(presented at 44th annual Training School in Canton, Ohio)

Our Obligation to God and Government (Matthew 22:15-22)

(Matthew 22:15-22)  "Then the Pharisees went out and laid plans to trap him in his words. {16} They sent their disciples to him along with the Herodians. "Teacher," they said, "we know you are a man of integrity and that you teach the way of God in accordance with the truth. You aren't swayed by men, because you pay no attention to who they are. {17} Tell us then, what is your opinion? Is it right to pay taxes to Caesar or not?" {18} But Jesus, knowing their evil intent, said, "You hypocrites, why are you trying to trap me? {19} Show me the coin used for paying the tax." They brought him a denarius, {20} and he asked them, "Whose portrait is this? And whose inscription?" {21} "Caesar's," they replied. Then he said to them, "Give to Caesar what is Caesar's, and to God what is God's." {22} When they heard this, they were amazed. So they left him and went away."

(Mark 12:14)  "They came to him and said, "Teacher, we know you are a man of integrity. You aren't swayed by men, because you pay no attention to who they are; but you teach the way of God in accordance with the truth. Is it right to pay taxes to Caesar or not?"

(Mark 12:17)  "Then Jesus said to them, "Give to Caesar what is Caesar's and to God what is God's." And they were amazed at him."

 (Luke 20:22)  "Is it right for us to pay taxes to Caesar or not?""

(Luke 20:25)  ""Caesar's," they replied. He said to them, "Then give to Caesar what is Caesar's, and to God what is God's.""

(Luke 23:2)  "And they began to accuse him, saying, "We have found this man subverting our nation. He opposes payment of taxes to Caesar and claims to be Christ, a king.""

Up to this point we have seen Jesus, as it were, on the attack.  He had spoken three parables in which he had plainly indicted the orthodox Jewish leaders.  In the parable of the two sons (Matthew 21:28-32) the Jewish leaders appear under the guise of the unsatisfactory son who did not do his father's will.  In the parable of the wicked husbandmen (Matthew 21:33-46) they are the wicked husbandmen.  In the parable of the king's feast (Matthew 22:1-14) they are the condemned guests.

Now we see the Jewish leaders launching their counterattack; and they do so by directing at Jesus carefully formulated questions.  They ask these questions in public, while the crowd look on and listen, and their aim is to make Jesus discredit himself by his own words in the presence of the people.  Here, then, we have the question of the Pharisees, and it was subtly framed.  Palestine was an occupied country and the Jews were subject to the Roman Empire; and the question was:  "Is it, or is it not, lawful to pay tribute to Rome?"

On Tuesday of Passover week, our Lord’s enemies tried to trap Him by using a series of “loaded” questions. These men were still smarting from the treatment they had received in the series of parables He had given. He had exposed their evil intentions and warned them that they were only asking for judgment. The religious leaders did not enjoy being humiliated before the crowds. They were wholeheartedly bent on destroying Jesus, and they hoped to trap Him into saying something that would permit them to arrest Him.

But there was another reason for the questions, one that His enemies did not realize. Jesus was going to die as the Lamb of God, and it was necessary for the lamb to be examined before Passover (Ex. 12:3-6). If any blemish whatsoever was found on the lamb, it could not be sacrificed. Jesus was examined publicly by His enemies, and they could find no fault in Him.

Of course, this personal interchange between our Lord and the religious leaders was also an opportunity for them to believe and be saved. In fact, one Pharisee came very close to the kingdom (Mark 12:32-34). Even at the last minute, there is hope for the lost sinner, if he will receive the truth, repent, and believe.

Taxes are of major importance in any developed society and without them government could not function. They are also a perennial point of contention for those citizens who wonder why their taxes are so high and why they are not spent more wisely.

There were, in fact, three regular taxes which the Roman government exacted.  There was a ground tax; a man must pay to the government one tenth of the grain, and one fifth of the oil and wine which he produced; this tax was paid partly in kind, and partly in a money equivalent.  There was income tax, which was one per cent of a man's income.  There was a poll tax; this tax had to be paid by every male person from the age of fourteen to the age of sixty-five, and by every female person from the age of twelve to sixty-five; it amounted to one denarius-that is what Jesus called the tribute coin-and was the equivalent of about 4p, a sum which is to be evaluated in the awareness that 3p was the usual day's wage for a working-man.  The tax in question here is the poll tax.

The question which the Pharisees asked set Jesus a very real dilemma.  If he said that it was unlawful to pay the tax, they would promptly report him to the Roman government officials as a seditious person and his arrest would certainly follow.  If he said that it was lawful to pay the tax, he would stand discredited in the eyes of many of the people.  Not only did the people resent the tax as everyone resents taxation; they resented it even more for religious reasons.  To a Jew God was the only king; their nation was a theocracy; to pay tax to an earthly king was to admit the validity of his kingship and thereby to insult God.  Therefore the more fanatical of the Jews insisted that any tax paid to a foreign king was necessarily wrong.  Whichever way Jesus might answer-so his questioners thought-he would lay himself open to trouble.

The seriousness of this attack is shown by the fact that the Pharisees and the Herodians combined to make it, for normally these two parties were in bitter opposition.  The Pharisees were the supremely orthodox, who resented the payment of the tax to a foreign king as an infringement of the divine right of God.  The Herodians were the party of Herod, king of Galilee, who owed his power to the Romans and who worked hand in glove with them.  The Pharisees and the Herodians were strange bed-fellows indeed; their differences were for the moment forgotten in a common hatred of Jesus and a common desire to eliminate him.  Any man who insists on his own way, no matter what it is, will hate Jesus.

This question of tax-paying was not of merely historical interest.  Matthew was writing between A.D. 80 and 90.  The Temple had been destroyed in A.D. 70.  So long as it stood, every Jew had been bound to pay the half-shekel Temple tax.  After the destruction of the Temple, the Roman government demanded that that tax should be paid to the temple of Jupiter Capitolinus in Rome.  It is obvious how bitter a regulation that was for a Jew to stomach.  The matter of taxes was a real problem in the actual ministry of Jesus; and it was still a real problem in the days of the early Church.

But Jesus was wise.  He asked to see a denarius, which was stamped with the Emperor's head.  In the ancient days coinage was the sign of kingship.  As soon as a king came to the throne he struck his own coinage; even a pretender would produce a coinage to show the reality of his kingship; and that coinage was held to be the property of the king whose image it bore.  Jesus asked whose image was on the coin.  The answer was that Caesar's head was on it.  "Well then," said Jesus, "give it back to Caesar; it is his.  Give to Caesar what belongs to him; and give to God what belongs to him."

With his unique wisdom Jesus never laid down rules and regulations; that is why his teaching is timeless and never goes out of date.  He always lays down principles.  Here he lays down a very great and very important one.

Every Christian man has a double citizenship.  He is a citizen of the country in which he happens to live.  To it he owes many things.  He owes the safety against lawless men which only settled government can give; he owes all public services.  To take a simple example, few men are wealthy enough to have a lighting system or a cleansing system or a water system of their own.  These are public services.  In a welfare state the citizen owes still more to the state-education, medical services, provision for unemployment and old age.  This places him under a debt of obligation.  Because the Christian is a man of honour, he must be a responsible citizen; failure in good citizenship is also failure in Christian duty.  Untold troubles can descend upon a country or an industry when Christians refuse to take their part in the administration and leave it to selfish, self-seeking, partisan, and unchristian men.  The Christian has a duty to Caesar in return for the privileges which the rule of Caesar brings to him.

But the Christian is also a citizen of heaven.  There are matters of religion and of principle in which the responsibility of the Christian is to God.  It may well be that the two citizenships will never clash; they do not need to.  But when the Christian is convinced that it is God's will that something should be done, it must be done; or, if he is convinced that something is against the will of God, he must resist it and take no part in it.  Where the boundaries between the two duties lie, Jesus does not say.  That is for a man's own conscience to test.  But a real Christian-and this is the permanent truth which Jesus here lays down-is at one and the same time a good citizen of his country and a good citizen of the Kingdom of Heaven.  He will fail in his duty neither to God nor to man.  He will, as Peter said, "Fear God.  Honour the emperor" (1 Peter 2:17).

From time to time certain Christian groups raise an organized protest against a given tax or a particular use of tax money they feel is contrary to biblical principles and the constitution. An outcry was raised some years ago when the United States government ordered churches and other religious organizations to withhold Social Security taxes from the payrolls of all employees except pastors. Some Christians vociferously argued that the law required the church to take money donated to the Lord’s work and use it to pay the government.

It is with the ever-present issue of paying taxes that Jesus deals in the present passage.

It was still Wednesday of Passover week, and Jesus was teaching in the Temple, which He had violently cleansed the day before. He had just finished telling and explaining three judgment parables against unbelieving Israel, particularly directed against the Temple rulers who had challenged His authority (21:23). After the second parable the chief priests and Pharisees were so enraged that they would have had Him arrested on the spot had they not feared the multitudes (21:46). It was bad enough that He had devastated the physical domain of their concession booths in the Temple. Now He also devastated their religious domain, exposing their unbelief and ungodliness before all Israel.

The religious leaders resented Jesus because He exposed their pride, hypocrisy and self-righteousness. They envied His great popularity with the people, especially in light of the fact that He had never sought or received official Sanhedrin certification as a rabbi. Most of all, they were incensed at His claim to be the Messiah and the Son of God, a claim which in their eyes was blatant blasphemy. He even dared to publicly humiliate them in the Temple, the one place where they thought their honor was sacrosanct and their authority incontestable. Now after the third scathing parable, they were all the more determined to find a means of doing away with Him.

Following Jesus’ series of three judgment parables against them, those religionists responded by confronting Him with a series of three questions, all designed to maneuver Him into condemning Himself either politically or religiously. The first question was devised by the Pharisees but asked of Jesus surreptitiously by their disciples (22:15-22), the second was asked by the Sadducees (vv. 23-33), and the third by the Pharisees directly (vv. 34-40). Instead of taking Jesus’ warnings to heart and asking Him how they might avoid the judgment and receive mercy from God, the only word they wanted from Him was that which would bring about His own destruction.

The Attack

Then the Pharisees went and counseled together how they might trap  Him in what He said. And they sent their disciples to Him, along with the Herodians, saying, “Teacher, we know that You are truthful and teach the way of God in truth, and defer to no one; for You are not partial to any. Tell us therefore, what do You think? Is it lawful to give a poll-tax to Caesar, or not?” (22:15-17)

The Pharisees had always been Jesus’ most vocal and vehement enemies,  and at this moment, in response to His powerfully intimidating parables, they now went and counseled together how they might trap Jesus in what He said. While Jesus continued to teach the crowds in the Court of the Gentiles, the Pharisees gathered privately in another part of the Temple to plan their next move in private. Because they were still afraid to take action against Him directly they cleverly planned to trap Him into making a subversive statement against Rome that would insure His arrest and execution as an insurrectionist. They wanted to “catch Him in some statement, so as to deliver Him up to the rule and the authority of the governor” (Luke 20:20), who at that time was Pilate. That
way they would have Him out of the way without getting their own hands sullied or arousing the anger of the people.

Probably because the Pharisees were easily distinguished by their dress and many of them were known to Jesus by sight, they decided to send their disciples to Him. The Pharisees were Jesus’ harshest critics and He theirs, and for them to flatter Him directly would have been ludicrous and self-defeating. Presumably their disciples would not be recognized as such and they could pretend simply to be a group of sincere admirers who wanted Jesus’ advice about a question that burned in the minds of most Jews of that day. They hoped He would be caught
off guard and entrap Himself before He realized what was happening.

The Herodians were not normal allies of the Pharisees. In fact, the two groups were usually at great odds with each other. Not much is known about the Herodians besides what can be inferred from their name. The Herod family was not Jewish but Idumean, descendants of Israel’s ancient enemies the Edomites. Beginning with Herod the Great, they had received favors from Rome in the form of various high political appointments, including rulerships over parts of Palestine.

The Herodians had no love for Jesus and may even have been instructed by Herod Antipas to try to instigate His death or at least imprisonment. It was that tetrarch who had imprisoned and eventually beheaded Jesus’ forerunner and friend, John the Baptist, and when Herod heard of Jesus’ miraculous works, he was afraid that He was John risen from the dead. But he was also curious to see Jesus in order to witness His miracle-working power (Luke 9:7; cf. 23:8). Some time later, certain Pharisees who were friendly to Jesus warned Him to flee Perea because “Herod wants to kill you” (Luke 13:31). Consequently, during the latter part of His ministry Jesus had avoided the territory of Herod because of the hostility toward Him there, “for it cannot be that a prophet should perish outside
of Jerusalem” (13:33).

Any Herodians, even if they were Jews as these men were, would have had strong allegiance to Rome, and it was doubtlessly for that reason that the Pharisees asked some of them to accompany their disciples as they confronted
Jesus. Should Jesus fall into their trip and make the expected objection to paying Roman taxes, the Herodian Roman sympathizers would serve as credible witnesses. Although the Pharisees despised the Herodians as irreligious traitors, it well suited their purpose to enlist these men’s help in entrapping Jesus.

Just as the Pharisees’s praise of Jesus would not have been taken seriously neither would anything they said in support of Rome. The Pharisees were highly religious and fiercely nationalistic, and some of them probably were Zealots. But they perhaps despised the Romans more for their paganism than for their military oppression. In any case, their hatred of Rome was no secret, and were they to report a seditious statement or activity to the governor, they would themselves have become suspect. The Herodians were therefore useful, even if dishonorable, co-conspirators, and they would make perfect pro-Roman witnesses against Jesus. Although the Pharisees and Herodians violently disagreed about religion and politics, they wholeheartedly agreed about Jesus and were not loath to make common cause against Him.

With the Herodians supporting them, the disciples of the Pharisees, whom Luke describes as “spies who pretended to be righteous” (Luke 20:20), flatteringly, said to Jesus, “Teacher, we know that You are truthful and teach the way of God in truth, and defer to no one: for You are not partial to any” To address a Jewish man as Teacher was a high form of honor, reserved for rabbis who had distinguished themselves as astute students and interpreters of Jewish law and tradition. The Talmud said, “The one who teaches the law shall
gain a seat in the academy on high.”

The men outwardly praised Jesus’ personal and doctrinal integrity by declaring that He was truthful and taught the way of God in truth. He was God’s Man teaching God’s truth, they affirmed. Neither did He defer to or
become partial to any, they added. He would not be swayed by threats or opposition but was known for standing His ground with courage and conviction. What those men said of Jesus could not have been more accurate, but they did not believe a word of it. Although flattery often involves lying, it is most deceptive and despicable when it employs the truth to achieve its wicked purposes.

