The Governmental Potter

"Children are the world's most valuable resource and its best hope for the future." John F. Kennedy penned these words of truth, and they serve as a vivid reminder of the importance of our children. Paul, through inspiration, admonished the fathers in Ephesus bring their children "up in the training and admonition of the Lord." (Ephesians 6:4). The Bible is replete with both commands and examples of the parental responsibility of rearing children to fear God and keep His commandments. Indeed, children are unmolded clay that will forge future governments, businesses, and the church. However, if many politicians have their way, the molding process for those children is about to be transformed and placed squarely into the hands of the government.

A piece of legislation is quietly resurfacing in the United States that Christians need to familiarize themselves with. All countries except two (the United States and Somalia) have adopted the United Nations Convention on the Rights of the Child (UNCRC). As such, America is under heavy pressure to adopt this treaty and join the other nations that have signed on. While this basics of this treaty sound appealing—protecting children from various types of abuse and neglect—the truth reveals that veiled under legal jargon is the undoing of the American family home. This treaty places strips away parents’ rights and elevates children’s rights, allowing the United Nations to dictate how American children are brought up.

A quick history lesson

From the beginning of our country’s inception there has never been a question as to parents possessing the right to raise their children. Parental rights were so fundamental and basic that not much thought was ever given to laws declaring the parents’ rights. Even though parental rights are not specifically mentioned in the United States Constitution or the amendments, there have been several court opinions that make it clear that the state does not control the upbringing of children. For instance, eighty years ago the Supreme Court declared that "the child is not the mere creature of the State; those who nurture him and direct his destiny have the right, coupled with the high duty, to recognize and prepare him for additional obligations." Pierce v. Society of Sisters, 268 U.S. 510 (1925). More recently the Court upheld this line of reasoning with the declaration that the "primary role of the parents in the upbringing of their children is now established It was unspoken that parental rights were a part of the fundamental foundation of our nation’s heritage.

Change is in the wind

Those rights are in real danger of being completely stripped away. Because of the UNCRC status as a "treaty," the U.S. Constitution mandates that it is supreme to any state laws regarding children and parents. Thus this treaty would supersede any state law. And sadly, this treaty has the support of many Washington politicians.  For instance, President Obama supports the UNCRC, as does Secretary of State Hillary Clinton. In fact, Clinton has been promoting this treaty for over twenty years. One of the most liberal senators in office, Senator Barbara Boxer (D-CA) has "promised" that this treaty will be ratified during this term of Congress. So exactly what changes do these politicians want to bring to the American family? Carefully consider what the UNCRC proposes:

• Good parents would no longer be entitled to the legal presumption that they act in the best interests of their children. Instead, the government would have the authority to overrule all parents on any decision concerning the child if the government believed it could make a better decision.
• Parents could no longer spank their children—even in the home.
• Children would have the legal right to choose their own religion. Parents would be permitted only to give advice.
• Children would acquire a legally enforceable right to leisure.
• Christian schools that refuse to teach "alternative worldviews" and teach that Christianity is the only true religion "fly in the face of article 29" of the treaty.
• Allowing parents to opt their children out of sex education has been held to be out of compliance with the UNCRC.
• Children would have the right to reproductive health information and services, including abortions, without parental knowledge or consent.
• A murderer aged 17 years and 11 months and 29 days at the time of his crime could no longer be sentenced to life in prison.
• America would be under a binding legal obligation to massively increase its federal spending on children’s programs because it states the nation cannot spend more on defense than on children’s welfare.
• A child’s "right to be heard" would allow him (or her) to seek governmental review of every parental decision with which the child disagreed.

(Adapted from "20 Things You Need to Know About the UN Convention on the Rights of the Child" )

An Experiment Gone Bad

Several years ago, Washington State tried to adopt an UNCRC-type policy for their state. The result was a legal nightmare for both parents and children. As evidence, consider the following two cases that occurred as a result of the law as reported by Michael Farris on www.parentalrights.org:

Case #1 A thirteen-year-old boy in Washington State was removed from his parents after he complained to school counselors that his parents took him to church too often. His school counselors had encouraged him to call Child Protective Services with his complaint, which led to his subsequent removal and placement in foster care. It was only after the parents agreed to a judge's requirement of less-frequent church attendance that they were able to recover their son.

Case #2 In the early 1980s, a landmark parental rights case reached the Washington State Supreme Court. The case involved 13-year-old Sheila Marie Sumey, whose parents were alarmed when they found evidence of their daughter's participation in illegal drug activity and escalating sexual involvement. Their response was to act immediately to cut off the negative influences in their daughter's life by grounding her.

But when Sheila went to her school counselors complaining about her parent's actions, she was advised that she could be liberated from her parents because there was "conflict between parent and child." Listening to the advice she had received, Sheila notified Child Protective Services (CPS) about her situation. She was subsequently removed from her home and placed in foster care.

Her parents, desperate to get their daughter back, challenged the actions of the social workers in court. They lost. Even though the judge found that Sheila's parents had enforced reasonable rules in a proper manner, the state law nevertheless gave CPS the authority to split apart the Sumey family and take Sheila away.

In an interview years later, Shelia stated that what the court should have done was rebuke her and send her back to her parents. By breaching the door open into our homes, the courts have allowed more and more judges to deny the role of parents, opting instead for governmental intervention for the family. If the UNCRC passed it would give Congress the power to directly legislate on all subjects necessary to comply with the treaty. The family home would become a ward of the federal government. It would also set precedent and become the largest shift of power from the states to the federal government in American history.

