Genesis 21: Living life with a Promise Keeping God

 

Sermon Title: Living Life with a Promise Keeping God

Sermon Text: Genesis 21

(Introduction)

Attention: Has God worked clearly providentially in your life? Providing Jimmy’s kidney - an act of divine providence. (Tell the story of testing and volunteer)

Need: No matter how difficult life gets, we can trust the promises from our covenant keeping God that are revealed to us as His people in the word of God.

Textual Idea: Abraham’s family experiences Yahweh working behind the scenes to keep His covenant promises by revelation, providence, and power.

Background: God’s covenant with Abraham has oaths, promises, and has unconditional and conditional parts. Gen 12, 15, 17. There are many beginnings in the book of Genesis. We will explore some today.

Sermon Idea: Faithful Yahweh keeps His covenant promises by revelation, providence, and power.

Interrogative: How does Yahweh keep His promises to His covenant people?

Transition w/ Key Word: Yahweh faithfully keeps His promises by providing revelation, superintending providence, and supernatural intervention.

(Body)

(Direction) We will explore 3 beginnings in this text. 1. Messianic Nation, 2 The Ishmaelites, 3. Cross cultural communication. What does God & then Abraham do?

Division 1 Statement: THE BEGINNING OF THE MESSIANIC NATION OF ISRAEL THROUGH ISAAC. vs 1-8

Explanation: A Miracle - promise keeping God. As ‘He had said.’ He did what He promised. At 100, and Sarah (noble woman) 90 years old, God did what man cannot do. Isaac (He laughs) brought laughter to this tent. Abraham (father of a multitude) obeys the word of God & put the sign & seal of – covenant--circumcision, on Isaac at 8 days old. He is obeying the word of God. The person to carry – Messianic seed was born by a supernatural birth.

Illustration: This miraculous birth foreshadows two other births. Elizabeth was not as old as Sarah, but she was unable to conceive. The angel announced to her and Zachariah that their son John would be a great prophet. But the even more astounding birth is - miracle birth that was the virgin conception and birth of Jesus the Messiah. He did not get his stepfather Joseph’s sin nature by this birth. Born without sin, He lived a holy life in our place, and he died a substitutionary death in our place.

Argumentation: Through your seed, Abraham, all the families of the earth will be blessed. Paul tells us in Galatians that part of the that fulfillment was through Jesus the Messiah (seed, a collective noun, use in the covenant means both the one and the many). The Jewish nation was supposed to be a nation of priests that would reach the other families on the earth. They did not always obey that mandate. The descendants of Isaac through Jacob were chosen to provide the Messiah for all peoples and to be a witness to all peoples. We have this purpose as well. In God’s providence, descendants of Ismael will take Joseph from Canaan to Egypt to provide protection for the future nation in the land of Egypt for 430 years.

Application: If we truly love God, out of that love will flow obedience to His word. We can trust God to keep His promises to us. We find His promises in – Bible, so we must know the book to know the God of the book and His words to us. When we properly handle the Bible and find promises that are for us, we can trust the powerful God of Abraham, Yahweh to keep them. We can get into trouble if we apply words that are not to us or for us or are not promises at all (like Proverbs are saying that come true 80% of the time and are not promises)

Transition: It was not just the nation of Israel that is begun in this chapter. We see next:

Division 2 Statement: THE BEGINNING OF A NEW NATION THROUGH ISHAMEL. vs 9-21

Explanation: Ismael makes fun of Isaac. Sarah, like a mother bear when someone messes with her cubs, steps up to protect him. Her remedy seems harsh to Abraham. His past sin has put him in a dilemma. He loves both of his sons, but -Messiah will not come through Ishmael (God will hear). Abraham’s weakness is also a hidden strength. Mercy & fatherly love. Sinful choices make our need for special revelation -God even more important in - future to try to do right. We can’t follow our emotions. Once he has the revelation from God, he does the hard, right thing. Abraham provided (lehem) food, could be grain & meat and water for the trip. Enough that she needs to carry on – shoulder, not just - hand. There is no Bible yet. God special revelation comes at this point in redemptive history by spoken words. Ishmael is 14-17 yrs. old. Abraham does this because God’s word to him confirmed it was the right choice. It was hard, as any parent or grandparent knows. Hagar and the boy head south toward Egypt. This – trial, need God’s wisdom. The water runs out. – boy under a bush & mom is about 18-32 meters away. God’s special revelation comes again. The angel of God reveals to Hagar that she & Ishmael will be fine. She can now see the well providence has led them to travel close too. God hears Ismael. Just like his name (God hears). Do not fear. I will provide and protect. God was with this young man and kept his promises about and to him. He was a great hunter and married a lady from Egypt. He lived in dessert near Egypt, south of Beersheba.

Illustration: Jesus said at the feast while they were pouring out large water pots, “If anyone is thirsty, let him come to me and drink.” Jesus fed over 5K with loaves and fish when they needed food. The Lord met Hagar and Ismael’s need for water. Jesus offered living water to a Samaritan woman at the well. I offer living water that is permanent. Once you have received the Holy Spirit, you have your source to meet your need with you at all times. God met their needs and can meet yours as well.

Argumentation: The messenger of God or of Yahweh in the OT is sometimes God the Son, our Lord Jesus the Messiah. Like the Father, God the Son is eternal and everlasting. So, it is possible that the person who made the promises to Hagar in Gen 16 and in Gen 21 about Ishmael, was the Son of God, long before his birth in Bethlehem and his death outside of Jerusalem. Moses, the human author was also a child sent out in nature, totally dependent on the power and providence of God, like the youth Ishmael, lying under the bush in the desert heat with no water. Both could have been harmed by wild animals, humans, or natural elements. God providentially superintended their protection to faithfully keep His covenant promises. God had directed them near a well but hid it until He provided further revelation & repeated His promises.

Application: The text says God was WITH the boy. When God is with someone, He is there to provide His protection and provision. If you belong to Jesus, God is with you. He will work His plan in and around you and hopefully through you. His providential care will not fail to accomplish His secret plan. You do not have to let fear overcome you. Call out to God. He will hear your voice. He will accomplish His plan right on His time. Trust Him, love and obey Him. It is a wonderful thing to be part of – covenant community with a covenant bond to – God that rules from heaven. Don’t try to fix things for God like Abraham taking Hagar as a second wife. We should check out our special revelation Bible before making key choices just like Abraham should have done by asked God before he made that sinful choice. Sarah & the culture were wrong, and in this chapter, Sarah deeply regrets her bad advice over 14 yrs. ago.

