FRANCIS M. BURG by FRANCIS M. BURG

Review and Herald Publishing Association · Takoma Park Station, Washington, D. C. · Feb 4, 1915

FRANCIS M. BURG

By FRANCIS M. BURG

“Is There Unrighteousness With God?”—No. 1

FRANCIS M. BURG

The assertion can be safely ventured that many readers of the Scriptures have failed to grasp the extent of what is involved in the question of the apostle which constitutes the title of this article. The question, as asked in Rom. 9: 14, grew out of a certain condition that was under discussion at the time; namely, the rejection of the Jews, who had for ages been the chosen and greatly favored people of God. After dwelling briefly on this situation relative to the justice of God, out of which this question naturally grew, I wish to lead the reader into a broader consideration of the Lord’s dealings with his creatures, as it involves the question of his justice.

In Rom. 9: 1-5 it is stated in a strong way that the Israelites were once a greatly favored people, to whom pertained “the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises; whose are the fathers, and of whom as concerning the flesh Christ came, who is over all, God blessed forever.” In short, as stated in John 4: 22, “salvation is of the Jews.” No other people has ever been blessed in so wonderful a manner as were the Jews. Each of the blessings recited above might be dwelt on with much interest, but it all culminates with the one great thought that through that chosen people God provided

salvation for the world. Jesus, through whose name alone sinners must be saved, came in the flesh as one of them. “He came unto his own, and his own received him not.”

What people could have been blessed and honored in a more wonderful manner? Alas, as the apostle is compelled to recite, the once favored people are no longer the chosen vessel in God’s hands to convey to the world his saving grace. They are, as a nation, rejected of him, and their beloved city is left desolate. This situation becomes the occasion for asking the question, “Is there unrighteousness [injustice] with God?” The apostle answers, “God forbid.” It cannot be admitted for a moment that the Lord is unjust in his dealings with his creatures.

An acquaintance with the Bible story of his dealings with Israel, his once favored people, is sufficient to convince us that in setting them aside and withdrawing the blessings and trust which had long been theirs, there was no room for a charge of injustice. Had he not been patient and long-suffering with them? Had they not time and again rejected his proffers of grace and mercy? He “sent to them by his messengers, rising up betimes, and sending; because he had compassion on his people, and on his dwelling place: but they mocked the messengers of God, and despised his words, and misused his prophets, until the wrath of the Lord arose against his people, till there was no remedy.” 2 Chron. 36: 15, 16. Jehovah had “all day long” “stretched forth” his hands “unto a disobedient and gainsaying people.” Rom. 10: 21. See their “Well Beloved,” as he weeps over his own. With quivering lips and tearful eyes, Jesus looks upon the beautiful city, splendid in the mellow rays of the setting sun, and with an emotion that only his loving heart could feel, exclaims, “O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not!” Matt. 23: 37.

Oftentimes in the history of that people did their wayward and rebellious course demand, as far as justice was concerned, that the severest retribution should be meted out to them; but as often the servants of God, the prophets, interceded with strong supplication in their behalf, and mercy was extended. See Eze. 20: 5-22; Neh. 9: 13-38. But the time finally came when justice demanded their punishment, and God told his prophets that any further praying for them would not turn him back from his purpose to send them into exile.

“Therefore thus saith the Lord, Behold, I will bring evil upon them, which they shall not be able to escape; and though they shall cry unto me, I will not hearken unto them. Then shall the cities of Judah and inhabitants of Jerusalem go, and cry unto the gods unto whom they offer incense: but they shall not save them at all in the time of their trouble. For according to the number of thy cities were thy gods, O Judah; and according to the number of the streets of Jerusalem have ye set up altars to that shameful thing, even altars to burn incense unto Baal. Therefore pray not thou for this people, neither lift up a cry or prayer for them: for I will not hear them in the time that they cry unto me for their trouble.” Jer. 11: 11-14. See also chapters 14: 10-12; 15: 16. So they were sent to Babylon to live in captivity for seventy years, to learn in their exile what they failed to learn under more favorable conditions.

Then when the Saviour of men came and tabernacled with them, and by his unselfish ministry revealed all the charms of his matchless character, even offering his life as a ransom for their sins, they “received him not,” but cried out for his blood, and condemned him to the death of the cross.

What answer will the reader give, in view of all this record, to the apostle’s question concerning the justice of God’s dealings in rejecting his once favored people? Paul’s answer is all that can be given, “God forbid.” As the prophet represented it in the parable of the vineyard, the Husbandman had done everything for his vineyard that could be done for it, and still it brought forth wild grapes. See Isa. 5: 1-4.

So God stands fully exonerated from any charge of unfairness or injustice in his dealings with the Jews; and in view of the story of their experience as told in the Scriptures, their rejection came as the inevitable demand of justice.

In following articles the question of the apostle relative to God’s justice will be further considered in its broader application.