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Have You Checked Your Giving Lately?

It's amazing how hard we try to reduce aspects of Christian living to simple formulas which may be taught and followed with clear conscience and complete faith that: such actions will yield the desired result: a right standing before God. We place a high value on certainty —— we want clear behavioral standards. An example of this tendency is found in the teaching of tithing as a New Testament norm. But the notion that all Christians are where God wants the-a to be as long as they are giving 10% of their income to the church is wrong,

It should be noted that the New Testament has no

injunction to tithe. One should also be aware that: the faithful Jews of the Old Testament were actually required to give well over 10% when the cost of sacrifices and special donations for the poor are included in their obligations. The teachings of the New Testament may, therefore, be considered quite apart from any 10% rule.

When one accepts Jesus as Lord and -Savior one recognizes that "The earth is the Lord's, and everything in it, the world, and all who live in it..," and that "...all things were created by him and for him."(Psalm 24:1; Colossians I;16) God's ownership leaves all people in the role of His stewards or caretakers. The Christian freely admits this condition of existence while the unbeliever clings desperately to the fantasy that he alone creates and owns what he calls his.

Jesus made it abundantly clear in the parables of the talents and of the sheep and the goats that is His people we will have to give an account of our stewardship of the things He has given us,(Matthew 25:14-46). He taught that we are to seek the kingdom of heaven when He likened to a treasure in a Field or a pearl of great value: something for which we must eagerly give up all that we previously claimed to own. (Matthew 13; 44-46) Jesus cautioned that some will ha trouble doing this; "I tell you the truth, it is hard for a rich man to enter the kingdom of heaven..." (Matthew 19:23) But we are given no choice in the matter. We are told that "No one can serve two master ...You cannot serve both God and Money."(Matthew 6:24)

We should make no attempt to "... store up for yourselves treasures on earth…" but instead "...store up for yourselves treasures in heaven… For where your treasure is, there your heart will be also."(Matthew 6:19-21) It is important to note that our heart follows our treasure. Where we place our treasure, what we do with our money, is an act of our will —- we choose how we will spend our income. Jesus is telling us that if we want to belong to Him, we must choose correctly; and to reinforce the point He cites two examples of what not to do. In the parable of the rich fool we see man whose income has increased. He desires to "Take life easy; eat, drink and be merry." So, he decides to hoard his excess. (In America we refer to this as increasing our savings and investments,) "But God said to him, 'You fool! This very night your life will be demanded from you. Then who will get what you have prepared for yourself?’ This is how it will be with anyone who stores up things for himself but is not rich toward God." (Luke 12:13-2.1) Again, we see in the story of the rich man and Lazarus the doom that awaits those

who have the means to relieve the suffering of others but selfishly choose not to do so.(Luke 16:19-31)

We mast remind ourselves chat "...as we have opportunity, let us do good to all people, . . " and that "Anyone… who knows the good he ought to do and doesn't do it, sins."(Galatians 6:10; James 4:17) John adds; "We should love one another. If anyone has material possessions and sees his brother in need but has no pity on him, how can the love of God be in him?"(l John 3:11,17) Jesus asked, "...if you have not been trustworthy in handling worldly wealth, who will trust you with true riches?" And He states that a good standing in one's local church isn't enough; "You...justify yourselves in the eyes of men, but God knows your hearts," (Luke 16:11,15)

Paul instructs that "On the first day of every week, each one... should set aside a sum of money in keeping with his income…"(1 Corinthians 16;2) One offerings should be planned and given on a regular basis. They should accurately reflect our income. Paul did not require not certain percentage, For some Christians 10% is beyond their means, ?or others, to give only 10% would be an insult to a generous God who has blessed (entrusted) them with more than their reasonable needs require. Concerning the members of Christ's body, the church, we read: "We have different gifts, according to the grace given us,,-if it is contributing to the needs of others, let him give generously-,-"(Romans 12:6,8)

Each of us must regularly and conscientiously review our giving in light of Scripture. We are not to take refuge in some man-made, arbitrary percentage. We are not to give only when we are in the

mood. We are not to give based on some special need of the church. We will be held accountable as stewards of God —- it is on that basis that we should give.