"What Can We Do About it?"

One of the questions I’m asked most frequently by Christians is this: "What can we do about it?" That’s a valid question, and one that needs to be addressed whenever problems are presented. The three things I would strongly urge Christians to consider are: (1) contact your state representatives and let them know you don’t want them supporting this treaty; (2) visit www.parentalrights.org and read the information they have on creating an amendment to protect children by empowering parents through the passage of the Parental Rights Amendment to the U.S. Constitution (While I’m not one who favors adding lots of amendments to our Constitution, I think this one is now necessary); and (3) help get the word out. Isn’t it time Christians stand up and protect our most valuable resource?

 The apostle Paul wrote: “...but when the fullness of time came, God sent forth his Son...” (Galatians 4:4). The phrase “fullness of time” is extraordinary. It reflects the most ideal time in world history for the birth of Christ and the inauguration of Christianity. The commencement of the Christian religion was a turning point in world history (note the common B.C. / A.D. designations). Fundamental to an understanding of this event are the several centuries just prior to Jesus’ birth.

When Old Testament history closes, the Jewish people have resettled Palestine, after seventy years of captivity in Babylon. The final exile return occurred in 444 B.C. The Old Testament record ends, therefore, about four centuries before the birth of Christ.

These “four silent centuries” really are not silent at all. Secular history sheds considerable light on this period; and it is tremendously important. God’s providential activity (i.e., his orchestration of human events in a non-miraculous manner) was, in retrospect, both active[  and effective. This historical period should be considered from several vantage points.

Political

When the Old Testament regime ended, the Hebrews had been under Persian rule for about two centuries. In 332 B.C., Alexander the Great conquered the Persians, and the Jews yielded to Greek control. The brilliant military commander was reasonably tolerant of the Hebrews but sought to immerse the nation in Greek culture. When Alexander died (323 B.C.) without an heir, his empire fell into a brief state of disarray; ultimately, however, it was divided into four segments. The prophecies of these events in Daniel 8, written more than two centuries earlier, are stunning.

One of these powers, the Seleucids of Syria (especially a butcher named Antiochus Epiphanes), persecuted the Jews horribly, outlawing Judaism and attempting to eradicate all copies of the Hebrew Scriptures. This was the “midnight” hour of the interbiblical era. Eventually (167 B.C.) the Jews initiated a revolt. They struggled for more than forty years before gaining a measure of independence. That freedom was to be short-lived.

In 63 B.C., the Roman general Pompey swept through Syria and Palestine, annexing both territories to the empire; the “holy land” thus came under Roman rule. At the time of Jesus’ birth, Augustus (31 B.C. - A.D. 14) was on the imperial throne (Luke 2:1ff). In A.D. 66, the Jews rebelled against Rome; four years later Jerusalem was demolished, more than a million Hebrews were killed, and thousands were taken into slavery (Josephus, Wars 6.9). From about 37 B.C. to A.D. 6, the Jews were permitted to have their own “king” under Herod, and then his son, Archelaus (Matthew 2:1, 22). Afterward they were governed by procurators appointed by Rome, of whom Pontius Pilate was most notable.

Social Circumstances

The social environment in the time of Christ was different from that of the Old Testament. During the ministry of Jesus there was sharp hostility between the Jews and Samaritans (Luke 9:51-54; John 4:9). The Samaritans were a mongrel mixture of ancient Hebrews and foreigners (the Assyrians; cf. 2 Kings 15:29), and a people afflicted with paganism (2 Kings 17:29). By the permission of Alexander, the Samaritans built their own temple on Mt. Gerizim; this became a matter of contention between Jews and Samaritans (cf. John 4: 20). Remarkably, the Samaritans became a fertile field for gospel evangelism (cf. John 4:35, 39-41; Acts 8:5ff).

During his control of Palestine, Alexander vigorously sought to “Hellenize” the Hebrew people, i.e., immerse them in Greek culture. This process had strong advocates even among certain Jewish leaders. This influx of Greek influence began to weaken certain elements of Hebrew society (a Greek amphitheater was even built in Jerusalem), and tensions between the Gentile Greeks and the Jews flared. This explains some of the actions and reactions within the Gospel records — for instance, why the Jews washed their hands and all their vessels that potentially had been in contact with the “unclean” Gentiles, before meals (cf. Mark 7:1-4). There was even a strained relationship in the early church between Hebrews and Hellenists (Acts 6:1-6).

When the early Christians took the message of Christ throughout the antique world (cf. Acts 17:6b), they found Jewish communities almost everywhere they went. These scattered Hebrews were called the “Dispersion” (James 1:1; 1 Peter 1:1). Ptolemy I (322-285 B.C.) transported many Jews from Palestine to Egypt. Antiochus of Syria likewise dispersed some 2,000 Jews, who had remained in Babylon, to Lydia and Phrygia. Hundreds of Hebrews were taken to Rome following the fall of Jerusalem in A.D. 70. This widespread distribution of Judaism (with its monotheistic conviction of God, and its Scriptures containing the messianic prophecies) was tremendously instrumental in the success of Christianity in the days of its youth.