Assuming that Jesus was inwardly reveling in their flattery the men sprang their trap question: “Tell us therefore, what do You think? Is it lawful to give a poll-tax to Caesar, or not?” One of the highest forms of praise is to ask a person’s advice on an important issue. Therefore, after Jesus’ ego was, as they supposed, stimulated by the previous compliments, the questioners were certain that, like most men, He would be eager to display the wisdom for which He had just been praised. In doing so He would blurt out an unguarded answer that would become His death warrant.

Poll-tax translates from the Latin (i.e., Roman) from which is derived the English census. Of the many taxes the Romans exacted from occupied territories, none was more onerous to Jews than the poll-tax, a tax payable yearly by every individual and therefore sometimes called the head tax. Among other things, it was for the purpose of collecting the poll-tax that Rome took a periodic census, such as the one that had required Joseph and Mary to
travel to Bethlehem just before Jesus was born (Luke 2:1-4).

Paying for the support of the occupying forces and providing the many beneficial services for which Rome was famous required an enormous amount of money, necessarily supplied by taxation. Consequently a land tax of one tenth of the grain and one fifth of the wine and oil produced was assessed annually, as was a one percent income tax on wage earners. Customs taxes on merchandise were collected at all ports and major crossroads.

The Romans offered many services to conquered peoples, not the least beneficial of which was the Pax Romana, or Roman peace. Because of their strategic military and commercial locations, many countries of the Near East had had little respite from war for centuries. They fought one invader after another and were ruled by one conqueror after another. At least under Roman protection they were free from war and could travel in relative safety anywhere in the empire. The Romans also provided valuable roads and aqueducts, many ruins of which still exist today.

Although the poll-tax may not have been the most costly tax for most people, it was the most resented by Jews. Perhaps it was because they considered themselves as personally belonging to God rather than to Caesar. It was the census tax that incited the insurrection of Judas of Galilee in A.D. 6 that was instrumental in the deposing of Herod Archelaus and his replacement by a Roman governor. Judas’s rallying cry was that, because God was their only God and Lord, the census tax would not be paid to Rome. As Gamaliel reminded the Sanhedrin when Peter and the other apostles were being questioned in Jerusalem, the rebel Judas “perished, and all those who followed him were scattered” (Acts 5:37). It was the nationalistic, anti-Roman sentiment of Judas on which the Zealot movement was built and that was behind the rebellion of A.D. 66 that eventuated in the Roman destruction of Jerusalem and the Temple four years later.

It was therefore not by accident that the Pharisees had instructed their disciples to induce Jesus to make a statement about the poll-tax. If He gave an answer favorable to the tax, He would become despised by the Jewish multitudes who until then highly admired Him. In that case, the Jewish leaders would then be free to arrest and have Him executed without interference from the populace. But they presumed He would answer otherwise and openly declare that the tax was both unjust and ungodly and should not be paid to the oppressive, pagan Caesar, thus incurring the wrath of Rome as an insurrectionist.

The Accusation

But Jesus perceived their malice, and said, “Why are you testing Me, you hypocrites? (22:18)

But by His divine discernment Jesus perceived their malice. It was not possible to blind-side Jesus, because “He Himself knew what was in man” (John 2:25). He omnisciently knew the question they would ask and the reason for asking it even before it came to the minds of the Pharisees who concocted it. He knew the men who posed the question were not the ones who devised it; and that the words of praise they had just showered on Him were not motivated by admiration but malice. He knew their flattering tongues were tipped with poison. He also knew exactly the right answer.

Before answering their question, He threw a question of His own in their faces: “Why are you testing Me, you hypocrites?” He let them know that their wicked scheme was transparent to Him, that He knew their purpose was to test Him, not to seek His wisdom, and that He was hereby exposing them as the hypocrites they were. Although He had never seen them before, He knew they were emissaries of the Pharisees as surely as if He had overheard the plot. That demonstration of omniscience was in itself another marvelous testimony to His deity.

Not only the Old Testament but rabbinic tradition strongly condemned flattery and hypocrisy. Rabbi Eleazar had written in the Talmud, “Any community in which is flattery will finally go into exile. It is written [Job 15:34], ‘For the community of flatterers is [barren]’” (Sotah 42a). Rabbi Jeremiah ben Abba had declared that four types of people do not deserve to be blessed by God: scorners, liars, tale-bearers, and hypocrites (Sanhedrin 103a).

The Analogy

Show Me the coin used for the poll-tax.” And they brought Him a denarius. And He said to them, “Whose likeness and inscription is this?” They said to Him, “Caesar’s.” (22:19-21a)

Jesus then said, “Show Me the coin used for the poll-tax.” Disregarding Jesus’ harsh accusations against them, the men readily brought Him a denarius, being more than glad to help Him fall into their snare. The specific coin used for the poll-tax was the denarius, which amounted to the daily wage for a soldier or common laborer in Palestine.

Although several coinages, including Greek and Hebrew were used in Israel at the time, and exchange from one to the other was easy only the Roman denarius could be used to pay the poll-tax. It was a silver coin, minted expressly by the emperor, who alone had the authority to issue coins in silver or gold. All such coins, including the denarius, bore an engraving of the emperor on one side and an identifying inscription on the other.

That fact made the coins especially offensive to Jews for several reasons. For one thing, the emperor’s picture was a reminder of Roman oppression, and for another, the Mosaic law specifically forbade the making of images (Ex. 20:4). In modern Israel, certain extremely orthodox Jews strictly forbid the taking of their photographs, because the resulting picture is considered a graven image.

If the particular coin in Jesus’ hand was minted by Tiberius, one side bore an engraving of his face and the reverse an engraving of him sitting on his throne in priestly robes, with an inscription designating him as the high priest. Several emperors, including Julius Caesar, had even accepted appellations of deity for themselves, thereby demanding religious as well as political homage. At the appearance of an unusual star in 17 b.c., Augustus Caesar had proclaimed a twelve-day celebration, at which the Roman college of priests, of which he was chief, granted mass absolution from sin for all the people of the empire. During that same year coins were minted claiming Augustus as the Son of God. And the idea of a divine emperor was inconceivably repulsive to Jews.

Although any child would have known the answer to His question, Jesus held up the coin and asked, “Whose likeness and inscription is this?” Thinking that He was at last about to speak the fatal words against Rome, the men eagerly replied, perhaps in unison, Caesar’s. Because Jesus had claimed deity calling Himself God’s Son, the disciples of the Pharisees confidently expected Him to denounce as a false god and blasphemer the caesar whose likeness and inscription He was holding up before them.

The Answer and the Aftermath

Then He said to them, “Then render to Caesar the things that are Caesar’s; and to God the things that are God’s.” And hearing this, they marveled, and leaving Him, they went away (22:21b-22)

But instead, Jesus said to them, “Then render to Caesar the things that are Caesar’s; and to God the things that are God’s.” The profundity of that statement is often missed because of its simplicity (render) means to pay or give back, implying a debt. It carries the idea of obligation and responsibility for something that is not optional. Jesus’ answer to the original question (v. 17) was therefore, “Yes, it is entirely lawful and right to pay the poll-tax to Caesar, because that tax is Caesar’s, belonging to the things in his domain.”

Jesus did not use the word give, as had the disciples of the Pharisees in asking the question. For them, as for most Jews, paying any tax to Rome was not considered a legitimate duty and was done only with the greatest reluctance. Now Jesus declared that the payment not only was perfectly legal but morally obligatory.

Jesus here declared the divinely-ordained obligation of citizens to pay taxes to whatever government is over them. Paying taxes is a legitimate duty of every person, but is specially binding on believers because they are specially bound to God’s Word. Jesus made no qualifying exemptions or exceptions, even under rulers such as the blasphemous, pagan, idolatrous government that in a few days would nail Him to the cross. The government that executed the Son of God was to be paid taxes by God’s people. The state has the divine right to assess taxes
that are within its sphere of responsibility and its citizens have the divine obligation to pay them.

Giving a universal command, but in the context of living under that same pagan Roman system, Paul wrote, “Let every person be in subjection to the governing authorities. For there is no authority except from God, and those which exist are established by God.… Wherefore it is necessary to be in subjection, not only because of wrath, but also for conscience’ sake. For because of this you also pay taxes, for rulers are servants of God, devoting themselves to this very thing. Render to all what is due them: tax to whom tax is due; custom to whom custom;
fear to whom fear; honor to whom honor” (Rom. 13:1, 5-7). We are not only to respect and submit to such rulers and leaders but also to pray for them. “I urge that entreaties and prayers, petitions and thanksgivings, be made on behalf of all men,” Paul wrote to Timothy “for kings and all who are in authority in order that we may lead a tranquil and quiet life in all godliness and dignity. This is good and acceptable in the sight of God our Savior” (1 Tim. 2:1-3).

Teaching the same principle, Peter wrote, “Submit yourselves for the Lord’s sake to every human institution, whether to a king as the one in authority or to governors as sent by him for the punishment of evildoers and the praise of those who do right. For such is the will of God that by doing right you may silence the ignorance of foolish men” (1 Pet. 2:13-15).

By God’s own sovereign decree, presidents, kings, prime ministers, governors, mayors, police, and all other governmental authorities stand in His place, as it were, for the preservation of society. To resist government is therefore to resist God. To refuse to pay taxes is to disobey God’s command. By God’s own declaration, to pay taxes to Caesar honors God.

If in an age of pagan despotism and open persecution of the church believers were obligated to pay taxes, how much more obligated are modern Christians who live in free and democratic societies? Regardless of the seemingly spiritual reasons that may be proposed for resisting the payment of taxes, there are none that the Lord recognizes. To argue that paying taxes to a worldly humanistic government is ungodly and unjustified is spurious and contradicts what God Himself says on the subject. His own Word commands unequivocally that taxes are to be paid because, by His divine ordination, they are a part of the things that are Caesar’s. All things belong to God, but He has decreed that a certain amount of that which He entrusts to each person is to be paid to human
governments as taxes.

But even more importantly, Jesus went on to say men must render to God the things that are God’s. He was not separating secular human society from religion, saying, in effect, that one owes allegiance to human government in regard to material things and allegiance to God in regard to the spiritual. Scripture never makes such a dichotomy because all things and every area of life belong to God. Jesus was still talking about Caesar, saying that the things that are God’s do not belong to Caesar and should never be offered to him, but only to God.

As a representative of human government, Caesar had the right to assess taxes, but as a representative of human religion, as emperors frequently were, they had no right to command worship. Men are to pay taxes to the head of a government as a human ruler but never homage to him as a god. His realm is social and economic, and to the extent that he steps outside that realm, his authority ceases and men’s obligation to him ceases. When the Sanhedrin, which had political as well religious authority in Jerusalem, gave the apostles “strict orders not to continue teaching in [Jesus’] name,” Peter replied for all of them, saying, “We must obey God rather than men” (Acts 5:28-29).

The church in the Soviet Union and other communist countries is persecuted today because it refuses to give total allegiance to the state. Although the majority of Christians in those lands are good citizens in every way including in the payment of taxes, they will not surrender their souls or the souls of their children to the government, because such homage is solely the prerogative of God.

Upon hearing Jesus’ response, the disciples of the Pharisees were utterly astonished at His wisdom. They marveled, and leaving Him, they went away. They had nothing to say and had the presence of mind to leave before exposing still more of their ignorance and wickedness.

PRAYER FOR THOSE IN AUTHORITY 1 Timothy 2:1-7

This passage distinctly commands prayer for kings and emperors and all who are set in authority.  This was a cardinal principle of communal Christian prayer.  Emperors might be persecutors and those in authority might be determined to stamp out Christianity.  But the Christian Church never, even in the times of bitterest persecution, ceased to pray for them.

It is extraordinary to trace how all through its early days, those days of bitter persecution, the Church regarded it as an absolute duty to pray for the Emperor and his subordinate kings and governors.  "Fear God," said Peter.  "Honour the Emperor" (1 Peter 2:17), and we must remember that that Emperor was none other than Nero, that monster of cruelty.  Tertullian insists that for the Emperor the Christian pray for "long life, secure dominion, a safe home, a faithful senate, a righteous people, and a world at peace" (Apology 30).  "We pray for our rulers," he wrote, "for the state of the world, for the peace of all things and for the postponement of the end" (Apology 39).  He writes:  "The Christian is the enemy of no man, least of all of the Emperor, for we know that, since he has been appointed by God, it is necessary that we should love him, and reverence him, and honour him, and desire his safety, together with that of the whole Roman Empire.  Therefore we sacrifice for the safety of the Emperor" (Ad Scapulam 2). 

Cyprian, writing to Demetrianus, speaks of the Christian Church as "sacrificing and placating God night and day for your peace and safety" (Ad Demetrianum 20).  In A.D. 311 the Emperor Galerius actually asked for the prayers of the Christians, and promised them mercy and indulgence if they prayed for the state.  Tatian writes:  "Does the Emperor order us to pay tribute?  We willingly offer it.  Does the ruler order us to render service or servitude?  We acknowledge our servitude.  But a man must be honoured as befits a man, but only God is to be reverenced" (Apology 4). 

Theophilus of Antioch writes:  "The honour that I will give the Emperor is all the greater, because I will not worship him, but I will pray for him.  I will worship no one but the true and real God, for I know that the Emperor was appointed by him. . . .  Those give real honour to the Emperor who are well-disposed to him, who obey him, and who pray for him" (Apology 1:11).  Justin Martyr writes:  "We worship God alone, but in all other things we gladly serve you, acknowledging kings and rulers of men, and praying that they may be found to have pure reason with kingly power" (Apology 1:14, 17).

The greatest of all the prayers for the Emperor is in Clement of Rome's First Letter to the Church at Corinth which was written about A.D. 90 when the savagery of Domitian was still fresh in men's minds:  "Thou, Lord and Master, hast given our rulers and governors the power of sovereignty through thine excellent and unspeakable might, that we, knowing the glory and honour which thou hast given them, may submit ourselves unto them, in nothing resistingly thy will.  Grant unto them, therefore, O Lord, health, peace, concord, stability, that they may administer the government which thou hast given them without failure.  For thou, O heavenly Master, King of the Ages, givest to the sons of men glory and honour and power over all things that are upon the earth.  Do thou, Lord, direct their counsel according to that which is good and well-pleasing in thy sight, that, administering the power which thou hast given them in peace and gentleness with godliness, they may obtain thy favour.  O thou, who alone art able to do these things, and things far more exceeding good than these for us, we praise thee through the High Priest and Guardian of our souls, Jesus Christ, through whom be the glory and the majesty unto thee both now and for all generations, and for ever and ever.  Amen" (1 Clement 61).

The Church always regarded it as a bounden duty to pray for those set in authority over the kingdoms of the earth; and brought even its persecutors before the throne of grace.