# posted by kef1000 @ 12:47 PM 0 comments

The United States is not, was not, and will never be a Christian nation. The only Christian nation that exists or will ever exist is the church.

While it is true that various leaders in our nation have appealed to Scripture and claimed God's support in order to enhance their standing among believers we should reject such posturing. For example, efforts to appropriate God were used by both sides in our civil war. Leaders are always eager to claim the endorsement of their people's gods. This requires no base motive on their part. They may be quite sincere---and quite mistaken. But patriotism must not be allowed to crowd out spirituality.

The New Testament was written to apply to individuals---not nations; and it applies equally to all---regardless of their nationality. As Christians we know that "...our citizenship is in heaven..." (Philippines 3:20)

Our standing is made clear in 1 Peter 2:9,10:"...you are a chosen people, a royal priesthood, a holy nation...Once you were not a people, but now you are the people of God..."

Paul endorses our supra-national status in Ephesians 2:19 when he says, "Consequently, you are no longer foreigners and-aliens but fellow citizens with God's people and members of God's household..." Additionally, in 2 Corinthians 6:l4-l6 Paul warns us, “Do not be yoked together with unbelievers." As Christians our real compatriots are fellow saints throughout the world—-not our non-Christian neighbors, coworkers and friends. Paul bluntly asks, "What does a believer have in common with an unbeliever?"

As for the American Revolution I doubt that Peter would have participated in light of his comment in 1 Peter 2:11-17. "Dear friends, I urge you, as aliens and strangers in the world, to abstain from sinful desires..."( such as claiming, contrary to Jesus, that as Americans we do not have to pay our taxes to the king that God has placed over us.) "Submit yourselves for the Lord's sake to every authority instituted among men: whether to the king, as the supreme authority, or to governors, who are sent by him..." (tar and feathering is not allowed.) "Show proper respect to everyone: Love the brotherhood of believers, fear God, honor the king!" These are not the words of a political revolutionary. In short, each of us has two independence days to celebrate no matter where we live: the birth of the church and our birth by baptism into that church. We rightly celebrate these the first day of every week.

# posted by kef1000 @ 11:13 AM 0 comments

The Blessing of Service

Most of us find it easier to remember things when we can associate or link new information to the body of knowledge we already possess. With this fact in mind, let's look at 1 John 3:16-24 and James 2:14-19.

Both writers make it clear that where there is no pain, we'll have no gain. As Christians, we must demonstrate our love for one another by sacrificial service. What matters is what we do rather than what we say. Wishing someone well is not enough--no matter how pious we may sound. We are obligated to act for their benefit, and if such action causes us some uncertainty or inconvenience due to changes that must be made or carries some cost in time or money, then we are to gladly suffer such "pain" as a demonstration of our love and the Spirit of God who is in us. James and John join Nike in shouting "JUST DO IT!"

We have heard the expression, "use it, or lose it." But have we realized that this applies to our faith? James tells us,"...faith by itself, if it is not accompanied by action is dead." And so also is our salvation. Good works will save no one. But a viable faith is one that results in works--—and that means service. Indeed, John explains that when we sometimes experience momentary doubts about our salvation we should analyze our acts of service as a measurement of our spiritual health. Interestingly enough, he seems to sense that the more actively engaged for Christ

we are the more glaring our shortcomings will appear to us. Therefore, he offers us the reassurance that God (much more than Bo Jackson) knows everything, including our hearts.

Our Lord came to serve and to give and told us to do likewise. In our congregation everyone is given many opportunities to share their wealth of money, time, and talents. Let's take advantage of this fact and begin to utilize our blessings more fully.

# posted by kef1000 @ 7:41 PM 0 comments

The Importance of God's Word

"What do you believe? Why do you believe it? What does your church teach about this? What position do you think Christians should hold concerning this issue confronting our society?"

Do these questions make you feel uneasy? If confronted by a neighbor, co-worker, or a representative of another faith, would you gladly respond with a well-reasoned, Bible-based answer or stutter something about never discussing religion or politics?

