Korean Spicy Food

To know Korea is to know its heat—not only in its people’s passion or its dynamic culture, but in the unforgettable sting of its food. Korean cuisine does not whisper. It doesn’t play it safe. It blazes with boldness, vibrancy, and intensity. From kimchi to tteokbokki, from sundubu jjigae to buldak, spice is more than just a flavor—it is an identity. Yet, beneath the sweat, the tears, and the tingling tongues, there is a deeper story. Korean spicy food, in all its fiery complexity, becomes a spiritual parable for those willing to taste and see. And for the Christian, it speaks—sometimes louder than words—about transformation, resilience, and grace through fire.

Korea was not always a land of chili heat. The now-indispensable gochu (chili pepper) only made its way to the peninsula in the 16th century, carried through trade routes like so many world-shaping imports. Before that, Korean food had bite, certainly—from garlic, mustard seeds, and fermented sauces—but not fire. And yet, when the chili pepper arrived, it found a home. It didn’t remain foreign for long. It took root. It spread. It became a defining part of the national palate.

This adoption of the pepper is itself a lesson. Just as Korea received something unexpected and integrated it into the very soul of its food culture, so too do we often receive unexpected “ingredients” in our spiritual lives—challenges, suffering, correction, even waiting. At first, they feel out of place. Foreign. Painful. But in time, if yielded to the Spirit, these uninvited things become part of our sanctification. As Romans 8:28 reminds us, “in all things God works for the good of those who love Him.” Even the heat. Even the fire.

Kimchi, perhaps the most iconic Korean dish, exemplifies this process of transformation through pressure and time. Cabbage, when left alone, is just cabbage. But when it is salted, pressed, mixed with red pepper flakes, garlic, ginger, and jeotgal (fermented seafood), and sealed away in a jar, it becomes something altogether new. The fermentation is active. Living. The ingredients break down and rebuild. It’s not always pleasant to observe or smell, and certainly not instant. But with time, depth emerges—rich, sour, spicy, umami-laden complexity that only the fermenting fire could create.

Likewise, God does not simply season us lightly from the outside. He begins a fermentation of the soul. He enters into the depths of our being and works there, sometimes slowly, sometimes painfully, until we become something new. This is sanctification. It is not surface-level. It is not a cosmetic faith. It is a holy ferment. And often, it begins when we allow the fire of God to work within us. Hebrews 12:29 reminds us that “our God is a consuming fire.” Not a fire that destroys, but one that purifies.

Spice, especially in Korean food, teaches us something about this purifying process. The first encounter with real Korean heat—say, a spoonful of kimchi jjigae or a bite of buldak—isn’t always pleasant. It burns. It surprises. It can even make you cry. But for those who don’t turn away, who persist through the sting, the reward is richness. Spice opens the palate. It awakens the senses. It stirs something in the soul. The same can be said of trials in the Christian life. James tells us, “Consider it pure joy, my brothers and sisters, whenever you face trials of many kinds, because you know that the testing of your faith produces perseverance” (James 1:2–3).

Spice is trial in edible form. It’s discomfort that leads to discovery. And so it is with God’s refining fire. It tests us—not to destroy, but to deepen. It reveals what lies beneath our surface-level faith. It pushes us to pray more, trust more, depend more. Just as spice makes us sweat, gasp, and pause, trials bring us to our knees. But they also make us strong.

And yet, Korean spice is not chaos. It is not unmeasured heat. The best dishes balance fire with contrast—sweetness, sourness, texture, even coolness. A spoonful of fiery stew is followed by a refreshing bite of pickled radish. The sting of gochugaru is tempered by the softness of tofu or the creaminess of an egg. There is wisdom here. In God’s kingdom, suffering is never given without grace. Pain is never without purpose. He always provides what we need to endure. “God is faithful; he will not let you be tempted beyond what you can bear” (1 Corinthians 10:13). The spice is strong, but so is the comfort.

One powerful metaphor is tteokbokki—the beloved Korean street food made from chewy rice cakes bathed in a thick, fiery-red gochujang sauce. The rice cakes are soft yet firm, enduring the boiling heat without falling apart. They remain intact, even as the sauce clings to every inch. Isn’t this a picture of spiritual resilience? God does not promise to shield us from the fire, but to preserve us in it. Just like Shadrach, Meshach, and Abednego, who walked in the furnace but were not consumed (Daniel 3), we too are invited to endure, to stand, to be formed in the flame without being destroyed.