Transition: Not only did two nations start, in this chapter, but we also see – beginning of covenant people relating to – cultures around them. We see next:

Division 3 Statement: THE BEGINNING OF COMUNICATING ACROSS CULTURES THROUGH ABRAHAM. 22-34

Explanation: The geography in the text. Abimelech (my father is king) is from Gerar, to the west of Beersheba, to west of Gerar is Gaza & - Med. Sea. North of Beersheba is Bethlehem (61km), & Jerusalem is (9.7 km) N. of Bethlehem. We see Yahweh working here through superintending providence. Everyone can see God is with Abraham. He is blessing him to build a Messianic Nation. Jesus will be one of Abraham’s descendants. The key One. Abraham enters a covenant to operate as a good citizen of the land where he dwells. Abraham lied to Abimelech in the past, so now this king wants a solemn oath. It will one day be Abraham’s land, but he is seen as a stranger in the land by - Philistines. Abraham brings up a conflict with clear communication so that it can be resolved. He is dwelling in Beersheba (the well of the oath of 7). He gives 7 lambs to symbolize this agreement. Abraham and his family can now use this well. It is vital for survival for both people and animals. It was a big problem that the Philistine’s took over this well. He is starting to build a nation. Planting of – evergreen shade tree is an act of faith in God’s promises. (This kind grows 30’ tall, spreads out, and requires little water). God’s promise: I will give you this land. Abe, thinks, I am going to need some shade in - future to stay where God has placed me. Abraham is a foreigner, has a different culture that the Philistines and Canaanites. He is one who is worshipping the everlasting God, Yahweh (the eternally present one, covenant keeper) and Him Only. We see from Genesis that worshipping the true God is what a believer like Abraham does on a regular basis and wherever he moves. He loves God. He trusts. He fails, but tries to obey God, even when it hard because of the results of past sins. Wait until next week when you consider the ultimate covenant test for Abraham.

Illustration: Again, we note that Jesus chose to travel straight through Samaria instead of avoiding it like other Jews. He offered living water to a Samaritan woman at different well than Abraham used. He reached across cultures and prejudices. If a Samaritan’s shadow fell on a Jewish merchant’s cart of melons, he would discard them as defiled. Not Jesus. Some Greek came to the Apostles, “We would like to speak with Jesus.” He healed a Gentile Syrian woman’s son. In the Great Commission, the church is commanded to disciple every people group. The father of faith, Abraham, models cross culture communication without compromise. You can discuss difficult matter with truth and kindness. Focus on what is important. Abe needed water to build -Messianic nation.

Argumentation: We not only have things that have begun for the first time in Gen. chapter 21, but we also have things that continue from earlier in Genesis. We see with Abraham, his weakness, his faith, his obedience, and his worship that continue from previous chapters. This is in contrast with Yahweh’s continuing revelation, power, providence, and faithfulness. God does not change. When He says, if you confess with your mouth that Jesus is Lord and believe in you heart that God raised Him from the dead, YOU WILL BE SAVED. You can trust this promise and the God who gave it.

Application: Like Abraham, we are also to be in the world, but not just like the world. Don’t let the pagan world squeeze you into its mold. We are to please God first and then, we as children of light will be different than the children of the darkness. On cultural matters the Bible does not address in word or principal, we can use those common bonds in the culture for a bridge for the gospel of Jesus Christ. What the Bible command, we should do, what it forbids, we should avoid. But things like using electricity for light, is fine to use it or not. We have - freedom to choose.

Transition: We have a rare event in this chapter and elsewhere in the Bible.

(Conclusion)

Visualization: There was a baren woman in Israel years latter who was married. The angel of Yahweh told her she would give birth to son who would be a judge. The messenger came back and told her husband and her together. They were surprised they survived when they realized this was a visitation from God. They lived & Samson was born, another miraculous birth. The prophet Samuel was another. These are rare in the Bible, but the providential protection and provision of God for His people is on every page & happens every day. I will be your God; and you will be my people. The presence of God will be much greater in heaven, but we have the Holy Spirit with us now.

Reiteration: We considered today 3 beginnings from this text. 1. The Messianic Nation by Isaac; 2 The Ishmaelites by Ishmael; and 3. Cross cultural communications by Abraham.

Action: You can have a new beginning if you have not yet surrender to Jesus the Messiah. If any person is in Christ, he is a new creation. Believer, are you willing to do the hard things God asks you to do in the Bible? Are you willing to build bridges to communicate clearly across cultural divides? Will you study the Bible to avoid sinful choices and learn from Abraham’s sin to not repeat it?

Appeal: Trust Jesus. Love Him and follow Him. Do not fear. He sees and He hears when we call out to him in prayer. Pray, trust, believe, worship Him. He is faithful and true. His providence is with you every day. Be grateful for His care.

 

 

Abraham's Four Surrenders, D. L Moody, Men of the Bible

 Abram/Abraham

Abram’s 1^st Surrender: to go, leave Ur of the Chaldeans and travel to Haran and then Cannan. Abram forsook all the false gods of Ur to follow the true God of heaven and earth (Josh 24:2).

Abram’s brother (Nahor & wife Milcah) remained in Ur, worshipping the false gods of the city. His father Terah traveled to Syria, Haran, and died there before they continue the trip to Cannan.

Abram goes down to Egypt because of the famine and lies about Sarai. The famine ends and they return to Cannan. They return to near Bethel and Abram uses the altar he built before to worship Yahveh. Both he and Lot are rich and have numerous animals and servants.

Abram’s 2^nd Surrender: Abram lets Lot pick first. Abram’s humility is rewarded by God’s expanding promise of giving Abram and his decedents, the Jews, all the land of Israel and Jordan and beyond forever. Abram was able, by faith, to see the big picture. Lot walked by sight. Lot follows his sight, picking the well water lands and starts a process of many bad decisions that lead to the death of his wife and incest with his daughters. Moody makes the point, if it was not for the NT (Heb 11), we would not expect to see Lot in heaven. He protects the angels from the perverted mob, and he obeys the word of God from the angels, and he did not look back. Abram prayed for Yahveh to spare the righteous in the city, and God sent His messengers to rescue Lot’s family. But the first chastisement of God upon Lot was to be robbed and taken captive by the four kings that defeated the 5 armies, that included Sodom and Gomorrah. Abram, who was afraid of the men of Egypt, defeats these four kings with 318 men and some Canaanite allies from Hebron. He rises to the occasion and is operating by faith more than fear. Abram is blessed by Melchizedek, the priest-king of Jerusalem.

Abram’s 3^rd Surrender: Avoidance of appearance of evil. Not letting it be said, ‘Abram is rich because he was paid well by the king of Sodom.’ He refused the wages of perversion. An illustration of this was when Oral Roberts was hiding in the tower to collect funds from widows’ retirements accounts and the dog tracks funding. He said, God will kill me if I don’t meet the deadline. A Charismatic ministry to the homeless in Houston Texas, Trinity Foundation, seeking to help some of those widows in TX that lost their homes in sending their nest eggs to Oral Roberts, did the investigation on Robert Tilton that Diana Sawyer reported on ABC along with Larry Lee, and one other prosperity preachers living off funds sent to his ministry for orphans in Hati. Trinity wanted to prevent more widows from becoming homeless. Tilton went to jail. Abram would not take funds from the wicked king of Sodom.

