Tag: Jesus

Foreigners, Neighbors, and Citizens of God’s Kingdom in the United States of America Today

Immigration is one of the most polarizing issues for American Christians today

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“You are to have the same law for the foreigner and the native-born.”

Leviticus 24:22

That single line, given by the Lord to Moses, is often read narrowly: foreigners are subject to the same penalties as citizens. True—but incomplete. Law is not merely punitive; it is protective. If the same law binds the foreigner, the same law also shields the foreigner. Justice, in the biblical sense, is reciprocal.

The rules that apply to foreigners are embedded in the sacred Law God gave to Moses for His people. The Law even applied specific protections to foreigners:

  • Leviticus 19:9–10 — Leave gleanings for the poor and the foreigner.
  • Leviticus 23:22 — Harvest leftovers belong to the foreigner and poor.
  • Deuteronomy 24:19–21 — Leave grain, olives, and grapes for foreigners.
  • Deuteronomy 26:12 — Tithes every third year support foreigners.

The Reciprocity Built into God’s Law

Leviticus develops this principle further. In Leviticus 25, the Lord instructs Israel that if a native-born Israelite loses his land and falls into poverty, he is to be treated as a foreigner among them. Why? Because the law already required Israel to provide for foreigners in their midst. By placing impoverished Israelites into the same category as foreigners, God establishes a profound reciprocity:

The protections of the law given to the Israelites apply to the foreigners living among them. The protections given to outsiders become the safety net for insiders when they fall.

This is not accidental. It reveals something essential about God’s character: His justice is inseparable from His mercy.

Other passages reinforce the pattern of concern for foreigners:

  • Leviticus 19:34 — “The foreigner residing among you must be treated as your native-born. Love them as yourself.”
  • Deuteronomy 1:16–17 — Judges must hear cases fairly, whether involving Israelites or foreigners.
  • Deuteronomy 10:18–19 — God “loves the foreigner residing among you, giving them food and clothing.”
  • Deuteronomy 24:17 — Do not deprive foreigners of justice.

God’s intentions are reinforced over and over:

  • Exodus 22:21 — “Do not mistreat or oppress a foreigner, for you were foreigners in Egypt.”
  • Exodus 23:9 — Do not oppress a foreigner; you know their experience
  • Leviticus 19:33–34 — Do not mistreat; love them as yourself
  • Deuteronomy 10:19 — Love the foreigner, for you were foreigners

Israel’s memory of its own foreignness was meant to inform Israel’s identity and to shape its ethics. Their past vulnerability became the foundation of their present compassion. They were never to forget who they were and to treat people as they would want to be treated.

Set Apart—But Not Set Against

God was forming a people set apart—a light to the nations (Isaiah 49:6). Yet their distinctiveness was never meant to become isolation or superiority. From the beginning, God’s promise to Abraham was expansive:

“All peoples on earth will be blessed through you.”

Genesis 12:3

Election was never exclusion. The chosen people existed for the sake of the unchosen. We are the benefactors of God’s expansive purpose today.

Jubilee and Land Ownership

Leviticus 25 also introduces the Year of Jubilee – a system of Law that reinforces the design and purpose of God. Under this system, land could not be owned permanently:

“The land must not be sold permanently, because the land is mine and you reside in my land as foreigners and strangers.”

Leviticus 25:23

Even in the Promised Land, Israel was reminded: you are tenants, not owners.

This theme echoes throughout Scripture. Humanity has lived in exile since Eden. Abraham lived in tents (Hebrews 11:9–10), because he was waiting for a city “whose architect and builder is God.” The saints of old lived as “foreigners and strangers on earth.” (Hebrews 11:13) This is the hallmark of God’s people – their ingrained identity.

The New Testament continues the theme:

  • Philippians 3:20 — “Our citizenship is in heaven.”
  • 1 Peter 2:11 — “I urge you, as foreigners and exiles…”

The Apostle John saw in vivid detail what Abraham and the saints of old only saw from afar:

“Then I saw ‘a new heaven and a new earth,’ for the first heaven and the first earth had passed away, and there was no longer any sea. I saw the Holy City, the new Jerusalem, coming down out of heaven from God.”

