Pastor's Journal

the letter to the Colossians - an introduction

2011-11-22T23:05:00.000-08:00

When it comes to Thanksgiving dinner my Mom’s cooking is unrivaled. One of my favorite dishes is her candied yams. With absolute care and expert precision, she adds the essential ingredients such as brown sugar, marshmallows and walnuts – and a few hours later the oven yields the incredible result. Now imagine if someone were to open the oven door while my Mom was away, and begin to add ingredients that do not belong in the recipe like anchovies, ranch dressing and pickle juice. The end result would be drastically different. In fact, the dish would be completely ruined.

The church of Colossae faced a similar contamination. The problem was syncretism, combining ideas from other philosophies and religions with Christian truth. The resulting heresy later became known as Gnosticism, emphasizing special knowledge (gnosis) and denying Christ as God and Savior. Not unlike the church of Colossae, today’s Church struggles with the conglomeration of New Age philosophies and religious pluralism.

Combating this devious error, Paul stresses Christ’s deity, his connection with the Father, and his sacrificial death on the cross for the sins of the world. Only by being connected with Christ through faith can anyone have eternal life and only through a continuing connection with him can anyone be justified before God. “But now [God] has reconciled you by Christ’s physical body through death to present you holy in his sight, without blemish and free from accusation-if you continue in your faith, established and firm, and do not move from the hope held out in the gospel” (Colossians 1:22-23a). With clarity and passion, Paul teaches Christ is God incarnate and the only way to forgiveness and peace with God the Father.

biblical authority - FAQ and halogen church's responses

2011-08-25T11:52:00.000-07:00

1. What is biblical authority?

As the written Word of God, the Bible is the supreme and final authority in faith and practice. It functions as the norm which the church’s tradition, reason, and experience must serve. Its authority is established in the believer’s and the church’s life by the testimony of the Holy Spirit—the same Spirit who inspired the writers of Scripture and who now converts and makes holy those who listen to Scripture. The Bible’s primary purpose is to confront us with the Word of God in the person of Jesus Christ through whom God’s grace and truth are definitively revealed (John 1:14, 17).

2. How does biblical authority relate to the question of authorship?

All Scripture is inspired by the Holy Spirit, but this does not mean that the human authors were God’s passive robots nor that God dictated to them what they wrote. In a way that goes beyond human comprehension, God was at work in the process of writing the documents that make up our Bible: divine revelation was incarnate in human words, much like the mystery of the person of Jesus Christ who was fully divine and fully human. Just as Jesus of Nazareth astounded people with his authority when he spoke (Matt 7:28-29), so God speaks authoritatively through Scripture with its variety of human authors, cultural expressions, and literary genres.

3. Why does Rev. Izzy Matos preach from the TNIV (Today's New International Version)?

There are four reasons this edition of the Bible is chosen.

1) Word updates: Some of the improvements in the TNIV text are simple word changes that reflect contemporary English terms. For example, the "sixth hour" is accurately translated as "noon" in the modern understanding of time (Mark 15:33); 2) Gender: Without exception, the TNIV retains gender-accurate, masculine terminology for references to God. This is a theological understanding and commitment that the CBT, standing in concert with the Church throughout the ages, considers inviolable. There are passages in the TNIV, however, in which the contemporary English rendition used to refer to men and women has been translated to accurately reflect the original language, context, and understanding. Where the NIV previously used "he," "man," or "men" to indicate all people, the TNIV, in many cases, renders these passages as "person," "people," or other terminology that reflects the meaning of the original language. In no cases do these updates impose upon or change the doctrinal impact of Scripture; 3) The contributors to the TNIV are some of the most well-respected scholars in the world; and 4) The TNIV is a strong translation that takes into account the most recent scholarship on the ancient manuscripts.

4. Is the Halogen Church associated with any denomination? (To what part of the Christian family do we belong?)

The Halogen Church was founded in 2004 as the third service of Light and Life Christian Fellowship, a Free Methodist (Wesleyans) church. Rev. Izzy Matos became the lead pastor of the Halogen Church in 2007 and his leadership reflected an "interdenominational" presentation of the Gospel Message, with strong adherence to Messianic Judaism and Wesleyanism respectively. The Halogen Church presents itself as a local body of Christ that is both evangelical and ecumenical, and the Theology remains the heart of its Wesleyan and Holiness theological heritage.

5. How does Wesleyanism inform our understanding of biblical authority?

John Wesley believed in the “authority” and “sufficiency” of Scripture for “all things necessary to salvation.” These affirmations reflect the “Thirty-nine Articles” of Anglicanism (1571), which influenced the Methodist “Articles of Religion” (1784). Wesley was Anglican, and his Methodist movement affirmed the primacy of biblical authority. He also affirmed the genuine—albeit secondary—religious authority of church tradition, critical thinking, and relevant experience for reflecting upon and living out Christianity. Over time, this fourfold understanding of religious authority became known as the “Wesleyan quadrilateral,” which includes Scripture, tradition, reason, and experience. But the quadrilateral considers scripture the final authority in matters of Christian beliefs, values, and practices. Thus, Wesley agreed with the Protestant Reformers with regard to sola Scriptura (“Scripture alone”) as being the final religious authority. The Halogen Church embraced this Wesleyan heritage in the development of its “Statement of Faith.” In addition, the church drew upon ecumenical language from the National Association of Evangelicals’ “Statement of Faith,” which describes Scripture as “the inspired, the only infallible, authoritative Word of God.” The term “inspiration,” of course, comes from Scripture (2 Timothy 3:16), and “infallible” reflects the “Westminster Confession” (1625), a Reformed confession. Their usage preserves centuries of Protestant and ecumenical understandings of the nature of biblical authority, and delimits both modernist and fundamentalist innovations in describing Scripture. Modernist and fundamentalist understandings of biblical authority are thought to be more dependent upon the Enlightenment than upon Scripture itself. The Halogen Church continues to be informed by Wesleyanism as well as by ecumenical Protestantism in its understanding of biblical authority. The 2006 “Position Statement on Evangelical Commitment” states: “Reflecting our Wesleyan-Holiness heritage, we consider right living important along with right belief. We seek truth primarily through Scripture and integrate other sources such as reason, tradition, and experience.” Scripture represents the University’s primary religious authority, but it is a complex understanding, which integrates the best hermeneutical tools in interpreting Scripture. Although Christians may advocate simple faith, Wesley never understood it to be simplistic. If biblical authority is to be relevant today, then it must be promoted in ways that both conserve and progress in its understanding, assessment and application of Scripture.

6. What is distinctly evangelical about the Halogen Church?

One answer to this is that our church’s statement of faith is a solidly evangelical affirmation that directly reflects the language of the National Association of Evangelicals’ statement of faith. While this is true, the better answer to this question is that each staff member and leader approaches his or her discipline with the three concerns that have characterized evangelicalism since its beginning: 1) the desire to discern the truths of Christianity (orthodoxy); 2) a search for how we might best apply those truths in our callings (orthopraxy); and 3) the aspiration to experience transformation and encourage Christ-likeness in others (orthopathy).

7. How does your church leadership seek to instill a love of the Scriptures in the ethos of the congregation?

Everyone loves a love letter, especially when the receivers of the letter know that the sender is magnificent and beautiful. The Bible is more than a letter; and God the sender exceeds our ideas of magnificent and beautiful, but this only means more reasons to love the Bible. We believe that our church participants grow in love for the Bible when they learn what it says about God and His people, when they understand the witness to God's unconditional love, and also when they learn about how the cherished gift of Scripture came to our hands. It is both the story in the Bible and the story of the Bible that inspires love for the Bible. We therefore tell both stories in ever deepening stages throughout the journey of our members. At the same time we do not neglect to share how God has touched us and continues to do so through the gift of Scripture so that our church participants may know of our own love for the Bible and the personal quality of our devotion.