Our answers to these questions indicate how much we have

grown in our knowledge of our Lord. Paul writes,” Do your best to present yourselves to God as one approved, a workman who does not need to be ashamed and who correctly handles the word of truth." To understand Scripture is to know God and to properly apply Scripture in our daily lives to our current circumstances is to serve God. To function as God intends we must: "Always be prepared to give an answer to everyone who asks you to give the reason for the hope that you have. "God expects us to learn His Word so that we may please Him by sharing it with others and by modeling it in our approach to everyday living. His expectation alone should cause us to study. But there is more: "Do not conform any longer to the pattern of this world, but be transformed by the renewing of your mind. Then you will be able to test and approve what God's will is---His good, pleasing and perfect

will." So, our knowledge of Scripture affects others by first affecting us. We are continually being improved by gaining a wisdom found only in God's Word. We each become more Christ-like and collectively as Christ's church bring Him to the world.

To paraphrase Paul: How can we bring what we do not have? How can we have, if we have not learned? How can we learn, if we will not study?

Let's make our congregation a place where study is not only expected but is also accomplished. To do less is to weaken our relationship to God, His church, and His cause.

# posted by kef1000 @ 3:24 PM 0 comments

The Encouragement of Fellowship

When most of us think of Christian fellowship, we immediately envision a pot luck dinner, a church-wide picnic, or a Sunday school class party. While those activities are all part of our modern understanding of the term, much more is intended by the writers in the New Testament.

Paul reports in his letter to the churches in Galatia that "James, Peter, and John, those reputed to be pillars, gave me and Barnabas the right hand of fellowship when they recognized the grace given to me." James, Peter, and John identified in Paul and Barnabas a relationship with Christ through faith and were, therefore, compelled to express a feeling of belonging to them. Christian fellowship is so much more than an invitation to the table or to a party.

The apostles saw in one another people "who were baptized into Christ Jesus..." whose "old self was crucified with Him..." and who were "alive to God." They saw "sons of God through faith in Christ Jesus..." to whom "God sent the spirit of His Son...." Such an identification demands the fullest acceptance--—a type of communion in the Spirit.

They were a part of each other because by belonging to God and sharing His Spirit they became His sons and, therefore, brothers. All the saints in your local congregation are part of God's family, and should honor, accept, and serve one another as a result. We can take comfort from this fact and this is what we mean by the encouragement of fellowship.

# posted by kef1000 @ 8:22 PM 0 comments

The Joy of Worship

Your local congregation of Christ's church opens the doors of its building the first day of each week to provide an opportunity for God's people to join in worship of Him. This is a time of joy for many reasons:

1. God knows us individually as we really are and in spite of that still loves us and cares for us. He stands ready to forgive.

2. God calls us His. We have been reconciled to Him by His Son, Christ Jesus, our Lord and Savior. He has actually adopted us as His children and allows us to call Him Father.

3. God has provided each of us with a Comforter and Guide, the Holy Spirit, and an Advocate, Jesus Christ. If we stray, we will be called back and if we repent, we will be forgiven.

Each Sunday we gather to celebrate these facts and to praise and thank God for His mercy and His grace. We offer our prayers and He not only listens, He responds. We return a portion of the material wealth with which He has blessed us and He continues to bless us in many ways. We sing hymns of praise and He acknowledges our love. We preach and teach His Word and He increases our knowledge and our wisdom. We remember the death, burial and resurrection of His Son and He counts us faithful.

We are really fortunate to have such a God. Let's continue to enjoy worshipping Him.

# posted by kef1000 @ 3:57 PM 0 comments

A Doctrine of Faith Healing?

James 5:13-16

"Is any one of you in trouble? He should pray. Is anyone happy? Let him sing songs of praise. Is any one of you sick? He should call the elders of the church to pray over him and anoint him with oil in the name of the Lord. And the prayer offered in faith will make the sick person well; the Lord will raise him up. If he has sinned, he will be forgiven. Therefore confess your sins to each other and pray for each other so that you may be healed. The prayer of a righteous man is powerful and effective."

