Ethan R. Longhenry's Blog, page 47

Interpreting the Bible: Basic Hermeneutics (1)

God expects us to seek to understand His will and purpose for our lives; He has revealed such things in His Word (John 8:32, 2 Timothy 3:14-17). We therefore do well to study the Word of God. The first part of studying represents the reading of the text and attempting to gain the basic understanding of what the passage means. While reading is extremely important, there is more to studying than just reading: we must attempt to understand the message of the author and establish how we are to apply it to our own lives. This is how we are able to handle the word of truth properly (2 Timothy 2:15)!

It is necessary, therefore, for us to not just read but also interpret the Scriptures; another term for the guidelines and process of interpretation is “hermeneutics”. The process of interpretation is very old (cf. Nehemiah 8:8), and we cannot imagine that we can interpret at our own whims according to our own desires (cf. 2 Timothy 4:3-5). There are many recognized guidelines for interpretation; we do well to explore some of them.

1. Interpret the text literally unless there is a compelling reason to do otherwise. The most basic way to understand any given text is to accept it at face value. John 11:35, “Jesus wept,” is a good example of this: when we read this statement, we have no reason to doubt that Jesus actually and physically cried tears. Likewise, in Genesis 1:1, when the text indicates that God created the heavens and the earth, we are not given any good reason to doubt that God truly and literally did so. When the text is consistent on a literal basis and makes sense in a literal way, we should interpret it thus literally.

We must proceed carefully, however, and recognize that some parts of the Bible are not always supposed to be interpreted literally. There are many times when God speaks to mankind in figurative language; this does not mean that what God is communicating is any less true, but that God is trying to help us understand His will in a different way. When Jesus speaks about a man gaining the whole world in Matthew 16:26, we recognize that it is not possible for a man to have the whole world literally, and we understand that Jesus is exaggerating, using hyperbole, for effect. Likewise, Jesus is not literally a grapevine in John 15:5: He uses a metaphor, speaking of Himself in terms of the grapevine, to help the disciples understand their relationship to Him. Likewise, when Jesus speaks in parables (e.g. Matthew 13:3-8), He is speaking in metaphor about spiritual truths. What God says is no less true simply because it is in figurative language: we just have to recognize it and interpret it properly!

While we must be on the watch for specific examples of figurative language, as shown above, we must also be sensitive to other ways that God establishes that He speaks more figuratively. Many times a particular context demonstrates that God speaks in more figurative language, such as in Daniel 7:1-14 or in Revelation 4:1-22:6. These texts indicate that Daniel and John respectively have seen visions (Daniel 7:1, Revelation 9:17); while we do not deny that they actually see the things they record, we are to understand that what they see represent something else. Likewise, if reading a given passage literally makes it seem absurd or would contradict another teaching of God in another place, we must be open to the possibility that God is speaking figuratively. When Jesus speaks in Matthew 12:29 about binding and plundering strong men, we recognize that to understand this as a literal command would be absurd and contradictory; likewise, when Isaiah condemns the practices of the Jews in Isaiah 1:10-18, we understand that God is not condemning the Temple worship that He established per se but the immorality the Jews were practicing outside of the Temple.

Examples of figurative language include:

Allegory (metaphor involving real persons/events): Which things contain an allegory: for these women are two covenants; one from mount Sinai, bearing children unto bondage, which is Hagar (Galatians 4:24; cf. Galatians 4:21-31).
Hyperbole (exaggeration): Behold, I was brought forth in iniquity; And in sin did my mother conceive me (Psalm 51:5).
Metaphor (understanding x in terms of y): Jesus said unto them, “I am the bread of life: he that cometh to me shall not hunger, and he that believeth on me shall never thirst” (John 6:35).
Metonymy (using a part to stand for whole): In like manner also [He took] the cup, after supper, saying, “This cup is the new covenant in my blood: this do, as often as ye drink it, in remembrance of me” (1 Corinthians 11:25).
Parable (true-to-life story in metaphor): “The kingdom of heaven is like unto a treasure hidden in the field; which a man found, and hid; and in his joy he goeth and selleth all that he hath, and buyeth that field” (Matthew 13:44).
Simile (comparison): As the hart panteth after the water brooks, so panteth my soul after thee, O God (Psalm 42:1).

The importance of proper discernment of literal and figurative language within the Scriptures can hardly be overstated; many have gone down the paths of error by interpreting literal truth figuratively and figurative truth literally. Let us strive to properly discern God’s Word, being workmen without need to be ashamed, properly handling God’s Word (2 Timothy 2:15)!

Ethan R. Longhenry

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The Christian and Culture

We hear a lot about “culture” these days. People commend or decry various “cultural trends.” We recognize that certain people are significant “cultural influencers.” There seems to be no end of discussion regarding “cultural differences.” How should the Christian relate to culture?

Discussions of “culture” are fraught with many dangers. For starters, there is no one monolithic thing we can call “culture,” because culture exists at every level of society. We could speak of a culture of all humanity; each nation-state has its own form of culture; each ethnic group, speakers of a language, a particular race or class all have forms of culture; cultures change based on regional or local differences; religions have forms of culture; even families have their own culture. A given person will find him or herself relating to multiple different cultures at once, and few of these cultures exist in isolation. They all influence each other for good or ill.

Each person is not only a product of the cultural milieu in which he or she was born and raised but also is shaped by their posture and relationship with their own culture and other cultures which they experience. We all have different cultural markers we decide to privilege for various reasons. We strongly and actively identify according to some cultural markers while equally strongly condemning certain other markers; at the same time, we are just as much manifesting various cultural indicators which we may not even notice.

Christians tend to take a defensive posture against culture. Such is an understandable, and often necessary, position. Christians are not to be conformed to the world or to love the world (Romans 12:2, 1 John 2:15-17), and cultures are very much things of the world. Those shaping “greater culture” seek to marginalize “Christian subculture”; this trend is quite evident in the early twenty-first century, but it was there throughout the twentieth century as well, and in some way or another has existed ever since the days the Lord Jesus walked the earth. These days Christians warn against prevailing cultural trends regarding the justification of sexual immorality, consideration of the lives of children as if they are elective choices of the parents, the role and value of faith in society, as well as a host of other issues, and for good reason: our culture does not truly respect God, life, or healthy sexuality, but then again, few cultures have (Romans 1:18-32).

Nevertheless the Christian must remember that he or she cannot escape life in culture or participation in culture. Wherever there are humans there is culture; such is how humanity establishes its existence and hands down meaningful expressions of existence and identity. Even if someone attempted to set up an “anti-culture,” seeking to resist the establishment of any kind of cultural norm, the whole project would become, in and of itself, the “anti-culture” culture! As Christians we develop and maintain a culture within the church, both in the universal and in the local sense; Christian families develop their own culture as well. It always has been this way; even in the resurrection we will maintain some sort of culture as the people of God! Jesus was part of a culture; the Apostles were part of a culture; we cannot escape culture.