THE CHRISTIAN AND THE STATE Romans 13:1-7

At first reading this is an extremely surprising passage, for it seems to counsel absolute obedience on the part of the Christian to the civil power.  But, in point of fact, this is a commandment which runs through the whole New Testament.  In 1 Timothy 2:1, 2, we read:  "I urge that supplications, prayers, intercessions, and thanksgivings be made for all men, for kings and for all who are in high positions; that we may lead a quiet and peaceable life, godly and respectful in every way."  In Titus 3:1 the advice to the preacher is:  "Remind them to be submissive to rulers and authorities, to be obedient, to be ready for any honest work."  In 1 Peter 2:13-17 we read:  "Be subject for the Lord's sake to every human institution, whether it be to the emperor as supreme, or to governors as sent by him to punish those who do wrong and to praise those who do right.  For it is God's will that by doing right you should put to silence the ignorance of foolish men. . . .  Honour all men.  Love the brotherhood.  Fear God.  Honour the emperor."

We might be tempted to argue that these passages come from a time when the Roman government had not begun to persecute the Christians.  We know, for instance, in the Book of Acts that frequently, as Gibbon had it, the tribunal of the pagan magistrate was often the safest refuge against the fury of the Jewish mob.  Time and again we see Paul receiving protection at the hands of impartial Roman justice.  But the interesting and the significant thing is that many years, and even centuries later, when persecution had begun to rage and Christians were regarded as outlaws, the Christian leaders were saying exactly the same thing.

Justin Martyr (Apology 1:17) writes, "Everywhere, we, more readily than all men, endeavour to pay to those appointed by you the taxes, both ordinary and extraordinary, as we have been taught by Jesus.  We worship only God, but in other things we will gladly serve you, acknowledging you as kings and rulers of men, and praying that, with your kingly power, you may be found to possess also sound judgment."  Athenagoras, pleading for peace for the Christians, writes (chapter 37):  "We deserve favour because we pray for your government, that you may, as is most equitable, receive the kingdom, son from father, and that your empire may receive increase and addition, until all men become subject to your sway."  Tertullian (Apology 30) writes at length:  "We offer prayer for the safety of our princes to the eternal, the true, the living God, whose favour, beyond all other things, they must themselves desire. . . .  Without ceasing, for all our emperors we offer prayer.  We pray for life prolonged; for security to the empire; for protection for the imperial house; for brave armies, a faithful senate, a virtuous people, the world at rest-whatever, as man or Caesar, an emperor would wish."  He goes on to say that the Christian cannot but look up to the emperor because he "is called by our Lord to his office."  And he ends by saying that "Caesar is more ours than yours because our God appointed him." Arnobius (4:36) declares that in the Christian gatherings "peace and pardon are asked for all in authority."

It was the consistent and official teaching of the Christian Church that obedience must be given to, and prayers made for, the civil power, even when the wielder of that civil power was a Nero.

What is the thought and belief at the back of this?

(i)  In Paul's case there was one immediate cause of his stressing of civil obedience.  The Jews were notoriously rebellious.  Palestine, especially Galilee, was constantly seething with insurrection.  Above all there were the Zealots; they were convinced that there was no king for the Jews but God; and that no tribute must be paid to anyone except to God.  Nor were they content with anything like a passive resistance.  They believed that God would not be helping them unless they embarked on violent action to help themselves.  Their aim was to make any civil government impossible.  They were known as the dagger-bearers.  They were fanatical nationalists sworn to terrorist methods.  Not only did they use terrorism towards the Roman government; they also wrecked the houses and burned the crops and assassinated the families of their own fellow-Jews who paid tribute to the Roman government.

In this Paul saw no point at all.  It was, in fact, the direct negation of all Christian conduct.  And yet, at least in one part of the nation, it was normal Jewish conduct.  It may well be that Paul writes here with such inclusive definiteness because he wished to dissociate Christianity altogether from insurrectionist Judaism, and to make it clear that Christianity and good citizenship went necessarily hand in hand.

(ii)  But there is more than a merely temporary situation in the relationship between the Christian and the state.  It may well be true that the circumstances caused by the unrest of the Jews are in Paul's mind, but there are other things as well.  First and foremost, there is this-no man can entirely dissociate himself from the society in which he lives and has a part.  No man can, in conscience, opt out of the nation.  As a part of it, he enjoys certain benefits which he could not have as an individual; but he cannot reasonably claim all the privileges and refuse all the duties.  As he is part of the body of the Church, he is also part of the body of the nation; there is no such thing in this world as an isolated individual.  A man has a duty to the state and must discharge it even if a Nero is on the throne.

(iii)  To the state a man owes protection.  It was the Platonic idea that the state existed for the sake of justice and safety and secured for a man security against wild beasts and savage men.  "Men," as it has been put, "herded behind a wall that they might be safe."  A state is essentially a body of men who have covenanted together to maintain certain relationships between each other by the observance of certain laws.  Without these laws and the mutual agreement to observe them, the bad and selfish strong man would be supreme; the weaker would go to the wall; life would become ruled by the law of the jungle.  Every ordinary man owes his security to the state, and is therefore under a responsibility to it.

(iv)  To the state ordinary people owe a wide range of services which individually they could not enjoy.  It would be impossible for every man to have his own water, light, sewage, transport system.  These things are obtainable only when men agree to live together.  And it would be quite wrong for a man to enjoy everything the state provides and to refuse all responsibility to it.  That is one compelling reason why the Christian is bound in honour to be a good citizen and to take his part in all the duties of citizenship.

(v)  But Paul's main view of the state was that the Roman Empire was the divinely ordained instrument to save the world from chaos.  Take away that Empire and the world would disintegrate into flying fragments.  It was in fact the pax Romana, the Roman peace, which gave the Christian missionary the chance to do his work.  Ideally men should be bound together by Christian love; but they are not; and the cement which keeps them together is the state.

Paul saw in the state an instrument in the hand of God, preserving the world from chaos.  Those who administered the state were playing their part in that great task.  Whether they knew it or not they were doing God's work, and it was the Christian's duty to help and not to hinder.

THE DEBTS WHICH MUST BE PAID AND THE DEBT WHICH NEVER CAN BE PAID Romans 13:8-10

The previous passage dealt with what might be called a man's public debts.  Verse 7 mentions two of these public debts.  There is what Paul calls tribute, and what he calls taxes.  By tribute he means the tribute that must be paid by those who are members of a subject nation.  The standard contributions that the Roman government levied on its subject nations were three.  There was a ground tax by which a man had to pay, either in cash or in kind, one-tenth of all the grain, and one-fifth of the wine and fruit produced by his ground.  There was income tax, which was one per cent of a man's income.  There was a poll tax, which had to be paid by everyone between the ages of fourteen and sixty-five.  By taxes Paul means the local taxes that had to be paid.  There were customs duties, import and export taxes, taxes for the use of main roads, for crossing bridges, for entry into markets and harbours, for the right to possess an animal, or to drive a cart or wagon.  Paul insists that the Christian must pay his tribute and his taxes to state and to local authority, however galling it may be.

Then he turns to private debts.  He says, "Owe no man anything."  It seems a thing almost unnecessary to say; but there were some who even twisted the petition of the Lord's Prayer, "Forgive us our debts, as we forgive our debtors," into a reason for claiming absolution from all money obligations.  Paul had to remind his people that Christianity is not an excuse for refusing our obligations to our fellow men; it is a reason for fulfilling them to the utmost.

He goes on to speak of the one debt that a man must pay every day, and yet, at the same time, must go on owing every day, the debt to love each other.  Origen said:  "The debt of love remains with us permanently and never leaves us; this is a debt which we both discharge every day and for ever owe."  It is Paul's claim that if a man honestly seeks to discharge this debt of love, he will automatically keep all the commandments.  He will not commit adultery, for when two people allow their physical passions to sweep them away, the reason is, not that they love each other too much, but that they love each other too little; in real love there is at once respect and restraint which saves from sin.  He will not kill, for love never seeks to destroy, but always to build up; it is always kind and will ever seek to destroy an enemy not by killing him, but by seeking to make him a friend.  He will never steal, for love is always more concerned with giving than with getting.  He will not covet, for covetousness (epithumia) is the uncontrolled desire for the forbidden thing, and love cleanses the heart, until that desire is gone.

There is a famous saying, "Love God-and do what you like."  If love is the mainspring of a man's heart, if his whole life is dominated by love for God and love for his fellow men, he needs no other law.

Should a Christian go to war?

     This question has caused a lot of division in the body of Christ.  Should a Christian go to war where he might kill other people when the Bible says to "turn the other cheek" (Luke 6:28)?  Is it right to do war against others or does the Bible forbid it? 
     War is a state of declared, open, and armed conflict between two or more nations.  It is sometimes undertaken in self defense as when the U.S. entered WWII as a result of Japan attacking Pearl Harbor.  Other times, however, nations unjustly go to war to take spoils from other countries.  Murder, on the other hand, is an unlawful taking of life and is always wrong.  When nations go to war, it is declared lawful by the countries going to war -- sometimes for moral reasons and other times for immoral reasons.  Therefore, and immoral war could be considered a form of murder where a moral war could be in self defense.  But not all war is wrong.
     It is difficult to determine when war would be a righteous endeavor given that leaders of nations are not Christian and could easily have ungodly reasons for going to war.  Nevertheless, war is an unfortunate reality in this world and it causes great destruction, misery, and loss of life.  It should be avoided if possible and undertaken only as a last resort. 
    The Bible teaches that we have the right to self defense Exodus 22:2:  "If the thief is caught while breaking in, and is struck so that he dies, there will be no blood guiltiness on his account." The Bible also tells us to protect the innocent, Deut. 19:10, "So innocent blood will not be shed in the midst of your land which the Lord your God gives you as an inheritance, and blood guiltiness be on you." Also, see "Fathers shall not be put to death for their sons, nor shall sons be put to death for their fathers; everyone shall be put to death for his own sin," (Deut. 24:16).  If we were to apply these principles to war, I would conclude that war is justifiable when it is in self defense and/or when it is to protect the innocent.  Therefore, a Christian could rightfully engage in war given those conditions.

More on war

     We can see that war is not a sin in itself since in the Old Testament God sends people into war:

• "Then the Lord spoke to Moses in the plains of Moab by the Jordan opposite Jericho, saying, ⁵¹"Speak to the sons of Israel and say to them, ‘When you cross over the Jordan into the land of Canaan, ⁵²then you shall drive out all the inhabitants of the land from before you, and destroy all their figured stones, and destroy all their molten images and demolish all their high places; ⁵³and you shall take possession of the land and live in it, for I have given the land to you to possess it," (Num. 33:50-53).

    In fact, God uses war as a means of disciplining nations.

• “I sent a plague among you after the manner of Egypt; I slew your young men by the sword along with your captured horses, And I made the stench of your camp rise up in your nostrils; Yet you have not returned to Me,” declares the Lord," (Amos 4:10).

     Also, the Lord is called a warrior.

• “The Lord is a warrior; The Lord is His name. ⁴“Pharaoh’s chariots and his army He has cast into the sea; And the choicest of his officers are drowned in the Red Sea," (Exodus 15:3-4).

     From this we can easily conclude that going to war is not a sin.  That is, if it complies with the biblical instructions of self-defense and protection of the innocent.
     Furthermore, Christians are instructed to be in subjection to the governing authorities whose establishment is from God.  This establishment has the right to declare war and to punish its citizenry, even by capital punishment.

• "Let every person be in subjection to the governing authorities. For there is no authority except from God, and those which exist are established by God. ²Therefore he who resists authority has opposed the ordinance of God; and they who have opposed will receive condemnation upon themselves. ³For rulers are not a cause of fear for good behavior, but for evil. Do you want to have no fear of authority? Do what is good, and you will have praise from the same; ⁴for it is a minister of God to you for good. But if you do what is evil, be afraid; for it does not bear the sword for nothing; for it is a minister of God, an avenger who brings wrath upon the one who practices evil," (Rom. 13:1-4).

• "Submit yourselves for the Lord’s sake to every human institution, whether to a king as the one in authority, ¹⁴or to governors as sent by him for the punishment of evildoers and the praise of those who do right," (1 Peter 2:13).

    Finally, notice that when some soldiers approached John the Baptist and inquired about repentance.  John did not tell them to stop being soldiers, but to do their jobs properly, honestly.

• "And some soldiers were questioning him, saying, "And what about us, what shall we do?" And he said to them, "Do not take money from anyone by force, or accuse anyone falsely, and be content with your wages," (Luke 3:14).

     From all of this, we can see that going to war is not wrong it itself and that a Christian can go to war under the right circumstances. 

The Christian Position on War

As we come into these uncertain times, a solid foundation will go a long way in understanding how we as Christians should react to the various issues we're facing.

Our first reaction to war is usually one of repugnancy. It entails massive death and destruction from all parties and we can see how this type of "problem solving" is outside of God's perfect will for humanity. However, God's perfect will for humanity was for man to never sin. Since man has a sin nature, it may not be possible to live in a world where wars don't exist. Let's try and unravel what position the Bible takes in respect to Christianity and war.

Before going too far, we need to establish first that the Bible makes a distinction between individual moral responsibility and governmental responsibility. As free moral agents, Paul tells us "See that no one repays another with evil for evil, but always seek after that which is good for one another and for all people." (1 Thess 5:15) Individual Christians should show Christ's love to those who personally wrong them. But this does not mean that if someone physically threatens us we should not fight back. Nor does it imply that we shouldn't use physical force to aid another person being threatened. In such situations it would be a greater sin to stand by and do nothing that to help a person who is in danger.

The same type of responsibility God requires of governments. They are specifically put in a position of power to protect their citizens. Paul shows us this in Romans 13: 3-5 where he writes,

"For rulers are not a cause of fear for good behavior, but for evil. Do you want to have no fear of authority? Do what is good and you will have praise from the same; for it is a minister of God to you for good. But if you do what is evil, be afraid; for it does not bear the sword for nothing; for it is a minister of God, an avenger who brings wrath on the one who practices evil. Therefore it is necessary to be in subjection, not only because of wrath, but also for conscience' sake."

Note how the Scriptures say that the ruling body "does not bear the sword for nothing." In other words, governments are to function in a guardian role, both dealing with crime inside its own borders (such as the police) and also any enemy who would attack its citizens from outside.

This brings up another concept that in recent years people have forgotten; that there exists such a thing as a just war. The Romans passage above is very clear on this point. A government can function as an avenger of God to bring His judgment upon them. The Old Testament is replete with examples of this, but I'd like to look at a more modern situation.

In World War II Hitler was bent on conquest of Europe. He also sought to exterminate the Jewish race from the face of the planet. Those allied against Hitler and his plan were just in fighting him and his armies. To ignore him is morally the same as a police officer who does not try to stop a mugging attempt. There were good reasons, moral reasons to go to war in that instance and it would have been more immoral for the United States not to get involved.

The question that we must ask, then, is does our current situation fit the criteria for a just war? Is the United States justified in using its considerable military might against bin Laden and other terrorists? Let's look at what we know already.

