The idea of ‘tithing’ 10% of our income has probably done more harm than good. Many of us can give more than 10%, even if it requires a less lavish lifestyle.* And there are surely some among us (newly weds, students, those in serious debt, etc.) who would be unwise and irresponsible to give 10%. For this season of their life, they must give less. The truth is the Lord has never been interested in percentages. He is very interested however, in the attitude and intentions of our heart.
*C.S. Lewis said, “If our expenditure on comforts, luxuries, amusements, etc., is up to the standard common among those with the same income as our own, we are probably giving away too little. If our charities do not at all pinch or hamper us, I should say they are too small. There ought to be things we should like to do and cannot do because our charities expenditure excludes them.”(Mere Christianity, 86)
Monday, October 29, 2007
HONOR ALL MEN. LOVE THE BROTHERHOOD: Part of a Theology of Financial Giving
The Lord has been kind to lay on the hearts of the members and pastors of Sojourn the desire to care for those outside the walls of this church, both in Germantown and the wider city of Louisville. We believe this is a charge issued from our Lord Himself in passages such as Luke 10:29-37 (the story of the good Samaritan). But we must not forget that which the New Testament makes clear is the prerequisite to this charge. We’re instructed by the apostle Peter, “Honor everyone. Love the brotherhood.” (1 Peter 2:17) We are to honor everyone, but we are to love the brotherhood (It's crucial to note that the Bible is using the terms 'brother' and 'sister' not in the sense of a universal brotherhood of all men--an idea spun by liberal theologians at the beginning of the last century--but rather fellow Christians). Paul echoes this sentiment in his letter to the church at Galatia: “So then, as we have opportunity, let us do good to everyone, and especially to those who are of the household of faith.” (Galatians 6:10)
It is clear in Scripture that there is a marked difference between a believer’s responsibility towards a fellow believer and his/her responsibility towards a non-believer (we’ve seen Jesus recognize this distinction throughout our study of Matthew: 12:46-49, 18:17; see also 1 Corinthians 5:9-13). Deuteronomy sheds some light on one practical implication of this difference: “You may require payment from a foreigner, but you must cancel any debt your brother owes you…There should be no poor among you…If there is a poor man among your brothers in any of the towns of the land that the LORD your God is giving you, do not be hardhearted or tightfisted toward your poor brother. Rather be openhanded and freely lend him whatever he needs.” (Deuteronomy 15:3-4, 7-8)
The Bible teaches that loving our fellow brothers and sisters in Christ is much more than just financial care—but it is certainly not less! The Apostle John exhorts us, “If anyone has the world’s goods and sees his brother in need, yet closes his heart against him, how does God’s love abide in him? Little children, let us not love in word or talk but in deed and in truth.” (1 John. 3:17-18) And James tells us, “If a brother or sister is poorly clothed and lacking in daily food, and one of you says to them, ‘Go in peace, be warmed and filled,’ without giving them the things needed for the body, what good is that?” (James 2:16)
THE EXAMPLE OF THE EARLY CHURCH
The book of Acts documents for us the very first Christian church, containing the very first Christians. And what is it that we find these immature young believers doing right away? “And all who believed were together and had all things in common. And they were selling their possessions and belongings and distributing the proceeds to all, as any had need.” (Acts 2:44-45) We know from a few chapters later that the church in Acts wasn’t practicing Socialism—individuals still owned property, had money, etc. But all of a sudden, these men and women were thinking and living out of a Gospel framework—and it was this Gospel that compelled them to give freely to their brothers and sisters in need. As a matter of fact, this love for the brotherhood—believers taking care of one another—is what Paul seems to be looking for first and foremost when determining whether new churches are in fact TRUE Christian churches. Thus, even when these young believers get so much wrong (1 Cor. 5; Gal. 1:6, 3:1-5; Rev. 2-3), Paul can always recognize them as true Christians by their love for one another: “We ought always to give thanks to God for you brothers, as is right, because your faith is growing abundantly, and the love of every one of you for one another is increasing.” (2 Thes. 1:3; also see Eph. 1:15-16;Col. 1:3-4) And again, “Now concerning brotherly love you have no need for anyone to write to you, for you yourselves have been taught by God to love one another.” (1 Thessalonians 4:9) We see here that there is something wrought in the Christian by the Holy Spirit that compels him to love his fellow brothers and sisters and that this love is one distinguishing mark of true faith in Christ.
