The Not So Triumphal Entry

It was the week leading up to Passover and preparations were already well underway. The city of Jerusalem was swarming with people. This was one of three annual feasts where Jews from across the world would come to Jerusalem to remember God’s faithfulness to his people. These feasts were a time of joy, but they were also a time of trepidation.

Many Zealots were among the crowds, violent freedom fighters who sought to overthrow the Romans. They used the feasts to stage political protests, and these would often lead to deadly riots. They reasoned that Passover in particular was supposed to celebrate the liberation of Israel from Egypt, and it was a fitting time to fight for liberation from Rome. In light of this, it is not surprising that tensions were high during Passover. Large contingents of soldiers would be sent in for these days, an ever-present reminder of the terrifying power of the Romans.

The Sunday before Passover was particularly special because this was the day Moses appointed for choosing the lamb that would be slain for the family (Exodus 12.3).

The lamb had to be completely spotless, and so it was that thousands of Jews spent the day searching for the perfect lamb. They knew God would only bless them if they were obedient to his commands.

Just outside Jerusalem, at the Mount of Olives, Jesus and his disciples are preparing to enter the city to choose their lamb. We pick up the story in Luke 19.

When he drew near to Bethphage and Bethany, at the mount that is called Olivet, he sent two of the disciples, saying, “Go into the village in front of you, where on entering you will find a colt tied, on which no one has ever yet sat. Untie it and bring it here. If anyone asks you, ‘Why are you untying it?’ you shall say this: ‘The Lord has need of it.’” So those who were sent went away and found it just as he had told them. And as they were untying the colt, its owners said to them, “Why are you untying the colt?” And they said, “The Lord has need of it.” And they brought it to Jesus, and throwing their cloaks on the colt, they set Jesus on it. And as he rode along, they spread their cloaks on the road.

Luke 19.29-36

In order to fully understand this story it’s important to have an understanding of the cultural context in which it takes place. To begin, Jesus was a Jewish Rabbi, and he spent much of his time teaching devout Jews from their Scriptures, which they called Tanakh (we call it the Old Testament). The Jewish people at this time were very religious and they knew their text very well. Many of them had large sections of it memorized and they would often recite the text to make a theological point or teaching.

One of the teaching techniques that was used in this time was called “Remez”, which in Hebrew means “hint” or “clue”. If a teacher wanted to make a point using a passage of Scripture they would allude (hint) to the passage either by performing an action it describes or by quoting a line from it.

The disciples, being dutiful students, would pick up on the clue and they would call to mind the rest of the passage. Often the teacher’s point would be contained in the verse just before or just after his hint. Thus, in order to fully understand the teacher’s message, you need to know the context of the passage they are referencing. Jesus uses this technique much more than we realize. Many times we simply don’t know the Bible well enough to pick up on all the subtle references. Fortunately, the disciples did.

This took place to fulfill what was spoken by the prophet, saying,

‘Say to the daughter of Zion, ‘Behold, your king is coming to you, humble, and mounted on a donkey, on a colt, the foal of a beast of burden.’

Matthew 21.4-5

Matthew points out that Jesus is giving us a clue about what he was doing. By riding into Jerusalem on a colt, Jesus was acting out the text of Zechariah 9. This is significant for a number of reasons. First, Jesus is saying that he is the king of Israel. He is the long-awaited messiah that will bring salvation to the Jewish people.

But there’s something more. Normally one would expect a king to ride into a city on a dazzling warhorse (Jeremiah 17.25). Instead, Jesus chose to enter on a donkey. At first glance, one may be tempted to think that the donkey represented his humility, but this is unlikely because only wealthy people had donkeys in the time of Jesus. However, the donkey is still significant for another reason.

In the ancient near east, there was a custom that kings would ride into town on a horse if they intended to wage war but they would ride on a donkey if they came in peace.

Throughout the Bible, horses are almost exclusively used for military purposes (Exodus 15.19, Psalm 33.17, Psalm 76.6, Psalm 147.10, Proverbs 21.31, Jeremiah 8.6, Jeremiah 51.21, Zechariah 10.3, Revelation 6.4) while donkeys are often used for peaceful travel (Judges 10.4, Judges 12.14, 2 Samuel 17.23, 2 Samuel 19.26).

