AVOID THE APPEARANCE OF EVIL

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AVOID OF THE APPEARANCE OF EVIL

            The Apostle Paul tells believers to abstain from every form of evil (1 Thess 5:22). While the ESV reads, “form,” other translations read, “appearance,” e.g. the KJV, BRG, GNV, AKJV, and TPT. In the English language, form and appearance have two disparate meanings and implications. Paul’s instructions here are often stretched in manifold directions to fit one’s theological interpretation. It is doubtlessly a vital instruction; yet, believers must discern and interpret the intention behind Paul’s words. The line between clarity and ambiguity in these directions is often imprecise, forcing Christians to a variety of personal interpretations. Certainly, there is room for disagreement here; we must, however, determine what Paul’s words mean based on sound reason and doctrine. I have four personal thoughts regarding the appearance (or the form) of evil.

It Is Better to Err on the Side of Holiness Rather Than Evil

            We should first understand that it is always better for Christians to err on the side of holiness rather than evil. When discussing subjective and hermeneutical issues, our arguments are often made through the lens of what we might do without constituting sin. We should, however, constantly ask ourselves what we might do that is closest to holiness rather than what is closest to evil without being evil. I must measure my words carefully here because I do not want to imply that a decision based on the lack of evil is sin. Make no mistake; it is not. Nonetheless, Christ does not call us to serve him flippantly. Contrarily, believers are called to give up all rights to self (Matt 16:25). John Piper says it this way:

God gave us a self, not so that we would have something to exalt in, but something to exalt with. He gave us a self, not to be the object of our joy, but the subject of joy. That is, not to be the focus of happiness in front of the mirror or the selfie, but the furnace of happiness in front of Jesus. Our desires are meant to lead us to God, in whose presence is fullness of joy. He gave us a self not as an instrument of self-worth, but as an instrument of worship.[1]

If we view ourselves and our very lives through the correct grid, it becomes quickly obvious that God has saved us for holiness, not personal gratification through heaven. On that notion then, we should err on the side of holiness rather than evil. While an action might not be evil in and of itself, it might not be the most holy option for us. It surely could be, though we must determine which it is. Erring on the side of holiness will never detract from the mission of glorifying God.

The Line between the Appearance of Evil and Evil Itself Is Often Blurred

            One reason the appearance of evil is a difficult topic to discuss is because the line between appearance and actual evil is often blurred. This further illustrates the necessity of erring on the side of holiness. Nevertheless, it should be elucidated that the appearance of evil is not synonymous with evil itself. I think this is why Paul’s instructions are given in the first place. Paul does not refer to appearance or form as evil; his instructions to avoid it, however, imply that what looks evil might be evil if it contaminates the peace among believers. 1 Thessalonians 5 is written in the context of living at peace with other believers. Paul gives the direction to avoid all forms of evil then to enhance the peace among believers. Out of respect for each other, we should humbly look to their interests above our own (Phil 2:4). What might offend others should be considered carefully. It is impossible to live at peace with everyone at all times (Rom 12:18); however, avoiding the appearance and form of evil is a good start.

            With a blurred line then, Christians should consider the context. The appearance of evil is contextual. In my personal experience, I have served in churches where drinking alcohol was practiced without much thought. I’ve also served in churches with congregants who considered drinking alcohol to be unarguably wrong. Scripture never says that drinking alcohol is wrong so to profess that it is sin is to effectively add to Scripture. In such a context though, believers should consider the perspectives of others and respect them. If drinking (or any other action) will hurt the peace and unity of the fellowship, Christians should not practice it or at least be careful when they do, e.g. act outside the presence of those who are offended by the action. The appearance of evil is contextual; the line is blurry; and Christians should consider contextual issues with wisdom before acting.

