The created heavens and earth–indeed all of God’s creation—are fleeting, temporal, and ephemeral, not permanent like God’s eternal Kingdom. Our worldly kingdoms aren’t completely worthless, but they are penultimate and ought to be despised in contrast to God’s eternal stable Kingdom.
The transfiguration reveals the implicit grammar of Jesus’ politics and political identity. This identity did not require a retreat to heaven, but confrontation and crucifixion in Jerusalem.
God’s prophets are those who call us to recognize our limitations before the sovereignty of God. Indeed, Jeremiah reminds us of the relativity of human politics and that in God alone does the individual and human society find meaning and security.
Giving voice and hope to groaning and suffering creatures is the political task that we can take up for the oppressed creation in imitation of the Spirit, who advocates for us to our true Sovereign for the hope of our bodily redemption.
Paul contrasts the children of light with the children of the darkness. This contrast is particularly manifest in the war that we fight and the weapons with which we do so.
The divine violence of the drowning of the Egyptians in the deliverance of the Israelites through the Red Sea raises challenging questions about the character of liberation and the foundation of nations.
In the story of the rivalry between Esau and Jacob, we discover a typology that can shed an unflattering light on a number of the tensions that exist between people in the modern world.
Paul’s statements concerning the peoples in his Areopagus speech in Athens have historically been used as justification for racism and Apartheid. There are, however, other ways to understand his claims.