Another lesson comes from the communal nature of Korean food. Meals are meant to be shared. One pot. Many spoons. Food is placed at the center, and everyone draws from the same source. The spice is collective—it makes everyone sweat together. In Christian life, we are not meant to walk through fire alone. We are the Body. We cry together, laugh together, bear one another’s burdens (Galatians 6:2). The spicy stew of life is too intense to be handled in isolation. God gives us the Church so we can endure together. The same way Koreans gather around a hot, bubbling pot of kimchi jjigae on a winter night, so too are we called to the warmth of fellowship in the coldest seasons of the soul.

Buldak, or “fire chicken,” pushes this metaphor even further. Known for its brutal spice level, it is a dish not for the faint-hearted. It is challenge food—something you dare your friends to try, something that tests limits. And yet, its popularity remains high, especially among the youth. What draws people to something that causes so much visible discomfort? The answer lies in transformation. After eating buldak, you are not the same. Your senses have been shocked. Your limits tested. You feel alive.

This is the paradox of the Christian walk. Jesus never promised an easy road. He said, “If anyone would come after me, let him deny himself and take up his cross daily and follow me” (Luke 9:23). That is fire. That is pain. That is sacrifice. But it is also the path to abundant life. It wakes us from spiritual sleep. It purges our apathy. It draws us into radical dependence on God. In a strange way, the fire brings life.

Spicy food also purges. It cleanses. In Korean traditional medicine, spicy dishes are believed to stimulate circulation and metabolism, to drive out toxins, and to warm the body from within. The spiritual parallel is clear. The fire of God does not just refine—it cleanses. Like Isaiah who cried, “Woe is me!” before the holy presence of God, and then had a coal placed on his lips to purify him (Isaiah 6:5–7), we too need cleansing. Not gentle water, but holy fire. It burns, yes—but it heals.

Even the global reach of Korean spicy food speaks to a deeper truth. Korean heat has gone viral—through fire noodles, K-dramas, mukbangs. What was once local is now global. The distinctive flavor of Korean spice has become an ambassador for its culture. Likewise, the distinctive fire of the Holy Spirit in a believer’s life should be unmistakable. Jesus said, “You are the salt of the earth… You are the light of the world” (Matthew 5:13–14). There should be flavor to our faith. Intensity. Passion. A testimony that spreads, not because we force it, but because people can’t help but notice the fire in us.

And yet, for all its boldness, Korean spice is never about pain for pain’s sake. There is artistry behind it. The fermentation of gochujang, the layering of textures in sundubu jjigae, the precise balance of flavors in a bibimbap bowl—it’s all deliberate. God, too, is a Master Chef. He knows the temperature our souls need. He doesn’t throw us into fire carelessly. He seasons and stirs with purpose. Every trial, every tear, every spiritual “burn” is known by Him. Nothing is wasted. Not a single drop.

At the end of a spicy Korean meal, there is often sweat on the brow, a slight burn on the lips, and a deep sense of satisfaction. You feel full—not just in the stomach, but in the spirit. You were pushed. You endured. You tasted something alive. Isn’t this what the Christian life offers? Not comfort without substance, but joy forged in trial. A deeper hunger satisfied not by ease, but by enduring and emerging changed.

So let the spice preach. Let it remind us that God is not afraid to use fire to shape us. That He is in the fermentation. That discomfort can yield depth. That spiritual growth, like Korean flavor, takes time, intensity, and a willingness to sweat through it. Let the red pepper paste and the boiling stews and the tear-inducing noodles remind us that pain and beauty are often two sides of the same sanctified coin. And that in the heat of God’s refining love, we do not perish—we are transformed.

As you taste Korean spice—whether in a humble bowl of kimchi or the blazing thrill of buldak—may you be reminded that the fire of faith is not to be feared. It is to be welcomed. Because in the hands of the Master, fire is not just heat. It is holiness.

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Work Ethics

The Korean work ethic is a powerful force, deeply embedded in the cultural consciousness, visible in nearly every corner of society. It shapes the early-morning subway rides, the tightly organized work shifts, the quick lunches eaten at desks, and the silent yet intense focus of workers from all walks of life. There is a sense of honor in doing one’s part, in being punctual, precise, and committed. When a supervisor says five hours, it is exactly five hours—no more, no less. If a ten-minute break is allowed, it is exactly ten minutes. That’s the rule. And everyone understands it.

