peace Archives | Redeeming God

Putting on the Sandals of the Gospel (Ephesians 6:15)

In Ephesians 6:15, Paul instructs Christians to “shod your feet with the preparation of the gospel of peace.” This is another piece of the armor of God, even though Paul doesn’t specifically mention a piece of armor. Since he writes about having something on our feet, he is clearly referring to the sandals that Roman soldiers wore into battle.

So Ephesians 6:15 is referring to the Sandals of the Gospel. And as we did with the belt of truth and breastplate of righteousness, we will consider the sandals in three ways.

First, we will look at how the sandals were used by the Roman soldiers in battle. Second, we will consider how Christians are to use them in spiritual battle. Finally, we will learn how Christians can put on the sandals of the gospel as we fight alongside Jesus in spiritual warfare.

The Sandals for the Soldier

The sandals of the Roman soldier were very similar to some sandals you might see today. They were made primarily from leather and were fastened to the feet with leather cords that went around the ankle and partway up the calf.

Upon initial inspection, the sandals appear to be quite flimsy, providing little protection or stability to the soldier. But such was not the case.

The sandals were light and airy, which allowed the feet to breathe and stay cool and dry, even when the soldier marched, worked, or stood guard all day long.

While a soldier might have sore feet after marching 25 miles, they would not have blisters, and they would quickly and easily dry after marching through a stream or river. The leather strips were designed in such a way so that they did not rub or cause sores on the feet, ankles, or calves.

One aspect of the sandals, however, made them essential pieces of armor for the Roman soldier, and this aspect to the sandal set these sandals apart from those that the average Roman citizen might wear around town or in the marketplace.

The Roman soldier sandals were fitted with metal spikes on the bottom of the sole. These spikes helped them maintain their footing. The spikes allowed them to—in the words repeated four times in Ephesians 6:10-14—stand firm in the battle.

Often, the soldiers would be fighting in slick or muddy terrain. The grass and soil might get trampled and become slippery with dew, rain, or blood. The spikes on the bottom of the sandals helped the soldier maintain his footing in battle. It helped the soldier stand firm.

It is similar to the shoes that many athletes wear today. Track, soccer, football, and baseball shoes all have some sort of spikes or plastic knobs on the bottom to help the athlete maintain their speed and footing while playing on the field.

The sandals of the Roman solider provided similar stability. While they sandals did not provide much in the way of protection, they certainly helped soldiers stay on their feet in the midst of battle. After all, a soldier flat on his back because he tripped or slipped is at a great disadvantage to an enemy solider who is still on his feet.

So these sandals had one purpose: to keep the soldier on his feet.

The spikes and studs on the bottom of the sandals were also used as weapons. When enemy soldiers fell before an advancing Roman legion, the Roman soldiers would stomp on the fallen combatants, thereby inflicting greater harm and damage on the soldier, making it much less likely for them to rise up and fight again.

What then are the sandals for the Christian?

The Sandals for the Christian

In Ephesians 6:15, Paul states that the sandals are the preparation of the gospel of peace.

There are three key terms in this phrase that must be considered before we can know what the sandals are for the Christian: preparation, the gospel, and peace. Let us consider the central term first, the gospel.

The word gospel means “good news,” and when it is used on Scripture, it refers to all the good news about Jesus.

The gospel is not just the good news about everlasting life and how to spend eternity with God. The gospel is also about how to live this life now, in friendship and fellowship with God and with each other, and also in fulfillment of who God made us to be. The teachings and example of Jesus show us the truth about all such things.

So the biblical gospel is every truth related to the person, work, and teachings of Jesus Christ, not just about how to gain eternal life, but also how to live our lives now as God wants and desires.

Lots of people get confused about what the gospel is and how to share it with others. That is why there is so much confusion in Christianity today about the nature and message of the gospel.

And while it is true that the gospel is centered on the person, work, and teachings of Jesus Christ, it is essential to recognize that there is one central truth of the gospel which forms the foundation for all other gospel truths.

The one central gospel truth is this: Jesus gives eternal life to those who believe in Him for it.

This truth can be stated in various ways. For example, we could say, as Paul does, that justification is by faith alone in Jesus Christ alone, or as we read numerous times in the Gospel of John, eternal life is by faith alone through Jesus Christ alone.

The gospel is good news and this is the best news there is. But you must get this central truth firmly set in your mind before the rest of the gospel makes any sense. If this central gospel truth is not firmly planted in your life and theology, the gospel of good news quickly becomes bad news.

You see, there are lots of Christians who think that in order to gain eternal life, or keep eternal life, they have to perform a set of good works.

Some Christians think they have to get baptized, or attend church, or read their Bible and pray every day. Others believe that they have to live a good life and try to obey the Ten Commandments in order to keep their eternal life or prove that they have it.

But as soon as they start to add these sorts of good works to the central promise of the gospel, eternal life is no longer free, but becomes something we have to work for in order to gain or keep.

And when eternal life is something we have to work for, it is no longer attainable, because we can never be good enough, or work hard enough to gain, keep, or prove that we have eternal life.

Eternal life is based solely and completely on the promise of God that He gives eternal life to anyone and everyone who simply and only believes in Jesus for it (cf. John 3:16; 5:24; 6:47). Only by recognizing the freeness of the gospel are we then able to live our lives with assurance, stability, and peace.

This is why Paul calls refers to the gospel as the gospel of peace.

Once we know that we have eternal life through faith alone in Jesus Christ alone, peace enters into our lives because we no longer have to worry about where we stand with God.

We no longer have to strive to perform enough good works.