We cannot presume that any given culture, regardless of its scope, is fully righteous or fully depraved; every culture is a “mixed bag,” as is consistent with all things related to fallen humans made in the image of God (Genesis 1:26-27, Romans 5:12-21). In every culture, great or small, many of its values and principles are consistent with the revelations of God in Christ and in the Word; likewise, every culture enshrines certain attitudes or behaviors which are not consistent with godliness in the Lord Jesus.

This is, unfortunately, no less true in the church than it is in the world. Christians often manifest the pretense of the ideal, as if the church is perfect because the Lord has sanctified it, and therefore it represents all it should (Ephesians 5:22-33). It is true that the Lord has sanctified His church, and its constituent members are cleansed by the blood of Christ (cf. Titus 3:3-8); nevertheless, each local congregation is made up of people, and such people remain imperfect. A given local congregation is very likely reflecting, at any given moment, cultural attitudes intentionally postured against certain prevailing cultural norms while at the same time unconsciously maintaining and upholding other prevailing cultural norms. Ideally, faithful Christians would maintain a posture “for” all prevailing cultural norms that are good and honorable, and “against” those which are wrong, contrary to God’s purposes, and unhealthy (Romans 12:9, 17); and yet we all fall short of the ideal, and in certain respects we accept or are resigned to certain unhealthy cultural norms, and rail against certain cultural norms which we may find uncomfortable but actually may have much to commend them.

Christians do well to remain circumspect about themselves and culture at all levels. Christians must cling to what is good and abhor what is evil at every level of culture, including the cultures among themselves and in their families (Romans 12:9). Christians are easily tempted to condemn whatever they perceive is contrary to their interests; there may be times when that condemnation is right and just, but at other times such condemnation reflects inappropriate prejudice. Likewise, Christians may commend among themselves what they would condemn in others; many times Christians do not even seem conscious of the pervasive influence of culture, and all too easily associate the faith once delivered for all the saints with a particular cultural expression of that faith.

For good reason God has made one body in Christ from people of every nation, land, and culture (Romans 12:3-8, 1 Corinthians 12:12-28, Ephesians 2:11-18, 4:11-16): different perspectives can help open our eyes to our heretofore unrecognized implicit attitudes and biases. Christianity is a religion designed to transcend cultural differences: Christians can faithfully serve the Lord Jesus in any culture in any time or place, and must work out in faith according to the Scriptures what they are to honor within their cultures and what they must resist. God’s purposes in Christ demand that His people reflect the diversity of humanity (Ephesians 3:10-11); we must resist any and all attempts to homogenize the church, its constituents, and its culture. May we all strive to glorify the Lord Jesus in our specific cultural contexts, encourage others to the same end, and obtain the resurrection of life!

Ethan R. Longhenry

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Paul’s Second Letter to Timothy

Paul’s situation had turned dire. He was back in prison; the end of his life seemed to draw near. The time had come to recall Timothy for a final time. To this end he wrote 2 Timothy.

Paul’s second letter to Timothy is the sixteenth book in modern editions of the New Testament; along with 1 Timothy and Titus, 2 Timothy is considered one of the “pastoral letters,” featuring counsel for preachers in how to work among the people of God. Paul is listed as its author (2 Timothy 1:1); it would seem as if he wrote the letter personally. Pauline authorship of 2 Timothy is strongly contested by scholars on the basis of style and content. Nevertheless Christians of the late second century believed it to be genuine, and differences in style and content can be easily explained in terms of Paul’s later age and different audience. The letter is undated; Paul’s language in 2 Timothy provides a level of finality not seen in any other correspondence (2 Timothy 4:6-8), and therefore likely represents the chronologically latest piece of Pauline correspondence in the New Testament. For this reason most consider 2 Timothy to have been written soon before Paul’s execution by Nero (ca. 64-66 CE). Paul wrote to Timothy to urge him to come to Rome quickly, exhorting him to the continued faithful proclamation and instruction of the Gospel of Christ.

After a standard greeting (2 Timothy 1:1-2), Paul gave deep thanks to God for Timothy, wishing to see him again, remembering the faith in him which was first in his mother and grandmother, encouraging Timothy to not neglect God’s gifts but to not be ashamed of the testimony of God and suffer hardship since He obtained redemption for us in Christ according to the Gospel, as preached by Paul and for which Paul suffered (2 Timothy 1:3-14). Paul then reported regarding difficulties he encountered: those from Asia turned away from him, including Phygelus and Hermogenes, but Onesiphorus and his house proved faithful and refreshed him even in Rome (2 Timothy 1:15-18).

Paul continued with a series of exhortations for Timothy: be strengthened in Jesus’ grace, commit the teachings about Christ to faithful men who can instruct others, endure hardship (2 Timothy 2:1-3). Paul set forth some “parables” for Timothy regarding which the Lord would give understanding: the soldier does not get entangled with other pursuits, crowns are only given to those who compete by the rules, and the hardworking farmer partakes first of the fruit of the labor (2 Timothy 2:4-7). Above all Timothy must remember Jesus for whom Paul suffered and is imprisoned, enduring for the sake of the elect: those who die with Him will live with Him, those who endure will reign with Him, those who deny Him He will deny, but He remains faithful even if people prove faithless (2 Timothy 2:8-13). Paul then warned Timothy about those who warp and pervert the words of Jesus: Timothy must be diligent to handle the word of truth appropriately, unlike Hymenaeus and Philetus, who have taught the resurrection is past, a gangrenous doctrine, overthrowing the faith of some (2 Timothy 2:14-18). Yet God knows who are His, and all should strive to be vessels of honor, sanctified for the Master’s work (2 Timothy 2:19-21). Timothy would do well to shun youthful lusts, not be quarrelsome, but patient in correcting those in opposition, for perhaps the Lord will grant them repentance unto the knowledge of the truth (2 Timothy 2:22-26).

Paul continued his warnings with concerns about those who would arise in later times: people will be selfish and ungodly, ever learning but never coming to a knowledge of the truth, and are as Jannes and Jambres, the Egyptian magicians who resisted the truth (2 Timothy 3:1-9; cf. Exodus 7:11, 22). In contrast Timothy had followed the path Paul trod according to the fruit of the Spirit and despite persecution; all who would live as godly in Christ will experience persecution, for those in opposition will get worse, deceiving as they are deceived (2 Timothy 3:10-13; cf. Galatians 5:22-24). Instead Timothy must persevere in what he was taught, having become wise unto salvation through the holy writings; Scripture is inspired by God and profitable to equip the man of God for every good work (2 Timothy 3:14-17).