Greek and Roman Culture

A number of cultural developments in the inter-testament period were significant. Beginning about 300 B.C., the Koine (“common”) Greek tongue became the spoken/written language of the Roman world. Paul even wrote his letter to the Christians in Rome in Greek, not Latin! This amazing language was the most precise conveyance for human thought in the history of the world. Little wonder, in the providence of God, that it was the language in which the New Testament was composed. About three centuries after the death of Christ, it became a dead language, thus, in a manner of speaking, “embalming” the precious truths of the New Testament record without further linguistic development. 

According to tradition, the Egyptian ruler Ptolemy II (285-246 B.C.) commissioned a translation of the Hebrew Scriptures into Greek. Known as the Septuagint (abbreviated as LXX); this allowed the Greek world access to the hundreds of Old Testament prophecies regarding Christ. These could be examined in preparation for the Lord’s arrival upon earth (cf. Luke 24:44; Acts 9:22).

The Romans also facilitated the advancement of Christianity in a number of important ways. (a) The Roman conquest unified the civilized world. From around 27 B.C. to A.D. 180, the empire was in a state of relative peace, known as the Pax Romano. This allowed early missionaries to travel freely with their message of salvation. (b) Roman highways laced the empire, providing easy land transportation. (c) The extension of Roman citizenship to many throughout the empire doubtless was an advantage to numerous gospel preachers (cf. Acts 22:25ff). (d) The Roman legal system of the first century was the finest of the ancient world. By this system Jesus Christ was put on trial for the false charges leveled against him. Three times he was judged innocent before Pilate (John 18:38; 19:4, 6), yet his “judgment” was taken away (Acts 8:33). This fact relates to his qualification, as an innocent victim, to die for sinful humanity, allowing God to remain “just,” yet justify those who obey him (Romans 8:26; 6:17-18).

Religion

When one enters the New Testament he is introduced to several Jewish sects. The Pharisees (about 6,000 in number) were an outgrowth of the Hebrew opposition to Greek influence. These were the “straitest” sect of Judaism (Acts 26:5), and Saul of Tarsus (later Paul the apostle) was of this group. The Sadducees developed out of the Jewish rebellion of this era. They were a blend of Greek-Jewish influences, significantly associated with the Hebrew priesthood. They were the religious “liberals” of Judaism (Acts 23:8). These sects were heavily involved in the prosecution of Jesus. The Zealots were fiercely supportive of attempts to overthrow Roman oppression by violence. They initiated several revolts. One of Christ’s apostles came out of this sect (Luke 6:15; Acts 1:13).

In 20 B.C., Herod the Great began a reconstruction project on the decaying Hebrew temple of the Persian era. The effort lasted until A.D. 64 — shortly before its destruction by the Romans,  which was a divine judgment upon a rebellious people (Matthew 22:7; 24:2ff). The temple complex embraced approximately thirty-five acres, and the large Court of the Gentiles could accommodate thousands. 

It is not difficult to see how important the centuries of interbiblical history were. They are wonderful illustrations of divine oversight in world affairs. 

 No generation touches the next without leaving—to some degree—a few spiritual thumbprints of its own. If no man is an island to himself, than certainly no generation is an island to itself either. The spiritual impact that one generation can have on another is enormous. This principle is set forth in the Bible both positively and negatively.

Negative Impact of a Generation

The first human couple had no previous generation to blame for their sinful conduct. In fact, Paul made it clear where the blame resided and what the negative impact would be on subsequent generations. He wrote, “Therefore, just as through one man [generation one] sin entered the world, and death through sin, and thus death spread to all men [subsequent generations], because all sinned” (Romans 5:12). The weeping prophet Jeremiah described the suffering nation of Judah in these poignant words, “Our fathers [generation one] have sinned, and are no more [with us]. But we [generation two] bear their iniquities” (Lamentations 5:7). Upon describing Jerusalem’s spiritual adultery, the prophet Ezekiel reminded the nation that “Indeed, everyone who quotes proverbs will use this proverb against you, saying, ‘As is the mother [generation one], so is her daughter [generation two]’” (Ezekiel 16:44). After the previous generation of God’s people died in the wilderness, Moses set before the new generation two choices. He stated, “I call heaven and earth as witness today against you, that I have set before you life and death, blessing and cursing; therefore choose life, that both you [generation one] and your descendants [generation two] may live” (Deuteronomy 30:19). The nation’s decision was a life or death proposition; their ultimate survival as a people hinged upon their response (Deuteronomy 6:24; 30:11-20).

No generation is unaffected by the actions of its predecessor. It is also of significance to note that a new generation can willfully rebel against their Creator even after its previous generation walked with God (See Judges 2:10-13). This proves that every generation is responsible for their own actions, regardless of how wicked or righteous the previous generation behaved (cf. Ezekiel 18:20).

Positive Impact of a Generation

The New Testament presents several instances where one generation is depicted as favorably complimenting the next. Paul wrote to the young evangelist Timothy, challenging him with these words, “And the things that you have heard from me [generation one] among many witnesses, commit these to faithful men [generation two], who will be able to teach others [generation three] also” (2 Timothy 2:2). Earlier, Paul reminded Timothy of where his present faith originated. He wrote, “When I call to remembrance the genuine faith that is in you, which dwelt first in your grandmother Lois [generation one], and your mother Eunice [generation two], and I am persuaded is in you [generation three] also” (2 Timothy 1:5). Indeed, God is very much concerned with the positive impact one generation makes upon the next.

What about the Next Generation?