This is not simply a matter of obedience to schedules. It is a culture built on diligence, discipline, and an almost sacred respect for time. Efficiency is king. Wasting time is often viewed not just as laziness but as moral failure. There is a sharp awareness that one's time is not entirely one’s own. The moment you clock in, you have entered a contract not only of labor but of loyalty. You give yourself to the work. You submit to the structure. You conform to the rhythm that has been laid out.

For someone coming from a different cultural background, this precision can feel both admirable and suffocating. On the one hand, there is something beautiful about working with people who take their responsibilities seriously, who give their best and expect the same in return. But on the other hand, the strict boundaries and the inflexible expectations can leave little room for grace, rest, or spontaneity. You begin to feel that your worth is tied to your performance, your identity to your efficiency. There is little room for failure, and even less for weakness.

In such an environment, the Christian heart must pause and ask: what is the theology that undergirds our work? What does Scripture say about labor, time, rest, and value? Are we merely cogs in a vast machine, or are we bearers of the image of a working, resting, loving God?

In the beginning, God worked. “In the beginning God created the heavens and the earth” (Genesis 1:1). He worked for six days, forming light and land, animals and stars, oceans and humanity. And then, on the seventh day, He rested—not because He was tired, but because rest is holy. It is a completion. It is a gift. “By the seventh day God had finished the work He had been doing; so on the seventh day He rested from all His work” (Genesis 2:2). Work, then, is not a curse. It is a divine activity. We were created to work, to cultivate, to contribute. But we were also created to rest.

Korean work culture understands the nobility of work. It honors perseverance and excellence. But in many cases, the balance is lost. Rest is often treated as a weakness. Time off is viewed with suspicion. Even vacations are planned to the minute and monitored. There is a deep fear of being seen as unproductive. And this is where the Gospel speaks with gentle authority. We are not machines. We are children of God.

Jesus Himself worked. He was a carpenter before He was a teacher. He knew the value of labor, of craftsmanship, of showing up. But He also withdrew regularly to lonely places to pray (Luke 5:16). He slept in a boat during a storm, not because He didn’t care, but because He trusted the Father and honored His own human limitations. He accepted that time was not a tyrant but a servant of God’s purposes.

In the precision of the Korean work ethic, there is also a longing for order. In a world of chaos and unpredictability, people seek control. Schedules give a sense of stability. Timetables offer meaning. Yet, even the most carefully calculated plan cannot satisfy the soul. We were not made merely to work. We were made to worship. And sometimes our worship must interrupt our work.

Jesus reminded us, “Man shall not live on bread alone, but on every word that comes from the mouth of God” (Matthew 4:4). Bread is important. Salary is important. But it is not enough. You can work for five exact hours, take a ten-minute break down to the second, and still feel hollow inside. You can receive your paycheck and still feel underpaid in joy. You can be admired by your boss and still feel unknown to your Creator.

And so, the Christian is called to work differently. Not lazily. Not sloppily. But with a deeper intention. “Whatever you do, work at it with all your heart, as working for the Lord, not for human masters” (Colossians 3:23). This changes everything. When you clock in, you do not only serve a company or a supervisor. You serve Christ. Your attitude, your diligence, your integrity become offerings. Your small tasks become worship. And your rest is no longer an indulgence—it is obedience.

But what happens when the workplace doesn’t allow rest? When you are given ten minutes and no more? When leaving even a minute late becomes your responsibility, even if the delay was not your fault? Here lies the tension. And here lies the need for discernment. Jesus said, “The Sabbath was made for man, not man for the Sabbath” (Mark 2:27). Rules exist to serve humanity, not enslave it. But not every employer sees it that way.

So the Christian must navigate this tension with wisdom and grace. There may be times when you must endure strict schedules, not out of fear, but out of love. Out of a desire to witness with your work ethic. To show that faithfulness to Christ can be expressed in punctuality, in humility, in cooperation. But there must also be boundaries. There must be an internal line where you say, “I will not sacrifice my soul for this job.” And this line is not drawn in defiance, but in freedom.

The Exodus story gives us a picture of overwork. Pharaoh demanded that the Israelites produce more bricks without straw. He increased their burden and reduced their rest. And when Moses came with a word from the Lord, Pharaoh scoffed. The system valued production, not people. It still does. But God delivered His people. Not just from slavery, but from the mentality of slavery. He gave them a land. He gave them a rhythm. Six days you shall work. On the seventh, you shall rest. Even your animals shall rest. Even your land shall rest. This was revolutionary.

