Posts Tagged With: divine justice

Life Is Not Fair, but God Is Good

“Are You not from everlasting,
O Lord, my God, my Holy One?
We will not die.
You, O Lord, have appointed them to judge;
And You, O Rock, have established them to correct.
Your eyes are too pure to approve evil,
And You can not look on wickedness with favor.
Why do You look with favor
On those who deal treacherously?
Why are You silent when the wicked swallow up
Those more righteous than they?” (Habakkuk 1:12–13; all Scripture quotations are from the New American Standard Bible).

Life is unfair and can bring doubt and grief, but God is still good and just. Image by Victoria Borodinova from Pixabay.

The Bible and Judeo-Christian tradition make bold statements about God. We believe that He is always present, all-powerful, all-knowing, eternal, unchanging, holy, righteous, merciful, loving, and good. He is perfect in all of these attributes.

However, we see the world He created and governs, and things do not seem right. Wicked rulers enslave millions of people through violence, fear, and corruption. A global pandemic strikes down good people who are taking necessary precautions to protect themselves and others, while violent rioters burn buildings and loot businesses without catching a sniffle. A head-on automobile collision kills a careful driver and his passengers, while the drunk driver who was speeding the wrong way down a highway staggers away uninjured.

Life is not fair. Injustice exists everywhere. It can be easy to doubt God when bad things happen.

This dilemma is ancient. Even the authors of Scripture struggled with it at times. Abraham, the father of the faith, once asked God, “Shall not the judge of all the earth deal justly?” (Genesis 18:25). The prophet Habakkuk uttered the prayer at the beginning of this post while the Babylonians were ravaging the nation of Judah. He understood that the Jews had sinned against God and deserved some kind of judgment. However, the violence he saw seemed to be much worse than they deserved. Furthermore, they were suffering at the hands of the Babylonians, who were more wicked than the Israelites or Jews had ever been.

“God, do You have any idea what you are doing? Do You think this is right or fair? Where are You in this mess?” Do we not all pray like this at times? Throughout the ages, people have asked the same questions: How can a good, holy, righteous, and loving God allow wickedness and evil to prevail? How can such a God use evil people or events to judge His children or otherwise accomplish His will?

These questions continue to nag us, and people have answered the question in three ways.

First, some people conclude that there is no God. For them, there is no conflict. They believe that the universe is not governed by a supremely intelligent being; rather, impersonal natural laws of physics govern the universe. We are merely the random products of billions of years of chemical reactions that led to organic matter, then to living organisms, which eventually evolved into more complex life forms, including humans. In such a universe, right and wrong are merely human concepts, not objective realities. You cannot say “Bad things happen to good people,” because bad and good are just matters of opinion, not facts.

A second solution to this dilemma suggests that God (or several gods) exists, but He/she/they is/are imperfect. Rabbi Harold S. Kushner shared this view in his 1981 bestselling book When Bad Things Happen to Good People. He proposed that God exists and is good and loving but not all-powerful. He might want to heal your horrible disease but cannot do it. Similar worldviews state that God is less-than-perfect in some other way. Maybe He is not perfectly loving or just. Perhaps there are several gods, all of whom are imperfect. Ancient polytheistic tales like the myths of ancient Greece or the Middle East give this perspective. For example, in the ancient Babylonian Epic of Gilgamesh, a hero named Utnapishtim builds a large ship to save part of humanity during a global flood (similar to the biblical story of Noah). At the end of the flood, Utnapishtim offers sacrifices to the gods, who gather to ravenously receive the offering. One capricious deity had forgotten that all of the gods need to be fed by sacrifices offered by humans, and the other gods and goddesses were not able to stop him.

The response of faith holds that God is perfect, but His ways are beyond our full understanding. In the words of Isaiah:

“‘For My thoughts are not your thoughts,
Nor are your ways My ways,’ declares the Lord.
‘For as the heavens are higher than the earth,
So are My ways higher than your ways
And My thoughts than your thoughts’” (Isaiah 55:8–9).

God is perfect. He is all-powerful, holy, just, and loving. When things do not seem to be going right, He is still in control. We may not understand what He is doing, but He knows exactly what He is doing or allowing.