I am an optimist at heart. I believe in the future of the next generation in spite of the dark, nebulous clouds of evil that many in this present generation are stretching across the horizon of our nation. If anyone desires to know what the present spiritual status of many in this generation is, he needs to look no further than the ancient words of Solomon:

There is a generation that curses its father, And does not bless its mother. There is a generation that is pure in its own eyes, Yet is not washed from its filthiness. There is a generation—Oh how lofty are their eyes! And their eyelids are lifted up. There is a generation whose teeth are as swords, and whose fangs are like knives, To devour the poor from off the earth, And the needy from among men [Proverbs 30:11-14].

No generation can survive without God, though many have tried. That being true, the next generation must turn its attention heavenward. The Bible holds the key for the future survival of our children and their children. Any departure from its sacred precepts is sure to invite a self-inflicted wound upon the soul of our beloved nation—a wound that neither the strongest military nor the greatest economy could even begin to bandage. The truth is, the present generation of parents hold within their hands what is necessary for the survival of the next generation. It is to those parents that we now turn our attention.

Timely Principles from Deuteronomy 6

The book of Deuteronomy comprises a final chapter in the journey of Moses. The curtain of his illustrious life was slowly drawing to a close. At the age of one hundred twenty, he had successfully led the Israelites out of Egyptian bondage and nurtured them during the forty-year wandering in the desert, yet “his eyes were not dim, nor his natural vigor diminished” (Deuteronomy 34:7). As one writer observed, “The venerable old man was still strong, still able to meet the challenges of life, but his journey had come to an end.”¹ Knowing this, the aged servant delivered his final series of messages to the Hebrew nation in which he restated the Lord’s commands.

At this point, the nation stood on the threshold of the Promised Land for a second time. The first generation failed to enter the land forty years earlier because of their unbelief (Hebrews. 4:6, 11). This new generation would occupy the land only if they did not imitate the example of their predecessors. One writer observed: “The last words of Moses sound like a speech a father might give a son or daughter getting ready to leave for college. His favorite word throughout the book of Deuteronomy is “remember,” as if to say, ‘Now don’t forget. . .Keep this in mind. . .’”²

The sixth and thirtieth chapters record what are perhaps Moses’ most significant messages. The Hebrew people considered the sixth chapter “their confession of faith.”³ They called it the Shema, a name derived from the Hebrew term forming the opening command, “Hear!” or “Listen!” Hence, Moses begins by saying, “Hear, O Israel: The Lord our God, the Lord is one” (Deuteronomy 6:4). As Charles Swindoll noted:

The people of the one true God would enter a land of many false gods. They would inhabit cities they didn’t establish, live in homes they didn’t build, drink from wells they didn’t dig, and eat from groves and vineyards they didn’t plant. All this unexpected and instant affluence would present a new kind of danger.⁴

Moses knew how strong the family would need to be in order to survive “this unexpected and instant affluence” the nation would soon experience. The sixth chapter contains some timely principles that would assist the nation in this survival effort.

Principle #1 ~ Parents Cannot Pass along to their Children what They Themselves Do Not Possess.

Moses continues, “Hear, O Israel: The LORD our God, the LORD is one! You shall love the LORD your God with all your heart, with all thy soul, and with all your strength. And these words, which I command you this day, shall be in your heart” (Deuteronomy 6:4-6, emp. added).

The key word in these verses is the word “all.” It appears three times. There is simply no way for children to grow up in a home, loving God with all of their hearts, if God is not reigning supremely upon the throne in their parents’ hearts. Half-hearted devotion is obvious. And our children can detect—with relative ease—when we are just “going through the motions.” One writer astutely observed:

Kids are ruthlessly insightful and painfully honest. They want to know what works. They don’t want to waste their time believing in something that doesn’t make sense or won’t have a significant impact on their lives. And if they see you giving the Lord the scraps of your time, your money, and your energy, what are they to conclude? Only that love for the Lord can be compromised without consequence. We cannot pass on what we do not personally possess. A phony faith won’t cut it.⁵

Principle # 2 ~ Parents Must Seize Every Available Opportunity to Teach Their Children Biblical Truths.

Moses continues, “You shall teach them diligently to your children, and shall talk of them when you sit in your house, when you walk by the way, when you lie down, and when you rise up” (Deuteronomy 6:7).

Please observe that nothing is said here about a worship service or a Bible class. Nothing is said about making sure our children are sent to a Christian school or a weeklong Bible camp each summer. All of these can provide an excellent atmosphere wherein biblical truths can be taught to our children. But these training grounds were never intended by God to replace what is to stem from the home; they should only supplement what is presently taught therein.

The Hebrew word translated diligently means “to sharpen.” It simply conveys the concept that the teaching should be consistent and should be manifested in every segment of our lives.

In addition to this consistent teaching, the teaching should be done creatively. Wise is the parent who can quickly dispense a biblical truth while riding in the car with his children or walking through the park with his son or daughter. For example, when your little daughter picks you a flower, upon thanking her for it, you could instruct her regarding how life is described like a flower (Job 14:2; Psalms 103:15). When your son asks for a boost up to the water fountain, while in your arms and enjoying his refreshing drink, you could whisper into his ear how that Jesus is called the Water of Life (John 4:14). Sound silly? Not at all! This is exactly the truth Moses was impressing upon those parents centuries ago. Their children and grandchildren would never forget these timely truths, and neither will yours and mine.