Paul then charged Timothy in the presence of God in Christ to preach the Gospel in and out of season, to rebuke and exhort with patience and teaching, for days would come when people would accrue teachers according to their desires and wander off into myths (2 Timothy 4:1-4). Timothy was to remain sober minded, doing the work of an evangelist, fulfilling his ministry, for Paul’s days were drawing to an end, and having fought the good fight of faith, he looked forward to receiving the wreath of righteousness from the Lord Jesus (2 Timothy 4:5-8).

Paul concluded his letter with news and final exhortations. Paul wanted Timothy to come as soon as he could, for Demas apostatized and went to Thessalonica while Crescens was in Galatia, Titus was in Dalmatia, and Tychicus was sent to Ephesus; Luke was with Paul, and Paul wanted Timothy to take Mark and bring him, for he was useful for ministry, along with the cloak and parchments left in Troas with Carpus (2 Timothy 4:9-13). Alexander the coppersmith had harmed Paul, and Timothy was to be aware of him as well; none stood by Paul during his defense save the Lord who strengthened Paul to proclaim the Gospel to the Gentiles; Jesus would deliver Paul from evil works and would save Paul (2 Timothy 4:14-18). Paul provided some final people whom Timothy was to greet, gave news about Erastus in Corinth and Trophimus left ill in Miletus, another encouragement to come, this time adding to come before winter, and those who greeted Timothy, concluding with a standard epistolary conclusion (2 Timothy 4:19-22).

No writing of Paul proves as intimate, raw, visceral, and pained as his second letter to Timothy. We feel his anguish and suffering in his circumstances yet can perceive his faith and conviction in Christ and confidence in his salvation. We do well to draw encouragement from Paul’s example and exhortations to Timothy; may we continue to proclaim the Gospel of Jesus the Christ, entrusting the message to faithful men to proclaim to others also, and maintain great confidence in Christ!

Ethan R. Longhenry

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Encouragement

Not neglecting to meet together, as is the habit of some, but encouraging one another, and all the more as you see the Day drawing near (Hebrews 10:25 ESV).

One of the great responsibilities Christians are given by God to exercise toward one another is encouragement. Encouragement, in English, is the action of giving someone support, confidence, or hope (Merriam-Webster’s Dictionary). The Greek term translated “encouraging” in Hebrews 10:25 is parakaleo, deriving from the idea of calling a person to one’s side or to summon, and thus to speak to, beg, encourage, or comfort (cf. Thayer’s Lexicon). The Greek term therefore has a more expansive meaning than in English; for our purposes we focus on how as Christians we do well to give each other support, confidence, and hope, and receive support, confidence, in hope in turn.

Inherent in the term “encouragement” is “courage”; to give courage, that is, to strengthen. When we seek to give each other support, confidence, and hope, we are seeking to strengthen each other in our faith and life (Jude 1:3). Above all things we must look to God for strength and pray for strength (Ephesians 3:14-21, 1 Peter 5:10). Nevertheless God expects Christians to also look to each other for strength (Hebrews 10:25).

We must first come to grips with our need for strength, and thus for encouragement. As humans we tend to project strength and sufficiency; yet, in Christ, we do best to admit our weakness and our dependence on God and each other (2 Corinthians 12:9-10). While we individually strive to walk even as Jesus walked (1 John 2:6), we are reckoned collectively as the body of Christ (Romans 12:3-8, 1 Corinthians 12:12-28): different parts of that body have strengths where other parts have weaknesses, and thus each part is dependent on the functioning of each other part and the whole. The body of Christ, the church, works best when it builds itself up in love and works to strengthen all of its constituent parts (Ephesians 4:11-16). No Christian is too mature or already too strong so as to never need strengthening; no individual Christian has the right to say that he or she has no need of the church, the Body of Christ, and can go it alone. Anyone who would claim as much is easy prey for the Evil One (1 Peter 5:8)! God’s purpose in Christ is to reconcile all men to Himself to share in relational unity (John 17:20-23, Ephesians 2:11-18): therefore, we glorify God and accomplish His purposes when we work together in the church to build up and encourage and be built up and encouraged in turn (Ephesians 3:10-11).

A primary and consistent means by which we encourage is in the assembling ourselves together as Hebrews 10:25 expects. The church, in Greek, is the ekklesia, which means “the assembly”; what kind of assembly is there which does not assemble? To be part of the church, the ekklesia, is to therefore recognize the importance and value in assembling. When we assemble we participate in spiritual behaviors designed by God to provide support, confidence, and hope. On the first day of the week we assemble to partake of the Lord’s Supper, to commemorate Jesus’ death on the day of His resurrection, constantly reinforcing how Jesus’ death and resurrection provide standing for the believer before God and confidence in the resurrection to come (Acts 20:7, 1 Corinthians 11:23-33). Christians also assemble on the first day of the week to give to help jointly accomplish the work God has given the church to do in benevolence, evangelism, and edification (1 Corinthians 16:1-3). On the first day of the week, and perhaps also on other occasions, Christians do well to pray and sing together, to make their requests known before God and to speak to and teach one another in psalms, hymns, and spiritual songs (1 Corinthians 14:14-17, Ephesians 5:19, Colossians 3:16). Christians also do well to devote time to the Word of God, both in teaching and preaching, so as to be strengthened in understanding and purpose and exhorted to live as faithful servants of the Lord Jesus in the twenty-first century (1 Timothy 4:13, 2 Timothy 4:1-2). All such things are to be done to build up in the faith (1 Corinthians 14:26).

Encouragement, however, is not limited to the assembly. Christians do well to be hospitable toward one another, inviting one another into our homes, getting to know each other better so we can better bear one another’s burdens (Galatians 6:2, 1 Peter 4:9). Christians ought to develop robust and healthy relationships with fellow Christians which will give them opportunities to confess sin to others, to provide rebuke when necessary, and all in ways which can be taken positively on account of the relational capital in place (Galatians 6:1-3, James 5:16, 19-20). Functionally these relationships occur and are often developed through joint participation in accomplishing the work of God in discipleship and evangelism. At many other times and in many other ways Christians can find opportunities to speak a word, to come and be present, to jump in and help, and in many other ways give support, confidence, and hope to each other.

Nevertheless not all things which people might call “encouragement” prove truly encouraging. We have spoken of times in which it may prove necessary to rebuke a fellow Christian for sin and unrighteousness; at other times we might have to expose the error or wrong in the thoughts, feelings, and behaviors of fellow Christians. There are times for rebuke (cf. 2 Timothy 4:1-2); sometimes tearing down must take place so that what would be built up may rest on a suitable foundation (Matthew 7:24-27). Rebukes may be accepted well and changes might be made; we might have opportunity to build up after having torn down. But rebukes and tear-downs do not give support, confidence, or hope; they therefore do not truly encourage, but ideally prepare a person so that they can, after repentance, receive appropriate support, confidence, and hope yet again (2 Corinthians 2:5-11).