Abram met with the Prince of Peace and the Prince of this world. He does not lie here. He makes the right choice. Read Moody, Men of the Bible, pg. 11, second paragraph to pg. 12.

Does God’s word say, “do not fear” to anyone else in the Bible? It is said numerous times in both OT and NT, in both the Mosaic covenant and the New Covenant. It is often a command. (See below)

Moody. “We find that Abram was constantly surrendering his own selfish interest and trusting God.” What can we learn from his example of controlling fear with faith and replacing worry with worship?

Which descendant (seed) of Abram is in view, in Gen 12, when God says, “And in you, all the families of the earth will be blessed?” and in Gen 22:18 “in your seed all nations of the earth will be blessed?” It is Jesus the Messiah! See Matt 1:2, 16; Luke 3:23, 34; Gal 3:8, 15-16, 19, 29; Rom 1:1-7; Gen 3:15.

Abram listens to Sari and takes on Hagar as a second wife/concubine and Ismael is born. God continues to purse Abram. He changes both names, Abraham and Sarah. Hagar causes household division and then runs away. The Angel of Yahveh finds her and sends her back to Abraham’s house. She is to submit to Sarah. Abraham wants to move on with the promise of the Messianic line through his son Ishmael. Yahveh says: “No.” This is going to be a legitimate birth with your current wife, but a miraculous birth. (Also, a type of the Messiah.) Isaac will be the heir through whom the Messiah comes.

Gen 21:1-12. Abraham has a dilemma because of his sin. He does the hard thing and sends Hagar and Ishmael away. Of course, both Sarah and Abraham knew this would cause problems when they chose the wrong path. Sarah admits it here. The Angel of the Yahveh shows up again. God in providence leads Hagar to a well and the 14-year-old boy and her survive and live in the desert just north of Egypt. Abimelech enters into a covenant with Abraham. He lied to this man about Sarah as his sister. A lie he committed a second time. So, now they work out a covenant of peace. Abram has to swear before this pagan king will trust him. Then comes the final surrender.

Abraham’s 4^th Surrender: Give up your only legitimate son, the Messiah’s ancestor.

Gen 22: 1-8

Moody puts himself in Abraham’s sandals and notes that he probably could not have eaten or slept during this hard covenantal test. Abraham had passed some tests and failed others. This is the supreme covenantal test. Do we love anything more than God? Was Isaac an idol? Abraham, following his faith, obeyed God and prepared to sacrifice his son. He trusted God would keep His promise and that this might involve the first resurrection from the dead. The angel of Yahveh called to him, Abraham, Abraham. Any time you see a double name in the Bible, it signifies a close personal relationship. Jesus said, Martha, Martha,” which reveals a kind tone and close friendship. It is done about a dozen in the Bible. We will see in a moment Isaac is a type of Christ. God gave this test before the Messiah was born so we could see the parallels. God will never ask a person to do this again.

Gen 22:12-18

The Dome of the Rock is built over top this stone altar now on the temple mound in Jerusalem. Mt. Moriah slopes down and you can see the base of it at the north wall of the city. When one goes out the Damascus Gate, to the right, down the road, on your left is the rock call Golgotha, the place of the skull [Latin: Calvary = Cranium] across the Damascus highway is the wall and the base of Mt. Moriah. It is possible that the three crosses were along the road in-between Moriah and Golgotha. 4,000 years ago, [Abraham’s time] Golgotha could have been connected to Moriah. It is only about 60’ apart.

The ram was not the only sacrifice that Yahveh provided for Abraham and Isaac. Yeshua’s cross-work was also completed at the base of Moriah, but also outside of the camp, as prophesied. The parallel language in John 3:16 “Only Son” should alert us that Isaac and especially the ram are types of the Messiah to come who is the Lord Jesus Christ.

Father images always need biblical clarification. Don’t back-read our human fathers’ characteristics to God like Martin Luther did for years. We have the same temptation. God the Father is our model, we are not His model. He is light and love, not just sternness. But He is always holy, and we are only holy sometimes in practice. That is why God provided the sacrifice for us like he did for Abraham, the lying, former idol worshiping adulterer. He was saved by grace like we are saved by grace. God chased down this sinner. He left the 99 and went after the 1 sheep.

 Do not Fear in the Bible

Gen 15:1, 21:17, 26:24, 46:3; Exd 14:13, 20:20; Num 14:9, 21:34; Deut 1:17, 21, 29, 3:2, 22, 7:17-18, 18:22, 20:1-3, 31:6-8; Josh 1:2-9, 8:1, 10:8, 25,11:6; Judg 6:10, 23; 1 Sam 12:20; 2 Kngs 6:16, 17:35, 37, 38, 19:6; 1 Chrn 22:13, 28:20; 2 Chrn 20:15, 17, 2 Chrn 32:7; Neh 4:14; Psa 3:2, 27:3, 46:2, 56:4, 11, 78:53, 91:1-14, 112:7-8, 118:6; Prov 3:24-26; Isa 7:4, 8:11-12, 10:24, 12:2, 35:4, 37:6,  40:9, 41:10, 13-14, 43:1-5, 44:2, 8, 51:7-15, 54:4-8, 14-15; Jer 1:8, 10:5-7, 17:7-8, 23:4, 30:10-11, 42:11-12, 46:27-28, 51:45-48; Lam 3:56-57; Ezek 3:9, 34:26-31; Dan 10:12, 19; Zep 3:16;  Joel 2:20-25; Hag 2:4-5; Zech 8:12-15; Matt 6:25-34, 10:26-31, 14:27, 17:5-9, 28:5, 10; Mar 5:36, 6:50,  Luke 1:13, 30, 2:10, 5:10; 8:50, 12:4-9, 20-34; Jhn 6:20, 12:15, 42-43; Acts 18:9-10, 27:24; Rom 8:15; Phil 4:6; Heb 11:23, 13:6; 1 Pet 3:13-15, 1 Jhn 4:14-18; Rev 1:17, 2:9-11, 21:7-8  

 

 

 

 

R.J Rushdoony's The Mythology of Science

 

J.R. Rushdoony, in his book, The Mythology of Science, [1] evaluated the thinking process of many in the scientific community. His purpose in this work is to expose the intentions of modern science to be those of magic because of its desire for absolute control of history and ethics. Darwinian macro-evolution is merely a religious foundation for the humanistic presuppositions of these individuals and is not a scientific conclusion based on the scientific method of discovery. The scientific Man is the new god of modern man and is to be the controller and determiner of all human destiny.

