The Church & the World | Tactical Christianity

Which is Biblical – Peacemaking or Pacifism?

by R. Herbert | Sep 1, 2019 | The Church & the World

Does the Bible teach peacemaking (the avoidance of conflict when it is possible) or pacifism (the complete avoidance of conflict under any circumstances)? It’s especially confusing for many people because some claim that the Bible teaches the first of these ideas while others claim it teaches the second.

Nevertheless, both the Old and New Testament give a consistent picture when it comes to this question, so rather than try to look at all the possible scriptures on the subject we can focus on one or two clear examples.

In the Old Testament

One of the clearest examples of the Bible’s approach to this question can be found in the story of the patriarch Abram/Abraham – the “father of the faithful” as he is called (Romans 4:11) – and his nephew Lot. In Genesis 13 we read:

“… quarreling arose between Abram’s herders and Lot’s…. So Abram said to Lot, “Let’s not have any quarreling between you and me, or between your herders and mine, for we are close relatives. Is not the whole land before you? Let’s part company. If you go to the left, I’ll go to the right; if you go to the right, I’ll go to the left.” (Genesis 13:7-9).

We need to notice that this was not a simple parting of the ways of the two men. The “quarreling” that erupted between Abram’s servants and Lot’s was apparently intense (the Hebrew is translated “strife” and “adversary” in other passages). Although Abraham was the senior family member, he calmed things down even to the extent of allowing Lot to choose the best area and taking what appeared to be “second best” himself. This is a classic example of peacemaking at its best – where someone in a position to act otherwise nevertheless shows humility and great flexibility in order to avoid strife.

But only a chapter later in Genesis we read that Lot and all his family and servants were subsequently taken captive by raiding kings of four nearby cities, and Abram’s response was quite different:

“The four kings …carried off Abram’s nephew Lot and his possessions … When Abram heard that his relative had been taken captive, he called out the 318 trained men born in his household and went in pursuit as far as Dan. During the night Abram divided his men to attack them and he routed them, pursuing them as far as Hobah, north of Damascus. He recovered all the goods and brought back his relative Lot and his possessions, together with the women and the other people” (Genesis 14:11-16).

So, despite Abram’s obvious desire to avoid conflict when this was possible, in circumstances where peacemaking simply would not have worked and people’s lives were at stake, Abram was willing and ready to use force. The fact that Abram had trained men ready to fight* but only used them in such circumstances shows Abram was a man of peace, not pacifism.

In the New Testament

When we turn to the New Testament, we find this same attitude of avoiding conflict whenever possible – yet with the understanding that this is not always an option. We find Jesus teaching: “Blessed are the peacemakers” (Matthew 5:9), but also showing that while there are circumstances where the “sword” is not appropriate, there are perhaps others where it is (Luke 22:36). But it is in the writings of the apostle Paul that the New Testament teaching on peace is most clearly laid out.

First, we should note Paul stresses that God is a God of peace (2 Thessalonians 3:16) and as a result he tells us “Let us therefore make every effort to do what leads to peace” (Romans 14:19). But in the same letter to the Romans Paul also writes: “If it is possible, as far as it depends on you, live at peace with everyone” (Romans 12:18). Here Paul clearly indicates that there are circumstances where it is not always possible to live at peace – as when we or others are attacked and need to defend ourselves. In such circumstances, as Paul’s words must mean, the responsibility of peace depends not on us, but on others. If others will not walk peacefully, then the use of defensive force may become unavoidable.

Pacifism claims that there are no circumstances where it is morally acceptable to resort to force, but the Bible nowhere clearly teaches this view and gives many examples of the defense of self and others. Certainly we should avoid strife as much as possible in every circumstance. The author of the book of Hebrews makes this clear in saying that we should “Make every effort to live in peace with everyone” (Hebrews 12:14). But making every effort to avoid strife – loving peace and seeking peace wherever possible – is peacemaking, not pacifism.

* For more information on the story of Abram’s rescue mission, see our blog post “Allies, Preparation and Persistance“.

Did God Create Borders?

by Philip Shields | Sep 9, 2018 | The Church & the World

By Philip W. Shields

Any of you who have travelled abroad realize you have to go through Customs, have a passport, in some cases show your visa as well, declare your purpose for coming into their country, answer a few questions – and then you can proceed. But we can’t just step into any other country without the proper paperwork and acknowledgement that we are entering as a foreigner into someone else’s country.