Revelation 21:1-2

Our true home is the New Jerusalem – where Jesus has prepared rooms for all of his people. The Kingdom of God is not of this world. The biblical story reframes our identity: no matter where we are born, God’s people live as resident aliens awaiting a better country and a City the architect and builder of which is God.

The American Tension

The United States is not ancient Israel, and the Mosaic Law is not our civil code. Yet the heart of God revealed in Scripture has not changed. The law written on stone has given way to the law written on hearts (Jeremiah 31:33), but its moral trajectory remains.

Continue reading “Foreigners, Neighbors, and Citizens of God’s Kingdom in the United States of America Today” →

How the Bible Cuts Against Insider Logic at Every Turn

Insider logic is the natural inclination of the heart

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I am reminded today of the backstory to the Parable of the Good Samaritan. Second Temple Jews interpreted the Law about loving your neighbor as yourself to mean they should love their Hebrew neighbors as themselves. They didn’t extend the law of loving their neighbors to the Gentiles because of Leviticus 19:18:

“Do not seek revenge or bear a grudge against anyone among your people, but love your neighbor as yourself.”

They read the qualifying language in that verse – among your people – as a limit to the requirement to love your neighbor as yourself. Just 16 verse slater (in Leviticus 19:33-34), the principle of loving your neighbor is expanded:

“The foreigner residing among you must be treated as your native-born. Love them as yourself, for you were foreigners  in Egypt. I am the Lord your God.”

Foreigners are not expressly called neighbors in verse 34, but Israelites were commanded to “love them as yourself” all the same.

It’s easy to see how Jews arrived at their conclusions. Leviticus 19:18 is the first expression of the rule, so they might have assumed it should be given precedence. Foreigners were not called neighbors in verse 34, so there is a distinction to be made. This is how we use Bible verses as proof texts and sneak in our outside assumptions and biases to guide us to an interpretation that makes sense to us – but is wholly inconsistent with the meaning God intended.

How do we know how God intended it? Jesus

When the expert in the law asked Jesus what he must do to inherit eternal life, Jesus turned the table on him and asked, what does the law say. Love God and love your neighbor was the answer, but the expert pressed Jesus to ask, “Who is my neighbor?” Jesus responded with the Parable of the Good Samaritan that provides us an expanded interpretation of who is my neighbor. (Luke 10:25-37) In case we might still question that interpretation, Jesus removes all doubt in Matthew 5:43-44:

“You have heard that it was said, ‘Love your neighbor and hate your enemy.’ But I tell you, love your enemies….”

We need to do careful biblical exegesis with integrity to avoid proof texting and sneaking in assumptions that are motivated by our natural biases. We need to let Scripture, itself, provide interpretive guidance; we need to let the words of Jesus (the Word made flesh) be an interpretative filter; and we need to let the Spirit guide us. “The letter of the Law kills, but the Spirit gives life.”

People are naturally provincial and tribal. We are naturally inclined and biased in that way. Paul calls our natural inclinations “the flesh,” and he warns us to guard against them. We might call the flesh our “insider logic,” and the Bible cuts against that insider logic at every turn.

Our natural inclinations are to take care of ourselves and our kind first. Our natural inclinations are to view others with suspicion and distrust. Our natural inclinations are to seize and hold onto what I can get for myself and leave others to fend for themselves. Our natural inclinations encourage us to adopt a zero sum gained attitude.

When Jesus tells us to take up our crosses and follow him, he is telling us to let go of our insider logic driven by our naturally biased assumptions. When he says the last shall be first, and the first shall be last, and the greatest among you shall be servants of all, he is cutting against our natural inclinations that inform our insider logic.

When Paul said, “[C]onsider your calling, brothers and sisters, that there were not many wise according to the flesh, not many mighty, not many noble,” he was cutting against our how we naturally see ourselves that feeds our insider logic. (1 Cor. 1:26) When Paul said, “There is neither Jew nor Gentile, neither slave nor free, nor is there male and female, for you are all one in Christ Jesus,” he is saying there are no insiders in the kingdom of God. (Gal. 3:8)

Our insider logic makes sense if we begin with our natural inclinations, but the Bible which is God’s revealed word and Jesus, the Word in the flesh, cut against the grain of our insider logic. When we seek first the kingdom of God, we check our privileges and other allegiances at the door.

