Do We Honor Our Rulers?
Dylan Stewart
Social media is rampant with people – even Christians – making daily, sometimes hourly posts criticizing our governmental leaders. It does not matter what side of the political spectrum you may fall on, it is so easy to constantly dwell on the negative that the rulers of our land may be promoting. However, as “ambassadors for Christ” (2 Corinthians 5:20), we have been called to treat our rulers with respect and honor.
Paul told the Romans, “Pay to all what is owed to them: taxes to whom taxes are owed, revenue to whom revenue is owed, respect to whom respect is owed, honor to whom honor is owed” (Romans 13:7). Since the governing authorities “have been instituted by God” (Romans 13:1), we certainly owe our leaders respect and honor. For instance, Peter commanded, “Be subject for the Lord’s sake to every human institution, whether it be to the emperor as supreme, or to governors as sent by him to punish those who do evil and to praise those who do good. For this is the will of God, that by doing good you should put to silence the ignorance of foolish people. Live as people who are free, not using your freedom as a cover-up for evil, but living as servants of God. Honor everyone. Love the brotherhood. Fear God. Honor the emperor” (1 Peter 2:13-17). This passage does not mean that we can never express disagreement with the views and policies of our rulers (Joe Biden, Kay Ivey, etc.), especially when they speak things contrary to the word of God (Psalm 119:104), nor does God expect us to follow along and participate in or advocate for laws and policies that contradict His Law (Acts 5:29). However, when we disagree with the actions of our ruling authorities, it does not mean we are justified in ever speaking evil of them.
Consider Paul’s response to those who asked if he would speak against those who ruled over him. Paul says, “You shall not speak evil of a ruler of your people” (Acts 23:5; see also Exodus 22:28). This means we cannot call our leaders derogatory names, epithets, etc. As a younger, more immature Christian, I was guilty of falling into this trap – constantly criticizing our governmental leaders – and I pray that God forgives me of my sins. Instead of speaking evil against those who rule over us, Paul commands, “First of all, then, I urge that supplications, prayers, intercessions, and thanksgivings be made for all people, for kings and all who are in high positions, that we may lead a peaceful and quiet life, godly and dignified in every way” (1 Timothy 2:1-2). Thus, we can see that we are exhorted to pray for everyone, but especially on behalf of those in roles of authority. However, the text proves that it is not enough just to simply pray for our leaders, but we must also give thanks for them. I will be the first to admit this can definitely be difficult at times. Yet, just because something is difficult, it does not excuse us from obeying what God has commanded (1 John 5:3).
God will hold those who dishonor their rulers accountable on the day of Judgment. It is written, “The Lord knows how to rescue the godly from trials, and to keep the unrighteous under punishment until the day of judgment, and especially those who indulge in the lust of defiling passion and despise authority. Bold and willful, they do not tremble as they blaspheme the glorious ones, whereas angels, though greater in might and power, do not pronounce a blasphemous judgment against them before the Lord. But these, like irrational animals, creatures of instinct, born to be caught and destroyed, blaspheming about matters of which they are ignorant, will also be destroyed in their destruction” (2 Peter 2:9-12). As a result, to ensure we do not heap condemnation upon ourselves, let us render the honor due to everyone, including our ruling authorities.
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Except You Repent
Bobby Graham
“but unless you repent you will all like-wise perish” (Luke 13:3a). The same requirement here stated regarding certain ones is elsewhere applied to all people, for “God commands all men everywhere to repent” (Acts 17:30). Because it requires a change of mind and subsequent life, repentance probably is the most difficult command of the Lord to obey. Involved in such obedience is a change from whatever cherished beliefs, practices, and attitudes conflict with God’s will to a life of service to God. Necessary to this change is one’s admission of his own wrongdoing, as well as the producing of fruit befitting repentance (Acts 26:20). From such a course there is no recourse for one desirous of pleasing God. The coming judgment is used by the Lord’s apostle in Acts 17:30 to promote repentance.
In this study notice the emphasis placed upon repentance throughout the New Testament.
Its Meaning
The parable concerning the two sons asked by their father to work in his vineyard clearly reveals the meaning of repentance. In Matthew 21:28-32, we learn from the instruction to the sons and their reactions, combined with the textual comments, that repenting is a change of the will or the mind. While his admission of wrong was necessary, such did not constitute repentance. Nor was repentance his sorrow for disobedience to the father. His change of mind, which identifies his repentance, was not the entirety of what was needed in his case. He needed to go to work as requested by the father. Simply stated, repentance is that change of mind influenced by the Lord’s Word, leading to one’s change of course or life.
