in every industry, in various ways. All over the world, entrepreneurs continually adapt to changes in people’s preferences, changes in technology, and changes in resource availability. When consumers are free to choose which products, they spend their money on, they are able to influence where entrepreneurs invest, what products are produced, and in what quantities.

Who Benefits from Profit?

Obviously, the entrepreneur who correctly forecasts future economic conditions will enjoy the reward of greater profits. But now we can see how others benefit from profit as well.

Consumers enjoy the benefit of enjoying new and better products. Because of profit, these products will become increasingly available and affordable until the market is saturated to the point where increased production is no longer profitable. As entrepreneurs seek to maximize production of profitable products, they will need to invest in the labors of others.  So not only to consumers benefit, but workers are able to earn a greater living as well. Profit and loss are signals which everyone to a greater standard of living.

A successful entrepreneur is able to earn a profit, not by cheating people, but by meeting the desires of his customers. He does this by anticipating what products they are most willing to spend money on. As they seek to earn a profit, they continually examine whether the resources at their disposal are being used in the most efficient way to meet the needs of the greatest number of people.

Obstacles to Meeting The Needs of Others

This process only works when consumers are free to choose what products they spend money on, and entrepreneurs are free to make whatever changes are necessary to earn a greater profit.

When profits are villainized, so that a portion of profits are taken through taxation, this is bad for everyone. It is bad for entrepreneurs, who receive a decreased return for their investments. As profits decrease, entrepreneurs will decrease investment in production. This hurts workers, who receive less investment for their labors. It is bad for consumers, who get less of the product that they desire.

When people call for the government to bail out industries that aren’t profitable, they prevent those resources from being recombined in more beneficial ways. When politicians protect certain jobs they like, they fail to recognize the more profitable, yet unseen jobs they destroy (see Part 2). Instead of responding to losses by making necessary changes, they will continue to waste scarce resources for products that people don’t want enough to buy.

We have the responsibility to use the limited resources as efficiently as possible to meet the needs of others. Making sure entrepreneurs are free to seek a profit, while also bearing the risk of an uncertain future, is the best way to make sure that the earth’s resources are being used in the best possible way.

Everything the New Testament Says about How Christians Should Treat Enemies

Here’s a list of everything the New Testament says about how Christians should treat and view their enemies. This list does not include how God commanded his people in the Old Testament to treat their enemies, nor does it include what the New Testament says about how governments and nations treat their enemies. But as far as I am aware, this is a complete list of everything the New Testament says about how Christians are to treat their enemies. Christians are to…

Love Them

But I say to you who hear, Love your enemies, do good to those who hate you… love your enemies, and do good, and lend, expecting nothing in return, and your reward will be great, and you will be sons of the Most High, for he his kind to the ungrateful and the evil.

Luke 6:27, 35

But I say to you, Love your enemies and pray for those who persecute you.

Matthew 5:44

It should be noted that the New Testament defines love by pointing us to Jesus’s example of dying for us, his enemies (Rom. 5:10) on the cross.

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

1 John 3:16

Be Willing to Suffer Unjustly at Their Hands

Christians are to follow Jesus’s example. Peter and Paul both specifically mention that Christians should follow Jesus’s example in his willingness to suffer unjustly at the hands of his enemies. He suffered for his enemies even though he had the power to destroy them (Mt. 26:53).

Servants, be subject to your masters with all respect, not only to the good and gentle but also to the unjust. For this is a gracious thing, when, mindful of God, one endures sorrows while suffering unjustly. For what credit is it if, when you sin and are beaten for it, you endure? But if when you do good and suffer for it you endure, this is a gracious thing in the sight of God. For to this you have been called, because Christ also suffered for you, leaving you an example, so that you might follow in his steps. He committed no sin, neither was deceit found in his mouth. When he was reviled, he did not revile in return; when he suffered, he did not threaten, but continued entrusting himself to him who judges justly… But if you should suffer for righteousness’ sake, you will be blessed. Have no fear of them, nor be troubled, but in your hearts honor Christ the Lord as holy, always being prepared to make a defense to anyone who asks you for a reason for the hope that is in you; yet do it with gentleness and respect.

