Below is a good article on God and evil written by Dr. Norman L. Geisler. It is an apologetic helpful for discussions with those who are being kept from faith as a result of the difficult juxtaposition of an all-powerful, all-loving God and undeniable evil. I must add that I wish Dr. Geisler used "Satan" rather than "Lucifer." In addition, some verses may be somewhat out of context and a few statements are made prematurely with need of more support. Nevertheless, Geisler raises 9 good points for discussion.
By Dr. Norman L. Geisler
The topic of evil offers many on-ramps to preaching powerful sermons and proclaiming the gospel. The opportunity is perpetually ripe because people constantly have questions they would like answered. As we articulate answers to a specific audience, our speech should “always be gracious, seasoned with salt, so that you may know how you ought to answer each person” (Col. 4:6). As preachers, we face audiences asking questions such as:
* If God created only good things, then where did evil come from?
* What caused Lucifer to commit the first sin when there was no sinful tendency in him or anyone tempting him to sin?
* If God knew Lucifer, and later Adam, would sin, then why did He create them?
* If God is the author of everything real, and sin is real, how can we avoid
concluding that God is the author of evil?
* Why does God allow innocent suffering?
* If God is the Creator of the natural world, then why does He allow natural
disasters like tornadoes, earthquakes, and hurricanes?
* Why do bad things happen to good people?
* If God is all-powerful, why doesn’t He intervene and stop the evil in this world?
* If God is all-loving, why is there a hell?
More Questions Than Answers?
Frankly, there seem to be more questions than answers. But the Bible commands us to be “prepared to make a defense to anyone who asks you for a reason for the hope that is in you” (1 Peter 3:15). To be honest, there was a time when I was not prepared to answer these questions, either. However, after 50 years of pondering them, I have discovered some things that satisfy me. In the hope that others may be helped, too, I have compiled a great many insights and answers in my recent book, If God, Why Evil? It attempts to respond to all of these questions and more in a simple, biblical, and reasonable way. Below is an abbreviated compilation that I hope preachers will find of great benefit and use in their sermons.
The Atheist’s Dilemma
Let me begin with the first public debate I ever had with an atheist. He brought the question up, as they usually do: “If there is a good God, then why does He allow all the evil and injustice in this world?” Having read C. S. Lewis, I was prepared to respond: “If you are claiming there is injustice in the world, where do you get your moral standard of justice? If there is an absolute moral law, then there must be an absolute moral Law-Giver.” His reply was so frank and to the point that I hardly knew what to say. He confessed, “I don’t have any absolute moral law by which I know there is evil in the world. My judgment is simply based on my own benign moral feeling.”
C. S. Lewis's response to this idea is worth pondering: “My argument [as an atheist] was that the universe seemed so cruel and unjust. But how had I got this idea of just and unjust. A man does not call a line crooked unless he has some idea of a straight line. . . . Of course, I could have given up my idea of justice by saying it was nothing but a private idea of my own. But if I did that, then my argument against God collapsed too …” The fact is that either the atheist’s argument presupposes God as the moral Law-Giver, or else the argument that God “allows” evil and injustice collapses.
Evil Cries Out for God
Rather than cry out against God, evil actually cries out for God in at least three ways. First, as just observed, we have no way of knowing something is really evil unless there is a God who established the moral law by which we can judge it to be evil. Second, as every pastor knows, the only real help when someone is suffering comes from God. To whom else shall we turn—He has the words of eternal life (John 6:68). When this life is fading, the only real comfort is the hope of eternal life. As the apostle put it, “Blessed be the God and Father of our Lord Jesus Christ, the Father of mercies and God of all comfort, who comforts us in all our affliction, so that we may be able to comfort those who are in any affliction, with the comfort with which we ourselves are comforted by God” (2 Cor. 1:3-4).
Third, the only realistic expectation that there will be an end of evil someday is that Christ has already defeated it. Hebrews declares of Christ that “he himself likewise partook of the same things, that through death he might destroy the one who has the power of death, that is, the devil” (Heb. 2:14). The apostle John saw the completion of this process when he wrote, “He will wipe away every tear from their eyes, and death shall be no more, neither shall there be mourning nor crying nor pain anymore, for the former things have passed away” (Rev. 21:4).
If God Created Only Good Things, Then Where Did Evil Come From?
If God is all-good and if He created only good things, then where did evil come from? How can evil come from what is perfectly good? Long ago, St. Augustine answered this by noting that one of the good things God made was free choice. It is good to be free. We all enjoy it. No one marches against freedom. Even if someone did, he would be enjoying the good of his freedom to do so. But if it is good to be free, then evil is possible. We cannot be free to love God unless we are also free not to love Him. We cannot be free to praise God unless we are also free to curse Him. So evil began when a free creature (Lucifer) used his good freedom to will the good of the creature over the good of the Creator.
What Caused Lucifer to Sin?
What caused Lucifer to use his freedom to sin against God? It certainly was not God, since He tempts no one (James 1:13). Further, there was no other sinful being in existence, tempting him to sin. Neither was his nature imperfect, for God made every creature good. What then was the cause of Lucifer’s sin? Very simply put, it was Lucifer himself. A free action is one that is self-caused; that is, caused by oneself. It can’t be caused by another, for in that case they would be responsible for the sin. Nor can it be uncaused, for every action has a cause. Nothing cannot be the cause of something. This is a fundamental law of all thought: “Nothing comes from nothing; nothing ever could.” But if Lucifer’s prideful act of rebellion against God (1 Tim. 3:6) was not caused by another or uncaused, then it had to be caused by himself.
But If God Is All-Good and All-Powerful, Why Is Evil Not Defeated?
This raises another problem, one that has not passed the notice of unbelievers. When Lucifer sinned, why didn’t God nip it in the bud? Why didn’t He stomp it out? In short, if the God of the Bible is all-powerful, He could defeat it. If He is all-good, He would defeat it. But it is obvious to all that evil is not defeated. (Just watch the evening news or look around your neighborhood.)