Principle # 3 ~ Truth Is Useless if It Lacks Courageous Convictions

Moses adds, “You shall bind them as a sign on your hand, and they shall be as frontlets between your eyes. You shall write them on the doorposts of your house, and on your gates” (Deuteronomy 6:8-9). In essence, God was saying, “Let My Word be your public declaration to the world that you belong to Jehovah!”

It is not enough for one to know the Truth; he must live the Truth with courageous convictions. I agree with one writer who said, “My fear is that we may be graduating individuals having too many beliefs but not enough convictions.”⁶ Our kids may learn the books of the Bible, but, if the message of the Bible never reaches their hearts, then  “What does it profit, my brethren” (James 2:14)? Hell will be populated with legions that had a head full of facts. If our children attend all the services of the Church from cradle roll through their high-school years and then sleep in on Sunday morning when they are miles away from home attending college, they failed to be a doer of the word; they were hearers only (James 1:22). They had a head religion that never reached their hearts. Perhaps we should ask--did their parents have a head religion that never reached their hearts?

Conclusion

God’s divine blueprint for the home embraces every generation. Any departure from His pattern is sure to bring disastrous consequences. In order for the next generation to “set their hope in God” (Psalms 78:7), the present generation of parents must get out of step with the culture and back in step with their Creator. Parents, the next generation desperately needs you!

Endnotes

1.              Charles R. Swindoll, Parenting: From Surviving to Thriving, (Nashville, TN: W Publishing Group, 2006), p. 249.

2.              Ibid, p. 250.

3.              Ibid.

4.              Ibid.

5.              Ibid, pp. 253-254.

6.              Ibid, p. 259.

 The title of this article comes from the original title of the late Joseph Bayly’s emotional and thought-provoking book, (which has since been changed to another interesting title, The Last Thing We Talk about). The author certainly wrote with considerable years of experience.

Joseph Bayly and his wife Mary Lou lost all three of their precious children to death. They lost one son following surgery when he was only eighteen days old. Their second son died at age five because of leukemia. The third son tragically died at the age of eighteen after a sledding accident because of complications related to his hemophilia. For the Bayly’s, a coffin became a regular piece of furniture in their home. Instead of just bemoaning the loss of his three sons, Mr. Bayly allowed his broken heart to produce this celebrated and touching classic.

The author’s perspective on the universality of death is captured in these remarkable words:

There are two fixed points in our lives: birth and death. Death is especially unbendable. ...This frustrates us, especially in a time of scientific breakthrough and exploding knowledge, that we should be able to break out of earth’s environment and yet be stopped cold by death’s unyielding mystery….Everything changes; death is changeless. We may postpone it, we may tame its violence, but death is still there waiting for us. Death always waits. The door of the hearse is never closed. Dairy farmer and sales executive live in death’s shadow, with Nobel Prize winner and prostitute, mother, infant, teen, and old man. The hearse stands waiting for the surgeon who transplants a heart as well as the hopeful recipient, for the funeral director as well as the corpse he manipulates. Death spares none.

The Bible and Death

Death is not a prime-time subject with most people. Man is the only creature who knows he’s going to die and is desperately trying to avoid its inevitable arrival. The subject truly is (as Bayly’s book declares) The Last Thing We Talk about. As a gospel preacher, I have never been asked to preach a sermon on the subject of death.

Since the Bible has much to say about death, visiting the subject is not an option for those who love God and His Word. The purpose of this article is to present a brief perspective on death that will hopefully sharpen and focus the issue at hand. Just what does “The View from a Hearse” declare to us?

The View from the Hearse Declares that All Must Die

With the exception of Enoch and Elijah, “death spares none.” One can research the latest statistics on death each year and he will find the same results every time—one out of one die. These statistics cannot be altered in any way. They are (as Mr. Bayly expressed) “fixed” and “unbendable.”

Soon after sin entered the world, God was clear regarding the consequences of Adam and Eve’s rebellion. He affirmed that man would “return unto the ground; for out of it was thou taken: for dust thou art, and unto dust shall thou return” (Genesis 3:19). Solomon expressed it like this: “Then shall the dust return to the earth as it was: and the spirit shall return unto God who gave it” (Ecclesiastes 12:7). The woman of Tekoah declared to David, “For we must needs die, and are as water spilt on the ground, which cannot be gathered up again; neither doth God respect any person....” (2 Samuel 14:14). As the curtain on Israel’s illustrious monarch was about to be drawn to a close, David “...charged Solomon his son, saying, ‘I go the way of all the earth’” (1 Kings 2:1-2; cf. Genesis 27:1-2). Job declared that he was going to a place from “whence I shall not return, even to the land of darkness and the shadow of death” (Job 10:21; cf. 30:23).

            Likewise, the New Testament affirms the universal nature of death. When Paul discussed the consequences of Adam’s sin, he made it clear that “...death passed upon all men” (Romans 5:12). The Hebrews’ writer described the certainty of death in these descriptive words: “And as it is appointed unto men once to die, but after this the judgment” (Hebrews 9:27). Jesus told some Jews, that on the Day of Judgment, “...all that are in their graves shall hear his voice and come forth (John 5:28; cf. John 5:25). True, some will be living at the time of the Lord’s second coming (1 Thessalonians 4:13-18). However, the general rule is that all will die. The obituary columns in every newspaper, as well as the headstones in every cemetery, attest to this sobering fact.           

