“You shall not wrong a sojourner or oppress him, for you were sojourners in the land of Egypt. You shall not mistreat any widow or fatherless child. If you do mistreat them, and they cry out to me, I will surely hear their cry, and my wrath will burn, and I will kill you with the sword, and your wives shall become widows and your children fatherless.
“If you lend money to any of my people with you who is poor, you shall not be like a moneylender to him, and you shall not exact interest from him. If ever you take your neighbor’s cloak in pledge, you shall return it to him before the sun goes down, for that is his only covering, and it is his cloak for his body; in what else shall he sleep? And if he cries to me, I will hear, for I am compassionate.” [1]
Among the sins that cry out to heaven, one egregious sin seems to be overlooked—mistreating the vulnerable. Thoughtful Christians must wonder whether this particular sin invites divine intervention in this day. Politicians appear determined to encourage sloth as they constantly seek to move the nation toward socialistic policies. And the churches have drawn back from true charity, in great measure because they are already watching a massive redistribution of wealth as governments take money from wage earners and give it to those they decide to “help.” Of course, it costs a lot to redistribute these funds, so the system is by its very nature inefficient.
I do not believe that everyone who thinks he is poor, is poor. Moreover, I am not certain that many who place themselves in voluntary poverty qualify as poor. Such people may be impoverished, but they do have the capacity to change their situation. Those who are suffering penury because of their own sloth don’t deserve our pity. Christians are taught, “Even when we were with you, we would give you this command: If anyone is not willing to work, let him not eat. For we hear that some among you walk in idleness, not busy at work, but busybodies. Now such persons we command and encourage in the Lord Jesus Christ to do their work quietly and to earn their own living” [2 THESSALONIANS 3:10-12].
Bible readers know that this teaching is based upon instruction delivered to the same congregation in an earlier missive when the Apostle instructed all who follow the Master, “We urge you, brothers … to aspire to live quietly, and to mind your own affairs, and to work with your hands, as we instructed you, so that you may walk properly before outsiders and be dependent on no one” [1 THESSALONIANS 4:10-12].
Nevertheless, there are vast numbers of vulnerable people who seem hidden from our eyes. The assembly of the faithful must be conscientious to show mercy to those who are truly vulnerable. The congregations of the righteous must avoid becoming heartless toward those who are truly needy. This means that the people of God must be discerning, must act with discretion to ensure that they honour the Risen Saviour not just by avoiding mistreating the vulnerable, but by showing compassion to those who are truly in need.
WHO ARE THE VULNERABLE? Moses identifies three groups as the vulnerable—the sojourner, the widow, and the orphan. These three groups were vulnerable in that ancient world, and they are no less vulnerable in this day. The sojourner appears to be what we might identify as refugees today. Not everyone who claims refugee status is a refugee; however, there are people who are in desperate need of refuge. Such people merit our compassion. Others that are said to be vulnerable are the widows and orphans. Each of these groups are with us even to this day, and each of them deserve our protection. Conscientious Christians will seek to provide succor to the vulnerable, even as we seek to winnow the self-seeking drones from those with genuine needs. This is not to say that other groups might not be vulnerable, but there can assuredly be no argument that these three classes of individuals are inherently vulnerable.
It will no doubt prove beneficial for us to consider the needs of each of these groups in their turn. Sojourners is the initial group that was mentioned in the text today. As already mentioned, when we speak of sojourners in the contemporary context, we are likely speaking of refugees. The western nations have witnessed an influx of refugees that continues to this present hour. The current arrival of refugees arriving in North America is not the first wave of arrivals. One need but recall the massive migrations of Irish refugees during the potato famines of an earlier century or the arrival of Dutch immigrants who were fleeing the devastation of the Second World War. In more recent years, war and civil instability in the nations of the Middle East have created a challenge for the nations of the west. Canada enjoys a measure of stability, and thus we appear as a safe haven for people fleeing war, just as we appear to be a land of opportunity for people fleeing poverty. This flight to apparent safety and to opportunity has created some serious problems for governments, and the influx of people without shared experiences presents a challenge to citizens of the nations to which these refugees are fleeing.