I start with this because, for some reason, some in this country want us to act as if we have no border. Even the former president of Mexico recently made the statement “God did not create borders”. But Scripture is clear: God did create borders. Let me show you.

What’s the first “border” you can think of that is clearly mentioned in scripture – a border that God himself imposed? The Garden of Eden. When our ancient parents transgressed the Almighty’s command they were ejected from the Garden. But then what? God placed a flaming sword at the one entrance to the garden, keeping out anyone unauthorized to enter. This is something God did. So our God clearly intended to enforce his borders. Let’s read it: “So He (God) drove out the man; and He placed cherubim at the east of the garden of Eden, and a flaming sword which turned every way, to guard the way to the tree of life” (Genesis 3:24, emphases added here and in the scriptures below).

A case can be made there was a prior illegal border crossing. Jude 6 gives us a hint that the first unauthorized border crossing was when Heylel (improperly called Lucifer) and his rebellious angels left their proper domain and attempted the first coup d’état against God himself.

Scripture mentions “border” or “borders” close to 200 times. For example: “And the border of the Canaanites was from Sidon as you go toward Gerar, as far as Gaza…” (Genesis 10:19).

Did God create boundaries and borders? How about these examples:

Remember the days of old, Consider the years of many generations. Ask your father, and he will show you; your elders, and they will tell you: When the Most High divided their inheritance to the nations, when He separated the sons of Adam, He set the boundaries of the peoples according to the number of the children of Israel (Deuteronomy 32:7-8).

God, who made the world and everything in it, since He is Lord of heaven and earth, does not dwell in temples made with hands. Nor is He worshiped with men’s hands, as though He needed anything, since He gives to all life, breath, and all things. And He has made from one blood every nation of men to dwell on all the face of the earth, and has determined their preappointed times and the boundaries of their dwellings… (Acts 17:24-26).

Next let’s look at Numbers 34, where indeed the Almighty Himself specifies the borders and boundaries for each of the tribes of Israel:

Then God spoke to Moses, saying, “Command the children of Israel, and say to them: ‘When you come into the land of Canaan, this is the land that shall fall to you as an inheritance — the land of Canaan to its boundaries. Your southern border … As for the western border … And this shall be your northern border … You shall mark out your eastern border … This shall be your land with its surrounding boundaries‘” (Numbers 34:1-12).

That was God himself speaking! So did God create borders? Pretty clear, isn’t it. He updates Israel’s borders for a future time in Ezekiel 47 and 48. Check it out.

In Psalm 74:17 Asaph wrote the following: “You have set all the borders of the earth …”

So you see, the former president of Mexico was wrong when he said “God did not create borders.”

Now, having borders does not mean we should not allow visitors, immigrants and new citizens. But borders are of God. They should be respected. And foreigners are to be loved and respected – but they must abide by the same laws that existing citizens have to obey.

*Adapted from the author’s blog at LightontheRock.org. Scripture quotations taken from the New King James Version.

Two Views of Life

by R. Herbert | Jul 8, 2018 | Strategic Articles, The Church & the World

Christian Living in an Increasingly Polarized Age

By R. Herbert

Conservatives and liberals? There have probably always been two ways to look at life. We only have to look back to New Testament times to see the opposing views of the conservative Pharisees and liberal Sadducees, or the ultra-conservative Essenes and ultra-liberal Herodians – each looking at life from their own perspective and each believing themselves to be right.

Historically, the two views of life have existed in countless forms and variations, but the essential approaches have been the same – conservative and liberal, traditional and progressive, those desiring to maintain what is established and those looking for change, those wanting to uphold good and those wanting to implement improvement. Of course there are other aspects to the great dichotomy – for example, those who feel the implementation of justice is all important and those who stress the importance of mercy. This does not mean, of course, that those with a conservative viewpoint are never merciful or support progressive ideas, any more than it means those with a liberal outlook never support justice or seek to maintain established patterns, but that people usually gravitate to one approach or the other, depending on their view of the world.