1. The terrorists have attacked United States property and people before in the bombings of our two embassies in Africa and the attack on the USS Cole.

2. They have intentionally killed thousands of innocent civilians for no other purpose than to try and hurt us.

3. There will be a continuing threat of danger to U.S. citizens as it is highly likely the terrorists will try other acts in the future.

Taken together, I believe that it is the God-given responsibility of the United States government to protect all its citizens by declaring war on those who would seek us intentional harm. I believe that Romans 13 commands the government to not shirk its role of protector and guardian of all those who fall within its care, just as a police officer should not shirk his role of protecting those who fall within his care. To ignore such a dangerous threat to our population would be a bigger sin.

I hope this has helped clarify how Christians should approach this very sensitive topic. Although this is a very emotional issue, I think that we can thoughtfully discern the will of God and how He would want us to proceed. Please let me know how your class goes. I'd be interested in their reactions to this question.

What About the Iraq “War” Controversy?

“What is the Christian viewpoint concerning the impending war against Iraq? Is this God’s wrath being unleashed against them for their ungodliness? If the answer is yes, does God choose a nation far more ungodly to do this? Should Christians see the war as being justified because the people of Iraq are not Christians?”

The Christian has no need of developing a political “position” relative to any war in particular. The principal concern of God’s children should be the spiritual war between good and evil – one that is engaged with the “sword of the Spirit,” rather than with the carnal implements of world powers (2 Cor. 10:3ff; Eph. 6:12ff). The following biblical propositions are worthy of sober reflection.

God Is Sovereign

The term “sovereign” denotes the right that Jehovah has to rule the Universe he fashioned. (Note that the word “reign” is contained within “sovereign.”) The Lord has this “right” because he is the Creator, therefore, the Owner of every thing that has been made (Psa. 24:1; Mt. 20:15). Does not the potter have a “right” over the clay? (see Rom. 9:20-21; cf. Eph. 1:11). Scripture teaches that it is the epitome of arrogance to suggest otherwise (cf. Isa. 29:16).

Jehovah is “ruler over the nations” (Psa. 22:28), who are but a “drop from a bucket,” and are accounted as the mere “dust on the scales” (Isa. 40:15) from the divine vantage point. He removes rulers and sets them up (Dan. 2:21; cf. 4:17). The Lord determines the longevity of nations and the extent of their territories (Acts 17:26). To fail to acknowledge this reality is to disregard the testimony of Scripture.

Nebuchadnezzar (king of ancient Babylon – now Iraq) boasted that his mighty kingdom was the result of his own military prowess (Dan. 4:30). The Lord removed the egotistical and evil ruler from his throne and made him to dwell like a beast for seven years (a crash course in divine sovereignty!). When that educational exercise was concluded, the king declared:

“And at the end of the days I, Nebuchadnezzar, lifted up mine eyes unto heaven, and mine understanding returned unto me, and I blessed the Most High, and I praised and honored him who lives for ever; for his dominion is an everlasting dominion, and his kingdom from generation to generation. And all the inhabitants of the earth are reputed as nothing; and he does according to his will in the army of heaven, and among the inhabitants of the earth; and none can stay his hand, or say unto him, What are you doing?” (Dan. 4:34-35).

But the Bible student must remind himself that Jehovah’s judgments are “unsearchable,” and his activity cannot be “traced out” (literally, he cannot be “tracked” - Rom. 11:33ff). No one fathoms the providential operations of deity. One cannot say, therefore, which international movements are of God, and which are matters of pure circumstance.

Jehovah Is Just

One cannot render moral judgments, strictly on what seems reasonable from the human moral standpoint. It is not possible to discern infallibly exactly which nations are more deserving of divine wrath than others. And there is ample Bible evidence to establish this premise.

From a naturalistic viewpoint, it would appear that the three Babylonian invasions of Palestine (606-586 B.C.), against the people of Israel, were a horrible injustice. The Chaldeans were grossly heathen, while the nation of Israel, though flawed with multiple weaknesses, was seemingly better. This was the problem with which the prophet Habakkuk struggled (see Hab. 1:13). How could God use a person as malignant as Nebuchadnezzar, to bring a force against his own “chosen” people? Where is the justice in that?

It was explained to the prophet, however, that the Lord would use the Chaldeans as a mere tool – to punish Israel – and then, as an unrighteous people, they too would be judged by their Maker (cf. Jer. 25:8-14). The situation, though, was clearly beyond human analysis.

A First-Century Case Study

Consider the case of the Roman invasion of Palestine (A.D. 66-70). Here again there was the situation of a pagan force assaulting the Hebrew people in their own land. The conflict, according to Josephus, was a bloody spectacle that cost the lives of more than one million Jews, with thousands of others being taken captive and deported into slavery. What were the actual facts regarding this war, and what would have been the “Christian position”?

First, while many might argue that the Roman invaders were the culprits, persecuting the Hebrews in their own, God-given land, the Bible plainly demonstrates otherwise.

Christ declared that his Jewish brethren had rebelled against Jehovah for centuries, and that the current generation was merely “filling up the measure” of disobedience that had been begun by their ungodly ancestors (Mt. 23:29-36). Moreover, in the “Parable of the Marriage Feast” (Mt. 22:1ff), the Lord indicated that God would send “his armies” to destroy the Israelite murderers and burn their city (v. 7; cf. Mt. 21:41ff). Divine wrath was to come upon the nation to “the uttermost” (1 Thes. 2:16). Clearly, then, the “Christian position” could not have been pro-Israel.

Second, in spite of the fact that there were numerous pieces of evidence establishing that the destruction of Jerusalem was orchestrated by the providential hand of God, there is not the slightest indication that the Christians were to enter the public forum and engage in pro-Roman oratory. They had no authorization to be involved in either side of the controversy. Rather, they were instructed to avoid the conflict by fleeing from the region as certain tell-tale “signs” of the impending battle became apparent (Mt. 24:16).

They were admonished to: pray for their own safety (v. 20), ignore the testimony of false prophets (vv. 23ff), continue their exalted mission of proclaiming the gospel (vv. 14,31), and exert their leavening, Christian example as God’s elect, thus effecting a beneficent influence among their peers (v. 22). There is not the slightest evidence that they were to develop a “position” on the matter, much less become involved in the actual conflict. They had a higher calling.

Conclusion

What, then, should be the “Christian position” relative to the carnal engagements of the nations? Our position platform should be this:

1. All responsible people of every nation are lost without a comprehensive acknowledgement that Jesus Christ is the Son of God and the Savior of man from sin (Rom. 3:23,26; Jn. 14:6; Acts 4:11-12).

2. God loves the whole of humanity in all nations, and he does not wish to see a single soul lost (Jn. 3:16; 1 Tim. 2:4; 2 Pet. 3:9).

3. Salvation may be accessed only through the divine plan of redemption that is set forth in the New Testament (Mt. 28:19-20; Mk. 16:15-16; Acts 2:38; 22:16; Rom. 6:3-4,17; Gal. 3:26-27, etc.).

4. Christians have a burning obligation to love all mankind, and to work to the end that people everywhere are exposed to the truth of the gospel of Christ (Mt. 28:18-20; Mk. 16:15-16).

5. God can, and will, deliver judgments – both temporal and eternal – against the wicked (Acts 17:26; 2 Cor. 5:10), consistent with his own program of operation. But man is not privy to the intricacies of his movements.

6. All Christians should obey the authorities under which they live – so long as such obligations do not conflict with the revealed will of God (Rom. 13:1ff; 1 Pet. 2:13ff; Acts 5:29). Moreover, they should pray for peace to the end that the cause of Christ may flourish in a tranquil environment (1 Tim. 2:1-2).

7. Finally, followers of Christ should trust God in his providential operations, and be confidently comforted by the reality that all things will be worked out for the ultimate good of the eternal plan that the Lord is implementing (Rom. 8:28; Eph. 3:10-11).

  God never promised that life would always be convenient or comfortable. Nor did He say that we would avoid all danger, suffering, or loss. However, He did promise to be with us through whatever we face in life. And, in times of trouble, we each have a specific God-given duty: prayer.

First Pray to God
As believers, our first responsibility in any crisis, whether personal or global, is prayer. In 2 Chronicles 20:1-4, King Jehoshaphat demonstrates this when he learns of an imminent invasion of Judah from many enemies. In verse three, we find that "Jehoshaphat was afraid and turned his attention to seek the LORD; and proclaimed a fast throughout all Judah." Of course, he was frightened by the news; however, Jehoshaphat did not concentrate on his feelings, but rather sought the Lord’s direction. Likewise, in these troubling times of terrorism and war, God desires that we, too, prayerfully seek His wisdom and guidance for our nation.

Not only should we respond to a crisis with prayer, we should respond with fervent prayer. Second Chronicles 20:6-12 is a wonderful example of a serious and impassioned prayer. Jehoshaphat did not simply mumble, "Lord, please help us," or "just bless our nation somehow." Instead, he actually stood before the people of Judah and cried out to God about their particular situation. When was the last time you felt so desperate that you forgot who was looking or listening, and unashamedly called out to the Lord? My friend, I can tell you that if you do this, your prayer life will take on an entirely different perspective—God’s perspective. We need to be specific and persistent in our praying.

Jehoshaphat also proclaimed a fast throughout the land. The people set aside their normal schedules in order to focus their attention on God. You might ask, "Well, what’s that got to do with prayer?" You see, when you fast, your mind gets clearer. When you begin to seek the Lord during this time, He will show you things that you may not sense at other times. Fasting—along with prayer—shows that we take our praying very seriously.

Focus on God’s Person and Power
In our prayer, it is also important that we focus on the Person and power of God. King Jehoshaphat does this in 2 Chronicles 20:6-12. He first exclaims, "O LORD, the God of our fathers, are You not God in the heavens? Are You not ruler over all the kingdoms and nations? Power and might are in Your hand so that no one can stand against You" (2 Chron. 20:6). Jehoshaphat acknowledges the presence, might, and sovereignty of the Lord. We, too, should first concentrate on the many wonderful characteristics of God; for example, the fact that He is merciful, forgiving, always in control, and willing to intervene on behalf of His children.

In the next verse, Jehoshaphat also recalls the mighty things that God had done in the past (2 Chron. 20:7). This was another way that Judah’s king could praise God and remind the people of His faithfulness. Like Jehoshaphat, we need to focus our attention on the divine characteristics of our Lord.

Humble and Dependent on God

In addition, our prayers should be offered with a spirit of humility and total dependence upon God. Second Chronicles 20:9 describes Jehoshaphat’s declaration that if the people cry out to God in their distress, then He will hear and deliver them. In another verse, he declares that Judah is "powerless before this great multitude who are coming against [them]; nor do [they] know what to do, but [their] eyes are upon [God]" (2 Chron. 20:12).

Jehoshaphat shows humility by expressing Judah’s absolute dependence on God. They did not place their faith in the country’s army or leaders; instead, they relied completely on the Lord. Likewise, despite the great military forces of today, we cannot trust our own abilities, but must depend upon the almighty God. Though He may choose to use the military to accomplish His purposes, He alone ordains what happens during warfare. The important thing is that we do not attempt to proudly handle situations on our own, but rather humbly depend on God.

Confidence in God’s Presence and Sovereignty
We can also pray with confidence that God is always with us, and that He alone determines the outcome of the battle. The people of Judah learned this firsthand when the Lord spoke to them through a prophet in 2 Chronicles 20:14-19. In verse 15, he declares, "Thus says the LORD to you, ‘Do not fear or be dismayed because of this great multitude, for the battle is not yours but God’s.’" God responded to the prayers and fasting of His children, reassuring them that He was present and in control of the situation. God always hears and answers the prayers of believers who have repentant hearts and surrendered lives. Psalm 34:15 says, "The eyes of the LORD are toward the righteous, and His ears are open to their cry."

God not only hears us, He also carries out His sovereign will. Just like Judah, we do not know what may happen or what we should do at times; so, we must pray for the Lord’s will. How do we discover the will of God? Look in His Word. By reading the truths and promises of Scripture, and then concentrating on them in our prayers, we will know that we are praying for God to accomplish His perfect will.

Do Whatever the Lord Requires
When we pray, we should also be willing to do whatever the Lord requires of us. Jehoshaphat and the people of Judah are great examples of obedience to God. He told them not to fight, but to simply stand on the battlefield and witness the salvation of the Lord. No doubt, this seemed like a strange request; however, they obeyed Him, and the Lord saved Judah by destroying their enemies right before their eyes! (2 Chronicles 20:16-27) Following the directions of our Lord brings us a mighty victory, and also serves as a testimony to His sovereignty and providence.

Just as Jehoshaphat and Judah sought the Lord through fasting and prayer, we must seek the will of God during these troubling times. It is our duty to pray seriously for our nation, to fall on our knees and cry out to the Lord for His direction and guidance. When we pray to our heavenly Father, we should acknowledge the fact that He is the almighty God, with absolute control over everything that happens. Foremost, God desires that we surrender our pride, and prayerfully turn to Him with confidence that He will fulfill His perfect will for our good and for His glory. God is the only defense for a nation under attack; like Judah, it is time that we also "turn our attention to seek the LORD"(2 Chron. 20:4).

    Ecclesiastes 3:8 states that there is a "time for war and a time for peace." In these times of warfare, we often ask, "How should we respond? What should be our attitude?" We will find biblical answers for these questions when we explore the ultimate issue: What does the Word of God say about warfare?

    When a nation goes to war, God’s people need to fully understand their heavenly Father’s viewpoint about this matter. Naturally, God is not excited about war. He does not enjoy bloodshed and vengeance. However, He is dealing with a world of people who have a fallen nature—sinful, wicked and vile. Romans 3:10-11,15-17 describes mankind without God: "…there is none righteous, not even one; there is none who understands, there is none who seeks for God. . . . Their feet are swift to shed blood, destruction and misery are in their paths, and the path of peace they have not known."

    God battles with people who oppose Him, who fight against Him and His followers. So, even though He hates war, God is not against it. Throughout the Old Testament, there are examples of God using warfare to carry out His plans, to punish the wicked and preserve His people (Deut. 9:4-6; Deut. 20; Jer. 5; Numbers 33:55-56). You may think, "How could God do that?" He says in Isaiah 55:9, "My ways are higher than your ways and My thoughts are higher than your thoughts." God has divine reasons for choosing to use war as a vehicle to accomplish His will.

    In Scripture, God clearly establishes the government’s responsibilities and authority over us, as well. In Romans 13:1 and 4, Paul writes, "every person is to be in subjection to the governing authorities. For there is no authority except from God, and those which exist are established by God. . .for it [the government] is a minister of God to you for good. But if you do what is evil, be afraid; for it does not bear the sword for nothing; for it is a minister of God, an avenger who brings wrath on the one who practices evil."

