Commands of Christ-27c

Wednesday, September 30, 2022 Commands of Christ – 27b

A Christian's Character: Heavenly Citizenship and its intersection with Earthly citizenship

Open: What kinds of things would you do differently if you moved to a new community but only expected to stay for a year? A month? Why?

If you are a short-term resident, you do the minimum to get by:

You don’t:

Get involved with local politics — but you do vote in national politics (absentee, etc.)

Get involved with local clubs

You, generally, don’t develop deep ties with neighbors, etc.

You DO:

(Should) Get involved with the local church (it is a part of the “big C” Church)

Dig: This relates to a command God gave to Jeremiah in Jeremiah 29.

Under Jeremiah’s prophetic ministry Judah was divided into 3 groups: those who fled to Egypt (Jeremiah 42-43); those who were taken captive to Babylon (Jeremiah 39); the poorest who were left in Jerusalem (Jeremiah 52:16). Which of these groups did God bless and why?

The Babylonian captives (they were in the center of God’s will) vs. the Egyptian refugees who were disobedient to God — if they had stayed put in Judah, as God told them to do, they would have been more blessed than the captives in Babylon — but they refused and were consigned to death:

Jeremiah 42:7–16 (NASB95) Now at the end of ten days the word of the LORD came to Jeremiah. 8 Then he called for Johanan the son of Kareah and all the commanders of the forces that were with him, and for all the people both small and great, 9 and said to them, “Thus says the LORD the God of Israel, to whom you sent me to present your petition before Him: 10 ‘If you will indeed stay in this land, then I will build you up and not tear you down, and I will plant you and not uproot you; for I will relent concerning the calamity that I have inflicted on you. 11 ‘Do not be afraid of the king of Babylon, whom you are now fearing; do not be afraid of him,’ declares the LORD, ‘for I am with you to save you and deliver you from his hand. 12 ‘I will also show you compassion, so that he will have compassion on you and restore you to your own soil. 13 ‘But if you are going to say, “We will not stay in this land,” so as not to listen to the voice of the LORD your God, 14 saying, “No, but we will go to the land of Egypt, where we will not see war or hear the sound of a trumpet or hunger for bread, and we will stay there”; 15 then in that case listen to the word of the LORD, O remnant of Judah. Thus says the LORD of hosts, the God of Israel, “If you really set your mind to enter Egypt and go in to reside there, 16 then the sword, which you are afraid of, will overtake you there in the land of Egypt; and the famine, about which you are anxious, will follow closely after you there in Egypt, and you will die there.

So, now hear what God said to the captives in Babylon, and think about how it might apply to us:

Read: Jeremiah 29:1-7

Jeremiah 29:1–7 (NASB95) Now these are the words of the letter which Jeremiah the prophet sent from Jerusalem to the rest of the elders of the exile, the priests, the prophets and all the people whom Nebuchadnezzar had taken into exile from Jerusalem to Babylon. 2 (This was after King Jeconiah and the queen mother, the court officials, the princes of Judah and Jerusalem, the craftsmen and the smiths had departed from Jerusalem.) 3 The letter was sent by the hand of Elasah the son of Shaphan, and Gemariah the son of Hilkiah, whom Zedekiah king of Judah sent to Babylon to Nebuchadnezzar king of Babylon, saying, 4 “Thus says the LORD of hosts, the God of Israel, to all the exiles whom I have sent into exile from Jerusalem to Babylon, 5 ‘Build houses and live in them; and plant gardens and eat their produce. 6 ‘Take wives and become the fathers of sons and daughters, and take wives for your sons and give your daughters to husbands, that they may bear sons and daughters; and multiply there and do not decrease. 7 ‘Seek the welfare of the city where I have sent you into exile, and pray to the LORD on its behalf; for in its welfare you will have welfare.’

What emotional reaction would most people have if asked to pray for the prosperity of their captors?

Ain’t doin’ it! I hate them!

How do you think God would have us pray for our country?