This practice gave rise to the idea that the donkey was an animal of peace while the horse was an animal of war. Thus, if Jesus had intended to arrive as a conquering king he most certainly would have ridden a horse.

It is also notable that Jesus chose not to wear any royal robes or armor. Surely if he wanted to “look the part” this would have been a good time to show off his magnificence. Instead, Jesus wore his normal clothes and rode on a very normal donkey. Rather than coming to wage war, Jesus alludes to Zechariah to emphasize that his kingdom will be a kingdom of peace. The next verse underscores this idea.

I will cut off the chariot from Ephraim and the war horse from Jerusalem; and the battle bow shall be cut off, and he shall speak peace to the nations; his rule shall be from sea to sea, and from the River to the ends of the earth.

Zechariah 9.10

Interestingly, Zechariah 9 is itself an allusion to 1 Kings 1. In that chapter, we read of Solomon, the son of David, ridding into Gihon on a donkey to be anointed as king (1 Kings 1.38). Solomon (whose name means peace) would go on to establish the most peaceful and prosperous reign Israel had ever experienced, a reign that came to characterize people’s expectations of the messiah.

From these texts, we can get an understanding of Jesus’ message. He enters Jerusalem as the “son of David” who has come to bring peace, not with a warhorse, but with a simple donkey. While he does not shy away from proclaiming himself as their king, he is showing them that his kingdom will not establish peace through violence. It will not be built with horses and bloodshed.

Let’s follow the story a little further.

As he was drawing near – already on the way down the Mount of Olives – the whole multitude of his disciples began to rejoice and praise God with a loud voice for all the mighty works that they had seen,

Luke 19.37

The crowd followed because of the works they had seen, as John tells us.

The crowd that had been with him when he called Lazarus out of the tomb and raised him from the dead continued to bear witness. The reason why the crowd went to meet him was that they heard he had done this sign.

John 12.17-18

The crowd heard that Jesus had just raised Lazarus from the dead. They figured that this must mean he was the promised messiah. Thus they exclaimed:

Blessed is the King who comes in the name of the Lord! Peace in heaven and glory in the highest!

Luke 19.38

The spreading of cloaks was also an acknowledgment of royalty (2 Kings 9.13). This leads us to an important point. The crowd recognized that Jesus was their king, but only because of his miracles. They completely missed the allusion to Zechariah and the significance of the donkey (John 12.16).

The story continues:

And the crowds that went before him and that followed him were shouting, “Hosanna to the Son of David”

Matthew 21.9)

The people are shouting the words of Psalm 118.

Save us, we pray, O Lord! O Lord, we pray, give us success! Blessed is he who comes in the name of the Lord!

Psalm 118.25

“Save us, please” is the English rendering of the Hebrew phrase “Hosanna”. In Christian circles, it is often assumed that they wanted to be saved from their sin, but that is simply an unfortunate example of us reading our theology into the story. In the context of that day, “Hosanna” very clearly meant “save us from the Romans”.

This gives us an important insight into understanding this story. These people were not simply praising Jesus. They were asking him to save them. Specifically, they were quoting a messianic Psalm that promised God would deliver them from their enemies (Psalm 118.5).

We have to keep in mind that the Jews, and especially the Zealots, had a completely different idea about what the coming messiah would be like. To them, the messiah was to be a conquering king who would use military might to overthrow the Romans.

They imagined a person who would not only endorse the rebellion but would become its leader. “Salvation” for them is to be saved from Rome. “Messiah” for them is a king who would use violence to defeat their oppressors and thus bring liberty and peace.

There’s an important detail in this story that helps to reinforce this understanding.

So they took branches of palm trees and went out to meet him.

John 12.13

In the days of Jesus, palm branches had a certain religious symbolism because they were connected to some of the Jewish feasts (Leviticus 23.40). More importantly, however, the Zealots used palm branches as their symbol of Jewish nationalism. Waving the palm branch was the equivalent to waving their country’s national flag.

The palm branch was regularly used on Jewish coins, like a maple leaf on Canadian coins or an eagle on American coins. Palms had also been used during the Maccabean revolt to celebrate their victory over the Syrians (1 Maccabees 13.51, 2 Maccabees 10.7), and that story undoubtedly encouraged their nationalistic fervor.