None of us are islands unto ourselves; none of us have sufficient internal strength to sustain us through the trials and travails of life. God, in Christ, stands ready to strengthen us if we seek Him and ask for strength in prayer. God has also established the church to provide both a venue for consistent encouragement in the assemblies as well as the people who are to build relationships so that they can provide encouragement for the need of the moment. We do well to honor and glorify God’s intentions for His people; may we seek to encourage each other as we are encouraged by God in Christ and in His church!

Ethan R. Longhenry

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Bible Study Basics

Christians generally recognize they would do well to study their Bibles. They have been told over and over again by elders and preachers to do so; they perceive a need to be better acquainted with the message of Scripture. While some do not read because of a “heart problem,” not desiring, for whatever reason, to put the effort into Bible study, far more manifest a sincere desire to study their Bible and to understand God’s Word, but for whatever reason have some difficulties in understanding exactly how to go about studying the Bible. We thus do well to explore some basic principles of how we might effectively and profitably study the Scriptures.

What type of Bible study is beneficial for us at this time? All Bible study is not the same: there are different types of Bible study to suit different purposes in understanding. The three primary types of Bible study feature survey studies, textual studies, and topical studies.

Survey studies are useful when starting out or when trying to get a better understanding of the “big picture” of the Biblical story. In a survey study of the Bible, you get to see the whole Bible and the major themes contained therein. Survey studies, however, only scratch the surface of the text: the very broad scope of such a study, and the restraints of time, hinders any attempt to dig deeply into any given text. Having the “big picture” is very helpful, nevertheless, and there are many programs in which the student reads the Bible in one year to this end.

Textual study is the standard type of Bible study. In a textual study, a person selects a book of the Bible and begins to dig deeply into that text and try to understand everything going on in that text. While studying one book will not provide a broad picture of the entire Bible, such a textual study will fill in a part of that big picture. Just as one begins building a house by building a frame and then finishing each room in turn, it is profitable to first have an idea of the entire picture of the Bible and then fill in the details in good textual study (cf. 1 Corinthians 3:10-15).

Topical study works well when attempting to ascertain what God desires for the Christian to do in regards to some specific element of life. A topical study is a study of all the various Scriptures that speak of a given topic. One must always try to keep the various contexts of the different passages in mind while engaging in a topical study, lest one come to a wrong conclusion, but topical studies on the whole can be very beneficial.

Once we have determined what type of study in which we want to engage, we must then dig into the text and try to determine what the text is trying to communicate to us. The first goal in any Bible study is to understand the text in context: once the text is understood in its own right, we can then derive appropriate applications. If we are to understand the text, we are going to have to ask questions of the text and seek to find answers to them.

We must first seek to learn what we can about the author of the text. Yes, God is the ultimate author of the entire Bible (2 Timothy 3:16), but the Bible was written by men “moved by the Holy Spirit” to write (2 Peter 1:21). Different authors wrote to different people at different times for different reasons. To understand any given text, therefore, we must determine who was the author, about what time was he writing, when were the events of which he writes, to whom is he writing, and why he is writing. While we read the text, we must continue to ask ourselves these questions as they relate to the specific context. Does the audience change while the author writes? Why does the author present the material in the way he does? What is so special about a particular speech or story? We must answer these questions according to the text itself based on what is explicitly written and what we must infer by necessity.

After gaining an understanding of the author, audience, and specific purpose of what we are studying, we can then go on to read and ask questions of the material.

Who is involved? Who is speaking or acting? Who is hearing or receiving the action? Many times we can get easily confused because texts feature many different people simultaneously. If this is the case, we do well to take a piece of paper, and write down each name we find, and begin to write down what the text says about that person: who s/he is related to, what s/he does, etc. In this way we develop notes notes to help us sort out who is whom in the text.

When are the events occurring? This question is easier to answer if we have already determined when the author wrote and when the events of which he wrote occurred. Nevertheless, texts on occasion will give you a big picture and then go back to fill in detail (e.g. Genesis 1:1-2:24), will present a collection of sayings that are not dated and may not have been presented in exactly that order in time (e.g. Isaiah 1:1-39:8), or the text may present a series of events in proper chronological progression.

What is going on? If we cannot understand the basic message of the text, we cannot make much sense of anything else about the text! We must establish a basic understanding of what the text is trying to relate. When there is a speech, what is the message of that speech? When there are events chronicled, what happened in those events? When these basic questions are understood, we can move on and gain a deeper understanding of the text at hand.

How do various matters relate? Why are things said or done as they are? Once basic understanding of the text is achieved, we can then try to relate the material in the text to itself. Why does a person respond to another in the way he does? How have previous actions led to the current situation, and what will be the result of the actions now taken? Why are various things said and done as they are? Answering these questions will help greatly in understanding the meaning of a text.

These are just some of many concepts that must be taken into consideration when studying the Bible. They are not necessarily easy, and they may require frequent re-reading of the text. It is important for us to get as many of these answers as we can from our own study of the text and from the text itself. May we come to a better understanding of God’s purposes in Christ and be workmen without need to be ashamed (2 Timothy 2:15)!

Ethan R. Longhenry

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A Theology Regarding Climate Change

For some time now, scientists have been sounding the alarm regarding climate change. A large number of scientists and scientific institutions are making dire predictions about the future of mankind on account of the levels of carbon dioxide that human activity is pumping into the atmosphere.

Many conservative Christians, among others, strongly contest these claims. Part of their ideological differences derive from suspicion regarding science: many of the arguments that the scientists make involve claims regarding temperature fluctuations over millions of years, and most conservative Christians do not believe that the earth has been around that long. Furthermore, the same scientific establishment that includes many who actively deny God and which promotes Darwinist evolutionary theory is now promoting this idea of global warming.

Nevertheless, the majority of the difference comes on the basis of the interpretation of Scripture. Many such conservative Christians do not believe that human action can so dramatically impact God’s creation. Appeals are made to Genesis 8:22 that declares that as long as the earth exists there will be seasons, and, therefore, earth will not experience constant summer. Many also speak of 2 Peter 3:10-12, among other passages, to show that human activity will not destroy the earth, but that it will remain until Jesus returns.

It is true that scientists have come out with many radically apocalyptic pictures of the future, and that these pictures do contradict what the Scriptures have said regarding how the earth and mankind will end. Nevertheless, one does not have to accept such futuristic claims to recognize that human activity can cause significant environmental impact, and that it is very possible that the Western world’s consumptive nature is causing environmental degradation. I would like to present an alternative theology that is firmly Biblical and yet takes these possibilities seriously.