Evil is everywhere. This is a painful dilemma for a Christian since, unlike Rabbi Kushner, we cannot say as he did: “If we can bring ourselves to acknowledge that there are some things God does not control, many good things become possible.” And, “Are you capable of forgiving God even when you have found out that He is not perfect…?”
In short, we cannot agree with Rabbi Kushner that God is not all-powerful or that He is not all-good. For how would we know God was not perfect unless we had some ultimate standard beyond God by which we could measure Him and know that He falls short? And if there were, then by its very nature this Ultimate Good would be God, and the one falling short would be some sinful creature. Further, the Bible declares emphatically that God is “the Almighty One” (Job 11:7) and the “Lord God Omnipotent” (Rev. 19:6). Further, He is all-loving; indeed, “God is love” itself (1 John. 4:16).
Rather than evil defeating an all-good, all-powerful God, such a God guarantees the ultimate triumph over evil. For if He is all-good, then we know He wants to defeat evil. And if He is all-powerful, we know He can defeat evil. And if evil is not yet defeated, then we know for sure that it will one day be defeated. Its defeat is guaranteed by the nature of an all-good and all-powerful God.
What About the Holocaust?
Even with the expectation that evil will eventually be defeated, we still cry out with the prophet: “How long, O Lord?” Few events have stirred hearts more than the Jewish holocaust. Yet as horrible as it was, it does not cry out against God’s goodness or existence. As one holocaust survivor declared, “It never occurred to me to question God’s doing or lack [of doing] while I was an inmate of Auschwitz. …I believe my faith was not undermined in the least. It never occurred to me to associate the calamity we were experiencing with God, to blame Him at all because He didn’t come to our aid. Why? Because we owe our lives to Him. If someone believes God is responsible for the death of six million…he’s got his thinking reversed. We owe God our lives for the few or the many years we live, and we have the duty to worship Him and do as He commands us.” Job said after severe calamity had struck him, “The Lord gives, and the Lord takes away. Blessed be the name of the Lord!” (Job 1:21; Deut. 32:39).
A few years ago, when forest fires ravaged homes on the East Coast, I saw a man standing in the rubble of his home being interviewed on a network TV news program. When asked for his reaction to the loss of virtually everything he owned, he replied: “I have my life, I have my wife, and I have eternal life. What more could I ask for?” The poet put it, “God is good when He gives supremely good, nor less when He denies [it]. Even crosses from His gracious hand are blessings in disguise.”
As for why God has permitted so much evil for so long, we can only ask: Who would know better than an all-knowing Being? As for us finite creatures, we must be content to know: “The secret things belong to the Lord our God” (Deut. 29:29). But we do know that the all-loving and all-powerful God is also all-knowing and that He sees “the end from the beginning (Isa. 46:10). In our waiting, God is “longsuffering, not willing that any should perish but that all should come to repentance” (2 Peter 3:9).
Why Earthquakes, Tornados, and Tsunamis?
Why does God permit such horrible disasters? My response is this: “There were no earthquakes, tornados, or hurricanes in the Garden of Eden, and there will be none in the new heaven and new earth. The reason there are such things in between Paradise Lost and Paradise to Come is that “sin entered the world by one man [Adam] and death by sin” (Rom. 5:12), and as a result “the creation was subjected to futility, not willingly, but because of Him who subjected it, in the hope that the creation itself will be set free from its bondage to decay and obtain the freedom of the glory of the children of God” (Rom. 8:20-21).
God Never Wastes a Tragedy
Joseph said to his brothers who had sold him to Egypt as a slave, “You meant evil against me, but God meant it for good, to bring about that many people should be kept alive” (Gen. 50:21). C. S. Lewis said, “God whispers to us in our pleasures, speaks in our conscience, but shouts in our pains; it is His megaphone to rouse a deaf world.” Although God does not cause the evil, nonetheless, He is working in the evil to bring about a greater good.
This is not the best of all possible worlds (Voltaire’s Candide), but it is the best of all possible ways to reach the best of all possible worlds. The truth is that we can’t get to the Promised Land without going through the wilderness. God permits evil in order to defeat evil. He allows lower evil to produce the higher good.
No Pain, No Gain
We can’t achieve patience without tribulation or forgiveness without sin. Hebrews informs us: “For the moment all discipline seems painful rather than pleasant, but later it yields the peaceful fruit of righteousness to those who have been trained by it” (Heb. 12:11). James wrote, “Count it all joy, my brothers, when you meet trials of various kinds, for you know that the testing of your faith produces steadfastness” (James. 1:2-3). Even if our suffering is lifelong, Paul reminds us that “this slight momentary affliction is preparing for us an eternal weight of glory beyond all comparison” (2 Cor. 4:17).
I am well aware that in this feeling-oriented culture, where many go to church because it makes them feel better, that these words may seem harsh. But the stark truth is that God is more interested in our holiness than in our happiness. There is no verse in the Bible that says, “Be happy, as I am happy.” There are verses that declare, “Be holy, as I am holy” (Lev. 11:44-45; 19:2). Yes, God is more interested in our character than our comfort, and He has been known to sacrifice the latter in order to achieve the former.
Not only does God’s justice demand that sin against the Eternal One has eternal consequences, but His love demands that He respect the freedom in the free creatures He has made. Surely, an all-powerful God could guarantee that all will be saved. Then perhaps it would make it all worthwhile.
Unfortunately, being all-powerful does not solve the problem, since God is also all-loving. God cannot force people to believe in Him contrary to their will. C. S. Lewis captured the essence of the problem when he wrote: “When one says, ‘All will be saved,’ my reason retorts, ‘Without their will, or with it?’ If I say, ‘Without their will,’ I at once perceive a contradiction; how can the supreme voluntary act of self-surrender be involuntary? If I say, ‘With their will,’ my reason replies, ‘How, if they will not give in?’”
So God is patient and offers plenty of time for all to repent, but no amount of time will convince the recalcitrant. As Lewis said elsewhere, “There are only two kinds of people in the end; those who say to God, ‘Thy will be done,’ and those to whom God says, in the end, ‘Thy will be done.’ All that are in hell chose it. Without that self-choice there could be no hell.”