Christians Should Give Grace, Particularly in Ambiguous Circumstances

            The topic of what appears evil has two contrasting views. There is the view of the one who acts and the view of the one who observes the acts of others. From the perspective of the observer, we should live with grace, particularly in ambiguous circumstances.[2] If Scripture is not explicit on an issue, Christians should not impose personal convictions on others. Personal convictions are personal, not universal. In our actions, however, we should consider who is observing us, i.e. are nonbelievers or weaker Christians watching us, and if so, how will our action affect them? In asking such a question, I am, in no way, suggesting that the mere necessity of asking the question means the action is wrong. One might be able to employ a questionable (at best) action without affecting another’s spirituality. If our actions affect believers or nonbelievers in a negative way, the action is wrong. In our observations then, we should ask ourselves if we are critical because it affects us negatively or if our critique is baseless. I think many of our critical opinions are baseless. They don’t truly affect our spirituality or the spirituality of others, although we might argue and even think they do. For baseless opinions then, we should give abounding grace.

            Paul says that just because something is lawful does not mean it is beneficial (1 Cor 6:12). That does not mean, however, that what does not benefit us is unquestionably a sin. Paul’s thought here is often used as an argument against hazy actions. Be mindful of the fact that what appears evil to some might not appear evil to others. We can be as careful as possible to avoid the appearance of evil throughout our entire lives, but the time comes when others’ preconceived notions with no merit should be disregarded. If we did not employ every action someone thought was questionable, we might live as vegetables in our house; even that might be considered evil by some. The three perspectives we should take are:

1)     we should give grace to people to practice actions that are not explicitly forbidden in Scripture and even ask ourselves why we are offended by the action in the first place;

2)     we should err on the side of righteousness in a reasonable manner, i.e. if one’s criticisms of our actions are unquestionably baseless, we should discuss these matters with them in love; and

3)     we should live at peace with and out of respect for one another in the body of Christ.

Christians Are Ambassadors Always

            My final thought on the issue of the appearance of evil is that Christians are ambassadors for Christ always. We don’t get a break from it.          In that light then, we should take our call to follow Christ seriously. Knowing Christ and making him known requires substantial commitment. With the glory of God as the issue, every single decision we make, big or small, should serve that aim. No Christian is ever exempt from serving and honoring Christ. Contextually, God-honoring decisions could look different for different people. Being mindful of our context then, let us seek righteousness above evil and always err on the side of holiness and grace.

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[1] John Piper, “Avoiding Pride in a World of Selfie Sticks and Social Media Platforms,” Ask Pastor John, Desiring God, February 12, 2018, accessed February 13, 2018, https://www.desiringgod.org/interviews/avoiding-pride-in-a-world-of-selfie-sticks-and-social-media-platforms.

[2] The term, “ambiguous circumstances” implies circumstances that are not biblically clear regarding rightness and wrongness.

PATRIOTISM, NATIONALISM, AND THE CHRISTIAN

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            In recent years, discussions of patriotism and nationalism have penetrated the boundaries of society and moved into the walls of the church to the point where falsely marrying the church to one side of the issue or another now regularly occurs. As a pastor and a worship leader, I desire to see all things through the grid of God’s glory; this includes the issue of patriotism and nationalism, which are two drastically disparate items. What is the Christian view on patriotism? On nationalism? Is there a single Christian view, or might there be a plurality of right views on the issue? I am usually a both and person and prefer to view issues with an open mind, if the view I have does not blatantly contradict Scripture. I have three primary thoughts on the Christian’s relationship between patriotism and nationalism as well as an additional personal note that I would like to share.