These assertions by the author, however, are not made to discredit science when it is true science. Nevertheless, since science has left its Christian root as a tool of a believer in Christ to exercise his/her dominion under God, it now embraces a myth. The myth is that science itself has the ‘magical’ power to control the universe.

It is this student’s opinion, after studying this work, that Dr. Rushdoony adequately proves each of his assertions with careful reasoning and well-documented sources from modern scientists and proponents of evolution trained in other fields. Moreover, he exposes many of the claims and logically lays out the results of embracing the religion of Darwinian Evolution.

Rushdoony begins by giving evidence that modern science lacks objectivity. Thus, it is a religious hope based on the ever-changing man-made conclusions. Numerous scientists, whose underlying presuppositions are philosophically classical humanism, will accept contradictions, fraud, and even absurdities as unquestionable truth. [2]

Darwinian Evolution is a religious choice. The fixed order of the universe gives the student of science two choices. There is either a sovereign God or there is sovereign Nature. Therefore, Darwinian macro-evolution is “a revolt from the sovereign and all-sufficient God who by His predestining will and eternal counsel brought all things to pass.” [3] Therefore, Darwinian scientific socialism offers to bring the utopia here on earth for which men long to experience. Since, in their view, God does not exist, there is no such thing as a moral law or a fixed ethical standard. Thus, science should take control of the world through economics, medicine, government, and education.

Modern evolutionary based scientists are now concerned with the “scientific predestination of man.” [4] Through genetics, modern Darwinian scientists can ‘foreordain’ future generations. Without biblical ethics as a guide, they can seek to change things from eye color to sexual organs with no restrictions provided by their religion of Darwinian evolution. Likewise, there are no limits in mixing or changing species since all species evolved from each other according to their authoritative text, Origin of the Species.

Rushdoony postulates that the Darwinian evolutionists are often operating on principles and assumptions that are borrowed from Christianity. Based on their worldview, they have no right to do so. If this world is here by mere chance, then all facts are meaningless. This would include the so-called facts of macro-evolution. The scientist needs intelligent, special organized creation for his/her job to have meaning. Thus, the Darwinian scientific person wants to explore a universe with cause and effect and natural laws, yet only without the God of the Bible. The design of life on earth is not what a rational person would expect if it were merely the product of Father Time, Mother Nature, and Lady Luck (mathematical chance). Despite the evidence of design, many scientists choose the religion of Darwinian Evolution, with Man alone as sovereign. Likewise, man can now control the evolutionary process, making man autonomous and ultimate. [5] Hence, science is seeking to overcome death, time, and history. Darwinian evolutionary scientists have already started a program to control life, minds, man, and society.

Therefore, the debate between those who believe in the Bible and contemporary Darwinian evolutionary science is a religious controversy. Being unaffected by the facts, the Darwinian evolutionists defend their position with great emotion because they believe in their position as a matter of conviction (Nothing plus time plus chance equals everything). These individuals optimistically hope to bring paradise to earth, as they believe all things are possible for the contemporary scientific community.

Dr. Rushdoony’s book comprises twelve chapters and four appendices. There are a few weaknesses in this work. Unfortunately, the transition between several of the chapters took away from the overall flow of this thesis and sub-themes of this work. Likewise, his appendices are so vital for the documentation of his postulates, it may have been better to include some of them in the existing chapters. He does not use any charts or tables to communicate his evidence, yet he effectively used verbal illustrations to give the reader a mental picture portraying his points.

On the positive side, the theme of this book was carefully emphasized and supported in each chapter. Modern man is a practical atheist so that he/she can be free from God’s law and to be his/her own sovereign ruler. The author’s thesis was clearly asserted and documented throughout the book. The readability may have been slightly diminished by the large number of quotes. However, these were necessary to document each of his assertions.

For example, Rushdoony shows that Darwinian macro-evolution is a religion that is emotionally defended regardless of the scientific facts by quoting Louis Leakey. This Darwinian was digging in the dirt in Africa with only the aid of his human eyes. He was not in a laboratory. No age testing had occurred. His only equipment was a spade, a strainer, and a brush. Rushdoony notes, “Louis Leaky . . . described his discovery . . . of a bit of a skull and two teeth in these words: ‘We knelt together to examine the treasure . . .  and almost cried with sheer joy. For years people had been telling us that we’d better stop looking, but I felt deep down that it had to be there.’” [6] Dr. Rushdoony comments concerning this that “the scientist Leakey knows what he had found before he had examined it. He worked by faith, and he accepted his findings as ‘proof’ on sight. Second, the intense emotionalism and joy sounds more like a revival experience than a scientific analysis.” [7] Rushdoony analysis of these words is brilliant. They are kneeling in the field. Emotions are so riveting that they are almost in tears. They know this is what they have been searching for to prove Darwinian macro-evolution by mere eyesight. No radio-carbon dating had occurred. No geological layer analysis had been completed. But they had this strong feeling that a piece of a skull and two teeth would be all the proof they needed. This sounds like an eyewitness account of one of Finney’s revival meetings in the 1800s rather than a careful application of the scientific method. This new religion of Darwinian macro-evolution produces joy, emotional exhilaration, and almost tears as the congregants kneel in adoration. Rushdoony’s quote of Leaky proved his assertion.

Dr. Rushdoony’s reasoning through the facts discovered was superb. He had been well trained in logical analysis. His clear thinking is the most convincing characteristic of this book. Thankfully, he not only constructively critiques the claims of some modern scientists, but also offers biblical answers to their claims through this work. An open-minded skeptic of Christianity that reads this work would be challenged to questions some claims of the proponents of the religion of Darwinian evolution. But they would also be encouraged to submit to the sovereign God who created the universe and rules it as the Lord of all. Moreover, Rushdoony’s objectivity and calm but firm tone of this work add to this book’s ability to communicate truth to one willing to examine the facts.

The format and thesis of this work are carefully outlined by this gifted author. The overall layout was an effective tool in supporting and effectively communicating the major thrust of this work.

The Mythology of Science has significantly influenced this student’s views regarding the theoretical model of Darwinian macro-evolution and the importance of logic and critical thinking. This book and author have a way of challenging the reader to go beyond superficial answers and to carefully examine his/her presuppositions that are used to reach logical conclusions. Rushdoony’s book is a valuable contribution for those considering the theoretical models available to explain the origin of the earth, living things, and the universe. Hopefully, it will be back in print soon so that it is available to more students who are willing to examine these matters logically. [It is back in print!] The facts reveal that both theoretical models for the origin of the universe are faith based religious systems that are contrary to each other. Both could be wrong, but both cannot be true, since they are polar opposites.

