Why I'm Not a Pacifist

This article is adapted from a sermon I preached on Memorial Day Sunday 2011.

Introduction:

Tomorrow is a day that has been designated in our nation as Memorial Day for the purpose of honoring all those who have sacrificed their lives in the cause of freedom and liberty in the service of the U.S. Armed Forces. As I thought about Memorial Day I was reminded that we owe a great debt of thanks not only to God, but also to our dedicated members of the armed forces for the freedom we enjoy today to meet here and worship publicly.

I truly hope that I won’t offend anyone with my thoughts. It is never my intent to purposely offend anyone. However, I do realize that I am treading in territory that is controversial. Therefore, I give you permission to disagree with me and my interpretations of Scripture. As my Bible College president used to say, “You have the privilege of being wrong if you want to!”

I recognize that there are good Christian people and capable Bible scholars who disagree with me and sincerely believe that pacifism better illustrates the heart and mind of Christ than the opposing view of “just war.” I happen to believe that there are biblical grounds for the use of war and the use of lethal force to protect the citizens of a nation. I felt that this Memorial Day Sunday would be an appropriate time to address this question.

There are a few points that I would like to address as we examine this topic today.

I. Biblical role of government and its armed forces.

II. Contrast between role of government and the individual.

III. The ultimate goal of a peaceful and free society.

I.          The biblical role of government and its armed forces.

Without taking the time to go into a lot of detail and background information about the Old Testament and the nation of Israel, I think we can all basically agree that the government set up by God in the O.T. was a theocracy. The original purposes for government in the Old Testament therefore would not necessarily still be applicable today.

In the O.T. government structure God was overseeing a nation that would be the recipients and caretakers of His revelation to mankind and especially the people to produce the Messiah (personal revelation of God in bodily form – Jesus the Christ.) While we can glean a few basic principles from the O.T. therefore, we would not claim that God wants us to establish a new theocracy for modern times. There is no passage in the New Testament, for example, that teaches Christians to form a theocracy like the Israelites of the Old Testament.

There are passages in the O.T. that generally promote the concept of justice and protection of the innocent within a society. For example: Ps. 82 ¹ God stands in the congregation of the mighty; he judges among the gods. ² How long will you judge unjustly, and accept the persons of the wicked? Selah ³ Defend the poor and fatherless: do justice to the afflicted and needy. ⁴ Deliver the poor and needy: rid them out of the hand of the wicked. It’s as though God is condemning (judging) the nation(s) because they are not properly defending the poor, the needy and the helpless.

One of the main passages that is quoted in the N.T. is found in Romans chapter thirteen. In this passage, the Apostle Paul stresses that one of the roles of government or civil authorities is the punishment of evil. 13⁴For he is God’s minister to you for good. But if you do evil, be afraid; for he does not bear the sword in vain; for he is God’s minister, an avenger to execute wrath on him who practices evil. 

Again, in 1 Timothy 2:1-2, Paul emphasizes that we are to pray for those in authority so that we may lead a peaceful and quiet life. The implication seems to be that the proper and appropriate use of government authority will bring about peace and tranquility in civic life. There are so many more passages that could be referenced, but the point seems to be that God intended for government authorities to provide for the safety and security of its citizens by protecting them from all who would do them harm, either domestically or by foreign invasions. It may be argued that there are other obligations of government as well, but this seems to be the most basic.

II.       The contrast between role of government and individual.

One source of confusion for many people is the blurring of distinctions between the biblical mandates for the conduct of individual Christians and the biblical mandates for government authority structures. Over the years I have read many “letters to the editor,” articles, etc. that refer to biblical principles that were directed to and for individuals but they have applied them to governments as well. For example, Matt. 5:9 – Jesus says “Blessed are the peacemakers, for they shall be called sons of God.” Matt. 5:39 – Jesus says “Do not resist one who is evil. But if anyone strikes you on the right cheek, turn to him the other also.” Matt. 5:44 – Jesus says “Love your enemies and pray for those who persecute you.” Matt. 26:52 – Jesus says that whoever takes the sword will perish by the sword. Rom. 12:17,21 – Paul says “repay no one evil for evil, but take thought for what is noble in the sight of all. If possible, so far as it depends upon you, live peaceably with all. Do not be overcome with by evil, but overcome evil with good.”

I personally believe that all of these references are commands directed to individual Christians as instructions on how we are to respond to our personal enemies. Each one of us has the option of non-violence and non-resistance when someone personally treats us with aggression. We can choose to “turn the other cheek,” and “return good for evil” in trying to follow the commands of Christ. I would even concur that a Christian working in a government capacity could and should exercise these principles as he or she tries to live out his Christian faith in the environment of politics or government.