We can know with complete certainty and assurance that we are part of the family of God, that He has accepted us and welcomed us into His family, and that there is nothing we can do to separate ourselves from His love (Rom 8:38-39).

There is great peace in knowing that we are safe and secure in the arms of God.

When you do not know that you are safe, your life becomes filled with doubt and fear, which causes you to stumble and fall into the mud and muck of life. You also become fearful of stepping out in faith to follow Jesus into dark and dangerous places on the battlefield of life.

If you don’t know for sure that you have eternal life, or if you are afraid that there is something you can do which will cause you to lose your eternal life, then you will become immobilized with fear.

But when you know without a shadow of a doubt that you are safe, then you can step out in faith to follow Jesus wherever He leads, because you know that He will never let you fall, that you are safe and secure with Him.

Such knowledge will also allow you to interact with other people in ways that bring peace to their lives also.

Paul calls these sandals the gospel of peace, and this is not just peace with God, and personal peace in your life, but also peace with other people.

Ephesians 2 is all about how Jesus created peace on the cross, not just between God and ourselves, but also between ourselves and all other people on earth. Jesus broke down the religious dividing walls of hostility that exist between various groups of people.

Jesus showed us, through His sacrificial death on the cross, how to die to ourselves and create peace with other people.

So the gospel truly is a gospel of peace. It brings peace to our own lives, and it also creates peace between ourselves and other people.

So the gospel of peace is the good news about Jesus that leads to peace in all areas of our lives.

The third key term, then, is preparation.

Paul writes that we are to shod our feet with the preparation of the gospel of peace. The sandals are not precisely the gospel itself. Rather, the sandals are the preparation of the gospel.

The preparation of the gospel is accomplished in two ways. We become prepared in the gospel by first knowing what the gospel message is, and then secondly, by preparing and planning to share it with others through our words and our actions.

Just as the sandals helped keep the soldier on his feet in battle, being prepared to share the gospel with others will help you stay on your feet as a Christian.

If you are not really clear what the gospel is, and if you don’t really know how to share the gospel with others, then you don’t really know if you yourself have believed the gospel or if you have believed the right thing, or believed enough.

We must, as Peter writes, always be prepared to give an answer to anyone who asks to give the reason for the hope that we have in Jesus Christ (1 Peter 3:15).

Just like with the other pieces of spiritual armor, it is not enough to own the sandals, you have to put them on. In order to get firm footing on the slippery ground of life in this world, you need to put on your sandals.

You need to get those steel-studded soldier sandals so that you can have firm footing and not slip around in fear and uncertainty while on the field of battle. And Paul says we put on the sandals by being prepared with the gospel of peace.

You must be prepared by knowing how the gospel impacts your own life, and you must be prepared in knowing how to share and live the gospel with others. This is what we learn in the final section: how to strap the sandals of the gospel on your feet.

Putting on the Sandals

We already know from the previous section what the gospel is, but it is important to elaborate on the gospel a little bit further in order to properly prepare ourselves with the gospel.

The gospel is every truth and concept related to the person, work, teaching, and ministry of Jesus Christ.

This means that there are thousands and thousands of gospel truths. After all, since the entire Bible is somehow related to the person and work of Jesus Christ, this means that every biblical truth is a gospel truth.

Since there are so many gospel truths, this is why the gospel presentations of Christians becomes so garbled. Some Christians prefer to share one set of truths, while other Christians prefer to share a different set of truths.

For example, many Christians like to talk about the death and resurrection of Jesus. And these are good things to talk about, for they are gospel truths (cf. 1 Cor 15:1-8). But other Christians like to get into prophecies about Jesus, or how all people are sinners in need of grace. These too are gospel truths and can be mentioned.

But you can see how it gets confusing for Christians and non-Christians alike. One person shares one set of gospel truths and another person shares a different set, and both claim that they are sharing the gospel.

But if we can focus on one central idea, this helps bring every gospel explanation into proper focus. There is one central gospel truth to which all other gospel truths point, and it is this: Jesus gives eternal life to anyone who believes in Him for it.

Or to state it another way, eternal life is received by grace alone through faith alone in Jesus Christ alone.

This is the central truth of the gospel which must always be kept in mind, and which must always be our focus. Once we keep this truth in the center, all other gospel truths flow from it and support it.

So is it true that Jesus died on the cross and rose again from the dead? Yes. And you can share these gospel truths with people if you want. These truths helps support and defend the idea that the promise of Jesus can be trusted. If Jesus was just any other person, then when He died, He would have stayed dead.

But the fact that God raised Jesus from the dead, proves that Jesus was who He said He was, and is able to offer what He offered, namely, eternal life. The death and resurrection of Jesus proves that Jesus can give eternal life to those who believe in Him for it.

Can we talk about prophecy and human sinfulness? Sure! Prophecy about Jesus helps show that God was planning and preparing the world for the truth that would come through Jesus, which is that we don’t need good works and religion to earn our way back into God’s good graces.

From the very beginning, God predicted and promised that He would send a Messiah who would show the world the one true way back to Him, which is through faith alone in Jesus. Due to our sinfulness, we can never be good enough to work our way into God’s family, so He freely welcomes us into His family when we believe in Jesus.

Do you see how the one central truth of the gospel helps bring clarity to every other truth of the gospel? The truth of eternal life by grace alone through faith alone in Jesus Christ alone is the central, unifying truth of the gospel which pulls all of the rest of the gospel truths together into a coherent whole.