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

End Notes

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[1] Rushdoony, J.R. The Mythology of Science (Nutley, New Jersey: Craig Press), 1968 (128 pages).

[2] This system accepts that the end justifies the means, might make right, and the survival of the fittest. The commandment to not bear false witness is not included in their religion.

[3] Rushdoony, J.R. The Mythology of Science (Nutley, New Jersey: Craig Press), 1968, p 9.

[4] Ibid., p 32.

[5] We saw this atheistic evolutionary science ethics illustrated in Nazi Germany when the scientists used Jewish human beings for medical experimentation. When man is sovereign, ethics can be decided first by the votes of society, and then by the elite ruling class scientists who will decide right and wrong apart from God’s standard for their nation.

[6] Ibid., p 85.

[7] Ibid.

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Ted D. Manby, A Pastor's Guide to Understanding and Overcoming Church Conflict 

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The author of this work believes if this book was placed in the hands of the right people, Baptist Association Offices could move from a position of aiding congregational antagonists to actually supporting the pastors in the association that are under attack.

A few comments about this book from a Pastor in SC with over 35 years' experience in the ministry. 

I just finished your book and let me commend you on a very thorough and practical, well-researched, and plainly written resource. It would be hard to conceive of a situation that you have not dealt with in principle, and I pray God uses this work to aid many wounded pastors and Christian workers. The church I pastor had conflict with the DOM. The Interim Pastor, a Columbia Bible College professor, had some very pointed words of rebuke and correction for the DOM and helped the church to persevere beyond those early days. It has oft been proved what you say about antagonists not wanting truth or peace, but merely use situations as a means to achieve their own selfish ends.

Why I am a One Issue Voter

When we make a choice that affects others, God is most pleased when our choice is one that reflects biblical ethics. This drives me to be a one-issue voter. Is the candidate and his/her policies committed to protecting all human life—including babies still in the womb or not? There are no other considerations if one candidate is pro-life and the other one is not. If two candidates have the same commitment to preserving human life, I consider which one has better policies for protecting the church and allowing the spreading the gospel. [1] This rule and one exception provide the guidance for the voting choice with no other considerations.

I do not vote for the person who I think will put the most money in my pocket. I don’t try to measure the level of pride in one candidate as compared to another. I don’t consider personality or subjective preferences. I disagree with evangelical leaders who ignore the national consequences of murder and only focus on the internal sins of one candidate. These men show a serious lack of discernment. Biblical ethics is my driving factor in the voting booth.

Not all biblical commands are equal nor are all sins are equal in consequence or punishment, according to the Lord Jesus Christ. Why were not pride, lust, and coveting sins that received capital punishment in the civil law given to Israel directly by God? It is because these sins were not equal in consequence to others or requiring the same divine punishment based on the justice of God. Of course, they are evil and ungodly sins of the mind. But it is unjust to treat internal sins as if the damage by them to other humans is equal to murder, theft, and rape on earth. Punishment will be set for each deed done in the body on the day of judgment (Matt 16:27; 2 Cor 5:10; Col 3:25; Rev 2:23, 22:12). Sin that begins in the heart, but is mortified or restrained, does not deserve the same punishment as when that sin that the heart desires is carried out in full measure to the harm of others. Murder is forgivable, but it cannot be undone.

When this is said, there are two things that make conservative Christian’s struggle with that statement. First, they have been under the teaching of bold Protestant men that strongly reacted to the Roman Catholic man-made distinction between Mortal and Venial sins to the degree that they went to the other extreme of teaching all sins are totally equal in every sense and situation. Second, they have heard evangelists, in their appeal to the lost, warn them that just one lie or one lustful thought is enough for them to be sent to the Lake of Fire. Even when others have committed more extreme crimes, it does not mean they won’t face the judgment of a holy God. They will face it. Their righteousness is not compared to other humans, but to God’s holy standard and the law they willingly disobeyed that is written in their hearts. This is true. Often believers hear the evangelists’ warning that concerning one being able to escape the coming judgment, there are no little sins. No sins will be excluded on the day of judgment for those not united with Christ. Then, they make the mental leap from this one instance to assume, therefore, all sins are equal in every sense. However, we will show below that this is not what the Bible teaches.    

When a person says all sins are equal and should be punished the same, they have unbiblical ethics. If one of my sister’s neighbors covets her car and has lustful glances towards her, it is not the same as if he rapes her, murders her, and steals her car. It is true that just one sin of the mind will make him guilty on judgement day and banned from heaven unless he is united with Christ—by His cross-work and His active obedience. But this neighbor’s punishment before a human court and before God will be greater if he acts on his sinful thoughts and does actions that affect numerous people and the victim. A serial killer and a person who does a rolling stop at a stop sign do not deserve the same punishment in a just system.

The Bible teaches that not all laws are equal. Jesus said, “Woe to you, teachers of the law and Pharisees, you hypocrites! You give a tenth of your spices—mint, dill, and cumin. But you have neglected the more important matters (weightier) of the law—justice, mercy, and faithfulness. You should have practiced the latter, without neglecting the former” (Matt 23:23 NIV). This was not a new teaching. We read in Micah 6:8 “He has told you, O man, what is good; and what does the LORD require of you but to do justice, and to love kindness, and to walk humbly with your God” (Mic 6:8 ESV). Also note 1 Sam 15:22; Ps 51:10-17; Isa 1:11-15, 29:13-14; Jer 7:21-24; Hos 6:6-11; Hab 2:4; and Zech 7:8-14. Amos writes: “Take away from me the noise of your songs; to the melody of your harps, I will not listen. But let justice roll down like waters, and righteousness like an ever-flowing stream. Did you bring to me sacrifices and offerings during the forty years in the wilderness, O house of Israel?” (Amos 5:23-25 ESV.) Do note that since Adam and Eve left the garden, there has never been a 40-year period when the laws concerning murder, theft, or adultery were put on a temporary hold. Anthropologists discover these natural laws in some form in every culture they examine. [2] The lighter laws—the purity and ceremonial laws—were not as important as the moral laws revealed in the Ten Commandments (Exod 20:13; Deut 5:17; Jer 7:9). The Pharisees made the purity and distinction laws along with the worship regulations the most important in error. Jesus was asked, “Teacher, which is the great commandment in the Law? ³⁷ And He said to him, You shall love the LORD your God with all your heart, and with all your soul, and with all your mind. ³⁸ This is the great and foremost commandment. ³⁹ The second is like it, You shall love your neighbor as yourself. ⁴⁰ On these two commandments depend the whole Law and the Prophets” (Matt 22:36-40 NASB). Also see Mark 12:28-34; Deut 6:5, 10:12; Lev 19:18; and Matt 19:17-19. The first moral law Jesus lists summarizes commands 1-4 of the Decalogue and the second moral law summarizes commands 5-10. Joshua reminded Israel, “Only be very careful to observe the commandment (mitsvah) and the law (torah) which Moses the messenger of Yahveh commanded you, to love Yahveh your God and walk in all His ways and keep His commandments (mitsvah) and hold fast to Him and serve Him with all your heart and with all your soul” (Jos 22:5). Joshua taught the greatest commandment was a mitsvah and not a ḥōk (statute) or mishpatim (ordinance). See further explanation on these three terms below.