The liar must cease his lying, the murderer his murdering, the gossiper his gossiping, and the adulterer his adultery. In each of these cases of sin, the sin continues as long as the act of sin is committed. Adultery exists on the same basis as the other sins, in that it is a sin committed as often as the two persons illegally commit the sexual act. The decision to put away one’s mate is not adultery, but it sets up the situation in which the sexual act in another marriage continues to be adultery as long as it takes place. The civil marriage of the two, lacking the divine privilege of remarriage to each other, can never change a sinful act into one approved by God. Contrived definitions do not alter the Lord’s teaching about repentance. If the sexual act can continue with God’s blessing, then the act of gossip or lying could also continue. The same command from the Lord calling for a halt to the one also demands a cessation of the other
John’s Preaching of Repentance
In Luke 3:1-8 we see John proclaiming a baptism “of repentance” unto the remission of sins. His was the work of preparing people for the Lord’s ministry, as seen in Isaiah’s prophecy quoted here concerning the spiritual preparation needed by them. The language of road building was used to convey the idea of making the spiritual way ready for the Lord, but the real changes needed were in the individuals addressed by John. Fruits worthy of repentance were demanded by him on the part of those designated as a brood of vipers, who needed to flee the wrath to come. He warned that every tree failing to bring forth good fruit would be cut down and cast into the fire. Repentance was essential on the part of these if they were to be able to “see the salvation of God.
Jesus’ Teaching Of Repentance
As Jesus preached the gospel of the kingdom of God, he told the people in Galilee to repent and believe in the gospel (Mark 1:14,15). It is obvious that any desiring to be included in the kingdom (under the rule) of Jesus Christ must repent. Repentance is one of the demands of the gospel, for submission to heaven’s king requires it. One simply cannot continue to go on in his own willful way if he wants to be in the Lord’s kingdom. Even when the kingdom was near in time, Jesus made it clear that only the penitent could receive or enter it.
Repentance Under The Great Commission
When Jesus commissioned his disciples to preach to people of all nations, beginning in Jerusalem, he told them to proclaim repentance. Luke’s reference to this one requirement indicates it to comprehend even the belief and baptism elsewhere seen to be part of man’s response to their preaching. Its universal application (all nations) shows all people to be amenable to God’s will and in violation of it. The rest of Jesus’ charge indicates God’s part is remission of sins to the penitent. The repetition of repentance and its coordinate role with baptism in Acts 2:38 indicates that repenting is not God’s exclusive requirement.
Proper motivation for repentance is found in Paul’s writing in 2 Corinthians 7:8-11, along with its fruits in life. Only godly sorrow, that prompted by the realization of
doing wrong against God, will produce the desired effect.
Among Christians repentance is also a requirement when they sin against God. Just as Simon was told to repent in Acts 8:18-24, so must one today so that the thought of his heart be forgiven him. To the saints in Ephesus, the Lord sent the directive to repent, as well as to the complacent Laodiceans (Revelation 2:5; 3:19). The comments concerning repentance’s demand in altering one’s life, in the section on definition of the word, apply with equal force here in regard to the erring child’s need to stop all practice of sin–murder, lying, adultery, or whatever.
Before one can repent he must become aware of his sin and be sorrowed by it. In such sorrow he must desire to amend his life in harmony with the Lord’s will and then bring forth those fruits of repentance already noted in this study (Psalm 51:1-3,17,7,13-15).
Many will be lost in the final day because of a failure to repent, even many claiming to be God’s children. Let us all be careful that we not become stiff-necked, refusing to repent. In fact, every lost person will be in torment because he failed to repent.
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The Possibility of Apostasy (9)
Who Really Has Security?
Mike Johnson
People who believe in the doctrine of “once saved, always saved” usually take great comfort in their view, considering it as one of their most essential beliefs. They also tend to see any group that does not accept this position as inferior. They may ask someone who holds a different view, “Where is your security?”
The Bible does teach “security” for Christians (note Jn. 10:27-29, Rom. 8:31-39, 1 Pet. 1:3-5). However, it does not teach that we have “unconditional” security.
Consider a person (viewed as faithful by a group who holds this position) who suddenly turns to a life of sin after years in the denomination. His sinful activities may include transgressions such as fornication, drinking, and gambling. How is this explained? Has this person fallen from grace? “No,” it would be said, “the man was never really saved, to begin with.” (They state this even though the person might have been very active in the denomination, been a “Sunday School” teacher, and claimed a “salvation experience.”) They seem to be saying this regarding salvation, “If you’ve got it, you can’t lose it; if you lose it, you never really had it.” Consider H.A. Ironside (a noted defender of this position) on this subject:
I do not know how many times I have had individuals come to me with a hypothetical case like this: “Suppose a man who joined the church, who professed to be saved, who for many years was a very active Christian worker, perhaps a Sunday School teacher, perhaps an elder or a deacon in the church, maybe a minister; but after some years of apparent consistent Christian living and helpfulness in testimony he turns his back on it all, returns to the world, and utterly repudiates Christianity and now denies in toto the gospel he once professed. How does that square with your doctrine of the eternal security of the believer?” That does not touch the matter at all. The apostle John tells us how we are to understand a case like that. He says in the second chapter and the nineteenth verse of his first Epistle, “They went out from us, but they were not of us; for if they had been of us, they would no doubt have continued with us: but they went out, that they might be made manifest that they were not of us,” or literally, “that they were not altogether of us.” That is, it is possible to do all the things that I have spoken of and yet never be regenerated. It is quite possible to join a church, to make a Christian profession; it is quite possible to observe the Christian ordinances, to teach and to preach, and yet never be born again. If one teaches and preaches the truth, it will produce good results and will do men good whether the teacher or the preacher be real or not, for it is the truth that God uses.