When you keep this central truth in mind, you can share a lot of other gospel truths with others without sounding like you are speaking gibberish. You can share a lot of truths, or a few truths. You can answer questions and objections they might have. The gospel becomes simple to share with others, because you no longer have to worry if you have shared enough truth or the right truth. You have one simple truth to share, and everything else flows from that.

When you share the gospel with others, keep it simple and keep it scriptural. Share the central gospel truth with others the same way Jesus did. Whenever Jesus told someone about how to receive eternal life, He told them to believe in Him for it. If this was good enough for Jesus, it should be good enough for us. We do not need to try to change these words or improve upon them. For example, I hear many Christians invite others to do one of the following things:

Believe and ___________ (Repent, confess, be baptized, etc.).
Accept Christ as your Lord and Savior.
Repent of your sins.
Confess your sins.
Be sorry for your sins.
Be willing to give up your sins.
Confess Christ.
Follow Christ.
Accept Jesus as your personal savior.
Commit/submit/surrender your life to Christ.
Put Christ on the throne of your life.
Turn your life over to Christ.
Give your heart/life to Christ.
Let go and let God.
Believe in God.
Have faith.
Believe that Jesus died on the cross.
Ask/invite Christ into your heart/life.
Pray this prayer.
Walk an aisle.
Come forward.
Raise your hand.
Sign this card.

Some of those things are good things to do. Some of them are even biblical things to do. But not a single one of those is stated anywhere in the Bible, or ever used by Jesus, Paul, or any other biblical author, as a way to receive eternal life.

In fact, a person can do or believe every single one of the items on that list, and still not believe in Jesus for eternal life.

Some of the items on that list are good works, so when we use them, we are telling people to perform good works in order to receive eternal life.

So when Christians start to use practices and phrases like these as a way to share the gospel, it gets confusing for them and for those who hear us.

Rather than use such muddled messages, let us use the words that Jesus used and simply invite people to believe in Jesus for eternal life. It’s simple; it’s clear; and it’s biblical.

Now, this central gospel truth about eternal life also helps us in our own life. As indicated earlier, it helps keep us on our feet as followers of Jesus. If you don’t know that you have eternal life, then you will be uncertain about what you need to do, or how good you need to be, in order to gain eternal life.

This uncertainty creates much fear and instability in your life.

But once you believe in Jesus, and you know that you have eternal life as a result, you no longer have to worry about whether you are doing enough, or obeying enough, or performing enough good works.

Instead, you can step out in faith to follow Jesus without fear because you know that He will keep you safe and secure, no matter what.

Once we know we have eternal life in Jesus, we can begin to practice all the rest of the gospel truths that are contained in Scripture. After all, if the gospel contains every truth related to the person and work of Jesus Christ, and since many truths related to Jesus are about how to live our life here and now, then this means that the gospel contains many truths about how we are to live.

The gospel is not just about what we believe or what we say, but also about what we do.

But again, if we think that we need to live a certain way in order to gain or keep eternal life, then we will live in constant fear and will never be surefooted on the field of spiritual battle.

But maintaining a hold on the central truth of the gospel, that eternal life is the free gift of God to anyone who believes in Jesus for it, helps us then maintain a proper perspective on the purpose of every other gospel truth. Many of the other gospel truths are given to help us live in this life the way God wants and desires.

When we live out the truths of the gospel, we will get rid of sin in our lives, because sin trips us up and causes us to stumble into the muddy ground at our feet. When we live out the truths of the gospel, we will love our enemies, forgive others, and serve those who mistreat us and abuse us.

In other words, we will be creating pockets of peace in our lives and in the lives of those around us. We will be standing on our feet in the field of battle, living out the truths of the gospel of peace with those who surround us. We will have our feet firmly planted on the ground.

So do you have your feet shod with the preparation of the gospel of peace?

You must first know that you have eternal life by faith in Christ.

This will then allow you to know how to simply and clearly share this message with others.

And finally, the clear and central gospel message will enable you to live out the rest of the gospel in your life right now.

This is how you shod your feet with the preparation of the gospel of peace. Knowing the central truths of the gospel, knowing how to share it with others, and knowing how to live in light of the gospel will greatly aid you in staying on your feet during spiritual battle. It will keep you from becoming muddled and unclear as you bring good news of peace to a world that needs to hear.

Do you want to learn about spiritual warfare and how to put on the full armor of God? If you want to defeat sin and gain victory in your life over temptation so you can better follow Jesus, take my course on the Armor of God as it is explained in Ephesians 6:10-20. This course costs $297, but when you join the Discipleship group, you can to take the entire course for free.

CHRIST and the Six Principles of Non-Violence

By Jeremy Myers
15 Comments

It was Friday afternoon, around 12:30. The Muslim Friday Jumah prayer was supposed to begin, and 107 Muslims had gathered. But as they were washing their feet and faces, and laying out their prayer rugs, the authorities called me on the phone and told me to cancel the Jumah prayer.

I am a white Christian pastor. I work in a prison as a chaplain.

But due to a looming security concern, I had no other choice, and went and informed the gathering Muslims that Jumah had been canceled for that day.

The seething anger directed my way was palpable. All 107 Muslims stood up, glared at me, and started to gather around. I sensed that how I responded in the next few seconds would determine whether I lived or died that day.

“You can’t cancel the Jumah prayer,” said the Imam of the group. “It’s mandatory. It’s required.”

“Yes, I know,” I calmly responded. “But there is a security concern, and until it’s resolved, everybody is required to return to their housing units.” In a prison, security takes precedence even over religion, but even still, nobody likes to have their religious service cancelled.

“So what are we supposed to do, Chaplain?” asked the Imam. “Allah demands that we pray, but you are demanding we not pray. Who do you think we should obey?”