One would think that the Bible would have something to say about these fundamental outlooks– and in fact, it does. We don’t find words that can be translated “conservative” or “liberal” in the Scriptures, of course, but we find parallel ideas in such dual biblical concepts as “justice and mercy,” “law and grace,” or “truth and love.” Although some people may stress one of these qualities over the other in a given pair, the fact is both are necessary and right. We see this in the many scriptures stressing that both halves of the duality are found in the nature of God.

The God of Two Ways

In the Old Testament two contrasting Hebrew words are often used to describe God: hesed and ‘emet (Exodus 34:6, etc.). These words are often translated “love” and “faithfulness,” though it is possible to translate them in other ways – such as “love” and “truth,” or other terms that reflect the two basic underlying views of life. For example, in Genesis 32:10 the two Hebrew words are translated “kindness and faithfulness” (NIV), “love and faithfulness” (ESV), “mercies and truth” (NKJ), and so on. But while hesed and ‘emet are frequently used individually, they occur together more than any other words in descriptions of God.

Sometimes, other pairs of words are used in the Old Testament to show the same combination of qualities in God’s nature. Consider what Isaiah tells us: “Yet the Lord longs to be gracious to you; therefore he will rise up to show you compassion. For the Lord is a God of justice…” (Isaiah 30:18, emphases added)

In the New Testament we find a parallel word pair in the Greek words alētheia and charis. While alētheia is usually translated “truth,” charis is translated “grace,” “loving kindness,” and in other ways. When the apostle John described the nature of the son of God, he wrote of “…the glory of the One and Only, who came from the Father, full of grace and truth” (John 1:14).

So, whether we look at the Old Testament or the New, we find both views of life being combined in descriptions of the character and nature of God. The two views may be characterized as love and faithfulness, grace and truth, judgment and mercy, compassion and judgment, or in many other ways, but their essential equivalence with the two basic approaches to life is clear. God clearly embraces both views, and if we are to be like God, we need to be able to do this, too.

Applying Worldviews

But if we say that we should embrace and utilize both approaches in our lives, what does that mean for daily living? Do we become registered members of both the conservative and liberal parties of our nations? How can we be for both the prosecution and pardon of criminals, for preservation and for change? The answer to how we apply both worldviews through careful and prayerful balance is found within the Scriptures themselves. We see this in many scriptures – such as Hosea 12:6 which urges us to “… maintain love and justice …” rather than one or the other.

An often overlooked example from the New Testament is seen in the story of how Joseph dealt with the pregnancy of Mary. The Gospel of Matthew tells us: “Because Joseph her husband was faithful to the law, and yet did not want to expose her to public disgrace, he had in mind to divorce her quietly” (Matthew 1:19). This verse shows us with remarkable clarity the approach Joseph took of being faithful to the law (choosing law, truth, faithfulness), yet at the same time, choosing to quietly divorce Mary rather than to cause her public shame and disgrace (choosing love, mercy, grace). Joseph did not choose one view of life or the other – he chose to apply both.

We see this same approach in the words of Jesus: “…neither do I condemn you …Go now and leave your life of sin” (John 8:11) and expounded by the apostle Paul when he wrote: “But speaking the truth in love, let us grow in every way into Him who is the head — Christ” (Ephesians 4:15). Notice that Paul urges us not to choose truth or love alone, but to apply one with the other – and to do so that we may become more like Christ himself.

This does not mean that we can always combine the two approaches in every situation. Paul himself speaks not only of applying unencumbered mercy: “Anyone you forgive, I also forgive” (2 Corinthians 2:10), but also of applying pure judgment when he had to do so: “I already gave you a warning when I was with you the second time. I now repeat it while absent: On my return I will not spare those who sinned…” (2 Corinthians 13:2).

Walking in Two Ways

The Christian is called to walk according to both approaches to life – that of justice and mercy, truth and love, or however we may define them – at the same time to the degree that it is possible. Sometimes we must choose one or the other approach depending on the circumstances, but we need never feel that we are called to one worldview to the exclusion of the other. If both approaches cannot be taken simultaneously, we can still strive to apply whichever worldview best fits the particular situation.

We should always remember that both approaches are part of the nature and character of God. A prophecy in the Book of Hosea illustrates this beautifully: “I will betroth you to me forever; I will betroth you in righteousness and justice, in love and compassion” (Hosea 2:19).

That is the “forever” life to which we are called – one of both righteousness and justice as well as love and compassion. We are called to a life that accepts both views, a Way in which wisdom is found in learning when to apply each.