8. How does the academic study of the Bible differ from devotional study of the Bible?

Within the Wesleyan evangelical tradition that the Halogen Church represents, all forms of Bible study, whether academic or devotional, take place within a commitment to the inspiration and authority of the Bible. However, the academic ways of studying the Bible that we emphasize in our sermons, seminars and classes ask different questions of the Bible than devotional study does and use different methods to answer them. While devotional uses of the Bible focus directly on how the Bible can build up our spiritual lives and our relationship with God, academic study asks literary, theological, and historical questions that increase our understanding of the Bible, God, and its worldview. In the sanctuary and in the seminar room, we critically employ different approaches to biblical interpretation in order to strengthen our grasp of the meaning and significance of biblical passages in their original context, in Christian history, and in our lives today. In this way, the understanding of the Bible we gain by using scholarly methods enhances and deepens our devotional study of the Bible.

impacting faith

2011-04-22T11:08:00.000-07:00

Sharing our Story in light of the Christian Story

The Spirit of the Lord is on me, because he has anointed me to proclaim good news to the poor. He has sent me to proclaim freedom for the prisoners and recovery of sight for the blind, to set the oppressed free, to proclaim the year of the Lord's favor.

- Luke 4:18-19

What is Evangelism? However trivial or obvious this question may seem, the fact is many people are confused as to what the word "evangelism" actually means. To many, both believers and non-believers alike, "evangelism" is a scary word. It is even a condescending word. Regrettably, but perhaps fairly, evangelism has been given a bad reputation. To non-believers, evangelism is coercive, manipulative, and judgmental. To many believers, evangelism is embarrassing, theologically complicated, and condemning. The word carries with it many negative connotations that people must wrestle with in order to get to the true beauty behind this wonderful word. Yet once understood, evangelism opens a new perspective of Kingdom work in which a Christian can joyfully and truthfully share what the Lord has done in and for him or her. In short, evangelism is the process of communicating the Good News of Jesus Christ, through both words and actions, to those who have not heard it or who have not yet responded positively to it.

There are those who think relational evangelism is important but "not for me." The truth is, whether or not you score high on a spiritual gifts inventory or strengths assessment in evangelism, if you are a Christian you ARE an evangelist! Every Christian must recognize he or she is commissioned to preach, that is, proclaim the Good News of salvation. We are bridge-builders through our personal testimonies and Christian witness. We all have wounds. Those who have been healed by God's loving power have a story: Christ healed these wounds, which have turned to scars, and every scar is a bridge to someone's broken heart.

We just finished an evangelism campaign at Halogen, which set out to encourage our church family to faithfully do what they are already appointed to do, evangelize. One of our goals was to help people conquer their fears in sharing faith. In spite of how people have misused this word, true evangelism begins with a story. Our story. This involves being real, authentic, genuine and unashamed to tell the world how the Lord found, saved, healed and commissioned us. Then, we share how our story, how we were pulled out of the muddy waters, fits in with the story of God redeeming humankind through Jesus Christ.

So do not be intimidated or turned off by the word evangelism. Rather, embrace your call to share faith, ask the Lord for a sense of urgency to tell the world the good things God has done in and through you, and be used in powerful ways to introduce people to the One who will heal and save and reconcile them to God, Jesus Christ.

what about people who have never heard?

2011-04-12T16:07:00.000-07:00

As a Christian, from the earliest days of my giving a defense for my faith in Jesus Christ, I have been asked countless times, "If people need Jesus in order to be saved, what about people who have never heard about Jesus?" Let me begin by saying I think this is a good question, a fair question, and deserves a good response. Throughout the years I have attempted to articulate my thoughts on the matter, sometimes successfully while other times not so much.

Working through our Evangelism series at Halogen, I have found myself facing this question again, this time not by any one person in particular, but by the biblical text itself. In having the audacity to write a sermon on the Heart of God, I have been confronted with a question from the most popular verse of the Bible, "If God so loved the world that He gave His only begotten Son, surely He loves those who have never heard of His only begotten Son. But what does that mean for such people?"

So, can a person who has never heard the Good News of Jesus Christ be saved? In studying John 3:16-21, I read a well articulated answer to this question. In his commentary on the Gospel of John, F.F. Bruce treats this question with compassion, while staying true to essential doctrine and the Word of God. Bruce writes:

"No explicit mention is made here of those who have never had the opportunity of believing in Christ, those on whom the light in its fullness has never shone. But John's words probably unfold the principle of their judgment too. As the eternal Word came to men and women before becoming incarnate in Christ, so it is with the light of God. If men and women are judged by their response to the light, they are judged by their response to such light as is available to them. All true light is in some degree and effulgence from him who is the light of the world. Those who accept the partial light that is available to them will gladly accept the perfect light when it shines on them. Those who refuse the light, in whatever fashion it shines on them, pronounce [judgment] on themselves."

F.F. Bruce, The Gospel of John - Introduction, Exposition, and Notes, 92.

the problem of evil

2011-03-15T17:37:00.000-07:00

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.”

the parable of the shrewd manager

2011-01-20T15:44:00.000-08:00

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!

perspective on spiritual focus

2011-01-07T13:12:00.000-08:00

You handle the depth of your relationship with God. Let the LORD handle the breadth of your Kingdom work for God.

advent

2010-12-29T11:40:00.000-08:00

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.

keeping tabs

2010-11-30T23:39:00.001-08:00

Give without remembering and receive without forgetting.

the new Israel

2010-09-27T21:04:00.000-07:00

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.

no self-reproach

2010-06-30T23:05:00.000-07:00

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.

introducing the book of James

2010-06-28T14:09:00.000-07:00

“World’s Best Burgers!” What an extravagant claim – at least I thought so as I was sitting with friends for lunch at a restaurant near our church. Who can really say they have the “best” burgers in the entire world? Who can even say they have the “best” burgers in their own city? According to whom? Of course, none of these questions matter when it comes to marketing. Messages that scream, “whiter teeth,” “quicker weight loss,” “greatest ever,” are meant to infiltrate our brains so we buy the new, improved, best item available on the market for whatever purpose we have come to believe is vital. Cars, clothes, smart phones, cosmetics, and the latest technological device are guaranteed to bring happiness, friends, and a more efficient life. Similarly, they promise to make us feel good about ourselves. The latest candidate up for election makes promises that everyone wants to hear. Yet talk is cheap. Too frequently, and often too late, we realize the boasts made were hollow and quite far from the truth.

Christians are also notorious for making great claims while being guilty of belying them with duplicitous actions. “Jesus is the answer!” … “Trust in God and be healed!” … “Go to church and be different!” Professing to trust God and to be His people, many Christians actually cling tightly to the world and its values. Knowing all the right answers, they contradict the Good News with their lives.

With straightforward words and often times a harsh tone, James confronts Christians who say they believe one thing while living another way. It is not enough to talk the Christian faith. It is not enough to go to church. James says; we must live the Christian faith. We must be the church. “What good is it, my brothers and sisters, if people claim to have faith but have no deeds?” (2:14). The proof of the reality of our faith is a transformed life! Genuine faith will inevitably produce good deeds. Theologically, James explores seven areas for Christians to consider as they live the faith including 1) Suffering/Testing, 2) Eschatology, 3) Christology, 4) Poverty-Piety, 5) Law, Grace, and Faith, 6) Wisdom, and 7) Prayer. Central, then, to James’ message is his concern for Christians to continue to walk strongly in faith amidst a world of temptation, spiritual attack and persecution.

James in the New Testament
Today, the book of James is a favorite among many in the church. However, this wasn’t always the case. The book of James struggled through a long and difficult fight to get into the New Testament. Even after its inclusion, it was spoken of with a certain suspicion.

In the sixteenth century, Martin Luther would have gladly banished James from the New Testament altogether. Its lack of reference to Christ and its apparent disagreement with Paul add to Luther’s assessment of the book as a limited help to Christian formation. As such, the book was late in emerging in the Latin Church; but Jerome’s inclusion of James in the Vulgate, and Augustine’s full acceptance of it, gave the book its deserved full recognition.

James, the brother of Jesus, died a martyr’s death. Josephus briefly mentions his death (Antiquities 20:9.1):

So Ananus, being that kind of man, and thinking he had a good opportunity because Festus was dead and Albinus not yet arrived, holds a judicial council; and he brought before it the brother of Jesus, who was called Christ-James was his name-and some others, and on the charge of violating the Law he gave them over to be stoned.

James willingly lost his life for the message he passed on to us. This gives us all the more reason to pay attention to his words.