The crowd of Muslims pressed in closer to hear how I would respond. My mind raced, and I knew that the security concern could quickly escalate into a security crisis (and possibly a riot) depending on the next words out of my mouth.

It is very difficult to practice nonviolence in a system that is inherently and purposefully built upon the principles of violence. The central principal of violence is that you get what you want by having a bigger stick. You may not always use the stick; sometimes having it is enough. This idea was immortalized in Teddy Roosevelt’s famous explanation of his foreign policy: “Speak softly, and carry a big stick.” As long as your stick is bigger than your enemy’s, this should be enough to deter him from war.

The prison system, in which I work, is founded on this principal. By their very nature, prisons take people who have engaged in various forms of violence and put them in a situation where they have very few sticks at their disposal, while all the guards and prison staff have much larger sticks. The big stick principal is what keeps the prison relatively safe and secure.

But the big sticks are not what you think. Despite the common perception, most prison staff in the west no longer carry weapons of any kind. Guards do not have guns or even billy clubs. They typically are “armed” only with a radio. Outmanned and overpowered, the modern prison guard is trained to use their minds and their mouths to maintain peace inside a prison.

But it doesn’t always work. And when it doesn’t, riots break out, people are killed, and yes, this is when the guns are brought in. Though even then, only non-lethal munitions are used.

Working in the prison system as I do, I have found a “weapon” that is even more powerful than the radio. And it is the constant “radio connection” I have with God.

So in that moment, as the Muslims angrily waited for my answer, I quickly asked God for wisdom on what to say. And He showed me.

“You should pray,” I said.

There was a collective gasp by the Muslims.

I could sense their thoughts. Was the chaplain mocking them? Or was he actually telling prison inmates to disobey an order?

But I continued. “Nobody is demanding that you not pray. I invite you to pray. I want you to pray. I ask you to pray. I hope that you will pray. But today, because of the security concern, you are going to have to pray down in your housing units. Allah is powerful, is he not? He will hear your prayers there just as well as he will hear them in this place. So pray to Allah that this situation would be resolved quickly and peacefully. Then maybe we can get you back up here to the chapel a little later this afternoon for your communal Jumah prayer.”

They started at me, still trying to decide how to respond.

I waited.

Finally, the Imam turned to the gathered Muslims and said, “The Chaplain is right. Allah can hear our prayers and work to resolve this situation quickly. We will return to our housing units.”

Later that afternoon, I was indeed able to make arrangements for the Muslims to return to the Chapel for their afternoon Jumah prayer. It was late, but at least it was done. The Muslims praised Allah for hearing and answering their prayers, and I praised Jesus for answering mine.

During my years of working as a prison chaplain, I have found six principles that help me navigate the tricky and treacherous waters of practicing nonviolence in a system built on violence. The six principles form an acrostic for “CHRIST” because they are founded upon the teachings and example of Jesus Christ.

Here are the six principles, with a brief explanation of each.

Creativity.

Our world trains us that when we are faced with violence, the best response is greater violence. We use violence to fight violence. But violence always and only leads to more violence, so those who would practice non-violence must start to find alternative, creative solutions out of violent situations.

This is easier said than done, however, and so our attempts at creative responses must be bathed in prayer for God, the Creator, to guide us into creative non-violent responses as well. There is no “one size fits all” response to violence, for each situation is different and requires a different response. So creativity is required.

Honesty.

It takes two to tango. It also takes two to fight. And have you ever noticed that in nearly every violent engagement, both sides think the other one “started it”? Even in the case of terrorists flying planes into skyscrapers, they thought that they were righteously responding to the unjust treatment of their people by the United States. Even Hitler believed he was responding to the unjust treatment of Germany after their losses in World War I.

So in any sort of violent engagement, we must be brutally honest with how we ourselves contributed to the problem. We must not and cannot place all the blame on the other person, for this will only cause greater problems.

Realism.

Let’s be realistic: non-violence doesn’t always end violence. We live in an evil world, and sometimes, evil wins. So we must not think that non-violence always “works” and is the magic cure-all for everything that ails the world. It isn’t. It doesn’t always work. In fact, maybe we could say that it rarely works.

So why practice non-violence? Because even if non-violence rarely works, this is still better than violence, which never works. Violence always and only creates more violence. But sometimes, non-violence creates peace, and therefore, it has a better success rate. But we must be realistic and recognize that a non-violent response will not always bring an end to violence. It often won’t.

Incarnation.

If we want to practice non-violence, we must understand that we are incarnating Jesus to the world, just as He incarnated God to us. It is not we who are out there all on our own standing up for love, patience, forgiveness, and peace, but it is Jesus in us who is standing up for these things. Furthermore, a recognition that we are the incarnation of Jesus on earth encourages us to live as He lived and love as He loved.

Strength.

It is very easy to respond to violence with violence. People often talk about the courage and bravery of war, and indeed, it does take courage to charge onto the field of battle, not knowing if you will make it back off.

Similarly, it does indeed take courage and bravery to pull a knife or a gun on an assailant. However, it takes greater strength and courage to stand up against violence without violence. We must not think that non-violence is the weak way out. It is the bravest and strongest way out.

It is much harder to take the blows that fall on your back without retaliating than to lash out and trade blow for blow. Non-violence is not weakness or cowardice, but takes the greatest strength and courage.

Trust.

If God is non-violent, and calls us to practice non-violence as well, then we must trust God to work in us and through us, even though our minds, wills, and bodies scream out in protest at the ways of non-violence.