I confess without hesitation that I am not a scientist and do not claim to understand everything involved with the scientific arguments. I have no desire to defend Darwinist evolutionary theology, nor do I have any confidence in the idea that the earth is millions or billions of years old. I also cannot answer as to whether the current global warming trends are based only in natural processes or in both natural processes and human activity. I believe, however, that certain principles in Scripture need to be brought forth in terms of the discussion that are currently lacking.

There is a lot of misunderstanding regarding what climate change/global warming entails. From what I understand, scientists do not claim that global warming will always lead to hotter seasons or the eradication of seasons– instead, the cycle of nature becomes more extreme. Seasons exist, but they become more extreme. Summers get colder, hotter, wetter, or drier, based on where you live. The same is true for other seasons. Storms become more powerful. Flooding and drought become more severe and prolonged.

Do I believe that humans can end life as we know it? No, I do not. On the other hand, please note that while the Scriptures do say that the earth and seasons will remain, no comment is ever made about the level of comfort that will exist. There’s no statement in Scripture that says that humans cannot make life miserable for themselves on Earth based on their decisions.

In fact, there are plenty of Scriptures that prove the contrary: human beings, in fact, make life miserable on earth because of their sinful decisions!

Consider the connections between human sin and environmental degradation in Scripture.

And unto Adam [God] said, “Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree, of which I commanded thee, saying, ‘Thou shalt not eat of it:’ cursed is the ground for thy sake; in toil shalt thou eat of it all the days of thy life; thorns also and thistles shall it bring forth to thee; and thou shalt eat the herb of the field; in the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken: for dust thou art, and unto dust shalt thou return” (Genesis 3:17-19).

Paul later explains that the creation was subjected to decay and futility (Romans 8:20-22), and it is hard to see how that subjection took place before Adam’s sin. As far as we can tell, all the elements of life that lead to decay and corruption are due to Adam’s sin. Earth has been continually scarred because of the sin of humanity!

And God saw the earth, and, behold, it was corrupt; for all flesh had corrupted their way upon the earth.

And God said unto Noah, “The end of all flesh is come before me; for the earth is filled with violence through them; and, behold, I will destroy them with the earth…And I, behold, I do bring the flood of waters upon the earth, to destroy all flesh, wherein is the breath of life, from under heaven; everything that is in the earth shall die” (Genesis 6:12-13, 17).

The Scriptures nowhere indicate that animals can sin. Therefore, when God speaks of “all flesh,” he refers to all of humanity. Notice that as part of the punishment against mankind, God also kills all the animals too. Humans sin, and the Earth suffers.

Perhaps the most stark demonstration of this is found in Hosea:

Hear the word of the LORD, ye children of Israel; for the LORD hath a controversy with the inhabitants of the land, because there is no truth, nor goodness, nor knowledge of God in the land. There is nought but swearing and breaking faith, and killing, and stealing, and committing adultery; they break out, and blood toucheth blood. Therefore shall the land mourn, and every one that dwelleth therein shall languish, with the beasts of the field and the birds of the heavens; yea, the fishes of the sea also shall be taken away (Hosea 4:1-3).

The people are sinful, and who suffers? The land, the sea, and all the creatures within them.

In the face of all this evidence, how can any declare so confidently that human activity cannot impact our planet in any significant way? According to the Bible’s own testimony, the very reason that there is corruption and decay on earth is mankind and its sin. When humans multiply in sin, the Earth suffers.

This, of course, leads to an important question: what is the sin for which the earth is suffering? To answer this question, we must consider an important principle in Scripture:

For they sow the wind, and they shall reap the whirlwind (Hosea 8:7).

Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap (Galatians 6:7).

We reap what we sow. If you sow the wind, you reap the whirlwind. In terms of the way we live on the earth and use its resources, there is a great lesson here for us.

There are many, even within “Christendom,” who believe that our dominion over the earth means that we have the ability to exploit it for all it is worth. There is no indication that such is the case, especially when we consider the virtues of the faith. Search for yourself in Galatians 5:22-24: do you find excess consumption there or self-control? Where do we get the impression, according to the ethical standards within the New Testament, that we have the obligation or even the right to live as excessive consumers of the world’s goods?

This is a difficult message for us who live in the West and enjoy the nice lifestyle that modern progress and technology have allowed. Nevertheless, the message must be said. Our lifestyles are not sustainable. There would need to be at least three earths to contain the resources necessary to provide the rest of the world with the type of lifestyle that we enjoy. As it is, we are hearing more and more warnings regarding peak oil, the finite amount of fossil fuel resources in general, overfishing, and plenty of other signs that the planet cannot sustain our rates of consumption. This does not even begin to take into account how we might be poisoning ourselves with the chemicals that are present within our water and food sources!

What happens if we turn to the popular adage, “what would Jesus do?” Jesus presents for us an even more uncomfortable truth: Jesus did not live like us. Instead, Jesus’ existence was much more like the way that a large number of people live in Central and South America, Africa, and Asia. Our excess of consumption is more like the great feasting and wastefulness of the Roman nobility!

If we sow this great excess of consumption of the world’s resources in an unsustainable way, what, do you imagine, will we reap? Can we not understand the current climate change as the beginning of our reaping what we have sown? God’s creation shows a wonderful balance, as the Preacher indicates in Ecclesiastes 1:5-7. If human beings pump tons of carbon dioxide into the atmosphere that was not originally there, disturbing the balance of the planet, on what basis do we believe that there will be no consequences?

The Bible indicates that humans will reap what they sow. The Bible indicates that the earth suffers because of man’s sin. By what Biblical principle do we justify our current lifestyles of such vast consumption? In what other arena of life can we live in excess and imbalance and yet expect no consequences for our actions?

Perhaps the changing of our climate is designed to be a warning sign for us, just as the threatened holocaust of locusts was a warning sign for Israel (Joel 1). Let us not be deceived into thinking that our current lifestyle of such excessive consumption is sustainable and not open for negotiation. Let us realize that while it is true that there will be seasons as long as the earth remains, and that the Lord will return before all flesh is destroyed, that the earth can and does suffer because of the transgressions of mankind, and God has indicated that we can make our lives miserable on the earth because of our choices. It is high time for us to consider our lifestyles, to find more sustainable ways to live, and develop self-discipline in the way we live!

Ethan R. Longhenry

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Charity

It seems to be an almost daily occurrence, at least in my mailbox: another charity sending a request for financial support. Requests come in from children’s hospitals, cancer treatment centers, local rescue missions, non-governmental organizations providing food and medical support in other parts of the world, among others. Their appeals are designed to generate compassion and empathy: to give on occasion seems to lead to even more requests from that organization as well as new requests from many others.