This explanation seems convenient. However, throughout the years, I wonder how many thousands have ended up, as they would say, being only “pretenders.” In fact, what kind of security does a faith-only advocate actually have? How does a person today know whether he is one of the mere “professors?” The man described above who went astray (and who is labeled as never having been saved) may have had the same claim of a “salvation experience” as the active member. He may have seemed sincere; he may have appeared very devoted to the Lord. So, how does the active member know whether someday the same will happen to him? Is it being said that the many thousands “who went astray but were never really of us” were all dishonest, i.e., they knew the whole time they were pretending? How much security do the proponents of this position actually have?
Those who hold this doctrine will often claim salvation based on some past “salvation experience.” If people begin to doubt their salvation, they cannot repeat it. Their memories may grow dim in time. Yet, those who have complied with the plan of salvation as taught in God’s Word (Rom. 10:17; Jn. 3:16; Acts 2:38, 17:30-31; Rom. 10:10; Mk. 16:16) can, at any time, read what they did to be saved, and receive assurance about what they have done and what it takes to be a child of God.
Conclusion
In the series, we have examined many passages which show that the doctrine that a child of God cannot fall from grace is false. Again, Paul said that we must take heed lest we fall (1 Cor. 10:12), and Peter points out that we must do certain things to keep from falling (2 Pet. 1:6-10). I Corinthians 15:58 tells us that we are to be “…steadfast, immovable, always abounding in the work of the Lord….” A belief in the doctrine of the perseverance of the saints can also cause us to fail to “take heed;” it can result in us not adding to our faith and can result in not being steadfast as the Bible commands. This doctrine has many serious consequences. After becoming a Christian, we must remain faithful to God (Rev. 2:10b).
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What Then?
David Sain
On graduation night, a father asked, “Son, what are your plans?” The boy answered, “Dad, you know that I’m going to college.” The dad said, “That’s right, but what then?” The boy replied, “Well, I’ll want to get a good job and hopefully get married.” The dad said, “That’s also fine, but what then?” The boy answered, “I want to have kids. Then, after that, I put the required years on the job, I’ll retire.” The father replied, “That’s good, but what then?” And the boy said, “Well . . uh . . . I don’t know . . . I guess I’ll get old and die.” The dad said, “That’s right, when then?” And the boy dropped his head as he realized he had plans for life on earth but no plans for life beyond this world. The Bible teaches that it is appointed unto man once to die and after this the judgment (Hebrews 9:27). What then?
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When the Wind Blows
Years ago, a farmer owned land along the Atlantic seacoast. He constantly advertised for hired hands. Most people were reluctant to work on farms along the Atlantic. They dreaded the awful storms that raged across the Atlantic, wreaking havoc on the buildings and crops.
As the farmer interviewed applicants for the job, he received a steady stream of refusals. Finally, a short, thin man, well past middle age, approached the farmer. “Are you a good farm hand?” the farmer asked him. “Well, I can sleep when the wind blows,” answered the little man. Although puzzled by this answer, the farmer, desperate for help, hired him.
The little man worked well around the farm, busy from dawn to dusk, and the farmer felt satisfied with the man’s work.
Then one night, the wind howled loudly in from off the shore. Jumping out of bed, the farmer grabbed a lantern and rushed next door to the hired hand’s sleeping quarters. He shook the little man and yelled, “Get up! Get up! A storm is coming! Tie things down before they blow away!”
The little man rolled over in bed and said firmly, “No sir. I told you, I can sleep when the wind blows.” Enraged by the old man’s response, the farmer was tempted to fire him on the spot. Instead, he hurried outside to prepare, as best he could under the circumstances, for the storm. To his amazement, he discovered that all the haystacks had been covered with tarpaulins. The cows were in the barn, the chickens were in the coops, and the doors were barred. The shutters were tightly secured. Everything was tied down. Obviously, nothing could blow away.
The farmer then understood what his hired hand had meant, so he returned to his bed to also sleep while the wind blew.
MORAL: When you’re prepared, spiritually, mentally, and physically, you have nothing to fear. Can you sleep when the winds blow through your life? The hired hand in the story was able to sleep because he had secured the farm against the storm.
We, as believers in Christ, can secure ourselves against the storms of life if we become God’s child and then ground/anchor ourselves in the Word of God and His Promises therein.
Question: Since the Lord, through His Word (if we are grounded in it), guides and directs our steps, why should we fret to try to understand everything that happens along the way?
(Author Unknown)
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Editor: Mike Johnson
www.seekingthingsabove.org