The Zondervan Pictorial Encyclopedia of the Bible, Vol. 3, pg. 53: "The sick (James 5:14, literally, 'without strength,' and perhaps prostrate) patient is to call for the elders of the church who are to anoint him with oil in the name of the Lord and pray over him. Biblical anointing is symbolic of the Holy Spirit who administers the manifestation of gifts. There is no suggestion of medicinal use of the oil, since this might have been administered by anyone beside the elders. The use of oil symbolized sanctified commitment of the sick body to the operation of the Holy Spirit's ministry of quickening the mortal bodies of believers that they might be enabled and led to fulfill the ministry He has purposed for them as fellow heirs with Christ (Rom. 8:11-17). The promise of James 5 is that the anointing of oil 'and the prayer of faith will save the sick man, and the Lord will raise him up' (v. 15). Furthermore, believers are to confess their faults to one another that they may be healed, since 'the prayer of a righteous man has great power in its effects' (v. 16). Thus it appears that the suggested procedure as related to the sick that are to call for the elders of the church is not the only circumstantial manner by which God heals. God also heals as believers pray for one another; but it is the elders and not so-called 'divine healers' that are to be sought when believers who are sick in body are hindered from gathering with the assembly."

The New International Dictionary of New Testament Theology, vol. 2, pg. 875: "(d) Jas. 5:13 ff. merits special mention. On the one hand, it is laid down that a Christian's whole life, the good times as well as the bad, should be lived in an atmosphere of prayer, i.e. that the Christian should lay before God everything that happens to him, so that each new experience is suffused with prayer. On the other hand, in cases of sickness, prayer is to be accompanied by the laying on of hands, anointing and confession of sins. Here the laying on of hands (implicit in the phrase 'let them pray over him') and the anointing with oil, being outward actions, are considered to be tangible, readily intelligible expressions of prayer for the benefit of the sick individual, while confession of sins is made in order to remove any hindrances to prayer."

The New International Dictionary of New Testament Theology, vol. 1, pg. 120: "3. Where anointing with oil is performed on sick persons (Mk. 6:13; Jas. 5:14), we are reminded of the anointing of the sick elsewhere in the ancient world. It may be that in the NT medicinal properties were attributed to the anointing, though these are not emphasized. Probably passages like Mk. 6:13 and Jas. 5:14 have their background rather in the practice of exorcism. Anointing is a symbolic act by which demons are cast out. The healings performed by the disciples or elders of the church were accompanied by anointing, and took place in the context of preaching and prayer. Healing, and therefore anointing also, came to be seen as a visible sign of the beginning of God's reign. The quasi-magical misunderstanding of anointing is, however, held firmly in check, especially in Jas. 5:13 ff., by the importance attached to accompanying prayer."

The New International Dictionary of the Bible, pg. 278:

"James urges that the church elders be called to pray for the sick. He also directs that they 'anoint him with oil in the name of the Lord’ (James 5:14). The latter has perhaps wrongfully been assumed to refer to a church ritual. Bauer's Greek lexicon states that the Greek verb 'aleipho,' used for 'anointing,' commonly referred to rubbing oil on the skin as a household remedy. It would seem to be James's meaning that the sick one is not only to be prayed for but the commonly accepted remedies are also to be applied as an indication of compassionate concern. Jesus' disciples made similar use of the application of oil to the sick (Mark 6:13)."

New Dictionary of Theology, pg. 288:

"In Jas. 5:14-16 the sick man is to call the elders who are to visit him, pray over him and anoint him with oil. This latter instruction may be interpreted ritually or medically. The verb used for anointing (aleipho) suggests a medical interpretation, otherwise the verb 'chrio' would have been used. James is saying that the elders should pray over him and carry out the prescribed medical treatment in the name of the Lord."

Tyndale New Testament Commentaries -- James, pg. 130:

"It is therefore more probable that the mention of oil in this passage is to be regarded as one of the accompaniments of that 'miraculous' healing which was no infrequent occurrence in the apostolic age, and is regarded in the New Testament as a supernatural sign vindicating the truth of the Christian gospel in the early days of its proclamation. Neither is it implied that oil is the necessary accompaniment of such cures, nor indeed that any such material medium at all must be used. The purpose of the use by the elders of oil in the name of the Lord, as they prayed over the sick man, was we may assume the same as the use by the apostles of the laying-on of hands. It helped in certain cases by the application of a substance that could be felt by the patient to reinforce the evidence of the ear that the Lord was being invoked by the prayer of faith to bestow upon him, if it should be His will, a miraculous cure. If this line of interpretation is right, it follows that this verse cannot be appealed to as evidence that the Lord has committed to His Church for all time the power of miraculous healing."

