When to Obey, When to Resist

Transcript

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[0:00] So, chapter seven is a discussion on debates over immigration. And it's particularly the economic and societal value that immigrants bring or detract from the United States. The author's argument is that ultimately immigrants will offer a net value for the US economically and culturally. And we don't hear that often. We often hear, we should love the immigrant because God tells us to.

[0:36] And we often hear that the immigrant takes up resources. But we don't often think about all the amazing, incredible things that the immigrant adds to the United States. The complex culture that they bring. The workforce that they bring. And here the authors are saying, hey, wake up. We're benefiting from immigrants in our presence.

[1:11] We're challenged by the authors also to value immigrants for their humanity instead of simply measuring them on what they bring. Just understanding that they are made in the image of God. And then chapter eight switches gears, which makes it a little hard to put these two together. But chapter eight switches gears and there's a shift into the US political landscape around immigration policy.

[1:44] A lot of immigration policy has been shaped by the recent administrations. But we should remember that enforcement policies must balance the rule of law with basic, universal, human dignity. Rather than continuing to fight and complain about this or that thing that the other side has done, the authors encourage Christians to engage constructively and compassionately with each other.

[2:12] Sometimes we need to remember that the neighbor that Jesus encourages us to love is not just the immigrant, but also our political opponents. In fact, even the word, even the words political opponent, we should remember that not opponents, there are neighbors, there are brothers and sisters.

[2:36] There are even our brothers and sisters in Christ. There are, there are political differences within the body of Christ, and yet we're still neighbors. And there are political differences outside the body of Christ. And we're still neighbors and we're still called to love each other. So in the case of immigration, the authors say we need to find a healthy in between a position that does not just support completely open borders with absolutely no enforcement, but also opposes harsh enforcement that ignores human dignity.

[3:12] We need to find an effective way to reach across the political divides to make challenges, changes to policy that take into account justice issues on both sides of the political divide and help us love people, and the best way possible. And that's hard. It's not something that's going to be remedied today. We're not going to find the answers in church this morning. We may not find the answers for, for decades, but we need as Christians to work toward that goal. We need to be constantly working in love with each other, wherever we fall on the political divide, to best, serve God and God's people.

[3:59] And we're called to some delicate tightrope walking here. We're called to love our political neighbors, even with when we don't agree with them. We're called to support social justice for the oppressed in our land, even if our laws don't do the same. In the passage that we just read, we're called, or sorry, the passage that we're going to read, we're called to uphold the law of the land and honor it. We're called to honor our leaders because governments are ordained by God and they enforce laws and promote justice. At the same time, government authority is not absolute. When laws or policies result in systemic injustice or unnecessary harm, believers are called to question and to seek reform. And so we have a delicate balance to maintain, respecting the ruling government, without, without equating current law with God's moral will.

[5:00] There's no shortage of issues dividing our country and our church today. Here's a tiny little list. You can add to it in your head. Gun control, abortion, vaccines, climate change, drug legalization, gay marriage, immigration, transgender rights, universal healthcare, policing, racial inequality, income inequality, tax cuts, women's rights. And more in your head, I'm certain.

[5:28] The question is, should we as Christians get involved in these issues? And to what extent should we get involved? Is loving our neighbor something that makes getting involved impossible? Or is loving our neighbors something that forces us to get involved in order to love them? What does the Bible teach?

[5:56] In Jesus's long list of woes against the Pharisees and teachers of the law, he rebukes them for neglecting the weightier matters of the law, justice, mercy, and faithfulness. This is in Matthew 23. And there it is, the first in a list of the top three. Jesus was essentially quoting Micah 6, 8. The first in a list of the top three. Jesus was essentially quoting Micah 6, 8. The first in a list of the top three. Jesus was essentially quoting Micah 6, 8. And the prophet says that what the Lord requires of us is to do justice, love mercy, and walk humbly with our God. In the Old Testament alone, justice is mentioned hundreds of times in reference to the oppression of the vulnerable populations at the hands of the rich and powerful. Isaiah 1, 17 says, Learn to do what is right. Seek justice, defend the oppressed. Take up the cause of the fatherless. Plead the case of the widow.

[6:58] We are to be a voice. Then there's Jeremiah 22, 3. This is what the Lord says, do what is right and just. Rescue from the hand of the oppressor, the one who has been robbed. It's our job, our God-given job. Do no wrong or violence to the foreigner, the fatherless, or the widow, and do not It's our job, our God-given job. Do no wrong or violence to the foreigner, the fatherless, or the widow, and do not shed innocent blood in this place. And we've got Amos 5, 12, and 24. There are those who oppress the innocent and take bribes and deprive the poor of justice in the courts.