God’s Heart Is for the Nations

            First, God’s heart is for the nations. Scripture is replete with the concept of nations. Psalm 46:10 reads, “Be still, and know that I am God. I will be exalted among the nations, I will be exalted in all the earth!” (ESV). The Prophet Isaiah speaks of God as a judge between Nations (Isa 2:4). Additionally, the Psalmist says that the LORD rules over the nations (Ps 22:28). Our modern concept of nations is limited to geographic regions; yet, geography does not fit the context of Scripture. In the Bible, nations are groups of people. Certainly, nations often reside in the same region but not always, e.g. the church is referred to as a “holy nation” (1 Pet 2:9). In that sense then, God’s people are collectively known as a nation. The church includes people from all parts of the world and all generations. The holy and chosen nation of God, the church, is not limited by geographic regions, i.e. the biblical view of a nation is not synonymous with a country. God’s heart is not merely for the people of the nations but rather for the people of all nations to worship him, hence the concept of worship as the primary purpose of the church. Missions exists so that the gospel of Christ is shared with all nations in order that all nations might worship triune God. In discussions of nationalism and patriotism, we must realize that God’s heart is not for any single country but for all nations or groups of people.

It Is Okay and Good to Love Your Country

            Second, it is not wrong to love your country. We must realize the difference between a nation and a country, which I just expressed. We should also be mindful that our allegiance to country should never override our allegiance to God. Having this moral compass might involve standing against government at times. Godly men and women throughout history have stood against governments in the name of righteousness. Doing so does not make one unpatriotic but, in fact, more patriotic. When people love God, they want the best for their country. Godliness is always best for any group of people. I do not advocate forcing or legislating morality; I do, however, make the point that one’s faith in Christ affects what they advocate for in society. If a government is immoral to the point that their actions are destroying a group of people, righteous individuals and churches should intervene and stand against their government, not out of hate for their country but rather out of love.

            These are complicated issues; rarely, are they black and white. I would personally suggest that Christians should be careful not to equate certain political stances with moral stances. If, however, a government’s actions are apparently wrong and dangerous,[1] people should intervene. Even Dietrich Bonhoeffer recognized the vitality of a love for country. German Christians held a convention in 1933 at which they resolved, “God has created me a German. Germanism is a gift from God.”[2] Christians like Bonhoeffer treaded the fragile path of compatibility between patriotism and allegiance to Christ. Christians should hold unwavering allegiance to Christ; upon that allegiance then, when a government is corrupt, God’s people must take a stand as patriots, which is precisely what Bonhoeffer did. He did not resent his German countrymen and even acknowledged that godly men fought for the German military. His obligation, however, was first and foremost to Christ. It is okay and good to love your country; nonetheless, love God more.

There Is a Difference in Patriotism and Nationalism

            The association of patriotism and nationalism presents a false dichotomy; the two are not synonymous. Where nationalism professes allegiance to geographic countries at all costs, patriotism professes allegiance to a people (perhaps in a country). In Christian worship, we should partake in patriotism, not nationalism. Our western idea of patriotism, however, has evolved into a misunderstanding of meaning nationalism. We must change this. The United States is not God’s chosen people; nor will we ever be. Yet, believers in the United States are part of one holy and chosen nation, the people of God. Let us then be fervently faithful to God above all else, and upon our allegiance to God, let us be patriotic in love for our own people and people of other nations. Christians from all parts of the world are collectively one nation.

A Personal Note: Symbols of Nationalism Do Not Belong in Weekly Worship Gatherings

            As a pastor and a worship leader, I need to take time to discuss symbols of nationalism in places of worship. My eyes were opened to the seriousness of the issue in the mid-2000s when a man in the church in which I was ministering complained about images of the Apostles on our stained-glass windows. In the same worship space, however, there also stood an American flag. It saddened me that he did not have a problem with the flag but with images (symbols) of the Apostles. My personal stance of eliminating symbols of nationalism in worship is derived primarily from a fervent belief that triune God, whose heart is for all nations, should be the focus of all aspects of corporate worship. By corporate worship, I am referring to the church’s weekly worship gatherings. Note that I did not suggest symbols of patriotism should never be employed. There are certainly times, in proud celebrations of one’s country, when patriotic symbols can and should be presented. A place of worship, however, is not one of those places.

During a recent 4^th of July celebration, a prominent megachurch opted to dedicate the entire Sunday morning worship gathering to country. The songs which were sung were focused on country and often did not mention or allude to God. American flags were waved throughout the service. In my opinion, this worship service did not tell the story of God but of country. A case could be made that what occurred during that service was idolatry. The story of God and his people should be the sole focus of corporate worship.