Which of these viewpoints is correct? We cannot be sure. We may have a preference but are we entitled to insist upon its acceptance as the only Biblical and, therefore, valid interpretation? Perhaps all of them are acceptable, depending on the request for healing in question. "Today we speak of 'spiritual' and 'medical' work as two distinct missionary channels. It is very doubtful if the early Church made such a distinction, the more so as they saw disease as one manifestation of Satan's power, though not necessarily to be connected directly with sin on the part of the individual." (Tyndale New Testament Commentaries -- Mark, pg. 109)

But all of this is to miss the point: the topic of James 5:13-18 is prayer. James is saying that Christians should make prayer a habit in all

circumstances, good or bad, and that our emotional or physical condition should have no bearing on our faithfulness in this area. He offers a spectrum of examples; it ranges from those who are experiencing troubles such as illness to those who are bursting with happiness. His intention is to demonstrate the relevance of God to our lives and to commend prayer to all believers as a vehicle for appropriating His assistance at all times and under every condition.

James understood our frailty in the practice of our faith. When things are going well we tend to overlook or forget prayer; when problems arise we usually attempt to handle them ourselves; and we generally ignore the problems of others almost entirely. Such behavior leaves God out of our lives and James declares the error of this practice. His message agrees with other New Testament writers --- we should allow God to be active in our lives by being in regular communion with Him.

The conclusion that there is no intention to propound a doctrine of faith healing is supported by both the brevity of this passage and its absence elsewhere in Scripture. There is, of course, a reference to healing, both physical and spiritual. We must be careful to avoid the temptation to ferret out some ironclad formula regarding either. The one who is sick is instructed to call the elders for prayer. The fact that the prayer is to be offered in faith helps explain why the elders are to be called. The implicit assumption is that their prayer will be heard by God --- not because they are elders, however. Rather, it is because they are Christians; that is, righteous men, believers in Christ. It is not their office that gives them status with God; it is their faith. Such faith is presumed to be genuine because it has been tested by the congregation which selected them. "The description of the elders' prayer in this verse as the prayer of faith does not differentiate it in any way from other kinds of prayer, for there can be no Christian prayer at all without faith; nor does it imply that, if only there is a sufficient degree of faith, prayer will be answered. Rather would it appear to draw attention to the great truth, so much emphasized in this section, that in no circumstances of life is faith impossible; and therefore there is no situation in which Christians cannot resort to prayer. All prayer, however, is subject to the reservation 'Thy will be done'; but, provided that this limiting condition is always in the mind of him who prays, Jesus has promised ‘All things, whatsoever ye shall ask in prayer, believing, ye shall receive¹ (Mt. 21:22)." (Tyndale New Testament Commentaries — James, pg. 132) That explains why verse sixteen refers to the "righteous" rather than to the elders. Indeed, we are told to "pray for each other." Any Christian's prayer, therefore, has value to the one who is sick --- provided, of course, that both have confessed any sin that might stand between them or between them and God.

Another question raised in this passage concerns the use of oil. As the above quotations demonstrate there are varying positions, any one of which may be supported by an appeal to scholarship. No doubt an experiential base also exists in the minds of some regarding the continued use of oil. Stated briefly our primary choices are:

1. Its original use was medicinal and because of the advances in medicine that we enjoy it is no longer needed.

2. Its original use was spiritual and miraculous and was available only to the apostolic church of the first century.

3. Its original use was spiritual although not miraculous and, a) should be continued as a sign of the working of the Holy Spirit in the life of the

modern church, b) should be discontinued because the modern church receives its instructions concerning the Holy Spirit from the written Word of God which was unavailable to Christians of an earlier era; hence, we no longer need a physical prop to be assured of the presence and power of the Spirit in our lives.