It is only when we trust in God to bring a solution to a bad situation that God will step in to do exactly that. And related to this, in light of the previous five principles, it important to know that even if we die while practicing non-violence, we can still trust God to use our death to create peace, just as He did in Jesus. A resolute trust in God reminds us that sometimes it is better to die than to kill.

Conclusion

Jesus modeled the way for us to live with non-violence toward others. Yes, we must resist evil wherever it is found, and we must stand up for righteousness and justice, but we must do so in the ways of Jesus, through non-violent resistance.

What methods and practices have you found which help you resist non-violently? Do you think that such forms of resistance can help solve the problems of violence that the world faces today? Why or why not? Which of the six CHRIST principles outlined above will be most challenging for you to practice? Let us know in the comment section below!

[Note: This blog post is part of the 2018 Blogging Carnival for Nonviolence. Go here to see the other posts.]

It’s not Personal; it’s Just War

By Jeremy Myers
11 Comments

Have you ever heard someone say, “It’s not personal; it’s just business”? This statement is usually said in the context of one person destroying the livelihood of another person through a hostile corporate takeover, or pushing a company out of business, or some sort of other action which ruins that other person’s company or income stream.

Of course, the person who is losing their livelihood, income, or business nearly always takes this attack personally. It is impossible not to. Each person is intimately connected with what they do and how they earn their income and provide for themselves and their family. It is deeply “personal” when someone else tries to take that away.

Which brings me to the concept of “Just War.” Just War theory is the idea that some wars are good, right, holy, and just. When such wars are waged, the attacking army often views their actions as good and godly, so that many of those on the receiving end of these attacks should be pleased and happy about the bombs falling out of the sky and the bullets whizzing by their heads because they are being set free and liberated from some form of evil that had enslaved them.

In other words, some proponents of “Just War theory” give the impression that as our armies march off to kill others in God’s name, we can be saying, “It’s not personal; it’s Just War,” and they expect people to say “Thank you!” as bombs fall on their heads.

Yes, this is a caricature of the Just War position, but when you listen to advocates of Just War theory, this caricature is not too far off the mark. They see themselves as liberators and freedom fighters who use war to set others free.

Let us look briefly at Just War theory, and how it is defined. Following this, I will suggest an alternative method to accomplishing God’s will in this world.

Rules of Just War

The rules for Just War were first developed by Thomas Aquinas (c1225-74) and Francisco de Vitoria (c1483-1546) and are still referred to by Christians today. They are as follows:

-it must be fought by a legal recognized authority, eg, a government
-the cause of the war must be just
-the war must be fought with the intention to establish good or correct evil
-there must be a reasonable chance of success
-the war must be the last resort (after all diplomatic negotiations have been tried and failed)
-only sufficient force must be used and civilians must not be involved

Stated differently:

A just war can only be waged as a last resort. All non-violent options must be exhausted before the use of force can be justified.
A war is just only if it is waged by a legitimate authority. Even just causes cannot be served by actions taken by individuals or groups who do not constitute an authority sanctioned by whatever the society and outsiders to the society deem legitimate.
A just war can only be fought to redress a wrong suffered. For example, self-defense against an armed attack is always considered to be a just cause (although the justice of the cause is not sufficient–see point #4). Further, a just war can only be fought with “right” intentions: the only permissible objective of a just war is to redress the injury.
A war can only be just if it is fought with a reasonable chance of success. Deaths and injury incurred in a hopeless cause are not morally justifiable.
The ultimate goal of a just war is to re-establish peace. More specifically, the peace established after the war must be preferable to the peace that would have prevailed if the war had not been fought.
The violence used in the war must be proportional to the injury suffered. States are prohibited from using force not necessary to attain the limited objective of addressing the injury suffered.
The weapons used in war must discriminate between combatants and non-combatants. Civilians are never permissible targets of war, and every effort must be taken to avoid killing civilians. The deaths of civilians are justified only if they are unavoidable victims of a deliberate attack on a military target.

The Primary Problem with Just War Theory

Just War theory initially seems like a good approach. After all, how else are we to stop evil and violence in this world?

But the truth is that when you talk to any group or government that is engaging in war, they ALL think that their cause is just and that their actions will right a wrong. I challenge you to find a war in human history where one of the sides in the war thought that their involvement in that war was evil and wrong, or that their cause was unjust.

When people and nations march off to war, everybody thinks their cause is righteous, that they are defending themselves against evil and tyranny, and that God is on their side. Go ask Muslim Jihadist, and he will tell you that the violence they engage in against others is holy, right, and just. Jihad, after all, is “Holy War.” Just War, Holy War, Jihad, they’re all the same thing. I wrote about this here: All War is Holy War.

The truth is that all wars are “Just Wars” … or none of them are.

And since we know that most wars are not “Just Wars,” this means that no war is a Just War. We just deceive ourselves into thinking that our war is just while “their” war is evil.

The only real difference between a “Just War” and an evil war is that the people who engage in “Just War” have come up with some excuses to justify their actions in the war. And since every group and government justifies their own, this means that every war is a “Just War” from that group’s perspective.

To put it another way, we could say that “A Just War is a war I engage in, while an evil war is one you engage in. All my wars are just, while all your wars are evil.” But of course, our opponents in war think the same thing. They think their actions are just while ours are evil.

So you see? There is no such thing as a Just War; there are just wars that we justify in our own minds.

So …. Pacifism is the Answer?

No. Pacifism is not the answer either.

Both Pacifism and Just War are inherently self-defeating and impossible to practice.