There is little doubt that some of those presenting themselves as refugees can be problematic. Among other problems, the sheer volume of refugees can overwhelm the ability of a nation to absorb them in an orderly fashion. Often, those coming in vast numbers are economic refugees. Though they may speak of a variety of reasons they must leave their natal home, in many instances they are fleeing poverty. Though the North American nations appear wealthy, there are limitations not only on availability of assistance to those arriving, but there are limitations on distribution of the required aid. The mobs of Latin American migrants travelling through Mexico in hopes of going to the United States presented that nation with a serious problem. If all the wealth of the United States were redistributed throughout Latin America, the nation would be economically devastated as result of the redistribution of wealth. Moreover, it is doubtful that the crushing poverty of those nations that would receive that wealth would be alleviated for long. The problems are far more serious than a lack of money. Beyond that, it still remains that a nation that cannot control its borders has no basis for calling itself a nation.
A major problem results when modern thinking assumes cultural equivalence for all cultures. Canada and the United States have a cultural baseline of democracy, but we don’t often consider the religious basis for our governmental systems, a basis grounded in the Puritan work ethic. Though we would not say that we are a Christian nation, Canada and the United States were founded on Christian principles in contradistinction to principles presented in Islam, or in Buddhism, or in Sikhism, or in Hinduism.
In our historic understanding, each person bears responsibility for his or her own welfare. Thus, each person must provide for himself or herself and his or her family. Those individuals who are unable to work because of health deficits or physical limitations deserve societal benevolence to ensure that they are cared for until such time that they are able to again provide for themselves. Historically, this societal benevolence was under purview of the churches. Today, government has assumed the role of providing benevolence, including defining who is deserving of benevolence.
The concept of the welfare state is relatively new in the history of mankind. Certainly, this is an idea that is foreign to the history of the western nations. As already mentioned, those people who are migrating to the western nations are frequently economic refugees fleeing the poverty of their homeland. When they arrive in the west, they lack this historical understanding of democracy, and they tend toward recreating the very conditions that caused them to flee their native land in the first place. Nevertheless, at the first, their primary consideration is to receive help. The modern social doctrine of diversity, which has supplanted assimilation, ensures that few of those arriving among us as refugees will accept the challenge to understand our historic underpinnings.
We are hard-pressed to reconcile young, single men of military age who claim to be fleeing the turmoil of war or famine with the concept of refugees, especially because we esteem courage and honour. In times of national instability, we would anticipate an influx of women and children, even an influx of families seeking a haven from the death and destruction visited upon their land by war. While poverty is a continuing problem, Canada needs to be realistic in recognising that the causes of poverty are far greater than social inequity. Political systems, especially political systems based upon non-Christian ideals, tend toward maintaining control over the populace through impoverishment.
Certainly, that appears to be true of Muslim and Hindu religious systems. Interestingly, it is true of a surprising number of Catholic societies, as evidenced by Latin American and South American nations. Those nations of Europe that managed to cast off the poverty associated with the promotion of the State Church, did so through adopting philosophies openly opposed to rule by religion. Communism and socialism, forms of religious thought, are likewise oppressive to the acquisition of wealth.
What is obvious is that our nation needs to have a discussion concerning refugees. Instead of a discussion leading to a national consensus, our political masters have imposed their views on the nation, creating a high degree of resentment. However, it is essential to affirm that Christians must not allow resentment to crowd out compassion. We must learn to assess each case, receiving those who are genuine sojourners and holding those who are malingerers to account so that they learn to provide for their own family. Just as we hold members of our assemblies to the biblical standard, so we must insist that the same standard we applied nationally. Our standard, provided in God’s Word, insists, “If anyone is not willing to work, let him not eat” [2 THESSALONIANS 3:10b].