Thus, palm branches came to represent the patriotism that fueled the fight against the Romans, and it was this patriotism that was on full display that Sunday. The crowds were not interested in welcoming a suffering servant. They went out to welcome a patriot.

With this in mind, we can see why they were so thrilled at Jesus’ miracles. If their king could raise the dead, he could surely deliver them from the Romans.

Further, when we understand the mindset of the Jews we should no longer be surprised that those who hailed him as their king on Sunday would ask for his crucifixion on Friday. The motives of the Jews did not change, only their impression of Jesus. Once they discovered he was not aligned with their cause they had little reason to choose him over Barabbas.

So the stage is set. The city is packed with people and Jesus is riding in on a donkey. Everyone is in an uproar because they think he is the long-awaited messianic king. After all, he had just raised Lazarus from the dead. A revolt is brewing. The Zealots are stirring up the crowd. Finally, the day of deliverance has come. Now is the time to make some noise. The revolution is beginning!

But this is really dangerous. Roman soldiers are everywhere. If this thing turns into a riot it will be a very bloody night. The Pharisees in particular were worried about how the Romans would react (John 11.48).

And some of the Pharisees in the crowd said to him, “Teacher, rebuke your disciples.”

Luke 19.39

In other words, get them to be quiet. Settle them down. This is getting out of hand.

And then we read this.

He answered, “I tell you, if these were silent, the very stones would cry out.”

Luke 19.40

The stones would cry out? What a peculiar little phrase. Does he really think the stones would praise him, or is there something we’ve missed? As it turns out, this phrase is taken directly from the Jewish Scriptures, and anyone who was well studied in the text would quickly pick up on the Remez.

“Woe to him who gets evil gain for his house, to set his nest on high, to be safe from the reach of harm! You have devised shame for you house. By cutting off many peoples you have forfeited your life. For the stone will cry out from the wall, and the beam from the woodwork respond: “Woe to him who builds a town with blood and founds a city on iniquity!”

Habakkuk 2.9-12

The Pharisees had asked Jesus to rebuke his followers for being too loud. But instead of telling them to be quiet, Jesus rebukes them with the words of Habakkuk. Rather than condemn their vigor, Jesus alludes to the message of the stones to condemn their intentions.

Woe to him who builds a town with blood and founds a city on iniquity!

Woe to you, oh Jerusalem, people of God, if you seek to establish the kingdom with violence. Woe to you, oh Zealots, freedom fighters, if you seek to gain your freedom through bloodshed. Woe to you, oh Christian, if you think you can establish God’s kingdom with human strength (Jeremiah 17.5, Zechariah 4.6). Woe to you if you think you can use force and coercion to make people good. Woe to you if you seek to justify war and violence.

If there remains any doubt in your mind as to Jesus’ thoughts about their fervor, take a look at the very next lines of the story.

And when he drew near and saw the city, he wept over it, saying, “Would that you, even you, had known on this day the things that make for peace! But now they are hidden from your eyes.”

Luke 19.41-42

The Greek word translated as “wept” is “klaio”, and it refers to a tearful mourning caused by deep sorrow and grief. This is not the climax of a triumphal entry. This is a painful recognition that his people simply didn’t get it. They did not know the way of peace (Isaiah 59.8).

Jesus continued to meditate on the words of Habakkuk, and they likely called to mind a parallel passage in Micah.

Hear this, you heads of the house of Jacob and rulers of the house of Israel, who detest justice and make crooked all that is straight, who build Zion with blood and Jerusalem with iniquity. Its heads give judgment for a bribe; its priests teach for a price; its prophets practice divination for money; yet they lean on the Lord and say, “Is not the Lord in the midst of us? No disaster shall come upon us.” Therefore because of you Zion shall be plowed as a field; Jerusalem shall become a heap of ruins, and the mount of the house a wooded height.

Micah 3.9-12

Like Habakkuk, Micah condemned the leaders of Israel who sought to establish Jerusalem with bloodshed and violence. Because of them, Micah prophesied that Jerusalem would become “a heap of ruins”, and that the temple would be reduced to a hill in a forest. Having just made the same indictment as Micah, Jesus now alludes to these verses by making the same prophecy.

For the days will come upon you, when your enemies will set up a barricade around you and surround you and hem you in on every side and tear you down to the ground, you and your children within you. And they will not leave one stone upon another in you, because you did not know the time of your visitation.