Continue reading “How the Bible Cuts Against Insider Logic at Every Turn” →

Who Do We Obey? Augustine, Bonhoeffer, the Confessing Church, and the Guidance of Revelation

A choice between two cities

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The book of Revelation is often treated as a puzzle about the future to be solved. But for the early church—and for Christians living under pressure—it functioned as something far more prescient: a guide and encouragement to be faithful when political power demands allegiance that belongs to God alone.

That is why the story of Dietrich Bonhoeffer and the Confessing Church matters so deeply for Christians today. Their struggle was not about partisan politics or policy disagreements. It was about lordship. Who has the right to command the Christian conscience? Who gets our obedience when the state demands what Christ forbids—or forbids what Christ commands?

When Obedience Becomes Worship

The crisis in Nazi Germany was not simply that the government was unjust. It was that the state demanded moral and spiritual loyalty. National identity became sacred. Political obedience became a virtue. Silence and complicity in the face of injustice was praised as faithfulness.

Scripture warns us that this is always how idolatry works.

“No one can serve two masters.” (Matthew 6:24)

In the City of God, St. Augustine contrasts the City of man and the City of God. We owe our allegiance to the City of God, though God calls us to live in harmony, as best as we can, with the City of man. Loving God is first, but loving man is like it. We cannot love God and fail to love people who God loves and created in His image.

Revelation is encouragement and exhortation to us when the City of man exhibits the characteristics of the beast. Revelation describes the beast as a power that compels allegiance to itself in everyday life through economic pressure, social belonging, and fear of exclusion:

“So that no one can buy or sell unless he has the mark.”

(Revelation 13:17)

The issue is not technology. The issue is worship – your heart, your devotion, your allegiance.

Bonhoeffer: Discipleship Is Visible

Dietrich Bonhoeffer saw clearly what many Christians hoped to avoid: there is no such thing as private faith when public injustice is at stake. Throughout the Prophets who repeatedly warned God’s people about coming judgment, the issues were twofold: idolatry and injustice.

Idolatry and injustice always go hand in hand. Augustine said that our true allegiance is revealed by what one loves, serves, and obeys.

“Two cities have been formed by two loves: the earthly by the love of self even to the contempt of God; the heavenly by the love of God even to the contempt of self.”

(City of God XIV.28)

Injustice always flows from misdirected worship – misdirected loyalty, priority, and desire. Augustine called injustice robbery, because it robs people made in the image of God of what God intends for them.

In The Cost of Discipleship, Bonhoeffer warned against what he famously called “cheap grace”—grace that forgives sin without transforming obedience. Transforming obedience is the kind of obedience that forsakes self-interest out of love for God and man.

“When Christ calls a man, he bids him come and die.”

That call is not only about personal holiness. It is about allegiance. Bonhoeffer understood that following Jesus means concrete obedience, even when that obedience is costly, unpopular, or dangerous.

Faith that quietly accommodates injustice, he argued, is not faithfulness at all. God “upholds the cause of the oppressed,” and “watches over the foreigner,” and “sustains the fatherless and widow….” (Psalm 144:6-9) That is God’s heart, and that character marks those who love and serve Him.

“Whoever claims to love God yet hates a brother or sister is a liar. For whoever does not love their brother and sister, whom they have seen, cannot love God, whom they have not seen.”

1 John 4:20

The Confessing Church: Saying “No” to False Authority

In 1934, pastors and theologians gathered to issue the Theological Declaration of Barmen. Their message was simple and bold:

“Jesus Christ… is the one Word of God which we have to hear and which we have to trust and obey in life and in death.”

This was not abstract theology. It was a refusal to allow the state to define truth, identity, or moral obligation. It was a rejection of the idea that national destiny or political leaders could speak with the authority of God the Father. The City of man is not the City of God.