Charity is primarily defined as “benevolent goodwill toward or love of humanity” (Merriam-Webster’s Dictionary). Charity originally spoke to a characteristic or disposition a person would have toward his fellow man; since that disposition would lead such a person to provide assistance for his fellow man in need, said assistance was also called “charity.”

In the King James Version of the Bible, “charity” was the primary term used to translate Greek agape, these days more often translated as “love.” “Charity.” in its original concept, captures well the expected fruit of love: if we truly have concern for our fellow man as God commands us to have, we will seek opportunities to provide real benefits for them (1 John 4:7-21). John illustrated the premise well in 1 John 3:16-17: we have seen what love is like in Jesus, and so how can we say that a person who has the world’s goods but closes his heart and has no compassion for his fellow man in need has the love of God in him? And so Christians are to love in deed and truth, not merely in word (1 John 3:18). We do well, therefore, to understand the love of God and love for man in terms of charity, for if we truly understand the way God has loved us, we will maintain a benevolent goodwill toward God and humanity.

God is love, and God is one in relational unity (John 17:20-23, 1 John 4:8). By its very nature love demands some sort of relationship; to express care and concern for the well-being of another person we must have some knowledge and experience of that person. Love, and by extension charity, therefore demands a level of proximity to the beloved or to the recipient of goodwill. Thus throughout the New Testament acts of love and charity are done with a view to strengthening relationships: God acted benevolently in Christ through His miracles, death, and resurrection to reconcile man to Him and to each other (Matthew 9:1-8, Romans 5:6-11, Ephesians 2:11-18). The Apostles commanded Christians to do good for all men, especially those in the household of faith, and to visit widows and orphans in their distress (Galatians 6:10, James 1:27). In Jesus’ famous description of the day of judgment all are judged on the basis on how they provided for the needs of the least of their brethren (Matthew 25:31-46).

It proves telling that the primary use of “charity” in modern English is to describe organizations established to provide material resources to people, for such charities exemplify a concerning trend in Western society. The logic of the Industrial Revolution has been extended to social concerns: specialization is rewarded, organization and efficiency prized, and in this way the expression of benevolent goodwill for mankind is dehumanized and industrialized. We are made to feel that we do best to write checks so that “the professionals” can take care of other people. Charity is thus seen as an organization, not a practice.

We must resist the idea that charity is an organization which should be run like a well-oiled machine. We ought to maintain a charitable disposition toward our fellow man and seek to work for his good. We have no right to reduce all of the commands God has given the Christian about charity to the provision of financial resources: man does not live by money alone. Doing good for others includes providing material resources but involves far more: spending time with people, advocating for those of lesser estate, providing encouragement and mental and emotional support for those in poverty and/or distress (Matthew 25:31-46, Galatians 6:10, James 1:27).

Humans are not machines, nor are humans akin to factory-made products. The human experience includes basic material needs yet also involves social and spiritual needs as well. Writing checks to benevolent organizations is good but cannot address the full spectrum of human need. The charity God expressed to us in Christ Jesus was designed to reconcile us back to Him (Romans 5:6-11); the charity we express to others is best manifest in not only taking care of physical needs but also in cultivating of relationship so as to address mental, emotional, and spiritual needs. Few, if any, believe that the expression of love is found only in the providing of basic material needs; charity which focuses on material needs to the detriment of encouragement and relational support is not worthy of the term. People in need do not need another system or more ways to feel humiliated, depersonalized, and unwanted; they need to receive human love and care, and organizations as systems do not show love and care.

Charities do important and beneficial work: none of us can provide all services or provide for the needs of all people everywhere. Individuals can, and should, give to well-run charities as part of the means by which they do good to all people (Galatians 6:10). But while the world has seen an explosion in charities and opportunities for charitable giving, people starve for want of charity. Billions are spent to provide for needs and yet people near and far hunger physically, emotionally, and spiritually. More humans live right now than ever before and yet true humanity seems lacking. This is all due, in part, to the depersonalization of charity, and the expectation that the majority of people can pay for a small minority to take care of the problem. We do well to remember that charity is not an organization but a disposition; money and food cannot replace care and encouragement (although encouragement cannot overcome a lack of money and food); attempting to be humanitarian without any regard for the desire for love, support, and strength which defines the essence of being human is no humanitarianism at all. May we all seek to express true charity, providing not only material support for those in need, but proving willing to “get our hands dirty” by providing for their mental, emotional, and spiritual needs as well!

Ethan R. Longhenry

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The Christian and Modesty

Modern Western culture is all about self-promotion and glorification. Our society has elevated the standing and importance of the individual above almost all things; therefore, the promotion of the individual becomes all-important. Those who get ahead are those who put themselves forward; so many in our culture wish to become famous and will participate in all sorts of self-aggrandizing behavior to accomplish their desires. These narcissistic cultural influences prove pervasive: we are easily tempted to judge our standing and value based on how many likes or shares our social media posts generate and how many prove willing to “follow” us online and act accordingly. We are all individuals; we are all different; and yet, according to the wisdom of our current age, we must find ways to distinguish ourselves from the crowd in order to be seen and get noticed.

God calls the Christian, however, to modesty in disposition and conduct. Modesty has much to do with humility: to be modest is to have a reasonable and moderate conception of one’s own abilities and standing. Above all things modesty involves the attempt to avoid impropriety and indecency (cf. Webster’s Dictionary): in short, to be modest is to try to not draw attention to oneself and to compose oneself with simplicity.

Modesty is quite often associated with clothing; the primary exhortation in the New Testament to modesty in 1 Timothy 2:9-10 is in the context of the type of clothing Christian women should wear (cf. 1 Peter 3:3-4). Christian women were to dress orderly, respectfully, and with shamefacedness and sensibility when they would come to the assembly, not attempting to display their wealth through braided hair, gold, pearls, or expensive clothing (1 Timothy 2:9, 1 Peter 3:3). Quality adornment for the Christian woman should not involve displays by clothing as much as good works and a humble and quiet spirit (1 Timothy 2:10, 1 Peter 3:4).

We do well to note how neither Paul nor Peter demands a specific type or form of clothing; instead, they speak to a general disposition about clothing. No explicit lengths or styles are imposed; such things tend to be culturally (and even contextually) specific, and for this reason Christians need not go about their days in togas or the chiton. Their concern is primarily about displays of wealth, which manifests a spirit of selfish ambition and perhaps jealousy, an attempt to demonstrate one’s (perceived) greater value or significance on account of money. In Christ all, rich and poor, are welcome, and all stand equal before God in Christ (Galatians 3:28, James 2:1-9); any attempt to flaunt one’s wealth works against God’s purposes in the church. Such displays are quite immodest and do not suggest the person has a moderate or reasonable conception of their value or standing!