Origin of James
The letter was most likely written in two (or three) stages. The original text was a sermon given by James either around 49AD, before the Jerusalem council in 50AD, or in the months prior to his martyrdom in the 62AD. Later, someone skilled in Hellenistic rhetoric edited, expanded, and distributed the sermon in the form of a circular letter, probably in the late 80s or 90s. It went to churches scattered outside of Palestine (Diaspora) that were in disarray and needed to hear the authoritative voice of the Jerusalem church’s leader. Its aim was to instruct Jewish Christians in making their new found faith practical, while they were experiencing the stress of living in a time of hostility.

The Message of James
The book of James falls under the genre General Epistle. Thus, it is a universal letter, written to any Christian audience of any era. The letter takes its name from the authority and tradition associated with James, the brother of Jesus (cf. Matthew 13:55; Mark 6:3; Galatians 1:19), who eventually became the leader of the church in Jerusalem (Galatians 2:9,12; Acts 12:17, 15:13, 21:18).

James is a book of moral instruction and wisdom sayings, inspired by different passages in the Scriptures. The instructions stem from the Hebrew Bible (a Jewish worldview) and the Jesus tradition (cf. Matthew and Luke). There may also be references to Paul’s teaching, though this is uncertain. In general, the letter is a hybrid of pastoral, prophetic, and teaching tones, addressing a people in crisis. The basic message is an urgent appeal and encouragement for those who call themselves Christians to adopt a courageous faith that will help them walk through the trials of life, and that will produce in them heightened moral integrity and loving actions.

James and Paul
In dealing with issues of concern to Jewish Christians, the letter (particularly in 2:14-26) appears to oppose the thinking of Paul on the issue of the relationship between faith and works, and the means by which a believer attains “justification,” that is, right standing with God. Such a view is what caused Martin Luther to assess the book of James as “an epistle of straw” because it seemingly belittled the Pauline doctrine of justification by faith alone.

Paul and James each interpret a verse from the Hebrew Bible –“And he [Abraham] believed the LORD; and the LORD reckoned it to him as righteousness” (Genesis 15:6)- to support his own view (Paul in Galatians 3:6-14, James in 2:21-24). For Paul, the believer’s justification comes through faith, not works (Romans 4:16-5:2). For James, faith by itself, if it has no works, is dead (2:17). The conflict, however, is more apparent than real. For Paul, faith is primarily trust in God (Romans 4:5), a sense of the word that James also shares (1:5); but, in his critique of faith, James means by it essentially the assent to ideas about God without any obligation to adhering to the covenant of being God’s chosen people, or the commitment to follow Jesus’ life example. Thus his statement, even demons believe (2:19). James sees deeds as the acts that spring from the love of the believer for God (2:14), whereas for Paul deeds are the external observations of ritual, like circumcision, regarded in isolation from any connection to one’s relationship with God.

It is quite difficult for the reader to find a cohesive flow, as James appears to skip from one topic to another without much connection. The intrinsic unity, however, can be seen if one views the letter as a reaction to the circumstances in which these early Christians found themselves. The Christian gatherings were tiny minorities existing within large populations that were indifferent or hostile to their beliefs. James is concerned that these early Christian groups should not adopt, or fall back into, the values or the behavior of the surrounding population (4:4), and that they take care of one another as the family of God.

Overview
Chapter 1 provides the letter’s structure and sets out the basic issue to be faced: how is the Church to cope with life’s troubles while maintaining an accurate understanding of God and their role as God’s people? The second main section expounds on the existence of the Church in two ways: 1) a practicing of the Word and, 2) a call to resistance. James is a sermon. As we approach this short letter, as we faithfully and diligently study the words spoken, we need to hear these words as a call to live as the Church. In doing this, we will truly be thankful to the Lord for preserving this work for our edification and inspiration.

roots essential for bearing fruit

2010-05-31T23:27:00.000-07:00

What happens when seeds are planted? The seed sends a shoot down so that it may be rooted and grounded, while at the same time it sends a shoot up to be the very flower, which brightens up our world. BOTH growths are necessary. Without the strength of a good root it would soon wither. The higher the flower wishes to be, the deeper the root must go.

John 15 tells us to stay connected to the True Vine, Jesus Christ. If we are connected to the vine, we as Christ's followers will bear good fruit. If we want our lives to exemplify God character, we must be strongly connected to the vine. If we desire for our ministries to grow and flourish, it must happen as a result of us first being deeply rooted in the Word of God, in a life of prayer, in an attitude of worship.

Many good meaning Christians and church leaders forget the importance of being connected to Christ and thus their work ceases to be fruitful, or as rich as it could be. Let us not celebrate the leaves and flowers of our ministries if we are not certain of the strength of the root.

delay is not denial

2010-05-23T10:50:00.000-07:00

Audrey and I have been waiting, and even as I type this sentence I know the term "waiting" is an understatement, at best, of how we truly feel. It is like we are at the airport, on time, packed, through security and anxious to get to our destination because a week of vacation and leaving the stress of busy life is just about within our grasp. As we count the minutes that slowly move toward the time we are to board our plane, an announcement echos through the waiting room - flight 227 has been delayed. "NO! That is our flight!"

Now we have to find out what "delayed" means. How long do we have to wait? What happened to cause the delay? When will we get to our destination now? How much time of vacation are we going to lose as a result of this? Is the plane okay or do we have to be worried when we actually board?

As these thoughts race through our mind going 500 miles an hour, we sit and watch the screen give us a new boarding time - 2 hours later. Okay, we can work with 2 hours. But in two hours, the same thing happens. We are delayed again. And then again. And then again. Soon, we feel like we have spent the entire day waiting to board an airplane that has never arrived - and we don't even know for sure IF it will ever arrive - and there are no other available airplanes for us to take. Now the clock works the other way - moving faster as time slips by - mocking us because now we are losing vacation time. We are just there, ready to go, all packed up, having done everything on our end there is to do, but waiting for an unknown amount of time before we can actually leave.

Audrey and I have been delayed. Not for a flight, but in entering the next season of our lives. We have left the Lord out of nothing and are trusting in the truth that all of the Lord's love is with us. We want to believe, "All is well." But we are delayed. We are delayed in important prayer requests. We are delayed in our desire to advance the Kingdom of God. We are delayed in hearing from the Lord.

"Delay is but the wonderful and all-loving restraint of your Father-not reluctance, not desire to deny-but the Divine control of a Father who can scarcely brook the delay." - Anonymous

I read the above quote once, and then again. I try to believe delay is something wonderful, but I cannot. It does not make sense for this delay to be wonderful and all-loving restraint. And there's more...

"Delay has to be-sometimes. Your lives are so linked up with those of others, so bound by circumstances that to let your desire have instant fulfillment might in many cases cause another, as earnest prayer, to go unanswered. But think for a moment of the Love and thoughtful care that seek to harmonize and reconcile all your desires and longings and prayers."

I do not even try to create a chart of how my prayers being answered can hinder anyone else. If anything, I feel other people's answered prayers are hindering us. I feel that people who do not even pray to the Lord are receiving and their gain is our loss. Perhaps this is selfishness. But how long must we be overlooked? At least that is how it feels. Of course, the Lord overlooks no one, especially His beloved children. But the reality is, we are delayed and have no clue as to why - and we have no indication as to when the delay will be lifted from us.

This entry does not end with the happy, "It all worked out and we got on our plane and had a great vacation." After I finish typing these words and posting this entry, we will still be waiting. We will still be delayed. But we have a new hope and assurance. We have to believe delay is not denial - not even withholding. Rather, delay is the opportunity for God to work out our problems and accomplish our desires in the most wonderful way possible for us. That if God were to give us what we want when we wanted, it would awaken love before its time. We have to wait for God's best, and God's best does not always correlate with when we are ready - and so being delayed is waiting for God's eternal best to take fruition in our temporal lives. We have learned a new lesson of trusting the Lord, remembering that our Maker is also the one who came to serve us, quick to fulfill, quick to achieve, faithful in accomplishment. We have come to believe in faith, all is truly well. As Audrey has told me, answered prayer is not the prize - being in the presence of the Lord is truly the prize. Everything else is added blessing.

money, giving and Christ's followers

2010-05-17T15:39:00.000-07:00

When Christians talk about money with regards to the Church, probably one of the most quoted verses is found in Jesus’ Sermon on the Mount. Jesus admonishes his disciples to not store up for themselves treasures on earth that are perishable but rather store up for themselves treasures in heaven that are eternal. He then teaches on anxiety and tells his disciples to trust the Lord to take care of their daily needs. In the middle of these teachings, Jesus refers to mammon, a term that denotes greed or material wealth. The word mammon is the Hebrew word for “money” and is also personified as a false god in the New Testament. Jesus says:

No one can serve two masters. Either you will hate the one and love the other, or you will be devoted to the one and despise the other. You cannot serve both God and Money (mammon).
-Matthew 6:24

Are Christians, then, to have nothing to do with money? In our modern society, this is not a viable choice. Money is a necessity for people to care for themselves, their families and others. Furthermore, many of Christ’s followers do numerous good things with money. This includes, among other things, supporting good causes, meeting the needs of others, supporting Christian institutions, and supporting various church ministries.