In the language of Revelation, the Confessing Church refused to bear the name of the beast. They chose instead to bear the name of the Lamb:

“They follow the Lamb wherever he goes.” (Revelation 14:4)

The Danger of Complicity

Later in his life, Bonhoeffer pressed further. He argued that the church sins not only by acting wrongly, but by failing to act when injustice reigns.

“Silence in the face of evil is itself evil.”

According to Bonhoeffer, Revelation 14 warns that worship of the beast is not limited to overt acts of loyalty. It includes participation in systems that oppose God’s justice—systems that reward conformity and punish faithfulness—systems that oppress the poor, needy, foreigner, widow, and orphan.

“If anyone worships the beast… he also will drink the wine of God’s wrath.” (Revelation 14:9–10)

This is not a threat meant to terrify believers. It is a mercy meant to awaken them. We must not give our allegiance and our heart to Empire – the beast in our age. We must give our hearts, desires, and allegiance to God alone.

Revelation as a Call to Endurance

Revelation does not tell Christians to seize power. Revelation gives us the hope that the Lamb who was Slain will prevail despite the chaos, injustice, and oppression that reigns in a world controlled the beast. The urgent message is to endure patiently and be faithful. (Rev, 13:10)

“Here is the endurance of the saints, those who keep the commandments of God and the faith of Jesus.” (Revelation 14:12)

Endurance means refusing to let fear, convenience, or comfort decide our allegiance or obedience. It means trusting that faithfulness matters, even when it costs us socially, economically, or personally.

Bonhoeffer lived—and died—by that conviction. We can too.

Why This Still Matters

The beast in Revelation does not always look monstrous. Sometimes it looks respectable. Sometimes it speaks the language of order, morality, and security. Sometimes it rewards the loyalty of silence.

The question for Christians has never changed: Who is Lord?

Revelation, Augustine, Bonhoeffer, and the witness of the Confessing Church remind us that allegiance is not just what we say—it is what we do, what we tolerate, and what we refuse.

“We must obey God rather than men.” (Acts 5:29)

Trusting God from Beginning to End in 2026

How do trust God in a world that is violent and corrupt?

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Jesus is the Alpha and the Omega, the beginning and the end. (Revelation 1:8; 21:6; and 22:13) Jesus was in the beginning with God, the Father, and the universe and all that is in it was made through Jesus. (John 1:1-3)

At this time of year, we celebrate God descending to become man in Jesus of Nazareth, born in Bethlehem into a common family in a far flung place. Jesus was God in his very nature, but he deigned to shed himself of that glory and power to become man, to become a servant to his own creation, and to humble himself to the point of death at the hands of his own creation. (Philippians 2:5-8)

In the end, Jesus will be exalted to the “highest place” with a “name that is above every name.” (Phil. 2:9) Every knee in heaven and on earth will bow to him, and every tongue will acknowledge that “Jesus Christ is Lord,” to the glory of God the Father.” (Phil. 2:10-11)

From the garden of Eden to the new heavens and earth and the New Jerusalem in which God will dwell with His people, God has had a plan from the beginning to the end. God set eternity in the hearts of people, but not so that we would know the beginning from the end. (Ecclesiastes 3:11) We don’t know, but God knows. Do we trust Him?

That is the question in my mind on this 1st day of the New Year in 2026. That is the question with which I challenge myself. Will I trust Him with my life? With the world? With the insanity that seems to characterize the year that just ended in United States of America where I live?

Since God created the universe and populated it with people and animals, God ordained and allowed people to populate the Earth. God didn’t dictate how the history of His creation would unfold. He created Adam and Eve with the capacity to live in sync with God and the universe, but He also gave them the capacity to go their own ways. God had a plan from the beginning, but He allowed the universe and mankind, His crowning creation, to unfold as it would.

I am beginning a new year of reading through the Bible as I have done many years in the past. I have read through the first handful of chapters in Genesis, and my thoughts gather around the question: will I trust God better in the New Year?