There is an issue surrounding the vulnerability of widows and orphans that will fly in the face of much of contemporary thought. Widows and orphans are vulnerable in no small measure because the husband and/or the father has been removed from the scene. Their vulnerability reminds us that men should be pre-eminently protectors and providers. To make an assertion such as this is not meant to judge that widows and orphans are incapable of providing for themselves; it is merely to note that men should be trained to accept responsibility to be protectors and providers of the vulnerable.
Western society has been transformed in an incredibly short period of time. Only a few short years ago, men were trained to accept responsibility for those who were weaker. Boys were instilled with the understanding that they must use their strength to protect the vulnerable. Boys were trained from an early age to recognize that they would be responsible to invest their lives to provide for their family. Men were expected to work so that they could provide shelter and food and clothing for their own family. They understood that they would be responsible to be charitable toward those who were truly in need. But that has changed in this day.
Christians were trained to be generous, showing generosity toward those who required compassion. This compassion was in keeping with the command of the Lord. When Jesus sent out His disciples during His first advent, He charged them, “Proclaim as you go, saying, ‘The kingdom of heaven is at hand.’ Heal the sick, raise the dead, cleanse lepers, cast out demons. You received without paying; give without pay” [MATTHEW 10:7-8].
The people of God were never expected to be other than gracious even to those who stood in opposition to them. We are taught in the Scriptures, “‘If your enemy is hungry, feed him; if he is thirsty, give him something to drink; for by so doing you will heap burning coals on his head.’ Do not be overcome by evil, but overcome evil with good” [ROMANS 12:20-21].
Hospitals once lay under the purview of the churches. This investment of love by the people of God was well-nigh universal. Until relatively recently in the history of the new world, it was the churches that provided care for the sick and the injured. These hospitals, an extension of the churches themselves, provided care to all who presented themselves without discriminating against those presenting themselves for assistance. Orphanages were established by the churches, as were homes for the poor and indigent. The first schools in the new world were without exception established by the churches. Today, we think of Harvard, Yale, Princeton, and other Ivy League institutions as top tier schools, forgetting that they were established by churches to educate those preparing for the ministry. The churches engaged in these activities because they saw this as required of them in honouring the Lord’s directives to be benevolent. That word “benevolence” is derived from the Latin words “bene” and “vol,” speaking of “good will.” And the people of God are expected to reveal God’s goodness through serving those in need.
Benevolence, while understood to be the responsibility of all decent citizens, especially lay within the particular purview of the churches. In our modern world, governments have assumed the role of benevolence, crowding out the churches from their traditional responsibilities. Governments have accomplished this through onerous regulations. Government regulates who is to be the recipient of benevolence, by regulating how the benevolence is to be administered, and by regulating what the benevolence is to be. Let me illustrate what I mean by this.
Christian charities were no longer permitted to provide adoption services unless they place children with couples approved by the state. Consequently, though the adoption agencies were restricted by canon law from placing children with same sex couples, government oversight demanded that they either comply with state regulations or cease providing adoption services. Regardless of how you may see Christian agencies, it cannot be denied that government agencies have usurped a role that historically lay within the purview of churches, and orphans pay the price of governmental decisions.
Church groups have for centuries provided food services to underprivileged people. Meals were provided for needy individuals, even to the point of taking hot meals to homeless people. Increasingly, government agencies regulated such activities so that it became burdensome to provide hot meals to needy people. I suppose some could argue that it makes sense that governments wanted to make sure that the meals provided were nutritious, but even a marginally nutritious meal was surely preferable to no meal, especially when it cost the taxpayer nothing to provide the meal. Undoubtedly, those who received the meals were appreciative of the assistance.
As government assumed responsibility to oversee benevolence, it imposed ever greater taxes to pay for what the government agency was doing. Unscrupulous politicians charged that the churches were getting rich off the government since governments extend tax benefits to those contributing to the churches. This meant that governments could claim that they had the right to regulate because they gave a benefit!