 Nine of the Ten Commandments are repeated in the New Testament and are applied to the Christian community. This includes the command against the murder of humans (Matt 5:21, 19:18; Mar 10:19; Luke 18:20; Rom 13:9; Jam 2:11, 4:2). These moral laws are the weightier or most important laws. [3] Jesus said,

For I assure you: Until heaven and earth pass away, not the smallest Hebrew letter or one small portion of a Hebrew letter will pass from the law until all things are accomplished. ¹⁹ Therefore, whoever breaks one of the least of these commands and teaches people to do so will be called least in the kingdom of heaven. But whoever practices and teaches these commands will be called great in the kingdom of heaven (Matt. 5:18-19).

 

Each law must be accomplished before it is repealed, replaced, set aside, or annulled by a clear New Testament text. Furthermore, if there are lesser commandments, by necessity, there are also greater ones. Jesus illustrates this in another place.

At that time Jesus passed through the grainfields on the Sabbath. His disciples were hungry and began to pick and eat some heads of grain. ² But when the Pharisees saw it, they said to Him, ‘Look, Your disciples are doing what is not lawful to do on the Sabbath!’ ³ He said to them, ‘Haven’t you read what David did when he and those who were with him were hungry– ⁴ how he entered the house of God, and they ate the sacred bread, which is not lawful for him or for those with him to eat, but only for the priests? ⁵ Or haven’t you read in the Law that on Sabbath days the priests in the temple violate the Sabbath and are innocent? ⁶ But I tell you that something greater than the temple is here! ⁷ If you had known what this means: I desire mercy and not sacrifice, you would not have condemned the innocent (Matt. 12:1-7 HCSB).

It was more important to preserve human life than to follow a ceremonial rule about bread meant only for the priest’s family. This is because preserving life is what the commandment against murder requires. David and his men were given the bread so that they would not starve. The moral laws are the heavy ones [most important], the purity, distinction, and ceremonial laws are the light ones [least important] (Matt 23:23). For biblical ethics, the moral law to preserve human life is more important than the temporary purity laws (Mark 7:19; Col 2:16) that were annulled or replaced in the new covenant. Not eating a rabbit does not reflect the holiness of God. It merely made the Jew different from the surrounding Gentiles. However, choosing to not steal because we love God reflects His holiness. This is ageless and everlasting. In a fallen world, we sometimes must not only choose between the most important and least important but also sometimes our options are to choose the lesser of two evils to make the best choice available.

Norman Geisler makes this point by writing: 

      Not all moral laws are of equal weight. Jesus spoke of the “weightier” matters of the law (Matt. 23:33) and of the “least” (Matt. 5:19) and the “greatest” commandment (Matt. 22:36). He told Pilate that Judas had committed the “greater sin” (John 19:11).  Despite a rather widespread evangelical distaste for a hierarchy of sins (and virtues), the Bible does speak of the “greatest” virtue (1 Cor. 13:13) and even of “greater” acts of a given virtue (John 15:13). [4] 

To find the path that would most glorify God and to choose the highest possible good, we should seek to understand which commands have the greatest weight.

      Following the course of action that is well pleasing to God may not always be easy in a sinful and fallen world, but such obedient and even heroic options can, by the grace of God, be found and followed even in the most extreme conditions. Such unswerving commitment to discerning and obeying the will of God—including a willingness to pay the “cost of discipleship”—is much needed in the twentieth-century American church, where believers are all too often tempted by the comforts and compromises of the surrounding culture. [5]

To follow biblical ethics, we should first seek a path that would allow us to obey all the moral commands or to not violate any of them. “Normally, there is a third alternative when we face a moral dilemma. Scripture promises that God will provide a way of escape (1 Cor. 10:13). Often, this is the way of faith.” [6]

However, sometimes a third option cannot be found. If we cannot find another way out after Bible study, prayer, asking counsel from pastors, and sanctified reasoning; we should choose to obey the greatest command to glorify God the most in this situation. Dr. McQuilkin writes about cases like this. 

       If one feels he must make a choice and do what the Bible describes as breaking a law, he should (1) make the choice in line with biblical precedent and (2) confess the sin as a sin. [7]

The Bible teaches that not all punishment is equal (Exod 21:14; Num 35:15; Deut 25:1-3). Not every sin or sinner will receive equal punishment (Deut 28:20; Psa 28:4; Matt 10:14-15, 11:21-24, 12:41-42, 16:27; Mark 12:38-40; Luke 23:41; John 5:29; Acts 10:42; Rom 2:6, 16, 14:10-12; 2 Cor 5:10, 11:13-15; Gal 5:21; 1 Tim 5:24-25; 2 Tim 4:14). Jesus illustrated this in this text:

But if that slave says in his heart, ‘My master is delaying his coming,’ and starts to beat the male and female slaves, and to eat and drink and get drunk, ⁴⁶ that slave’s master will come on a day he does not expect him and at an hour he does not know. He will cut him to pieces and assign him a place with the unbelievers. ⁴⁷ And that slave who knew his master’s will and didn’t prepare himself or do it will be severely beaten. ⁴⁸ But the one who did not know and did things deserving of blows will be beaten lightly. Much will be required of everyone who has been given much. And even more will be expected of the one who has been entrusted with more (Luke 12:45-48 HCSB).

Preserving the life of unborn and newly born children is a Christan’s moral obligation. As we mentioned above, each of the Ten Commandments has a positive and a negative side. When God asks us to honor our father and mother (Eph 6:1-2), this means it is wrong to dishonor our parents. When God commands us to not steal (Rom 13:9), which is the negative side of this commandment, the positive side is also required. We are to work and share with those who cannot work. Paul writes, “The thief must no longer steal. Instead, he must do honest work with his own hands, so that he has something to share with anyone in need” (Eph. 4:28 HCSB). Likewise, the negative command “do not murder” (Rom 13:9) has a positive side. We must also preserve human life when possible. And the Bible views intentional murder of humans as a crime so serious that the state should punish the guilty by death (Gen 9:5-6; Exod 21:12, 14, 29; Lev 24:17; Num 35:16, 30, 31, Deut 19:11-13). Thus, it is a very serious matter (Rev 6:10).