Jesus’ message is not to avoid money, but rather to not be controlled by money. As Christ’s followers, we must never serve the spirit of mammon. We do not serve money or do whatever is needed to have more of it. Instead, we use money to serve God, as good stewards of God’s blessings, and exhibit our primary concern is centered on furthering the Kingdom of God. We must take caution and avoid falling into the desire or need for money; a desire that will undermine and pervert our relationship with God.

The issue of money and Christians has come up several times during my time as a church leader. I have been asked questions as to how much money a Christian should have, whether or not a Christian should become wealthy/rich, and if Christians are to have a savings account with excess money. I believe all of these questions are derived from the misconception that it is bad for Christians to have money. Most often, those who are determined that Christians keep away from money, and even strive to be poor, quote the book of James or the story of the rich young ruler.

But the rich should take pride in their humiliation—since they will pass away like a wild flower. For the sun rises with scorching heat and withers the plant; its blossom falls and its beauty is destroyed. In the same way, the rich will fade away even while they go about their business.
-James 1:10-11

Now listen, you rich people, weep and wail because of the misery that is coming on you.
-James 5:1

At first glance, the above passages may seem as black and white Bible teachings that being rich is bad and people with money are evil. However, the full context is necessary in interpreting these verses. The first set of verses (James 1:10-11) is used to differentiate between those who are humble and those who are proud. If a person becomes prideful or arrogant as a result of being wealthy, that person has a character flaw. Thus, God is concerned about the person’s heart, attitude, and character, not the material item he or she possesses.

Concerning the second verse mentioned above, James is referring to oppressors. These are people who use money as a means of making themselves even richer while stepping on the poor. Rather than using their money to bless people and show generosity, they are hoarding money and even ripping off or repressing those who are much less fortunate. Again, the issue here is not money itself, but a character of greed and tyranny.

Just then a man came up to Jesus and asked, “Teacher, what good thing must I do to get eternal life?” “Why do you ask me about what is good?” Jesus replied. “There is only One who is good. If you want to enter life, keep the commandments.” “Which ones?" he inquired. Jesus replied, “You shall not murder, you shall not commit adultery, you shall not steal, you shall not give false testimony, honor your father and mother, and love your neighbor as yourself.” “All these I have kept,” the young man said. “What do I still lack?” Jesus answered, “If you want to be perfect, go, sell your possessions and give to the poor, and you will have treasure in heaven. Then come, follow me. When the young man heard this, he went away sad, because he had great wealth.
-Matthew 19:16-22

I have heard people use this passage as a means of teaching that all Christians should sell all of their possessions and follow Jesus. But this is not a logical conclusion. The rich young ruler, or in some texts the rich young fool, had some key issues keeping him from fully being connected to God. First, the rich young man had an unhealthy attachment to his money. His attachment to his wealth was a barrier between him and full devotion to Jesus Christ and God’s Kingdom. Second, the rich young man had a false sense of comfort in his wealth. He had a misinformed perception of security. He did not look to God to take care of his needs but to his wealth. Lastly, the rich young man walked away sad at the thought of departing from his money. Perhaps he had a need for power. It may very well be the case that this young man had to relinquish his worldly power of wealth and become poor in order to have heavenly power through God. In any case, he was unwilling to let go of his earthly power.

On the flip side, there are passages in Scripture that show people using great amounts of money to serve God and further God’s Kingdom on earth. Zacchaeus had great wealth and used it for Kingdom purposes. In the same way, Jesus shares a parable in which three different people, representing God’s servants, are given an amount of money to serve their master, who represents God.

Jesus entered Jericho and was passing through. A man was there by the name of Zacchaeus; he was a chief tax collector and was wealthy. He wanted to see who Jesus was, but because he was short he could not see over the crowd. So he ran ahead and climbed a sycamore-fig tree to see him, since Jesus was coming that way. When Jesus reached the spot, he looked up and said to him, “Zacchaeus, come down immediately. I must stay at your house today.” So he came down at once and welcomed him gladly. All the people saw this and began to mutter, “He has gone to be the guest of a sinner.” But Zacchaeus stood up and said to the Lord, “Look, Lord! Here and now I give half of my possessions to the poor, and if I have cheated anybody out of anything, I will pay back four times the amount.” Jesus said to him, “Today salvation has come to this house, because this man, too, is a son of Abraham. For the Son of Man came to seek and to save what was lost.”
-Luke 9:1-9

Who was Zacchaeus? He was a chief tax collector, which means he gained great wealth by defrauding people, his own people. He was a traitor to his kin and a lover of money, but he wanted to see Jesus. Knowing he was in a tree, Jesus called out to Zacchaeus and talked with him. Zacchaeus had an encounter with Jesus Christ and was moved. Without being given a single command, Zacchaeus took action. He made a decision to be generous and give half of his wealth to the poor. He then made a decision to be just and repay those he had swindled fourfold. Unlike the rich young ruler, Zacchaeus had a heart that longed to be close to Jesus despite his wealth. For God, it is not so much what we have or do that is of importance. Rather, it is the heart, attitude, and character behind what we have or do that God considers.

Again, it will be like a man going on a journey, who called his servants and entrusted his wealth to them. To one he gave five bags of gold, to another two bags, and to another one bag, each according to his ability. Then he went on his journey. The man who had received five bags of gold went at once and put his money to work and gained five bags more. So also, the one with two bags of gold gained two more. But the man who had received one bag went off, dug a hole in the ground and hid his master’s money.
-Matthew 25:14-18

Contrary to the view that God does not want Christ’s followers to have money, here Jesus teaches about a man who entrusts wealth to his servants. The man going on the journey symbolizes God, and the servants symbolize Christ’s followers. The servants are given wealth and expected to serve the man, doing his work, in some capacity. The first two do well and are rewarded. The third servant does nothing to serve the man and is thus condemned.

The TNIV renders the Greek word “talent” as “bag of gold.” A talent is worth about 20 years of wages for a normal worker. Thus, the servants were given great wealth. The point is that God’s people are given resources, wealth included, with the expectation they will use those resources to serve God and further the Kingdom. If they do so, they are entrusted with more to do even greater work for God. If they fail to do so, that which they have is taken away.
Keep in mind that money is not the root of all evil. Rather, “the love of money” is the root of all kinds of evil (1 Timothy 6:10). That which captivates our focus will guide our footsteps. If we are focused on money, we will walk a path controlled by mammon. If we are focused on God and the Kingdom, we will walk a path led by the Holy Spirit. How, then, do we focus on God and the Kingdom? Simply put, focus on the blessings God has bestowed and is bestowing upon you and be thankful. Focus on the different needs around you, in your church, among your family and friends, and in the community. Focus on Scripture and the life and teachings of Jesus along with the messages of the prophets. Focus on the Holy Spirit who brings comfort, guidance, and encouragement. Lastly, focus on being transformed in heart, attitude, and character to become more like Jesus Christ.

Concerning money, and all other blessings from the Lord, we must be willing to freely give them away just as we were willing to freely receive them in the first place. We must not clench on to the material items we have been given. We must not be attached to perishable things that rust and decay. We must not have a false sense of comfort in earthly wealth. We must not seek power of our own or of this world. Conversely, we must be willing to give away that which has been given to us when we are summoned to do so. Yet we must give with good motives, a good heart, and in good character.