Tuesday, March 15, 2011
Thursday, January 20, 2011
the parable of the shrewd manager
Recently, a friend from church shared with me a question one of her co-workers raised concerning the parable of the shrewd manager in Luke. Namely, is Jesus encouraging us to be deceitful? This is a fair question, especially since several apparent problems (including the issue of ethics) within this passage have attracted a surplus of interpretations.
One Commentator, John Nolland, provides a succinct summary. Nolland states, “The worldly-wise steward has shrewdly appraised the situation that confronts and threatens him and has moved quickly to situate himself to best advantage for the future. Would that those who know the truth of the Christian gospel could see things so sharply and as effectively align their actions to the situation that confronts them!” (Word Biblical Commentary 35b, 796)
In short:
Jesus is telling his disciples to be “street-smart”. Learn how the world works, while remaining true to the Kingdom of God of which you are a citizen, and use the means of the world to bless people, especially those who cannot repay you. It would behoove Christians to recognize that the wealth of this world will not be found in the next life, but that which one will find in the next life, provided he or she has chosen to live rightly in this present time, is much better, incomparable. For the wealth of this world rots, can be stolen and will ultimately be consumed by fire.
Yet does Jesus telling his disciples to be “street-smart” as it were, carry the connotation of being “dishonest”? A closer look at this passage would reveal that Jesus does not tell his disciples to be dishonest, nor is dishonesty praised in this passage. Rather, prudence is praised, “The master commended the dishonest manager because he had acted shrewdly.” Note the narrator, Jesus, calls the manager dishonest, whereas the reason he is commended is not his character, but his actions.
The underlying impression is simply this: money corrupts and cannot be made equal with God in terms of our allegiance (cf. 16:13). Therefore, it is best to give money away, specifically to those who cannot reciprocate that gift (e.g., almsgiving or in our context, giving to those who are "lower" on the socio-economic status totem pole, and becoming their equal or “friend”). A further way to understand this act of giving is found in the incarnation. Jesus left his high place of heaven, emptying himself, to be among us in human likeness (cf. Philippians 2:5-8), ultimately giving his life on our behalf.
The manager, a person of the world, was dishonest and used wealth to make friends so they would show him hospitality in return. Conversely, the people of the light, Christians, should not be dishonest. Instead, they should use wealth to bless people in this present age without the need or desire of having wealth returned because their reward is in the age to come.
A Short Commentary (with the help of Joel B. Green and John Nolland)
Building up to this parable has been Jesus' teachings on hospitality and rejoicing when one finds what has been lost, in which one shows hospitality by hosting a party in order to celebrate. Moreover, the chapter that precedes the parable of the shrewd manager is based on the Pharisees' complaint that Jesus welcomes sinners (thus is hospitable toward the "unworthy"). According to Green, the theme of the narrative in chapter 16.1-9 is the “appropriate use of wealth to overstep social boundaries between rich and poor in order to participate in a form of economic redistribution grounded in kinship” (NICNT, 589).
Jesus' story of the shrewd manager is not so much allegorical inasmuch as the rich man does not personify God. This story is birthed from the way the world works, so to speak. There are two named characters. The first is the rich man. At this point it is good to keep in mind Jesus has already pronounced misfortune on those who are rich (cf. 6:24). The rich hope and find their security in their wealth (cf. 12:16) and practice giving only in terms of reciprocation with their social peers, while disregarding those of lower status (cf. 14:12; 16.19-22). The second is the manager whom, according to Green, in the Roman context is either a slave or a freedman with access to his master's wealth and possessions. Furthermore, the manager acted as the rich man’s agent in business affairs. The importance of knowing this in order to understand the passage comes clear in the crisis anticipated by the manager in verses 3-4. The manager realizes, "Oh no, I'm about to be fired and that will be the end of me!” For him, being fired means a forfeiture of his once enviable social status, with the consequence that he has to turn to either physical labor or begging, which ultimately means he will become "unclean and degraded," an “outcast,” on the margin of society. What is more, he will no longer have a roof over his head.
Why is this happening? Apparently the manager was wasting his master's possessions, or "squandering", which basically means being very irresponsible with the wealth that had been entrusted to him. Perhaps a point to take away from this, though it may be somewhat of a stretch, is an assessment of what we are doing with the gifts, talents and blessings that have been entrusted to us. In any case, the manager, having weighed his options, does not want to beg or labor because he is too proud and too weak. Therefore, he wants to do what he can to be "welcomed" into other people's homes. Again, we see the topic of hospitality.
The rich man is indeed wealthy because so many people owe him so much and no doubt the interest just makes them go further and further into debt (like credit card companies perhaps?). Therefore, by the manager reducing their loan agreements so generously, he has done these people a significant favor (can you imagine someone saying your school loans went from $100,000 to $20,000!). And, because he is still manager at this point, the agreements with the debtors are legitimate. In this way, the manager has entered into his own relationship with the master's debtors, who perhaps themselves have some wealth, or at the very least the means of helping him get on his feet. He has shown support to them and, in return, can expect them to reciprocate by extending to him the hospitality of their homes.
Point of view is vital in understanding the next two verses (8-9). The master commends the manager for his shrewdness, even though the narrator, Jesus, has identified the manager as “dishonest.” I know, crazy, right? But consider the fact that the master does not commend the manager for dishonest, but for his prudence in business affairs. Jesus uses the phrase, "children of this age," or in some translations, "people of the world," implying the need for people of the light to understand how the world works and use it to their benefit.
The world is characterized by faithlessness and wickedness. “That Jesus can speak of a manager as one who is commended by one of his own generation, of his own worldly kin, for his having prudently taken advantage of the systems of this world and as wicked is therefore not surprising” (Green, 593). The people of the light, on the other hand, would live in accordance with Kingdom principles, not worldly ones.