However, if we find ourselves in a God-given place of authority and have the specific responsibility to defend and protect others under our jurisdiction, then I believe we not only have the right but we have the obligation to vigorously fight in order to protect those whom God has placed under our care and authority. Now, I am specifically speaking about safety forces (law enforcement) and military forces. It’s one thing for me to “turn the other cheek” when someone strikes me, but it is an entirely different matter when someone strikes my child, my wife or someone that I have authority to defend and protect. At that point, I personally don’t believe I have any other option, but to defend and protect.

Having said this, I want to stress the fact that I do not believe the Bible endorses the personal use of retribution, revenge or vigilante types of actions. We should strive to settle issues and resolve conflicts through legal and legitimate use of authority structures available to us. From some of the articles and comments that I have read, it appears that some would allow for the just use of war by civil governments, but not for Christians. In other words, some who promote a theology of pacifism tend to imply that it might be legitimate for a government or nation to wage war against an aggressor, but it is not right for a Christian to join that effort.

I do not agree with this argument based on my belief that God desires for all men to know Him and serve Him. I believe that it would be God’s will for everyone in any given society to know Him and serve Him. Even if every person in the society were Christians, I think it would still be God’s design and purpose for the civil government of that society to defend it against evil aggressors.

Therefore, if God has ordained for some people (government authorities) to use aggressive force against an evil, murderous aggressor, then He would also sanction the participation of Christians in this just cause. (Not acting independently on their own, but as a member of the legitimate armed forces of the government authority that has been charged by God with the responsibility of safety and security of its citizens.) I think this is even more important, because the Christians, especially if they were in positions of leadership, would have the moral and spiritual fiber necessary to resist the temptation to abuse the use of force by going beyond the “just cause” of the conflict.

III.       The ultimate goal of a peaceful and free society.

Now that we have talked about the God-ordained use of force to overcome evil. Let me raise the question, “What is the overall purpose anyway?” Is there any predominant goal behind the desire for safety and freedom? Or, is it just simply for our own ease and comfort; just so we can coast through life and enjoy a life of ease? I believe that the Scripture gives us a hint that there is an ultimate purpose and goal behind it all. That is found in the context of the passage we read earlier in 1 Timothy 2. ³For this is good and acceptable in the sight of God our Savior, ⁴who desires all men to be saved and to come to the knowledge of the truth.

It seems that Paul is saying to Timothy that the main reason why we are to pray for kings and people in authority is so that we may lead a quiet and peaceful life in all godliness and reverence. But then he goes on to say just a few words later that God “desires for all men to be saved and come to the knowledge of the truth.” In other words, there is a direct connection between a quiet and peaceful society and the ability for people to be saved and know the truth.

Now, maybe you have heard it said before that the gospel spreads the fastest or the kingdom of God grows the fastest under persecution. I know that I have made statements like that before. For instance when persecution hit the believers in Jerusalem they immediately spread out and carried the message of Christ every where they went.

On the other hand, we have also believed that the general conditions existing at the time of Jesus’ birth under the Roman Empire (a time of peace, legal to travel among provinces of the empire, common language and government stibility) made it “just the right time” for the new covenant to be ushered in. “In the fullness of times, God sent forth His Son…”

There are many who have suggested that all the years of peace and freedom that have existed in this country has allowed for this nation to be engaged in the greatest missionary efforts that this world has ever known. It is true that many people get so comfortable with their lifestyle of leisure that they forget to promote the gospel like they should. They become “drunk” with the life of leisure. But, it is also true that if we were a nation that had been constantly plagued with tyranny and overrun by evil aggressors, then we wouldn’t have had the wealth and freedom to support missions and send out missionaries around the world like we have done for a couple of centuries.

Conclusion:

There is certainly much more that can be said in addressing this controversy between legitimate use of war and the idea of pacifism. Many theologians and church leaders have outlined very specific guidelines for engagement in war in order to avoid the immoral use of force. I realize that we do not have the time or ability to get into all of those guidelines and issues right now.

I believe that God has ordained for government authorities to protect and defend its citizens. And, I believe that for those of us who are believers, the ultimate goal of our freedom and safety and security is so that we can cooperate even more than ever for the advancement of God’s kingdom and the spread of the gospel. Let us not just settle down in our life of safety and ease to simply satisfy our own pleasures, but let us leave here today with gratitude to God and with a firmer purpose to promote His kingdom here in this land and around the world.

Without the Shedding of Blood [26mb]

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This is a sermon based on the Scripture text found in Hebrews 9:22. It was given during a worship service that included the Sacrament of Communion.

Written Excerpts:

WITHOUT THE SHEDDING OF BLOOD

Hebrews 9:22 “And almost all things are by the law purged with blood; and without shedding of blood is no remission.”

Introduction

As I was thinking and planning for this service, I thought of the phrase that is found in the text of Hebrews 9:22 “… without shedding of blood is no remission.” I immediately felt impressed that this was the subject that God would have me touch on for the message today as we prepare to celebrate the sacrament of Communion.