1 Peter 2:18-23; 3:14-16

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

Ephesians 5:1-2

Again, it should be remembered that we were enemies at the time that Christ gave himself up for us.

For if while we were enemies we were reconciled to God by the death of his Son, much more, now that we are reconciled, shall we be saved by his life.

Romans 5:10

Do Good to Them

Lest we think we can somehow love our enemies while at the same time doing harm to them, it should be noted that we are specifically commanded to do good to them.

But I say to you who hear, Love your enemies, do good to those who hate you… And if you lend to those from whom you expect to receive, what credit is that to you? Even sinners lend to sinners, to get back the same amount. But love your enemies, and do good, and lend, expecting nothing in return, and your reward will be great, and you will be sons of the Most High, for he is kind to the ungrateful and the evil.

Luke 6:27, 34-35

Bless Them Instead of Cursing Them

Bless those who curse you, pray for those who abuse you.

Luke 6:28

Bless those who persecute you; bless and do not curse them.

Romans 12:14

Pray For Them

But I say to you, Love your enemies and pray for those who persecute you.

Matthew 5:44

Bless those who curse you, pray for those who abuse you.

Luke 6:28

Forgive Them and Ask God to Forgive Them

Jesus taught us to pray for forgiveness on the basis of how we forgive those who sin against us.

Forgive us our sins,
for we ourselves forgive everyone who is indebted to us.

Luke 11:4

In the specific context Jesus’s teachings about enemies he said…

Judge not, and you will not be judged; condemn not, and you will not be condemned; forgive, and you will be forgiven.

Luke 6:37

Jesus himself practiced what he preached by praying for the forgiveness of his enemies on the cross.

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

Luke 23:34

Give to Them

We are to imitate the Father who loves his enemies by giving them blessings, regardless of whether or not they deserve them.

But I say to you, Love your enemies and pray for those who persecute you, so that you may be sons of your Father who is in heaven. For he makes his sun to rise on the evil and on the good, and sends rain on the just and on the unjust.

Matthew 5:44-45

We are to give to our enemies, even in those times when we do not expect anything in return.

Give to everyone who begs from you, and from one who takes away your goods do not demand them back…. And if you lend to those from whom you expect to receive, what credit is that to you? Even sinners lend to sinners, to get back the same amount.

Luke 6:30, 34

Provide For Their Physical Necessities

If your enemy is hungry, feed him; if he is thirsty, give him something to drink; for by so doing you will heap burning coals on his head.

Romans 12:20

Never Resist Their Evil in Kind

You have heard that it was said, “An eye for an eye and a tooth for a tooth.” But I say to you, Do not resist the one who is evil. But if anyone slaps you on the right cheek, turn to him the other also.

Matthew 5:38-39

Treat Them As You Wish They Would Treat You

The “Golden Rule” was spoken in the specific context of how to treat enemies.

And as you wish that others would do to you, do so to them.

Luke 6:31

Do Everything You Possibly Can to Be A Peace With Them

If possible, so far as it depends on you, live peaceably with all.

Romans 12:18

Do Not Repay Evil For Evil, But Rather Overcome Their Evil With Good

Repay no one evil for evil, but give thought to do what is honorable in the sight of all… Do not by overcome by evil, but overcome evil with good.

Romans 12:17, 21

See that no one repays anyone evil for evil, but always seek to do good to one another and to everyone.

1 Thessalonians 5:15

Do not repay evil for evil or reviling for reviling, but on the contrary, bless, for to this you were called, that you may obtain a blessing.

1 Peter 3:9

Never Take Vengeance Against Them

Repay no one evil for evil, but give thought to do what is honorable in the sight of all. If possible, so far as it depends on you, live peaceably with all. Beloved, never avenge yourselves, but leave it to the wrath of God, for it is written, “Vengeance is mine, I will repay, says the Lord.”