Motivations for Giving
Both the Old and New Testaments suggest that the Judeo-Christian tradition expects that God’s people will give as a part of generosity and philanthropy. The community of God has a responsibility to take care of others in their community as well as outsiders. Yet there are so many different reasons why people give. People are motivated by emotions, beliefs, commitments, fear, guilt, affiliation or obligation to a specific community, the desire for self-aggrandizement, or perhaps genuine gratitude and love to name a few.

What should the motivation behind giving be? Just writing a check to some cause or person cannot generally fulfill the joy of participation in Kingdom work. Fear, guilt, and self-aggrandizement are closely related to egotistic motivations and thus not Spirit-led. In general, feeling obligated to give without an understanding of the reason to give is a red flag. For the Christian, giving must be coupled with a relationship with Jesus Christ. Believers give out of an identity of being God’s people as seen in Scripture.

The Old Testament
In the Old Testament we find three models of giving represented. The first appears in Genesis 14:20. Honoring God for empowering him to win a victory, Abram paid a tenth of everything to Melchizedek, the priest-king, thereby recognizing God as the primary owner of these goods. Abram’s action showed his character of faith. The second appears in Exodus 30:11-16, which includes payment for the service of the tent of meeting. Simply put, this is money that will support the edifice of worship and religious services for the community. Thus, members have a part in supporting the religious infrastructure, which we would now call the church. Finally, each member of the community of God was to act justly and love mercy and to walk humbly with your God (Micah 6:8), in terms of blessing the poor, outcast, and needy.

For the Israelites, in their perception of themselves as a “chosen people” who had promised to obey and “delight in the law of the Lord” (Psalm 1:2), support of the priesthood and the temple was as vital to living in accordance with God’s will as acting generously to care for those in need – i.e. the poor, the widows, and the orphan – of whom the Prophets speak so frequently (cf. Psalm 146:9; Isaiah 1:17; Jeremiah 22:3; Zechariah 7:10). How, then, should we as the Church, God’s chosen people, view money with respect to these Old Testament passages? In short, acknowledging that all we have belongs to God, developing a character of God-faith in finances, supporting the community in which we worship and serve, and furthering the Kingdom of God (specifically in terms of justice and taking care of the oppressed/needy) sum up giving from an Old Testament perspective.

The New Testament
The Gospels say little about giving out of an obligation to, a sense of reciprocity with, or the need to honor a particular community or tradition. Jesus taught that people not be hypocritical in their “righteous acts.” Thus, it is understood that giving should not be done for self-glory.

Jesus encouraged his followers to “do good” and to give of themselves as an expression of their gratitude to God. They never question God’s faithfulness. The primary way to express gratitude and bear witness to God’s grace is through acts of profound generosity.

Jesus also sent his disciples out with these instructions: “Freely you have received, freely give” (Matthew 10:8). The twelve disciples did not ask to follow Jesus; they were selected. People did not ask Jesus to die on the cross for their sins; God made that decision before Christ was born. The Church did not ask to be filled with power to do God’s work in the world; Jesus sent us the Holy Spirit and commanded we do so. Therefore, we have been freely given a relationship with Jesus Christ, we have been freely given grace, and we have been freely given power and authority through the Holy Spirit. In essence, we have been freely given all heavenly blessings, and it is our responsibility to freely give away heavenly blessings to others.

In the early development of the Church, Paul writes to the church in Corinth saying:

Remember this: whoever sows sparingly will also reap sparingly, and whoever sows generously will also reap generously. Each of you should give what you have decided in your heart to give, not reluctantly or under compulsion, for God loves a cheerful giver. And God is able to bless you abundantly, so that in all things at all times, having all that you need, you will abound in every good work…Now he who supplies seed to the sower and bread for food will also supply and increase your store of seed and will enlarge the harvest of your righteousness. You will be made rich in every way so that you can be generous on every occasion…
-2 Corinthians 9:6-11

This passage contains a variety of teachings. For starters, “sowing and reaping” in context refers to the contribution the church at Corinth is to make and the results of that contribution respectively. While Paul is pressing for a bountiful contribution, he stresses that it must be a gift given with the right heart. Thus, Christians should not give reluctantly or under compulsion. Their giving must be in accordance with their joy of participating in the Kingdom of God.

Participation is a key teaching in this passage. God will give Christ’s followers grace that they may partner with God to do God’s work in the world. The grace of God shown to the Corinthian church is understood as the blessing of relative affluence. The purpose of God’s blessing is then spelled out: so that you may always have enough of everything and may provide in abundance for every good work. The meaning of the Greek word translated enough does not denote self-sufficiency for Paul, but the sufficiency provided by God’s grace. Thus, Christians should be willing to give, even when it does not make sense, with a joyful heart because they trust God will sustain them and always provide so that they may continue to give.

Christians can have joy in giving because they know they are being used as representatives of God, ensuring that God’s will be done on earth as it is in heaven. The joy of the believer, then, is cheerfully doing God’s work as chosen a vessel. As a result, God delights in the believer and loves the joy present as he or she does God’s work in the world. God is a giver and desires to see the characteristic of generosity found in Christ’s followers.

In short, the New Testament reminds God’s people to continually develop a God-character. Christ’s followers should do acts of righteousness because they are filled with the righteousness of God. They should be generous because God is generous. They should give because they trust God will take care of their needs. They should have joy in doing good deeds because they are participating in God’s Kingdom works. Finally, Christ’s followers give tithes and offerings as a spiritual act of worship.

passive sin

2010-04-26T15:01:00.000-07:00

I have, on several occasions, mentioned in sermons that we need to confess and repent of both active and "passive" sins. Recently, I was asked by a person in our church to clarify the term "passive" sin. I thought it would be good to post my answer here for future reference.

To clarify, "active" sin involves actions, words, or thoughts actively committed by an individual. Lying, stealing, gossiping, and being sexually immoral are examples of active sins. On the other hand, "passive" sin involves actions, words, or thoughts committed against an individual. Being slandered, hurt (physically, emotionally, etc), or cursed are examples of being sinned against.

The term "passive sin," then, encompasses the offended who has not committed a sin, but must still deal with the wounds of repercussion. Thus, the offended is a passive victim of sin. Yet passive sin can lead to the offended being in sin if the sin done against them leaves them with a bitter heart, dwelling in anger, and/or living in resentment. Passive sin is, therefore, linked with unforgiveness because those who have been hurt by someone else have a pain or hurt left in their heart and soul. That pain or hurt leaves one feeling down about himself or herself and angry with the offender. Anger lingers and turns into bitterness and resentment, which can be projected on others who have not sinned against them but their words or actions have triggered a memory of being hurt. Consider, for example, a young boy who has an absent father and grows up without having any close guy friends because he doesn't trust men.

At this point, it may seem unfair that a person who has been sinned against can end up in sin as a result of the anger, bitterness, and/or resentment left in his or her heart. However, we cannot view sin as a system of "fair and unfair." Sin does not have rules, does not play favorites, and does not care who, how, or when it affects someone. Here are three points that go along with this understanding.

1. We were all born in sin. It was not our fault that Adam sinned by disobeying God in the Garden of Eden. However, we are still under the curse of sin. It may be understood that we are victims of passive sin as a result of Adam opening the door of sin in our world.

2. "You shall not bow down to (false gods) or worship (idols); for I, the LORD your God, am a jealous God, punishing the children for the sin of the fathers to the third and fourth generation of those who hate me" - Exodus 20:5

The children of the 3rd and 4th generation did not do anything wrong, they were not even born yet, but as a result of passive sin, they are under the curse of sin and the consequences thereof.

3. "In your anger do not sin": Do not let the sun go down while you are still angry, and do not give the devil a foothold." - Ephesians 4:26-27

Being angry is not necessarily sinful, i.e., a righteous anger. However, being angry opens the door for the devil to have a foothold. So when that anger lingers, it turns into bitterness/resentment, and causes us to dwell in a state of mind/emotion that is not of the Lord. Again, this is not because the person affected by passive sin has done anything wrong or to "deserve" this, but because victims of passive sin have been robbed of joy.

So how does one get released from the effect of passive sin? In some instances, a person or people must confess and repent of the sin caused by people in their family line (see point 2 above). In other instances, one must choose to forgive, even if the offender has not asked, does not care, or is unwilling to admit sin, because the effect of the sin has left a mark. As Christians, we cannot stay in a state of feeling hurt, sorry for ourselves, or angry. We must confess, repent and receive grace in areas of our lives that have been affected by sin so we can feel peace, love, joy and comfort.