The Christian has a responsibility to the unborn in a constitutional republic. The Bible says, “Speak up for those who have no voice, for the justice of all who are dispossessed. ⁹ Speak up, judge righteously, and defend the cause of the oppressed and needy” (Prov 31:8-9 HCSB). David writes,

For it was You who created my inward parts; You knit me together in my mother’s womb. ¹⁴ I will praise You because I have been remarkably and wonderfully made. Your works are wonderful, and I know this very well. ¹⁵ My bones were not hidden from You when I was made in secret, when I was formed in the depths of the earth. ¹⁶ Your eyes saw me when I was formless; all my days were written in Your book and planned before a single one of them began. (Psa 139:13-16 HCSB).

See also Exod 21:22-25 where God declares that a baby in the womb is a human life with equal civil rights. Also consider 2 Kin 8:12 and Amos 1:13.

The shedding of the blood of human babies in or outside of the womb calls out to God for national judgment (Gen 4:10,15:16; Lev 18:21, 20:2-5; Deut 18:10; 2 Kings 16:3, 17:17, 21:6, 23:10; Num 35:33; Prov 28:17; Jer 19:4, 32:35; Ezek 20:26, 31, 22:13, 23:37). In ancient times, people would burn babies on metal idols that had been heated by fire. This caused the baby’s skin to burn off, like saline injection abortions do in our day. The idol for Molech had two hands that would be heated for this purpose.

Researchers claim that fourteen days after conception, pre-born babies can feel pain. God records these atrocities against nations. The Amorites lost the land of Canaan for murdering infants, which was among the sins that led to the Jews’ captivity by the Assyrians and Babylonians. The Northern tribes never returned to land, and only a small remnant from Judah made it back to the land of promise. During the 70 years of Babylonian captivity, even the godly remnant suffered during many difficult days. These are matters of serious consequence and must be considered by a Bible believing follower of Jesus when they enter the voting booth.

Thus, it is not the best for our country. It is not wise to follow evangelical leaders who lack discernment. They are not practicing biblical ethics. It is futile to attempt to gauge the pride of each candidate and choose the one we subjectively feel is the least proud. We lack too much information to do such a thing with any accuracy. God is the only one capable of accurately judging the human heart. Instead, the greater moral commands need to win out in our thinking.

Contemplate the concept of one person being accountable for another before God, which was communicated to Ezekiel. God says, “However, if the watchman sees the sword coming but doesn’t blow the trumpet, so that the people aren’t warned, and the sword comes and takes away their lives, then they have been taken away because of their iniquity, but I will hold the watchman accountable for their blood. ⁷ As for you, son of man, I have made you a watchman for the house of Israel. When you hear a word from My mouth, give them a warning from Me” (Ezek 33:6-7 HCSB). We are not Jewish prophets or lookouts on the walls of an ancient city. But there are principles in this conversation between Yahveh and Ezekiel of God’s expectations when His people have an opportunity to do something to preserve a human life and don’t follow through on that action. This text is not discussing voting. But when human life is in the balance, the principles in this text are addressing taking actions to persevere life when I can, and thus, apply to voting. There are other matters that make me figuratively hold my nose in the voting booth because there are areas where neither candidate smells very appealing. However, I hold on to biblical ethics and vote for the one who will work the hardest to reduce the bloodshed of the innocent in my country.

The moral law gives us specifics on how to love God supremely and to love our neighbor as ourselves (Matt 22:37-40). In a New Testament sermon, John MacArthur, Jr. noted that the Ten Commandments are linked to ten words that show us how to love God and others. We love: 1. Loyally, 2. Faithfully, 3. Reverently, 4. Intimately, 5. Respectfully, 6. Harmlessly, 7. Purely, 8. Unselfishly (giving), 9. Truthfully, 10. Contently. Our focus above has been on number ‘6. Harmlessly,’ to not intentionally murder and to preserve innocent human life when it is possible. Long before the Mosaic Covenant, God gave Noah instructions after the flood that all peoples and cultures are to provide serious consequences for those who intentionally take a human life without cause (Gen 9:5-6). These consequences were a concern for Cain after murdering his brother centuries before Noah (Gen 4:10-16). This moral law preceded the giving of the law at Sinai and continued after the New Covenant was fully in place (Rom 13:9; 1 Cor 15:26; 1 Tim 1:7-16; Rev 6:10), unlike circumcision, the Passover, and the dietary laws. These verses show it is still a requirement for God’s people, and keeping this mandate is a way for us to reflect His eternal holiness.   

Some may reject the use of the term ‘moral’ with the term ‘law’ because they see all laws as part of one whole, with no division or separation. For those who hold this view, they still must realize that Jesus taught that there are more important and less important laws among what they perceive to be a single category of law. They must distinguish between laws and prioritize the ones that matter most for ethical decision-making.

There are two key reasons I am comfortable recognizing three categories of laws in the Hebrew Bible. A study of this topic by historical theology reveals that Augustine clearly recognized three categories of OT law. Augustine’s view in the 400s AD was not new and has been accepted by many orthodox theologians throughout church history. The second reason is the actual Hebrew terms used for the law. Consider the use of three different terms together to describe the entire law in Lev. 26:15; Deut. 8:11, 11:1, 26:16, 17, 1 Kin. 2:3, 6:12, 8:58, 9:4; 2 Kin. 17:34, 37; 1 Chr. 22:13; 2 Chr. 7:17, 19:10, 33:8; Neh. 1:7, 9:13, 10:29; and Mal. 4:4. The Bible uses these terms together to discuss the entire law. When the terms are used alone, they refer to specific types of laws. This can be seen in contexts where these terms are found. Moses uses these three terms when he writes: “You have today declared the LORD to be your God, and that you would walk in His ways and keep His statutes, His commandments and His ordinances, and listen to His voice” (Deut. 26:17 NASB). The purity laws and worship regulations are the statues (ḥōk). The Israeli civil laws are the ordinances (mishpatim). This word contains the Hebrew word for judge, (shapat) for the elders who applied these laws at the city gates in the land of Israel. The term commandments (mitsvah) refers to the moral laws that reflect the holiness of God in hundreds of passages (See Exod 20:6 where the ‘Ten Words’ are called mitsvah). You can see the massive charts of every biblical use of these terms that support this position in my book available at https://www.academia.edu. [8]

When an Old Testament author uses two terms for the law together, the entire law is included, even the third category not mentioned. This is like when we say, A to Z. The letters in-between these two letters are also included.