It never ceases to amaze me at the audacity of politicians who want to control the ministry of the churches even as they quote Scripture in a vain attempt to justify raking in greater tax amounts in order to exert increased control over society. Here’s an example from some recent news events. Tom Perez, chairman of the Democratic National Committee in the United States was quoted as saying that every Democrat should view a woman’s right to choose abortion as “non-negotiable.” Cardinal Timothy Dolan, archbishop of New York, responded to that quote by saying, “It saddens me and weakens the democracy millions of Americans cherish when the party that once embraced Catholics now slams the door on us.”
When Mr. Perez was questioned about this, he responded, “Well, actually the majority of Catholics voted for Democrats in 2016... You know, Matthew 25 is a pretty important teaching. And Matthew 25 says, you know, when you are hungry, I fed you. When you were naked, I provided you with clothing. When you were an immigrant, I welcomed you. I think one of the reasons why so many people are moving away from Donald Trump is that he's abandoned all of those values.” [2]
This appeal to MATTHEW TWENTY-FIVE appears to be a theme in recent pronouncements by this particular political party. Political junkies can remember repeated instances when this party wanted to vote God out of the party platform. [3] More recently, however, the House Speaker, Nancy Pelosi, said during an interview with an MSNBC host, “In our caucus, we are very devoted to the Gospel of Matthew: ‘When I was hungry, you fed me. When I was homeless, you sheltered me. When I was in prison, you visited me,' and so this for us is part of our value system.” [4]
Wow! MATTHEW TWENTY-FIVE says no such thing as these self-deluded scholars imagine. The pericope does speak of distinguishing those who are prepared to follow the Master during the days of the Great Tribulation. However, it is not a command to engage in social activity. Rather, it is a distinguishing mark of those who follow the Master during those days of extreme duress. What it most assuredly does not say is that the words of Jesus are justification for aborting the children whom the Lord God gives.
Again, these are stunning examples of the audacity of politicians as they twist Scripture to justify their own perverse actions. Tom Perez and Nancy Pelosi are simply continuing the tradition of their political party. President Barack Hussein Obama was quoted as saying on one occasion, “The good book says, don’t throw stones in glass houses.” The President also said, “Make sure we’re looking at the log in our eye before we are pointing out the mote in other folks’ eyes.” [5]
Politicians see themselves as benevolent; but political benevolence must always be practised with money that does not belong to the politicians who eagerly vote to squander it. We send millions, even billions, to other nations because political leaders argue that our nation must be munificent. And the moneys that are distributed are truly squandered as those administering the funds ensure that they are richly remunerated.
Nevertheless, I am compelled to ask, have we resolved every physical need in our own nation today? Are we assured that no child in Canada went to bed hungry this past evening? I’m not suggesting that we need to strengthen the welfare state, but why must we enforce charity through wealth redistribution rather than encouraging compassion through fostering the voluntary benevolent spirit in the citizenry? Are the children living on our multiplied reserves educated so that they will be able to compete effectively in our modern world? Is every elderly Canadian able to pay for the medical care that is required for their continued health? When did the citizens surrender the right to determine where their moneys would be donated in order to meet a humanitarian need? The instructions provided in the Word of God are given to individuals and not to nations!
THE DIVINE PROMISE TO THE VULNERABLE — The Lord God promises, “If … they cry out to me, I will surely hear their cry.” The vulnerable will cry out; and God is pledged to hear the cry of the vulnerable. To the refugee who, in her vulnerability, is mistreated, know that God will hear you when you cry out to Him. To the widow who is at the mercy of powerful people who are prepared to mistreat her, know that the Lord will hear you when you cry out to Him for relief. To the orphan, that child who is at the mercy of others who may not always have the interest of that child at heart, be assured that the Living God will hear you when you cry out for protection. To the weak and the helpless, you have a protector who hears your cries for respite, your cries for deliverance.
Our culture has attempted to create a new class of vulnerable people, and we have been largely successful in our efforts. We crowded natives onto reserves, destroying social structures developed over centuries. We compelled those living on the reserves to adopt a foreign system of governance, and seduced those living there through distributing governmental largess. Then, when we had reduced the tribes to dependency upon the government, we degraded the people by speaking of how lazy they are. Is this not sin?