To rest is to resist. To rest is to say that our value is not in how much we produce but in who we are loved by. To rest is to declare that God is our Provider, even when our jobs are demanding. But this rest must start in the heart. You can rest for ten minutes and still be anxious. Or you can rest for five and be renewed. The difference is not in the duration, but in the orientation of the soul.

The Korean work ethic is built on years of hardship, war, rebuilding, and survival. It is a testimony of strength. But strength without softness becomes brittle. Precision without mercy becomes cruel. The way of Christ is not to destroy such cultural strength, but to redeem it. To baptize it in grace. To remind us that work is good, but God is better.

And so, if you work five hours, do it with joy. Not the joy that comes from being seen by your supervisor, but the joy that comes from being seen by your Father in heaven. If you have ten minutes to rest, take them fully. Not by escaping into a screen, but by inviting God into those moments. Breathe. Pray. Thank Him. Ask for strength. And then return to your post with peace, not performance.

Let your coworkers see something different in you. Not laziness, not rebellion, but a quiet restfulness that does not come from how much you do, but from Whom you belong to. Be the one who does not panic when things go wrong. Be the one who forgives quickly. Be the one who sees people, not just tasks.

We do not live to work. We work to live. And we live to glorify God. The ultimate reward is not a salary, but a crown that does not fade. When we labor in love, God sees. When we endure injustice with faith, God sees. When we choose kindness over complaint, God sees. Your hours may be counted by the minute, but your impact is measured in eternity.

So do not fear the clock. It does not own you. Christ does. And He is a better Master. He invites you not into burnout, but into abundant life. “Come to Me, all you who are weary and burdened, and I will give you rest” (Matthew 11:28). Not just on weekends. Not just after retirement. But now. Even here. Even in Korea. Even in the exactness of five hours and ten-minute breaks. His yoke is easy. His burden is light. And in Him, even work becomes worship.

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Trump's Sub-marines: Power and Provocation

In recent headlines, we read that Donald Trump has ordered the movement of U.S. nuclear submarines in response to what are being described as "provocative statements" from Russia. This news, like a sudden flash of lightning in a dark sky, illuminates more than just global politics—it stirs deep theological questions. How should people of faith interpret such posturing and power displays? What does it mean to live as Christians in a world that still finds its security in submarines rather than in the Prince of Peace? When earthly leaders flex their muscle beneath the seas, Christians are called to look deeper—beneath the noise, the rhetoric, and the fear—to listen for the still small voice of God.

The use and movement of nuclear submarines is not a matter of mere military logistics. These submarines are weapons of unimaginable power. Each one can carry enough firepower to destroy entire cities, even civilizations. Their quiet presence beneath the oceans speaks volumes about the kind of world we live in—one where strength is demonstrated not through humility or love but through the capacity to annihilate. When a world leader such as Trump, still heavily influential, commands such movements, it is more than a tactical maneuver. It is a theological statement, albeit unintended, about how we as a society understand power, fear, and peace.

Scripture is not silent on these matters. In fact, the Bible continually critiques the idolatry of military might. Psalm 20:7 declares, “Some trust in chariots and some in horses, but we trust in the name of the Lord our God.” In today’s context, we might paraphrase that verse: “Some trust in submarines and some in missiles, but we trust in the name of the Lord.” These ancient words confront our modern reliance on weapons of mass destruction. They remind us that real security is not found in the depths of the ocean, in stealth technology, or in retaliatory capability, but in the steadfast love and justice of God.

Yet the world, including those who profess faith, is often tempted to find comfort in the illusion of control. The movement of nuclear submarines offers a powerful illusion. It says: “We are ready. We will not be caught off guard. We have the power to destroy our enemies.” But the gospel turns this logic on its head. Jesus Christ, the Son of God, when faced with hostility and violence, did not summon angelic armies or weapons of war. He rebuked Peter when he drew the sword in Gethsemane and said, “Put your sword back in its place, for all who draw the sword will die by the sword” (Matthew 26:52). The kingdom Jesus inaugurated does not expand by the force of might but by the depth of sacrificial love.