    The government is ordained by God with the right to promote good and restrain evil. This includes wickedness that exists within the nation, as well as any wicked persons or countries that threaten foreign nations. Obviously, there are times when a country should not go to war; but there are also times when, if a nation does not do so, they suffer the consequences. Therefore, a government has biblical grounds to go to war in the nation’s defense or to liberate others in the world who are enslaved.

    You may think, "Well, how do we reconcile that with what Jesus said about loving our enemies and turning the other cheek?" (Luke 6:27-30) In that passage, Jesus was speaking to us as individuals. If someone treats us badly, we should love him anyway. We can pray for our enemies, and do good to those who hate us. The way someone treats an individual is one thing; the way he treats an entire nation is a completely different issue. The Bible teaches that it is the responsibility of the government’s leaders to protect the nation against those who would destroy it.

    The Bible also instructs citizens in the proper way to respond when their country goes to war. For example, it is a violation of the Word of God to refuse to defend your country if ordered. Recall Romans 13:1-2: "every person is to be in subjection to the governing authorities. For there is no authority except from God. . .Therefore whoever resists authority has opposed the ordinance of God; and they who have opposed will receive condemnation upon themselves." According to this verse, we’re to be submissive to the laws of the land. The only reason we have for disobeying the government is if it requires us to behave in a way that clearly violates some specific verse or command of God (Acts 5:27-32).

    Someone might say, "But I can’t go to war because shooting the enemy would be murder, and the Bible says ‘you shall not murder’"(Exodus 20:13). Actually, when a man in combat shoots his enemy under the command of the government, without personal hatred, he is not committing murder. Instead, he is simply being obedient to the purpose for which he is fighting. To commit murder, a person must have vengeance and hatred against another. Many men have died on the battlefield without animosity toward anyone--they were fighting for a cause, defending or freeing their land. Therefore, if called, it is a citizen’s national and biblical responsibility to defend his country.

    Even if we do not actually participate in the fighting, we are also called to create unity and harmony within the country. We need to support whatever decisions our nation makes, as long as they do not directly violate the Word of God. How can we justify the protests and marches against war? I understand that, in America, for example, we have a right to express our different opinions. However, there comes a time when our personal opinion is not a priority. The only reason we have the freedom to protest in this country is because thousands were willing to die for that liberty in the past.

    Instead of resisting, we should offer to serve the war effort in any way possible during this time, especially by encouraging and helping the families of our soldiers. And the most important and powerful thing we can do for our nation is pray. Pray for our President, leaders, military, and even our enemies. God honors the prayers of His children and expects us to support those in authority.

    Despite the many different opinions and philosophies about war, the most important consideration is God’s viewpoint. Throughout Scripture there is evidence that God favors war for divine reasons and sometimes uses it to accomplish His will. He has also given governments and their citizens very specific responsibilities in regards to this matter. This is a frightening time for all of the world’s citizens, but it is also a time for God’s people to rise up as a unified body against the global threat of evil and terror. I challenge you, as a child of God, to respond to this conflict as He desires: with an attitude of prayer, submission, and an unwavering dependence upon your heavenly Father.

    Nuclear weapons . . . biological warfare . . . terrorism . . . September 11, 2001 . . . these words frequent headlines and conversations. How we live during these difficult days will testify to both our focus and our priorities. Should we live defeated and fearful of the events around us? Or, will we stand confident and assured in the promises of our Lord?

The very foundations of safety and security have been shaken by threats and acts of terrorism. The fear that arises from this situation causes us to seek a place of stability. However, Hebrews 12:27 says that God will "remove those things which can be shaken, as of created things, so that those things which cannot be shaken may remain." Sometimes God allows our world to be shaken, so that we are forced to determine whom we will trust. Will we try to find security in the material world that easily passes away? Or, will we find our hope in the eternal Word of God? By focusing on God and claiming His promises, we can stand with confidence, determination, and perseverance in the midst of trouble.

Unconditional love is one promise that God gives His children. This love embodies His sacrifice on the cross, so that we might have forgiveness and eternal blessings. It is unconditional because He loves us no matter what we might do; His love does not depend on our behavior. God loves us absolutely, perfectly, and completely all of the time because that is His very nature. First John 4:7 says, "let us love one another, for love is from God." In addition, 1 John 3:1 relates, "how great a love the Father has bestowed on us, that we would be called the children of God." We are blessed with the gift of God’s love simply because that is who He is.

God’s love is not only unconditional; it is also eternal. In Romans 8:38-39, Paul gives us this assurance by stating: "For I am convinced that neither death, nor life, nor angles, nor principalities, nor things present, nor things to come, nor powers, nor height, nor depth, nor any other created thing, will be able to separate us from the love of God, which is in Christ Jesus our Lord." Can warfare separate us? No. Can terrorism separate us? No. My friend, not even death can separate us from our heavenly Father. Jesus said, "My sheep hear My voice, I know them and they follow Me. I give them eternal life and they shall never perish"( John 10:27-28). We will remain in His eternal love forever. Therefore, as children of God, whenever we face trials that we do not understand and cannot control, we can rely on the awesome assurance that we are gripped by the unconditional, eternal love of our Lord.

God has also promised to give us His undivided attention. Now, you may say, "But there are too many believers for Him to think about each one all of the time!" Not for an omniscient God. He knows everything, and He is attentive to every single one 1 John 5:14 says that if "we ask anything according to God’s will, He hears us." God hears our prayers, and answers them, too! In fact, He even knows our deepest thoughts. Psalm 94:11 states that "The LORD knows the thoughts of man," and Psalm 44:21 says that "[He] knows the secrets of the heart."
God knows everything about us, including how we think and what we desire. This is how He knows exactly how to comfort and guide us. In Psalm 94:19, the psalmist praises God for consoling his anxious thoughts. Likewise, in Psalm 32:8, God promises that "…[He] will counsel you with [His] eye upon you." Because God is attentive to every single aspect of our lives—all of our needs, wants, and desires—He knows exactly how to relieve our fears and direct us to do His will.

When I am going through a difficult time in my life, I cling to another of God’s promises: His unalterable presence. I want to know that, no matter what I am going through, He is there. He vows to never leave nor forsake His children. (Hebrews 13:5) There is no one on earth who can make such a promise to us; only God can guarantee His eternal presence. (John 14:27)

When we accept Jesus Christ as our personal Savior, the Holy Spirit of God indwells us forevermore. He is our Helper who enables us to overcome every fear and hardship in our lives. Psalm 23:4 says that "even though I walk through the valley of the shadow of death, I fear no evil, for [God] is with me; [His] rod and [His] staff, they comfort me." What is it that gives us comfort? It is the very presence of God. (Psalm 91:1-9) No matter what we might face in our lives, God’s presence will enable us to remain strong, fearless, bold, and able.

God’s presence is so comforting because we also have the assurance of His unchanging power. Psalm 103:19 describes His infinite authority: "The LORD has established His throne in the heavens, and His sovereignty rules over all." Psalm 135:6 states, "Whatever the LORD pleases, He does, in heaven and in earth, in the seas, and in all deeps."

You might think, "Well, if God’s in control, then why do bad things happen?" Isaiah 46:10 explains that God is going to fulfill His good purpose and perfect will. If He allows pain, hurt, and loss, then He has decided, in His infinite wisdom, that this will bring about His good purpose.

For example, a tragedy can persuade a nation to abandon its sinfulness and focus on God. You see, the Bible says that "We know that God causes all things to work together for good to those who love God, those who are called according to His purpose"(Romans 8:28). So, we do not have to feel terrorized or afraid of what may happen. Things will only occur in our nation if God allows them. We should therefore be encouraged that all events—past, present, and future—are in the hands of our perfect and capable God.

As God’s children, we can stand firm in the knowledge of His unwavering promises. Joshua 21:45 says that all of God’s promises to the house of Israel came to pass; we can trust that they will hold true for us, as well. Therefore, we must not be controlled by events in the world. Everyone feels afraid sometimes, but we can overcome this and live confidently in the love, knowledge, presence, and power of our Lord. He knows that we cannot accomplish this by ourselves; He desires us to rely solely upon Him for assurance and direction. As His children, we have a responsibility to respond to trials with godliness, reverently serving our Lord.

If you have never accepted Jesus as your Savior and Lord, then you cannot experience the promises of God. Without a personal relationship with Him, you do not have anything of eternal value; everything you have can be shaken loose and torn away. Only God is unchanging and dependable, and, in His great love, desires that all men would come to know Him.(1 Timothy 2:3-4) He is waiting to hear you cry out to Him to confess and repent of your sins, and to surrender your life to Him. At that moment, as a new child of God, you too will be able to claim the amazing promises of our heavenly Father.

A President who begins the day on his knees with the Word of God is worthy of all our prayers. Please pray for President Bush in the following areas:

• Protection for the lives of him and his family

• Peace and clarity of mind as he stands in leadership and the defense of liberty

• For the perfect will of God to be revealed to him

• That God will provide wise and godly counsel in his administration

• That he will draw aside to fast and seek the Lord

• Godly character and decision-making

• That he will perform the will of God relating to world events

    When we think of our fellow Americans serving in the military, and the sacrifices and demands that their job places upon them and their families, we are in deep gratitude. Whether they are serving in our homeland, or overseas, their task is a great one.

    We have been called upon to pray for them during these desperate days. In an effort to pray more consistently and effectively this list has been compiled. There is one prayer focus and related verse for 31 days.

    Let us be faithful in prayer. As long as "the war on terrorism" exists, let us be faithful prayer warriors in behalf of our fellow citizens who have committed themselves to defending our America.

1. Protection—Psalm 34:7, Psalm 32:7                              2. Wisdom—James 1:5
3. Peace—John 14:26, Philippians 4:7                               4. Presence of God—Psalm 46:1
5. Inner Strength—Ephesians 3:16                                     6. Clear Mind—2 Timothy 1:7
7. Security—Psalm 17:8                                                     8. Health for Physical Body—Philippians 4:13
9. Courage—Joshua 1:9                                                      10. To Help Others—Philippians 2:3-4
11. To be aware of God’s love for them—Psalm 42          12. Family concerns—1 Peter 5:7
13. Rest—Matthew 11:28-29                                        14. Adjust to time change, sleep—Psalm 4:8
15. Unity in purpose—1 Peter 3:8                               16. Loneliness—Deuteronomy 31:6
17. Children of military—Isaiah 54:13, Psalm 68:5     18. Spouses of military—Isaiah 40:11
19. Patience while waiting—Psalm 33:20                    20. God directing their steps—Psalm 32:8
21. Diligent in their work—Colossians 3:23                22. Resist temptation—1 Corinthians 10:13
23. Discernment—Philippians 1:9                               24. Traveling safety—Psalm 121:7-8
25. Fighting Depression—Psalm 42:5                          26. Protection from Evil—2 Thessalonians 3:3
27. Encourage those around them—Proverbs 11:25    28. Personal prayer life—Jeremiah 33:3
29. Deliverance from the enemy—Psalm 31:15                      30. Angels to guard them—Psalm 34:7
31. Persistence for the task—Galatians 6:9                 

"GOD, WHY DID YOU LET THAT HAPPEN?"

An eight year-old boy loved taking risks. He especially got a thrill when he could combine climbing and risk-taking. More than once his father caught him in the act. Each time his father warned him of what could happen and the painful consequences that could result.

But the boy was eight years old. When you are eight years old, nothing really bad can happen. Anything can be fixed! So he continued to climb, and he increased risks. Oh, he was careful. Very careful! Very careful to see that his dad did not catch him.

One day he made his most daring climb, a climb higher than he had never attempted. He successfully made the climb, and his confidence soared. So...he took the greatest risk he had taken. Just when he was certain that he had accomplished his greatest stunt with no consequences, he slipped. In an instant that passed so fast that his mind could not grasp it, he was on the ground in great pain.

At first he could not catch his breath. The fall knocked his breath out of him. When he finally caught his breath, the pain began to scream. Both arms were broken. One was so severely broken that a bone pierced the skin. He landed so awkwardly that he also sprained both ankles. He lay in agony unable to move.

Later after surgery, he opened his eyes and saw his dad leaning over him. In a voice barely louder than a whisper, he said to his dad, "This is your fault! How could you let this happen to me?"

1. This has been an unbelievable month!

   1. If in July anyone had prophesied accurately the events of September and early October, we would have declared the person crazy.

      1. The destruction of the World Trade Center towers?

      2. Almost 6,000 casualties?

      3. The Pentagon severely damaged with casualties?

      4. Anthrax?

      5. Military action in Afghanistan?

   2. I actually have heard people ask the question, "How can God let such things happen?

      1. What does that question mean? When people ask that question, what are they saying?

         1. Some are saying there is no God.

            1. If God existed, He would not allow things like that to happen.

            2. If there was a God, and if He was all powerful, He would use His power to stop horrible happenings.

         2. Some are saying that God exists, but all this is God's fault.

            1. God has the power to stop such horrible things.

            2. When they happen, they happen because God did not use His power.

         3. Some are saying that they are confused.

            1. They do not understand how horrible happenings and God's power fit together.

            2. They simply do not know what to think about what happened.

      2. This is the common thought in the question: some way, some how it is God's fault.

         1. It is the idea that God will not allow bad things to happen to good people.

         2. It is the idea that God protects Christians from bad happenings.

      3. That is a very curious idea, a very confusing conclusion.

         1. We celebrate the fact that God allowed His son to die on a cross.

         2. We admire Stephen for being the first Christian martyr.

         3. We honor Paul for enduring suffering and execution.

         4. But we conclude that today God will not allow bad things to happen to good people.

2. We find the reality of bad things happening to good people perplexing and confusing, but it is an old, old question.

   1. Before Christianity existed, Israelites asked the same question.

      1. It is the central question that stands as the heart of the book of Job.

         1. Job was the godliest man on earth.

         2. Job had horrible experiences.

         3. He did not understand how a godly person like himself could have such horrible things happen to him.

         4. His friends give him awful explanations of why he suffered.

      2. God revealed to Habbakuk the horrible consequences that Judah would experience.

         1. God warned Judah for the majority of 300 years, and Judah refused to turn their lives around.

         2. So God revealed to Habbakuk the consequences Judah would pay.

         3. Habbakuk was deeply shaken by God's revelation.

         4. He even asked God, "Why are you silent when the wicked swallow up those more righteous than they" (Habbakuk 1:13).

      3. Judah was extremely confident nothing bad could happen to them.

         1. They were God's people.

         2. They had God's temple sitting in God's holy city.

         3. When God sent teachers like Habbakuk to tell them they needed to repent, they would cry, "The temple of the Lord, the temple of the Lord, the temple of the Lord!" (Jeremiah 7:4)

            1. What they meant was, "Nothing bad can happen to us!"

            2. "We have God's temple, and God would not let anything bad happen to His temple!"