Luke 19.43-44

As we know, this prophecy was fulfilled with the destruction of Jerusalem in 70AD.

The historical context of this story is what makes it so shocking. The Romans were crucifying Jews by the thousands. They imprisoned them and taxed them and enslaved them. The Jews had every reason, every right, to overthrow the Romans. The Zealots would today be praised for their willingness to “protect” their people. This was not a fringe group of radicals trying to cause mayhem. These were God-fearing, freedom-loving patriots living under foreign occupation who were fighting to defend themselves and their families.

The Zealot uprising was a just war if there ever was one.

Some would go so far as to say that Jews were morally obligated to fight the injustice of the Romans. But if that is the case then Jesus was a sinner because he refused to join the Zealots. In the eyes of his friends, he had not only betrayed the Jewish cause, but he had actually sinned by failing to fight the Romans. According to them, Jesus simply made the wrong choice. He should have ridden into Jerusalem on a warhorse. I dare say many Christians today would have preferred that.

But Jesus had a different way. Jesus came to Jerusalem on lamb selection day to be the lamb of God (John 1.29), though the Jews wanted to turn him into a ferocious lion. They sought to establish God’s kingdom with violence and bloodshed but this was an approach Jesus consistently rejected. Rather than lead a military conquest, Jesus subjected himself to the Romans (John 18.36).

He did not resist being crucified, even though he had every right to. He taught his followers to pay taxes and turn the other cheek (Matthew 22.21, Matthew 5.39). He instructed us to submit to unjust rulers and go the extra mile (Matthew 5.41). Let them imprison you, let them kill you, and rebuke those who would start a very justified rebellion against them (Matthew 26.52). If that isn’t a radical commitment to non-violence, I don’t know what is.

So how does the story continue? Well, 2000 years go by, and it becomes a tradition in the church to wave palm branches and sing “Hosanna” in remembrance of Palm Sunday. Every year, we sing songs about Jesus’ triumphal entry into Jerusalem, we wave the sign of the Zealot and we sing the words of the Zealot.

Fortunately, the ideas these symbols once represented are no longer in the minds of Christians celebrating this occasion. And yet, one has to wonder how it is that many of us are still eager to use violence and state power to conquer our enemies. I sometimes wonder if we have learned anything from Jesus’ radical message of peace. I wonder if Jesus is still weeping over his people.

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About the Author

Patrick Carroll has a degree in Chemical Engineering from the University of Waterloo and is an Editorial Fellow at the Foundation for Economic Education.

You can follow him on Twitter @PatrickC1995 or on his Facebook page The Prudent Navigator.

It’s Time to #Refocus

Folks, it is time to #refocus. We are living through a period of time filled with events that the majority of us have never experienced. It is a time when friends have become foes. It is a time when families have become disconnected. It is a time when employees have been pitted against the employer. It is a time when children have been separated from their friends. It is a time that division has become the norm, and I think it is absolutely intentional by the “powers that be.” 

Now, don't get me wrong, I understand that people have been divided on different issues throughout history, but this is different. It feels different. Maybe social media makes it seem more than what it is? But, I don't think so. 

I remember talking with my mom leading up to the Trump/Biden showdown and she made a comment that was interesting to me. She said, as a child, her parents (my sweet Nana and Granddaddy) never discussed politics and if they did it certainly wasn't around the kids. Mom lived through the Civil Rights Movement and, even then, it wasn't as in your face as we see today. I don't say this to discourage parents from talking with their children about politics, rather I want to encourage it, especially from those of us who value freedom for our children. It is certainly a better option than public schools teaching our kids about politics. Folks, it is time to #refocus.

We see so many people scattered right now and who could blame them? It is a confusing time for everyone and folks want guidance. We want someone to make this insanity make sense, and the go-to, it seems, is the State. Since the inception of man-made governments, people have looked to them for guidance no matter despite the countless atrocities they have committed throughout history. But why? It reminds me of a quote attributed to Albert Einstein: 

“The definition of insanity is doing the same thing over and over and expecting different results”

It is time to #refocus. 