            Since God’s heart is for all nations (groups of people), equally, if a nation is represented in corporate worship, it should be the holy and chosen nation of the people of God. If Christians neglect to see the nations as God’s heart and desire, they effectively disobey the gospel’s call to preach to all nations, not one better than the other. We might believe that ours is the greatest country on earth, but it is wrong to say that any country is the greatest nation on earth. The elements surrounding the Christian perspectives on patriotism and nationalism are coming to a head. We must then know what we believe and how to respond. Let us be faithful followers of Christ who love our country but love God’s heart for all nations and people above anything else.

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[1] The combination of wrong and dangerous should be considered rather than only wrong. In situations where actions are only wrong, Christians should preach the truth against it but not risk heavy intervention.

[2] Jack Rogers, Presbyterian Creeds (Philadelphia, PA: Westminster Press, 1985), 182.

WORDS MATTER: THE IMPORTANCE OF CLARITY IN GOSPEL COMMUNICATION

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WORDS MATTER: THE IMPORTANCE OF CLARITY IN GOSPEL COMMUNICATION

            Perhaps you have had heated conversations (with believers or non-believers) on seemingly controversial theological topics. As unified and loving Christians, a difficult aspect to our faith is learning how to handle disagreements. A few months ago, my commentary centered around orthodoxy and how we determine what is orthodox. I made the point that the older I get, the less orthodox items there are, i.e. there must be room for disagreement in the church. Yet, I would also offer the necessity of clarity in gospel communication. Secondary issues do not equate to meaningless issues; semantics or not, we not only benefit from clarity in our words, but whether dealing with preaching, singing, or general conversation, I submit that we are called to clarity in gospel communication. The tendency is often to negate the importance of words in communication; yet, words mean and imply vital elements which we (knowingly or unknowingly) communicate. Therefore, regarding clarity in gospel communication, I have three thoughts we should be mindful of in our dialogue.

If It Is in the Bible, It Is Important

            The Apostle Paul suggests that “all Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness” (2 Tim 3:16).  The word, all, encompasses secondary issues. It might be tempting to equate secondary with unimportant. The reality, however, is that if a word or topic is in the Bible, it is important. Certainly, it is possible to create false emphasis to biblical words through interpretation; yet, the words themselves are important. For that reason, God’s people should strive for clarity and do so by not negating the words of Scripture. The text exists for a reason; we then should not assume that some words in the Bible are more important than others. While not every issue is salvific, every word of the Bible collectively is salvific by its very nature, i.e. even in secondary issues, the biblical text itself points to the gospel story. Clarity then is vital to gospel communication. We should not employ laziness in our communication but rather precision and clarity.

We Never Get It Completely Right, and We Must Be Okay with That

            Human beings, by nature, want to be in control. When we are not in control or when we make mistakes, it bothers us. Nonetheless, mistakes are a normal part of human life; this is a reality we must understand and be okay with. As we preach the gospel, as we sing the gospel, as we write gospel-centered music, and as we communicate the gospel, we will never get it completely right while we are being conformed into the image of Christ (Rom 8:29). Similar to the way we should approach secondary issues, the fact that we will not employ objectively precise words in our communication should not deter us from trying, for even in our unintentional wrongness, God uses the foolishness of preaching (1 Cor 1:21). Using such a truth as an excuse for laziness is to effectively abandon the call to know God and to make him known. God is manifold; the Bible is manifold; and we, his servants, must strive for clarity in gospel-centered communication since the message we preach is the most important message to humankind. We walk both ways on a two-way highway in that we should strive for clarity and precision in gospel communication, yet we must also be okay with the fact that in our continued sanctification, we will not get our chosen words completely correct. It is not Christians who save people; it is Jesus Christ. Let us then strive for clarity and trust the work of the Holy Spirit to use the foolish words we prepare to communicate the gospel, whether through preaching, songwriting, praying, or daily conversations.