At various times in my life I have heard and read comments that were critical of the Jewish faith as presented in the OT because of the animal sacrifices and the amount of bloodshed that is recorded. Some critics also make these same accusations against the Christian faith because of its connection to the OT as portrayed in various statements in the NT.

I don’t know about you, but from time to time I have stopped and pondered what it must have been like to be involved in the OT worship and the sacrifices that were required by the law as explained in Leviticus. I’ve wondered what it must have been like to regularly take an animal that I have raised to the tabernacle or the temple and surrender it to be slaughtered as an offering to the Lord. I’ve wondered what it must have smelled like on any given day as the fire is burning on the altar, consuming the carcass of a young heifer or a yearling lamb. I suppose that the smell of cooking meat would be pleasant, while at the same time catching the smell of blood would be a stark contrast. I’ve wondered how it must have sounded. Were the animals afraid and bellowing or bleating as they waited their turns?

I thought especially of the account in 1 Kings that describes the sacrifices that Solomon made when the Temple was dedicated. Listen to these words, 1 Kings 8:62-63 "Then the king and all Israel with him offered sacrifices before the Lord. ⁶³And Solomon offered a sacrifice of peace offerings, which he offered to the Lord, twenty-two thousand bulls and one hundred and twenty thousand sheep. So the king and all the children of Israel dedicated the house of the Lord."

I remember reading those words some time ago and thinking to myself, “I certainly can understand why some people would be ‘turned off’ by the graphic bloodshed this kind of event would have represented.” I can’t even comprehend that many animals being slaughtered for sacrifices. I can’t comprehend how that would have smelled and what kinds of sounds would have permeated the air. And so, you may have heard, like I have, that some people refer to Judaism and to Christianity as the “bloody religion.”

Well, dear friends, while we may acknowledge that it is not pleasant to think about all of sacrificial animals, we who trust in Christ must never forget that these words in Hebrews have always been true and they are true to this day. “Without shedding of blood, is no remission.”

And, by the way, since I mentioned that it is not very pleasant to think about the killing of all those sacrificial animals, I think that brings out an important observation about our salvation. It occurs to me that the "unpleasantness" of the sacrificial system may be an intentional reminder for us that God never intended the provision of our salvation to be pleasant. God may have required such gruesome examples in the symbolic atonement to alert us to the fact that the death of His Son for the real atonement was not a pleasant event either. It was very costly and very gruesome as well.

For just a few moments today, before we celebrate the sacrament of communion, I want us to ponder the significance of this statement in relation to our salvation.

I. The context of the claim sets the background for its truth.

In the preceding verses, the Apostle is describing the benefits of the new covenant, which we talked about in the last communion service. The old covenant was established or ratified through the sacrifice of blood (v. 7; 18-21) and the new covenant was also established through the sacrifice of blood (v.12).

Now, in verse 22, the author declares, “according to the law almost all things are purified with blood…” He says, “almost all things” because some things were purified by water and others were purified by fire. Keep in mind that all of these purifications were ceremonial and symbolic.

(Adam Clarke) … it was always understood that every thing was at first consecrated [dedicated, sanctified] by the blood of the victim.

Clarke seems to be implying that the death and the shedding of the blood of the animal was in itself a sobering and sacred thing that put a special sacredness on the things that were ceremonially purified by its blood.

II. The content of the claim declares the love of Christ.

“… and without shedding of blood, is no remission.”

A. Shedding of Blood

(Jamieson, Faussett, & Brown) “…shed in the slaughter of the victim, and poured out at the altar subsequently. The pouring out of the blood on the altar is the main part of the sacrifice (Leviticus 17:11), and it could not have place apart from the previous shedding of the blood in the slaying.

In the OT, the Lord forbids the eating of blood for the Israelites because, “The life is in the blood.” The blood represents life and the shedding of blood represents the taking of life; the surrender of a life; or the end of a life.

(Clarke) “The apostle shows fully here what is one of his great objects in the whole of this epistle, viz. that there is no salvation but through the sacrificial death of Christ, and to prefigure this the law itself would not grant any remission of sin without the blood of a victim.”

Shedding the blood of the sacrificial lamb was proof that a life had been given in place of the life that had been spared.

Cf. Leviticus 17:11 “For the life of the flesh is in the blood: and I have given it to you upon the altar to make an atonement for your souls: for it is the blood that makes an atonement for the soul.”

All of these examples provided for us in the Old Testament depict the real sacrifice that Jesus made for all of mankind. Instead of a bull, a goat or a lamb, it was the holy, sinless, Son of God. His blood was shed, which proves that His life was given so that every other person believing in Him need not die, but may have life.

B. Remission of Sins

The word “remission” occurs nine other times in the New Testament (KJV) and in all but one of those places it has the qualifier “of sins” tied to it. The other occurrence has the word sin in the same sentence and in the preceding verse. So, all other uses of the word remission in the NT includes the idea of removal of sins.

