For the Love of God, Volume 1/July 31

From Gospel Translations

JULY 31

Judges 14; Acts 18; Jeremiah 27; Mark 13

SOME OF US HAVE WONDERED why God has occasionally used in powerful ministry people blatantly flawed. This is not to say that God should only use perfect people, for that would mean he would be using no people. Nor am I referring to the fact that we all have weaknesses and faults of various kinds. George Whitefield, for instance, despite his enormous stature as a preacher and evangelist, did not fare very well on the marriage front, or in his (misguided) conviction that his son would be healed of his mortal illness. Virtually any Christian leader, whether from biblical times or more recent history, could not stand up under the onslaught of that sort of criticism. No, what I have in mind is the flaw that is so public and awful that one ponders two questions: (a) If this person is so powerful and godly, why the ugly fault? (b) If this person is so filled with the Spirit, why doesn’t that same Spirit enable him to clean up his act?

There are no easy answers. Sometimes it is simply a matter of time. Judas Iscariot, after all, engaged in public ministry with the other eleven apostles—even miraculous ministry—yet with time proved apostate. The passage of time would show him up. But sometimes the flaws are there from the beginning to the end.

That is true, it appears, in the life of Samson. The Spirit of God came upon him mightily; the Lord used him to curb the Philistines. But what is he doing marrying a Philistine woman, when the Law strictly forbade marriage to anyone outside the covenant community (Judg. 14:2)? When his parents warn him of the consequences, he simply overrides them, and they acquiesce (14:3). True, they did not know that “this was from the LORD” (14:4), in the same way that the selling of Joseph into slavery in Egypt was of the Lord; but that did not make the human actions right. Samson’s risky bet (14:12-13) is more cocksure and greedy than it is wise and honorable. Of course, the Philistines are really cruel in the matter (14:15-18, 20), but Samson’s murder of thirty men to fulfill the terms of the wager is motivated less by a desire to cleanse the land and restore the covenant people to strength than it is by personal vengeance. Similar things must be said about his tactics in the next chapter, and about his steamy living in the chapter after that.

It appears, then, that Spirit-given power in one dimension of life does not by itself guarantee Spirit-impelled discipline and maturity in every dimension of life. It follows that the presence of spiritual gifts is never an excuse for personal sin.