Paul instructs us as follows: "'Everything is permissible¹ --- but not everything is beneficial. 'Everything is permissible' --- but not everything is constructive. Nobody should seek his own good, but the good of others. So whether you eat or drink or whatever you do, do it all for the glory of God. Do not cause anyone to stumble, whether Jews, Greeks or the church of God --- even as I try to please everybody in every way. For I am not seeking my own good but the good of many, so that they may be saved. Follow my example, as I follow the example of Christ." (1 Cor. 10:23,24,31-33; 11:1) What was Paul's response to his physical problem? "...there was given me a thorn in my flesh, a messenger of Satan, to torment me. Three times I pleaded with the Lord to take it away from me. But he said to me, 'My grace is sufficient for you, for my power is made perfect in weakness.'" (2 Cor. 12:7-9) And what did he recommend for Timothy, who was also troubled? "Stop drinking only water, and use a little wine because of your stomach and your frequent illnesses." (1 Tim. 5:23) Paul also refers to leaving Trophimus sick in Miletus. (2 Tim. 4:20)

In light of the disagreement among scholars and failing to find a compelling Scriptural mandate concerning a doctrine of faith healing, it seems prudent to allow for a divergence of views to coexist while recognizing the possible validity of those which differ from our own.

# posted by kef1000 @ 9:59 AM 0 comments

Many Christians today are guilty of a major inconsistency in their thinking concerning the issues of life and death. While proclaiming the sanctity of life in their opposition to abortion, they support the degradation of life by championing capital punishment. Calling themselves pro-life while seeking to protect the unborn, they lose much of the impact of their banner by failing to protect the unloved. The absence of consistency in this regard is too glaring to ignore. It probably results from a failure to evenly apply the word of God to both issues.

There are many reasons to explain the support given to capital punishment by its defenders. Perhaps the most prominent is an overriding fear of crime and/or criminals. This was clearly demonstrated with the sharp impact of the "Willie Horton" ads in the presidential election campaign of George Bush. In addition, there are those who feel that the death penalty is a deterrent to crime while others believe it is simply right and just to insist on a major payment for a major wrong. Indeed, some Christians go so far as to claim God demands it! Their desire to be His avenging agent is greater than their desire to be His servant of mercy. Unfortunately, some merely want revenge.

One might ask, “What difference does it make how I feel about capital punishment? It doesn't really matter." But in a democracy it does matter what we think because our thoughts control our votes which, in turn, influence public policy. We are called to be "salt" and "light" in our societies and doing so is made easier and, therefore, takes on added significance, in a democratic country.(Matthew 5:13-16) We help to set the moral tone of the nation by both our actions and our votes. And as Christians we base our morality squarely on God's word.

Even a casual reading of the Old Testament reveals that the laws God gave to the Israelites included capital punishment. For many Christians that is enough. They claim this authorization as God's endorsement of the practice and claim further its universality in time. Hence, they say, all right-thinking Christians have a duty to insist on the use of the death penalty in the societies in which they live. On the surface their case seems sound. But we must not treat such an important issue so casually.

Consider the story of Cain. He was guilty of history's first recorded murder. It was premeditated; it was his own idea; the victim had not wronged him; he knew it was sin; he did it anyhow. He then lied to God and disclaimed any responsibility. As far as we know he never repented. And what was God's response? He declared that Cain was guilty of the sin of murder; He banished him from society; and He became Cain's protector.

Cain had quickly realized that just as he, a man, was willing to take human life, others, angry and seeking revenge, would surely take his. In his despair, but without contrition, he called on God to remedy his predicament. God responded by granting what amounted to a safe conduct pass by placing a mark on Cain. Its purpose was to warn all who would see him that God considered human life, even that of the murderer, Cain, so precious that no mortal would be allowed to take it. Indeed, God promised severe punishment for any violation of Cain's right to life.

