Monthly Archives: February 2017

Should Christians always Obey the Authorities?

Reflection.

Last month we looked at the Christians attitude to authority as: ‘there is no authority except from God, and those that exist have been instituted by God’ (Romans 13:1). But we also noted that those in authority are: ‘God’s servant for your good’ (v4). So is it ever right to disobey the authorities if they in some way fail in that role?

The early Church, when facing opposition from the Jewish authorities, faced a stark choice. Were they to continue preaching the Gospel or stop as they had been commanded to (Acts 4:1-22)? ‘But Peter and John answered them, “Whether it is right in the sight of God to listen to you rather than to God, you must judge,  for we cannot but speak of what we have seen and heard”’ (Acts 4:19-20). Having witnessed Jesus’ teaching, death and resurrection the answer was obvious! Although Peter commends obedience to rulers and authorities in his epistle (1 Peter 2:13-15), his experience and conscience compelled John and him, in this case, to disobey the Jewish authorities in obedience to Christ’s command to be his witnesses starting in Jerusalem (Acts 1:8).

The role of ‘hate crimes’ for the protection of individuals in society is something that all Christians should feel able to support. We should want to see people protected regardless of their race and should deplore violence against anyone due to their sexuality. However, what if something supported by law is contrary to scripture?

I believe we can learn from the attitude of the apostle Paul. When in Athens (Acts 17:16-34) the number of idols in the city was detestable to him as a Christian and a Jew. But his approach was respectful as his purpose was to reach the: ‘Athenian mind’.[1] So when given the chance to proclaim the Gospel he does so in: ‘a convenient and customary place for public speaking’.[2] By this approach the Athenians hear the Gospel in a culturally accessible way.[3] The message is very direct! But the approach is gracious and loving, as Paul wants people to understand the ‘good news’, whereas some zealous Jews might have felt a God given right to take a hammer to the nearest idol! So we have the Scriptural principles, but how should they be applied in this day and age?Firstly, we present the whole ‘Counsel of God’. For example, the Bible teaches the wrongness of any sexual relationships outside of Heterosexual marriage.   But a Christian at a Gay Pride event with a placard quoting Leviticus 20:13 is hardly doing that or showing a loving approach! If preaching on that passage, references to Isaiah 61:1-3 (the year of the LORD’S favour), 1 Corinthians 6:9-11 and Romans 3:23-24 would present the right balance with an offer of forgiveness for all who have sinned and repent.[4] Secondly, we must stay as much as possible within the law. We have a perfect right to make a stand against abortion, but not to act intimidatingly, knowingly causing distress or obstruction outside an abortion clinic! God is the higher authority, but we are still called to submit to the ruling authorities where we can! The question we must ask is what are the necessary laws to break and when does protesting fail to be a constructive and loving witness? This is surely what is being taught in 1 Peter 3:15-16 where Peter puts an emphasis on: ‘gentleness and respect, having good conscience, so that, when you are slandered, those who recall your good behaviour in Christ may be put to shame’ (v16).

Lastly, we must show great wisdom. The court case against the Australian Pastors Danny Nalliah and Daniel Scot was rightly over turned.[5] However, during their seminar on Christianity and Islam, although in many instances they quoted the Quran accurately, it was reported (in otherwise favourable reports) that some remarks were unwise and over the top. The case was a travesty in a country that prides itself on free speech, but it demonstrates the need for Christians to take care.[6]

In conclusion, the route to necessary law breaking should always be a long one and wisdom must be sought in the process of responding to laws that limit Christian liberty. When authorities fail to act as: ‘God’s servant’ (Romans 13:4) by producing laws that are contrary to Scripture the Church should preach against them in the most appropriate and robust manner! But that should be the last resort and other than that there are no excuses! In the end we are called to be good citizens who pray for those in authority so we might have good government and live peaceful lives (2 Timothy 2:2).

[1] J A. Alexander, Acts (Edinburgh, Banner of Truth 1963), 146.

[2] Alexander, Acts, 149.

[3] N Logenecker and N C. Tenney, ed F E. Gaebelein The Expositor’s Bible Commentary, Volume 9, John and Acts (Grand Rapids, The Zondervan Corporation, 1981), 475.

[4] Something we all need to do!

[5] The incident was a seminar in March 2002 to instruct Christians on the teachings of Islam.  Unknown to the organisers several Australian converts to Islam attended and lodged a complaint.  The writer of this article does not want to be seen as over critical of these fellow Brothers in Christ, the example is used just to express the need for care.

[6] http://www.sbs.com.au/news/article/2013/02/13/who-danny-nalliah-and-what-rise-australia

The Prayer of True Repentance.