Pray for prosperity:

Spiritual prosperity — the most important

For an increase in the numbers of Christians — not a decrease

Settle to the extent that we model effective Christian living — but not so settled we can’t let go of this world.

For the past few weeks we have been looking at the constant barrage of media reports about the intersection of Christianity and politics.

Let’s consider: Do Christians have a moral or biblical obligation to participate in government?

Is there a distinctively Christian way to engage in the political process?

Do Christians have a duty to vote, and if so, what principles should inform them while casting their ballots?

How should pastors think about politics, and how can they shepherd their congregations well during an election season?

First, do these two realms (Christianity and politics) intersect? How or how do they not intersect?

David Clossonin BIBLICAL PRINCIPLES FOR POLITICAL ENGAGEMENT says:

… politics, properly understood, is about how groups of humans organize their affairs… In this sense, politics is intimately connected to community—how we relate to other people—and inextricable from the concept of loving one’s neighbor.

The Bible teaches that government is appointed by God. In Romans 13:1-7, Paul describes the governing authorities as “ministers of God” and says they are responsible for administering civil justice.

Romans 13:1–7 (NASB95) 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. 2 Therefore whoever resists authority has opposed the ordinance of God; and they who have opposed will receive condemnation upon themselves. 3 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; 4 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. 5 Therefore it is necessary to be in subjection, not only because of wrath, but also for conscience’ sake. 6 For because of this you also pay taxes, for rulers are servants of God, devoting themselves to this very thing. 7 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.

God placed His people in government to accomplish His purposes: Joseph, Daniel (and his friends), and Esther. Conversely, how about Lot and his family’s impact on society?

… one pastor stated, “to not be political is to be political,” thereby rebuking those who avoid political conversations for fear of being perceived as “too political.” As he rightly notes, avoiding politics altogether is a tacit endorsement of the status quo, which might include social conditions that perpetuate flagrant injustice.

Further, given the United States’ far-reaching influence in the world, how can American Christians love the people of the nations well without having a vested interest in how our government approaches the issue of religious liberty and human rights worldwide—issues which go to the heart of seeing people around the world as created in the image of God? By voting, Americans determine who will represent the United States abroad as well as the values our country will export around the world.

What do you think is the media’s agenda in “reporting” so much on “Christian nationalism?” (Why am I using scare quotes?

In a Time Opinion piece written Monday, September 26, 2022 by Andrew Whitehead we read that he believes Christian nationalism is an existential threat to this country.

He says: … there were more tweets including “Christian nationalism” in July of 2022 than in all of 2021 combined.

(Maybe that is because of the incessant “reporting” on it?)

Christian nationalism is more than theological or religious beliefs. It includes several cultural assumptions including:

Strict moral traditionalism focused on sustaining social hierarchies.

Comfort with authoritarian control—exercised by the “right” people—that includes the threat and use of violence.

A desire for strict ethno-racial boundaries around who is a “true” American, where non-white and non-natural born citizens are viewed as unworthy of full participation in American civic life. (This is why many label it white Christian nationalism)

This means that Christian nationalism does not want a government for the people by the people. It wants a government for a particular people, by a particular people. Namely, politically and religiously conservative white American Christians.

Perhaps now we can sense the danger Christian nationalism poses to the U.S. if it sees our country as primarily for the benefit of a small subset of the overall population. A burgeoning collection of recent social science research provides evidence of the threats Christian nationalism poses and here I will identify three.

Christian nationalism is anti-democratic

Christian nationalism perpetuates racism

Christian nationalism approves of political violence

The next time we hear anyone confidently declare “true Americans” and “faithful Christians” should embrace Christian nationalism, or that the outcomes of elections are battles of biblical proportions of good versus evil, we can remember how Christian nationalism is anti-democratic, perpetuates racism, and approves of political violence.

So, was that written to inform and give facts!

NO! I believe they are using the same tactics as were used on the protesters (NOT insurrectionists — if they were they were the stupidest insurrections who ever lived) on January 6, 2021.

Do I advocate crawling through windows to break into the Capitol building — NO!

But now ALL Christians are lumped together with these idiots .