Continue reading “Trusting God from Beginning to End in 2026” →

What It Means to Know God

One sure way to know God

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The age old questions humans have asked since time immemorial are, “What is God, and how do I know God?” We have conceived of gods as animated trees, mountains, and the sun, the stars, and the moon. We have conceived of gods as a pantheon of god-men and god-women. We have conceived of God as a force that is in everything, and we have conceived of God as an aloof judge and guardian of the ever after.

The Hebrew Scripture provides a robust concept of God, the Creator of the universe, who reveals Himself to human beings, but who remains mysterious and even “hidden” to people who must seek Him. The Tanakh (the Law, the Prophets, and the Writings) that Christians call the Old Testament purports to be God’s revelation to human beings with a promise that those who seek may find Him, “though he is not far from any one of us.” (As the Apostle Paul said to the Greeks in Athens. (Acts 17:27))

Of course, the God of the universe must be greater than we could ever fully comprehend to have created such an intricately designed universe as the one in which we live. If the men who passed on the revelation of this God that has been recorded in the Bible are correct, we can know much about God even if much remains a mystery.

I am impressed today with the words of the Prophet, Jeremiah, who provides a glimpse of who God is in the words of warning he spoke to Jehoahaz, the King of Judah,

“Woe to him who builds his palace by unrighteousness, his upper rooms by injustice, making his own people work for nothing, not paying them for their labor. He says, ‘I will build myself a great palace with spacious upper rooms.’ So he makes large windows in it, panels it with cedar and decorates it in red. “Does it make you a king to have more and more cedar? Did not your father [King Josiah] have food and drink? He did what was right and just, so all went well with him. He defended the cause of the poor and needy, and so all went well. Is that not what it means to know me?” declares the Lord.”

Jeremiah 22:13-16

I have never noticed before that Jeremiah equates defending the cause of the poor and needy with knowing God. In defending the cause of the poor and the needy, we come to know God.

We can search for God here and there and, perhaps, never find Him. In defending the poor and needy, however, we can know the Lord. It’s that simple.

To know someone in a biblical sense is to know more than facts about someone. To know someone biblically is to know someone intimately. The ultimate example of knowing someone biblically is to know someone as a spouse.

Thus, when Jeremiah says that defending the cause of the poor and needy is to know the Lord, he is talking about an intimate, experiential knowledge of the character and nature of God. The cause of the poor and needy is close to God’s heart, and it is essential to who God is.

The Psalmist says, “A father to the fatherless, a defender of widows, is God in his holy dwelling….” (Psalm 68:5) A dwelling place is where a person is most able to be who they are. God’s holy dwelling is where God is “at home”, where God is most like Himself, and the cause of the fatherless and the widow is at the core of who God is in His most intimate place.

Thus, people can intimately know who God is by taking up the cause of the poor and the needy, the widow and the orphan, and similarly vulnerable people.

The opposite is also true. People do not know God to the extent that they do not defend the cause of the poor and needy. This was the point Jeremiah was making when he said of King Johoahaz:

The father of Jehoahaz was Josiah. “He did what was right in the eyes of the Lord.” (2 Kings 22:2) Josiah found the Book of the Law, reestablished Temple worship of God, and destroyed the idols in Judah. (2 Kings 22 & 23) Josiah also defended the cause of the poor and needy, according to the Prophet Jeremiah, and defending the cause of the poor and needy is what it means to know God.

Indeed, Josiah modeled the entire law that Jesus said can be summed up in these two statements: 1) love God with all your heart, mind, body, and soul; and 2) love your neighbor as yourself.

Throughout the Bible, then, we find that a sure way of knowing who God is and what it means to know God is to be concerned with the cause of the poor and needy. This is not liberal wokeness; it is the essence of who God is and what it means to know God.

“Whoever claims to love God yet hates a brother or sister is a liar. For whoever does not love their brother and sister, whom they have seen, cannot love God, whom they have not seen.”

1 John 4:20

Jesus even goes so far as to say that we should love our enemies and so be perfect as our heavenly Father is perfect. (Matthew 5:43-48) Loving others – caring for the poor and needy – is not superfluous or secondary; it is central to who God is and a key in what it means to know God.