This is part five of this series entitled, “A Biblical Examination of the Cultural Marxist Movement”. I want to again remind you of two things before we begin:
- In every sermon/session, I have stated how we will have a thesis for this entire series. Our thesis is this, “Cultural Marxism, and all of the ideologies that are associated with it, are both cancerous and incompatible with the Christian faith and message.” We will seek to confirm this thesis by the end of this session.
- The way we will prove this thesis is a very straight-forward approach. As I have said before, “Much like examining a hundred dollar bill for a fake, we will begin each session by going through Scripture and reaffirming what we hold as truth and then the second part of each sermon will consist in ‘holding up’ the teachings of Cultural Marxism with the truths of God’s Word. In the light of God’s Word, the errors will reveal themselves.”
Our lesson today will be on the topics of biblical justice and hope. There could be a separate lesson on each topic but, as you will see near the end of this lesson, both of these subjects go hand-in-hand and so we will cover them both in this lesson. God’s Word has much to say on justice and what Christian hope entails, this lesson will in no way exhaust these subjects, but we will specifically look at areas where the Cultural Marxist movement contradicts what we believe. We have biblical justice and a specific, Christian hope, while the movement we have been studying has ‘social justice’ and its own form of hope. So, to begin seeing the difference between these two conflicting worldviews, we will examine biblical justice under three headings: It’s source, It’s practice, and It’s finality. And to clarify, when we approach that third heading ‘It’s finality’, we will see where our Christian hope connects to biblical justice.
The first question that must be asked is, “What is justice?” This is an important question and the book, ‘Why Social Justice is not Biblical Justice gives a clear definition, “The Latin word Justus, according to Webster’s 1828 Dictionary of the American language, means “straight, or close” Like a plumb line, Justus refers to a standard of goodness. In fact, goodness, or righteousness is synonymous with justice. Antonyms are injustice or evil. An action can be said to be unjust if it is out of alignment with a moral standard.” So, justice is a straight line or standard. To render/do justice or to act justly/righteously, you must act in accords with justice. This brings us to the foundational question of, “Where does justice come from or where is it’s source?” The Word of God declares that it comes from God Himself, both Psalm 89:14 and 97:2 declare, “Righteousness and justice are the foundation of Your throne.” We are told repeatedly that God loves justice and executes justice on the Earth. Justice is something that our God highly values and I need to emphasize this point, justice comes from God. What I seek to communicate is the reality that God is not only our Creator, but also, our Lawgiver. This is His world, and we are His creation and so whatever God declares is righteous or whatever justice is, is true justice. John Owens explains why this is of vital importance, “Without absolutes revealed from without by God Himself, we are left rudderless in a sea of conflicting ideas about manners, justice and right and wrong, issuing from a multitude of self-opinionated thinkers.” And so, God doesn’t look to others or a list outside of Himself for justice or righteousness, true justice and righteousness are a reflection of God Himself and justice is whatever God declares it to be because He is the very source and standard of justice. So, when we think of the source of justice, “Where does justice come from?” The answer is that it comes from God Himself and is revealed in His Word.
Before we move on, I must ask does the Cultural Marxist movement have this same source for justice? The answer, absolutely not! I will remind you of what was taught in the first lesson and has been reiterated throughout this series, this worldview is based upon an atheistic, materialist foundation. Our worldview begins with God and the reality that He has spoken in His Word, the Bible. In His word, we learn of Him and we learn of what our Creator and Lawgiver defines as justice. In this worldview, they don’t start with God but, as John Owens said, upon the conflicting ideas issuing from a multitude of self-opinionated thinkers. Karl Marx crafted this false worldview of constant, class warfare and it was adopted by his postmodern followers, and so, when we begin to see the differences between our views of justice, just realize, it starts here. These two worldviews are like two separate trees, the roots are different so don’t be surprised that the fruits are different also.
So, we start with what justice is and where it comes from and now, we move to the next heading of ‘It’s practice’. The next question to be asked is, “How is justice practiced or administered?” When and where do we see justice performed in God’s world? The answer is found in two areas of life: in our personal life and in the realm of authority. Though we may not see this at first glance, justice is first seen and practiced on an individual basis. This is supported by a very key passage in Scripture, Micah 6:6-8,
6With what shall I come to the LORD and bow myself before the God on high? Shall I come to Him with burnt offerings, with yearling calves? 7Does the LORD take delight in thousands of rams, in ten thousand rivers of oil? Shall I present my firstborn for my rebellious acts, the fruit of my body for the sin of my soul? 8He has told you, O man, what is good; and what does the LORD require of you but to do justice, to love kindness, and to walk humbly with your God?