If they, people of the light, did understand the ways of the new age to come, how would this be manifest in their lives and actions? Simply put, they would use "dishonest wealth" to "make friends" in order that they might be welcomed "into eternal homes". Wealth, or mammon, is characterized as “dishonest,” similarly to the manager. Both belong to this present age and world. In speaking of its demise, Jesus insinuates that mammon has no place in the age to come (cf. 12.33).
In telling his disciples to “gain friends for yourselves,” Jesus’ audience, and Luke’s readers, would have picked up on social conventions deeply embedded in the Greco-Roman world, whereby friendship and economic considerations were intertwined. Friends in Roman antiquity might be "superior," "equal," or "lesser," depending on their relative resources. Using money to gain friends, then, refers simply to the social reality: The exchange of money created, maintained, or solidified various forms of friendship. As my good friend Dave Stein often says, “Money makes the world go ‘round.” Thus verses 4-7 show the manager using his master's wealth to gain friends who would later repay him with hospitality.
Jesus counsels his disciples to make friends by using wealth, or mammon, to be sure, and this might take the form of giving to those in need or the more specific form of canceling debts. But Jesus provides no basis by which his followers might come to expect reciprocation from these friends. Luke records Jesus teaching his disciples to practice giving without expecting anything in return (6:32-35). Almsgiving exemplifies genuine social solidarity between rich and poor, who act toward each other as equal friends.
Conclusion
One question Nolland raises is, “Do we who have at least in theory the perspective created by a knowledge of Jesus as Christ and Lord have the incisiveness of insight to see as effectively through to the heart of the matter and the incisiveness of action to follow through with what is required?” (Nolland, 802)
The whole idea behind this parable seems to be pointed at the nature of what so often goes on in the world of business and money. The ethics are low to say the least. What should attract our attention as readers of this passage is that the manager wisely assessed the situation in which he found himself, and acted to save himself. The challenge Jesus poses is for us as Christ’s disciples to have the wisdom and shrewdness to recognize and seize the opportunity that exists in the midst of threat. In the immediate context, the threat and opportunity are those created by the ministry of Jesus. However, beyond this parable challenges all of us as Christians to be successful as the worldly wise to do the best with what you have. Act in accordance with Kingdom principles and execute solid and shrewd judgment.
Interpreting this parable, as difficult as it may be, is best accomplished through the challenge posed to the Christian juxtaposed the person of the world. That is to say, if only the Christian were as eager to be righteous as the man of the world is eager to gain wealth and security, what an effective kingdom worker he or she would be!
One Commentator, John Nolland, provides a succinct summary. Nolland states, “The worldly-wise steward has shrewdly appraised the situation that confronts and threatens him and has moved quickly to situate himself to best advantage for the future. Would that those who know the truth of the Christian gospel could see things so sharply and as effectively align their actions to the situation that confronts them!” (Word Biblical Commentary 35b, 796)
In short:
Jesus is telling his disciples to be “street-smart”. Learn how the world works, while remaining true to the Kingdom of God of which you are a citizen, and use the means of the world to bless people, especially those who cannot repay you. It would behoove Christians to recognize that the wealth of this world will not be found in the next life, but that which one will find in the next life, provided he or she has chosen to live rightly in this present time, is much better, incomparable. For the wealth of this world rots, can be stolen and will ultimately be consumed by fire.
Yet does Jesus telling his disciples to be “street-smart” as it were, carry the connotation of being “dishonest”? A closer look at this passage would reveal that Jesus does not tell his disciples to be dishonest, nor is dishonesty praised in this passage. Rather, prudence is praised, “The master commended the dishonest manager because he had acted shrewdly.” Note the narrator, Jesus, calls the manager dishonest, whereas the reason he is commended is not his character, but his actions.
The underlying impression is simply this: money corrupts and cannot be made equal with God in terms of our allegiance (cf. 16:13). Therefore, it is best to give money away, specifically to those who cannot reciprocate that gift (e.g., almsgiving or in our context, giving to those who are "lower" on the socio-economic status totem pole, and becoming their equal or “friend”). A further way to understand this act of giving is found in the incarnation. Jesus left his high place of heaven, emptying himself, to be among us in human likeness (cf. Philippians 2:5-8), ultimately giving his life on our behalf.
The manager, a person of the world, was dishonest and used wealth to make friends so they would show him hospitality in return. Conversely, the people of the light, Christians, should not be dishonest. Instead, they should use wealth to bless people in this present age without the need or desire of having wealth returned because their reward is in the age to come.
A Short Commentary (with the help of Joel B. Green and John Nolland)
Building up to this parable has been Jesus' teachings on hospitality and rejoicing when one finds what has been lost, in which one shows hospitality by hosting a party in order to celebrate. Moreover, the chapter that precedes the parable of the shrewd manager is based on the Pharisees' complaint that Jesus welcomes sinners (thus is hospitable toward the "unworthy"). According to Green, the theme of the narrative in chapter 16.1-9 is the “appropriate use of wealth to overstep social boundaries between rich and poor in order to participate in a form of economic redistribution grounded in kinship” (NICNT, 589).
Jesus' story of the shrewd manager is not so much allegorical inasmuch as the rich man does not personify God. This story is birthed from the way the world works, so to speak. There are two named characters. The first is the rich man. At this point it is good to keep in mind Jesus has already pronounced misfortune on those who are rich (cf. 6:24). The rich hope and find their security in their wealth (cf. 12:16) and practice giving only in terms of reciprocation with their social peers, while disregarding those of lower status (cf. 14:12; 16.19-22). The second is the manager whom, according to Green, in the Roman context is either a slave or a freedman with access to his master's wealth and possessions. Furthermore, the manager acted as the rich man’s agent in business affairs. The importance of knowing this in order to understand the passage comes clear in the crisis anticipated by the manager in verses 3-4. The manager realizes, "Oh no, I'm about to be fired and that will be the end of me!” For him, being fired means a forfeiture of his once enviable social status, with the consequence that he has to turn to either physical labor or begging, which ultimately means he will become "unclean and degraded," an “outcast,” on the margin of society. What is more, he will no longer have a roof over his head.