Romans 12:17-19

Note that the reason we do not have to take vengeance against enemies is because we can trust that God will do this instead.

Turn the Other Cheek When Struck

But I say to you, Do not resist the one who is evil. But if anyone slaps you on the right cheek, turn to him the other also.

Matthew 5:39

To one who strikes you on the cheek, offer the other also, and from one who takes away your cloak, do not withhold your tunic either.

Luke 6:29

Seek Their Healing Instead of Seeking to Injure Them

And behold, one of those who were with Jesus stretched out his hand and drew his sword and struck the servant of the high priest and cut off his hear. Then Jesus said to him, “Put your sword back into its place. For all who take the sword will perish by the sword. Do you think that I cannot appeal to my Father, and he will at once send me more than twelve legions of angels?

Matthew 26:51-53

But Jesus said, “No more of this!” And he touched his ear and healed him.

Luke 22:51

Humbly Serve Them

Now before the Feast of the Passover, when Jesus knew that his hour had come to depart out of this world to the Father, having loved his own who were in the world, he loved them to the end. During supper, when the devil had already put it into the heart of Judas Iscariot, Simon’s son, to betray him, Jesus, knowing that the Father had given all things into his hands, and that he had come from God and was going back to God, rose from supper. He laid aside his outer garments, and taking a towel, tied it around his waist. Then he poured water into a basin and began to wash the disciples’ feet and to wipe them with the towel that was wrapped around him… “For I have given you an example, that you also should do just as I have done to you.”

John 13:1-5, 15

Answer Them With Gentleness and Respect

In your hearts honor Christ the Lord as holy, always being prepared to make a defense to anyone who asks you for a reason for the hope that is in you; yet do it with gentleness and respect.

1 Peter 3:15

The Most Difficult Thing The New Testament Says About How Christians Should Treat Their Enemies

As far as I am aware, the above scriptures are a complete list of everything the New Testament says about how Christians should treat their enemies. But the most difficult thing the New Testament says about enemies is what it doesn’t say. That is, in all the New Testament, there is not a single “exception clause.” There is no verse I can quote that says “Love your enemies, unless you are facing the really scary life threatening kind”, or “Do good to your enemies unless common sense tells you that since innocent lives are being threatened it’s best to eliminate the threat first”, or “Put your sword in you place, unless you work in the military and your job requires that you use it against your enemies.” It’s always just “love your enemies” period. “Do good to them” period. “Overcome their evil with good” period.

It would be foolish ignore the obvious. It’s not difficult to think of hundreds of scenarios where taking these commandments as face value would be completely impractical (if not insane), would lead to the loss of life, and even feels completely immoral to us. To not respond to evil with whatever action is necessary to protect innocent life and loved ones feels just plain wrong. So when Christians read these commandments and conclude “Jesus couldn’t possibly have intended for us to rule out killing an enemy in those situations where killing them is completely justified to save innocent lives”, I get it. I share that emotional response myself. To take these commandments at face value completely violates every notion of common sense.

But at the same time, how common-sensical was it for the all powerful God to let himself be tortured and killed unjustly rather than using his power to kill his enemies? And yet this non-sensical response to evil is the specific example we are to follow.

Have this mind among yourselves, which is yours in Christ Jesus, who, though he was in the form of God, did not count equality with God a thing to be grasped, but emptied himself, by taking the form of a servant, being born in the likeness of men. And being found in human form, he humbled himself by becoming obedient to the point of death, even death on a cross.

Philippians 2:5-7

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

Ephesians 5:1-2

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

1 Peter 2:21-23

Jesus himself was fully aware that his teachings did not fit into the box of “common-sense”. But instead of softening his teachings, he stressed that they were important for that very reason (Mt 5:44-47; Lk. 6:32-35). We are to love our enemies in a way that would seem like nonsense to the average tax collector or sinner.

