DO THE RIGHT THING
Mike Huckabee,
former governor of the State of Arkansas and former presidential candidate, has
written a number of books, some of which I have mentioned on this radio
program, such as, Character Is the Issue. His latest book
has the title, Do the Right Thing: Inside the Movement That's Bringing
Common Sense Back to America (New York: Sentinel, 2008). Let me
say as plainly as I know how: My lesson today is not an endorsement - either
implicit or explicit - of Governor's Huckabee's political views. I am simply
using the title of his book as the basis of our study on the topic, "Do
the Right Thing."
The title to
Governor Huckabee's book raises a number of vital questions. Does the governor
believe there is a right thing? Does he believe he knows the right thing? Does
he believe that other fallible human beings can also know the right thing? From
what source or sources can we learn the right thing, if such a thing exists? I
shall read just one brief excerpt from Governor Huckabee's book. "Having a
moral code that is objective and consistent is necessary for such a system to
work. Should each person have the ability to define his or her own 'code,'
order completely falls apart" (p. 31).
There are many
prominent American leaders - philosophical, educational, and religious - who
have doubts if the right thing exists or if anyone can absolutely know the
right thing. Some of the leaders in the so-called "Emerging Church
movement" think that getting it right may not be of any great
significance. For example, in his extremely disturbing book, A Generous
Orthodoxy (Grand Rapids: Zondervan, 2004), Brian McClaren, the
most influential leader within the Emerging Church movement, affirms:
"From this viewpoint 'getting it right' is beside the point: the point is
'being and doing good' as followers of Jesus in our unique time and place,
fitting in with the ongoing story of God's saving love for planet earth"
(p. 192). How does Brian McClaren or anyone else know what "being and
doing good" means if "getting it right is beside the point?" We
can know for sure what "being and doing good" means only if we have
the divine standard to tell us. That standard is the inspired word of almighty
God.
Graham Johnson's
book, Preaching to a Postmodern World (Grand
Rapids: Baker, 2001), tells of a Barna Report which discovered that
"Americans no longer believe in objective truth" (p. 8). That means
they either do not know what doing the right thing means or they are not
concerned about it. Johnson quotes Tim Keller: "We live in an amoral
society-one in which 'right' and 'wrong' are categories with no universal
meaning, and everyone 'does that which is right in his own eyes'" (p. 41).
Dennis McCallum
served as the general editor of the book, The Death of Truth: What's
Wrong with Multiculturalism, the Rejection of Reason and the New Postmodernity
Diversity (Minneapolis: Bethany, 1996). Jim Leffel wrote one chapter in
the book. Leffel reports on a survey at one of America's large state
universities. The young people were asked if there was such a thing as absolute
truth. Some of the young people responded: "Truth is whatever you
believe." "If there were such a thing as absolute truth, how could we
know what it is?" "People who believe in absolute truth are
dangerous" (p. 31). The sad truth is that people who do not believe in
absolute truth are dangerous. I would not want to be involved in any kind of
business with people who do not believe in absolute truth. I would not want to
appear before a judge who does not believe in absolute truth.
For many years,
Clark Pinnock was considered one of the leading defenders of the inerrancy of
scripture. His book, Biblical Revelation: The Foundation of Christian
Theology (Chicago: Moody, 1971), is an excellent discussion of
the inspiration and authority of the Bible. In recent years he has turned to
the left. Michael Horton's book, The Face of God: The Dangers and
Delights of Spiritual Intimacy (Dallas: Word, 1996), quotes Dr.
Pinnock: "The issue God cares about is the direction of the heart, not the
content of theology" (p. 37). If God does not care about "the content
of theology," why do all the New Testament writers emphasize truth? Did
not our Lord affirm: "You shall know the truth, and the truth shall make
you free" (John 8:32)? Why did Paul speak so often of "sound
doctrine" or "sound words?"
Dr. Horton says
there are "those who suggest it does not matter how we worship God, just
so long as we worship the correct God." He says those who make such an
argument "seem to forget the second commandment: 'You shall not make for
yourself an idol in the form of anything in heaven above or on the earth
beneath or in the waters below'" (p. 12). Dr. Horton insists that the
story of Nadab and Abihu is particularly relevant (p. 15).
Carlton Pearson
was a bishop in the Pentecostal movement until his brethren learned he believed
in universalism. He apparently is very angry that he was excommunicated. His
book has the title, The Gospel of Inclusion: Reaching Beyond Religious
Fundamentalism to the True Love of God and Self (New York: Atria,
2006). His book is an attempt to defend the proposition: "The whole world
is saved, they just don't know it" (p. 1). Pearson affirms: "Right
is a relative term that means different things to different people in
different cultures and consciences" (p. 9). I am not questioning Pearson's
sincerity, but does he really believe such foolishness? Is it right in one
culture for a man to beat his wife but not in another culture? Would it be all
right to practice suttee in India but not in the United States? Suttee is the
practice of burning widows on the biers of their dead husbands.
I have one other
book I must mention before I discuss with you what doing the right thing means.