Why is this happening? Apparently the manager was wasting his master's possessions, or "squandering", which basically means being very irresponsible with the wealth that had been entrusted to him. Perhaps a point to take away from this, though it may be somewhat of a stretch, is an assessment of what we are doing with the gifts, talents and blessings that have been entrusted to us. In any case, the manager, having weighed his options, does not want to beg or labor because he is too proud and too weak. Therefore, he wants to do what he can to be "welcomed" into other people's homes. Again, we see the topic of hospitality.
The rich man is indeed wealthy because so many people owe him so much and no doubt the interest just makes them go further and further into debt (like credit card companies perhaps?). Therefore, by the manager reducing their loan agreements so generously, he has done these people a significant favor (can you imagine someone saying your school loans went from $100,000 to $20,000!). And, because he is still manager at this point, the agreements with the debtors are legitimate. In this way, the manager has entered into his own relationship with the master's debtors, who perhaps themselves have some wealth, or at the very least the means of helping him get on his feet. He has shown support to them and, in return, can expect them to reciprocate by extending to him the hospitality of their homes.
Point of view is vital in understanding the next two verses (8-9). The master commends the manager for his shrewdness, even though the narrator, Jesus, has identified the manager as “dishonest.” I know, crazy, right? But consider the fact that the master does not commend the manager for dishonest, but for his prudence in business affairs. Jesus uses the phrase, "children of this age," or in some translations, "people of the world," implying the need for people of the light to understand how the world works and use it to their benefit.
The world is characterized by faithlessness and wickedness. “That Jesus can speak of a manager as one who is commended by one of his own generation, of his own worldly kin, for his having prudently taken advantage of the systems of this world and as wicked is therefore not surprising” (Green, 593). The people of the light, on the other hand, would live in accordance with Kingdom principles, not worldly ones.
If they, people of the light, did understand the ways of the new age to come, how would this be manifest in their lives and actions? Simply put, they would use "dishonest wealth" to "make friends" in order that they might be welcomed "into eternal homes". Wealth, or mammon, is characterized as “dishonest,” similarly to the manager. Both belong to this present age and world. In speaking of its demise, Jesus insinuates that mammon has no place in the age to come (cf. 12.33).
In telling his disciples to “gain friends for yourselves,” Jesus’ audience, and Luke’s readers, would have picked up on social conventions deeply embedded in the Greco-Roman world, whereby friendship and economic considerations were intertwined. Friends in Roman antiquity might be "superior," "equal," or "lesser," depending on their relative resources. Using money to gain friends, then, refers simply to the social reality: The exchange of money created, maintained, or solidified various forms of friendship. As my good friend Dave Stein often says, “Money makes the world go ‘round.” Thus verses 4-7 show the manager using his master's wealth to gain friends who would later repay him with hospitality.
Jesus counsels his disciples to make friends by using wealth, or mammon, to be sure, and this might take the form of giving to those in need or the more specific form of canceling debts. But Jesus provides no basis by which his followers might come to expect reciprocation from these friends. Luke records Jesus teaching his disciples to practice giving without expecting anything in return (6:32-35). Almsgiving exemplifies genuine social solidarity between rich and poor, who act toward each other as equal friends.
Conclusion
One question Nolland raises is, “Do we who have at least in theory the perspective created by a knowledge of Jesus as Christ and Lord have the incisiveness of insight to see as effectively through to the heart of the matter and the incisiveness of action to follow through with what is required?” (Nolland, 802)
The whole idea behind this parable seems to be pointed at the nature of what so often goes on in the world of business and money. The ethics are low to say the least. What should attract our attention as readers of this passage is that the manager wisely assessed the situation in which he found himself, and acted to save himself. The challenge Jesus poses is for us as Christ’s disciples to have the wisdom and shrewdness to recognize and seize the opportunity that exists in the midst of threat. In the immediate context, the threat and opportunity are those created by the ministry of Jesus. However, beyond this parable challenges all of us as Christians to be successful as the worldly wise to do the best with what you have. Act in accordance with Kingdom principles and execute solid and shrewd judgment.
Interpreting this parable, as difficult as it may be, is best accomplished through the challenge posed to the Christian juxtaposed the person of the world. That is to say, if only the Christian were as eager to be righteous as the man of the world is eager to gain wealth and security, what an effective kingdom worker he or she would be!
Friday, January 7, 2011
perspective on spiritual focus
You handle the depth of your relationship with God. Let the LORD handle the breadth of your Kingdom work for God.
Wednesday, December 29, 2010
advent
Wait for the LORD; be strong, and let your heart take courage; wait for the LORD!
- Psalm 27:14
As I led Halogen through Advent this year, I felt like it was the first time I took into consideration what Advent truly means. The word “Advent” comes from the Latin word adventus, which means "coming." Great, but what does that mean? In other words, what does Christ's coming mean to you? This is the question that hit me this year as I prepared for each sermon in the series.
Advent is the time of preparation for Christ’s coming. Christians prepare for celebrating the birth of our Lord and Savior Jesus Christ by remembering the longing of the Jews for a Messiah. Israel, who was once a great nation under kings David and Solomon, felt the sting of being separated from God. It began with their nation splitting into two kingdoms, the Northern and Southern Kingdoms. In BC 722, the Northern Kingdom fell to the Assyrians. However, Judah, and most importantly, Jerusalem and the temple were left standing. But this didn't last for long. In BC 586 the Southern Kingdom fell to the Babylonians. And worse, their temple was destroyed.
The temple symbolized the presence of the LORD with Israel. As God's chosen people, the LORD remained with them. But now, that symbol was shattered. God's people felt the shards of separation as they were driven into an unknown land. The people who were once made great now yearned longingly, and half hopelessly, for a savior. The people who were set free from oppression under Egyptian rule, turned their backs on their deliverer, and now found themselves oppressed under Babylonian rule.