To move nuclear submarines in response to threats is to perpetuate a cycle of fear. It is to speak the language of escalation rather than reconciliation. Fear has always been a powerful tool in geopolitics. But Scripture insists that “perfect love drives out fear” (1 John 4:18). The kingdom of God, though not of this world, has profound implications for how we live in this world. To follow Christ is not to withdraw from political realities but to bear prophetic witness within them. The early church did this not by seizing power but by suffering for the truth, not by retaliating against Rome but by loving even those who persecuted them.

Consider the prophet Isaiah’s vision of peace: “They will beat their swords into plowshares and their spears into pruning hooks. Nation will not take up sword against nation, nor will they train for war anymore” (Isaiah 2:4). This is not a utopian dream for some distant future; it is a call to conversion. It is a summons to imagine and live into a world shaped not by deterrence but by divine justice and mercy. The movement of submarines is a reminder of how far we are from this vision, but also of how urgently we need it.

Of course, critics might argue that such theological reflection is naïve. They might say that in a world with nuclear powers like Russia, strength must be met with strength. But Christians must never confuse realism with discipleship. Jesus knew the dangers of the Roman Empire. He lived under occupation and cruelty. Yet he never blessed the way of Caesar. Instead, he taught that the meek will inherit the earth, that peacemakers will be called the children of God, and that enemies are to be loved, not obliterated.

Theological reflection on this issue must also reckon with the image of God in every human being. Every person—Russian, American, soldier, civilian—is made in God’s image. Therefore, any policy or decision that threatens large-scale destruction, even hypothetically, is an affront to the sacredness of life. Nuclear weapons, by their very nature, cannot distinguish between combatants and children, between leaders and laborers. Their use, or even their threatened use, is an act of collective dehumanization. Christians must name this clearly: such weapons are incompatible with the ethics of Christ.

But more than condemnation, the Church is called to intercession and imagination. We are to pray for leaders, even those we disagree with. We are to pray not only that they act wisely but that their hearts are softened, their egos tempered, and their eyes opened to the costs of escalation. In this light, we pray not just for America or Russia, but for the global common good. We pray for the peacemakers in high offices and in low places. We pray for those silenced by the politics of power, for those working in diplomatic backchannels, for those risking their reputations to de-escalate.

The Church must also imagine alternative responses. What would it look like if instead of moving submarines, leaders moved to reconciliation? What if resources poured into nuclear development were redirected toward alleviating global poverty or investing in climate justice? These are not abstract ideals but kingdom imperatives. The gospel invites us into a new economy of peace, where life is sacred, humility is strength, and justice rolls down like waters.

There is a deeper truth beneath the surface of these geopolitical storms: God is sovereign. Not in the sense that God manipulates world events like a puppet master, but in the sense that God’s purposes will not be thwarted. History belongs not to the powerful but to the faithful. The resurrection of Christ is proof that empires do not have the last word. Not Rome, not America, not Russia. Not even death.

In Revelation, the final book of the Bible often misread as a manual for apocalypse, we find a vision of a slain Lamb reigning on the throne. This is the ultimate paradox of Christian faith: power is made perfect in weakness. The Lamb’s victory does not come through violence but through self-giving love. The dragon, the beast, and Babylon all fall, not because of greater military might, but because their power is exposed as hollow. The Lamb conquers by truth, not terror.

In light of this, Christians must resist the temptation to place hope in submarines or sanctions. Our hope is in the crucified and risen Christ. This does not mean we ignore the real dangers of our world. But it does mean we view them through the lens of faith. We mourn the state of our world, we lament the systems of violence, and we labor for peace. We speak up when nations move toward war. We testify that there is another way.

The movement of submarines should not just be a headline; it should be a wake-up call. A call to the Church to recover its prophetic voice. A call to pastors to preach peace not as a sentimental ideal but as a radical, costly commitment. A call to Christians in every nation to disavow violence in all its forms, to seek the welfare of the cities where they live, and to live as citizens of a higher kingdom.

Let us remember the words of Jesus in John 14:27: “Peace I leave with you; my peace I give you. I do not give to you as the world gives.” The peace of Christ is not the fragile peace of deterrence or the temporary calm of military superiority. It is a peace born of justice, nourished by love, and sustained by grace. It is this peace that must shape our response—not only to the movement of submarines, but to every movement of fear and threat in our world.

