It sounds very much like a "falling away" to read of a Christian missionary's suing a heathen government for indemnity because of being persecuted for Christ's sake. The Lord's direct counsel is: "I say unto you, That ye resist not evil; but whosoever shall smite thee on thy right cheek, turn to him the other also." And the Spirit of the Master, speaking through Paul, says: "Recompense to no man evil for evil. . . . Avenge not yourselves; but rather give place unto wrath; for it is written, Vengeance is mine; I will repay, saith the Lord. . . . Be not overcome of evil, but overcome evil with good."
Paul was the victim of "terrible outrage and indignity" on more than one occasion, but he did not attempt to force indemnity from any one. Yet there is no doubt that he could have recovered. At Philippi he was unlawfully beaten, publicly and severely. When the magistrates learned that he was a free Roman citizen whom they had beaten before he was legally condemned, they were much alarmed, because they knew that Paul could make them much trouble. Had he demanded it, he could have secured a handsome indemnity from them.
Also at Jerusalem, when the Jews mobbed Paul on a certain occasion, and he was rescued from them by the Roman soldiers, another opportunity was given him to sue for damages. In the prison the officer in command had Paul bound in order to examine him by scourging. But when the officer was told that Paul was a Roman citizen, he, too, was afraid, because he had given the prisoner occasion to retaliate upon him through the law. Or had Paul seen fit to make complaint to the authorities at Rome against the Jews for their illegal action, he might have brought trouble upon them. They had laid themselves liable to a reduction of their privileges, just as did the people of Ephesus when Demetrius and his fellow craftsmen raised the uproar against Paul and the Jews of that place. On that occasion the town clerk reminded the rioters that the people of the city were "in danger to be called in question" concerning the "uproar," as there was no cause whereby they might give account of the trouble. The same was true of the uprising at Jerusalem.
But Paul, like his Master, did not attempt to retaliate upon his persecutors. Being a free Roman citizen he could have severely retaliated upon the people of Lystra, who, without trial, stoned him until they thought he was dead, and then dragged him out of the city. But the apostle of the meek and lowly One was not seeking redress or award in that way. To the Corinthians he wrote, "I am exceeding joyful in all our tribulation." And to the Romans he wrote: "We glory in tribulations also; knowing that tribulation worketh patience; and patience, experience; and experience, hope." All the trials through which he passed—and they were many—he called, "light afflictions, which are but for a moment." Furthermore not only the apostles, but hosts of other people of God in the olden time, took with joy the spoiling of their goods. But times seem to have changed.
All these suits for indemnity from the heathen because of their persecutions are of the spirit of the world, they do not manifest the spirit of Christ. They only stir up greater antagonism to the work of Christ in the earth, and Christians in China and in the Turkish provinces will have to bear the brunt of the counter retaliation that is sure to come. The more these indemnity suits succeed (apparently), the worse it will be for the cause of Christ in the countries which have to pay. Christianity can not profit through any course not sanctioned by the word or example of Christ. Retaliation is not Christianity, and extorting indemnity from the heathen by professed Christians is only a detriment to Christian work. G.