During Advent, we remember how much we ourselves need a savior, and we look forward to our Lord’s second coming by celebrating in remembrance his first coming at the first Christmas. It is during this season that we keep in mind both “advents” of Christ, the first in Bethlehem and the second yet to come. In other words, Christ's coming means that we have hope. As we wait expectantly on the LORD, we are given hope of a brighter future. Our hope is not in people, doctors, politicians, or the economy. Our hope is in Christ Jesus our Lord, the one who is the same yesterday, today and forever.
But it does not stop there. We are also given peace as we wait on the LORD. We are not merely given temporary peace that can be experienced by the absence of war, the baby sleeping quietly through the night without waking up, the ability to put up Christmas decorations without arguing or feeling frustrated with our spouse, or the sweet phone call that the annoying relative won't be at the Christmas dinner this year. We are given eternal peace that dissolves our fears and worries. The peace Jesus offers is not the absence of trouble, but the presence of God.
It is by the very presence of God that we can experience joy. The first Christmas was announced by an angel saying, “Don’t be afraid, I bring you good news of great joy! This news is for everyone!” The angel proclaimed, “Joy to the World” because the Reason to smile beyond temporary happiness was born on Christmas day. Jesus is God’s invitation to heaven’s eternal celebration that begins here on earth for those who have the joy of Christ in their hearts.
Those who have Christ in their hearts are able to know true love. The world has corrupted love, confusing it with sexual attraction, self-centered motives, and supporting it on a fickle foundation of emotions rather than commitment. Jesus came, humbled as a servant and obedient even to death, because of love. Love is when you feel a deep and genuine connection to someone else. You are cared for, cherished, and appreciated, not because of anything you do, but because of who you are. This is the love Jesus has for us.
As we prepare for Christ’s coming, we recognize that God is calling us to come home. Through grace and by God’s love, we are given the true gift of Christmas, Jesus Christ. Without Christ, we will never know the true meaning of home. We may own all the stuff that is supposed to make the “perfect home,” but we will still dwell in inescapable emptiness and un-fulfillment without Jesus Christ. But in Christ, we find fulfillment. And more than that, we are filled to overflowing with the Hope, Peace, Joy and Love of God.
This year, I recognized my authority in Christ to declare my freedom from fear because I always have HOPE in Christ. Tomorrow can be different. Paul writes in Romans 15:13, "May the God of hope fill you with all joy and peace as you trust in him, so that you may overflow with hope by the power of the Holy Spirit."
This year, I understood my authority in Christ to declare my freedom from anxiety and stress because I always have PEACE in Christ. Chaos and calamity can never overcome those who are in Christ. 2 Thessalonians 3:16 says, "May the Lord of peace himself give you peace at all times and in every way."
This year, I embraced my authority in Christ to declare my freedom from despair because I always have JOY in Christ. Though our circumstances may fluctuate and our situations may vary we have an unwavering home in Jesus Christ.
This year, I felt my authority in Christ to declare my freedom from un-forgiveness. Even though we live in a world that is unkind, unfair and unforgiving, our true citizenship is found in the LOVE of Christ. This is how we defeat evil. We counter evil with good. We counter hatred with love. We counter darkness with light.
As Christians, we declare our assurance that through our Lord and Savior Jesus Christ our names are written in the Book of Life. The Light of Jesus Christ defeats all darkness. Moreover, we declare our commitment to be channels of Christ's light that we may be used to offer the Hope, Peace, Joy and Love we have in Christ to all people everywhere. Advent reminds us to celebrate and take seriously the gift we have received by God's grace; the gift of Jesus Christ, our Lord, and our responsibility to give freely the gift of Jesus Christ's light and love to the world as we wait his second advent.
- Psalm 27:14
As I led Halogen through Advent this year, I felt like it was the first time I took into consideration what Advent truly means. The word “Advent” comes from the Latin word adventus, which means "coming." Great, but what does that mean? In other words, what does Christ's coming mean to you? This is the question that hit me this year as I prepared for each sermon in the series.
Advent is the time of preparation for Christ’s coming. Christians prepare for celebrating the birth of our Lord and Savior Jesus Christ by remembering the longing of the Jews for a Messiah. Israel, who was once a great nation under kings David and Solomon, felt the sting of being separated from God. It began with their nation splitting into two kingdoms, the Northern and Southern Kingdoms. In BC 722, the Northern Kingdom fell to the Assyrians. However, Judah, and most importantly, Jerusalem and the temple were left standing. But this didn't last for long. In BC 586 the Southern Kingdom fell to the Babylonians. And worse, their temple was destroyed.
The temple symbolized the presence of the LORD with Israel. As God's chosen people, the LORD remained with them. But now, that symbol was shattered. God's people felt the shards of separation as they were driven into an unknown land. The people who were once made great now yearned longingly, and half hopelessly, for a savior. The people who were set free from oppression under Egyptian rule, turned their backs on their deliverer, and now found themselves oppressed under Babylonian rule.
During Advent, we remember how much we ourselves need a savior, and we look forward to our Lord’s second coming by celebrating in remembrance his first coming at the first Christmas. It is during this season that we keep in mind both “advents” of Christ, the first in Bethlehem and the second yet to come. In other words, Christ's coming means that we have hope. As we wait expectantly on the LORD, we are given hope of a brighter future. Our hope is not in people, doctors, politicians, or the economy. Our hope is in Christ Jesus our Lord, the one who is the same yesterday, today and forever.
But it does not stop there. We are also given peace as we wait on the LORD. We are not merely given temporary peace that can be experienced by the absence of war, the baby sleeping quietly through the night without waking up, the ability to put up Christmas decorations without arguing or feeling frustrated with our spouse, or the sweet phone call that the annoying relative won't be at the Christmas dinner this year. We are given eternal peace that dissolves our fears and worries. The peace Jesus offers is not the absence of trouble, but the presence of God.
It is by the very presence of God that we can experience joy. The first Christmas was announced by an angel saying, “Don’t be afraid, I bring you good news of great joy! This news is for everyone!” The angel proclaimed, “Joy to the World” because the Reason to smile beyond temporary happiness was born on Christmas day. Jesus is God’s invitation to heaven’s eternal celebration that begins here on earth for those who have the joy of Christ in their hearts.