Many people need to be released from wounds left by the hurt and pain someone else has caused. Many of us need to be released from bitterness and resentment - an unforgiving heart - toward those who have sinned against us. This, of course, is a process that takes time, some more time than others. We can monitor our progress to see how we are doing on the road to healing. Going back to the example of a boy who needs to forgive his absent father, perhaps he is able to begin having close guy friends and even hug his close guy friends - this shows some healing has taken place.

Healing and forgiveness are complete when we are able to release the person who has sinned against us from the right of being angry with them and the right of getting revenge. Once we have fully released them, we no longer feel the need to be angry but we have let the wound go and are able to look at the person without feeling resentment. It does NOT mean we have to allow that person into our hearts, or be in a place of trust/vulnerability with them. What it does mean is we do not allow what they have done/said to have a negative affect on our hearts and souls any longer.

A good place to start is reading Psalm 59 and praying through the psalm - asking God to forgive you of both active and passive sins. Then, read Psalm 103 and feel comforted by God's willingness to forgive and restore us.

living as the church

2010-04-21T16:42:00.000-07:00

What is the church? Is it the building in which worshipers congregate? Is it the surrounding walls of the sanctuary? Is it the programs and marketing techniques copied, envied and even denounced by other churches? To understand the church today, we need to understand the first church. For starters, the first church lived organically NOT programmatically. Brothers and sisters in Christ loved God, loved one another and lived in community.

Before the Church is called to do or say anything, it is called and sent to be the unique community of those who live as participants of the Kingdom of God. It must be before it can do. In being the obedient community of God, the Church can represent a true and transforming relationship with God. In addition, the Church does not only exist as a community of believers reconciled to God, but as a reconciling community for those who are yet to know God. Thus, being missional (serving) and evangelistic (proclaiming the Word of God with words and actions) is at the core of the essence of the Church.

Origins of the Church

The Church began as a tabernacle and then a temple. In short, and without due respect to all the tabernacle and temple entailed, the tabernacle was God's dwelling place among God's people. The temple was God's palace as the King of Israel. Later, Jews gathered in local synagogues, places where believers "gathered" together to worship God. Today, we use the word "church" to describe our place of worship, which is a compound word in Greek meaning, "The called out ones." Thus, the Church is God's people called out by God, to God, and for God's purposes.

What is the Purpose of Church?

First, the church is a place of edification for God's people (cf. Ephesians 4:10-13). Edification refers to the growth and progress of believers and is not to be interpreted individualistically. Believers are to be equipped for works of service for building up the Body of Christ and loving a broken world. Second, the church is a place of meeting with Christ. As faithful followers of God, Christians met together and sang psalms, hymns and spiritual songs with gratitude in their hearts. The repeated the shema - an understanding of God as one and their identity as God's people - and prayed for one another. Through this, they witnessed Christ among them as they saw powerful works of Christ in and through one another. Finally, the church is a place to worship God. Worship is understood as a particular expression (praise, prayer, sermon, Eucharist, etc) of the total life-response to God, through Christ by the power of the Holy Spirit.

Another way to understand church is a place in which the Kingdom of God is manifest. The kingdom, or "reign" of God exemplifies the power over darkness and evil through power of God's light and grace. Therefore, the church must live as the salt of the earth, the light of the world, and as both receivers and givers of God's grace.

living as a church family

2010-02-27T15:08:00.000-08:00

Recently, on my way to church I caught a glimpse of a bank advertisement on a billboard that read something along the lines of, "Join our bank family." I sort of squinted my eyes and pondered the message from that billboard for the next mile or so. Truly, it is a great marketing strategy. After all, the idea of 'family' is peaceful, comforting, and calls for trust and loyalty. This works well for the bank who wants loyal customers that enjoy banking with them, and it works well for the customers who want to feel secure that their bank is trustworthy, will take care of their money, and will treat them well - as I'm sure many of you are aware that customer service has completely vanished off the face of southern California, but that is another blog entry all together.

As I think about using the term 'family' when discussing an organization, I don't see any gathering of people being more of a family than the Church. Now, whether a particular church is living as a family is indeed another issue, but the fact remains that the church is supposed to be a family - brothers and sisters united in Christ Jesus as sons and daughters of the living God.

Today, I was able to help some good friends move into their new apartment, but I was not alone. There were 9 other people who gave up their Saturday morning to help. It was a proud moment for me because, as the pastor, I want our church to do well at being the Church. Part of living as a church family means sacrificing for one another, however small or large that may be, and investing into the lives of one another. After we finished with the move, we all sat in our friends' new apartment with 3 extra large pizzas and two tasty salads. I looked around and felt true peace, true comfort, true loyalty, and true love, which is only found in Christ. Then I thought, "Now this is truly a family."

I pray we continue to grow in our understanding and desire to live as the Church. I also pray we do well at going beyond our church walls and living a life of love in our community - and to people with whom we are connected outside of the church. But, for now, as we move forward in that direction, I can say I am grateful and very blessed to be a part of my church family.

helpful assessment

2010-02-22T13:55:00.000-08:00

REASON FOR HOPE TEST
But in your hearts set apart Christ as Lord. Always be prepared to give an answer to everyone who asks you to give the reason for the hope that you have. -1 Peter 3:15

My father-in-law gave this to me and I thought it was a helpful tool for us to know if we can articulate the hope we have in Christ - and to also help us recognize if we truly know we have a solid hope and assurance in Christ. See how you do...

1. Can you recite three different Bible verses that express your faith and hope in Christ?

2. Do you have a personal testimony of a recent answer to prayer?

3. Do you have a personal testimony of a recent spiritual lesson you have learned?

4. Can you explain briefly how the Old Testament presents the message of Jesus Christ?

5. Can you define what the “peace of Christ” means to you personally?

6. How would you explain why you believe that Jesus is the Way, the Truth, and the Life?

7. Can you explain why you believe there is a heaven and a hell?

8. Can you explain in simple terms the role of the Holy Spirit in your life?

9. Can your children explain why they go to church?

10. Can your children explain why they believe in Jesus Christ?

letting the LORD take care of it

2010-02-19T11:12:00.000-08:00

As we steadily move toward Christ on our spiritual journeys, there are times when we feel the weight of our fears, our burdens, even the burdens of others on our shoulders. This makes for difficult travel as we eagerly and desperately struggle to put one foot in front of the other and make forward progression, however little. During these times, we may feel the need to pray, after all we are supposed to pray when times are tough are we not? And, if you are like me, you may have heard or felt like these are times in which our prayers are supposed to be so humble, and we are to be on our knees and so passionate in our words. Yes, but... there is more than offering up passionate prayers while kneeling down with a broken spirit. We must remember to give our problems and cares to the Lord so we are able to get up, strengthened, and move steadily in our spiritual journeys without the extra weight of the world slowing us down. We have to know that the Lord is a loving parent who is eager to help us as sons and daughters move forward - and it is empowering for us to trust our Lord in such a way. It is comforting. It is necessary.

Here is a small devotional I recently read that gave me some things to think about. Particularly, the fact that we as Christians serve a God who desires to take the burdens off of our backs and help us as we move forward in our journeys toward fullness in Christ. Read as through Christ were speaking to you.

Let Me Do It

"Never miss these times. It is not what I reveal to you so much as the linking up of your frail natures with the limitless Divine Powers. Already, forces are set in motion. Only My Will is coming to pass. And now God is blessing you very richly. You think that there is much to do in a crisis like this. There is only one thing to do. Link your lives onto the Divine Forces, and then, it is as much My work to see those lives and their affairs run in an orderly right manner as to see that tomorrow's sun rises. It is not passionate appeal that gains the Divine Ear so much as the quiet placing of the difficulty and worry in the Divine Hands. So trust and be no more afraid than a child would be, who places its tangled skein of wool in the hands of a loving mother, and runs out to play, pleasing the mother more by its unquestioning confidence than if it went down on its knees and implored her help, which would pain her the rather, as it would imply she was not eager to help when help was needed."

how to prepare a 'teaching' sermon

2010-02-08T20:07:00.000-08:00

As I thought about writing a short article on preparing for a sermon I knew I would have to begin with a confession. I choose not to be a “preacher,” at least not in the the way pulpit preaching is generally understood. Let me be clear, I have nothing against charismatic preaching at all. Several of my favorite preachers are very charismatic and do a wonderful job hitting home their points, stirring up the emotions of the congregants, and beautifully articulating the sermon in such a way that it might speak to each individual listener. If I ever feel led to ‘preach’ as it were, I will gladly take on the role, but as of now I do not.