Have we not sinned when we permit such things to have taken place? It is far too easy to condemn people when the system under which they must live has destroyed initiative. It is wicked to suggest that individuals, or even groups of people, are somehow responsible for what their forebears may or may not have done. Certainly, I am not suggesting that we must somehow atone for what our forebears may or may not have done in the past, but we should encourage self-respect through encouraging those living among us to become self-sufficient. I am saying that as followers of the Christ we are responsible to reveal self-sufficiency and to encourage those about us to rise to the challenge of life as productive citizens. There is no better way to do this than through encouraging all who live about us to come to faith in the Son of God.
At the rate events are moving, white, Evangelical Christians may be the next vulnerable group in our nation! We have watched in horror as “demonstrators” riot in the great cities of the United States, even rioting in other countries. Now, even evangelical pastors [6] and CEOs of major companies [7] call on Christians to polish the shoes of black people or to wash the feet of black people. The argument is that such humiliating acts will atone for past sin of whites. And now, a major “evangelical” magazine calls for churches to pay reparations to black people! [8] How about treating one another with respect and courtesy? And that goes for all races!
How about putting into practise the charge delivered by the Apostle Paul? Christians are taught, “May the God of endurance and encouragement grant you to live in such harmony with one another, in accord with Christ Jesus, that together you may with one voice glorify the God and Father of our Lord Jesus Christ. Therefore welcome one another as Christ has welcomed you, for the glory of God” [ROMANS 15:5-7]. Now, there’s a novel concept—welcome one another as Christ has welcomed you!
Or, how about putting into practise what is written in the Ephesian Encyclical? There, we read the Apostle’s admonition delivered to all who follow the Risen Saviour, “I therefore, a prisoner for the Lord, urge you to walk in a manner worthy of the calling to which you have been called, with all humility and gentleness, with patience, bearing with one another in love, eager to maintain the unity of the Spirit in the bond of peace” [EPHESIANS 4:1-3]. Walk worthy of your calling. Walk in humility and gentleness. Bear with one another in love. Be eager to maintain the unity of the Spirit in the bond of peace. How about trying what is commanded in Scripture?
I recall how I was excluded from the congregation in which I had come to faith. The deacons and pastor had asked me to consider starting a congregation in a nearby community, and I began preparing for that transition. Then, I was asked to meet with my pastor one day. He informed me that the deacons had a couple of questions before they would give their final consent. Of course, I was willing to work with them. I had been trained by them, taught the Scriptures by them, and guided through my initial ministries.
I was asked three questions, and two of them were particularly offensive to me. I was asked “Would I ever baptize a black man” and “Would I ever pastor any church other than a Baptist church.” I answered that I would never baptize a black man who did not have a profession of faith in Jesus, the Son of God. And I assured the pastor that I would never pastor any church that was not biblical, and that excluded a fair number of Baptists. Apparently, my answers were problematic for the pastor because he laid his head on his desk and began to cry. He said, “I knew you would answer that way.” It was what he said next that most disturbed me. Pastor Ed said, “I know you are right; but if I took your stand, it would cost me my church.”
In my youthful zeal, I responded, “And if you don’t take my stand, it will cost you far more than your church. Pastor, if there is any steel in my spine, you put it there. You taught me to hitch my life to the Son of God and not to the whims of mere men.”
I was told that I was no longer welcome in the church wherein I had found the salvation Christ offers. The pastor told me that he had phoned every church he knew and that I would never preach again. He told me I was finished as a preacher. I responded by reminding him that only God could close the door to service. I asserted, “If God doesn’t want that door open, then I have no business going through the door. And if God wants that door open, you are fighting against God, and your efforts will fail.”
At that point in my service before the Lord, I believed that I was without a church; and I didn’t know where I should look to find the fellowship I knew I needed as a follower of the Risen Son of God. Shortly after my confrontation with Pastor Ed, I drove down to the corner of Idaho and McVey, to the New Birth Baptist Church, so I could speak with Reverend George Pryor. Brother Pryor welcomed me and told me that I would be welcome to participate in the services of the congregation. He reminded me that worship would not be as I had become accustomed to at my former congregation, but I would be welcome, and I would be treated with courtesy and kindness.