There is no such thing as a true pacifist. Pacifists want to do no harm, to engage in no violence, to kill nothing and hurt nothing. Many pacifists are vegetarians, or even vegans, because they do not want to participate in the killing of animals. And yet few pacifists have difficulty with taking antibiotic medicine or spraying their counter with Lysol to ward off germs and bacteria. But germs and bacteria are living microorganisms. So it is okay to kill them, but not larger organisms? At what point does killing become wrong?

How about bugs and insects? Almost all pacifists drive cars. When you drive a car, you will kill insects every single time. Your tires will run over ants and beetles, bees and butterflies will be crushed against your windshield. I once spent a few hours in the woods with a pacifist, and he was swatting mosquitos right along with the rest of us.

People say that Jesus was a pacifist, but it appears to me from Scripture that He ate lamb at the Passover, and fish on the shore of Galilee. People point out that the text doesn’t actually say he ate meat. Fine. But He certainly caught it, killed it, cooked it, and served it. Several times in the Gospels, for example, He gives His disciples a miraculous catch of fish. So many, the boat threatened to sink. And He knew that these fish would be killed and eaten. And in John 21:9, after one of these miraculous catches, when the disciples reach shore, Jesus already has a fire going with fish cooking on the fire.

The point is that true and complete pacifism is inherently impossible to perfectly practice in this world.

So how do we stop evil?

In order to discover how best to respond to evil, let us look at the foundational motivation of both Just War Theory and Pacifism.

Proponents of Just War theory believe that we must stand up for what is right. We must stand up against evil. They are absolutely correct in this belief.

Proponents of Pacifism believe that violence is wrong; especially the violence that takes human life. They are absolutely correct in this belief.

But if we hold to Just War, then (as we have seen), there is no end to violence. Violence always and only begets more violence. Everybody thinks their war is just, and so a “Just War” only leads to a retaliatory “Just War.” There is no end to this cycle.

Similarly, if we hold to Pacifism, then we will often let evil win because we fail to properly stand up to violence and evil, thereby allowing ourselves or others to get steamrolled by violence. People who are pacifists sometimes no nothing but sit there (or shout at) evil while it is occurring, when they should be taking an active stand against it.

The Third Way

Thankfully, Just War and Pacifism are not the only two options. There is a third way, which is the way of Jesus, Martin Luther King Jr., Ghandi, and numerous others.

This third way approach to evil and violence takes the strengths of both Just War and Pacifism while avoiding the weaknesses and drawbacks. This “Third Way” is called Non-Violent Resistance.

It stands up to evil wherever it is found, but with a commitment to doing so non-violently.

The difficulty with this approach is that since we live in a world that is bathed in violence, we have trouble seeing how a non-violent approach can stop the flood of violence. It is difficult to imagine how non-violent resistance can be effective in stopping the spread of evil and violence.

How, for example, would non-violent resistance have stopped Hitler? The truth is that I do not know. (Although part of the answer involves never waging World War I. Hitler was a product of Germany’s loss in World War I. So if World War I had never happened, then World War II would not have happened either. And when you look at the events which started World War I, it was a war that never should have been waged.)

The greatest difficulty with non-violent resistance, however, is that there are no formulas to follow or steps to carry out. The rules to violence are easy: If you are going to engage in violence, make sure your weapons and army are bigger than those of your enemy. There are no such rules with non-violent resistance. Each situation is unique, and requires a unique response.

Responding to Hitler non-violently requires a whole different set of actions than responding to a man on the street who wants to rob you and gunpoint.

Nevertheless, there are six principles I would like to suggest for all non-violent resistance.

The Six Principles of Non-Violent Resistance

The six principles of non-violent resistance form an acrostic which spells CHRIST. Jesus Christ was the perfect example of how to respond non-violently to evil, and so it is appropriate that His title, Christ, helps guide us into our own way of non-violence.

Here are the six principles. Non-Violent resistance requires:

Creativity (bathed in prayer) in the face of evil.
Honesty about yourself, and how you contributed to the problem.
Realism about the world situation and the reality of evil. Violence will often “win.”
Incarnation of the love, patience, and forgiveness of God as seen in Jesus.
Strength and courage to stand while not retaliating.
Trust in God to work, and to recognize that sometimes it is better to die than kill.

Note that as we carry out these principles in our live, we are not seeking revolution, but revelation. The key to non-violent resistance is to reveal the character and nature of God as revealed in Jesus Christ.

We change the world by showing it a different and better way to peace than the way it knows, which is the way of war and bloodshed.

The world has never imagined that there can be another way, but Jesus has revealed it, and now our task is to reveal it as well. We cannot force change upon the world, but we can change how we ourselves live in response to others, and when they see this, they might be inspired to live differently as well. As such, our lives are prophetic. Through our words and actions, we reveal who God is and how God wants us to live.

So do you see some evil situations in the world that need to be fixed? Do you see some violent actions that need to be stopped? Follow the way of Jesus in seeking to stand up to these situations and actions with truth, love, forgiveness, courage, and strength, and then see how God works to bring about peace through you.

This post was part of the July 2018 Synchroblog on the topic of Just War and Pacifism. Here are links to others who contributed this month. Go read them all!

K. W. Leslie – Just War: Vengeance Disguised as Righteousness
What God May Really Be Like – Is God a Warmonger or a Pacifist?
Layman Seeker – Disarmed and Harmonious
Tim Nichols – If you Love Sheep …
Scott Sloan – Holy War and Manifest Destiny in Light of the Cross
Done With Religion – For God and Country
Justin Steckbauer – Should Christians Fight in a War?

