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What the Bible says about Culture of Compromise
(From Forerunner Commentary)

Deuteronomy 30:15-19

A tenet supposing that "the truth lies in the middle" in most matters is an ethically dangerous one. Applied universally, it guarantees a person a life—and communally, a culture—of compromise. Such a person or community will take a stand on nothing. Every decision will be a negotiation between whatever is perceived to be at the far ends of the spectrum. This is life in the gray land of rootless vacillation. It is living without convictions, without belief in the existence of truth.

The peril in living by this principle reveals itself most readily in matters of morality. In His Ten Commandments, God outlines truths regarding human conduct, both toward Himself and toward fellow man. These rules are not guidelines, as many seem to consider them today, but non-negotiable standards. As He patiently explains in places like Leviticus 26 and Deuteronomy 28, if we live by them, we will receive all sorts of blessings, but if we reject them and violate them, we had better brace ourselves for calamity. With God and His laws of happy, successful human behavior, there is no middle ground.

Yet, those who try to walk a centrist road often consider the Ten Commandments to be one of the extremes and begin backpedaling toward antinomianism, otherwise known as anarchy or lawlessness. For example, God instructs us, "You shall not murder" (Exodus 20:13), an unambiguous statement. In other places, God explains that manslaughter is an exception to this, but even one who commits manslaughter must pay a stiff penalty for ending a human life (see Exodus 21:13; 22:2-3; Numbers 35:16-28; Deuteronomy 19:4-6). As clear as this is, though, centrists rationalize further exceptions to reach personal comfort zones.

Abortion is a sad case of such compromise. As the murder of a human life, abortion falls under the umbrella of the sixth commandment. A centrist may not agree with radical, pro-choice advocates that abortion should be on demand at any time and for any reason, yet he might allow the use of RU-486 (mifepristone), the abortion pill, because he concludes it does not technically cause an abortion (in many—but not all—cases, it is used to prevent conception).

Another concession on the abortion issue is the ubiquitous proviso, "except in cases of rape or incest." If one believes that abortion is murder, accepting this position opens a crack in the dike. It assumes that the life to be extinguished is of lesser worth due to the manner of its conception. Ultimately, this exception operates on a belief that it is permissible to end a pregnancy if it can be determined—somehow—that the child would not enjoy a certain quality of life. Thus, it also becomes allowable to abort malformed and retarded babies, and the next step would be to abort potentially chronically ill children, say, those with genetic markers that point to certain debilitating diseases and syndromes. How long is it before abortion is tolerated for reasons as basic as gender (already common in India and China) or hair or eye color?

This is the proverbial slippery slope that eventually ensues from living "somewhere in the middle." The apostle Paul maintains in Romans 8:7 that human nature is essentially hostile toward God and His law; it recoils from submitting to divine standards, which are, admittedly, oftentimes difficult to observe. The Bible shows that people have an innate tendency to compromise to placate the human drive to live by its own rules. Every day in myriad situations, men and women repeat the sin of Adam and Eve in the Garden (Genesis 3:1-6), rejecting God's command in order to fulfill their own desires. Seeking "truth" through compromise will only end in sin and its destructive consequences.

Fundamentally, those who seek the "truth" between extremes are playing God. They have taken upon themselves the job of determining what is right and wrong, a position that the great Sovereign of the universe has not abdicated. Truth be told, we have all been guilty of this usurpation of God's throne, and there is no time like the present to give it back to the One to whom it rightfully belongs.

This suggests that we have to adjust our thinking. Men have formulated a spectrum of choices, all of which are legitimate to human minds, yet this is not a biblical construct. The Bible reveals, not a continuum with extremes bracketing an expansive center, but a simple alternative: We can choose between God's way and the wrong way. This is why God has established the process of conversion, so that over a lifetime of overcoming and growth, we can repent of our lives of compromise and begin to live by His righteous standards.