So, when excluded by those who had been instrumental in leading me to faith, it was a black congregation that welcomed me and treated me as a brother in Christ. I cannot tell you how much I learned of practical Christianity. I was welcomed as Christ had welcomed the saints in that congregation. I was treated with respect and courtesy, just as Christ treats each person with respect and courtesy.
I’m not arguing for retaliation to the insults today! I am arguing for us to treat one another with respect! Whether speaking of our interaction with natives, with blacks, with Asians, with Caucasians, or whether speaking of our treatment of women or of men, or whether speaking of our treatment of self-identified homosexuals, as followers of the Risen Son of God we are responsible to act with integrity and gentleness. We are commanded, “In your hearts honor Christ the Lord as holy, always being prepared to make a defense to anyone who asks you for a reason for the hope that is in you; yet do it with gentleness and respect, having a good conscience, so that, when you are slandered, those who revile your good behavior in Christ may be put to shame” [1 PETER 3:15-16].
Christians are commanded to speak the truth in love [see EPHESIANS 4:15]. Followers of Christ have received a charge teaching us, “to be submissive to rulers and authorities, to be obedient, to be ready for every good work, to speak evil of no one, to avoid quarreling, to be gentle, and to show perfect courtesy toward all people. For we ourselves were once foolish, disobedient, led astray, slaves to various passions and pleasures, passing our days in malice and envy, hated by others and hating one another” [TITUS 3:1-3].
We who follow the Risen Saviour were once numbered among the earth dwellers. At that time, living as those fully identified as belonging to this dying world, we were more often controlled by our emotions rather than thinking soberly and righteously. At that time, we were indistinguishable from the world because we were part of the world. Even when we managed to think rightly, we were easily moved away from righteousness because we could justify closing our ears to the cries of the vulnerable. We could always turn our head from looking at the evil that destroyed those who were not in favour with us. When we begin to act as we acted when we were part of this world system, we are returning to the condition that sullied our souls when Christ found us and cleansed us from all unrighteousness. The proverb that is recorded by Peter then becomes true of us, “The dog returns to its own vomit, and the sow, after washing herself, returns to wallow in the mire” [2 PETER 2:22b]. How can we who follow the Risen Lord of Glory ever permit ourselves to return to such a contaminated style of life? To do so is to renounce righteousness and to embrace evil again.
This is the point of this excursus: when we urge the vulnerable to cry out to God, to commit their case to the Great God of the Universe, it is an acknowledgement that we who know God as Father must be prepared to commit our case to Him. We must trust Him to watch over His people. We must warn those who attack and assault anyone on the basis of race or religion that there is a God who watches over the affairs of men.
DIVINE JUDGEMENT — “If you do mistreat [the vulnerable], and they cry out to me, I will surely hear their cry, and my wrath will burn, and I will kill you with the sword, and your wives shall become widows and your children fatherless” [EXODUS 22:23-24]. The words delivered by the Living God are chilling. The LORD said, “I will surely hear their cry, and my wrath will burn.” God warns that should one mistreat those who are vulnerable, the one mistreating them will himself, or herself, be made vulnerable. Divine retribution awaits the one mistreating the vulnerable, death awaits the abuser of the vulnerable. The retribution visited is to compel the one mistreating the vulnerable to be placed in a position of vulnerability.
One significant matter that can be easily overlooked in God’s warning is that God makes no pronouncement concerning the vulnerable who were objects of mistreatment. It is particularly important since we are living in an age of exaggerated social justice to note that God does not promise He will deliver the vulnerable. When many today seemingly wish to exchange one supposed subjugation for another, God does not say that positions will be reversed. Perhaps the person who is in subjugation is there because of choices she or he have made. The point we must recognize is that LORD treats vulnerable people as the individuals they are. This is not to say that God does not judge groups and nations—He does. However, the LORD treats the individual who takes advantage of the vulnerable as an individual. God’s treatment of each of us is personal.