The word carries the basic idea of forgiveness of a debt. It seems then, that we can understand the author to be saying that apart from the shedding of blood there is no forgiveness or canceling of the debt that was owed. As I mentioned in the previous communion message about the new covenant, Jesus Christ stated himself, “This is my blood of the new testament which is shed for many for the remission of sins.”

Conclusion:

All of this was very necessary. Why? God had declared at the very beginning of time in the Garden of Eden that death would be the consequence for sin. Death is the sentence upon every soul that has sinned. God had planned before the foundation of the world that there would be a remedy provided to redeem the sinner that is condemned to die. That plan included the death of His own Son as a substitute for every person.

However, as we explained in previous messages and Bible Studies, the OT system of sacrifices was important to lay the foundation for our understanding. It is an illustration in physical life to define the work of Christ in spiritual life. Notice verse 23 in our Scripture text. “Therefore it was necessary that the copies of the things in the heavens should be purified with these, but the heavenly things themselves with better sacrifices than these.”

The author is saying that everything connected to the sacrifices here on earth is only a copy of the real thing in heaven. Therefore it is fitting that the copies be purified with the blood of animals, but the heavenly must be purified with the blood of the perfect, sinless, Son of God. In this context of explaining some of the distinctions between the physical and the spiritual, the Apostle states, “Without the shedding of blood, is no remission.”

Today, as we partake of the sacrament of communion we are acknowledging the shedding of Christ’s blood for the remission or forgiveness of our sins.

Where Are You? [28 mb]

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This is a sermon based on a thought I have borrowed from another writer. We are either out of Christ or in Christ, and if we are in Christ then we will get to be with Christ for eternity. So the sermon asks, "Where are you?"

Written Excerpts:

Introduction:  

I remember reading sometime ago that someone had pointed out the way that the Apostle Paul refers to people and their location in regards to Christ. If you study various statements that Paul makes, you will learn that his references indicate that there are only three possible locations for people to be in reference to Christ. Those locations are: Out of Christ, In Christ, and With Christ.

Out of Christ – in a state of sin; In Christ – in a state of grace; With Christ – in a state of glory

Today, with the help of God’s Spirit, I want to speak to you about each of these conditions as presented in Scripture with the purpose of asking you the all-important question: “Where are you?”

In regards to your relationship with Christ, are you out of Christ or in Christ? Your answer to this question will determine whether your final destiny will be with Christ. At the end of the message I will be giving an opportunity for those who are still out of Christ to get in Christ so you can have the privilege of going to be with Christ when this life is over.

I.    To be out of Christ is to be in a state of sinfulness.

Ephesians 2: 11 “Therefore remember that you, once Gentiles in the flesh—who are called Uncircumcision by what is called the Circumcision made in the flesh by hands—¹²that at that time you were without Christ, being aliens from the commonwealth of Israel and strangers from the covenants of promise, having no hope and without God in the world.”

There are at least three implications included in the condition of being out of Christ or without Christ.

The word “without” literally means - apart from or separate.

A.  It is a condition of estrangement.

In verse 12 Paul uses the terms “aliens and strangers” to describe the condition of these Ephesian Christians while they were without Christ. In the O.T., to be a Gentile was to be an alien, a foreigner or an outsider. It meant you were outside of God’s blessings and promises. It meant you were not included in the covenant that God had made with Abraham, Isaac and Jacob.

What was true then in a national sense is also true, even today, in a spiritual sense. Unbelievers are often compared to Gentiles in the sense that what was true nationally for Gentiles is true spiritually for unbelievers. In the very beginning of Scripture we are told that God created us to fellowship with Him. Yet, because of our sin, we are separated from God and are strangers and foreigners to the family of God. All sinners are foreigners to the blessings and promises that accompany salvation; especially the covenant promise of heaven.

B.  It is a condition of hopelessness.

Again, in the same verse, Paul describes them as “having no hope.”

·        We had no hope of salvation.

Gal. 5:5 “For we through the Spirit eagerly wait for the hope of righteousness by faith.”

In this context, Paul is contrasting the hope of the believer against the hope of someone who is trusting in the law. In the sense that he uses the word “wait” here, he is including the future and complete hope that includes resurrection, heaven and everything else that is future. But it also includes all that salvation presently offers as well.

·        We had no hope of a future resurrection or the return of Christ.

1 John 3:2 Beloved, now we are children of God; and it has not yet been revealed what we shall be, but we know that when He is revealed, we shall be like Him, for we shall see Him as He is. ³And everyone who has this hope in Him purifies himself, just as He is pure.

Titus 2:13 looking for the blessed hope and glorious appearing of our great God and Savior Jesus Christ

·        We did not have any hope of eternal life.

Titus 3:7 that having been justified by His grace we should become heirs according to the hope of eternal life.

C.  It is a condition of bondage.

At the beginning of this same chapter, Paul gives a vivid description of their previous condition before their conversion to Christ.