The word “preach” has several definitions. In short, the word has a sense of speaking something out loud with the sense of victory, making a public announcement, and proclaiming God’s saving action. In that sense, I definitely am a preacher. In fact, all Christians, not just pastors or priests, are called to preach. For all of Christ’s followers have the obligation to share publicly the saving action God has demonstrated through Jesus Christ. Furthermore, all of Christ’s followers are to proclaim victory by means of the cross and power through the Holy Spirit. Now, preaching from the pulpit is a different avenue of preaching altogether and the topic of discussion for this short article.

I gave my first sermon when I was 15 at a small show in which my band played. It must have been 8 minutes of me saying something about God and how I love Jesus and everyone else should too. To tell you the truth, I have no idea what I said. From that point I would give the “talk” every 5 shows to allow for each of the 5 people in the band to speak on rotation. When I was 17, I was asked to be the speaker for an organization based out of Carson City, Nevada. I spoke at different Christian shows, gave altar calls and was privileged to lead many young people to Christ. I also began a Bible study my senior year of high school in which I prepared a weekly Bible lesson for my peers. From 18-21 I volunteered and interned at different churches as a youth leader. In doing so, I prepared several sermons when it was my turn to give the “lesson.” When I was 22 I accepted a job as a youth pastor in which I was to preach 3-4 times a week for middle school, high school, college, and Sunday school meetings. Throughout this time I was invited as the guest speaker to a few different Christian camps, other youth groups, high school Christian clubs, the morning “big service,” and some other places. Finally, when I was 25 I began leading a church and preaching the Sunday sermon. In the beginning I preached once a month, then bi-monthly, until finally I was preaching every Sunday.

I have offered a brief history of my preaching experience for one reason; to show that I have had to speak to a variety of groups in a variety of contexts. Why is this important? Simply, one does not preach to adults at a Sunday service the way they would preach to middle school students. In the same way, I have gone from preaching to teenagers as a teenager myself to preaching to teenagers as an adult. Thus, my preaching style has had to adapt over the last 12 years I have been doing it.

Starting out, I was all about jumping around on stage, making people laugh, telling jokes, sharing humorous illustrations, and using props. This worked well for youth talks and even, in some cases, adult talks. However, I was told on an occasion by a few different adults that they wished I would speak to them as adults and not as youth persons. I took the comment seriously and began to reevaluate my audience before I was to speak to them. I would discern the appropriate way to communicate to a given audience. I learned about my audience prior to my appointed speaking engagement with them. Soon I asked the Holy Spirit to give me wisdom and insight as to what the audience needed.

As I have progressed in my preaching through experience and seminary classes, I have come to find what works for me. I found, through it all, that I love to teach. Furthermore, I love to study and learn. As a result, I naturally began to teach lecture type sermons. This worked for a while, but I could tell people were missing the stories, illustrations, and humor to a certain extent. I learned that frankly, people go to school for lectures whereas they go to church for preaching. Therefore, I had to learn how to convert lecture type sermons into teaching-style preaching. Now, at this point in my life, I preach teaching sermons. These are exegetical messages that fit in different series’ based on different passages in Scripture. Thus, Scripture is the forefront. The opposite of this style of preaching would be topical in which different topics (e.g. Marriage, Stewardship, Evangelism) are at the forefront and Scripture is used as a support. With the latter style of preaching many illustrations, personal stories, statistics and movie clips are used to push the topic of the sermon and apply Scripture accordingly. On the other hand, teaching-style sermons strive to take the message out of the passage of Scripture and apply any illustration, story, statistic or movie clip to that very passage.

There are several books on preaching that discuss different ways to prepare for a sermon, how to preach, exegetical preaching versus eisegetical preaching, and so on. The following is a list of books that have been helpful for me in developing my preaching skills. They also serve as a wide range of styles of preaching.

Too Deep for Words – Clayton J. Schmit
Designing the Sermon – James Earl Massey
The Homiletical Plot – Eugene L. Lowry
The Witness of Preaching – Thomas G. Long
The Heart of Black Preaching – Cleophus J. LaRue
Preaching the Presence of God – Eunjoo Mary Kim
Preaching the Story – Jeffrey W. Frymire
Performing the Word – Jana Childers
Birthing the Sermon – Jana Childers
Patterns of Preaching – Ronald J. Allen

For those interested, I offer my Eight Steps to preparing for a Teaching Sermon. The goal of each sermon is to first understand the passage of Scripture myself. That is to say, I want to first learn, grow in my faith, move closer to the Lord in my spiritual journey, and hear the wisdom of God from the Holy Spirit. Then, I want to be able to outline the passage in such a way that helps me articulate the message of the passage, along with how it has affected me, to a group of people. Finally, I want to use relevant sources to help create a solid bridge of understanding when it comes to the message of the passage.

Izzy’s Eight Steps to Preparing for a Teaching Sermon

Prayer: 10 minutes
When beginning a series, I ask the Lord if this is truly what Halogen needs to hear and if this series is truly inspired by the Holy Spirit in such a way that matches the heartbeat of our church family.

For each specific sermon, ask the Holy Spirit to reveal the wisdom of God to me. I ask God for understanding as I read. I ask God to clear my mind and open me to hearing the promptings of the Holy Spirit and the grace of the Word. I ask the Lord to open me to past instruction I have received on the passage, illustrations, examples, stories and so on that would fit well with getting the message of the passage across.

Read: 30 minutes
I read through my passage 5 times. I read it twice in the Bible from which I preach, the TNIV. I read it in the Greek or Hebrew. I then read it in the NRSV and NASB. Along the way I take notes of words and idiomatic phrases and symbolism.

Word Study: 45 minutes
I look up words of interest. I do word studies, word searches, and take notes of how these words are used in other passages of Scripture and why they are being used in the passage of Scripture from which I am preaching.

Read: 10 minutes
I read the passage again from the TNIV and work in the definitions I have looked up and take notes.

Write: 3-5 hours
I ask the Lord for direction and wisdom as I put together an outline/manuscript

Introduction: How do I want to introduce this passage?
Flow: I write the sermon like I would an article
Points: I pick 3-5 things I want people to write down in their bulletins and take home
Illustrations/Stories/Specials/etc: I think of things that will help communicate the message of the passage

Consult Commentaries: 1-2 hours
I look up 2-3 different commentators and the way in which they have interpreted the passage on which I am preaching and I compare it to my own interpretation. I take notes on what they say, what I want to add from them, how I want to argue with them, and/or what I want to ask concerning their points.

Edit: 2-3 hours
The next day: I pray for God to guide my endeavors
I reread my sermon and make any notes. I add and take away. I use the notes from the commentaries and add them in accordingly. Lastly, I rewrite my sermon in manuscript style.

Practice: 1.5 hours
I perform my sermon 2 times before Sunday service. I read the Scriptures I am going to use for the sermon in order to make it less likely that I stumble over the words on the day I give the sermon.

how to find the 'right' church

2010-02-01T23:02:00.000-08:00

I have often been asked, “How do I find the right church?” Naturally, everyone has his or her own understanding of what the “right” church looks like. For some, the style of worship is a big deal. For others, the way in which the pastor delivers the message, and perhaps the content of the message itself, plays a significant role. In addition, people often desire the extra church amenities such as a solid children’s ministry, a good youth program, a cool look, friendly people, impacting ministries, a not-too convicting but self-helping sermon, comfort, an air-conditioned sanctuary, answers to all of life’s questions, and opportunities to be used in their giftedness. With such a long grocery list of church qualities, how do we find the right church? Before I discuss how to find the right church, I will discuss a few barriers that stand in the way, and “The Big Misconception.”