Israel had to follow all three categories of the law until Jesus’ death. This change was symbolized by God tearing the veil in the temple before the Holy of Hollies at the moment of the death of the Messiah (Mark 15:38). Thus, not every text in the Hebrew Bible will strictly separate these categories. Because Israel was required to keep all three categories of the law until the New Covenant began (Jer 31:31-33), we should not expect every Old Testament prophet to make a sharp division between these law categories in the Hebrew Bible. The New Testament teaches that there was a change concerning animal sacrifices, circumcision, Old Testament officers, sabbaths, feast days, and dietary laws (Heb 8:13). At the same time, the New Testament applied moral laws to both Jewish and Gentile converts after Pentecost (Eph 6:1-2). This unravels part of the mystery hidden from the old covenant saints concerning the changes in covenant administrations (Eph 3:9). The author of the book of Hebrews writes concerning Jesus replacing Aaron’s descendant as high priest, “For when the priesthood is changed, the law must be changed also” (Heb 7:12 NIV) and “The former regulation is set aside because it was weak and useless” (Heb 7:18 NIV). He also states that in his day these ceremonies are now “dead works” (Heb 9:14) and notes that these regulations were only “imposed until the time of reformation” (Heb 9:10). However, there are no New Testament statements like this concerning commandments five through ten in the Decalogue. This is significant because a law remains in force until it is repealed, replaced, annulled, or its set time has expired.

But even those Christians who disagree with what has just been stated and do not accept three categories of Old Testament law still need to use biblical discernment. If they don’t change their focus, they’ll end up like the Pharisees who missed the big picture by only concentrating on a small detail. They would filter their drink to keep a gnat out but end up swallowing a whole filthy camel when taking a drink. This was because their focus was backwards of what it should have been. When you make the minor things major, you end up making the major things minor. Calvin wrote on Matt 23:23, “It is the invariable practice of hypocrites to allow themselves liberty in matters of the greatest consequence, and to pay close attention to ceremonial observances.” [9] Thus, when we reflect on Matt 23:23, no careful Bible student can argue that Jesus did not teach that some laws were more important than others.

In Deut 10:16-22, Moses presents Yahveh as the model of justice for His people in how they care for widows, orphans, and strangers in the land. It is very important to God that these vulnerable individuals who cannot defend themselves are treated with dignity as image bearer of the Triune God of the Bible (See Isa 1:17-28, 28:17).

In Deuteronomy 14, Yahveh gives Israel rules to distinguish them as a nation. These include not cutting themselves, eating only clean animals, paying tithes, and participating in Jewish feasts in one location in the promised land. This was later revealed to be Jerusalem. Tithes, as seen in this chapter, are part of the ceremonial laws, purity rules, and worship regulations for national Israel. There are no moral laws repeated in Deuteronomy 14. It was later oral tradition that added the rule to tithe on the spices in one’s kitchen. Instead, the Mosaic law was focused on the farmers’ major crops and animals to provide food for the families of the Levites and Priests. Contra the Pharisees’ practice, these are not the most important laws in the Bible.

Mercy is an attribute of our heavenly Father that we are to emulate. Moses writes: “then the LORD your God will restore your fortunes and have mercy on you, and He will gather you again from all the peoples where the LORD your God has scattered you” (Deut 30:3 ESV). Also see Exod 33:19 and Isa 30:18. Daniel offered guidance of a vital lifestyle change to the king when he said, “Therefore, O king, may my advice be pleasing to you. Renounce your sins by doing what is righteous, and your iniquities by showing mercy to the poor. Perhaps your prosperity will be prolonged” (Dan. 4:27). Jesus said, “Blessed are the merciful, for they shall receive mercy” (Matt 5:7 ESV). This is much more important than bringing a thimble of spice to the temple.

Faithfulness is loyalty. Yahveh spoke through Hosea, saying, “For I desire loyalty and not sacrifice, the knowledge of God rather than burnt offerings” (Hos. 6:6 HCSB). Loyalty to God is greater, weightier, and more important than the outward, heartless observance of ceremonies. Covenant loyalty is a moral attribute of God that His people are to emulate (Deut 32:4, 20; 1 Sam 26:23; Psa 37:3; Isa 11:5, 16:5, 25:1; Lam 3:23; Hos 4:1; Jon 2:8; Rom 3:3; Gal 5:22). Like mercy or compassion for the needy, this characteristic starts in the inner man and eventually manifests itself in actions. Because the Pharisees’ hearts were far from God (Isa 29:13; Matt 15:7-14), without regeneration; justice, mercy, and faithfulness [10] were impossibilities for those trying to earn God’s favor by a list of man-made rules (Matt 23:9-35). Justice, mercy, and faithfulness are highly valued by God when they come from the heart and are shown through actions.

I decide based on the more important matters of justice, mercy, and faithfulness. The infant is innocent, and it is unjust to murder any baby. I show mercy to the infant and to the child’s mother by investing in groups that support them. I show covenant loyalty by faithfully telling the truth that each pre-born infant is made in the image of God (Gen 1:26-27). I love my pre-born neighbor in the womb when I enter the voting booth. Likewise, I am aware of the pro-abortion journalist article from the Huffington Post that mocks my position. She does this to strengthen her cause for not using biblical ethics for life’s choices and to weaken the pro-life movement. As R. C. Sproul’s mother used to say, “Consider the source.” Regardless of these matters, I am a one issue voter.

 

Ted D, Manby, Th.M.

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ENDNOTES

[1] I use the same principles for the exception above when the only choice is between two pro-abortion candidates.

[2] See Margaret Mead,  Some Anthropological Considerations Concerning Natural Law (core.ac.uk) article, at Notre Dame Law School. 

[3] Walter C. Kaiser, Jr., “The Weightier and Lighter Matters of the Law: Moses, Jesus and Paul” in Current Issues in Biblical and Patristic Interpretation: Studies in Honor of Merrill C. Tenney, edited by Gerald F. Hawthorne (Grand Rapids: Eerdmans, 1975), 176-192.

[4] Norman L. Geisler, “Graded Absolutism,” in Readings in Christian Ethics, vol. 1, Theory and Method,

ed. David K. Clark and Robert V. Rakestraw (Grand Rapids: Baker Books, 1994), 131.

[5] John Jefferson Davis, Evangelical Ethics: Issues Facing the Church Today (Phillipsburg, N.J.: Presbyterian and Reformed, 1985), 14.

[6] Robertson McQuilkin, Principles of the Christian Life:  An Introduction to Biblical, Personal, and Social Ethics (Columbia, S.C.: by the author, 1983), 145.

[7] Ibid., 146.

[8] An Exegetical and Canonical Analysis of Leviticus 26: Laws, Covenants, Promises, and Warnings | Ted D Manby - Academia.edu

[9] John Calvin, Commentary on a Harmony of the Matthew, Mark, and Luke, vol 2., Calvin’s Commentaries, vol. 16 (Grand Rapids: Baker, 1981, reprint), 46.

[10] See John 19:39 for loyalty by a Pharisee after regeneration.