May we be bold enough to believe that the weapons of war can be laid down. May we be faithful enough to speak truth to power. And may we be humble enough to confess our complicity in systems of violence, even as we cling to the hope of the gospel. For Christ has died, Christ is risen, and Christ will come again—not riding a nuclear submarine, but returning as the Prince of Peace.

Amen.

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Tariffs Tariffs

In the intricate landscape of global politics and economics, decisions by world leaders often have far-reaching implications. One such decision that has re-echoed through international markets and political spheres is the imposition of trade tariffs by former U.S. President Donald J. Trump. These tariffs, often described as “trend tariffs” due to their targeting of multiple countries and sectors, were instituted with the intention of protecting American industries, addressing trade imbalances, and asserting economic dominance. From a theological perspective, however, these policies prompt a deeper inquiry: How do such economic decisions align with the principles of justice, love of neighbor, stewardship, and the common good as taught in Christian scripture and tradition?

The gospel does not speak directly about tariffs or modern international trade systems. Jesus did not teach in economic jargon, nor did Paul write epistles outlining monetary policy. Yet, the ethical and spiritual foundations of Christian faith offer a rich arras through which to evaluate economic actions. Scripture, tradition, and Christian moral teaching can illuminate the character of such policies and their impact on human dignity, social harmony, and our responsibilities toward one another as global citizens created in the image of God.

The Trump administration justified tariffs as a form of economic self-defense—measures necessary to protect American jobs, industries, and national security. These included tariffs on steel and aluminum imports from allies and competitors alike, as well as sweeping duties on Chinese goods as part of a broader trade war. On the surface, this may appear prudent, even necessary. From a nationalistic standpoint, it resonates with a biblical notion of shepherding one’s own flock. After all, God did command leaders in Israel to care for their people, to protect the vulnerable, and to ensure that their communities thrived.

But the question arises: Does the pursuit of national interest justify policies that may harm other nations, deepen global inequality, or exacerbate economic instability? Here the teachings of Jesus stretch us beyond the narrow confines of tribal or national concern. The parable of the Good Samaritan in Luke 10 challenges our understanding of who constitutes our “neighbor.” In that story, Jesus dismantles ethnocentric assumptions, pointing instead to compassion across boundaries, mercy over merit, and relationship over rivalry. The Samaritan does not ask, “What will happen to me if I help this wounded man?” but rather, “What will happen to him if I do not?”

Trade tariffs—particularly when they are sweeping, unpredictable, or aimed at political leverage—can disrupt livelihoods far beyond a country’s borders. Farmers in Latin America, factory workers in Southeast Asia, and small business owners in Africa may feel the tremors of such policies, despite having no voice in their creation. When tariffs cause trade partners to retaliate, prices often rise for everyday consumers, and the poor bear the brunt of these economic shifts. As Christians, we must ask: Are these the marks of policies rooted in justice and compassion? Do they reflect the character of Christ who fed the hungry, lifted the lowly, and preached good news to the poor?

The prophets of the Old Testament speak forcefully to issues of justice and economic exploitation. In Micah 6:8, we are reminded of what the Lord requires: “To act justly, and to love mercy, and to walk humbly with your God.” The use of economic tools such as tariffs must, therefore, be measured not only by their national outcomes but also by their justice across borders. Justice in a theological sense is not merely legal fairness—it is relational integrity, equity, and the flourishing of all creation. Isaiah, Amos, and Hosea warned against systems that benefited the powerful at the expense of the marginalized, calling for a reordering of society where righteousness flows like a mighty river.

When a nation like the United States, with immense economic power, imposes tariffs, the global system often shakes. The burden is not evenly distributed. While American manufacturers may enjoy temporary relief, companies reliant on imported materials may struggle, and consumers may face inflated costs. In developing nations, economies that depend on exporting to the U.S. may suffer job losses and declining wages. Does this align with a vision of the kingdom of God, where the first shall be last and the last shall be first?

Furthermore, theological reflection invites us to consider the principle of stewardship. Economic systems are not neutral; they are shaped by human will, often reflecting deep values, fears, and aspirations. In Genesis, humanity is tasked with tending the garden—cultivating the earth in a way that sustains life and honors God. This includes not only environmental stewardship but also economic responsibility. Tariffs may sometimes serve a legitimate purpose—to correct unjust trade practices, to defend against exploitation, or to preserve a community’s economic viability. But when wielded impulsively or with disregard for the broader consequences, they may undermine the very stewardship they intend to preserve.