I can easily believe it was a “false flag” operation — because of its outcome.

We are ALL being smeared under one label with lies galore to shut us up and discourage us from being salt and light in our society.

The lies. That ALL Christians who believe they are called by God to be salt and light in their world:

Are racists

Are violent extremists who constantly espouse taking up guns and shooting anyone who disagrees with us

See have a privileged position in society and refuse to give up that privilege

Christianity and Politics:

Wayne Grudem, in his book: Politics According to the Bible: A Comprehensive Resource for Understanding Modern Political Issues in Light of Scripture, highlights five predominant views about Christians and government that he argues are misguided:

government should compel religion,

government should exclude religion,

all government is evil and demonic,

“do evangelism, not politics,” and

“do politics, not evangelism.”

He proposes a model he describes as “Significant Christian Influence on Government.”

I think we can be that significant influence as we:

Pray (in the Spirit) - spiritual warfare Ephesians 6:18

Love one another (John 15:12)

Love our “enemies” (Matthew 5:44-48)

BE a witness Acts 1:8

Don’t be silent - Speak God’s truth into the lives of others

Be salt and light (Matthew 5:13-16)

Be holy (1 Peter 1:16)

Do good works (Ephesians 2:10)

Speak out boldly against evil (and there is plenty of it!) Ephesians 5:11

Others?

What about these approaches to politics from 1 Peter 2:11-17?

[4 Principles for Political Engagement as a Christian by: Jared C. Wilson]

1. Remember Your True Citizenship

First, Peter reminds the brethren that their citizenship is in heaven (“sojourners and exiles”). This world is not our home, so we should not live like our ultimate treasure is anything temporary, whether it be good or bad or neutral.

And yet Peter is not necessarily advocating a withdrawal from the system. He is advocating honorable citizenship, a participation that commends the gospel of the kingdom. The level of political participation will vary from Christian to Christian, culture to culture, as conscience and conviction demands. Certainly, there is no biblical legality for voting or not voting, politicking or not politicking. Let us be ruled by the Spirit in the matters on which the Scriptures are silent.

2. Pay Your Taxes

Second, Peter encourages the brethren to be subject to the human governmental and civic institutions “for the Lord’s sake.” (See also Paul’s words in Rom. 13:1–7.) We obey the laws that do not violate God’s laws, and we do so with the commendation of Christ in mind. So when we have to pay our taxes, we pay our taxes with Christ in mind. And if we vote, we vote with Christ in mind.

John Piper: Christians should deal with the world. …

There is no avoiding it. But as we deal with it, we don’t give it our fullest attention. We don’t ascribe to the world the greatest status. There are unseen things that are vastly more precious than the world. We use the world without offering it our whole soul. We may work with all our might when dealing with the world, but the full passions of our heart will be attached to something higher—Godward purposes. We use the world, but not as an end in itself. It is a means. We deal with the world in order to make much of Christ.

So it is with voting. We deal with the system. We deal with the news. We deal with the candidates. We deal with the issues. But we deal with it all as if not dealing with it. It does not have our fullest attention. It is not the great thing in our lives. Christ is. And Christ will be ruling over his people with perfect supremacy no matter who is elected and no matter what government stands or falls. So we vote as though not voting.

“Live as people who are free,” Peter says. We will not be tied to any particular political or legislative outcomes as if our ultimate hope or devastation is tied to them. We will not let our affections be owned by who is in the statehouse or the White House.

3. Obey God First and Foremost

“Live as servants of God,” Peter says, and here we get another perspective on what it means to live as people who are free in a politicized world. It means participating respectfully and respectably, but it also means living as those whose ultimate allegiance is to God and not men.

In Acts 5:27–29, when the apostles are brought before the authorities to be reminded of the law restricting their freedom to preach the gospel, the answer the apostles provide is not mute submission.

They say, “We must obey God rather than men.”

We are beholden ultimately to God, not our political party or the American government, so when we are called to violate God’s commands, we cannot obey.

Indeed, when we see systemic sins and injustices promoted and protected by the powers that be, as servants of God we are required to be bold prophets.