How odd God's actions must seem to those who support capital punishment. God had a perfect opportunity to establish, once and for all, the principle of an eye for an eye; to state clearly and "on the record" that such was His will. He didn't do that. Some would argue that He did so later and, therefore, it makes no difference that He failed to do so with Cain. They overlook, however, one of the great truths about God: He is unchanging -— the same yesterday, today, and always.(1 Samuel 15:29; Psalm 102:27; James 1:17) It was man who changed.(Genesis 6) Men became increasingly wicked; so much so that God decided to, in a sense, start over. But man was still imperfect and Noah was told:” Whoever sheds the blood of man, by man shall his blood be shed; for in the image of God has God made man."(Genesis 9:6)

If that statement was the only one to be considered, the issue could be concluded. But in my Bible it appears on page 18; my Bible continues to page 1950, and taking the whole counsel of God is important. For example, we read in Matthew 19 that some Pharisees questioned Jesus about the matter of divorce. Jesus had told them that divorce was wrong in spite of the fact that the Law of Moses permitted it. He pointed out that God, the Creator, had intended for two to become and remain one; but due to the hardness of their hearts the practice of divorce was instituted. God's nature had not changed —— this was merely an accommodation to man's spiritual state. So it is with the death penalty.

Sometimes in reading the Old Testament we forget that the Israelites were a nation and, as such, needed rules to govern their behavior. At times we are tempted to equate the nation of Israel with either our own nation or the church. When we read the various rules God prescribed for them and their society we think perhaps these should apply to our fellow citizens and/or our fellow Christians. This is easily done because we can envision a better country or church if only everyone would comply with whatever regulation we find enticing. What church treasurer has never thought about how much easier his job would be if all members were required to tithe? But America is not the new Israel and the church is not bound by the Law.

Old Testament laws called for the death penalty for each of the following: murder(Numbers 35:16-21), adultery(Leviticus 20:10), incest(Leviticus 20:11,12,14), bestiality(Leviticus 20:15,16), sodomy(Leviticus 20:13), promiscuity(Deuteronomy 22:21), rape of a betrothed virgin(Deuteronomy 22:25), blasphemy(Leviticus 24:16), kidnapping(Deuteronomy 24:7), witchcraft(Exodus 22:18), offering human sacrifice(Leviticus 20:2-5), striking or cursing one's father or mother(Leviticus 20:9), disobedience to parents(Deuteronomy 21:18-21), Sabbath desecration(Numbers 15:32-36), prophesying falsely or propagating false doctrines(Deuteronomy 13:1-10), sacrificing to false gods(Exodus 22:20), refusing to abide by the decision of the judge and/or priest(Deuteronomy 17:12).

How is it possible to claim a Scriptural mandate to execute offenders in some of the above categories and not all? And what father would want to see his daughter marry her rapist merely

because she was not engaged when attacked?(see Deuteronomy 22:28,29) Clearly, modern Christians are not interested in being subject to the Old Testament legal code.

Admitting this, those who uphold the practice of capital punishment turn for support to the thirteenth chapter of Romans. "Everyone must submit himself to the governing authorities, for there is no authority except that which God has established. The authorities that exist have been established by God. Consequently, he who rebels against the authority is rebelling against what God has instituted, and those who do so will bring judgment on themselves. For rulers hold no terror for those who do right, but for those who do wrong. Do you want to be free from fear of the one in authority? Then do what is right and he will commend you. For he is God's servant to do you good. But if you do wrong, be afraid, for he does not bear the sword for nothing. He is God's servant, an agent of wrath to bring punishment to the wrongdoer."(Vv. 1-4) Several questions are answered in these verses:

Are Christians to obey their governments? Yes, (for exception see Acts 5:29)

Why? Because governments have been established by God for our welfare.

How do they help us? They maintain peace and order. May they use force to do so? Certainly.

And this is the key point: force is sometimes necessary to restore tranquility so that people may live in safety without fear of loss of life. The state is called on to secure and uphold life —— not to terminate it. We know, as Paul did, that a police officer may have to kill to prevent harm from coming to the innocent. But who would condone the execution of the one arrested on the way to jail? Should we pardon the officer for slaying his handcuffed prisoner after the threat had passed? These verses make it clear that the state has a right to punish any person who violates the law. But there is no reference to what penalties should be enforced. The propriety of the death penalty simply is not mentioned.