[7:36] But let justice roll on like a river, Righteousness like a never-failing stream. And of course we have hundreds of more examples, but we would honestly be here all day and then some if we did justice. to all of them. So from these verses, it seems clear to me that the Christians should protect the vulnerable and the oppressed, and not just individually. Are these commands given for me to carry out as an individual? Absolutely. They definitely are. That's clear. But are they given for the church to carry out corporately, or just for individual Christians? And are they given to the government to carry out? And if so, should Christians work politically to compel the government? It's questions that we hear every time there's a voting season. It's questions that we hear whenever there are deep issues of injustice. Is the Christian government a government that is able to carry out the work of the church? Are they Christians? Is it the Christian government's job to impose their faith on the rest of the population? That doesn't seem quite right. Or is this Christian's job to stand up against injustice? That seems right, but at the cost of imposing our will on the political system. There is strong biblical evidence that each of us is to individually care for the vulnerable

[9:10] and oppressed. Jesus' story in Matthew 25 says, about the sheep and the goats, caring for the least of these is pretty clear. There's strong biblical evidence that our church should care for the vulnerable and oppressed. And I think we do. I think we try by having these book studies, by doing things like working at Hope's Corner and supporting CSA. I think we do try. In Acts 4, the early church members donated and the church cared for those in need. And in Acts 4, the early church members donated and the church cared for the homes in need. And in Acts 5, the early church members participated in the homes in need. And in Acts 6, the early church was caring for so many widows that the apostles did not have time to preach. So yes, our church at large should care for the vulnerable and oppressed. But the difficult question is, do these commands apply to governments? And on that question, the evidence is less clear. In Bible times, the idea that the government would help the vulnerable and oppressed was non-existent. There is no Bible text that says, and Peter and John formed a political action committee to raise money to run ads in Jerusalem times and lobby the Sanhedrin to care for the poor, although that would be helpful if there was.

[10:32] So we need to look at the principle behind the texts and see if we can apply them to our time. Is it enough for me as an individual to help the orphans and widows that I personally see? Maybe, but probably not. I mean, we should still do that personally, but it's probably not enough. What we should see in these passages is not just a clear concern for vulnerable people, but also that they are identifying large-scale systemic issues that are not solved simply by way of government. They are not just a clear concern for vulnerable people, but also that they are identifying large-scale systemic issues that are not solved simply by way of government. mission trips or church service projects or benevolence. These verses, and a lot of others, mention things like wages and taxes and greed among the rich and bribery.

[11:21] Many Christians say that individual churches are supposed to help the poor and needy, but they are not meant to try to do so through the political process, nor are they meant to demand the government to do so. And this ignores the context of the Bible, which is the same as the Bible, but it is not the context of these Bible passages and the problems they mention.

[11:42] Injustices caused and maintained by political forces cannot be remedied by individuals and churches. Following the logic of these verses, it seems to me that the Bible commands Christians to personally protect the vulnerable in their sphere of influence and allows the Christian to convince others and the government to protect those who are vulnerable and oppressed. So I want you to think back to that list that we started and you finished in your head of divisive issues and mentally circle all the ones that deal with protecting the vulnerable and the oppressed. Those are the issues that the Bible commands Christians to be personally involved in, and allows the church itself to function in keeping the church alive. Right? Christians to work to convince others, including the government. What if the Christian works to convince and not enough people listen? Should the Christian go even farther and engage in protests or civil disobedience for just causes? The Bible is pretty clear and that brings us to our passage today. So therefore read this passage in 2 Chronicles 2 verse 2. 2 Chronicles 2 verse 2 says, 2 Chronicles 2 verse 2 says, 2 Chronicles 2 verse 2 says, 2 Chronicles 2 verse 2 says, live without fear of the authorities? Do what is right and they will honor you.

[13:42] The authorities are God's servants sent for your good, but if you are doing wrong of course you should be afraid, for they have the power to punish you. They are God's servants sent for the purpose of punishing those who do what is wrong. So you must submit to them, not only to avoid punishment, but also to keep a clear conscience. Pay your taxes too, for these same reasons, for these same reasons. For government workers need to be paid. They are serving God in what they do. Give to everyone what you owe them. Pay your taxes and government fees to those who collect them, and give respect and honor to those who are in authority. Now I said that the Bible was clear on that. How many of you feel clear, crystal clear at this point?

[14:34] When Paul wrote this, the emperor of Rome was Nero Claudius Caesar Augustus Germanicus, also known as Nero. The emperor was not known for being a moral and ethical person, to say the least. In 64 AD, the great Roman fire occurred, with Nero himself being suspected as the arsonist. In his writings, the Roman senator Tacitus records, Nero reported, to get rid of the report that he had started the fire, Nero fastened the guilt and inflicted the most exquisite tortures on a class hated for their abominations, called Christians by the populace. Stand-up guy.