But where does this confusion come from? Confusion is from a lack of understanding and uncertainty. What drives uncertainty? Simply, fear, the unknown. Fear has a way of putting us in handcuffs with no way out. I suffer from extreme claustrophobia and just the thought of covering my face with anything freaks me out to no end, so you can only imagine the battles I have fought through these past few months. Creeping through a parking lot to make sure someone else isn't covering their face so I don't have to explain this very strange phobia that many don't understand. Did God create me with this phobia? I don't know, but I do know it is real. 

I also know that it was never a fear that affect anyone else until all of this started; it was just a thing that I never had to explain. When I think of fear in my life, I think of my baby brother TJ who died last year, something I will never stop talking about. TJ was terrified of this virus and took every precaution the State insisted on. He didn't die from Covid but the fear instilled by corporate media and the State forced him into self-isolation and he drank himself to death. I bring this up because fear needs to be recognized, where it comes from and its power over us. Fear, certainly, isn't from Jesus.

“I sought the Lord, and he answered me and delivered me from all my fears. Those who look to him are radiant, and their faces shall never be ashamed.” 

Psalm 34:4-5

It is time to #refocus

Before I continue, I want to make it clear, I am not only speaking to the reader of this article but to myself as well. I am just as guilty of this. To this day I listen to a lot of politically charged podcasts, and our own podcast could be lumped into that as well, which honestly is what got me to thinking over the last few days before writing this. I will not discourage folks from listening or paying attention to what is happening politically because it absolutely has an effect on each and every one of our lives. It is important to be informed. I say all of the time that “willful ignorance is the worst kind of ignorance”.

Ignorance in itself isn't bad, it just means you don't know. Willful ignorance is intentional. One recurring theme I have noticed while listening to these shows is “we need to work through the system to make this insanity make sense”. 

I’m not down with that, especially as a Christian. People are straining to hear the whisper amongst the screaming. People are seeking some hope while navigating the insanity. We know where that hope is, and it certainly won't be found in the halls of Congress or any Governor's mansion. That hope has and will continue to be found with Jesus. 

“I am the way and the truth and the life”  

John 14:6

Jesus is the most consistent King this world has ever seen, so why do so many Christians revert their faith back to the State? Don't get me wrong, I understand the allure. It is very tempting to work through the State to preserve Liberty but that's all it is, a temptation.

“And the devil took him up and showed him all the kingdoms of the world in a moment of time, and 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. And Jesus answered him, it is written, You shall worship the Lord your God, and Him only shall you serve”

Luke 4:5-8

Some of you may be saying, “well that just isn't practical today, lives are at stake!” Yes, I agree, lives are at stake! Liberty is fleeting! But where does life come from? Where does Liberty come from? One of my Bad Roman Project cohorts who has been with us from the jump is Abby Cleckner, and her favorite verse on Liberty is extracted from Galatians:

“Stand fast therefore in the liberty by which Christ has made us free, and do not be entangled again with a yoke of bondage." 

Galatians 5:1

One retort I get when mentioning this verse is, “well Paul is clearly talking about sin”, and I reply, “Of course he is. Check out 1 Samuel 8. When Israel demanded a king did God not see that as a rejection of Him? Is it not a sin to reject God? Paul talks about “yoke of bondage” go read 1 Samuel 8 again and God lists everything that will happen when we demand a king”.

 It is time to #refocus.

People are hurting. People are confused and scattered. People are seeking some consistency, and people are seriously seeking some hope. As Christians, we know where that hope is. Live a life that makes people ask you questions about why you aren't worried about government edicts. 

“Therefore I tell you, do not worry about your life, what you will eat or drink; or about your body, what you will wear. Is not life more than food, and the body more than clothes? Look at the birds of the air; they do not sow or reap or store away in barns, and yet your heavenly Father feeds them. Are you not much more valuable than they? Can any one of you by worrying add a single hour to your life?” 