What The Bible Teaches us about Prayer.
Psalm 51

Background of the Psalm:

After becoming King, David’s reign had been an unqualified success. He had defeated many of Israel’s enemies which had brought security and stability to the nation. Yet by shrugging off this responsibility he’d let himself become idle and open to temptation! This resulted in his adultery with Bathsheba (2 Samuel 11). One sin leads to another and when Bathsheba announces she’s pregnant David, after several desperate attempts to cover his tracks, arranges the death of Bathsheba’s husband Uriah, one of David’s crack soldiers (2 Samuel 23:39). After taking Bathsheba as his wife, when it looked like he had got away with everything, the Lord sent the prophet Nathan to reprimand him (2 Samuel 12:1-15). David had sinned greatly; Michael Wilcock notes that David leaves: ‘five of the Ten Commandments broken in one sordid and cynical enterprise’.[1] However, although the Lord had accepted his repentance (2 Samuel 12:12-13) David realized the serious consequences of his sin. This Psalm is written in the form of a prayer of repentance. The Choirmaster of the title may have composed the music so the Psalm could be sung as a form of repentance in worship.

 The structure of the Psalm:

  •  The nature of God – in verse 1 David remembers God’s mercy and compassion (Exodus 34:6-7a). He acknowledges that his sin is an affront to God as God’s law defines sin (v4).
  • The nature of forgiveness – forgiveness has its origin in God’s nature (v6), so forgiveness comes through God acting (v7). It is an act of recreation (v10), God doing the impossible (see Ezekiel 36:25-27). It is he who restores us (vs11-12) therefore there is nothing we can do to earn it (vs16-17).
  • The nature of the forgiven believer – David is now ready to serve the Lord joyfully (vs12-13) and prays for God to show grace towards the nation (v18). Now he can offer worship that pleases the Lord (v19).

Some observations on the text (all scriptural quotations ESV):

The tone of the Psalm is set by the opening verses (vs1-2).  David acknowledges that he is completely dependent on the Lord’s mercy and forgiveness.  This he sees as part of the Lord’s nature and verse 1 reflects the Lord’s words to Moses in Exodus 34:6-7a. ‘The LORD passed before him and proclaimed, “The LORD the LORD, a God merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness, keeping steadfast love for thousands, forgiving iniquity and transgression and sin”’.

The concept of all sin being against God (v4) is one we might struggle with. Surely Bathsheba and Uriah are the ones affected by David’s sin.  But we tend to associate wrongdoing in how it affects others, what is at issue here is God’s Law!  As that defines sin, any sin  is essentially treason against God’s rule.  David knows this and prays accordingly.

As forgiveness has its origin in God’s nature he delights: ‘in truth in the inward being’ and he will teach David: ‘wisdom in the secret heart’ (v6).  Therefore, David looks to the Lord to cleanse him (v7) as he realizes that there is nothing in his nature that can atone for what he has done.  Mankind’s natural state does not allow for it (v5).  The picture used in verse 7 is of the ceremonial cleansing during ceremonies like the ‘Day of Atonement’, The priest would sprinkle the blood of a sacrifice or water on the worshipers as a symbol of their sins being atonement for.

The theme of helplessness  and the need for God to act becomes even more prevalent in verse 10. The imagery here is similar to Ezekiel 36:25-27.  “I will sprinkle clean water on you, and you shall be clean from all your uncleanliness, and from all your idols I will cleanse you. And I will give you a new heart, and a new spirit I will put within you. And I will remove the heart of stone from your flesh and give you a heart of flesh.  And I will put my Spirit within you and cause you to walk in my statutes and be careful to obey my rules.”  David’s sin is so serious no amount of self-improvement can work here, so he is literally asking the Lord step in and recreate his spiritual being!  This defines what repentance is, complete dependence on the Lord’s forgiveness.  This David now illustrates brilliantly in verses 16-17.  Some people think that in Old Testament times it was just a case of God’s people following religious laws and rituals.  But  if there was any possibility of paying for what he had done in the Law David, as King, could’ve afforded it. No sacrifice would’ve been too expensive or lavish for him.  But they couldn’t cover the cost of his sin (Leviticus20:10).  As  with all Old Testament worship it needed to reflect the believer’s love for the Lord.  So all David depends on is: ‘a broken spirit; a broken and contrite heart’ as that that is the nature of genuine repentance.  With that attitude he can pray with confidence knowing that it’s God’s nature to forgive anyone who approaches him in that way.  John Calvin states: ‘The phrase the sacrifices of God implicitly rebukes the hypocrite who he imagines he can by his own efforts propitiate God; the one essential for the sinner is to prostrate himself, humbly pleading for divine mercy.’[2]

Now David can now approach his worship in the proper fashion (v19). It’s difficult to tell how long it was before David’s sin was exposed by Nathan,  but it was probably a long time.  No doubt he continued in his religious observance.  But his heart and attitude was wrong.  But now he can joyfully come in worship to the Lord as well as witnessing to the joy of being forgiven (see vs12-15).

[1] Michael Wilcox, The Message of Psalms 1-72, Songs for the People of God (Leicester, Inter-Varsity Press, 2001), 185.

[2] John Calvin, Abridged by David C. Searle, Commentary on the Psalms (Edinburgh, The Banner of Truth Trust, 2009), 272.