Eph 2:1-2 And you He made alive, who were dead in trespasses and sins, ²in which you once walked according to the course of this world, according to the prince of the power of the air, the spirit who now works in the sons of disobedience,

Yes, to be Out of Christ is to be an alien / foreigner to God’s promises, and to be completely without hope.

II.  To be in Christ is to be in a state of grace.

The Apostle Paul also spoke freely and passionately about the position of being In Christ. That is, in a state of grace.

If we look at the Scriptures that use the phrase “in Christ,” we learn that there are at least five ways that we benefit by being in Christ.

A.  Being in Christ means genuine freedom and liberty.

Freedom from condemnation

Rom 8: ¹There is therefore now no condemnation to those who are in Christ Jesus, who do not walk according to the flesh, but according to the Spirit.

Those of you who are in a relationship with Christ, do you remember the guilt and condemnation you had? Do you member those nights when you laid your head on your pillow and was afraid you would die before morning or that Jesus would come back?

What a happy day when Jesus washed my sins and my guilt and condemnation away!

Freedom from the bondage of sin and its consequences

Rom 8: ²For the law of the Spirit of life in Christ Jesus has made me free from the law of sin and death.

B.  Being in Christ means genuine life both now and eternally.

Rom 6 ¹¹Likewise you also, reckon yourselves to be dead indeed to sin, but alive to God in Christ Jesus our Lord.

Eph 1: ¹And you He made alive, who were dead in trespasses and sins,

2 Cor 5 ¹⁷Therefore, if anyone is in Christ, he is a new creation; old things have passed away; behold, all things have become new.

Cf. John 10 I have come that they may have life, and that they may have it more abundantly.

Rom 6 ²³For the wages of sin is death, but the gift of God is eternal life in Christ Jesus our Lord. (NKJV)

C.  Being in Christ means equality for all.

Gal 6 ¹⁵For in Christ Jesus neither circumcision nor uncircumcision avails anything, but a new creation.

The reference here to circumcision and uncircumcision is basically saying Jew or Gentile.

Gal 3 ²⁸There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female; for you are all one in Christ Jesus.

Someone has said, “The ground is level at the foot of the cross.”

D.  Being in Christ means membership and unity in the family.

Rom 12 ⁵so we, being many, are one body in Christ, and individually members of one another.

Gal 3 ²⁶For you are all sons of God through faith in Christ Jesus.

E.   Being in Christ means a cleansing and a calling.

1 Cor 1: ²To the church of God which is at Corinth, to those who are sanctified in Christ Jesus, called to be saints…

This literally means those who are the holy ones in Christ.

III. To be with Christ is to be in a state of glory.

Finally, Paul presents to various churches and readers the prospect of being With Christ, which has spiritual significance even now, in this life, but has literal significance in the next life. To be with Christ is to be in a state of glory.

A. Being with Christ means sharing in (the benefits of) his death.

Rom 6 ⁸Now if we be dead with Christ, we believe that we shall also live with him:

If you read the preceding verses in the context, you will notice that Paul is definitely talking about a present reality; not the future death and resurrection. His point is that our spiritual death with Christ will result in a spiritual resurrection to new life.

This truly is a state of glory!

Gal 2 ²⁰I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me.

B.  Being with Christ means sharing in his life now.

Eph 2 ⁵Even when we were dead in sins, hath quickened us together with Christ,

Col 3 ¹If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God. ²Set your affection on things above, not on things on the earth.

C.  Being with Christ means sharing in his life forever.

Rom 8 ¹⁷And if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with him, that we may be also glorified together.

Php 1 ²³For I am hard-pressed between the two, having a desire to depart and be with Christ, which is far better.

To be with Christ means unspeakable glory for all eternity. The Scriptures describe the future glory as a time that is absent all pain, sorrow, trouble and everything that we associate with the curse of sin. To be with Christ means having every tear wiped away.

Conclusion:

Where are you today? Are you without Christ or are you in Christ? Are you still in a state of sinfulness or in a state of grace? There are numerous blessings to be enjoyed by those who have confessed their sin and placed their trust in the blood of Christ. There is unspeakable joy and blessing for all eternity. Without Him there is bondage and despair in this life, but everlasting torment in the next life.

Maybe you’ve never heard how you can know that you are in Christ. Or, maybe you’ve forgotten.

To put it as simply as I can it means…

Confessing who we are and confessing who Jesus is.

1 John 1:9;  Romans 10:9

Repenting and abandoning what we have been.

Acts 3:19

Believing in the sacrifice Jesus has made on the cross and trusting only in His blood for salvation.

John 3:16

I stated at the beginning of the message that I was going to give an opportunity for anyone who is out of Christ to get into Christ today so that you can go be with Christ after you die. We are going to sing just a couple of verses of an invitation hymn as we close this service. If you recognize that you are not in a vital, living relationship with Jesus today, why not come and let us pray with you before you leave?