Notice, how God explains that these things are ‘good’ and are ‘what the LORD requires of you’. According to God’s Word ‘to do justice’ is both good and is what He requires of man. Even the book of Proverbs agrees that God calls us as individuals to live justly, “To do righteousness and justice is desired by the LORD more than sacrifice.” (Proverbs 21:3) And so, to simplify, justice in our personal life is seen when we live according to God’s Law. When we live submitted to and according to God’s commands, precepts, and instructions, then we see justice practiced in the day-to-day. One example:
- Truth: The ten commandments stand as a moral standard for how to love God and love neighbor and so, the 9th commandment reads, “You shall not bear false witness against your neighbor”. Living justly towards your neighbor means that you are honest towards him and you put away all falsehoods. Justice demands truth, as one Christian author said, “Justice is the handmaiden of truth, and when truth dies, justice is buried with it.”
Justice is also seen, and is probably thought of more often, in the realm of authority. God has given specific institutions authority over others; parents over their children/in the home, pastor-elders over the church, and civil authorities in the state. Each is called to administer justice in their own capacity. I want to focus upon the civil authorities in the state and how we see justice administered here. We live in a world of injustice where everyone breaks God’s law and does whatever is right in their own eyes. There is mistreatment, sin, crimes, and all sorts of evil committed in our world. But God, according to Romans 13, has appointed a deacon, or ‘servant’, to administer justice on the Earth. Paul, describing the purpose of the state/civil authority, “for he (the state) is God’s servant for your good. But if you do what is wrong, be afraid, for he does not bear the sword in vain. For he is the servant of God, an avenger who carries out God’s wrath on the wrongdoer.” (Romans 13:4)
God has appointed civil authorities for the purpose of distributing justice by impartially rendering judgment, righting wrongs, and meting out punishment for lawbreaking. And so, for the state/government to execute justice in their role, they must start where we saw justice displayed in our personal life, with the Law of God being its standard. The state will render judgments, right wrongs, and meet out punishment, but how do we know if they are truly practicing justice or are being just in fulfilling their duty towards God? Their judgments and decisions must be examined in light of God’s Word and His law. Greg Bahnsen explains this, “The civil magistrate cannot function without some ethical guidance, without some standard of good and evil. If that standard is not to be the revealed law of God … then what will it be? In some form or expression, it will have to be the law of man (or men) – the standard of self-law or autonomy. And when autonomous laws come to govern the commonwealth, the sword is certainly wielded in vain, for it represents simply the brute force of some men’s will against the will of other men.” So, we see justice in the state, and in society, when the governments fulfills its duty, according to God’s law, precepts, and standards. A few examples of justice in the state:
- Due Process: I want to read a wonderful explanation from ‘Why Social Justice is not Biblical Justice’ to explain this, “Due process is called due process because it describes the kind of respectful treatment that the accused are due as image-bearers of God. It entails certain definable elements that are applied impartially. These include: (1) the right to a timely trial by an unbiased judge and jury; (2) the presumption of innocence until guilt has been established by the testimony of multiple witnesses, and the presentation of corroborating evidence; (3) the right of the accused to be informed of the charges against him or her; (4) the right of the accused to confront his or her accusers, and to cross-examine opposing witnesses; (5) the right of the accused to be represented by legal counsel; and (6) the right of the accused to defend himself or herself, including the calling of witnesses. Due process is another fruit of Judeo-Christian civilization. Its biblical roots go back to passages such as Deuteronomy 19:15, “One witness is not enough to convict anyone accused of any crime or offense they may have committed. A matter must be established by the testimony of two or three witnesses.” Likewise, in the New Testament, God is described as one who “judges each person’s work impartially” (1st Peter 1:17). Therefore, earthly judges should be fair and impartial, for their authority to judge comes from God. These principles have been passed down, generation by generation, and were encoded in the Magna Carta and the US Constitution. Just societies value, protect, and preserve due process.”
- Presumption of innocence: Justice is seen in the state when the accused are given the presumption of innocence, until proven guilty, because punishing the innocent is a major injustice. In Exodus 23, God is giving out various laws when He declares this, “You shall not pervert the justice due to your needy brother in his dispute. Keep far from a false charge, and do not kill the innocent or the righteous, for I will not acquit the guilty.” (Exodus 23:6-7) The book of Proverbs states, “He who justifies the wicked and he who condemns the righteous, both of them alike are an abomination to the LORD.” (Proverbs 17:15) To punish someone who isn’t guilty is a travesty and is an injustice, so justice in the state is to presume innocence, for the accused, until they are proven guilty.