How are we “dead in trespasses and sins”? (Ephesians 2:1)

By Jeremy Myers
1 Comment

Ephesians 2:1 is a favorite passage among some theologians to defend the idea that unregenerate people cannot do anything in their life to move toward God.

In other words, some say that because people are “dead in the trespasses and sins” (shortened as “dead in sins“) they cannot do anything good, including believe in Jesus.

But is this what Ephesians 2:1 is teaching? The verse says this:

Ephesians 2:1. And you He made alive, who were dead in trespasses and sins.

Is Paul Teaching that Unbelievers cannot Believe in Jesus?

So is Paul teaching in Ephesians 2:1 that unbelievers cannot even believe in Jesus for eternal life unless God first regenerates them? Must God give unbelievers “new life” (regeneration) before they believe and so that they can believe?

Do people receive eternal life from God before they believe in Jesus or because they believe in Jesus?

The answer is that Jesus and Paul and all Scripture consistently agrees that we believe in in Jesus for eternal life; we do not receive eternal life to believe in Jesus (John 3:16; 5:24; 6:47; Rom 4:4-5).

Since Faith is not a Work, Unbelievers are Able to Believe

The idea that unregenerate people cannot do anything good is silly. Unbelievers can do all sorts of good spiritual things, which includes believing in Jesus for eternal life (cf. John 5:25; 20:31; Rom 1:20; Gal 3:26; Col 2:12-13; 1 Pet 1:23-25; Heb 10:39).

But this does not mean that the person who believes in Jesus for eternal life has earned their eternal life, has worked for it, or has done anything good to merit it.

Since faith is not a work, but is the opposite of works (Romans 4:4-5), then faith is not meritorious.

Those who receive the free gift of eternal life through faith in Jesus do not in any way get “credit” for eternal life.

Faith is the persuasion that something is true, and when God persuades us that we can have eternal life through Jesus Christ alone, at that moment of faith we have received eternal life from Him (see the Gospel Dictionary entry on Faith).

When we believe, no works are performed. No effort is expended.

So what is Paul teaching in Ephesians 2:1?

This entire line of thought is completely foreign to what Paul had in mind when he wrote Ephesians 2.

The debate about spiritual death and spiritual life in Ephesians 2 has been imported into the passage from outside theological systems that rip various verses in this chapter out of context so that they can then be used as proof texts to defend ideas that are not actually found in Paul’s line of thought.

A couple of factors contribute to the widespread failure to understand Paul’s point in Ephesians 2.

We must understand the word “saved”

The most significant contributing factor to this misunderstanding is the word “saved” in Ephesians 2:8-9.

When most Christians hear the word “saved” or “salvation,” they immediately think of “eternal life,” “going to heaven when you die,” or some similar concept.

But the Bible never uses the word “salvation” or “saved” as an equivalent term for eternal life. Instead, the word “saved” (and the entire “salvation” word family) means “deliverance” or “to be delivered” and the context determines what kind of deliverance is in view (see The Gospel Dictionary entry on Salvation).

To be “saved” in Ephesians 2 is to be “delivered from sin”

When Ephesians 2:8-9 is examined in the broader context (see the first several paragraphs of this post on Ephesians 2:1-3 to see the context of Ephesians 2), we learn that salvation in Ephesians is not about receiving eternal life so you can go to heaven when you die, but is instead about being rescued and delivered from our addiction to accusation, scapegoating, and violence, so that we are brought into the way of life, love, and liberty that God always wanted and desired for humanity.

So what does Ephesians 2:1 mean?

When this point about salvation is grasped, we then see that the phrase “dead in trespasses and sins” in Ephesians 2:1 is not talking about some sort of “spiritual death” in which the unregenerate cannot even respond to God or believe in Jesus.

Instead, the phrase “dead in trespasses and sins” is referring to the pervasive and controlling disease of death which covers the whole earth.

The point Paul is making here is the same exact point made in Genesis 4–6. Sin was introduced to the world, and death came with it, not primarily the death that comes with old age, but the death that comes from human violence against one another.

In Ephesians 2:1-3, Paul is saying that the whole world is addicted to the destructive power of sin, which leads us to scapegoat and kill others, rather than accept, forgive, and love them.

Paul describes this further in Ephesians 2:2-3. In speaking of the course of the world, Paul is saying that sin and death guide and control the world.

Rivalry, scapegoating, and violence form the foundation of all human civilization, culture, and interaction (see the Gospel Dictionary entry on World). This is also what Paul is referring to when he mentions the prince of the power of the air which works in the sons of disobedience.

This is, of course, a reference to Satan, who is the accuser (see the Gospel Dictionary entry on Satan). The desire of sin which God warned Cain against (Gen 4:7) is what Paul describes in Ephesians 2:3.

So the great problem of Ephesians 2:1-3 is indeed sin.

Sin is the realm of death in which all humans live and function. Sin is seen through accusation and scapegoating that comes from the desires and lusts of the flesh. All humans live in this realm and know of no other way to live.

Further Evidence from the context of Ephesians 2:1

Ephesians 2 (the whole chapter) follows a Problem-Solution-Application outline. And to see what the “Problem” of death and sin actually are, we can reverse engineer the chapter by beginning at the end, and seeing how Paul applies the chapter.

And in Ephesians 2:11-22, Paul talks about doing away with hostility and dividing walls of separation that we use to keep human separate from one another and hating one another. Instead, we are called to live in unity, love, and peace, just like Jesus Christ.

So if that is the application, then the problem is the opposite. If peace and the removal of human hostility on this earth is the goal, then the problem is not about how we’re headed for hell and need to go to heaven. No, if the goal is the end of hostility between humans, then the problem is hostility and violence between humans.