Richard T. Ritenbaugh
Somewhere in the Middle

Mark 7:20-23

"When little men cast long shadows," said Walter Savage Landor, an English author of the turn of the nineteenth century, "it is a sign that the sun is setting." Mr. Landor was not speaking of short-statured men, although perhaps he had the diminutive Napoleon in mind. No, he was referring to ignoble men, those with unworthy ideals and ambitions. Such men are self-aggrandizing, interested only in their own promotion.

A better-known quotation on leadership and character comes from America's sixteenth President, Abraham Lincoln: "Nearly all men can stand adversity, but if you want to test a man's character, give him power." This quotation—from a man tested as perhaps no other American chief executive has—clarifies that character in leadership matters. Holding a position of leadership, by definition, implies holding power, and only people of good character can handle power properly. One could go so far as to say that character in leadership is where character matters the most.

Today, however, moral character in leadership is not considered a first priority. Recent political campaigns reveal what the candidates' public relations experts deem important: centrist policies, good looks, felicity in public speaking, a lack of skeletons in the closet, an ability to attract contributions, a willingness to compromise, and a clean track record on the issues. Thanks to previous administrations, the public is now willing to forgive indiscretion and obfuscation in its leader as long as he gives them what they want.

God is the ultimate source for the true answer to whether character matters in leadership, and we can determine His answer by asking just a few questions. The answers should be obvious to those He has called out of this world.

First, we can ask, "What has He called us to become?" He has called us to become His sons and daughters, to fill the offices of kings and priests in His government (Revelation 5:10). These are leadership positions. Therefore, we can rightly say that His children have been called to be leaders, to hold positions of great authority in His Kingdom. From this, we could also extrapolate that, ultimately, the salvation process is about leadership.

Second, we must ask, "How do we obtain these positions?" The Bible answers in II Peter 3:18: by "grow[ing] in the grace and knowledge of our Lord and Savior Jesus Christ." In other places, Scripture says that we must "put on the new man" (Ephesians 4:24; Colossians 3:10) or "be transformed into the image of Christ" (Romans 12:2; II Corinthians 3:18). In other words, we prepare for these positions of leadership by taking on the very character of God Himself, who rules everything. He is the highest Power in the universe, the greatest Leader of all.

Thus, we should ask, "Will God allow anyone without His perfect character to rule in His Kingdom?" We realize that the answer to this is obviously, "No." This truth is often stated in the negative: "Do you not know that the unrighteous will not inherit the kingdom of God?" (I Corinthians 6:9), and then the apostle Paul lists several kinds of sinners he means by the term "the unrighteous." In Galatians 5, he writes of those who practice "the works of the flesh" (Galatians 5:19-21), which he lists, concluding with the statement "that those who practice such things will not inherit the kingdom of God." Even in the Book's final chapter, Jesus tells us plainly, speaking of New Jerusalem, "But outside are dogs and sorcerers and sexually immoral and murderers and idolaters, and whoever practices a lie" (Revelation 22:15), clearly meaning that those with such low character will not be there at all!

Thus, we can conclude that every ruler in His Kingdom will have His personal stamp of approval on his or her character. Christ is the Judge of all. No one will be able to slip under His rod when He evaluates His sheep. No scoundrel will rule in the Kingdom of God. Not even someone of just moderate character will bear rule in His Kingdom. He will make sure that every citizen of New Jerusalem has perfect character!

Does character matter? Yes, indeed! Character means everything to us as His called-out ones, and it means everything to leadership, human or divine.

Does a person's personal life affect his public life? Of course, it does; they cannot be separated or compartmentalized. Do we expect an individual who makes poor decisions in private matters to make good ones in public matters? If a "leader" has a record of doing wicked things in his private life, is it not logical to think that some of his immorality will bleed over into his public life? It must.

A person carries what is inside of him wherever he goes, and those internal traits will affect whatever he does. If the characteristics that are within him are good and benevolent, he will behave with kindness and generosity in every situation. Yet, if his heart is filled with hate and self-seeking, he will act meanly and selfishly toward everyone. He may be able to cloak his evil nature from others for a short time, but Jesus tells us that his secret sins will be shouted from the rooftops if he continues in them (see Luke 12:3).

Richard T. Ritenbaugh
Leaders With Character


 




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