            3. But the temple of the Lord was destroyed, and they were conquered by the Babylonians.

   2. In the last fifty years, we created a huge lie by believing our society should exist without consequences.

      1. We created and we live by a "no responsibility" mentality.

         1. Years ago we began to learn the factors that contribute to specific problems in human behavior, and that is good.

         2. Years ago we began to learn the many ways we are influenced as we develop, and that is good.

      2. But we took good understandings and used them for bad purposes.

         1. We should have taken those understandings and used them to become more responsible people.

         2. Instead, we allowed those understanding to deceive us. Now we believe we are not responsible for who we are or what we do.

      3. Now we live in a society that believes:

         1. No matter what happens, someone else must be blamed; it is always someone else's fault.

         2. We should be protected from all forms of liability.

            1. We should be protected from bad food regardless of how we eat.

            2. We should be protected from medicine's side effects.

            3. No matter how we use any product we buy, we should be protected from harm.

3. Since we live in a no consequence nation and a no consequence society, we need a no consequence God.

   1. So we declare there should be no spiritual or moral consequences to any form of human behavior.

      1. We can live in any way we please.

      2. People can be as immoral and irresponsible as they wish.

      3. The world can be as unjust as it chooses to be.

      4. Greed can rule the hearts of the majority.

      5. People world wide can hate as much as they want to hate.

      6. Selfish pleasure can drive people to use and abuse other people.

   2. BUT...God is responsible to see that nothing bad happens.

      1. No matter how we behave, God is responsible to see that there are no consequences.

      2. No matter what emotions govern our lives, God is responsible to see there are no consequences.

      3. No matter how selfish, or greedy, or unfair, or abusive, or unjust, or pleasure centered, or materialistic, or morally irresponsible we are, God is responsible to see there are no consequences.

4. I am not so stupid or arrogant as to think that I have THE answer to horrible consequences falling on good people, but I do have some thoughts I want you to consider.

   1. At some point in our existence, we must realize that evil produces consequences.

      1. The first great deceit declared by evil is this: there are no consequences.

      2. The second great deceit declared by evil is this: if by accident some consequences occur, they will be small.

      3. The third great deceit declared by evil is this: if by accident some consequences occur, it will always be someone else's fault.

      4. All three of those declarations are lies.

      5. Evil and consequences go together.

         1. Sometimes consequences are immediate: doing evil instantly creates problems.

         2. Often consequences are unintended: "I did not mean for that to happen."

         3. Sometimes consequences are progressive: things go from bad to worse.

         4. Sometimes consequences are long term: it is possible for involvement in evil to set in motion events that will hurt lives for generations.

   2. At some point we must realize that being free moral agents means we have responsibilities.

      1. We rejoice in the fact that God created us a persons of choice--that is what we mean by being free moral agents.

         1. Everyone of us has a right to choose.

         2. Everyone of us can choose.

         3. Everyone of us can be as evil as we choose to be or as godly as we choose to be.

      2. However, we must realize that responsibility is the price we pay for being free to choose.

         1. No matter what factors contribute to my problems, I must choose.

         2. The choices I make are my responsibility.

   3. At some point we must wake up to this fact: "God did not do that; wicked people did that."

      1. If a drunk driver kills someone in my family, God did not make the driver drunk.

      2. If someone in my family is raped, God did not fill the rapist with hate or make him a slave to his passions.

      3. If I suffer because of someone else's greed and injustice, God did not fill that person with greed and selfishness.

      4. Satan did, but God did not.

The cry of our nation cannot be, "God, leave us alone; let us live as we please; but do not let anything bad happen." The cry of Christians cannot be, "'God leave us alone; let us live as we please; but do not let anything bad happen."

The tragedy: we do not know evil when we see it. So we invite the consequences of evil into our lives and never realize what we are doing.

Hundreds of years ago Isaiah wrote these words to people who made our same mistake for the same reasons:
Isaiah 5:20 Woe to those who call evil good, and good evil; Who substitute darkness for light and light for darkness; Who substitute bitter for sweet and sweet for bitter!

Only God can show us how to recognize good, see the light, and understand the true distinction between sweet and bitter.

TEN PROPOSITIONS CONCERNING WAR

I propose to present to you ten propositions that I feel are involved in the facing of the issues we are discussing here. We will particularly explore a proper Christian reaction to the nuclear arms race. I want to specify a bit more narrowly what we're going to be talking about. My plan is not so much to discuss the possibilities of a nuclear clash or even the terrible results that would follow, but to look at the nuclear issue from a Christian point of view. Almost every issue that is discussed openly has a presupposition with which it begins, and our presupposition tonight is that the Bible is the Word of God and that Scripture presents the divine viewpoint of life. We will take that as our basic starting point as we seek to examine this issue and to arrive at a conclusion as to what a Christian ought to do, or could do, about the nuclear arms race.

Let me, then, present these ten propositions to you. I'm going to be referring to several passages of scripture, not in an attempt to exhaustively set forth all the Bible teaches in this regard, for that would be far too exhausting. There's much in the Bible on the subject of nations, international conflicts, wars, God's relationship to them and man's participation in them.

There is much more than we have time to explore, but I do offer these, not as proof texts but as examples to show that the Bible does say what I'm seeking to set forth to you. I deplore the practice of proof-texting. It is very easy to fall into a setting forth of a statement or belief and then quoting a few verses to leave the impression that this is what the whole Bible teaches. It may be that the Bible does say what is claimed, but it may not be all the Bible says about the subject. Especially in this area of international conflict it is very important to understand this point.

I've had several friendly clashes with very devout and godly Christians who adopt a pacifist position with regard to war and have pages to texts from Scripture to justify their position. My quarrel with them is that they leave out the very passages which would balance their view. That's the trap that proof-texting allows you to fall into, so I'm trying to avoid that, and yet recognize that I can't cover all that the Bible says about this subject, so please don't read these passages as being efforts to prove anything other than that a certain truth is taught in the Bible. If you can think of other passages that you feel contradict the ones I have chosen, I'll be glad to have them brought up and examined.

Here is my first proposition: War is an inevitable human event in a fallen world. That's really saying that it is n;aive and ingenuous to think that any efforts of human beings will eliminate war from the earth. Bumper sticker theology often presents simplistic ideas like that. I saw a bumper sticker the other day that said, "Eliminate Hate." Well I'm for that, but how do you do it? True, if we could, it would solve tremendous problems in the world. There is no question about that. But that's the kind of simplistic answer that appeals to a lot of people who don't think very deeply about anything. Some will buy such simplistic statements, and respond by forming a movement and even seek to turn their belief into legislation or other rigid approaches to the problem. Yet, on the face of it, anyone who understands human life at all knows that it is naive to try to eliminate hate---men cannot and will not do such things. I think we have to take that position from the very start with regard to war.

In the Bible (James 4, verses 1 and 2), James says, "From whence come wars and conflicts among you? Do they not arise out of your own passions?" That's a tremendously helpful verse because it bridges an individual's world of his own personal life and the social world, extending even to communities, and beyond, to states and nations in the world.

The claim of that verse is simply that conflict and strife with neighbors, friends, relatives or nations arises out of human passions---anger and feelings of attack or injustice. The same forces produce world conflicts as well. Wars and strife between individuals or nations spring from the same source. It always appears to be naive for various groups to suggest that we eliminate strife on the social level when the very people who seek to do so haven't succeeded in eliminating conflicts in their own lives. People who mount protests and demonstrations to eliminate war oftentimes have terrible conflicts in their own homes! They haven't solved the problem there, even. We must recognize the Bible teaches us that war is inevitable because of the presence of a fallen nature within us.

Matthew 24, verse 6 is another verse along this line. Here is Jesus' own prediction. In that great twenty-fourth chapter, uttered while he sat on the Mount of Olives, looking out over the City of Jerusalem on the very night in which he was betrayed, he revealed the course of history until the day when he would return again. It is an amazing passage, one of the most startling predictive passages in the Bible. There Jesus said that in the intervening time (which he saw, I'm sure, to be centuries), there would be wars and rumors of wars, nation rising against nation and kingdom against kingdom. Jesus thus recognized the inevitability of war.

In II Chronicles, the sixteenth chapter, the ninth verse, the prophet Hananiah speaking to King Asa of Israel, tells him that because of his unbelief he would have wars in his kingdom. This verse and other passages link the reactions of individuals to social events and especially social strife.

My second proposition which grows out of the first and relates to it is this: Since war is an inevitable event in a fallen world, in the scriptures it is peace that is regarded as unusual among men and a special gift of God. The Christian view of life is (following the teachings of our Lord, himself) that the world is under satanic control. Jesus called the devil the "prince of this world" and the "god of this world." The apostles reflect that same view. Jesus said the devil was a strong man who guards his house and its goods are helpless to do anything to deliver themselves. This indicates that if it were not for the intervening grace of God, all of life, every moment of it, would be filled with war, struggle, strife, anger and hostility. We'd be at one another's throats all the time. It's God's intervention in a godless world---a wicked world (if you want to use the biblical term) that allows any peace at all. Therefore, peace must always be regarded as a gift of the Spirit of God. We find that directly stated in Psalms 46, verse 9: "He makes wars to cease unto the ends of the earth." It is God who brings wars to an end. Isaiah, chapter 2, verse 4, is that famous passage which states that God will cause men to beat their swords into ploughshares and their spears into pruning hooks, and that man shall learn war no more. Peace is a result of the direct activity of the Spirit of God. See also Jeremiah 21:4.

The third point is: In his government of earth, God takes responsibility for the outbreak and conduct of war. Here's where many of you may differ, but the scriptures frequently declare that God himself assumes responsibility for what happens on earth. Not that he directly causes it all but permits what he does not cause. If you want a picture of this the opening chapter of the book of Job is an excellent example of how a personal attack upon a godly man was permitted only after Satan appeared before God and obtained authority to afflict Job.

I think many Christians have the idea that God and Satan are rival gods of equal power. They believe God has a slight edge and that God will ultimately win, but it's not very much of an edge. As someone has put it,

"Our race had a wonderful beginning, but man spoiled his chances by sinning.

We hope that the story will end to God's glory, but at present the other side's winning."

But that is never the Biblical view. Satan is a created being who must obtain the power by which he operates from God---that is the Biblical view of evil. Satan cannot operate beyond the limits which God sets up.

You find this also in the New Testament. Jesus said to Peter on one occasion, "Satan has desired to have you." Desired from whom? Evidently, either the Father or Jesus. Jesus said, "Satan has desired to have you that he might sift you like wheat, but I have prayed for you that your faith fail not." The clear implication is that God is going to let Satan have his way with Peter, and all he guarantees is that Satan will not be able to overthrow his faith. We also have a direct statement of this in other places, for example, Exodus 15:3, "The Lord is-a Man of War," from the great song of Moses. In Exodus 17:16, in the clash between Amalek and Israel in the desert as they're moving out of Egypt towards the promised land, Moses is told that the Lord will have war with Amalek forever, i.e., never make peace with him. Deuteronomy 4:33 and 34 is from Moses' great message to the people as they're about to enter into the promised land. He declares to them, "Has any people heard the voice of God speaking from the midst of the fire, as you have heard it and survived? Or has a god tried to take for himself a nation from within another nation by trials, by sign and wonders and by war and by a mighty hand and by an outstretched arm and by great terrors, as the Lord your God did for you in Egypt before your very eyes?" Now everyone agrees that the signs and wonders and the miracles which occurred in Egypt were from the hand of the Lord, but Moses said so was the war! There are hundreds of verses actually that could be used to show this. I'm quoting but a few representative ones.

Let me give you one more. Ezekiel, chapter 33, verse 2, "Son of man, speak to the sons of your people and say to them, this is the word of the Lord---if I bring a sword upon a land [there is God taking responsibility for bringing war to a people] and the people of the land take one man from among them and make him their watchman and he sees the sword coming upon the land and he blows on the trumpet and warns the people, then he who hears the sound of the trumpet and does not take warning, and a sword comes and takes him away, his blood will be on his own head."

Thus God, himself, assumes responsibility for war. One fantastic passage in this regard (which I never have heard any pacifist ever quote, ever), is found in the prophecy of Joel, declaring the exact opposite of the famous passage quoted from either Micah or Isaiah about beating the swords into ploughshares. Joel, chapter 3, verse 9, "Proclaim this among the nations, prepare war, rouse the mighty men, let all the soldiers draw near, let them come up, beat your ploughshares into swords and your pruning hooks into spears." Now it's not fair to quote only the Isaiah verse and never quote the Joel verse. They both come from the mouth of the Lord, through an accredited prophet! A balanced treatment of scripture must mean that you deal with both of these.

I think that that clearly establishes my point, that God himself. throughout the scriptures, takes responsibility for the outbreak of war. I haven't particularly dealt with the other side of that point---the conduct of war---but there are passages that indicate that God will allow certain things to happen which he will then judge the nation for as a violation of the revealed standard of conduct of man, one with another, brother against brother, citizen against citizen. God not only permits war, he judges the conduct of men in war.

Proposition four: There is no such thing as a just war, for all wars represent a judgment of God upon all participants therein. That's a very important point. There's no such thing as a just war, for all wars represent a judgment of God upon the participants. In all the literature that I've read along these lines, a great deal ofargument is expended on defending just wars. Certain standards are presented (these vary from writer to writer) as to what constitutes a just war. An attempt is made to justify certain types of wars as self-defensive, designed to repel an aggressor, or coming to the aid of a small nation being bullied and assaulted by a large powerful nation. These arguments have certain value to them, I'm not discrediting such arguments. What I've not seen stated is that there is a sense in which any war, even defensive wars, represent a judgment of the nations involved, a judgment in fact upon both sides.

This was certainly true, I believe, in the Vietnamese war. That conflict ought to warn us not to naively choose up sides in a war and defend one side against another. Wars would not break out were there not some weakness and failure on the part of the nation defending itself, for various passages of scriptures indicate that God protects a nation from war, and brings about peace on the basis that its people walk in righteousness. In this regard, Israel is unique among the nations. You often hear today, especially at this time when the Middle East is in such turmoil and ablaze, reminders that Israel claims to be a chosen nation, a special people. Now it is that, I don't deny that at all. The scriptures clearly indicate that, but we have to be careful how we understand that truth. It doesn't mean that God likes Israel better than other nations. He says as much in the scriptures.

In the very passage where it announces that they are a chosen people, he warns them not to get the wrong idea. "I'm not choosing you because you're smarter than anybody else, nor am I choosing you because you're bigger than anybody else"---and he lists several other things that are not the basis of his choice; he simply announces he has set his name upon them and has chosen them for his own. As you read several of these passages you'll see what it is that he proposes, that they are not a special nation with unusual privileges which no other nation could have, but that they are a sample nation. That is, they are to be a model nation. Israel is an example to the world, that if they (who are no more than any other nation, in themselves, with no greater abilities and no greater possibilities than any other nation) are given the opportunity to serve God with a whole heart, they would be blessed by God and protected---guarded and kept in such a way that it would become evident to all the world that this is what God will do with any nation that will serve him. That's what Israel's calling means. They failed in that regard, as any other nation would have failed had they been chosen to such a calling. The scriptures make clear that Israel does not occupy a unique place in any other sense than that it is a special nation chosen to show what other nations could be like. That means that all the possibilities of Divine protection---guarding, guiding and delivering---are open to any nation if they will walk in righteousness before God. Part of that divine oversight includes freedom from conflict and from wars.