If He does not fully judge evil in this world, He will do so at the final judgment. Although evil men may get away with their crimes in this life, God will hold them to account. We may not see it in this world, but God’s justice will come to fruition.

We will continue to see or experience things that tempt us to doubt God’s goodness or perfection. Do not fear. He will make all things right in His time. Life is not fair, but God is good all the time. Let us continue to trust Him even when circumstances tempt us to ask questions.

Life is not fair, but God is good. Have you struggled with this idea in your own life? How has it played out for you? Feel free to share by clicking the “Leave a comment” link below.

Copyright © 2020 Michael E. Lynch. All rights reserved.

Categories: Bible meditations, God's Nature and Personality | Tags: , , , , , , | 2 Comments

Scripture Sabbath Challenge—Luke 13:1–5

“Now on the same occasion there were some present who reported to Him about the Galileans whose blood Pilate had mixed with their sacrifices. And Jesus said to them, ‘Do you suppose that these Galileans were greater sinners than all other Galileans because they suffered this fate? I tell you, no, but unless you repent, you will all likewise perish. Or do you suppose that those eighteen on whom the tower in Siloam fell and killed them were worse culprits than all the men who live in Jerusalem? I tell you, no, but unless you repent, you will all likewise perish.’” (Luke 13:1–5, NASB).

I usually try to avoid writing or posting about a Bible passage shortly after hearing someone else preach about it. However, during the Scripture reading this morning, something grabbed my attention, and the pastor did not really address it. So, I will deviate from my rule this time.

This passage appears in an extended series of teachings that Jesus is giving to the crowds who are following Him. During His teaching, someone told Him about an incident where Pontius Pilate had apparently had some Galileans killed while they were offering sacrifices at the temple. It is not clear whether this is the first time Jesus heard about this or not. What is important is the way Jesus confronted a common view of human suffering.

The people of Jesus’ day viewed suffering as a sure sign of divine justice or judgement. If a Roman official could have you killed while you are worshipping God, you must have deserved it; if you were innocent, God would protect you. Likewise, if a tower fell upon you and killed you, then you got what you deserved. By this logic, everybody who died on 9/11 must be in hell.

Although I believe strongly in divine justice, this view is simplistic, erroneous, and evil. God is just, but this life is not always fair. We will see divine justice finalized in the next life, even though a lot of evil goes unpunished in this world and a lot of good does not see its reward. (I add that this is part of the reason that I find universalism—the belief that all people will be saved and nobody goes to hell—to be an absolutely heretical false teaching, completely incompatible with the Christian faith.)

Jesus simply does not allow His hearers to ponder the fate of others. He turns the question back on those who are present. He confronts us as well.

It should not matter to us so much what God is doing about other people. Yes, they are sinners who are doomed if they do not receive forgiveness. But, so are we. Every one of us has sinned and fall short of the glory of God. If we have not repented, or do not repent, we will give a reckoning to Him on the day of judgement. Maybe my sins are not as blatant or scandalous as those of some politicians, serial killers, terrorists, or morally reprobate celebrities. Still, I do not need to worry about what God will do to the Kardashians. I need to make sure that I am doing His will and allowing Him to work through me.

Which brings me to the other point: How should we react when we see evil or disaster? Should we rejoice when a sinner “gets what he deserves”? Should we rejoice that God finally did something our way when natural disaster devastates a region and kills many people?

It is not our job to judge: When disaster or tragedy strikes, our job is not to analyze, but to minister in Christ’s place. In October 2012, Hurricane Sandy devastated parts of the east coast, especially Long Island. Some may have asked if this was God’s judgement upon the liberal northeast. Maybe it was, but it was not my job to proclaim God’s wrath. At that time, real Christians (along with other people of good will) were donating clothing and money to help those who had lost possessions; they were donating time to help people clean out their flooded homes; they were inviting homeless or displaced friends and relatives to stay in their homes. They were manifesting the love of God.

Let us always keep our eyes on God’s will for our own lives, seeking to minister to the victims when life is not fair, and to repent of the sins that infect our own souls.

This post was written as part of the Scripture Sabbath Challenge

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This post copyright © 2016 Michael E. Lynch. All rights reserved.

Categories: Bible meditations, Character and Values, Christian Life, Scripture Sabbath | Tags: , , , , | 1 Comment

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