[15:23] We've seen politicians similar. Even under the reign of a ruthless and godless emperor, Paul, writing under the inspiration of the Holy Spirit, tells his readers to be in subjection to the government. We think our political situation is bad. Nero was nothing to laugh at. And yet here's Paul saying, submit to him. Submit to this torture. Moreover, he states that no authority exists other than that established by God, and that rulers are serving God in their political office. Peter writes nearly the same thing in one of his letters. Submit yourself 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. And the Lord is the Lord. And the Lord is the Lord.

[16:36] Righteousness is the Righteousness of Righteousness. Righteousness is the Righteousness of Righteousness. Righteousness is Righteousness of Righteousness. Righteousness is Righteousness. Righteousness is Righteousness. Do Paul and Peter mean that Christians are always, always to submit whatever the government commands, no matter what is asked of them?

[17:14] Sure, it seems that way, yes, if that was all the entire Bible had to say on the matter. But I had a professor in seminary who told me that whenever I struggled with a hard passage, he would be like, oh, here are my scissors, you can just cut that one out. And similarly, if you just take one passage and forget the rest of the Bible, you just cut that one passage out and only read that passage, you're not going to get the whole picture. So if we just took these two teachings from Paul and Peter on government matters and ignored the rest of the Bible, then yes, we always, always submit to the government no matter what. But. But the Bible says more.

[18:06] What do these people in the Bible have in common? The Hebrew midwives in Egypt, Rahab, Saul's soldiers, Obadiah, Jehoshabah, Vashti, Daniel, Shadrach, Meshach, Abednego, Peter, and John. They all broke the law. The law of the land. Every one of them. And they were rewarded spiritually for doing so.

[18:41] But of course, we do need to take seriously Paul's command to respect the ruling authority. He does not say it simply for the sake of paying lip service. It's an important command. So let's look at some of these examples, not all of them, just some of them, of the civil disobedience in the Bible and see if we can understand when disobedience is. appropriate.

[19:04] In Exodus 1, Pharaoh gave the clear command to two Hebrew midwives that they were to kill all the male Jewish babies. Now, an extreme patriot would have carried out the government's order and maybe not even have questioned it. But the Bible says that the midwives disobeyed Pharaoh and feared God and did not do as Pharaoh had commanded them. But let's look at the Bible. Let the infants live.

[19:36] And that's not the end of their story. It goes on to say that the midwives lied to Pharaoh about why they were letting the children live. Yet even though they lied and disobeyed the Pharaoh, God was good to the midwives and people multiplied and became very mighty. Because the midwives feared God, he established households for them. That's Exodus 1, 20 to 21.

[20:03] So here we learn it's biblically okay to nonviolently break laws that require you to kill someone. And then we go to Joshua 2. Rahab directly disobeyed a command from the king of Jericho to produce the Israelite spies who had entered the city to gain intelligence for battle.

[20:28] Instead, she let those spies down by a rope. So that they could escape. Even though Rahab had received a clear order from the king, from the top government official, she resisted this order and was redeemed from the city's destruction when Joshua and the Israeli army destroyed it. So it's biblically okay to break laws to bring down evil governments.

[21:01] Daniel records a number of examples. There are a number of civil disobediences. The first is in chapter 3 where Shadnach, Meshach, and Abednego refused to bow down to the golden idol in disobedience to the king.

[21:15] The second is in chapter 6 where Daniel defies the king's decree to not pray to anyone other than the king. In both cases, God rescued them from the death penalty that was imposed. And that signaled his death penalty. And that signaled his approval of their actions. So it's biblically okay to nonviolently break laws that force you to worship false gods.

[21:42] And then in the New Testament, this will be our last example. In the New Testament, the book of Acts records civil disobedience from Peter and John toward the authorities that were in power at the time.

[21:55] After Peter healed a man who was born lame, Peter and John were arrested for preaching about Jesus and the Lord. And put in jail. The religious authorities were determined to stop them from teaching about Jesus. But Peter said, Whether it is right in the sight of God to give heed to you rather than to God, you be the judge. For we cannot stop speaking about what we have seen and heard. That's Acts 4, 19-20. And so later, the rulers confronted the apostles again. And reminded them of their command to not teach about Jesus. But Peter responded, We must obey God rather than men. That's Acts 5, 29.

[22:41] It is biblically okay to nonviolently break the laws that prevent you from spreading the gospel. And so what can we take away from this? The guidelines for Christians' civil disobedience can be summed up as follows. Christians should resist a government that commands or compels evil. And should work nonviolently within the laws of the land to change a government that permits and promotes evil.