We read in Deuteronomy 25:3 that giving a criminal more than forty lashes degrades him. Doesn't the death penalty degrade its victims even more? Are we not tempted to see those being put to death as little more than animals? Is that right, or healthy? "Do not repay evil for evil. Be careful to do what is right in the eyes of everybody. If it is possible, as far as it depends on you, live at peace with everyone. Do not take revenge, my friends, but leave room for God's wrath, for it is written:’ It is mine to avenge; I will repay,' says the Lord. On the contrary: 'If your enemy is hungry, feed him; if he is thirsty, give him something to drink. In doing this, you will heap burning coals on his head.' Do not be overcome by evil, but overcome evil with good."(Romans 12:17-21) Jesus was subjected to capital punishment. Was justice done? And what was the motivation of His accusers? Are mistakes still made when we condemn someone to die?

We've all heard it said that we are to hate the sin, but

love the sinner. Can we claim that the death penalty is an expression of our love?(l Corinthians 16:14) If taking a life is wrong, then how can Christians support it? Compassion for the sinner in no way diminishes our sympathy for the one sinned against (or their family).

Some would argue that it's not human nature to forgive those who commit great crimes. That is true -— but it is God's nature to do so. "You have heard that it was said,’ Love your neighbor and hate your enemy.' But I tell you: Love your enemies and pray for those who persecute you, that you may be sons of your Father in heaven. He causes his sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous. If you love those who love you, what reward will you get? Are not even the tax collectors doing that? And if you greet only your brothers, what are you doing more than others? Do not even pagans do that? Be perfect, therefore, as your heavenly Father is perfect. For if you forgive men when they sin against you, your heavenly Father will also forgive you. But if you do not forgive men their sins, your Father will not forgive your sins."(Matthew 5:43-48; 6;14,15) We are called to be like Christ, called out and away from the world's passions. He expects it.(Ephesians 4:17-24) Fear, anger, hate, a desire for revenge —— all of these must be rejected.(Ephesians 4:31) The Christian's view of life has at least two parts: earthly and eternal. We say that the unborn die sinless and, therefore, are welcomed into Heaven. Yet, we know that if they were allowed to live that all would sin and many would perish. Should we then encourage abortions so that grace might abound? Of course not! When we oppose abortion we do so on the basis of the sanctity of God-created human life. When we engage in capital punishment we extinguish human life on this earth and deny any additional opportunity for the one executed to gain eternal life in Heaven. Perhaps the underlying motivation for those who insist on death as punishment in this life is their fear that God will somehow "let them off." "But if a wicked man turns away from all the sins he has committed and keeps all my decrees and does what is just and right, he will surely live; he will not die. None of the offenses he has committed will be remembered against him. Because of the righteous things he has done, he will live. Do I take any pleasure in the death of the wicked? declares the Sovereign Lord, Rather, am I not pleased when they turn from their ways and live?"(Ezekiel 18:21-23) "But do not forget this one thing, dear friends: With the Lord a day is like a thousand years, and a thousand years are like a day. But the Lord is not slow in keeping his promise, as some understand slowness. He is patient with you, not wanting anyone to perish, but everyone to come to repentance."(2 Peter 3:8,9) That is the kind of God we have -— and the kind we are to emulate.

"In everything, do to others what you would have them do to you, for this sums up the Law and the Prophets."(Matthew 7:12) Knowing what we do about the judgment yet to come, can any Christian honestly say that if he were on death row he would prefer execution to a continued life that holds the

possibility of salvation? And if we would prefer such an opportunity, can we in good conscience deny it to others?

And what of the one who is spared? If he accepts a new life in Christ, he may spend his remaining years ministering to those who are still as he once was: unsaved and unloved. Having been forgiven so much, his joy should be great and his witness powerful. Surely, such a person could be called pro-life in every sense of the term —- as all Christians should! "Since, then, you have been raised with Christ, set your hearts on things above, where Christ is seated at the right hand of God. Set your minds on things above, not on earthly things. For you died, and your life is now hidden with Christ in God. When Christ, who is your life, appears, then you also will appear with him in glory."(Colossians 3:1-4) Amen.

# posted by kef1000 @ 9:10 PM 0 comments