Where's God When Evil Prevails? [17mb]

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This is a message that was given on the tenth anniversary of the terrorists attacks on our nation. It is a brief "beginning" discussion regarding the problem of evil in the world and how a good God can allow such evil.

Written Excerpts:

Ps. 5:4 For thou art not a God that hath pleasure in wickedness: neither shall evil dwell with thee.

Matt. 27⁴⁵  Now from the sixth hour until the ninth hour there was darkness over all the land. ⁴⁶And about the ninth hour Jesus cried out with a loud voice, saying, “EliEli, EliEli, lamalama sabachthanisabachthani?” that is, “My God, My God, why have You forsaken Me?”

Introduction:

Today we have taken the time to remember and reflect on the events of September 11, 2001 and how they changed our world forever. We have been reminded of the evil – despicably evil – deeds that were perpetrated against our nation on that day. While we reflect on those events we are reminded as well about many other horrible events of the past in the history of the world that can only be described as unspeakably evil.

I believe that the passage of Scripture I referred to a moment ago in Matthew 27:45 contains words that describe what we mean when we talk about evil prevailing. The reference to darkness over all the land implies the foreboding sense of evil everywhere. The words that Jesus cried, “My God, My God, why have you forsaken me?” imply the same kind of message and feeling that the title of this message does…

God, where are you? Amid all this evil, where are you? Why can’t I feel you? Why can’t I see you? Have you forsaken us? These questions all beg for answers to them as well as other deeper questions. Where does evil come from anyway? If God is all powerful and if God is good, then why doesn’t He stop all kinds of evil?

I readily admit to you today that I do not have all the answers to these penetrating questions. Some of them really go beyond my ability to fully grasp. Yet, I do want to use our time this morning to consider some important thoughts, observations and principles that will at least offer some insight and provide some comfort and peace in these troubled circumstances.

I.       Evil results when free will asserts itself against its Creator.

Earlier this summer, I preached a message on the topic of freedom and liberty. I believe it was in conjunction with the July 4^th holiday. I tried to explain at that time the biblical foundation for the concept of God-given freedom to the human beings who were created in His image. The Divine image in humanity includes the aspect of free will; the ability to make real choices that are not coerced by an outside power.

Theologians and philosophers have long debated the matter of human freedom and will always do so. But I contend that the Bible supports the concept of free will and portrays human beings that are not mere robots. When men and women have the ability to choose between obedience and disobedience, submission or rebellion, then there exists the possibility for consequences that are very bad; not only for the individual making the choice, but for many others that are closely related to the person or the situation.

Why can’t God stop the evil? He can, or He could, but that would necessitate the removal of everyone’s free choice.

People have often asked in anger over some disastrous deed, why didn’t God step in and stop them? I don’t know all the answer to that question, but I think part of the answer is this: He could have stepped into the situation and stopped the perpetrator from committing his horrible deed. But justice would also require that God step in and eliminate your freedom to even question His actions. It seems obvious to me that true justice requires God to grant freedom to everyone or to no one.

II.      God is not absent, but He is active.

Where’s God when evil prevails? He is right where He always has been.

Deists believe in a model of creation that is described like a clock maker who designs and starts the clock and then leaves and lets the clock run on its own. He no longer interacts or interferes with the creation. The Bible, however, gives quite a different view of God. Over and over the Bible portrays God as being very active in human history and in the affairs of men, governments and nations.

The Bible portrays God as almighty and sovereign. There is no person, nation, or being of any kind that will ever derail God’s ultimate purposes and goals for the creation. Look at Joseph. All the time that he felt like God had abandoned him and forsaken him, but God was at work for a larger purpose and greater good than what Joseph could see or understand. It was only after years of disappointments and reverses and injustices that Joseph finally recognized the larger picture and was able to see God was actively at work with his life.

Job, David, Jeremiah, and a host of biblical characters all had their moments, even months or years, when they could not tell that God was near and at work in their lives. Yet, each of them ultimately discovered that when God seemed distant and life’s circumstances were dark and violent, God was working out His ultimate plan and purposes.

We too have those days even seasons in life when it is only by faith in the written word of God that we can know that God is aware of our situation and He is actively at work to accomplish His divine purposes in our lives and in our world.

III.    God provides grace for every trial for those who submit to His will.

James chapter 1 describes the attitude God desires to find in the hearts of the faithful when they are faced with tests and trials and tribulations.

In Chapter 4, James describes the proper condition for receiving the needed grace from God. It is humility.

4:6 – God resists the proud, but gives grace to the humble.

The Apostle Peter says, “That the trial of your faith, being much more precious than of gold that perishes, though it is tried with fire, might be found unto praise and honor and glory at the appearing of Jesus Christ.” (1 Pe. 1:7)

I think of Scriptures like the 23^rd Psalm and the 46^th Psalm that provide comfort and strength to our souls in times of upheaval and distress. We read these and trust by faith that God hasn’t abandoned us, but will provide the grace, strength and comfort that is needed in the worst times.