It Was Better for Me to be at the Funeral Home than Anywhere Else

Centuries ago, the wise Solomon wrote some of the most fascinating statements I have ever come across in the Scriptures. In the seventh chapter of the book of Ecclesiastes, the author lists a series of things that are “better” for humanity to both possess and experience in life in Ecclesiastes 7:1-4.

Notice that Solomon, in verse one, stated that “the day of [one’s] death [is better] than the day of one’s birth.” Why? One reason: All men enter this world physically and spiritually the same, and all men leave this world physically the same. However, not all men leave this world spiritually alike. Solomon says one’s birthday is insignificant in the final scheme of things. The way one leaves this earth (spiritually) is far better than his entrance into this world.

Observe in verse two that Solomon affirms, “It is better to go to the house of mourning than to go to the house of feasting.” If we translated his words into modern day vernacular, they would read something like this: “Visiting a funeral home is better than gorging oneself at a banquet,” or, “A thirty-minute stroll through a cemetery is better than spending an entire day at Six Flags.” This seems puzzling, especially in our time of feasting, games, and laughter. What kind of wisdom could a funeral home give to those who visit? Plenty! Solomon gives us two reasons why it’s better to go to a funeral home than a party: One, he states, “...for that is the end of all men.” Two, he adds, “...and the living will lay it to his heart” Lv. 2). One thing is certain; the atmosphere within a funeral home prevents one’s mind from wandering. Everyone’s attention seems to be riveted on that great punctuation mark in life—death itself! The living come face to face with their own mortality. I heard a preacher friend of mine say that every time he goes to a funeral home, he soberly reminds himself that the very casket that will one day house his physical body has probably already been constructed. In fact, for some of us reading this article, that casket may be sitting on the showroom floor just waiting for one of our loved ones to come by and select it!

Solomon continues in verse 4, “The heart of the wise is in the house of mourning” Solomon says the wise man is going to be at that funeral home, to learn, to reflect, to ponder the things that really matter in life. Preachers seldom have a wiser audience than during a funeral service; they really listen. Solomon says, “...the living will lay it to his heart” (v.:2). It’s amazing how much perspective is gained when we see life from the end back, when we get a glimpse of life from the back door. Death has a way of opening up a clear window of wisdom for us. One writer observed, “Those who live their lives suffering from a terminal disease usually demonstrate a remarkable degree of wisdom in the way they spend their time.” One will never hear a once successful businessman, now lying on his bed dying of cancer, saying, “I wish I had spent more time at the office.” Indeed, the “Grim Reaper” has a way of clearing away the fog that success and prosperity create.

Solomon continues, “Sorrow is better than laughter, for by the sadness of the countenance the heart is made better. The heart of the wise is in the house of mourning; but the heart of fools is in the house of mirth [pleasure]” (Ecclesiastes 7:3-4, emp. added). We seldom think shallower than when some clown tells us a joke. After a quick laugh, it’s amazing how quickly the joke is forgotten. However, rarely do we forget a stroll through a graveyard and the lessons learned there about the great men and women who have shaped lives, as we quietly move from one stone to another. Indeed, Solomon had it right; it is far better to go to a funeral home (or a cemetery) than to go to a party.

Conclusion

The view from a hearse may not be a pleasant one, but as painful as that view is, the black limousine does offer the living much more than just a ride for one of our deceased loved ones to a cemetery. In fact, the hearse declares a wealth of wisdom for all those who slowly follow behind her to the silent city of the dead.

Sources

Bible References from KJV unless noted.

Joseph Bayly, The Last Thing We Talk about, (Colorado Springs, CO: David C. Cook Publishing Co., A Division of Cook Communications, 1973).

 Introduction

            The profession of “disciple” did not offer a great life expectancy for those willing to preach and teach in His name. For instance, we know James was killed with a sword (Acts 12), Paul was beheaded, whereas Peter and Andrew were crucified. And yet they preached Christ crucified with boldness. This was not a profession for the faint at heart. The question should be asked: Why would men be willing to give up their lives in exchange for preaching the Gospel? The answers lies in a cogent understanding of what the resurrection of Christ really means for mankind.

Humans living in the twenty-first century do not like buying things “sight unseen”—and I believe this holds true as they consider the resurrection as well. We want to “kick the tires” and evaluate the evidence. Whether you are a “life-long” Christian or skeptical non-believer, evidence exists that an unbiased heart cannot ignore. While many people still cling to a position of unbelief, a true evaluation of the evidence renders their foundation untenable. Lord Darling, former chief justice of England observed, “No intelligent jury in the world could fail to bring in a verdict that indeed the resurrection story is true” (Green, 1968, p. 53-54).