Matthew 6:25-27

Our guy Jesus dropped some truth bombs. It is time to #refocus

Love y’all,

Craig Harguess

Not of This World Part 2: Two Kingdoms & Active Resistance

Two Kingdoms

In his essay, Christian Anarchism: A Revolutionary Reading of the Bible,  Christoyannopoulos notices that, “an honest and consistent application of Christianity would result in a political arrangement that would amount to anarchism…”. Thus Christian anarchism is not about forcing together two very different systems of thought—it is about pursuing the political implications of Christianity to its fullest extent.” There’s no doubt that “Christianity” is, itself, a political system: the most Primitive, Gospel-centered church admittedly does have the semblance of a hierarchical structure (but it’s purely voluntary, and it’s leaders are to be servants). So we see that politics, Christianity, and “Anarchy” aren’t exclusive. If anything, “Anarchy,” how it’s demonstrated in the ekklesia, or the “Kingdom of God,” is the purest political structure one could hope for. The problem that arises is when one kingdom attempts to usurp the other and begins to intrude where it’s unwelcome. Many of the Anabaptists (Proto-“Anarchists”) saw in the Gospels and Epistles what they termed a “Two Kingdom'' principle. They bemoaned the admixture of Church and State and, unlike their contemporaries, pursued the political implications of Christianity to its fullest extent. 

The Anabaptist concept of “Two Kingdoms” immediately situates the Kingdom of God as an opponent of The State. On page 24 of his book Church and State, Charles F. Reitzel compares and contrasts the two. His notes are significant to the serious disciple and underscores the importance of the separation of these two kingdoms. He diagrams the differences in the following way:

The difference between the church and state should be clearly evident now. If the assumption of the New Testament is separation of these two kingdoms, then what possible “Civic Duty” would a Christian have towards government? Can s/he sit in courts as a judge or juror? Can s/he police the community with a license to use force against potential threats to protect capital and the private property of the rich? Can s/he swear an oath to protect the [worldly] Constitution against all enemies “foreign and domestic”? Can s/he vote in political elections or donate time and money toward those campaigns to enforce “godly policy”? Let’s see what Jesus would do: 

“My kingdom is not of this world: if my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews: but now is my kingdom not from hence” (Jn 18:36)

We see Jesus’ kingdom is altogether different than Caesar’s, yet multitudes of Evangelicals war against this teaching. 

Paul told followers of Christ that Satan is the “god of this world.” It’d therefore follow that the kingdoms and rulers of this world are under diabolical influence. While God certainly did “ordain” governments among men, he left men wholly in charge of them. Given that men are susceptible to Satanic influence, it’s not hard to understand just how quickly human government fell under the dictatorship of the Devil, and, as we saw, this power among men isn’t inherent in themselves. So now we need to ask the following question: If we’re to ‘submit’ to these powers as Paul said, but ultimately the governments we submit to are Satanic, then don’t we have a contradiction in Scripture? Secular Anarchists and some in the believing community might assume so. Let’s see.

Standing for the Kingdom of God: Active Resistance/ Civil Disobedience

Civil Disobedience is sometimes considered a more provocative means to a peaceful end. Some might consider this form of Pacifism more performative and needlessly confrontational…something many Anabaptists today are reluctant to embrace. However, true Christlike non-resistance is Civil Disobedience with a goal to directly challenge norms and turn the hearts of men back to God—it’s direct action. 

Non-Resistance and Conscientious Objection, along with Tax Evasion, are probably the most effective, yet risky, protests men could do. It’s the classic “David and Goliath” scenario. This has been the calling of every true disciple since John the Baptist called men to repent. The fact civil disobedience is on full display throughout the Gospels, Book of Acts, and even in Epistles to churches, should come as no surprise to careful readers of the New Testament. James Redford makes an astonishing note on the life of Jesus. Redford reminds the reader,

“Thus in the most fundamental of regards, there is a great antagonism from the very start between Jesus and government (to say the least). Jesus was born into the world as a criminal and would latter be killed as a criminal—a criminal as so regarded by the government, that is.”

Redford’s charge of criminality is only through the eyes of the state. He’s of course referring to the “Flight to Egypt” event given in the second chapter of Matthew’s Gospel account, where Joseph and Mary flee the wrath of the Tyrant Herod. Herod, no doubt, viewed the child as a political adversary and thus a criminal. Redford’s observation is all the more telling: indeed, Jesus’ life was fated to be one in opposition to the kingdoms of this world!

With this scene essentially opening the life and ministry of the Messiah, there’s no uncertainty in the reading of Scripture that when men abuse otherwise “legitimate, God-ordained government” subjects of the Kingdom of God are especially obliged to obey God rather than man as though they’re already free to do so: civil disobedience…essentially, Anarchy.