There are promises of mercy and provision for the vulnerable given elsewhere in Scripture; however, the focus of this portion of the Word is on those who mistreat the vulnerable. I’m not specifically speaking to refugees, to widows or to orphans today. I am speaking to anyone who would mistreat these who are vulnerable, those individuals who are dependent on the good will and kindness of the remainder of society. I am especially cautioning the people of God against failing to take seriously the necessity of being compassionate. I am not suggesting that we need to go on a major crusade to engage in social justice—such efforts almost inevitably end in the weeds as we forget our first responsibility to point lost people to Christ. I am definitely urging each follower of Christ to do good when we have opportunity to do so.
Our Lord was denoted as going about doing good [see ACTS 10:38]. Thus, it should be no surprise that we are admonished to invest our lives in “doing good.” For instance, you may recall the encouragement included in the Letter to Galatian Christians that urges us, “Let us not grow weary of doing good” [GALATIANS 6:9a]. This admonition is not incidental to acting Christianly, it is essential to acting Christianly.
Elsewhere, we read, “As we have opportunity, let us do good to everyone, and especially to those who are of the household of faith” [GALATIANS 6:10].
Again, the Apostle has instructed those who follow Christ Jesus, “See that no one repays anyone evil for evil, but always seek to do good to one another and to everyone” [1 THESSALONIANS 5:15].
In his Second Letter to the Saints in Salonica, Paul wrote, “As for you, brothers, do not grow weary in doing good” [2 THESSALONIANS 3:13]. Thus, we see that from earliest days in the Faith, Christians were being taught to “do good.”
To Timothy who was serving as an elder in Ephesus, Paul has provided pointed instructions, “As for the rich in this present age, charge them not to be haughty, nor to set their hopes on the uncertainty of riches, but on God, who richly provides us with everything to enjoy. They are to do good, to be rich in good works, to be generous and ready to share, thus storing up treasure for themselves as a good foundation for the future, so that they may take hold of that which is truly life” [1 TIMOTHY 6:17-19].
The Hebrew Letter contains these instructions, “Do not neglect to do good and to share what you have, for such sacrifices are pleasing to God” [HEBREWS 13:16].
I know that I’ve just turned from the warning phase of the message—warning against mistreating the vulnerable, and turned to the positive phase of the message. Moreover, I know that in doing good, in doing what is right and proper, there is always the possibility that some will distort our efforts and seek to do us harm. Perhaps they are embarrassed at their own wickedness and seek to distract by attacking us because we are doing what is good and right. Perhaps they are enraged that we are acting righteously toward individuals or toward people groups that they want to hate. Child of God, you are serving Christ; you are not serving the world.
Therefore, let each follower of Christ hear the encouragement of the Word, putting what is written into practise in his life or in her life. God instructs His people, “This is the will of God, that by doing good you should put to silence the ignorance of foolish people” [1 PETER 2:15]. By doing what is right, you silence the ignorance of foolish people. And make no mistake, those who mistreat the vulnerable are foolish. There is no wisdom in mistreating those who cannot defend themselves, those who are off balance because of the challenges they are now facing.
Again, God instructs His people, “All of you, have unity of mind, sympathy, brotherly love, a tender heart, and a humble mind. Do not repay evil for evil or reviling for reviling, but on the contrary, bless, for to this you were called, that you may obtain a blessing. For
‘Whoever desires to love life
and see good days,
let him keep his tongue from evil
and his lips from speaking deceit;
let him turn away from evil and do good;
let him seek peace and pursue it.
For the eyes of the Lord are on the righteous,
and his ears are open to their prayer.
But the face of the Lord is against those who do evil.’”