2 Chronicles 16:9 is an interesting passage addressed to Asa, the king: "For the eyes of the Lord move to and fro throughout the earth, that he may strongly support those whose heart is completely his." (Note, that encompasses the whole earth.) The prophet says to the king, "You have acted foolishly in this, indeed from now on you will surely have war." Thus when the king---the representative of the nation---acts foolishly, it brings upon that nation the possibility of war.

I don't think there is any document in the world that more beautifully and explicitly states this idea in national terms than the magnificent Second Inaugural Address of President Abraham Lincoln. The next time you go to Washington, go into the Lincoln Memorial. On your left you will find the Gettysburg Address inscribed on the wall. But on the right is the Second Inaugural Address. It is somewhat longer than the Gettysburg Address and it will take a little time to read, but read it by all means. If you can't go to Washington, get a copy and read it. It's one of the most amazing political statements ever made on earth. Lincoln delivered that address just a few months before his assassination. When the London Spectator---a newspaper in England---received a copy of it, they printed it in the British papers and made the statement that they had never read a more amazing statement from any political leader in the history of the world! It includes two direct quotations from the Bible, refers to God six different times in the message, and is altogether a marvelous theological statement of God's control of national life. It's a statement born out of the anguish in Lincoln's heart over the clash of the Civil War.

In it he points out what I want to make my fifth proposition: that there are just and unjust elements in every nation's conduct of war and Christians must oppose the unjust and support the just. Lincoln, for instance, recognizes that the Civil War was a judgment upon the north as well as the south. He infers that the sin of the South in supporting slavery was equaled by the sin of the North in its materialism and its godlessness, and that the hand of God had come upon the nation to punish both sides. That is an amazing statement for the leader of one side to make in a time of conflict, but it was born of his theological convictions.

There are always both just and unjust elements in a nation's conduct of war. For example, self defense is a justifying element. The protection of a small nation from a bullying and ravishment of a large one is a justifiable element, and there can be other such elements in a war. But there are also unjust motives. Here's where we must raise the first question about nuclear arms. Are these nuclear weapons so terrible, so awful in their power to damage, that they constitute an unjustifiable action of self defense? Can their use be justified by individuals involved? If it is true that the use of nuclear arms is justified then Christians must oppose that unjust element as well as support the just reasons involved. We can reduce all these issues to the individual level. What should an individual citizen or soldier do? Putting a uniform on a man and giving him a rifle does not give him a license to go out and kill anybody he wants. Soldiers can commit murder in time of war just as civilians can. The My Lai massacre during the Vietnamese War raised a cry of outrage across this country because it was an alleged act of outrageous murder on the part of American soldiers against Vietnamese civilians. It was right that the participants be brought to trial so that those guilty could be punished. But let us look further at the matter of nuclear warfare.

My sixth proposition is this: Terrible as it is, nuclear war does not represent an exception to any of the above statements. Nuclear war is simply the ultimate extension of all that we've said, perhaps to a degree that cannot be exceeded. That is, if it is right to use block-buster bombs, such as those used in World War 11, or fire-bombs to such a degree that whole cities are eliminated (as in Dresden and Coventry, where the destruction was as terrible and as widespread as in Hiroshima)---if those things can be justified to any degree in a war, nuclear bombing does not change the problem any. In no sense does nuclear war represent a different kind of war, that is, one beyond the categories that we're used to dealing with in the affairs of nations. I believe my next proposition will strengthen that argument.

The seventh proposition is a further development of point six: Even the element of genocide does not put nuclear war in a different category. It is true that with these frightful nuclear weapons whole cities can be eliminated in one blow. With a rain of such weapons a whole country can be decimated, whole populations wiped out. Awful as that is (without a doubt it is a terrible thing to contemplate---a whole population: women, children, everybody, burned in terrible ways) but facing nuclear war at its worst, nevertheless, it does not introduce a different element to the discussion of war and the relationship of Christians to it. The reason I say this is because the Bible itself discusses those kinds of wars. As you know, the armies of Israel were sent against cities with an explicit instruction from God that they were to wipe out the entire population. They were to kill all women and children as well as all the males, and even the cattle and the sheep. Admittedly these are hard passages to deal with, they are difficult to square with our concepts of justice, of mercy and compassion, which we are also taught come from the same God. But here we must deal with facts as they are, and these facts are there. They are in the scriptures and they appear more than once. One king of Israel was punished because he failed to obey that command of God. King Saul, you remember, failed to wipe out the Amalekites and so God punished him, and took his kingdom away from him because he disobeyed a specific command to completely exterminate that people.

There are elements of this .story that we must take into consideration in dealing with nuclear war. I don't want to spend a lot of time with this because we could get off on a side issue. I simply point out that we need to understand the whole picture as the scriptures give it to us. Part of the picture is that these nations, so designated to be exterminated, were terribly immoral nations. They were people given over to terribly degrading and hurtful practices. Such genocidal wars have been likened to the surgical removal of a cancer from a human body. To save the life of a patient, a good surgeon has to cut, hurt, and remove. God, as the Great Surgeon of history may have to do the same. I'll leave it at that right now. But even genocide, therefore, does not change the nature of war, for it has been present in history since the beginning.

Now the eighth proposition: The possibility of universal holocaust (by that I mean the elimination of the human race from the face of the earth) is not outside the Bible's purview. The Bible deals with that very issue. I say this because I've read articles that claim that when we're dealing with nuclear war, it is such a completely different war than anything we've ever had before that nothing from the Bible that we previously used to limit war, can any longer be used. Nuclear war is terrible, but it is not unthinkable. The Bible considers the possibility of that very thing happening. Among other passages 11 Peter 3 clearly states this. The chapter declares that not only is universal death a possibility for our day or some future day; it is a disaster that has in fact already happened!

The flood, which wiped out the entire human population except for eight people, was just such a catastrophe. Exactly how large the world population was before the flood no one knows, but it must have been at least several million persons. God did allow a watery holocaust to eliminate the entire population of the earth.

Peter clearly refers to the flood. He says, "There are coming scoffers who ask "where is the promise of his coming: ever since the fathers fell asleep all things have continued as they were from the beginning." (That is the theory of uniformitarianism). "Now," says Peter, "they deliberately ignore this fact, that an uninterrupted history is not true. All things have not continued as they were from the beginning of creation. They ignore the fact that, by the Word of God, heavens existed long ago and a earth formed out of water and by means of water, through which the world that then existed was deluged with water and perished." So a universal perishing has already occurred. Then he goes on to say, "But by the same word, the heavens and the earth that now exist have been stored up for fire, being kept till the day of judgment and destruction of ungodly men."

So, clearly the Bible teaches another world holocaust is going to occur. Peter goes on to describe this destruction. He speaks about the timing involved and then he says in v. 10, "But the day of the Lord will come like a thief, and then the heavens will pass away with a loud noise and the elements will be dissolved with fire and the earth and the works that are upon it will be burned up."

How God accomplishes all that is difficult to determine. It could be done by natural forces, such as the outbreak of volcanic eruptions and great earthquakes, tornadoes, or various forces of nature that would release fire upon the earth. It could be done by sun spots or solar flares that suddenly enlarge, increasing the brilliance of the sun to such a degree that the earth would shrivel under the heat and everything on it be burned up. Natural forces could accomplish this. But it also! could be accomplished by God using a nuclear war as a means of bringing about at least part of such destruction. Certainly, as we read this account of loud noises, fire, and burning-up of the very elements of the earth, it is remarkably similar to what happens in a nuclear explosion. Further detail of this is given in verse 12. Peter says, "the heavens will be kindled and dissolved and the elements will melt with fire." These happenings lie yet in the future. Clearly the Bible does take that very thing into consideration and faces it as a possibility.

That brings us to the ninth proposition: Ultimately, man can only do what God permits and must live within the limits of divine sovereignty. To me this is a very encouraging statement because it indicates that no nation is powerful and voracious enough, no national leaders are insane enough to launch a nuclear war without divine permission. It isn't only the nations that we fear, we must take God into consideration.

We tremble at the possibility of some nuclear accident and many people these days are literally terrified by the fact that someone, somewhere, in a very human way might make a mistake that would trigger a nuclear attack resulting in immediate retaliation, and we would be plunged into a nuclear holocaust. Knowing human nature, from that single point of view, it is possible, and as I've just said, it may be that that is the moment which the Bible has long seen, when God will allow that kind of thing. None of us know. But we do know that nothing can occur beyond the control of God. Such destruction will occur only when the Judge of all the earth sees that it is the right thing to happen. That may not be of much comfort to us, whose homes are destroyed and whole families eliminated, but it still fits within the Christian view of the sovereignty of God. We must remember again Jesus's words, "Fear not those who can kill the body only, and afterward there is nothing more that they can do; but rather fear him who is able to cast both body and soul into hell." This is where the Christian view has to rest.

We come to the tenth proposition which is a conclusion to all of these. I state it this way: Proclaiming and demonstrating both the truth of the Word of God and the love of God is the most effective action any Christian can take to avoid nuclear holocaust! If you want to do something about nuclear war---and it is perfectly understandable that you should---then my advice would be: don't waste a lot of time joining demonstrations! The same amount of effort put into bearing witness of the peace and joy that knowledge of the Savior brings, offering comfort and strength in the midst of trials, and demonstrating Christian love to those who are hurting and suffering around us, as well as defending the righteous actions of legislators and Christian leaders in politics, is far more effective than negative protest, especially when protests often involve naive viewpoints, as we have seen. So here are the ten propositions that I feel we ought to keep in mind as we discuss this issue.

At War
Almost every American has been on edge recently due to the events that happened on September 11, 2001. We know that our country is presently marshalling its forces to begin what has been described as an extended conflict expected to last a long time. Our president hasn't minced words, it is a battle of good versus evil. He has warned Americans of the great sacrifices we will have to make to win this war.

Very few it seems realize that Christians are always at war. It is not a carnal conflict, but a spiritual one. "For though we walk in the flesh, we do not war according to the flesh. For the weapons of our warfare are not carnal but mighty in God for pulling down strongholds, casting down arguments and every high thing that exalts itself against the knowledge of God, bringing every thought into captivity to the obedience of Christ," 2 Corinthians 10:3-5, NKJV. Our enemy is every bit as devious and deceptive as the infamous Osama bin Laden.

People were deeply disturbed when they learned that the terrorists had trained and lived among us. Don't be fooled, the Devil's servants are doing the same. "For such are false apostles, deceitful workers, transforming themselves into apostles of Christ. And no wonder! For Satan himself transforms himself into an angel of light. Therefore it is no great thing if his ministers also transform themselves into ministers of righteousness, whose end will be according to their works." 2 Corinthians 11:13-15, NKJV. They operate in secret with ulterior motives. "But there were also false prophets among the people, even as there will be false teachers among you, who will secretly bring in destructive heresies, even denying the Lord who bought them, and bring on themselves swift destruction." 2 Peter 2:1, NKJV. There is a war going on for your soul. "Beloved, I beg you as sojourners and pilgrims, abstain from fleshly lusts which war against the soul," 1 Peter 2:11, NKJV. We cannot allow the forces of evil to prevail. Fight for your soul!

CAN WE TRUST GOVERNMENT?

The passage to which we come today, in Chapter 8 of the book of Ecclesiastes, deals directly with a current phenomenon, and that is, the growing resistance to governmental control of individual lives, especially as that control includes the right to draft young men for war. You may not have realized that this ancient book deals with that very current problem, but it does. As we look at the passage we hope to get some light on who is right, those who say, "Hell no! We won't go," or those who say, "It's not whacky to wear khaki!"

The Searcher's comment on this emerges from a section which deals with the question of how rightly to view good and evil. We have already seen that prosperity is not always good, nor is adversity always evil. In Chapter 7 we saw that despite the phony righteousness which abounds in religious circles in our day, there is a true wisdom that can be found.

Today, in Chapter 8, beginning with Verse 2, we will see that, despite injustice in government, nevertheless, there are proper powers which government wields. Many of you will recognize immediately that this is exactly in line with the Apostle Paul's word in Romans 13 about the powers of government. I commend that parallel passage, the first seven verses of Romans 13, for your own study.

Chapter 8, Verse 2:

Keep the king's command, and because of your sacred oath be not dismayed; go from his presence, do not delay when the matter is unpleasant, for he does whatever he pleases. For the word of the king is supreme, and who may say to him, "What are you doing?" He who obeys a command will meet no harm, and the mind of a wise man will know the time and way. {Eccl 8:2-5 RSV}

In that very remarkable passage, the Searcher, King Solomon himself, head of state of the nation of Israel, is teaching us three great Scriptural reasons why we should obey government. The first of these reasons he sets forth in Verse 2: obey because you are a citizen of that government. This is what he means by, "because of your sacred oath." Every citizen of the United States has taken, in some form or another, an oath of allegiance to support the government of the United States. If you are a naturalized citizen you actually took an oath like that when you became a citizen. If you are a natural-born citizen, as most of us are, you reflected that oath whenever you said the Pledge of Allegiance:

I pledge allegiance to the flag of the United States of America
and to the Republic for which it stands...

This is what is referred to in Chapter 8 as a "sacred oath." One translation puts this, "Keep the king's command as though it were an oath unto God." This underscores the seriousness of citizenship, that, by virtue of sharing the blessings of government in a nation such as ours, we are also responsible to obey the proper powers and laws of that government. There is the first reason this passage teaches why we should obey government.

There is a clear suggestion here that this is not always going to be pleasant. Verse 2 says, "because of your sacred oath be not dismayed." That is, there will be times when obeying the government will not be very convenient, when it will interfere with other things you want to do. For instance, to be summoned for jury duty just as you are leaving for vacation is not very convenient. If you are hit by a zoning restriction in regard to some change you want to make in your home, or some building you want to erect, that is not very pleasant either; nor is paying your taxes when you feel that they are a heavy burden.

This is a recognition that, to the ordinary citizen, obedience is not based upon convenience, but rather it is a responsibility we owe because, as Paul says in Romans 13, government is "ordained of God" {Rom 13:1 KJV}. Granted, sometimes this can be very unpleasant. Although there are times when we all would agree with Will Rogers, when he said, "We ought to be grateful that we don't have as much government as we've paid for!" Nevertheless, the theory and principle of government is clearly established in Scripture.