I want to read Psalm 23 for us today as we close.

The Sanctity of Labor [32mb]

(To download an mp3 file of this message, click on the title above. To listen now online, click on the play button of the audio player shown above.)

This is a message that was preached in honor of Labor Day.

Written Excerpts:

Introduction:

A few moments ago I shared some historical information regarding the holiday we celebrate tomorrow – Labor Day. It certainly is interesting to learn about the admirable goals and accomplishments of those who championed the rights of individuals who were being mistreated in the early days of industrialization.

I felt that it would be appropriate for us to consider some biblical principles relating to the whole topic of work. I fear that many people in today’s American culture have a distorted view of labor and the rewards for labor. I admit at the outset that I am not an expert in labor relations issues or economics and don’t have answers for every problem that we face in our economy today.

Having said that, I do want to point out some biblical principles that emphasize the sanctity of labor.

I.       Work is sacred because God does it.

Gen. 1-2

If you read through the first two chapters of Genesis you will see that the Bible uses a few key words to describe God’s creative activity. We notice that most of the descriptions of God’s activity simply say, “God said…” then it was done. However, in chapter one I noticed several times the word “made” was used to describe God’s actions. (7,16,25,31)

Also in chapter 1, the word “created” is used several times. Again, I would acknowledge that God merely needed to “speak” and things came into existence, but the words “created” and “made” do seem to imply productive activity.

In Chapter 2 the Bible uses the word “work” to describe what God was doing. In fact, verse 3 actually uses three words that all refer to God’s activity. They are: work, created, and made.

Here are definitions of the Hebrew words. (From THE COMPLETE WORD STUDY DICTIONARY: OLD TESTAMENT, Warren Baker, D.R.E.; Eugene Carpenter, Ph.D.)

Work –  מְלָאכָה melā’ḵāh: A feminine singular noun meaning work, occupation, business, something made, property, workmanship. This word is used for God’s creative work (Gen. 2:2, 3); as well as for human labor (Ex. 20:9, 10); skilled craftsmanship (Lev. 13:48); and agricultural tasks (1 Chr. 27:26). [There are a few other occurrences where the word takes on a completely different meaning.]

Create(d) – בָּרָא bārā’: A verb meaning to create. Only God is the subject of this verb. It is used for His creating: heaven and earth (Gen. 1:1); humanity (Gen. 1:27); the heavenly host (Isa. 40:26); the ends of the earth (Isa. 40:28); north and south (Ps. 89:12[13]); righteousness; salvation (Isa. 45:8); evil (Isa. 45:7). David asked God to “create” in him a clean heart (Ps. 51:10[12]). Isaiah promised that God will create a new heaven and earth (Isa. 65:17).

Made – עָשָׂה ‛āśāh: A verb meaning to do, to make, to accomplish, to complete. This frequently used Hebrew verb conveys the central notion of performing an activity with a distinct purpose, a moral obligation, or a goal in view (cf. Gen. 11:6

The use of these words in the biblical text definitely imply activity that is not only creative but productive and it is being done by the sovereign Creator God. We know from other passages in the Bible that God is perfectly good, holy and righteous. Therefore, He only engages in activity or “work” that is in harmony with His own nature. That is why I stated, “Work is sacred because God does it.”

II.     Work is sacred because it was ordained by God.

I don’t know about you, but I get the feeling from many people these days that work is a curse and a “plague” that has befallen the human race. If they happen to be religious, they might even tie it in with Adam and Eve’s fall into sin in the Garden of Eden. They imply that if Adam hadn’t sinned or if sin hadn’t ever entered into the world, then we wouldn’t have to work even today. If you listen to these people, you would get the feeling that their idea of utopia is a place where every fleshly desire is satisfied with no physical energy expended. In fact, for these individuals, their concept of heaven is everyone floating around on clouds, sipping on their favorite beverage with a host of angels attending to their every need and desire while they simply submit to all the pampering.

However, I believe that the Bible gives us quite a different picture. Work was not a curse from God, but an assignment and a responsibility that was given to us so we can glorify God.

See Genesis

1:26-28  Then God said, “Let Us make man in Our image, according to Our likeness; let them have dominion over the fish of the sea, over the birds of the air, and over the cattle, over all the earth and over every creeping thing that creeps on the earth.” ²⁷So God created man in His own image; in the image of God He created him; male and female He created them. ²⁸Then God blessed them, and God said to them, “Be fruitful and multiply; fill the earth and subdue it; have dominion over the fish of the sea, over the birds of the air, and over every living thing that moves on the earth.”

Have dominion – רָדָה rāḏāh: A verb meaning to rule, to have dominion, to subjugate. This Hebrew word conveys the notion of exercising domain, whether legitimate or not, over those who are powerless or otherwise under one’s control.