The discipline of science seeks to gain knowledge through observation of the available evidence. When one dissects the resurrection through the eyes of science, there are many things one can defend even almost two thousand years removed from that event:

The Evidence Reveals Jesus Lived

A thorough investigation of history reveals Jesus walked this earth. We can read the testimony from early non-inspired preachers whose writings testify for Christ—men like Clement of Rome (c. A.D. 30-100); Ignatius (A.D. 70-110); Polycarp (A.D. 70-156); Justin Martyr (A.D. 100-165); and Irenaeus (A.D. 130-202). In addition to these non-inspired preachers there is also extensive documentation from “hostile” witnesses such as the Jewish historian Josephus. He noted:

And there arose about this time Jesus, a wise man, if indeed we should call him a man; for he was a doer of marvelous deeds, a teacher of men who receive the truth with pleasure. He led away many Jews, and also Greeks. He was the Christ. And when Pilate had condemned him to the cross on his impeachment by the chief men among us, those who had loved him at first did not cease; for he appeared to them on the third day alive again, the divine prophets having spoken these and thousands of other wonderful things about him: and even now the tribe of Christians, so named after him, has not yet died out.” (Antiquities of the Jews, 18:3:3)

Another “hostile” witness would be the Roman historian, Cornelius Tacitus (c. A.D. 55-117) who observed:

Consequently, to get rid of the report, Nero fastened the guilt and inflicted the most exquisite tortures on a class hated for their abominations, called Christians by the populace. Christus, from whom the name had its origin, suffered the extreme penalty during the reign of Tiberius at the hands of one of our procurators, Pontius Pilatus.” (Annals, 15:44)

Additional evidence can be found in the testimony of Roman historian, Gaius Suetonius Tranquillus (commonly referred to as Suetonius). Suetonius wrote: “Punishments were also inflicted on the Christian, a sect professing a new and mischievous religious belief” (Nero, 16:2), giving us evidence that Christians existed during this time. In his famous work on The Life of Claudius, he noted: “Because the Jews at Rome caused continuous disturbance at the instigation of Chrestus, he [Claudius] expelled them from the city” (25:4). [Suetonius simply used a variation on the spelling of Christ, but it is virtually the same as the Latin spelling “Christus.”] Considering we date everything by the life of this man Jesus, it is only rational to conclude Jesus lived.

The Evidence Reveals Jesus Suffered Mortal Wounds on the Cross

The Gospel accounts paint a grim picture of the final hours in the life of Jesus. The Romans had perfected the art of torture and slow painful death. The Bible records that Jesus was beaten, spit upon, scourged, mocked with a crown of thorns, crucified, and then a spear was thrust in His side (see Mark 14-15; Matthew 27; Luke 22:54–23:49; John 19). These statements are confirmed by the testimony of historians such as Josephus. The Jews acknowledge that Jesus lived and even concede that He was hung in the Talmud—a major text of the Jews only second to the Hebrew Bible. In the Babylonian Talmud they admit:

On the eve of the Passover Yeshu was hanged. For forty days before the execution took place, a herald went forth and cried, ‘He is going forth to be stoned because he has practiced sorcery and enticed Israel to apostasy. Any one who can say anything in his favor, let him come forward and plead on his behalf.’ But since nothing was brought forward in his favor he was hanged on the eve of the Passover! (translated by I. Epstein, London: Soncino, 1935, vol. III, Sanhedrin 43a, p. 281).

Prior to the crucifixion, Pilate had Jesus scourged. Scourging was a known legal preliminary for every Roman execution, because without it strong condemned men would remain on the cross for several days before finally succumbing to hunger and exposure. Dr William Edwards and his colleagues described Christ’s flogging in the following manner: “Then, as the flogging continued, the lacerations would tear into the underlying skeletal muscles and produce quivering ribbons of bleeding flesh. Pain and blood loss generally set the stage for circulatory shock” (1986, 256:1457). Add to this John’s record that Jesus’ side was pierced by a soldier (John 19:34), and it’s clear to see that Jesus suffered intense, fatal wounds.

The Evidence Reveals Jesus Died

If for no other reason than the fact that science has never observed anything that (or anyone who) could escape death, Jesus’ death is beyond question. Additionally, the inspired Bible records His death, as do many extra-biblical sources (see above);thus, one can logically rationalize that Jesus lived, suffered, and died.

The Evidence Reveals Jesus was Buried in Tomb

The Bible is clear that the body of Jesus was placed into a new tomb owned by Joseph of Arimathea (Matthew 27:57-60; Mark 15:42-46; etc.). Theology professor Wilbur Smith noted, “the word for tomb or sepulcher occurs thirty-two times in the four Gospel records of the resurrection” (1971, p. 38). Archaeological evidence supports the burial practice of using tombs and ossuaries during the period under consideration. We also know the body of Jesus was prepared with spices, oils, and linen—a common practice of the day (Mark 15:46-16:1; Luke 23:56). In a letter circulated by the Sanhedrin in the first century, the Jews admit Jesus was crucified and buried in a tomb: “A godless and lawless heresy had sprung up from one Jesus a Galilean deceiver, whom we crucified; but his disciples stole him by night from the tomb, where he was laid when unfastened from the cross, and now deceive men by asserting that he has risen from the dead and ascended to heaven” (emp.added). [Mentioned by Justin Martyr in his Dialogue with Trypho (A.D. 100-165) and Eusebius (A.D. 265-340)]. 

The Evidence Reveals Measures were taken to Secure the Tomb

A stone was placed in front of the tomb of Jesus (Matthew 27:66). In ancient days this was a protective measure to keep out men and beasts. H. W. Holloman, referencing G. M. Mackie observed “The opening to the central chamber was guarded by a large and heavy disc of rock which could roll along a groove slightly depressed at the center, in front of the tomb entrance (1967, p. 38). Additionally, Matthew records “So they went and made the tomb secure, sealing the stone and setting the guard” (27:66). If this were not the case, why would the women who visited after the Sabbath have been concerned with “Who will roll away the stone from the door of the tomb for us?” (Mark 16:3). In addition to the stone, they also “sealed the tomb” most likely with a glob of wax imprinted with the signet ring of one of the Romans in authority. Thus, the door could not be opened without breaking the seal—making it a crime. We learn a little more about the “seal” from Daniel 6:17 , where it is recorded that  the king sealed the stone with his signet ring. Having given Roman authentication to this seal, a guard was placed in front of the tomb (Matthew 27:65-66). Given that death was the punishment for abandoning a post or neglecting duties while on post, it defies reason that anyone could have easily stolen the body of Jesus. The soldiers’ own lives were at stake over the body of Jesus Christ.

