Why do bad things happen to good people? Maybe it’s because they are far better able to handle adversity than those whose connection to the Creator is tenuous. Maybe the righteous suffer not only because they can endure trials, but because their Redeemer wants to refine them for something eternal.
Isaiah 52:13-53:12; Matthew 25:14-30; Hebrews 12:4-11
It’s not enough to seek justice, and it’s not enough to seek righteousness. We have to seek both, and do so in a spirit of compassion and mercy. But is that just a government thing, or is it something we can do in our daily lives?
Deuteronomy 16:18-21:9; Isaiah 51:12-53:12; Matthew 25:20-25; Luke 18:1-8; Philippians 2:5-11
Having walked this path of faith for several decades, I have come to understand that the Lord God of Abraham, Isaac, and Jacob does not require His people to do anything that He Himself is not prepared to demonstrate by example. In other words, whatever requirements He places on us in the form of commandments will have some corresponding requirement He has placed on Himself. For example, in the famous Akedah, the Binding of Isaac (Genesis 22:1-19), YHVH calls on Abraham to take his only son Isaac and offer him as a sacrifice. Abraham obeys, and on the way to the place Isaac asks him where the lamb for the burnt offering is. Abraham answers, “God will provide for Himself the lamb for the burnt offering” (Genesis 22:8). Many centuries later, we find that Messiah Yeshua fulfills that role of the Lamb of God who takes away the sin of the world (John 1:29-36, Revelation 5:1-14), just as prophesied in Isaiah 53. The holy example is that God Himself gave the His very own Son, withholding nothing to redeem mankind, and therefore demonstrating that those who choose to follow Him must hold nothing back in their obedience to His will.
If this principle of “heavenly reciprocity” is true, then there should be some equivalent to the Lord’s requirement of His people to love Him and love one another. Yeshua identified these as the two greatest commandments, and the authorities who questioned Him had no disagreement on that point:
What does it take to remove a head of state? This question concerns situations in which a nation finds cause to remove a leader before the established time. A survey of history informs us that such circumstances usually involve war and upheaval. The incumbent, whether a king or a prime minister, is not inclined to surrender power, and therefore must be compelled to give it up, often on pain of death. In consideration of this state of human affairs, the Founding Fathers of the United States established a procedure by which presidents might be impeached, or removed from office. The product of their deliberations appears in Article II, Section 4 of the Constitution:
The President, Vice President and all civil Officers of the United States, shall be removed from Office on Impeachment for, and Conviction of, Treason, Bribery, or other high Crimes and Misdemeanors.
And that is all they have to say on the matter – which is why jurists for nearly 230 years have debated exactly what they meant.
The Founders certainly understood the seriousness of the question. They had just gone through a lengthy and painful process of removing King George III as head of state over the American colonies by the extreme measure of extricating the colonies from the king’s domain and establishing a separate sovereign nation. Their attempts at less drastic measures had not sufficed, leaving them no option but the usual method of war and upheaval. That is why they sought to limit the power of the president, providing a method of removal by legislative and judicial means. The grounds for removal would have to be well established, which is why the Constitution specifies the obvious transgressions of treason and bribery. But what exactly are “high crimes and misdemeanors”? This is where it gets interesting, and frustrating to those who desire to remove an incompetent, unpopular, or abusive president.
The Founders sought not only to prevent abuse of power in the Office of the President, but also to protect the dignity of the office and ensure continuity of government. Succeeding generations have understood this, which is why only three presidents have been the subject of impeachment proceedings. President Richard Nixon resigned before Congress could vote on articles of impeachment for his abuse of power. Had he not done so, it is likely he would have been the only president ever removed from office. Congress did impeach Presidents Andrew Johnson and Bill Clinton on charges stemming from their obstruction of Congress and abuse of power, but acquitted both men – not because the charges were unfounded, but because of the political motivations behind the impeachment proceedings. Under such circumstances, their removal would have brought immense harm to the Office of the President and its foundation in the organic law of the United States.
One might wish that the Founding Fathers had been more specific in the standards they expected of people holding high office. Then again, how much more specific did they need to be in a Christian culture based on the rule of law derived from the Bible? Their understanding of God’s requirements for public leaders shaped their creation of the Government of the United States, leading them to do as YHVH did: provide just enough detail to establish wise government under the principles of justice and mercy.
At some point between the withdrawal of Rome’s legions in410 CE and the advent of Saxon England in the 6th Century, a Celtic chieftain named Arthur restored a measure of order to Britain. Arthur’s reign occupied a bubble in time, set apart from the chaos that preceded and followed it. Although the mists of time shroud the truth of Arthur’s career, the legends born of that truth still inspire us 1,500 years after his passing. Who cannot admire a king so good, so wise, so honorable, and so humble that his very presence compels the allegiance and obedience of all good people? Such a king is invincible, for no evil thing can overcome him. If Arthur has a fault, it is that he bestows his love too freely and trusts too completely. And in this we find the enduring tragedy of King Arthur. His downfall and the end of his shining kingdom of Camelot came not at the hands of an enemy, but through his beloved bride and his greatest friend. We rejoice with Arthur that he finds in Guenevere a queen of exquisite purity, grace, beauty, wisdom, and kindness, and we rejoice still more when he is joined by Lancelot, the epitome of knightly honor, courage, and fidelity. How it wounds us when Guenevere and Lancelot cannot remain true to their king, but fall to the attraction they have for one another. Their adulterous affair ruins the king and the kingdom with him.
One of many moving interpretations of the Arthurian legend is John Boorman’s filmExcalibur, starring Nigel Terry as Arthur, Cherie Lunghi as Guenevere, and Nicholas Clay as Lancelot. At the high point of the film, all is well in the kingdom except for the perpetual absence of Lancelot. Because of his attraction for Guenevere, the good knight has exiled himself from court so as to avoid temptation. Everyone in the kingdom seems to understand this, everyone, that is, except the king himself. No one speaks of this matter until one day when Sir Gawain (played by Liam Neeson) takes it upon himself to address this blight on Camelot’s perfection. Gawain accuses the queen of driving Lancelot from the company of Arthur’s knights. Stung at the assault on her honor, Guenevere turns to Arthur and cries, “Will you not champion me?” He replies:
I cannot! I am your King, and I must be your judge in this. Lancelot must do it. He also stands accused. I decree – that at sunrise, two days from now, the champions will meet, and the truth shall be known. For by the law of God, no knight who is false can win in combat with one who is true.
The trial by combat proves Guenevere’s innocence as Lancelot defeats Gawain, but which the secret is exposed Guenevere can no longer hide her attraction. Before long she and Lancelot are indeed lovers, leaving Arthur devastated and bringing about the dissolution of Camelot. Yet in the end Arthur has a chance to restore order by leading his knights in one last, desperate battle against Mordred, his mortal enemy. On the eve of the battle he goes to visit Guenevere, who has turned from her sin and sought a life of holiness in a convent. There she has kept Arthur’s great sword, Excalibur, in hope that one day he will take it up again in the cause of justice. After receiving the sword from her, Arthur bids Guenevere farewell with these words:
I’ve often thought that in the hereafter of our lives, when I owe no more to the future, can be just a man, we might meet. You’d come to me, claim me yours, know that I am your husband. It is a dream I have.
Arthur’s dream is the very dream, and the very promise, of the Holy One of Israel.