The Gospels relay one example after another of Anarchism—men entering into an alternative Kingdom of freedom, living as voluntary subjects of the Father in Heaven in opposition of the pseudo-religious and coercive political systems of the day. We began our probe with the conception of Jesus and how his pre-birth experience immediately put him at odds with the Roman/Herodian State. But Jesus’ cousin, John the Baptist, was numerically the first martyr because of his Anarchism.

In Matthew 11, we learn John is imprisoned for no other reason other than the fact he’d publicly, unabashedly rebuked Herod for his private sins. John’s fate would eventually be beheading, if for no other reason than political pressure—in fact, in Matthew 14 we get the sense that Herod was reluctant.

With every turn of the page, we see what Redford notes, that, “Jesus’s Kingdom is to be the functional opposite of any Earthbound kingdom which has ever existed. And for government, this is the ultimate crime of which Jesus was guilty, and which required His extermination” (p. 3). The functional opposite of the coercive State is a peaceful, voluntary community of willing disciples who accept the possibility of martyrdom. T.J. van Braght, in his classic anthology of martyrdom The Bloody Theater or Martyr’s Mirror of the Anabaptist or Defenseless Christians, makes the following distinction and application:

To Jesus Christ, the Son of God, we have accorded the first place among the martyrs of the new covenant; not in the order of time, for herein John was before, and preceded with his death; but on account of the worthiness of the person, because He is the head of all the holy martyrs, through whom they all must be saved. 

John the Baptist was technically the first martyr in the New Testament for his Anarchy, but Jesus alone is regarded as the premier example. This is the true message of freedom we find in his words. To put it differently, if “Anarchism” is acting as though you’re already free, and the Son of God declared “If the Son of man shall set you free, you’re free indeed,” then it logically follows that there’s no greater or purer “Anarchist” than the studious, faithful disciple of Jesus Christ. The Kingdom of God and of Heaven is the epitome of this ideal and stands as a non-violent alternative in almost silent opposition to the kingdoms of this world. This also proves that no force is needed, even in self-defense, to demonstrate a better way to one’s enemy with the hopes of seeing them repent.

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About the Author

Nathan Moon is a house-painter because he “has a useless English degree”. More importantly, he’s a student of Jesus, which is the theme of his blog.

He hopes to one day have a small photography/movie-production company. He lives in Wisconsin with his wife and four daughters.

You can learn more about him and see his work at his website is www.anabaptistapologist.com.

God Weeps for His Church

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Biblical tradition has a way of hunting down and haunting the worst inclinations of people.  The prophets were bold enough to do this in real-time. Regardless of the character, biblical prophets gave necessary, albeit challenging, direction to God’s people.  Hosea, for example, went to such lengths to demonstrate God’s displeasure with Israel that he married a prostitute, “for the land commits great whoredom by forsaking the Lord.” He then named their subsequent children for God’s anger – “I will break Israel’s bow in the Valley of Jezreel,” “No Mercy,” and “Not my People.” Hosea goes on to conduct divorce proceedings with Israel on behalf of God, speaking to their idolatry, insolence, and deference to kings in place of the Lord, before God offers forgiveness for repentance.

Now, I'm no prophet.  I don't claim to have a word from God burning within me to reconcile His people to Him.  What I do have, like the prophets of old, is a hard word for American Christians. For too long, the Church - the body of Christ - has clung to ‘Ol’ Glory’ and the tenets of particular political parties instead of Christ Himself.  I find myself included in this group more often than I care to admit. 

In a political climate where ripping paper and shirking handshakes are business as usual, divisiveness and persuasion-polarization are nearing a fever pitch.  That's not to say this is the worst these United States have seen; we killed half a million of each other in a so-called "civil" war, we shot fire hoses and sent dogs on protestors for equity, we've survived the Great Depression and the Great Recession, 9/11, and the wars of Communist Containment and the Global War on Terror.  

Today, though, the discourse has shifted.  We aren't arguing ideologies; we're battling neighbor against neighbor over practically anything.  These aren't ethereal principles being advanced squarely in the political arena; this is the Colosseum with a line in the sand.  We want ever-more extravagant theatrics in place of debate, and we're all told to pick a side. This is progressivism in contemporary terms.  Every facet of life is political because every facet of life is due for examination with a federal lens. It is our duty as Christians to not only resist this basest urge but to divorce ourselves completely from it.  