And of course, the solution to the problem is what was accomplished in Jesus Christ, which is what Paul discusses in Ephesians 2:4-10.

We can briefly summarize Ephesians 2:1-22 this way:

Since sin and the death that comes from human hostility is the great problem of the world (Ephesians 2:1-3), God took the initiative to send Jesus Christ and show us a way out of this problem (Ephesians 2:4-10), so that those of us who see and understand what Jesus did on the cross, can now live as He lived, in love and unity for one another (Ephesians 2:11-22).

“Dead in Sins” in Ephesians 2:1

So the term “dead in sins” in Ephesians 2:1 is not referring to some sort of “spiritual death” which makes people unable to hear or respond to God, or to believe in Jesus for eternal life.

No, Paul is instead describing human culture and civilization. He is describing the “atmosphere” of sin and death in which we all live, and which we all assume is normal.

This is what it means to be “dead in sins.” We are surrounded by an atmosphere, a system, a world of sin, which leads to death … death through murder, warfare, hatred, killing, condemning, scapegoating, and all things related to this.

But this way of “life” is not normal, and it is not what God wanted, planned, or intended. This worldly way of life is actually death.

So Jesus came to show us another way to live … an actual way to live. Because of what Jesus showed us, we can now live in a heavenly culture and civilization, even while we are here on earth.

Understanding the Gospel requires us to properly understand the key words and terms of the Gospel. Take my course, "The Gospel Dictionary" to learn about the 52 key words of the Gospel, and hundreds of Bible passages that use these words.

This course costs $297, but when you join the Discipleship group, you can to take the entire course for free.

If your Gospel isn’t leading you to live peacefully with others, you’ve got the wrong gospel

By Jeremy Myers
14 Comments

The gospel is not just about how to receive eternal life, but also about how to live this life.

As we grow in our knowledge and experience of the gospel, life also grows in vibrancy and vitality. Where grace and faith multiply, love and unity flourish. To the degree that we emphasize grace and faith in our lives and in our community is the same degree to which we experience peace, joy, delight, and unity with God and with one another.

Gospel Peace

The gospel was intended to advance and promote peace. Not just peace to our inner beings, and not just peace between men and God, but also peace between all people and eventually, peace to the entire universe.

In one of the first declarations of the gospel in the Bible, the angels announce the birth of Jesus to shepherds and proclaim to them peace on earth and goodwill toward men (Luke 2:10, 14).

Throughout the entire ministry of Jesus, He sought to bring peace where there was hostility, and love where there was hate.

Even among the Twelve Apostles, Jesus brought together Zealots and tax collectors who would have hated each other in any other context. Near the end of His ministry, Jesus proclaimed to His apostles that He had come to bring peace, was leaving them with His peace (John 14:27), and that just as God had sent Jesus to proclaim peace, so also, His followers must do the same (John 20:21).

In the letters of Paul and Peter it is the same. Over and over, these apostolic writers proclaim that in Jesus Christ, there is now peace (e.g., Eph 2:14-17; Col 1:20; 1 Pet 3:11).

As such, any time we use the gospel to produce anything but peace, we are misusing and abusing the gospel.

If our defense of the gospel causes bitterness, strife, and division “for the sake of the gospel,” it is likely that we do not understand or defend the true gospel of peace in Jesus Christ.

But didn’t Jesus say he would bring a sword and division?

But what about when Jesus claims He did not come to bring peace, but a sword, that His ministry would not result in peace, but division (cf. Matt 10:34; Luke 12:51)?

Sadly, these statements by Jesus have been severely misused by Christians who want to justify their own warlike behavior toward other Christians. Such a view, however, contradicts almost everything else Jesus taught.

It is best, therefore, to understand that Jesus is not talking about His purpose in coming, but rather, a consequence of His ministry and teaching. His statement is not prescriptive, but descriptive. He is not describing what He wanted to happen, but rather, is describing what would happen. He was predicting; not prescribing.

Jesus did not bring peace but a sword — I just cannot imagine this

This is not a statement of desire or intention by Jesus, but is a statement of realistic understanding about what might occur as people follow Him. In speaking of a sword, Jesus is using hyperbole and exaggeration to make the point that as a result of what He taught, there would be strife and division among people; yes, even among family members. This was not the goal and was not ideal, but Jesus realistically understood that such divisions would occur.

Jesus desired, intended, and prayed for peace among all men, but He knew that as a result of what He was teaching, there would be some discord and dissension. The statement of Jesus should be read with a tone of sadness in His voice, not an air of excited anticipation.

Jesus is not saying, “Let’s go cut off the heads of everyone who disagrees with me!” but rather, “I am deeply saddened by the fact that people will use my words and my teachings to go to war with their brethren. I know the hearts of men, and some will abuse my example and my teaching in just this way. For some, my words will not lead to peace, but to a sword.”

Jesus did not want to bring a sword, strife, discord, and war, but knew that some would twist and pervert His words and His ways to justify evil actions such as these.

May this prediction not be true of us!

From first to last, the gospel is a message of peace.

Therefore, those who teach, preach, and live the gospel will be known and men and women of peace. They will be known for their love and service toward others.

Is this what YOU are known for … even among those with whom you disagree … whether you disagree theologically or politically?

Follow Jesus into peace, for if you are not following Him into peace, you are not following Jesus.

Want to learn more about the gospel? Take my new course, "The Gospel According to Scripture."

The entire course is free for those who join my online Discipleship group here on RedeemingGod.com. I can't wait to see you inside the course!