It’s a lot to think about. It’s not easy. I don’t pass one ounce of judgment on those who draw different conclusions on some of the most difficult questions. The only way any of this makes any sense at all is when we fully trust in the cross, in the judgment of God against evil, the providence of God, the Lordship of Jesus, and confidently expect a resurrection. It’s not easy, but we have to think about it.

Guns, Swords, and Inspired Words

Whenever a random act of violence occurs, debates about the 2nd amendment and gun control are sure to follow. This isn’t surprising. People have different opinions about is best for the country. Some think that it would be in the best interest of American citizens if people had less access to guns. Others think it would be in the best interest of the citizens of this country if we had more guns in the hands of responsible citizens. As long as people have disagreements about the direction the country should go, debates are unavoidable. But despite all the arguing, the problem of violence continues, and often seems to grow worse.

As Christians, there are two ways to approach gun control debates. The first way is to ask what we, as American citizens, think would be best for our county. That is, we could join in the same debate that everybody else is having. The second way is to ask what we, as Christians and citizens of God’s kingdom, think would be best for advancing God’s kingdom. This second discussion receives far less attention, despite the fact that the kingdom of God offers real world solutions to the problem of violence.

Jesus had a lot to say about how his disciples should respond to evil. They are to love their enemies (Lk. 6:27, 35; Mt. 5:44). Love is defined in the New Testament by pointing us to Jesus dying for his enemies (1 Jn. 3:16). They are to do good to their enemies (Mt. 5:44; Lk. 6:28). They are to forgive them (Lk. 6:37; 11:4; 23:34). They are not to resist with the same kind of evil that their enemies use (Mt. 5:39; Lk. 6:29). They are to pray for them rather than seeking to injure them (Mt. 26:51-53). Since God loves and blesses others indiscriminately, we are expected to love and bless others indiscriminately (Mt. 5:45-47; Lk. 6:36-37)

Jesus’s apostles echoed these teachings. Peter wrote that we should follow Jesus’s example by being willing to suffer unjustly at the hands of our enemies, even when we have the power to defeat them (1 Pet. 2:18-23; 3:15-16). Paul wrote that we should never return evil with evil, or take vengeance against our enemies, but always return evil with good (Rom. 12:17-19). Instead of harming our enemies we should provide for their physical needs, and overcome their evil by doing good (Rom. 12:20-21).

To the best of my knowledge, this represents everything the New Testament has to say about how Christians should think about and treat their enemies. What’s more, there’s never an exception clause. The New Testament never says anything along the lines of “love and do good to your enemies, unless you run in to the really nasty, violent, life-threatening kind.” To a first century audience, it would have been clear who they talked about when they said “love your enemies.” First and foremost, they would have thought of the Romans, who enforced Pax Romana by fear. They were the kind of enemy who could crucify your friends and family just to flex their muscles. They were the nasty, violent, life-threatening kind of enemy.

The early Christians were not simply concerned about protecting their rights or fixing unjust Roman laws. In fact, they had a reputation of rejoicing when they were wrongfully beaten and imprisoned and plundered by their enemies (Heb. 10:32-34). That’s not to suggest that Christians should minimize the wrongfulness of denying other people their rights. It is right to be deeply concerned when we see the government passing wicked laws that cause more people to be harmed. These Christians responded to violence with joy, not because they didn’t care, but because of their confidence in God’s promises (Heb. 10:35-36). In the meantime, they actively showed compassion towards those whose freedom had be wrongfully taken away (Heb. 10:34).

Ultimately, the problem of violence will never be solved by endless debates about what the government should do about violence. Since rulers and authorities gain their power from the implied threat of death, they were left disarmed when death was defeated (Col. 2:15). As Christians, our relationship to earthly government is defined by an attitude of submission. We submit to them “for the Lord’s sake”, recognizing that “this is the will of God, that by doing good you should put to silence the ignorance of foolish people” (1 Pet 2:13-15). We submit, because we recognize that God uses government authorities as his ministers to execute wrath and vengeance on evildoers (Rom. 13:1-4).

