The Parable of the Camel’s Nose

In the middle of a desert, where the winds blew sharp, and the nights were bitterly cold, a man found refuge inside his small, but sturdy tent. It was only a tent, but his modest shelter was a blessing from the frigid elements outside. As he lay upon his mat, bundled under thick blankets, he drifted off into a peaceful sleep.

Not far from the tent, his camel stood tethered to a post. The animal was accustomed to the desert’s harsh nights, but even camels can feel the stinging discomfort of the cold wind. The camel shifted uncomfortably. Seeking relief, the camel moved closer to the man’s tent.

With the most subtle move, the camel pressed its nose ever so slightly into the edge of the tent flap, where a faint bit of warmth seeped out for the camel to enjoy. The man stirred at the sound of the rustle, but saw only the camel’s nose sticking slightly into the tent. He thought to himself, “It’s just the nose. It’s doing no harm.” He rolled over and quickly slipped back into sleep.

But the camel didn’t stop there. Enjoying the warmth and encouraged by the man’s inaction, it pushed its head further inside. The tent flap fell open slightly, and the camel’s large eyes peered into the tent, surveying what was inside. The man, startled by the intrusion, woke again. “What is this?” the man said to himself, now seeing the camel’s head fully inside.

He considered shooing the camel away, but being so snug and comfortable under his blankets, the man reasoned, “It’s only the head, and it’s cold tonight. The cold drift of air won’t bother me since I’m under these warm blankets.” With that, he turned over and closed his eyes.

Only a few minutes passed, however, and the camel, emboldened, pressed further in. It’s long neck and front legs slipped inside, causing the tent to pull sharply as the small doorway stretched to accommodate the large creature. As the cold air rushed in the fully open flap, the man woke, now cramped, finding no room to stretch. “Enough!” he cried, sitting up.

But it was too late. The camel didn’t stop. Inch by inch, it pulled its entire body into the tent. The man struggled to fight back, pushing on the camel and yelling for it to get out, but he and the tent were now completely overtaken by the animal. The camel’s hefty bulk pushed on the tent poles, stretched the fabric, and then finally, the tent collapsed into a thin layer of canvas draped over the huge animal’s back. The man sat, shivering, wide-eyed, realizing too late what happened. Now finding himself outside in the bitter wind, he realized he should have never allowed the camel to stick its nose in the tent.

Beware of Incrementalism

What begins as a small, seemingly reasonable concession sometimes leads to dangerous compromises. The camel’s nose illustrates how small compromises, when left unchecked, can lead to significant, dangerous, and sometimes unintended outcomes.

 This is especially important to remember when it comes to matters of Christian doctrine. Compromising on the clear teachings of Scripture, even in response to seemingly reasonable hypotheticals, can lead to a slow, but significant erosion of truth. Consider the following argument:

“What if someone on their way to the church building to be baptized dies in a tragic accident? Surely a just and loving God wouldn’t condemn such a person to eternity in hell.”

The reasoning seems compassionate and reasonable. But once we allow for exceptions to God’s explicit command of baptism (Matthew 28:19; Mark 16:16; Acts 2:38; 1 Peter 3:21, etc.), it is easy for the reasoning to progress further.

“If God can save someone in extreme circumstances without baptism, perhaps baptism isn’t necessary in other situations either. Maybe it’s not essential at all, as long as someone has faith and good intentions.”

Soon baptism, an act consistently taught and practiced throughout the New Testament, is reduced to a mere symbol. The necessity of following Scripture’s numerous teachings regarding it’s importance are discarded.

To avoid such a collapse, we must remain resolutely committed to Scripture, even when faced with difficult hypotheticals. While we can certainly acknowledge God’s mercy and grace, and wrestle with the implications of God’s character in exceptional cases, our responsibility is to uphold His revealed commands.

The Camel’s Nose in Political Engagement

The principle also applies to Christians and political engagement. The argument often begins innocently:

“It’s not sinful or idolatrous for a Christian to vote against a policy that harms their neighbors. It’s not idolatrous to desire rulers who fear God. We can care about church and politics. We can align with a political party and still trust in Jesus.”

Perhaps this reasoning holds in theory. But what follows? Political involvement has a way of drawing the heart deeper and deeper into the world’s systems, fostering a reliance upon human solutions rather than divine provision.

“If voting is permissible,” the reasoning often goes, “why not campaigning? If campaigning, why not encouraging churches to work together to wield greater political influence?”

Soon, the focus and efforts of the church shift entirely from proclaiming the unshakable gospel to promoting the shifting platforms of political parties. Loyalty to Christ mingles with loyalty to earthly rulers. The priorities of God’s kingdom are overshadowed by earthly agendas. The real world power of the gospel to transform the world is minimized in exchange for what feels like the more practical and efficient methods of earthly kingdoms.

The Bible warns against trusting in human rulers (Psalm 33:16-17). Jesus commanded his disciples to refuse to seek power the way the unbelieving world does (Matthew 20:25-28). Jesus rejected the devil’s offer of worldly kingdoms (Luke 4:6-8). When he was on trial before Pilate, he declared that His kingdom is “not of this world,: evidence by the fact that his disciples refuse to fight for power in the ways that are characteristic of earthly kingdoms (John 18:36-37). Paul encouraged Christians to avoid being entangled in civilian affairs, likening them to soldiers stationed in a foreign land (2 Timothy 2:3-4).

Perhaps we can look at the camel’s nose pushing slightly into the tent, and to accept that a small, measured degrees of political involvement are not idolatrous. But as followers of Christ, we must remain vigilant. Our ultimate allegiance must remain with Jesus, whom we confess to be the world’s true Lord.

Know The Boundaries

This is not a call for legalism so that Christians can begin making laws about political engagement (or any other matter of doctrine) in areas where Scripture remains silent. Nor is this an excuse for avoiding sincere, but difficult questions. Westling with the implications of Scripture and its application is good and important. However, we must recognize the danger of allowing worldly reasoning to undermine God’s clear teachings.

Far too often, conversations about Christian doctrine shift from honestly wresting with the implications of Scripture to a question of how far we can let the camel’s nose into the tent. Perhaps we should pause and reconsider whether it is wise to allow it in at all. As disciples of Christ, we have made a commitment to hold fast to the teachings and examples of our Lord. Let us hold fast to Him, trusting His wisdom, and resist the temptation to compromise, even in seemingly small ways.

How Earthly Kingdoms Stand Against Christ

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

What is an “Earthly Kingdom”?

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

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

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

Who Do Earthly Kingdoms Serve?

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

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

Luke 4:5-7

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

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

Luke 4:8

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

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

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

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

How Do Earthly Kingdoms Maintain Power?

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

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

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

Matthew 5:10

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

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

Mark 10:42-43a

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

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

John 18:36

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

How Do Earthly Kingdoms Oppose God?

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

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

Isaiah 9:6-7a

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

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

Isaiah 14:13-14

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

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

Jeremiah 10:7

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

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

Psalm 2:1-3

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

Why Are Earthly Kingdoms Important?

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

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

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

Romans 13:1-5

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

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

Hosea 13:11

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

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

Isaiah 10:5-7

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

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

There Is Another Way

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

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

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

What Jesus Talked About the Most

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