While Our Best Is Worthless Compared to God, We Should Never Excuse Sloppiness

            If we use secondary issues and imperfection as excuses for lack of clarity, we cheapen the gospel. There is no excuse for sloppiness in gospel communication; when we employ sloppiness, we should correct our mistake(s). It is vital for God’s people to live in the reality that the best offering of any human is worthless compared to the glory of God; yet, our call is to excellence. As we preach the gospel, we should trust God to use the delivery of the message and to intervene in every word that is communicated. If we make excuses for lack of clarity, we cheapen the gospel, which is the central message of the Bible. Either the entire Bible is effective, or it is not; by negating certain parts of Scripture or writing off its importance, we do not communicate the whole counsel of God (Acts 20:27). Is our best worthless compared to God? Yes. Is the whole counsel and narrative of Scripture effective by the power of the Holy Spirit? Yes. We should then trust God’s work in communicating the gospel as clearly as possible without cheapening the message on account of our imperfection.

Words Matter

            While the church is comprised of many imperfect people, we serve a God who is perfect and who is also perfecting his people. The gospel message changes people; the words of the Bible proclaim the whole counsel of God; and indeed, the foolishness of preaching the entire narrative of Scripture, controversial topics included, yields a far greater effect than presenting a human understanding of God. Clarity is vital, and words matter. Let us strive for excellence then and trust God to help us grow and continue to use us where we fail in communication. The difference between two words might seem subtle and unimportant, but words matter. Clarity is gospel communication is crucial.

EVANGELISM METHODS

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EVANGLISM METHODS

As we approach the Feast of St. Valentine, we often (at least in western culture) consider the topic of love. February 14 has become something of an enigma, having moved far from its original intent. So little is known of St. Valentine that the Catholic Church has removed the Feast of St. Valentine as an official feast day but has opted to keep it on local calendars. Nevertheless, in western culture, Valentine’s Day is the day we celebrate love so on the topic of love, as a follower of Christ, I would like to discuss the relevant topic of evangelism. I relate evangelism to love because of our urgent call to preach the gospel and share the love of Christ. God is love and has given people a way to him through Jesus Christ. How much then do we have to not love people to refuse our participation in evangelism? If love doesn’t compel us to evangelize, we should be compelled first and foremost by the mere fact that God has called us to it (2 Tim 4:5); therefore, it is a command. God’s command then should be enough. Yet, often it isn’t. In the name of love for humanity, let us be evangelists.

What is the best method of evangelism? I was raised in an evangelical Baptist church that not only believed in evangelism but also practiced it, and we utilized various methods of evangelism. A plurality of acronyms and methods were fed into my brain from an early age. One I remember is the FAITH method. Each letter of FAITH represented a part of the gospel message. The goal, at the end of the presentation, was to get people to receive[1] Christ. Methods such as this could certainly be beneficial, especially for people like me who enjoy structure and planning. When I preach, speak, or give a presentation, I want to know what I will say. That is not to diminish the prompting of the Holy Spirit. Structure, however, helps people like me. No matter how we employ it though, evangelism is necessary for all believers. We are called to evangelize so how should we do it, and why is it important? I have some thoughts regarding evangelism methods that I would like to share.

Christians Are Called to Preach in Season and out of Season

            The Apostle Paul tells Timothy (and all believers) to preach the gospel in season and out of season (2 Tim 4:2), i.e. at all times and in all circumstances, Christians should preach the gospel message. Paul’s instructions here are broad but encompass everything and leave out nothing. An inference may be made here that while building relationships is certainly helpful, it is not imperative. In season and out of season is indicative that “the Christian . . . must always be on duty. He must take every opportunity to serve, whether the occasion seems opportune or not.”^[2] We might derive then that relationships are not absolutely necessary. No matter which evangelism method we employ, our call and command to preach, witness, and evangelize must not be taken lightly. It is not an option for Christians. Not all believers are given the office of an evangelist, those who are called to equip the saints in the local church for the work of ministry (Eph 4:11), but all believers are called to evangelize. All evangelistic actions we take then stem from this overarching call to evangelize. We must realize it and act no matter the time or season. Evangelism is of utmost importance.