It is our duty to solve the problem of violence, not by arguing about what Caesar should do about it, but by spreading the peaceful principles of the kingdom of God. As we spread the boarders of his kingdom, we recognized that “the weapons of our warfare are not of the flesh but have divine power to destroy strongholds” (2 Cor. 10:4). Swords and guns are completely unnecessary to be a disciple of the prince of peace. Unlike earthly governments, which at best can argue about who should have the right to carry a gun, the kingdom of God provides a real solution to the problem of violence by pointing us to Jesus. Jesus defeated evil, not by carrying a sword or gun against his enemies, but by loving his enemies, dying for his enemies, and by rising from the dead to show just how powerless their violence really is.

Better Bible Study Tip #65: Do Not Force The Bible Conform To Your Denominational Preferences

If you want to understand what the Bible really teaches, it is absolutely crucial that you do not filter the Bible through your denominational preferences or your church’s interpretive tradition. Don’t try to force the Bible to be something it’s not. Don’t try to force to Bible to address modern denominational debates that were not being considered when the Bible was first written.

I’ve said it before, but it is worth repeating: If we are going to rightly apply the Bible in our own cultural context, we first need to make sure we are understanding it correctly in it’s original cultural context (see Better Bible Study Tip #41: Context is King). Thousands of years separate us from the time when the Bible was written. They were not us. We are not them. We can understand the Bible like they did, but it requires that we put ourselves in their shoes and read scripture in light of their worldview.

To illustrate my point, consider the phrase “I sent you a text.” We all know what that sentence means. But what if someone said “I sent you a text” in the year 1990? The same phrase would obviously mean something different, because “texting” as we know it simply did not exist. If someone said that in 1990, we would conclude that someone was sending somebody a book, or a manuscript or something. The same phrase would mean something completely different simply based on when it was said.

So for example, when Paul wrote to the “bishops” in Philippi, we shouldn’t imagine that Paul thought of a bishop the same way a modern Catholic thinks of bishops. When Paul wrote “be filled with the spirit” (Eph. 5:18), he was writing as a first century Jew, not as a modern charismatic. When Joel say “everyone who calls on the name of the Lord shall be saved”, he wasn’t imagining that people would be saved by saying the “sinner’s prayer.” John the Baptist wasn’t a “Baptist” in the same way we use the word. He was simply a baptizer. When Paul said “the churches of Christ salute you” he wasn’t referring to the Ephesus Church of Christ or the Corinth Church of Christ as if they were a first century denomination as many use the phrase “Church of Christ” today. He was simply referring those first century churches that belonged to Christ.

This principle goes beyond simple phrases, and extends to doctrinal teachings as well. When Paul wrote about the relationship of “faith” and “works”, he wasn’t referring to 16th century Catholic/Protestant debates. I could keep going, but hopefully the point is clear. We need to be careful not to make the biblical authors say more or less than what they actually said and meant in their own context.

To filter the Bible through our own denominational preferences or church traditions that post date the time of the Bible means imposing a foreign historical context on scripture. It means changing the original meaning of scripture. It means altering what the biblical authors were trying to teach. The more we cling to our favorite denominational understandings, the more we put ourselves at risk of misunderstanding scripture. We need to respect the Bible for what it is and what it teaches, and not force it to be what we wish it was or teach what we wish it taught.

What I – A Christian – Would Say to President Biden About Ukraine

Does being a Christian mean that I am opposed to Russia invading Ukraine? Does it mean that I am opposed to the United States getting violently involved in the conflict to protect Ukraine? If I, as a Christian, am pro-life, what would I say if President Biden asked me for my opinion on how America should respond to recent events in Ukraine?