A second reason why we should obey government appears in Verses 3-4: We are to obey the government because it has power to compel us to do so.

go from his [the king's] presence, do not delay when the matter is unpleasant, for he does whatever he pleases. For the word of the king is supreme, and who may say to him, "What are you doing?" {Eccl 8:3-4 RSV}

We do not have a king in the United States -- at least we do not call him that -- but we do have a Head of State, and he represents the power and the authority of government. Here is a recognition that the government does have the right to compel, the right of force. Again, Paul reflects this in Romans 13: The government "does not bear the sword in vain," {Rom 13:4 RSV}. The Head of State has a right to do this.

No more eloquent or adequate statement of this right has ever been made than that contained in the words of the great documents that underlie our American liberty, the Constitution of the United States, and the Declaration of Independence. Do you remember how the Constitution begins? I hope you have memorized these words:

We the people of the United States, in order to form a more perfect union, establish justice, insure domestic tranquillity, provide for the common defense, promote the general welfare, and secure the blessings of liberty to ourselves and our posterity, do ordain and establish this Constitution for the United States of America.

The closing words of the Declaration of Independence are likewise filled with references to the purpose and function of government:

... and that, as free and independent states, they have full power to levy war, conclude peace, contract alliances, establish commerce, and to do all other acts and things which independent states may of right do. And, for the support of this declaration, with a firm reliance on the protection of Divine Providence, we mutually pledge to each other our lives, our fortunes, and our sacred honor.

Thus our Founding Fathers recognized what the Scriptures so clearly state, that government is ordained of God; it has power to function as such, and the citizen is responsible to obey, not only because of his oath of allegiance, but also because the government has power to compel.

The third reason, then, flows out of that:

He who obeys a command will meet no harm, and the mind of a wise man will know the time and way. {Eccl 8:5 RSV}

It is a very wise thing to obey the government. Obedience is to be taken for granted. How and when is another matter. (We will look into that in just a moment.) But another reason for obedience is that we will thus escape additional harassment from the governing powers. I have a friend who recently got a ticket for speeding. She ignored it, thinking that the matter would never come up again. (I find that many people today ignore such tickets.) The original fine for speeding was $25, but because she ignored it, some months later she got an additional notice, saying that the fine had now advanced to $145, with the clear implication that the longer she waited the larger the fine would grow. That is what this verse is talking about. My friend learned a very necessary lesson: the government has the power to compel; and the way to escape that harassment is to obey the government and pay the fine. So the right of government to compel is clearly established here; obedience is required as unto God.

What is left up to us, the time and the way, is developed in Verses 5-6:

... the mind of a wise man will know the time and way. For every matter has its time and way, although man's trouble lies heavy upon him. {Eccl 8:5b-6 RSV}

That takes us back to that wonderful passage in Chapter 3, where we are told that there is a time and a place for everything, that in God's great overall plan for every individual life there is provision made for sorrow and for rejoicing, for tears and for laughter, for war and for peace. Here we are reminded of that: "Every matter has its time and its way."

But we are given certain freedom in this as to the time and the way we obey. The words, "man's trouble," seem to suggest that it is not always easy to know how to obey, or when one should obey. There are many factors that would influence that, especially in this matter that we are facing more and more, the matter of the draft. When and how this should be carried out.

The fact that it is difficult is also part of God's program. As believers, we ought to understand that it is not always easy to know what God wants. He does not want it to be easy. We are not robots, given orders to go here or there, having no choice at all in the matter. God clearly does not want those kinds of sons and daughters; he tells us that. Yet that is really what we are asking for when we say to God, "Show me what you want me to do and I'll do it." In other words, "Compel me; give me orders and I'll carry them out." God does not do that. We often struggle, evaluate, weigh, think and puzzle over what we should do. God wants it that way; that is part of his plan.

The time is not always left up to us. Sometimes the law requires a certain time schedule. If you have to register for the draft, you have a certain length of time in which you must do it; if you have to pay your taxes, you have a certain deadline. But the Searcher says that a way can be found by "the wise man." Though it is not wrong to take advantage of provisions for hardship release, such as might be included in a draft law, for instance, nevertheless, the way to obey can be found in every individual circumstance if one is walking in the wisdom of God.

Another factor which influences us is found in Verse 7:

For he does not know what is to be, for who can tell him how it will be? {Eccl 8:7 RSV}

That raises the matter of uncertainty as to the results of obedience to government. One of the reasons we are not left up to our own devices as to whether we are going to obey the government or not is that we do not always know what God intends to work out by means of our obedience. He may have blessings for us that will come out of that relationship of obedience that we could not foresee.

As a young man in my twenties during World War II, I remember being faced with the very question of registration for the draft. At the time I was working for the railroad industry, which by its very nature allowed me to be deferred because that industry was essential to the conduct of the war. But as the war went on and I saw that my friends and all other young men of my age were enlisting in the service, I found myself growing more and more uncomfortable at that deferment.

Eventually I joined the Navy. Although I was unsure whether I was doing the right thing or not, I felt I ought to join. What I did not understand or realize was that the action I took would open a door which gave me what was perhaps the greatest opportunity I have ever had to teach the Scriptures to those who were in desperate need of such teaching. I was stationed at Pearl Harbor, and through that great port there passed from time to time all the sailors of the Pacific Fleet, many of them Christian young men who had won others to Christ aboard their ships. Along with others, I had the opportunity to have great Bible classes, with hundreds of sailors involved. All this was opened up to me because I was a member of the United States Navy myself.

Furthermore, I did not know that at the end of the war I would be granted the GI Bill of Rights, which would give me enough money to pay for my seminary training. In fact, it was rather remarkable that the time I had served in the Navy provided me with exactly the right amount to go through four years of seminary training; the month that I graduated from seminary the GI Bill ceased for me. I could not foresee all that, but God did. So it is possible that unexpected results will follow from obedience to what God has set before us to do with regard to government.

In Verse 8 the Searcher faces a very sticky point: the possibility of losing your life in obeying the government is clearly faced here:

No man has power to retain the spirit, or authority over the day of death; there is no discharge from war, not will wickedness deliver those who are given to it. {Eccl 8:8 RSV}

That is a very remarkable verse. Three things are clearly stated. First, death is wholly in God's hands. He can take someone through the most terrible bombardment and preserve his life even though hundreds around him may fall. Many a soldier or sailor has said to himself, "Why did I survive when all my buddies were killed? What does God have for me that he would allow me to live?" I have had to ask that question myself, as dear Christian friends went down in various ships sunk in the Pacific in World War II. I have had to say to myself, "Why wasn't I on that ship?" Many a soldier has had to face the fact that God is saying to him, "I want to use your life." God is able to preserve it. The verse clearly states that death is wholly in his hands. No man has the power to retain the spirit when God calls it home; no one has authority to choose the day of his death; that is entirely in God's hands. That is one of the great encouraging things that a Christian who is facing military service ought to consider.

The second point that this verse states is that there is no discharge in time of war. War is an all-out effort by a nation to preserve something of integrity and value, and as such it requires the wholehearted commitment of all its citizens; there is no way out.

Last night I watched the moving television film, The Execution of Private Slovik, the true story of the only soldier since the Civil War to be executed for desertion. This very likable young man. who had had a rough time in his life, had finally found happiness with his new wife, and then he was drafted and put into battle. He was so shaken by that experience that he refused to fight any longer; he laid down his gun and ran away. Finally, he was arrested and tried for desertion. It was evident in the film that everyone involved from the governmental standpoint was anxious to preserve his life. Yet it became very clear that to allow him to escape would demoralize the whole system and open the door for thousands of others to refuse to face the demands of battle. It was the unanimous decision of court after court that he should be executed. Finally, his life was taken, testimony to what the Scriptures here declare: "there is no discharge from war." When a nation is facing a time of danger it is the duty of every citizen to come to its defense.

Yet the verse goes on to say this does not justify any kind of wicked, military violence: "Nor will wickedness [that is in the context military violence, wicked disobedience of the laws of life] deliver those who are given to it." A soldier can be as guilty of murder as any private citizen; he can disobey the laws of justice while he is wearing a uniform and while he is engaged in combat. This verse recognizes the fact that wicked violence is not justified thereby.

Many, perhaps, are uncomfortable at this point. You are probably asking yourselves, "Does that mean that government is always right? Don't governments do wrong at times?" The Searcher faces that in this next section. Verse 9:

All this I observed while applying my mind to all that is done under the sun,
while man lords it over man to his hurt. {Eccl 8:9 RSV}

There is an honest recognition of the fact that there is evil in government: "Man lords it over others to his own hurt." John Kenneth Galbraith put this very aptly when he said, "Under capitalism man exploits man; under communism it is exactly the reverse." Thereby he recognized the universality of evil.

All governments are evil, but where does the evil come from? It does not mean that government itself is wrong. Government comes from God, the Scriptures, both Old and New Testament alike, tell us. But evil in government arises from the evil in fallen man, living in a fallen world. Who of us is free of evil? Who of us can claim absolute innocence for all we do? No one. There is none righteous, the Searcher found, there is no one who does not do evil. There is no government, therefore, that does not have evil within it.

He gives two very flagrant examples of this. Verses 10-11:

Then I saw the wicked buried; they used to go in and out of the holy place, and were praised in the city where they had done such things. This also is vanity. {Eccl 8:10 RSV}

He had been to a funeral of some prominent government leader, a man whom everybody knew was a wretch and a reprobate, even though outwardly he appeared to be holy and righteous as he went in and out of the temple. But at his funeral he was being praised, exalted and glorified; none of his evil deeds were mentioned. That is evil.

We had a recent example of this in the death of President Brezhnev of the Soviet Union. He personally gave the order for the invasion of Afghanistan, and for the destruction of millions of innocent people in various parts of the world, but none of this was mentioned at his funeral. Rather, he received glowing tributes, and was buried as a Hero of the Soviet Union. We do not need to point the finger at Russia; we do the same thing over here. We have a lot of wretches who are buried in honorable graves, who are remembered as great leaders, yet they were wicked and violent men. I am reminded of the story of the woman who was at the funeral of her husband, who had been a notorious wretch and a criminal. On hearing the eloquent eulogy of him, what a wonderful man he was, etc., she said to her son, "Go up and see if that's your father that's in that coffin!"

The second example is found in Verse 11:

Because sentence against an evil deed is not executed speedily,
the heart of the sons of men is fully set to do evil. {Eccl 8:11 RSV}

What an honest, accurate observation on human life! We find abundant examples today of delays in justice which permit crime to increase and criminals to be encouraged. When justice is delayed or circumvented in any way, when judges turn loose criminals for technicalities when it is clear that they are guilty of outrageous crimes, this only encourages more crime. This is a clear picture of the evil that can be present in government.

Nevertheless, the Searcher finds cause for patience in the twofold promise that follows. Verses 12-14:

Though a sinner does evil a hundred times and prolongs his life, yet I know that it will be well with those who fear God, because they fear before him; but it will not be well with the wicked, neither will he prolong his days like a shadow, because he does not fear before God.
There is a vanity which takes place on earth, that there are righteous men to whom it happens according to the deeds of the wicked [righteous people being treated like they are wicked], and there are wicked men to whom it happens according to the deeds of the righteous [obvious criminals being treated as though they were righteous]. I said this also is vanity. {Eccl 8:12-14 RSV}

He clearly admits this, but two things encourage him. One, God will preserve his own despite what happens to their bodies. Jesus said to his disciples, "Do not fear those who kill the body but cannot kill the soul; rather fear him who can destroy both soul and body in hell," (Matt 10:28{RSV}). That is, the claims of God take precedence over the threats of mankind; we are to walk in the light of that. God is able to take care of his own. In God's eyes, what happens to our bodies is not nearly as significant as what is happening to us. Those who walk in fear before God -- we have looked at this word, fear, which means love, respect, honor and willingness to obey -- will be kept by God, regardless of what happens to their bodies.

But second, God will judge the wrong in his own time. Though the sinner seems to get away with murder, and does the same thing a hundred times, nevertheless God is watching; an accounting will be made. Though the rewards of life seem to be reversed at times -- wicked men get what the righteous ought to have, righteous men get what the wicked deserve -- nevertheless the promise is that the wicked shall not "prolong his days like a shadow."

That is an interesting phrase which, I think refers to the wicked man's influence after his death. "Life prolonged like a shadow" is not real life; it is the influence of a man after his death. Reading through the course of history, it is remarkable that though they may have been praised and honored during their lives, following their deaths notoriously wicked men are always revealed to have been what they really were. Adolf Hitler and all the Nazis who were associated with him are now despised and abhorred for the most part around the world; they have not been able to prolong their days like a shadow. God works in life to bring truth and justice to light.

So the Searcher comes to the true conclusion -- this is where this book returns again and again -- in Verse 15:

And I commend enjoyment, for man has no good thing under the sun but to eat and drink and enjoy himself, for this will go with him in his toil through the days of life which God gives him under the sun. {Eccl 8:15 RSV}

Do not misunderstand. That is not justification for living it up now, for saying, "Eat, drink and be merry for tomorrow we die." That philosophy is based upon the lie, the illusion that enjoyment comes from pleasant circumstances. If this book is teaching us any one thing it is telling us that that is not true. Enjoyment does not come from happy, pleasant circumstances, where everything is going the way we like it. That is what the world believes; that is what underlies all the television commercials of our day, the magazine ads, etc. No, according to this book, enjoyment is a gift of God which can accompany even difficult and hard circumstances; that is why he encourages us to it. True enjoyment, true contentment does not come from having everything the way you like it. It comes no matter what you are going through, as a gift from the God of glory, who, in relationship with you, is able to give you peace and contentment in your heart in the midst of the pressures, the problems and the dangers of life.

Surely this is what the apostle Paul meant in Philippians: "I have learned the secret both how to be abased and to abound," {cf, Phil 4:12}.What secret? He tells us: "I can do all things through Christ who strengthens me," {Phil 4:12 RSV}. It is that inner strengthening, by a relationship with the Living God, which is the secret of contentment, whether you are abased or whether you abound; the realization that a loving Father is working out strange and inscrutable purposes, which you cannot always guess at or estimate, through the difficult problems and circumstances which you are undergoing.

Some of you may be going through such times. Some of you young men may be facing the matter of draft registration and are afraid of what will happen; it is not convenient, it interrupts the affairs of life. But there are a lot of things like that: accidents can do that; disease can do that. Life must be taken the way it is. The glory of the Scriptures is that they do not try to evade life, to put over it a veil, to doll it up or dress it up to make it look different. Scripture faces life just the way it is, but tells us that God has provided an answer, and that answer is found by those who know how to walk before him, to love him, to fear him, to trust him and to rest their lives in his hands. This does not excuse us from the struggles of life, or from the need to make decisions, but it does reassure us that those who walk that way will find a source of contentment and satisfaction that is the gift of the God of grace.