WHAT DOES THIS MEAN FOR SOJOURN?
First and foremost we should give to the offering on Sundays. Part of owning our own building is maintaining that building and part of growing numerically is providing enough staff to shepherd this ever-increasing flock. The Lord has blessed us with wise, caring leadership whom we should trust to leverage our resources to maintain the ministries of our church—ministries that by necessity require money.
But it also means we should go beyond just giving an offering on Sundays. It means that the members of this church should be involved in one another’s lives enough to spot real personal needs. It means we should buy one another meals. It means we should give struggling newly-weds money for rent. It means that if we’re able, we find a seminary student who seems to be gifted for ministry and we help pay for his/her education. It means we pay for a car repair that we know a poor college student in our community group can’t afford. It means we offer to take care of baby-sitting bills for a few months to give parents one less expense to worry about. In short, it means that we operate out of the same gospel framework we see among the new believers in Acts 2, praying that by the Lord’s grace and through the power of the Gospel, we would give not only according to our means, but also beyond our means (2 Corinthians 8:1-3). May the Lord find in Sojourn this sort of love for one another that is ever-increasing!
It is clear in Scripture that there is a marked difference between a believer’s responsibility towards a fellow believer and his/her responsibility towards a non-believer (we’ve seen Jesus recognize this distinction throughout our study of Matthew: 12:46-49, 18:17; see also 1 Corinthians 5:9-13). Deuteronomy sheds some light on one practical implication of this difference: “You may require payment from a foreigner, but you must cancel any debt your brother owes you…There should be no poor among you…If there is a poor man among your brothers in any of the towns of the land that the LORD your God is giving you, do not be hardhearted or tightfisted toward your poor brother. Rather be openhanded and freely lend him whatever he needs.” (Deuteronomy 15:3-4, 7-8)
The Bible teaches that loving our fellow brothers and sisters in Christ is much more than just financial care—but it is certainly not less! The Apostle John exhorts us, “If anyone has the world’s goods and sees his brother in need, yet closes his heart against him, how does God’s love abide in him? Little children, let us not love in word or talk but in deed and in truth.” (1 John. 3:17-18) And James tells us, “If a brother or sister is poorly clothed and lacking in daily food, and one of you says to them, ‘Go in peace, be warmed and filled,’ without giving them the things needed for the body, what good is that?” (James 2:16)
THE EXAMPLE OF THE EARLY CHURCH
The book of Acts documents for us the very first Christian church, containing the very first Christians. And what is it that we find these immature young believers doing right away? “And all who believed were together and had all things in common. And they were selling their possessions and belongings and distributing the proceeds to all, as any had need.” (Acts 2:44-45) We know from a few chapters later that the church in Acts wasn’t practicing Socialism—individuals still owned property, had money, etc. But all of a sudden, these men and women were thinking and living out of a Gospel framework—and it was this Gospel that compelled them to give freely to their brothers and sisters in need. As a matter of fact, this love for the brotherhood—believers taking care of one another—is what Paul seems to be looking for first and foremost when determining whether new churches are in fact TRUE Christian churches. Thus, even when these young believers get so much wrong (1 Cor. 5; Gal. 1:6, 3:1-5; Rev. 2-3), Paul can always recognize them as true Christians by their love for one another: “We ought always to give thanks to God for you brothers, as is right, because your faith is growing abundantly, and the love of every one of you for one another is increasing.” (2 Thes. 1:3; also see Eph. 1:15-16;Col. 1:3-4) And again, “Now concerning brotherly love you have no need for anyone to write to you, for you yourselves have been taught by God to love one another.” (1 Thessalonians 4:9) We see here that there is something wrought in the Christian by the Holy Spirit that compels him to love his fellow brothers and sisters and that this love is one distinguishing mark of true faith in Christ.