Above all we must see that Paul and Peter exhort Christian women in regards to clothing by appealing to their mindset, disposition, and character. Modesty must first be a character trait, a disposition toward oneself and the world. By developing a modest and discreet disposition, the Christian woman will conduct herself appropriately, and her clothing will reflect that disposition. The woman who wears ostentatious jewelry and expensive clothing is attempting to display wealth and status; her clothing manifests an immodest character and disposition.

While many women do dress luxuriantly at various occasions, many women today are more likely to reflect immodesty in terms of a lack of dress than the extravagance thereof: they like to show off their bodies through revealing clothing. Such behavior does not reflect shamefacedness but its opposite, shamelessness; it is indiscreet, immodest, and tends toward lasciviousness, condemned in Galatians 5:19-21.

Whereas the New Testament does not explicitly speak to Christian men regarding their clothing choices, men also are to manifest self-control in their behavior, maintain humility, and show proper reverence to God (Galatians 5:22-24, Hebrews 12:28, 1 Peter 5:5). The Christian man is not justified in displaying wealth through ostentation or clothing, but should humble himself and be rich in good works (1 Timothy 1:17-19, James 1:10-11). Christian men also must be sure to avoid lasciviousness both in their own behavior as well as in their thoughts (Galatians 5:19-21): even if women ought not display themselves as some do, and seek attention in the process, the Christian man must strive to not give them the desired attention, avoid lustful thinking, and focus on what is good, right, and holy (Matthew 5:28-30, Philippians 4:8).

Modesty involves a character trait and disposition; it involves much more than mere cloth or adornment. The Christian does well to approach many other aspects of life with a modest and discreet disposition and a humble character. The lives Christians live are not for their own benefit but for the glory of God in Christ who purchased them with His blood (1 Corinthians 6:20, Galatians 2:20): therefore, the Christian must take care lest he or she makes far more of him or herself than is appropriate. Christians are not to esteem themselves of greater standing, value, or worth than anyone else; they are to seek not only their own benefit but also that of their neighbor (Romans 12:3, Philippians 2:4). Such is why they should not judge each other (Matthew 7:1-4, James 4:11-12): all such judgment is done in order to seem better or superior to the other, even though but by the grace of God we would be as they are. The Christian’s standing and worth is not dependent on their birth heritage, wealth, social standing, or social media prominence, but on the love of God for them in Christ (Romans 5:1-7, Galatians 3:28, Ephesians 2:11-18). Christians do well to recognize the various ways in which God has blessed them with skills and opportunities, yet all should be done for His glory and honor, and used to serve one another (Matthew 25:14-30, 1 Peter 4:10-11).

Those of the world are all about self-promotion and self-aggrandizement; the Christian is to be all about what God has accomplished in Christ. The Christian must develop modesty in character and disposition if he or she would faithfully serve God. Such modesty will be manifest in clothing choices; it should be further manifest in lifestyle. May we all strive to be modest and discreet, humbly serving God in Christ, and not seeking to glorify ourselves!

Ethan R. Longhenry

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Paul’s First Letter to Timothy

Paul was only one person; he could not be in multiple places at once. He had business elsewhere; Timothy would be able to handle the situation in Ephesus. Until he could visit them again Paul sent instructions to Timothy regarding himself, his work, and what to do in Ephesus; we call this letter 1 Timothy.

Paul’s first letter to Timothy is the fifteenth book in modern editions of the New Testament; along with 2 Timothy and Titus, 1 Timothy is considered one of the “pastoral letters,” featuring counsel for preachers in how to work among the people of God. Paul is listed as its author (1 Timothy 1:1); it would seem as if he wrote the letter personally. Pauline authorship of 1 Timothy is strongly contested by scholars on the basis of style and content. Nevertheless Christians of the late second century believed it to be genuine, and differences in style and content can be easily explained in terms of Paul’s later age and different audience. The letter is undated; Paul had visited Ephesus and left Timothy there to work while he traveled on to Macedonia (1 Timothy 1:3), and most likely wrote 1 Timothy soon afterward. This may fit the context of Acts 20:1-6 (ca. 57 CE); otherwise it reflects events which take place after Paul’s (presumably first) imprisonment in Rome, ca. 61-63 CE. Paul wrote to Timothy to exhort him to preach the Gospel and regarding his conduct and the conduct of Christians in the household of God.

After a standard greeting (1 Timothy 1:1-2), Paul began by setting forth how Timothy should conduct himself among the household of God (1 Timothy 1:3-3:15). Paul reminded Timothy of the reason he was left in Ephesus: to charge certain men to not teach Jewish mythological doctrines (1 Timothy 1:3-4). Those who would preach and teach should do so to lead to love from faith and conscience; these men swerve from it, not fully understanding the law they would teach, for the law is for the unrighteous, not the righteous (1 Timothy 1:5-11). Paul spoke of his own conversion and God’s mercy upon him: Jesus came to save sinners, of which Paul is foremost (1 Timothy 1:12-17). Paul then gave Timothy the same charge, to fight the good fight of faith; others, like Hymenaeus and Alexander, have shipwrecked their faith (1 Timothy 1:18-20).

Paul encouraged Timothy to provide a series of specific exhortations. Prayers and supplications were to be made for all men, especially those in authority, so Christians could live tranquil and quiet lives; God wanted all to be saved; Jesus is the Mediator between God and man, a ransom for many, of whose Gospel Paul was commissioned to preach (1Timothy 2:1-7). Men everywhere were to pray without anger or argument (1 Timothy 2:8). Women were to dress modestly, learn quietly, and not exercise dominion over men on account of Adam and Eve (1 Timothy 2:9-15). Paul spoke highly of the work of overseers and set forth their qualifications (1 Timothy 3:1-7). He continued with the qualifications of deacons and their wives (1 Timothy 3:8-13). Paul hoped to see Timothy soon, but if he were delayed, this writing would set forth how people were to behave in the household of God, the pillar and support of the truth; Paul then provided a “hymn” speaking of the Lord Jesus (1 Timothy 3:14-16).

Paul continued to exhort Timothy regarding what he should preach and teach. He warned Timothy of those who would give heed to doctrines of demons, forbidding marriage and restricting foods God made to be eaten with thankfulness and sanctified in prayer (1 Timothy 4:1-5). If Timothy insisted on these things, he would be a good servant of Jesus; he should avoid myths and fables; bodily exercise profits little, but spiritual exercise endures forever (1 Timothy 4:6-11). Timothy must give no reason for others to despise his youth, but to live as an example of the faith, giving heed to teaching and Bible reading, not neglecting his gift, but giving diligence, paying heed to what he taught for his benefit and that of those who heard him (1 Timothy 4:12-16). Paul spoke of how Timothy should treat various Christians in different life situations and addressed the condition of widows at length, delineating between younger widows and “widows indeed,” the qualifications of widows to be supported by the congregation, and the importance of marriage for younger widows; Paul expected believers to take care of their families, and Christian family members to take care of widows in their extended family (1 Timothy 5:1-16). Paul commended good elders, addressed how charges against them should be handled, expected Timothy to act impartially, to not lay hands on anyone quickly, to drink some wine for his stomach ailments, and spoke about how all sin would be exposed, sooner or later (1 Timothy 5:17-25). Christians who were slaves should honor their masters, especially those whose masters were of the faith (1 Timothy 6:1-2).