Rubel Shelly and John York have written a book with the title, The Jesus
Proposal: A Theological Framework for Maintaining the Unity of the Body of
Christ (Siloam Springs, AR: Leafwood, 2003). Shelly and York
argue: "They (meaning members of the church of Christ) were taught to seek
fixed and objective understandings of the text. Postmoderns have no difficulty
with less-than-perfect interpretations, for they value persons above
formulas" (p. 83). That observation means that a biblical text can mean
whatever the interpreter wants it to mean. There is one thing for sure: Neither
Christ nor the apostles held such a view of interpretation. Jesus made an
argument based on the tense of a verb (Mt. 22:32). Paul made an argument based
on the number of a noun (Gal. 3:16). 1f we should be satisfied with
less-than-perfect interpretations, why spend hours and hours seeking to know
what a particular word or verse or passage means? Shelly and York are arguing
that right does not exist or it is not really all that important, although it
is my considered opinion that neither of them believes it.
I have two
questions I must address in the time I have remaining. Can we know what the
right thing is? What does doing the right mean? Postmodernists deny that
fallible human beings can know anything. Oddly enough, they know that we cannot
know. The Bible has a very different view. Was Jesus wrong when he said to some
of the Jews who believed on him: "You shall know the truth, and the truth
shall make you free" (John 8:32)? Paul told a young preacher: "I know
whom I have believed, and am persuaded that he is able to keep that which I
have committed unto him against that day" (2 Tim. 1:12). The tense of the
verb "know" means I have come to know and I still know. I have full
knowledge. The Apostle John affirms: "Hereby we do know that we know him,
if we keep his commandments" (1 John 2:3). Not one Bible writer ever
expressed doubt about man's ability to know the truth.
I shall spend the
remainder of our time examining what doing right means. Obviously, I can only
touch the hem of the garment, but I want to emphasize some of our duties to God
and to our fellowmen. A Jewish lawyer approached Jesus Christ with a question:
"Which is the great commandment in the law?" Jesus answered:
"You shall love the Lord your God with all your heart, and with all your
soul, and with all your mind. This is the first and great commandment. And the
second is like unto it, You shall love your neighbor as yourself. On these two
commandments hang all the law and the prophets" (Mt. 22:36-40).
What did Christ
have in mind when he said we must love God with all our hearts, souls and minds
and our neighbor as ourselves? Loving God with all our heart, soul and mind
means obeying his commandments - all of them. Jesus made that truth plain.
"If you love me, keep my commandments" (John 14:15). "You are my
friends, if do whatsoever I command you" (John 15:14). How can anyone
claim to love God and ignore his commandments? The Apostle John explained what
loving God means. "By this we know that we love the children of God, when
we love God, and keep his commandments. For this is the love of God, that we keep
his commandments: and his commandments are not grievous" (1 John 5:2-3).
The expression, "love of God," in verse five means our love for God -
not his love for us. We demonstrate our love for God when we obey his
commandments.
Doing the right
thing means honoring the Golden Rule. "Therefore all things whatsoever you
would that men should do unto you, do you also to them: for this is the law and
the prophets" (Mt. 7:12). Is there any relationship on earth to which this
principle does not apply? Can you imagine what would happen in America's
marriages if every husband always treated his wife as he wants to be treated
and every wife reciprocated? Does that principle also apply to businessmen and
their customers, physicians and their clients, teachers and their students,
people in the United States House of Representatives and in the Senate?
Doing the right
thing means believing in the sacredness of all human life and honoring all
human life. King David expresses the very mind of God about the sacredness of
all human life. He said to God: "Thou hast formed my inward parts: thou
hast covered me in my mother's womb. I will praise thee for I am fearfully and
wonderfully made: marvelous are thy works; and that my soul knows right well.
My substance was not hidden from thee, when I was made in secret, and curiously
wrought in the lowest parts of the earth. Thine eyes did see my substance,
being yet unformed; and in thy book all my members were written, which in
continuance were fashioned, when as yet there was none of them" (Psa.
139:13-16).
Romans 12 provides
wonderful insight into what doing the right thing means. "Let love be
without dissimulation. Abhor that which is evil; cleave to that which is good.
Be kindly affectionate one to another with brotherly love; in honor preferring
one another; not slothful in business; fervent in spirit; serving the Lord;
rejoicing in hope; patient in tribulation; continuing instant in prayer;
distributing to the necessity of the saints; given to hospitality. Bless them
who persecute you: bless, and curse not. Rejoice with them who rejoice, and
weep with them who weep. Be of the same mind one toward another. Mind not high
things, but condescend to men of low estate. Be not wise in your own conceits.
Recompense to no man evil for evil. Provide things honest in the sight of all
men. If it be possible, as much as lies in you, live peaceably with all men.
Dearly beloved, avenge not yourselves, but rather give place to wrath: for it
is written, Vengeance is mine; I will repay, says the Lord. Therefore if you
enemy hunger, feed him; if he thirst, give him drink: for in so doing you shall
heap coals of fire on his head. Be not overcome with evil, but overcome evil
with good" (Rom. 12:9-21).