WHAT DOES THIS MEAN FOR SOJOURN?
First and foremost we should give to the offering on Sundays. Part of owning our own building is maintaining that building and part of growing numerically is providing enough staff to shepherd this ever-increasing flock. The Lord has blessed us with wise, caring leadership whom we should trust to leverage our resources to maintain the ministries of our church—ministries that by necessity require money.
But it also means we should go beyond just giving an offering on Sundays. It means that the members of this church should be involved in one another’s lives enough to spot real personal needs. It means we should buy one another meals. It means we should give struggling newly-weds money for rent. It means that if we’re able, we find a seminary student who seems to be gifted for ministry and we help pay for his/her education. It means we pay for a car repair that we know a poor college student in our community group can’t afford. It means we offer to take care of baby-sitting bills for a few months to give parents one less expense to worry about. In short, it means that we operate out of the same gospel framework we see among the new believers in Acts 2, praying that by the Lord’s grace and through the power of the Gospel, we would give not only according to our means, but also beyond our means (2 Corinthians 8:1-3). May the Lord find in Sojourn this sort of love for one another that is ever-increasing!
Friday, October 26, 2007
JONATHAN EDWARDS ON THE FREEDOM OF THE WILL
Edwards sumamrizes what 'arminians', 'pelagians' and others who 'oppose calvinism' mean by 'liberty of the will'. There are three components:
1. It consists in a self-determining power in the will, or a certain sovereignty the will has over itself...so as not to be dependent, in its determinations, on any cause without (outside of) itself
2. Indifference belongs to liberty...the mind, previous to the act of volition, is in equilibrio (not favoring one way or the other...completely impartial)
3. Contingency is required...opposition to all necessity or any fixed or certain connection between cause and effect of an action
JE summarizes their position: "They suppose the essence of liberty so much to consist in these things, that unless the will of man be free in this sense, he has no real freedom, how much soever he may be at liberty to act according to his will."
Edwards reasons differently:
"The choice of the mind never departs from that which, at the time, and with respect to the direct and immediate objects of decision, appears most agreeable and pleasing, all things considered."
"A man never, in any instance, wills anything contrary to his desires, or desires any thing contrary to his Will."
"Thus, when a drunkard has his liquor before him...if he chooses to drink it, and not to let it alone; then this action, as it stands in the view of his mind, with all that belongs to its appearance there, is more agreeable and pleasing than letting it alone."
1. It consists in a self-determining power in the will, or a certain sovereignty the will has over itself...so as not to be dependent, in its determinations, on any cause without (outside of) itself
2. Indifference belongs to liberty...the mind, previous to the act of volition, is in equilibrio (not favoring one way or the other...completely impartial)
3. Contingency is required...opposition to all necessity or any fixed or certain connection between cause and effect of an action
JE summarizes their position: "They suppose the essence of liberty so much to consist in these things, that unless the will of man be free in this sense, he has no real freedom, how much soever he may be at liberty to act according to his will."
Edwards reasons differently:
"The choice of the mind never departs from that which, at the time, and with respect to the direct and immediate objects of decision, appears most agreeable and pleasing, all things considered."
"A man never, in any instance, wills anything contrary to his desires, or desires any thing contrary to his Will."
"Thus, when a drunkard has his liquor before him...if he chooses to drink it, and not to let it alone; then this action, as it stands in the view of his mind, with all that belongs to its appearance there, is more agreeable and pleasing than letting it alone."