Paul again warned about the coming of false teachers and set forth their expected behavior, sensual and seeking monetary gain from godliness; godliness is great gain if paired with contentment; love of money is the root of all kinds of evil (1 Timothy 6:3-10). Timothy was to flee covetousness but pursue righteousness and fight the good fight of faith: hold firm to the confession of Jesus and do His commandments (1 Timothy 6:11-16). Christians with means ought to trust not in their riches but God and be rich in good works (1 Timothy 6:17-19). Paul concluded by pleading with Timothy to avoid the profane babblings of what was called gnosis, or knowledge, by means of which many had swerved from the faith (1 Timothy 6:20-21). Paul ended with a standard epistolary conclusion of grace (1 Timothy 6:21).

Paul’s exhortations to Timothy proved prescient; to this day they remain sound exhortation for all those who seek to follow the Lord Jesus, especially those active in preaching and teaching. May we all hold firm to the truth of God in Christ, shun false teachings, and fight the good fight of faith, like Paul and Timothy!

Ethan R. Longhenry

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Privilege

In recent years “privilege” has become a prominent feature in American social and political discourse. Many wish to look at all things through the lens of privilege; others deny the existence of privilege outright, at least in certain contexts. What is privilege? Does it really exist? What difficulties are involved? How should Christians respond?

“Privilege” involves a right or immunity granted as a benefit, advantage, or favor (cf. Webster’s Dictionary). Privilege is granted or obtained through different means. Some privileges are obtained through significant effort and resourcefulness (e.g. standing or resources because of one’s efforts in education or in the marketplace); others are obtained by accident of birth (e.g. citizenship in a developed nation, having wealthy parents).

“Privilege” is considered as such because it is rarely evenly shared. Many would like to imagine that they live in an environment that would facilitate egalitarianism if we just worked a little harder to obtain it; others imagine we live in an environment of equality of opportunity, and if people just worked hard enough, they could obtain privilege as well.

Reality and the witness of Scripture testify to the persistence of privilege and inequality. There have been rich people and poor people for as long as there has been civilization; the rich benefit from preferential treatment, and the poor often have suffered injustice (cf. Isaiah 3:15, James 2:1-7, 5:1-6). Some have gained benefits from citizenship of various nations which others have not enjoyed (e.g. Acts 22:42-49). Egalitarianism would seem to be a great ideal but has proven oppressive and anything but egalitarian when attempted. Furthermore, Jesus Himself declared that the one who has will receive more and the one who does not have will have things taken away, vividly exemplified in the Parable of the Talents (Matthew 13:12, 25:14-30): all humans may be equal in value in God’s sight, but people have different abilities and capacities, and God will judge accordingly. Some inequality, therefore, will remain a given in the present creation.

Those who would deny the existence of privilege in various contexts tend to be the very people who benefit the most from it. Admittedly the one who has always maintained privilege will find it hard to perceive it: to them, the privileges they maintain represent what is normal. Humans tend to consider their own experiences to be normal and project those assumptions upon others; thus, those who maintain privilege tend to assume that everyone else has the same benefits or access to those same benefits they enjoy.

We can see these forces at work in many forms of discourse in America. Almost everyone recognizes the existence of financial inequality in America, and many have bought into the myth of meritocracy, as if all those who have benefited have done so because of superior skill and effort, and all those who remain or have fallen into poverty have no one but themselves and their laziness to blame. Yet many who have succeeded have done so because of many privileges they have obtained: material wealth of parents, a loving and caring household, an emphasis on the importance of education and hard work, perhaps a church or community environment that encouraged such aspirations, teachers who took a special interest in a person, etc. Many who remain in poverty never had family members or a community who thought they could amount to anything and found it difficult to understand how to apply to go to college, how to function in class, or how to prepare for a job interview, etc. A major issue in American society involves privilege which comes from a person’s racial background: many Americans, even faithful Christians, have experienced great hardship and awful treatment solely on account of the color of their skin, experiences that those of other racial backgrounds would never imagine they would have to endure.

As Christians we do well to prove sensitive to concerns regarding privilege. We have been warned about judging others lest we be judged by the same standard; we have many “blind spots” because of our lack of perspective (Matthew 7:1-4). Not for nothing does James encourage believers to be quick to hear, slow to speak, and slow to anger (James 1:19): others have experiences we do not have, and we may be blind to the benefits we have that others do not enjoy. Only by listening to others and being willing to accept what they have to say, however uncomfortable it may be for us, can we seek to transcend the limitations of our own perspectives. We must resist the assumption that such discussions are merely political: while many partisan groups have weaponized discussions of privilege for political ends and purposes, for many people the issues of privilege and inequality are lived experience and transcend political concerns as assuredly as concern regarding life in the womb.

What are Christians to do about privilege? We do well to recognize the ways in which we maintain privilege; in some cases we do well to praise God for them (i.e. the privilege of knowing God in Christ and having been led to the truth). The Lord Jesus had all privilege and renounced it all to take on flesh and dwell among us (Philippians 2:6-8); we are to have the same mind among ourselves (Philippians 2:5). We may have to renounce certain benefits and privileges in order to remain faithful Christians and in so doing take up our cross to follow Jesus (e.g. Philippians 3:3-11).

Christians do best when they leverage their privileges to the benefits of all men, especially those of the household of faith. Those who have wealth in resources do well to use those resources not for their own aggrandizement but as blessings for others (1 Timothy 6:17-19). Paul took advantage of his Roman citizenship to facilitate the preaching of the Gospel; we can use the advantage of American citizenship to do the same (Acts 22:44-49, 25:11). Above all we should use the benefits we have in God in Christ as His body to build each other up (1 Corinthians 12:12-28, Ephesians 4:11-16): we should provide support for each other in the faith and as individuals develop relationship with those in our communities and provide encouragement and support for them as well.

In Christ all are equal (Galatians 3:28); in the resurrection we will all share in the same salvation and glory (Matthew 20:1-16). In this life, however, privilege and inequality will remain. We do well to uphold the truth of God in Christ and work to serve others as a benefit, pointing always to God who has blessed us and saved us, and share in the resurrection of life!

Ethan R. Longhenry

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