[1 PETER 3:8-12]
I close on this final note of rich encouragement. Peter has also written, “Even if you should suffer for righteousness’ sake, you will be blessed. Have no fear of them, nor be troubled, but in your hearts honor Christ the Lord as holy, always being prepared to make a defense to anyone who asks you for a reason for the hope that is in you; yet do it with gentleness and respect, having a good conscience, so that, when you are slandered, those who revile your good behavior in Christ may be put to shame. For it is better to suffer for doing good, if that should be God’s will, than for doing evil” [1 PETER 3:14-17]. I am urging God’s people to be alert to every opportunity to do good. Amen.
[1] Unless otherwise indicated, all Scripture quotations are from The Holy Bible: English Standard Version. Wheaton: Standard Bible Society, 2016. Used by permission. All rights reserved.
[2] Tom Perez, Interview with Jonathan Swan on Axios, posted Mar 15, 2020, https://www.axios.com/dnc-tom-perez-donald-trump-abortion-religion-bf7f1f64-4242-4c34-b6e1-b7d2d283c4f2.html, accessed 17 March 2020; Cf. Hank Berrien, “DNC Chair Quotes Scripture—To Lecture Catholic Cardinal For Criticizing Him On Abortion, Daily Wire, March 16, 2020, https://www.dailywire.com/news/dnc-chair-quotes-scripture-to-lecture-catholic-cardinal-for-criticizing-him-on-abortion, accessed 17 March 2020
[3] Phil Lawler, “Did Democrats really boo God? Not quite. It’s worse than that.” Catholic Culture, Sep 06, 2012, https://www.catholicculture.org/commentary/did-democrats-really-boo-god-not-quite-its-worse-than-that/, accessed 27 April 2020; Michael Knowles, “Democrats Boo God. Then They Quote The Bible To Attack Trump.” Daily Wire, June 15th, 2018, https://www.dailywire.com/news/democrats-boo-god-then-they-quote-bible-attack-michael-j-knowles, accessed 27 April 2020
[4] Bronson Stocking, “Pelosi Quotes Bible as She Pushes Prison Release,” Townhall.com, Apr 26, 2020, https://townhall.com/tipsheet/bronsonstocking/2020/04/26/pelosi-quotes-bible-calls-for-prisoner-to-be-released-n2567648, accessed 27 April 2020
[5] Jessica Chasmar, “Obama quotes nonexistent Bible verse during speech about immigration,”
The Washington Times, December 10, 2020, https://www.washingtontimes.com/news/2014/dec/10/obama-quotes-nonexistent-bible-verse-during-speech, accessed 17 March 2020
[6] “Christians & Community Leaders Wash Feet of NC Black Protest Organizers,” n.d., https://godtv.com/christians-leaders-wash-feet-black-protest/, accessed 19 June 2020; Andrea Morris, “‘There was Such a Presence of Jesus’: Christians, Community Leaders Wash Feet of NC Black Protest Organizers,” 06-08-2020, https://www1.cbn.com/cbnnews/us/2020/june/there-was-such-a-presence-of-jesus-christians-community-leaders-wash-feet-of-nc-black-protest-organizers, accessed 19 June 2020; lwhite, “Christians Wash the Feet of Peaceful Black Protestors, Ask For Forgiveness,” Beliefnet, https://www.beliefnet.com/columnists/news/2020/06/christians-wash-the-feet-of-peaceful-black-protestors-ask-for-forgiveness, accessed 19 June 2020
[7] Caleb Parke, “Chick-fil-A’s Dan Cathy asks white Christians to repent of racism,” Fox News, June 18, 2020, https://www.foxnews.com/us/white-christian-repent-racism-chick-fil-a-dan-cathy, accessed 19 June 2020
[8] lwhite, “‘Repentance is Not Enough’: Christianity Today Calls For Churches to Pay Reparations to Black People,” https://www.beliefnet.com/columnists/news/2020/06/christians-wash-the-feet-of-peaceful-black-protestors-ask-for-forgiveness, accessed 19 June 2020; Timothy Dalrymple, “Justice Too Long Delayed,” Christianity Today, June 10, 2020, https://www.christianitytoday.com/ct/2020/june-web-only/justice-too-long-delayed.html, accessed 19 June 2020