Those who have Christ in their hearts are able to know true love. The world has corrupted love, confusing it with sexual attraction, self-centered motives, and supporting it on a fickle foundation of emotions rather than commitment. Jesus came, humbled as a servant and obedient even to death, because of love. Love is when you feel a deep and genuine connection to someone else. You are cared for, cherished, and appreciated, not because of anything you do, but because of who you are. This is the love Jesus has for us.
As we prepare for Christ’s coming, we recognize that God is calling us to come home. Through grace and by God’s love, we are given the true gift of Christmas, Jesus Christ. Without Christ, we will never know the true meaning of home. We may own all the stuff that is supposed to make the “perfect home,” but we will still dwell in inescapable emptiness and un-fulfillment without Jesus Christ. But in Christ, we find fulfillment. And more than that, we are filled to overflowing with the Hope, Peace, Joy and Love of God.
This year, I recognized my authority in Christ to declare my freedom from fear because I always have HOPE in Christ. Tomorrow can be different. Paul writes in Romans 15:13, "May the God of hope fill you with all joy and peace as you trust in him, so that you may overflow with hope by the power of the Holy Spirit."
This year, I understood my authority in Christ to declare my freedom from anxiety and stress because I always have PEACE in Christ. Chaos and calamity can never overcome those who are in Christ. 2 Thessalonians 3:16 says, "May the Lord of peace himself give you peace at all times and in every way."
This year, I embraced my authority in Christ to declare my freedom from despair because I always have JOY in Christ. Though our circumstances may fluctuate and our situations may vary we have an unwavering home in Jesus Christ.
This year, I felt my authority in Christ to declare my freedom from un-forgiveness. Even though we live in a world that is unkind, unfair and unforgiving, our true citizenship is found in the LOVE of Christ. This is how we defeat evil. We counter evil with good. We counter hatred with love. We counter darkness with light.
As Christians, we declare our assurance that through our Lord and Savior Jesus Christ our names are written in the Book of Life. The Light of Jesus Christ defeats all darkness. Moreover, we declare our commitment to be channels of Christ's light that we may be used to offer the Hope, Peace, Joy and Love we have in Christ to all people everywhere. Advent reminds us to celebrate and take seriously the gift we have received by God's grace; the gift of Jesus Christ, our Lord, and our responsibility to give freely the gift of Jesus Christ's light and love to the world as we wait his second advent.
Tuesday, November 30, 2010
Monday, September 27, 2010
the new Israel
I saw the Holy City, the new Jerusalem, coming down out of heaven from God, prepared as a bride beautifully dressed for her husband.
Revelation 21:2
I have hither chosen not to publicly post much, or really anything at all, about my grieving process concerning the passing of my dad. I believe, for the most part, the reason is simply because I am a private person when it comes to grief, at least my personal grief. But another reason is the reality that I have not really been able to articulate how I truly feel about my dad's passing, either to those who are close to me like my very supportive wife, or to myself. Honestly, I have not really been able to articulate how I feel about my dad's passing to the Lord.
I can say that on July 24, 2010 - when I found out my dad had passed away the previous day - I felt peace and joy. No. I felt the everlasting and eternal peace and joy that can only be experienced by means of Jesus Christ, through the power of the Holy Spirit. I rejoiced over the thought that my dad was in the glory of the Lord. I had peace knowing I would see my dad again in heaven. I was comforted by my brothers in Christ, as I happened to be at a men's retreat when my sister-in-law called with the dreadful news. But, though I felt in my heart the joy of the Lord's salvation, I could not process in my mind, let alone with words, how I felt about the reality that I would never be able to have a conversation with my dad on this earth again. Or that my dad would never meet my children, at least not here on earth. Or that my dad would not see Audrey's first movie, read my first published book, or experience many of the things I know he wanted to experience. Even as I type these words, I can feel the sea of sorrow welling behind my eyes and the lump of affliction expanding in the back of my throat.
Of course, death is not convenient. It never comes at the "right" or a "good" time. But one thing I have had difficulty accepting is knowing my dad had always wanted to visit Israel. After all, Israel is our name. I heard this for the first time in May of this year when Audrey told my dad she booked a job that would possibly take her to Israel. My dad was always excited for Audrey and her industry "wins." He told us plainly that he had always wanted to go and that he was very proud of Audrey and our opportunity to visit Israel, specifically Jerusalem. Audrey and I talked and were secretly planning to get my dad out to Israel to be with us for a while so he could experience the Holy Land, and fulfill something he had always wanted to do. Unfortunately, he passed away a little over a month later, which was a little over a month before we traveled to Israel.
After the crashing waves of dealing with burying my dad, and everything that comes with it, had subsided a bit, I was able to start my own grieving process. Part of this process included talking to God about my disappointment in His decision to call my dad home at this time. Now. Just before we were about to take him to Israel. Why now?
After a week in Amsterdam, Audrey and I visited Israel. While sitting on the beach in Tel Aviv, I spoke to God, "Lord, I wish my dad could be here, experiencing Israel with us. Please give my dad the message that Audrey and I are having a beautiful time, I wish he could be here with us, and I am very proud to bear his name, 'Israel', the name you gave to your chosen people." Not two seconds after I finished uttering that prayer did I feel the Lord say to me, "Why are you saddened because your dad never went to Israel? You dad is in the NEW Israel, rejoicing in the NEW Jerusalem where there is no fighting, no pain, no tension, and no tears."
Not only is my dad a new Israel because he has left his earthly body and taken on his heavenly one, but he is in the new Israel that the Lord has prepared for those who love Him. This is the hope and assurance we have as believers, and it is the hope and assurance that has gotten me through the grieving process.
Don't be misled into thinking I am finished grieving. I am not sure grieving ever truly ends. But though grieving may not end, it does not have to defeat us. And the Lord's words to me on the beach in Tel Aviv assured me that just as death did not defeat my dad, neither has grief defeated me.