Another relevant biblical concept is the Jubilee Year, outlined in Leviticus 25. Every fiftieth year, land was to be returned, debts forgiven, and slaves freed—a radical economic reset designed to prevent the entrenchment of inequality. It suggests that God’s economy values restoration, balance, and communal well-being over endless accumulation or national gain. In contrast, the tariff policies under Trump’s administration often reinforced a zero-sum mentality—if one nation wins, another must lose. This logic runs contrary to the biblical vision of mutual flourishing and shared blessing.

Paul’s letter to the Philippians offers another lens through which to assess leadership and economic policy: “Do nothing from selfish ambition or conceit, but in humility regard others as better than yourselves” (Philippians 2:3). He calls believers to imitate Christ, who “emptied himself,” taking on the form of a servant. Christian ethics, then, are marked by humility, solidarity, and sacrificial love. National policy cannot, of course, be expected to replicate Christ’s kenosis in full. Yet leaders who claim to operate from Christian values should demonstrate a concern not only for self-preservation but for the well-being of others—especially the poor, the foreigner, and the voiceless.

Trade wars and tariffs often ignite nationalism and economic competition, which may feed political popularity but fracture global trust. Jesus’ prayer in John 17 was that his followers would be one—an echo of the triune communion of God. While he spoke primarily of spiritual unity, the implications extend to how we live in global community. Are we building walls or bridges? Are we fostering suspicion or collaboration? Are our economic policies rooted in love or in fear?

It is also important to address the theological problem of power. Donald Trump’s approach to trade was marked by a forceful assertion of American power—what some may call “America First.” Power, in and of itself, is not evil. But Scripture repeatedly warns that power must be wielded with justice and humility. The kings of Israel were judged not by their military might or economic achievements but by their faithfulness to God and their treatment of the poor and marginalized. Jesus redefined power altogether—not as domination, but as service. “Whoever wants to be great among you must be your servant” (Matthew 20:26). The wielding of economic power through tariffs must be scrutinized through this cruciform lens.

In the realm of global economics, the theological concept of neighbor becomes increasingly complex. The parable of the Good Samaritan invites us to recognize that our neighbor is not only the one who lives next door but also the one whose life intersects with ours through unseen networks. The farmer in Vietnam who grows coffee beans, the factory worker in China assembling electronics, the truck driver in Mexico transporting goods—these are our neighbors in the global village. Tariff policies that disregard their well-being fail to recognize the interconnectedness of God’s creation and the dignity of every human being.

Some may argue that Trump’s tariffs were a necessary corrective to years of exploitative trade practices, particularly by nations like China, which have been accused of intellectual property theft, forced labor, and unfair subsidies. From a moral standpoint, these concerns are valid. The Bible calls for justice not only within nations but also between them. Holding powerful nations accountable for unjust practices is a legitimate expression of global ethical leadership. However, the manner in which accountability is pursued matters. Retaliation, escalation, and economic bullying risk replicating the very injustices they seek to redress.

Christian theology does not offer simplistic answers to complex policy questions. Yet it calls us to discernment, to prophetic critique, and to moral imagination. The kingdom of God, as Jesus described it, operates not by the logic of scarcity but by the abundance of grace. It is a realm where the hungry are fed, the stranger is welcomed, and the poor are lifted up. It challenges economic systems that perpetuate inequality and invites us to envision alternative ways of living—marked by generosity, reciprocity, and care for the least of these.

As we reflect on Donald Trump’s tariff policies through this theological lens, we are called to ask: Whose interests are being protected? Who is being harmed? Are we honoring the image of God in every person affected by these decisions? Are we building systems that reflect justice, mercy, and humility?

Tariffs may seem like tools of economics and politics alone, but they are deeply moral instruments. They shape lives, communities, and relationships. They can either reinforce global divisions or encourage cooperation. For Christians, the goal is not national supremacy but global solidarity grounded in the love of Christ.

In this season of history, when nations increasingly turn inward, when borders harden and suspicion grows, the church has a prophetic role to play. We must advocate for economic policies that reflect God’s justice and peace, that care for both local workers and global partners, and that lift up the lowly rather than exploiting the vulnerable. We must remember that our citizenship is in heaven (Philippians 3:20), and our first allegiance is to the Lord of all nations. May we steward our political voices, economic choices, and theological convictions with courage, compassion, and clarity, remembering always that whatever we do to the least of these, we do unto Christ.

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