[23:15] Civil disobedience is permitted when the government's laws or commands are in direct violation of God's laws and commands. And if a Christian disobeys an evil government, unless he can flee from the government, he should accept that government's punishment for his actions. And Christians are permitted to work to install new government leaders within the laws that have been established.

[23:52] So now, that's a lot of information, actually. So we're going to take a little application question. Is it biblically okay to not obey God? Is it biblically acceptable to speed? How many of you have ever sped?

[24:09] Okay. Just checking. Is it biblically acceptable to speed? I grew up in the Midwest. There are a lot of empty spaces in the Midwest. There are a lot of roads that lead to a little tiny town that came from another little tiny town, and no one is driving on these long, straight roads. Maybe in the winter it's more dangerous, but in the summer you are bound to think, what is the point of this speed limit?

[24:45] What if there's no one around to catch you? But I have bad news for you. It is not biblically acceptable to speed. It is breaking the law of the law. It is breaking the law of the land. And it is not compelling me to break God's law. So therefore, we should all obey the speed limit, just so you know. Whether you take that under advisement or not is on your conscience.

[25:16] The Christian can only disobey the government if the government requires the person to break God's laws or commands. So back to my original question, way, way back before we even read our Romans 13 passage. Should Christians engage in civil disobedience to convince the government to care for the vulnerable and oppressed?

[25:47] Government laws and policies may not protect the vulnerable and oppressed, but the laws and policies do not require the government to protect the vulnerable and oppressed. They require the Christian to break God's laws and commands. So the Christian should obey them. But there's a catch. They need to work with all their might to change them.

[26:12] What about this? Should the Christian engage in political protests? The Bible does not prohibit it. Peaceful protests are not against the law of the land or God's laws. Christians should not engage in violent or destructive behavior.

[26:30] Protests that damage property are in violation of the Eighth Commandment. Protests that injure people violate God's commands to love your neighbor as you love yourself. But we are allowed to work to change the laws, and we are allowed to protest peacefully. So here are my thoughts. We are called to obey the laws of the nation, and so we obey. But in doing so, we continue to do our best to love those the law overlooks and oppresses.

[27:05] If our law oppresses immigrants, do we shelter immigrants and hide them? Maybe. That's up to you. But what we need to do is work to overturn these laws. We work to love these laws that are actively oppressing people. We work to love these people to the very, very, very best of our ability. And we peacefully protest the laws that are working against God's law. We continue to put God's law above the government when our government gets it wrong. And we work in a peaceful manner to change the status quo. We continue to love our brothers and sisters on the opposite side of the law. We continue to love our brothers and sisters on the opposite side of the political divide, too. And that's hard. It's hard when we see people who are oppressed by the government, and we want to change that.

[28:07] And then we see the people who are seemingly working for their oppression, and we have to love them in our disagreement with them. That's hard. And yet we're called to do that. In these divisive times, it's difficult to say, we have to stay united. And we have to work to stay united. So there's a story about the Niagara Falls Suspension Bridge. It stood from 1855 to 1897.

[28:39] It spanned 825 feet of the Niagara River, two and a half miles downstream of the falls. It was 250 feet above the water. It had two levels. One for trains, one for carriages and walkers. It could carry a load of 410 tons.

[29:05] Does anyone know how it started? With a kite string. The current was too fast to take a rope across in a boat. So a boy flew a kite across the river. The two sides were now connected by nothing but a kite string.

[29:26] Right at the bow of the bow, Right at the bow of the bow, Right at the bow, cross. From the two cables they hung the bridge, where there was once an impassable chasm. There is now, or there was now a bridge that you could walk across with ease, and it all started with a kite string." The church is divided today by politics, by maybe large-scale government politics, by maybe internal politics. We're divided by a lot of things. One step to helping the immigrant, and this seems like a kite string when you need two giant cables that hold 410 tons, one step to helping the immigrant is just by reaching across a divide that you have and saying hi. And that conversation may lead to a longer conversation, which may lead to a more serious conversation, which may lead to a more serious conversation, which may lead to an invite to Sunday brunch, which might lead to friendship, and pretty soon that chasm between you could be bridged by one small hi. We have far more that unites us than divides us, and that is the death and resurrection of Jesus Christ. He's coming soon, and our actions are going to be judged. And that's why we're divided. And the world needs to know that. So reach across those divides and help promote

[31:31] God's law over government law. All right, that is all. So let's pray. God, we ask that you would give us strength to speak against oppression, but wisdom to follow the law where we need to follow the law.

[31:53] God, we ask that you help us discern these delicate balances and to reach across the political divides with love and your care. These things we pray in Jesus' name.