The Evidence Reveals the Tomb was Found Empty

Scholars agree that the death of Jesus was a major news event in Jerusalem during that time—a focal point that could not be easily ignored. While we think of trials like O.J. Simpson’s as being a media circus, consider how much attention the death and burial of Jesus received. While it is true Jews and Romans lacked 24-hour news coverage (which might not have been a bad thing!), it cannot be overlooked that the trial and death of Jesus would have overshadowed the trial of O.J. Simpson. If Jesus had not made it out of the tomb, word would have quickly gotten around. Furthermore, if His body had still been in a tomb, His followers would have journeyed to worship that location, similar to the way Muslims make their annual pilgrimage today. While Jews agree that a man named Jesus walked the earth, they are unwilling to grant Him the title of Son of God. However, consider their plight—if His bones still existed, no excuses would be necessary regarding Who this man was. Yet, the Bible records that the soldiers were bribed to keep quiet (Matthew 28:11-15). Additionally, the Toledoth Yeshu, Jewish manuscripts dated to approximately the sixth century record: “A diligent search was made and he [Jesus] was not found in the grave where he had been buried. A gardener had taken him from the grave and had brought him into his garden and buried him in the sand over which the waters flowed into the garden” (emp. added).

The Evidence Reveals the Apostles Preached Boldly After the Resurrection

One of the most convincing pieces of evidence that Jesus came out of the tomb is the change in the Disciples’ attitudes following His resurrection. Prior to His resurrection we learn that His disciples “forsook Him and fled” (Matthew 26:56; Mark 14:50). These were men who were scared. We even find Peter cursing in His denial of knowing Jesus (Matthew 26:69-75; Mark 14:66-72; Luke 22:54-62; John 18:15-18). But after they see a resurrected Jesus, their fear changes to boldness. We find them teaching throughout the book of Acts with courage and conviction (see Acts 2, 3:14-15, 4, 5:22-32; 10:34-43; 13:26-39, etc.).

The Evidence Reveals Jesus Appeared to Many After His Resurrection

The following is a record of those to whom Jesus appeared after the resurrection. Once again, if these appearances did not happen, they could have been easily disproven or contested, and yet ancient writings do not contain any challenges to these appearances. If Jesus was not resurrected from the dead, then why didn’t men speak out during Peter’s sermon on the day of Pentecost (Acts 2)?

Jesus appeared to Mary Magdalene (Mark 16:9; John 20:11).

Jesus appeared to “the other” women at the tomb (Matthew 28:9-10).

Jesus appeared to Peter later in the day (Luke 24:34).

Jesus appeared to two disciples on the road to Emmaus (Luke 24:13-32).

Jesus appeared to 10 apostles (Luke 24:33-49; John 20:19-24).

Jesus appeared to Thomas and the other disciples (John 20:26-30).

Jesus appeared to seven apostles by the Lake of Tiberias (John 21:1-23).

Jesus appeared again to all the apostles (Matthew 28:16-20).

Jesus appeared again to all the apostles (Acts 1:4-9).

Jesus appeared to 500 brethren on a Galilean mountain (1 Corinthians 15:6).

Jesus appeared to James (1 Corinthians 15:7).

Jesus appeared to Paul (1 Corinthians 15:7).

Jesus appeared at the ascension (Acts 1:3-12).

Jesus appeared to the first Christian martyr Stephen (Acts 7:55).

Jesus appeared to John at Patmos (Revelation 1:10-19).

If these appearances didn’t happen, then why were they never refuted?

Conclusion

Anyone can choose to ignore evidence. In fact, some scientists are guilty of throwing out evidence that doesn’t agree with their preferred results. But oversight, ignorance, or discounting evidence do not reduce its importance or make it simply “go away”. The facts remain. Last year I interviewed Gary Habermas, a world-renowned scholar on the resurrection. During our time together he noted: “[Y]ou don’t need the inspired New Testament or even a highly reliable translation of the Bible to get a resurrection. If all you had were the historical facts that the vast majority of critical scholars regularly concede, you can make a very strong case for the resurrection using only their data.” Given the mountainous accumulation of evidence for the resurrection, one wonders why more humans have not conceded this Truth and humbly analyzed what it means to their own existence. One also wonders why men are not proclaiming His death, burial, and resurrection today as boldly as the disciples once did?

References

Edwards, William D., Wesley J. Gabel, and Floyd E. Hosmer (1986), “On the Physical Death of Jesus Christ,” Journal of American Medical Association, 256:1455-1463, March 21.

Green, Michael (1968), Man Alive (Downers Grove, IL: Intervarsity Press).

Holloman, Henry (1967), An Exposition of the Post-Resurrection Appearances of Our Lord, Thesis, Dallas Theological Seminary.

Smith, Wilbur M. (1971), “The Indisputable Fact of the Resurrection,” Moody Monthly, May.