Doing the right
thing means helping the poor, the sick, widows and orphans. The churches of
Christ in the provinces of Macedonia and Achaia serve as wonderful examples of
love for the poor. In his second letter to the Corinthians, Paul praised the
Macedonians for their generosity in helping the needy. "Moreover,
brethren, we want you to know of the grace of God bestowed on the churches of
Macedonia; how that in a great trial of affliction the abundance of their joy
and deep poverty abounded unto the riches of their liberality. For to their
power, I bear record, yea, and beyond their power they were willing of
themselves; praying us with much entreaty that we would receive the gift, and
take upon us the fellowship of the ministering to the saints. And this they
did, not as we hoped, but first gave their own selves to the Lord, and to us by
the will of God" (2 Cor. 8:1-5).
The Mosaic
covenant required God's people to take care of the poor and the needy among the
Jews. But it also demanded that the Israelites care for strangers. Moses told
the Israelites: "For the Lord your God is God of gods, and Lord of lords,
a great God, a mighty, and a terrible, who regards not persons, nor takes
rewards: he executes the judgment of the fatherless and widow, and loves the
stranger, in giving food and raiment. Love therefore the stranger: for you were
strangers in the land of Egypt. You shall fear the Lord your God; him shall you
serve, and to him shall you cleave, and swear by his name" (Dt. 10:17-20).
Paul commanded the
Galatians: "Brethren, if a man be overtaken in a fault, you who are
spiritual, restore such a one in the spirit of meekness; considering yourself,
let you also be tempted. Bear one another's burdens, and so fulfill the law of
Christ. For if any man think himself to be something, when he is nothing, he
deceives himself. But let every man prove his own work, and then shall he have
rejoicing in himself alone, and not in another. For every man shall bear his
own burden. Let him who is taught in word communicate to him who teaches in all
good things. Be not deceived; God is not mocked: for whatsoever a man sows,
that shall he also reap. For he who sows to his flesh shall of the flesh reap
corruption; but he who sows to the Spirit shall of the Spirit reap life
everlasting But let us not be weary in well doing: for in due season we shall
reap, if we faint not. As we have therefore opportunity, let us do good unto
all men, especially to them who are of the household of the faith" (Gal.
6:1-10). If we follow the Lord's commands in this passage, will we not know
that we are doing the right thing?
Doing the right
thing from God's viewpoint also means preaching the truth and opposing all
error. I am fully aware that postmodemists doubt if we can know the truth even
if it exists. King Solomon did not buy into such foolishness. He commanded God's children: "Buy the
truth, and sell it not: also wisdom, and instruction, and understanding"
(Prov. 23:23). If truth does not exist or if men are incapable of knowing it,
Solomon's advice makes no sense. King David agreed with his son. He said:
"Thou art near, 0 Lord; and all thy commandments are truth" (Psa.
119:151).
The Lord Jesus
Christ had no doubt his disciples in every age could know the truth and were
responsible for preaching it. Jesus assured his immediate disciples that they
could know the truth, even when he was not with them. When he was about to return
to the Father, he told them: "Howbeit when he, the Spirit of truth, has
come, he will guide you into all truth: for he shall not speak of himself; but
whatsoever he shall hear, that shall he speak: and he will show you things to
come" (John 16:13). Jesus prayed to God almighty for his disciples:
"Sanctify them through the truth: thy word is truth" (John 17: 17).
But preaching the
truth is not adequate. We must also refute the error that exists in our world.
Paul commanded his son in the gospel: "Preach the word; be instant in
season, out of season; reprove, rebuke, and exhort with all longsuffering and
doctrine. For the time will come when they will not endure sound doctrine; but
after their own lusts shall heap to themselves teachers, having itching ears;
and they shall turn away their ears from the truth, and shall be turned unto
fables" (2 Tim. 4:2-4). The word "reprove" means to convict when
there is sufficient evidence of wrongdoing or error. The word
"rebuke" involves censure and sharp criticism. Paul said to a
sorcerer who was trying to keep Sergius Paul from hearing the gospel: "0
full of all subtlety, and all mischief, you child of the devil, you enemy of
all righteousness, will you not cease to pervert the right ways of the Lord"
(Acts 13:10)?
Paul specifically
and emphatically condemned the enemies of the cross of Christ. "For many
walk, of whom I have told you often, and now tell you even weeping, that they
are enemies of the cross of Christ: whose end is destruction, whose God is
their belly, and whose glory is in their shame, who made earthly things”
(Phil.3: 18-19). The Lord commended the
Ephesians for hating the deeds of the Nicolaitans because he also hated their
deeds (Rev. 2:6). He rebuked the church
members in Thyatira for not taking action against a woman he called Jezebel
(Rev. 2:20). He said the lukewarm
Laodiceans made him sick at his stomach, figuratively speaking. He threatened to vomit them out of his mouth
if they did not repent (Rev. 3:16-19).
Error must not be
allowed to proliferate. We must always
do the right thing.
Winford Claiborne
The International Gospel Hour
P.O. Box 118
Fayetteville, TN 37334