The first barrier is what I call, “ecclesial benefits,” namely, the grocery list of what the church has to offer. Personally, I can understand the desire for ecclesial benefits. As a teen involved with the youth group, I went to church mostly for my friends and the activities. When I was in college, I would “church hop” in order to find a service that could accommodate all my needs. I looked for churches with ministries that interested me. I enjoyed a church that had an appealing look. I looked for a preacher who was able to speak powerfully and intelligibly about the Bible so that I might “be fed.” Furthermore, as a musician I paid attention to the quality of music and talent of each musician on the worship team. The concern for that which the church “has to offer” blinds one from recognizing that which God is offering. This leads to the next barrier.

The second barrier is the distraction of the vessel. For the most part, people want to encounter God at church. Alas, many miss such an encounter because they search in the wrong places. Many people tend to look for a certain kind of speaker or worship style. All along, we ought to be looking for Jesus Christ. Many are listening for human knowledge when we should be listening for the wisdom of God. We are constantly distracted by human representatives when we should be focused on the Spirit. This was a major problem Paul faced in his correspondence to the church in Corinth. Paul writes:

I appeal to you, brothers and sisters, in the name of our Lord Jesus Christ, that all of you agree with one another in what you say and that there be no divisions among you, but that you be perfectly united in mind and thought. My brothers and sisters, some from Chloe’s household have informed me that there are quarrels among you. What I mean is this: One of you says, “I follow Paul”; another, “I follow Apollos”; another, “I follow Cephas”; still another, “I follow Christ.” Is Christ divided? Was Paul crucified for you? Were you baptized into the name of Paul?
1 Corinthians 1:10-13 TNIV

The church in Corinth is looking to human persons, the vessels, and not to Christ. As a result, division is in their midst. They are not united in mind or thought, but continually bicker because of their human-allegiance. Should we not rather have a Christ-allegiance? Why do we argue about following the Paul’s and Peter’s in our lives? Have we mistaken some person as the head of the church? For, “Christ is the head of the church, his body, of which he is the Savior” (Ephesians 5:23b). If we are too concerned about the vessel, we are liable to miss the Spirit. We either pay too much honor the vessel and not Christ, or reject the human vessel through whom God is speaking and doing a mighty work.

A third barrier is the wrong attitude in searching for a place of worship. In essence, people hope to find a church in which they feel the pastor speaks to me, the worship moves me, and people welcome me. Do you notice how much “me” is in there? I suppose a question to consider would be, “Is church about me?” If church is, indeed, about me, then looking for a church that benefits me is a very important criterion. Yet the way I read Scripture does not merit a “me” attitude when it comes to the body of Christ. Looking for a church of which to become a member should not be done in the same way as one walks into Bed Bath and Beyond in an attempt to find desirable decor. I do not recall Paul saying, “So Christ himself gave the apostles, the prophets, the evangelists, the pastors and teachers, in order to market the body of Christ in appealing ways throughout the world so more people are attracted and join.” Rather, Christ gave the apostles, prophets, evangelists, pastors and teachers, “to equip his people for works of service, so that the body of Christ may be built up until we all reach unity in the faith and in the knowledge of the Son of God and become mature, attaining to the whole measure of the fullness of Christ” (Ephesians 4:11-13, emphasis mine).

In my own experience of trying to find the right church, I soon discovered the irony that though I was going to a specific church with the intention of meeting the Lord through the message and worship, and perhaps the people, I was missing Christ altogether. The message may have been powerful and Christ-centered, but I was focused on the person speaking the words and not the Word itself. Worship may have been Spirit-anointed, but rather than pouring out my heart in worship I was inwardly commentating on the performance of the band; the awesome drum beat or who hit the wrong note. I was so occupied with the atmosphere around me: the paintings, the interior designs, and media, I never entered into an atmosphere of worship. Is this the purpose of church?

Discussing the purpose of church leads to The Big Misconception. That is, the idea that the purpose of church is to “serve and feed me.” Though it is important for Christ’s followers to find a church in which they can participate as part of the family of God and be “fed,” the purpose of church is not centered on the follower of Christ. Rather, the purpose of church is centered on Christ and the Kingdom of God. We ought to have the same attitude as Christ Jesus. Such an attitude alleviates any misconception that the church is about “me.” Jesus said, “For even the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many.” How can we as followers of Jesus expect to be served when Jesus, our Lord and example, came not to be served but to serve? In terms of finding a church that “serves,” one should seek a church family in which they can actively serve as well as be served. In terms of being “fed,” one should seek a church family in which they can be equipped in such a way that develops his or her faith, walk, and understanding of the Bible in order to be used in powerful ways for God’s purposes in the world. Being fed does not mean being entertained, comfortable, or reached in ways that fit our ideas, attitudes or expectations.

So how do we find the right church? Keep in mind the “church” is not the building, the sanctuary, the campus, or the programs. The church is the fellowship and gathering of God’s people. Thus, Christ’s followers do not GO to church. Christ’s followers ARE the Church. Concomitantly, Christ’s followers make up the body of Christ and live as Kingdom workers. Therefore, the first step in finding the right church is recognizing as a Christian, “I am the church! I am a member of the body of Christ!” The second step is to understand the responsibilities that come with being a member of the body of Christ.

As Christ’s followers, we are on a trajectory towards fullness in Christ Jesus. Our characters are continually being transformed to match that of our Lord. Our minds are continually being renewed to focus on heavenly things. And we are continually being equipped and empowered as Kingdom workers. In short, church is not about “me,” or how the church can “benefit” or “serve me.” Rather, me being a part of the church means I have the honor of plugging in to a church fellowship in order to benefit the body of Christ and serve my Lord and Savior while preaching the Good News. As John F. Kennedy said, “Ask not what your country can do for you, but what you can do for your country”; so should Christ’s followers have the mindset of, “Ask not how the church can serve you, but how you can be equipped to serve the church and the world.”

I do not want to give a false impression that the human vessel has no importance whatsoever. That would be foolish. Of course there will be church fellowships in which the pastor and/or people are not attentive to the Holy Spirit, not obedient to the Word of God, or have some off-the-wall doctrine that is not Christ-centered. In the same way, there will be church fellowships that are not the right place to be equipped for Kingdom work. Therefore, with an attitude of seeking Christ, ask God to lead you to a church where you will be most equipped, transformed, connected, and filled by the Holy Spirit. Taking note of the vessel will not do this for you. Taking note of the Spirit in spite of the vessel will do this. Consider the fact that you may be surprised of the vessel through whom you hear from God after following the Spirit’s promptings. Sometimes, people are led to the wrong church in order to be used by the Holy Spirit to transform it for the glory of Jesus Christ. In any case, follow God’s leading, not your own.

In summary, the church is made up of individual followers of Christ. Therefore, finding the right church is a matter of finding a church fellowship in which one can be equipped for service in the Kingdom, as well as a fellowship in which one can serve and be served alike. The following is a list of key pointers I have found helpful in coaching people who are searching for the right church. This is by no means an exhaustive list, nor do I claim that it answers adequately all the aspects of searching for a solid church fellowship. Nevertheless, it serves as a good starting point to, if nothing else, adjust our attitudes in such a way that we might put ourselves along with our egos and expectations aside in order to truly seek Christ.

A Quick Guide to Finding the Right Church

1. Empty yourself of your expectations concerning the worship and preaching style as well as your expectations of what you are looking for in the “right church.”

2. Seek the Lord. Specifically, ask the Holy Spirit to guide you and lead you to a place in which you can hear from God in spite of the vessel.

3. The prospective church should be a place in which you can be moved from the place you are spiritually when you first walk through the door to a greater depth in your relationship with Christ. It is important to find a place that will help you grow in your faith, your understanding of the Bible, a heart of worship, and a life of prayer.

4. The church you serve should be a place through which you are encouraged and equipped to do Kingdom work, both by the leadership and fellow members.

5. Make sure the prospective church is a place where you can partner with other brothers and sisters in order to serve the church and community. Solid and lasting relationships are essential in a church family. With this point, ask the Lord to reveal the places in you that need to be changed so you are not a hindrance in developing new relationships.

6. Ask for the general doctrine (core teachings) of the church and make sure they are in line with Scripture, not necessarily your personal theology or your church tradition. I encourage people to ask the pastor questions and seek opinions from various trusted friends concerning core teachings of any church.

7. Ask the Lord how you can be used by the Holy Spirit to make the church better for the sake of the Kingdom and the glory of Jesus Christ.