4. Love the Church

Peter closes this way: “Honor everyone. Love the brotherhood. Fear God. Honor the emperor.”

Notice the parallels between “everyone” and “the emperor.” They are due honor.

The church is distinguished as being owed love, not because all others do not deserve love but because the household of faith, as the family that endures eternally, receives a special loving allegiance above the world and its rulers.

The gates of hell will prevail against the gates of cultures and kingdoms.

But not the church.

And Peter roots it all—familial love for the brethren and the honor kind of love for everybody else—in “fear of God.”

Where is our reverence due? Where is our worship due? Where are our affections due?

They are due the gracious God who loves us, saves us, redeems us, secures us, and promises us the glory to come.

Therefore, we will be faithful proclaimers of this God and his kingdom through stubborn fixation on his gospel.

The gospel is our plumb line for discerning between activism and apathy in all things.

We resolve to be honorable citizens in this world because we are citizens of another (we are ambassadors 2 Cor 5:20), and we resolve to boldly speak truth to power because we must obey God rather than men, and we resolve to know nothing except Christ and him crucified, because he is the hope of the politically idolatrous world.

The importance of the church—and the fundamental purpose of the church—is to keep pointing away from the world for the hope of the world. While everyone else points to government, family, good deeds, and whatever else as “The Secret,” the church keeps pointing to the alien, heavenly power of grace as the hope for our problems and for our false hopes.

The gospel is the solution not just for behavioral sins of disobedience but for spiritual sins of idolatry, like looking to government, family, good deeds, and whatever else for salvation. Only the gospel is the answer to everything. And only the gospel makes us new and satisfies our longings for connection (with God and with our fellow man) and for significance in the world.

Augustine wrote City of God to address the issue of the fall of Rome (it has parallels to the U.S.).

A masterpiece of Western culture, The City of God was written in response to pagan claims that the sack of Rome by barbarians in 410 AD was one of the consequences of the abolition of pagan worship by Christian emperors.

[He] wrote The City of God to argue against this accusation… On the contrary, Rome fell due to the corruption and immorality of its citizens.

He outlined his vision of two societies, that of the elect (“The City of God”) and that of the damned (“The City of Man”). These “cities” are symbolic embodiments of the two spiritual powers—faith and unbelief—that have contended with each other since the fall of the angels. They are inextricably intermingled on this earth and will remain so until time’s end.

Augustine said: What, then, did the Christians suffer in the great devastation of Rome which, if taken in a spirit of faith, would not have served for their greater good? For one thing, if they humbly called to mind the sins for which God in His anger filled the world with calamities, they will not judge themselves to be so little responsible for these sins as not to have deserved some measure of temporal affliction—even though they were far from being criminals and godless men.

Nevertheless, because they wink at their worse sins and fear to frown even on their minor transgressions, the good must in justice suffer temporal afflictions in common with the rest—even though they will escape the eternal.

Martin Luther wrote: The Doctrine of the Two Kingdoms.

On the one hand (the so-called “Right Hand”) there is the Kingdom of Grace: this is the church, the gospel, the free-and-clear gift of salvation through the death and resurrection of Jesus Christ. Here there is no social status, no taxation, “no slave or free, Jew or Greek, male and female” (Gal. 3:28), no law or condemnation for those who are in Christ (Rom. 8:1). It is not, never has been, and never will be a democracy by the people. It is a divine Monarchy, and God the Father is our King. We live and die by his grace and providence. Nothing you can do will earn his favor, and no offense is too great to be forgiven. You are his citizen, set free to be free (Gal. 5:1) and to serve others as Christ served you.

The other Kingdom (the so-called “Left Hand”) is the Kingdom of Law: this is the world in which you live. So you have relationships: you are a father, a mother, a son or daughter; you have a job with a title, a salary, and a tax bracket. You have papers in your fire-proof safe that legally declare your citizenship of a particular land at a particular time. You are under the law, and there is no grace here. There are only consequences if you break those laws.

From: Named sources and Adult Questions for LESSONMaker.