Practically Speaking, Relationships Help

            I do not intend to diminish the importance of relationships; practically speaking, relationships unquestionably help. Many of us know this from personal experience. We have had better results speaking to friends about faith than we have random people. Pragmatically, people are more willing to listen to and have discussions of faith with people they know, which is why we should also strive to build relationships. Without expecting the lost to act as if they are saved, we should build loving and meaningful relationships with those who do not yet know Christ. Doing so then opens multiple opportunities of evangelism that could prove far more effective than if we did not build those relationships. The goal of anything in life is the glorification of God. The goal of relationships, similarly, is the gospel message of hope in the glory of Jesus Christ. While we are called to evangelize constantly, relationships surely help. Our goal in relationships then should be a continual proclamation of the gospel message in our work of evangelism.

Be Wise about the Language You Use

            If we are not careful, we might (wrongly) assume that those who are lost understand the language we use as Christians. Reasonably, the world does not understand much of our biblical and spiritual language for a multitude of reasons. Often, we speak to each other in biblical language that we would not ordinarily use in colloquial conversations. Words such as sanctification, salvation, and eschatology do not register with the common lost person. We should be careful and wise with the evangelistic language we use. This is yet another reason building relationships is helpful; we have time to gauge how we speak to those we witness to if we already have a relationship with them. Bear in mind also that older evangelistic methods are often ineffective in modern society, e.g. one should probably not start a conversation with someone they have never met by asking, “If you were to die today, do you know where you would spend eternity?” This is likely a bad conversation starter in any situation, but particularly in evangelism, there are better conversation starters. God has given us brains and social skills for his purposes; evangelism is one of those purposes. Let us then be wise with the language we use in evangelizing.

Something Is Better than Nothing

            In all the thoughts I have presented here, I realize that something is better than nothing. Many Christians use the very points I’ve made to make excuses for not sharing Christ. St. Francis of Assisi once said, “Preach the gospel at all times. When necessary, use words.”[3] We evangelize not only with words but with our lifestyles. God uses the foolishness of preaching (1 Cor 1:21) so no matter the method we use, the Holy Spirit continues to change lives. The way he does not is by the people of God neglecting to evangelize, i.e. there is no excuse for not participating in evangelism. We will not get evangelism 100% correct, but the Spirit always will. Our part is to trust God and obey him. We should be wise in how we present the gospel, but we should not neglect to present it. Think; use common sense; study; pray; and polish your gospel presentation; but do not neglect to obey the task God has given us of fulfilling your call as an evangelist.

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[1] Many would say accept rather than receive. I choose the word, receive, for theological reasons.

^[2] Donald Guthrie, Pastoral Epistles: An Introduction and Commentary, vol. 14, Tyndale New Testament Commentaries (Downers Grove, IL: InterVarsity Press, 1990), 185.

[3] Jamie Arpin-Ricci, “Preach the Gospel at All Times?,” Huffington Post (August 31, 2012), accessed January 1, 2018, https://www.huffingtonpost.com/jamie-arpinricci/preach-the-gospel-at-all-times-st-francis_b_1627781.html.

HOW DOES GOD SPEAK TO YOU?

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HOW DOES GOD SPEAK TO YOU?

            As a minister of the gospel, it has often been asked to me, “How do you hear from God?” or “How does God speak?” Serving an invisible God, it may certainly seem challenging to hear from him or even more to know if what we are hearing is him at all. If there were a cut and dry answer, I’m sure these types of questions would cease to be asked. Yet there is not. We must sift through the myriad of distractions and messages coming at us from all directions and recognize the truth that God definitely speaks to his people. How do we do this? I have some practical suggestions, but beyond that, I would like to discuss ways we can know God is speaking to us. Ultimately, it is up to us individually to make that determination. Nonetheless, being mindful of certain things regarding God speaking will greatly aid in our ability to perceive God’s voice to us both individually and corporately.