Christianity’s Beachheads

by R. Herbert | Dec 10, 2017 | Strategic Notes, The Church & the World, Warriors of the Way

World War II Memorial on Omaha Beach, Normandy, France

Militarily, a beachhead (so named because it is often a literal area of beach on a sea coast) is an area that an army secures as the initial foothold in enemy territory.

Once the beachhead is established and reinforcements arrive, the invading army can then begin to extend its position and radiate out into the territory it seeks to capture. But it is vital that the beachhead be firmly established and controlled for expansion to occur.

One of the most famous operations of this type in modern history was the Normandy beachhead established on the French coast by Allied troops in World War II – allowing the invasion of Nazi-occupied Europe and the eventual overthrow of that dark regime in the countries it had conquered. That beachhead cost the lives of thousands of brave soldiers, but their sacrifice made possible the invasion that brought freedom to multiple millions.

Earlier in history, at the beginning of our present era, we find something similar occurred in the establishment of Christianity in Jerusalem and its eventual expansion from there. It’s an analogous situation that helps us to understand a number of scriptures in the New Testament.

Early in his ministry, when Jesus first sent out his disciples, we find that he commanded them: “… Do not go among the Gentiles or enter any town of the Samaritans. Go rather to the lost sheep of Israel” (Matthew 10:5-6). Later, after his resurrection, his command changed: “Go into all the world and preach the gospel to all creation” (Mark 16:15). Was this a contradiction, as is sometimes claimed? Why the change? The answer is simply because the spiritual “beachhead” of Jerusalem and Judah had to be first secured through the teaching of Jesus and his disciples. Then the preaching of the Kingdom of God could progressively radiate out from Jerusalem. We see this expansion in Christ’s own words: “… you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the ends of the earth” (Acts 1:8).

In the invasion of Normandy, the allied troops were not simply spread out across the whole French coastline where they would have had no effect; rather the invading forces established a specific beachhead on “Omaha” and its adjoining beaches. The establishment of Christianity was no different. Jesus himself said “… I was sent only to the lost sheep of Israel” (Matthew 15:24), and that is exactly where he concentrated his disciples’ efforts at first.

This fact explains two more scriptures that are sometimes thought to show contradicting accounts. Early in his ministry, Jesus sent out his disciples, telling them: “Take nothing for the journey—no staff, no bag, no bread, no money, no extra shirt” (Luke 9:3). But later in his ministry Jesus specified “… the one with a purse should take it, and likewise a bag; and the one without a sword should sell his cloak and buy one” (Luke 22:36). In the first instruction Jesus made sure the disciples would not have the necessary supplies to go beyond the borders of Judea, where he was sending them. At the end of his ministry, once the “beachhead” was established, Jesus instructed them to take the things they would need for longer journeys into more distant territory. In fact, the “bag” (NIV) they were told to take means a “backpack” or “travelling bag” and is so translated in many versions of the Bible (ESV, Holman, etc.).

But if this analogy helps us to better understand several scriptures regarding the original establishment and expansion of Christianity, it should also remind us that like the beachhead of Normandy, Christianity’s beachhead cost many lives to make freedom from the powers of darkness, and ultimately salvation, possible. Principally, of course, it cost the life of the “captain of our salvation” (Hebrews 2:10 KJV), but we should remember that the Book of Acts shows that many others also gave up their lives on that original beachhead as they followed Christ.

Today we are called to lay down our lives, too – even if only metaphorically – for the sake of others. The message of the Kingdom of God has spread out into the world, but not all the world has been reached. Wherever missionary activity is occurring, beachheads exist. Some are in distant lands, others are in our own communities. But if we are following the command given to the followers of Christ, we can give and serve to help establish those beachheads whether in person or in prayer. On which beachhead are you fighting today?

When Waters Rise

by R. Herbert | Sep 3, 2017 | The Church & the World

Photo: Carson/Reuters

“He reached down from on high and took hold of me; he drew me out of deep waters” (Psalm 18:16).

In the wake of the extensive flooding caused by Hurricane Harvey in coastal areas of Texas and Louisiana, President Trump has called for a special National Day of Prayer in the United States, today, Sunday, September 3.