Revelation 21:2
I have hither chosen not to publicly post much, or really anything at all, about my grieving process concerning the passing of my dad. I believe, for the most part, the reason is simply because I am a private person when it comes to grief, at least my personal grief. But another reason is the reality that I have not really been able to articulate how I truly feel about my dad's passing, either to those who are close to me like my very supportive wife, or to myself. Honestly, I have not really been able to articulate how I feel about my dad's passing to the Lord.
I can say that on July 24, 2010 - when I found out my dad had passed away the previous day - I felt peace and joy. No. I felt the everlasting and eternal peace and joy that can only be experienced by means of Jesus Christ, through the power of the Holy Spirit. I rejoiced over the thought that my dad was in the glory of the Lord. I had peace knowing I would see my dad again in heaven. I was comforted by my brothers in Christ, as I happened to be at a men's retreat when my sister-in-law called with the dreadful news. But, though I felt in my heart the joy of the Lord's salvation, I could not process in my mind, let alone with words, how I felt about the reality that I would never be able to have a conversation with my dad on this earth again. Or that my dad would never meet my children, at least not here on earth. Or that my dad would not see Audrey's first movie, read my first published book, or experience many of the things I know he wanted to experience. Even as I type these words, I can feel the sea of sorrow welling behind my eyes and the lump of affliction expanding in the back of my throat.
Of course, death is not convenient. It never comes at the "right" or a "good" time. But one thing I have had difficulty accepting is knowing my dad had always wanted to visit Israel. After all, Israel is our name. I heard this for the first time in May of this year when Audrey told my dad she booked a job that would possibly take her to Israel. My dad was always excited for Audrey and her industry "wins." He told us plainly that he had always wanted to go and that he was very proud of Audrey and our opportunity to visit Israel, specifically Jerusalem. Audrey and I talked and were secretly planning to get my dad out to Israel to be with us for a while so he could experience the Holy Land, and fulfill something he had always wanted to do. Unfortunately, he passed away a little over a month later, which was a little over a month before we traveled to Israel.
After the crashing waves of dealing with burying my dad, and everything that comes with it, had subsided a bit, I was able to start my own grieving process. Part of this process included talking to God about my disappointment in His decision to call my dad home at this time. Now. Just before we were about to take him to Israel. Why now?
After a week in Amsterdam, Audrey and I visited Israel. While sitting on the beach in Tel Aviv, I spoke to God, "Lord, I wish my dad could be here, experiencing Israel with us. Please give my dad the message that Audrey and I are having a beautiful time, I wish he could be here with us, and I am very proud to bear his name, 'Israel', the name you gave to your chosen people." Not two seconds after I finished uttering that prayer did I feel the Lord say to me, "Why are you saddened because your dad never went to Israel? You dad is in the NEW Israel, rejoicing in the NEW Jerusalem where there is no fighting, no pain, no tension, and no tears."
Not only is my dad a new Israel because he has left his earthly body and taken on his heavenly one, but he is in the new Israel that the Lord has prepared for those who love Him. This is the hope and assurance we have as believers, and it is the hope and assurance that has gotten me through the grieving process.
Don't be misled into thinking I am finished grieving. I am not sure grieving ever truly ends. But though grieving may not end, it does not have to defeat us. And the Lord's words to me on the beach in Tel Aviv assured me that just as death did not defeat my dad, neither has grief defeated me.
Wednesday, June 30, 2010
no self-reproach
I am often hard on myself when I fail. When something does not go as planned, when I let someone down, or when I do not do as well at something as I know I could have I get down on myself. But after I get over the hill of self-pity, I look upward and ask for God's truth. Never does the Lord fail at giving me some sense of comfort. And not just any comfort, but the comfort I need given the circumstance. I often feel the Lord telling me, "Don't get caught up in your failures, get caught up in My Presence. You always make Me proud."
Here are some words of encouragement for times of disappointment. Do not carry the burden of your failures. Proceed in faith. Advance the Kingdom. Do not glance back at what has been due to past choices but look forward at what will be as a result of the choices you make now. The clouds will clear and the way will be illuminated before you.
Think of the times Jesus forgave a person. Jesus had no words of reproach. The woman at the well was not overwhelmed by Jesus' words, "You have had five husbands, and the man you are living with now is not your husband." The woman caught in adultery was told, "Neither do I condemn you, go and sin no more." Neither was told, "Bear the burden of the consciousness of your sin." Satan would have us look down, be defeated, and dwell on our failures. Jesus tells us to look up, walk victoriously in Christ, and dwell on God's grace.
Remember Paul's words: "But now faith, hope, love, abide these three." Faith is our attitude towards Jesus. Love is our attitude towards others. But Hope is our attitude towards ourselves. Hope of a brighter future. Hope of healing. Hope of strength to make good choices today, and hope that those choices result in glorious things tomorrow.
There is no room for self-reproach when we are full of faith, hope and love.
Here are some words of encouragement for times of disappointment. Do not carry the burden of your failures. Proceed in faith. Advance the Kingdom. Do not glance back at what has been due to past choices but look forward at what will be as a result of the choices you make now. The clouds will clear and the way will be illuminated before you.
Think of the times Jesus forgave a person. Jesus had no words of reproach. The woman at the well was not overwhelmed by Jesus' words, "You have had five husbands, and the man you are living with now is not your husband." The woman caught in adultery was told, "Neither do I condemn you, go and sin no more." Neither was told, "Bear the burden of the consciousness of your sin." Satan would have us look down, be defeated, and dwell on our failures. Jesus tells us to look up, walk victoriously in Christ, and dwell on God's grace.
Remember Paul's words: "But now faith, hope, love, abide these three." Faith is our attitude towards Jesus. Love is our attitude towards others. But Hope is our attitude towards ourselves. Hope of a brighter future. Hope of healing. Hope of strength to make good choices today, and hope that those choices result in glorious things tomorrow.
There is no room for self-reproach when we are full of faith, hope and love.
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