The first thing I would try to explain is that I don’t think that being a Christian means that one must take the position that the governments of this world must embrace pacifism. Of course Christians are commanded to love to their enemies, to do good to their enemies, and to seek peace and pursue it. This is based not only on the commands of our Lord and of his apostles, but also on a strong pro-life understanding that all humans are created to reflect the image of God. To take the life of another human is to destroy an image of the God we serve. Because of this, many assume that Christians should all call the governments of this world to “turn the other cheek”. That’s not actually my understanding of what the Bible teaches. I don’t believe that Jesus and Paul’s instructions for Christians to love their enemies and do good to their enemies was ever intended as instructions for how the governments of this world are to respond to evil.

To the contrary, in Romans 12 and 13, Paul explicitly contrasts the attitudes and actions of Jesus’s disciples with the attitudes and actions of the governments of this world. Paul instructs Christians to “bless those who curse you” (12:14), to “repay no one evil for evil” (12:17), and to “never avenge yourselves, but leave it to the wrath of God” (12:19). Rather than retaliating against enemies, Christians are commanded to overcome evil with good, by giving food and drink to their enemies when they are in need (12:20-21). Then Paul immediately proceeds to say that God “institutes” all the governing authorities as he sees fit (13:1), which is why they “do not bear the sword in vain” (13:4). God institutes these sword-bearing governing authorities as “an avenger who carries out God’s wrath on the wrongdoer” (13:4).

The point I would try to stress to Mr. Biden is that Paul forbids disciples of Christ from ever engaging in the very activity that he says God uses governments to accomplish, namely the the taking of vengeance against evildoers. We as Christians are to leave vengeance to God, who has promised “Vengeance is mine, I will repay,” (12:19). This doesn’t mean that God wants Russia or Ukraine or the United States to act violently, but God does institute (or “organizes”) them and their swords to bring about as much good as possible for his disciples. Part of the good he works to bring about is specifically the punishment of wrongdoers so as to keep evil in check.

I do believe this implies that there are certain “sword bearing” activities that governments take towards their enemies that Christians are forbidden from participating in. But I do think it’s a misunderstanding to think that Christians have a responsibility to try to get their governments to try to take a pacifist position. This is to act as if the New Testament gives instructions on how to reform the kingdoms of this world, when in reality, Jesus came to establish a kingdom that is not of this world.

So what do I think that President Biden should do about the crisis in Ukraine? The most important thing I would stress is that whatever my opinion is – as a Christian – should not be taken as a distinctly Biblical teaching about what Mr. Biden should do in Ukraine. The Bible just doesn’t speak to that directly. Mr. Biden’s kingdom, and the kingdom of which I am a citizen, operate under a completely different set of values. Mr. Putin’s kingdom, and the kingdom of which I am a citizen, operate under a completely different set of values. The kingdoms of this world fight for their self-interest, while we die to ours. Their primary concern is with whatever is most practical. Our primary concern is with what is most faithful. They rely on the power to threaten and take life if necessary, while our confidence is in the power of self-sacrificial love and the hope of resurrection.

In this light, my allegiance to the enemy-loving Jesus probably means that whatever foreign policy advice I might have to offer Mr. Biden might not be very “street smart” when it comes to the best way to lead the American military. Although most Christians, including myself, have plenty of different opinions about how the United States (or Russia or Ukraine for that matter) should handle this situation, the Bible doesn’t give any specifically “Christian” guidance for how to run the governments of this world.

So with that somewhat strange point being stressed, what would say if Mr. Biden asked me what I think he should do about Ukraine? First, I would encourage him to act slowly and think very carefully. There have been numerous examples over the years of the United States acting rashly and violently towards enemies, in what turns out in hindsight to be quite foolish.

I would also encourage Mr. Biden to consider the long-term consequences of his actions. Violence almost always looks like a solution in the short run, but in the long run, violence almost always leads to more violence. How would American intervention against Russia be used in Russia and other countries to harden more people against the United States and be used to recruit a stronger anti-US sentiment in the future? I would encourage Mr. Biden to think about just how little has been accomplished in the middle east after decades of involvement. And if Russia is repelled, and Ukraine regains their peace and sovereignty, how long will this last before they expect us to get involved again?