The flooding has already claimed many lives and inflicted countless injuries, and the extent of property damage in the flooded area is almost incalculable. Hundreds of thousands of homes have been destroyed or damaged, and in the city of Houston alone almost a million cars have been destroyed. While it is difficult to accurately assess the cost of flood damage at this early time, it is likely that the amount will be hundreds of billions of dollars.

The President’s call for national prayer is thus one of prayer for the victims of the hurricane and for the success of the national response and recovery efforts. We can pray not only for those who have lost family members and friends or who have been injured, but also for all those who are in a desperate situation having lost their homes and possessions. We should also pray for the emergency-services and medical personnel, military and all who are helping people in the affected areas.

Naturally, those of us who have not been affected by this natural disaster can also contribute financially, as we are able, to any of the relief agencies and charities that are working in the flooded areas. The existence of many scams and fraudulent email appeals for money make it wiser to contribute directly through the websites of recognized charities, such as the American Red Cross or the Salvation Army.

But even if we are unable to give physically, we can give spiritually on this day of prayer by interceding for those who need help. And we should not limit our prayers to help for those within our own nation. At this same time millions of people are suffering from massive floods that have occurred in Asia where over 1200 have been killed and some 40 million people affected by flooding in India, Nepal and Bangladesh. Parts of many cities are underwater and the storm front continues to move into Pakistan, where much more damage is expected. In Sierra Leone a mudslide caused by rising storm waters killed over 1,000 people recently in the worst flooding that West African nation has faced in recent memory.

The amount of suffering caused by these and other recent storms, like the total cost of damage done, cannot be calculated and is ongoing. Government, state, and local agencies as well as charities and civilian groups are doing what can be done to help the people in need, but even if we are not involved directly, our part can be one of praying for that which cannot be accomplished humanly.

“When you pass through the waters,” the word of God tells us, “I will be with you” (Isaiah 43:2). That is a promise we should be humbly claiming today – for all those suffering from great flooding in our own nation and throughout the world.

The End of an Evil?

by R. Herbert | Mar 19, 2017 | The Church & the World

Since its inception in 2014 the radical militant group commonly known as Islamic State (IS or ISIS) has perpetrated continuous, systemic and widespread atrocities against multiple thousands of Christians and individuals of other targeted minorities in the many countries in which it is present.

The massacres of civilians, beheading of prisoners and hostages, and the rape, sexual enslavement and merchandising of captured women has been constant throughout the existence of IS. Despite its recent loss of some of its territory, the crimes against humanity continue unabated, although incidences are less frequently mentioned in the media as much of the Western public has tired of the stories and they are no longer viewed as being “newsworthy.”

Some effort has been made by world governments to curb IS, of course, but the results have been relatively small and slow in coming. However, the new U.S. government administration has declared Islamic State atrocities to be clear “genocide” and has committed to stopping the scourge of this group.

The United States will host a meeting of ministers from some 68 countries this week to assess the current situation and to discuss strategies to defeat IS completely. According to the news agency Reuters, the meeting, to be led by new U.S. Secretary of State Rex Tillerson, will be held in Washington on Wednesday, March 22 and Thursday, March 23.

This will be the largest gathering of nations opposing the terror group to have occurred to date and an official has stated that the U.S. administration will discuss increased military as well as diplomatic and humanitarian efforts to curb the problem of the existence of IS.
As Christians we are hopefully well aware of the inhuman predations of IS on Christian and other populations within their territory and we are already praying about this situation. The upcoming meetings give us a new opportunity to renew those prayers, however, and to fervently ask for the success of what may well be the most serious effort to destroy the evil of IS to date.

We can pray for the success of the military, diplomatic, and humanitarian efforts that result from the meetings and we can pray also that the eyes of many of the IS extremists will be opened to understand the evil that they are committing. Recent IS attacks in Europe show that as the group begins to lose territory, it is increasingly inciting terrorist activities elsewhere; we can pray for the failure of its attempts to influence more individuals to this kind of activity.

Many have prayed for the protection of Christians and others persecuted by IS, and the international meetings planned for this coming week may come as close to a potential answer to the problem as has yet occurred. Now is a perhaps a particularly good time to renew our efforts in urging our governments to act decisively in this situation, to support Christian and other humanitarian groups that are helping those affected by the ravages of IS, and to be fervent in prayers for the end of this unmitigated evil.

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