- Impartial judgment and fair punishments: Justice is also seen in honest, fair, and impartial judgements. The picture that our nation has often used to describe justice, is that of lady justice. A blindfolded lady, with a scale in one hand, and a sword in the other:
- The blindfold represents the impartiality before the Law that a just decision requires. In the OT and NT, we are commanded to be impartial in justice and are told that God shows no partiality, and so, justice in the state demands that a decision be made based solely upon the facts and evidence. We do not favor anyone, whether poor or rich, black or white, male or female, president or janitor, the only thing that matters is the facts and evidence.
- The scales represent the balance that justice demands. Those who commit injustice incur a debt against their victims, and the scale is out of balance. That debt may be stolen property, or freedom, or innocence, or reputation, or even life. Justice demands that balance be restored – the debt has to be paid. This concept can be seen clearly in the OT laws where recompense was due for crimes in the community.
- The sword represents the authority, and even the severity, of punishment. The state has the authority and duty to punish injustice, even up to capital punishment. When the state bears the sword, after an honest, impartial trial, they are doing justice by punishing injustice.
I want to point out one last thing about justice in the state and this will help us transition to our last heading, under biblical justice. As the state seeks to investigate claims of injustice between parties, conduct fair trials, and render judgements, there is balance to be maintained, with two pitfalls. On one side, you can be so zealous to right every wrong and punish every lawbreaker that you err on the side of punishing innocent people. On the other side, you can be incredibly careful to not condemn innocent people, you demand a high burden of proof to convict, that sometimes allows the guilty to escape punishment that they justly deserve. The state receives thousands upon thousands of cases of injustices and as men we make mistakes and we don’t get all the facts, so should we emphasize punishing every wrong and possibly punish innocent people? Or should we maintain a high standard of evidence to convict and possibly allow some guilty men to go unpunished? This is a tough dilemma, but the answer is noticeably clear when you understand our last heading for biblical justice, ‘it’s finality’ or final justice. Before I answer this, we need to take a trip to examine biblical hope.
As Christians, God’s Word declares that we have hope. Our hope, biblical hope, is not like the hope this world has in two distinct ways:
First, the hope associated with the world is a kind of ignorant optimism. I don’t mean that in a derogatory way, but in a descriptive way. The world has an optimism for things, but it is in ignorance, they aren’t certain or sure that they will receive these things. Like, long life, good health, or winning the lottery. The world ‘hopes’ to have good health, a long life, or to win the lottery, but they don’t have the slightest idea if they will actually have these things. Biblical hope isn’t some ignorant optimism but is an informed inheritance. Our hope as Macarthur points out, “Unlike the English word ‘hope,’ the NT word contains no uncertainty; it speaks of something that is certain, but not yet realized.” God promises many things to His people in His Word, we have been informed of our hope from the mouth of God in Scripture. Our hope is an inheritance that is awaiting us, we don’t hope to get God’s promises, we know one day that God will fulfill His Word so, “… if we hope for what we do not see, with perseverance we wait eagerly for it.” (Romans 8:24)
Second, the substance of our hope is radically different. The world ‘hopes’ for vain, empty things. The world sets its hope on things on this Earth and what this world can provide. Our hope is far more glorious … our hope is far greater … our hope is far more superior to all other Earthly ‘hopes’. To summarize, our hope, biblical hope, is a glorious person in a perfect world.