Based on the latest Pew data, American Evangelicals and Mormons have an empirically Republican bent, while historically black Protestant churches are reliably Democrat supporters.  Both camps of political Christians have been resounding supporters of their most recent presidents, Donald Trump, and Barack Obama, respectively. Each report "ascribing a high-level of importance to their personal faith and say they participate in religious activities," yet the question is, 'where are the fruits?'

It doesn’t take a lot of time on the internet to find behaviors, statements, and policies from both parties and presidents that poorly represent Christ or make the country less safe for faith adherents.  To name a few:

• The bipartisan support of the federal domestic spying program.

• The seemingly never-ending wars of the Middle East.

• CIA torture program.

• The ever-growing list of governmental powers and its associated bloated budget. 

• The rampant and grisly drone program known world-wide for targeting weddings, funerals, and school buses full of children.

Many of the worst aspects of the American government are common ground for the political class.  Yet Christ-followers are not flooding the streets or rebuking these policies in any meaningful way.  Institutionally, the Church remains silent on much of this, instead choosing only to affirm social issues they deem worthy.

Instead, conservative Christians attempt to justify war crimes, the pardoning of war criminals, torture, despotic immigration measures, and a record-setting military budget on Christian grounds.  Conversely, liberal Christians can be found publicly supporting abortion, questions on marriage and ‘social justice,’ and turning a blind eye to the same foreign policy atrocities as their counterparts. 

This phenomenon isn't just misguided theology.  It is the worst aspect of an increasingly partisan and growing state apparatus that intrudes upon all aspects of life and therefore necessitates picking a political team. Some refer to it as mere tribalism, that peoples' tendency to organize along "in-group" lines manifests in such ugly ways.  Christians, though, should see the political process for what it is in our terms: idolatry. 

Throughout Hosea – and within the rest of the prophetic and historical books of the Bible, beginning in 1 Samuel 8 – God's anger is directed at this very inclination in His people.  The Israelite's belief in man-made social organization, be it rulers or erudite policymaking, to usher in God's will for them was a great offense to God. It was hubris to think kings could establish a utopian vision of peaceful coexistence in love-filled communities while subduing the earth.   But it wasn’t only pride, rather, a direct repudiation of God’s order. Creation wasn't to hand the reins of control to man, but rather an invitation to ride along in the cart while God led the way. 

Historically, liberal Christians, particularly those in the black community, are motivated by injustice when picking political sides.  Yet injustice continues, even within the ranks of the Democratic party, it is often perpetrated directly upon the poor and minority communities they claim to support.  Abortions, draconian laws, the separating of families for non-violent crimes, oppressive police states, and hefty tax burdens are all foisted upon these folks by the very representatives they vote into office.

On the other hand, conservatives have tended toward traditional means of governance, including ‘original intent’ within Constitutional ‘exegesis,’ to preserve the liberty to worship and the values of Christianity.  Yet, the blood of innocence cries out from the earth, spilled from regulators and warmongers lurking in DC these very Christians are frothing to support. The Christian Evangelical movement is wholly distorted by red-faced bluster about patriotism and ‘walking with a big stick,’ moot principles for those meant to inherit this earth.  

As flags were unfurled and hearts were covered, American Christians should have been the first to take a knee.  Not for one particular issue, but for the glory of God. There is no functional difference between the statue of Nebuchadnezzar and the monuments American's hold dear.  The worship of the golden calf and the obsequious praise of the stars and stripes are one and the same. What’s worse, Christ-followers aren’t being threatened with the lion’s den, but worship stone and paper joyfully.

Brothers and sisters, resist the urge to venerate troops or the framed-faces of presidents adorning our walls.  Sing your songs not to cloth and stone but to God’s glory, and refuse to pledge your allegiance to any king but Christ. For we are called to be set apart from unbelievers for God’s sake, not to be unrecognizable in the crowd of faces seeking man’s direction.

Contributors

John Dangelo is a Christian, husband, father and full-time emergency room nurse.  As a former Marine Corps veteran, John writes about the relationship of Christians and the state, foreign policy, and has been featured with antiwar.com.  You can follow his blog and Instagram at antiwarwarvet.com and @antiwarwarvet.