If Mr. Biden asked for my advice, I would ask him if all other avenues have been exhausted. Have all possible diplomatic solutions been tried? Have we exhausted all attempts to dialogue with Putin? I know the media tries to make him out to be a Hitler-type madman, but ever since the cold War, the US has been able to maintain mostly peaceful relations with Russia. What changed? Is there anything we can possibly do to reopen the door for dialogue and peaceful negotiations?

I also would ask Mr. Biden to consider the costs of getting involved. The Federal Reserve is already struggling as they try to control high inflation without crashing the economy. What kind of impact will it have on the poor if they are asked to finance war expenses on top of everything else?

I would also encourage Mr. Biden to take a position that is principled, and consistent. If he views Ukrainian lives as worth defending, why stop there? Why not defend other innocent life? A great place to start would be to start defending the innocent lives of unborn children at home. If Mr. Biden recognizes Ukrain’s secession and independence from Russia, would he be consistent in peacefully recognizing the independence and sovereignty of one of America’s own states if they were to secede from the United States?

Finally, after what has hopefully been a kind and respectful dialog with Mr. Biden, I would ask for permission to ask a more personal question. Mr. Biden, as a Catholic, claims to follow Jesus. I would ask, “Mr. Biden, how do your reconcile your position as Commander and Chief of the most powerful military in the world with your profession to follow Jesus? What difference would it make if your allegiance to the teachings of Jesus were to surpass your allegiance to the United States? What difference would it make if your allegiance to Jesus were even more important than your allegiance to the Catholic church? Is there a chance that you would be willing to forsake everything else, be immersed in baptism, and begin a new life as a disciple of Christ? Would you be willing to become a citizen of His kingdom, and place your hope in the way of the cross and resurrection? Will you become a part of His church? Until Jesus comes back, there will always be plenty of violent men and women who will happily fill the role you currently fill. But in the long run, what hope does this way offer? When Jesus returns, and his enemies are defeated, don’t you want to make sure you are on his side?”

And finally, I would assure Mr. Biden that I am praying for him, and for Ukraine, and for Mr. Putin and for Russia. Because at the end of the day, I am confident that the prayers of faithful Christians will accomplish much more than violence ever will.

Better Bible Study Tip #61: Don’t Use a Study Bible as Your Primary Bible

I’m a big fan of study Bibles. Not only do they include the biblical text, but they also include all kinds of other helpful tools, such as maps, charts, introductions and outlines for each book, cross references, footnotes, as well as essays and articles that help explain difficult passages or concepts. However, even good resources can be misused, and of all the good resources out there, the study Bible is one of the most frequently misused.

The study notes and resources provided in study Bibles should be approached the same way we approach commentaries (see Bible Study Tip #60). Although teachers play an important role in the church (Eph. 4:11), we should always strive to follow the example of the Bereans who “received the word with all eagerness, examining the Scriptures daily to see if these things were so” (Acts 17:11). There is a difference between the inspired word of God and the non-inspired words of teachers who write about the word of God. It is important that we spend more time focusing on the text of the Bible more than on the words of teachers who are seeking to explain the Bible.

For better Bible study, don’t use a study Bible as your primary Bible. Using a regular Bible without study notes will eliminate the temptation to look away from what God has said. I’m not suggesting you should throw out your study Bible. But before you pull your study Bible off the shelf, force yourself to do the hard work of thinking about the text itself. When you struggle to figure out what a text means, meditate on it a little while first. Only by chewing on the text for awhile will you be in a good position to think through the strengths and weaknesses of the essays and explanations provided in your study Bible.

Who is a more reliable teacher? A biblical scholar, or God? When we are overly dependent on study notes, a subtle shift takes place from living by “every word that comes from the mouth of God” to living by “every word that comes from the mouth of our favorite Bible teachers.”

There is no doubt that there are some excellent study Bibles out there produced by wonderful Christian scholars. There is no doubt that a good study Bible can bless your study tremendously. But we must also be aware: if we use them in the wrong way, they may actually distract us from the text they seek to illuminate.