Subdue – כָּבַשׁ kāḇaš: A verb meaning to subdue, to bring into subjection, to enslave. It means basically to overcome, to subdue someone. It is used to describe God’s mandate to humans to subdue the created order (Gen. 1:28).

2:15 “Then the Lord God took the man and put him in the garden of Eden to tend (KJV, dress) and keep it.”

Dress (Tend) – עָבַד ‛āḇaḏ: A verb meaning to work, to serve. This labor may be focused on things, other people, or God. When it is used in reference to things, that item is usually expressed: to till the ground (Gen. 2:5; 3:23; 4:2); to work in a garden (Gen. 2:15); or to dress a vineyard (Deut. 28:39).

Keep – שָׁמַר šāmar: A verb meaning to watch, to keep, to preserve, to guard, to be careful, to watch over, to watch carefully over, to be on one’s guard. The verb means to watch, to guard, to care for.

2:19-20a “Out of the ground the Lord God formed every beast of the field and every bird of the air, and brought them to Adam to see what he would call them. And whatever Adam called each living creature, that was its name. So Adam gave names to all cattle, to the birds of the air, and to every beast of the field.”

All of these verses in Gen 1-2 indicate that God had specific tasks and responsibilities assigned to Adam even before the entrance of sin into the picture.

Some of you may be wondering what the curse was then, if the assignment of work isn’t it.

According to Gen. 3:14-19 I would describe the curse as follows:

·        Discord and hostility in animal kingdom and between animals and humans. (14-15)

·        Pain, sorrow and hostility among humans. (16)

·        Adverse environmental conditions for work resulting in hard toil, sweat and exhaustion that is associated with work. (17-19)

There are other biblical texts that further define and explain the curse of sin on all mankind, but these are enough to show that work in and of itself wasn’t the curse. The curse was primarily the adverse environment and consequences associated with work.

III.    Work is sacred because laziness and sloth are strongly condemned by God.

(One only needs to read through the book of Proverbs to understand what God thinks of laziness.)

If God condemns laziness and sloth in the Bible, then God must approve of and even require creatures that are made in His image to be active and productive.

(Before anyone jumps to the wrong conclusion right here let me say this: I’m not suggesting that individuals with physical handicaps and disabilities are violating God’s word because they are “not productive.” No one in their right mind would say that disability and laziness is the same thing.)

Obviously, as a result of the curse on the ground and the consequences for Adam’s sin, work is not usually easy. It often takes real effort and expends our energy and strength to the point of exhaustion. No one ever promised that work would be easy, but God still condemns laziness. Just because work is hard and life is hard, it doesn’t give any of us the right or the “license” to sit around and expect others to provide for our daily needs.

I know I run the risk of offending someone with some of my comments here, because they are not “politically correct.” But…People, in our society particularly, seem to have developed an attitude and mentality that says, “I deserve as much pay as possible for as little work as possible.”

We see many who think that the world owes them everything they need to live a carefree and comfortable life. If their parents won’t or can’t give it to them and their employer won’t give it to them, then they expect the government to give it to them. We sometimes refer to this as an “entitlement mentality.” “I’m entitled to have what I want provided by the hard work of someone else.”

IV.    Work is sacred because of other biblical principles.

A.     Honesty and integrity.

All of the passages in the Bible that speak about the importance of honest can be related to the way we do our work. That includes everything from doing a day’s work for a day’s pay, to making sure we do not cheat our employer in any way.

B. Justice and mercy.

The Apostle Paul has many statements in his epistles about the way that masters (employers) were to treat their slaves (employees) and vice versa. Being a ruler, master, or employer doesn’t give anyone the right to mistreat another person; nor does it give the work any right to cheat the employer.

Please notice that I didn’t say anything about the biblical principle of fairness. That is because it isn’t there. Fairness is based on the practice of each one of us looking around at the benefits that others have and demanding we get the same. Justice is doing what is right and what we agreed to do for the pay we were promised.
Conclusion:

As we close this message I just want to make reference to some spiritual analogies that are pointed out in Scripture.

In the Scripture reading that was given earlier, there was a distinct analogy presented between the concept of work and rest as it relates to the life of faith. I actually had intended to preach on that passage today, then felt drawn into this other emphasis as I was developing the introduction for that sermon.

None-the-less, I want to end today by reminding each one of us that God has spiritual rest for each one of us. There is a certain kind of rest implied when we cease from our labor in sin and come to the Lord for salvation and forgiveness. The passage in Hebrews 4 apparently talks about a different kind or level of rest for the “people of God.” Some think it is referring to heart purity and sanctification, while other scholars think it is referring to heaven.

I will address this some time in the future in another sermon.

But, let us all remember that God has a spiritual rest for each one of us to cease from the labor of sin and rest in the assurance of faith in what Christ has accomplished.