Monday, October 22, 2007
JONATHAN EDWARDS ON OUR NEED FOR WRITTEN REVELATION
Edwards includes in his "Mischellaneous Observations" several arguments for the truth of the Christian religion (his apologetic scheme). He points out the superiority of a religion with written revelation over those without:
"For though it must be granted, that men who are willing to transgress, may abuse written as well as unwritten laws, and expound them so as may best serve their turn upon occassion; yet is must be allowed, that, in the nature of the thing, revelation is a better guard than a bare scheme of principles wtihout it. For men must take more pains to conquer the sense of a standing, written law, which is ready to confront them upon all occasions. They must more industriously tamper with their passions, and blind their understandings, before they can bring themselves to believe what they have a mind to believe, in contradiction to the words of an express and formal declaration of God Almighty's will, than there can be any pretence of occasion for, when they have no more than their own thoughts and ideas to manage. These are flexible things, and a man may much mroe easily turn and wind them as he pleases, than he can evade a plain and positive law..."
"For though it must be granted, that men who are willing to transgress, may abuse written as well as unwritten laws, and expound them so as may best serve their turn upon occassion; yet is must be allowed, that, in the nature of the thing, revelation is a better guard than a bare scheme of principles wtihout it. For men must take more pains to conquer the sense of a standing, written law, which is ready to confront them upon all occasions. They must more industriously tamper with their passions, and blind their understandings, before they can bring themselves to believe what they have a mind to believe, in contradiction to the words of an express and formal declaration of God Almighty's will, than there can be any pretence of occasion for, when they have no more than their own thoughts and ideas to manage. These are flexible things, and a man may much mroe easily turn and wind them as he pleases, than he can evade a plain and positive law..."
Sunday, October 21, 2007
ANSELM (1033-1109 A.D.) ON THE PROPITIATORY NATURE OF THE ATONEMENT
"If the Lord God will judge thee say, 'Lord, I place the death of your Lord Jesus Christ between me and Thy judgment: in no other way do I contend with Thee.' If he says to thee that thou art a sinner, say, 'Lord, I place the death of our Lord Jesus Christ between Thee and my sins'...If he shall say that he is angry with thee, say, 'Lord, I place the death of our Lord Jesus Christ between me and Thy anger.'"
Tuesday, October 9, 2007
LEON MORRIS AND FRIENDS ON THE WRATH OF GOD: Selections from "The Apostolic Preaching of the Cross"
"Underlying the fact that these and other things are said to turn away the divine wrath is the basic truth that God is by nature merciful rather than wrathful. Indeed wrath may be thought of as His 'strange work' (Is. 28:21)...While wrath is a dreadful reality, it must not be taken as the last word about God." (Morris)
"If we understand it properly (God's wrath) it has nothing whatever to do with primitiveness, with naive anthropomorphism. On the contrary, it is the necessary expression of God, taking himself and us seriously. He takes us so seriously that our changed attitude with regard to him produces a change in his attitude towards us... The term 'God's wrath' therefore means that the breach of communion, which has been made from our side, means also a breach for God. It means that our guilt is guilt in his sight too, that our separation from him is a reality for him too, that his holy will, encountering resistance, becomes in itself resistance." (Emil Bruner)
"Indeed, it is largely because wrath is so fully personal in the Old Testament that mercy becomes so fully personal, for mercy is the action of the same God who was angry, allowing His wrath to be turned away." (Morris)
"Whoever thinks he can smile at God's wrath will never praise him eternally for his grace." (Heinrich Vogel)
"If we understand it properly (God's wrath) it has nothing whatever to do with primitiveness, with naive anthropomorphism. On the contrary, it is the necessary expression of God, taking himself and us seriously. He takes us so seriously that our changed attitude with regard to him produces a change in his attitude towards us... The term 'God's wrath' therefore means that the breach of communion, which has been made from our side, means also a breach for God. It means that our guilt is guilt in his sight too, that our separation from him is a reality for him too, that his holy will, encountering resistance, becomes in itself resistance." (Emil Bruner)
"Indeed, it is largely because wrath is so fully personal in the Old Testament that mercy becomes so fully personal, for mercy is the action of the same God who was angry, allowing His wrath to be turned away." (Morris)
"Whoever thinks he can smile at God's wrath will never praise him eternally for his grace." (Heinrich Vogel)
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