Glorious person: Our hope starts and is consumed with a glorious person. 1st Timothy 1:1 says, “Paul, an apostle of Christ Jesus according to the commandment of God our Savior, and of Christ Jesus, who is our hope,” Brothers and sisters, think about this, realize that a day is coming where we will finally see Jesus? We will finally meet Him, face-to-face! We will experience that biblical hope Job once proclaimed, “As for me, I know that my Redeemer lives, and at the last He will take His stand on the Earth. Even after my skin is destroyed, yet from my flesh I shall see God; whom I myself shall behold. And whom my eyes will see and not another. My heart faints within me!” (Job 19:25-27) One day, we will finally meet our Creator, Redeemer, Lord, Savior, the Godman, and our elder Brother, Jesus Christ. Our hope is seeing and worshipping forever the One, True God. Our Father prepared this hope for us when He sent His only, begotten Son into His own creation to make atonement for our sins. The Spirit has caused us to be born again to this hope that one day we will see and forever be with the our God because our Savior has conquered over sin, death, and the devil, and as Scripture says, “… and so we shall be with the Lord. Therefore comfort one another with these words.” (1st Thessalonians 4:17-18)
A perfect world: As I said, our hope is far more glorious … our hope is far greater … our hope is far more superior to all other Earthly ‘hopes’ because our hope starts with a glorious person, but it doesn’t just end there. This isn’t to discredit that glorious person but to declare the truly majestic nature of our hope that we get Him, in a perfect world. We have only known a world of sin and injustice but one day all will be changed when, what we heard in Colossians is fulfilled, “… Christ in you, the hope of glory.” (Colossians 1:27) Or as the apostle John said, “Beloved, now we are the children of God, and it has not appeared as yet what we will be. We know that when He appears, we will be like Him, because we will see Him just as He is.” (1st John 3:2) One day we will have it better than Adam in the garden. We will be in a redeemed world that will never be ruined by sin, for this new, redeemed world is Immanuel’s Land. Let me just read what God has promised His people, turn to Revelation 21:1-7,
Then I saw a new heaven and a new earth; for the first heaven and the first earth passed away, and there is no longer any sea. And I saw the holy city, new Jerusalem, coming down out of heaven from God, made ready as a bride adorned for her husband. And I heard a loud voice from the throne, saying, “Behold, the tabernacle of God is among men, and He will dwell among them, and they shall be His people, and God Himself will be among them, and He will wipe away every tear from their eyes; and their will no longer be any death; there will no longer be any mourning, or crying, or pain; the first things have passed away.” And He who sits on the throne said, “Behold, I am making all things new.” And He said, “Write, for these words are faithful and true.” Then He said to me, “It is done. I am the Alpha and the Omega, the beginning, and the end. I will give to the one who thirsts from the spring of the water of life without cost. He who overcomes will inherit these things, and I will be his God and he will be My son.”
No more death, mourning, crying, pain, and no more sin, we will have finally made it to our perfect, eternal home. That is biblical hope, a glorious person in a perfect world.
And now, let me get back to where we were with our last heading for biblical justice, ‘it’s finality’, or final justice. Before our Christian hope is finally realized, a day of perfect and final justice is in store. As Scripture says, “for all have sinned and fall short of the glory of God,” (Romans 3:23) and so, God being perfectly just and the embodiment of justice, will let no sinner slide for his injustice and evil. For us who, by faith, have been brought into Christ, there is no more justice for us because the judgment due to us already fell on Christ, “He made Him who knew no sin to be sin on our behalf, so that we might become the righteousness of God in Him.” (2nd Corinthians 5:21) But for every single person outside of Christ, as Paul says, “… God is now declaring to men that all people everywhere should repent, because He has fixed a day in which He will judge the world in righteousness through a Man whom He has appointed, having furnished proof to all men by raising Him from the dead.” (Acts 17:30-31) God has a day determined and locked into place where Jesus will administer true justice. For every single word, thought, deed, action, and inaction, God will give perfect justice. As one pastor said, “Judgement day will reveal many things history has forgotten.” (Joel Beeke) God will make sure that perfect justice is rendered to all crimes and acts of injustice. No man can escape this judgment and no evil deed will slip the perfect knowledge of God Almighty.
Going back to that dilemma I mentioned earlier, you can either err on the side of seeking to establish perfect justice on Earth, and possibly punish innocent people (which is unjust). Or, you can do what is truly just, protect the innocent by demanding a high standard of evidence to convict and you rest in the reality that even if a criminal can sneak by unpunished in the courts on Earth, he will not escape the court of Heaven and the perfect Judge of all Earth will do right.
Having briefly examined biblical justice and hope, where and how does the Cultural Marxist movement contradict what we believe?
- Justice as activism/social justice: pg. 77 from “Why Social Justice is not Biblical Justice”
- Partial towards oppressed and biased (racist) against oppressors
- Presumption of guilt
- No due process = mob justice
- No day of judgment or Immanuel’s Land, only equity and an egalitarian society
In summary, if we accept Cultural Marxism then we will have to reject, replace, and break principles of biblical justice for the purpose of achieving ‘social justice’; thus, proving that it is both cancerous and incompatible with the Christian faith and message.
In summary, if we accept Cultural Marxism then we will have to replace the biblical hope of ‘a glorious person in a perfect place’ for the cheap substitute of equity (an egalitarian eutopia); thus, proving that it is both cancerous and incompatible with the Christian faith and message.