The Bible

            I think the most obvious way in which God speaks to us is through the Bible. Bear in mind that the word spoken of in Scripture is Jesus Christ, not only the text of the Bible, i.e. the Bible is the word because it centers around the person and work of Jesus; Jesus is superior to the Bible because he indeed is the very one who spoke it. For that reason, we can trust Scripture. We can trust it and rely on it. If Jesus is right, then the Bible is right. When discerning whether God is speaking, we should be ever-cognizant of the fact that when God speaks, he never contradicts his word, e.g. he will not tell a spouse to abandon their marriage. That is not to say that there are no grey areas. Undoubtedly, there are times when interpretation comes into play. The Bible, nevertheless, should be the primary tool used for God to speak to us. In fact, I would suggest that the Bible should be the first place we turn to hear God speak. Rest assured also that when we read the text of Scripture, God speaks each time. The question then is whether we are listening and willing to obey. God speaks through the Bible.

Prayer

            In addition to the Bible is prayer. God speaks through prayer on both a personal and a corporate basis. Prayer is the channel through which God communicates with his people. Where the Bible is God speaking to us, prayer involves us also speaking to him. It is not giving him a list of wants but rather dialoging with the Father through the mediation of Jesus Christ and in the power of the Holy Spirit. Sometimes we may not know what to pray; that is where the Spirit’s guidance is vital. More than a mere feeling, God speaks to us in a still small voice as he did to Elijah in 1 Kings 19. The question again then is whether we are listening and willing to obey. Additionally, as already mentioned, God’s messages to us in prayer will never contradict his already and forever written word, namely the Bible, which will stand forever.

Your Brain

            Beyond the Bible and prayer, there exists some ambiguity. When we measure the means through which God is speaking against Scripture though, the ambiguity becomes clarity. God gave us brains to use and to discern what he is saying. Not to take faith out of the equation, there are times when logic is involved. We must be careful with the fine line here though, for often, faith begins where logic ends. Our brains should never override Scripture or faith. Furthermore, we should never forget that God often calls us to do what may seem (to the faithless) irrational. This is proven in the abundance of times he did so in Scripture. Our brain, however, is a tool and a tool that should be used for the glory of God. If we have an idea that does not contradict Scripture, it could very well be from God. Use your brain; think through issues; and make the best decision.

Your Desire

            Psalm 37:4 says to delight in the Lord and he will give you the desire of your heart. This might be easily misunderstood to mean that he will give you what you want. It is simpler than that though. Upon the foundational step of finding all delight and satisfaction in God, we soon discover that nothing else matters. Therefore, what he wants becomes our desire. The psalmist then intends to point out that God places the desire itself in your heart. If you seek God and if he is your sole delight, your desires are placed within you for a reason; don’t neglect them. It could be that God is speaking to you through the desires he has placed within you. What we must know with certainty then is whether our complete delight and trust is in God.

Unexplainable Peace

            Paul tells the Philippians, “. . . the peace of God, which transcends all understanding, will guard your hearts and minds in Christ Jesus” (Phil 4:7). The leadership of God is not something we must try to achieve; it is a perpetual fact, i.e. he continuously leads us whether we realize it or not. Disobedience does not happen because God is not leading. He is leading, but we choose to disobey. The peace of Christ, similarly, continuously guards our hearts and minds. It moves beyond human understanding because it is not from human logic; it is rather from God. The peace of God then is often cannot be explained. One can possess the peace of God even in the most tumultuous situation. The peace of God exists always. We, his people, have it, but do we allow ourselves to be governed by it? We are not promised ease; in fact, we are promised quite the opposite. Yet, God’s peace exists still. It is unexplainable, but when we allow ourselves to be moved and controlled by God’s peace, we hear God in no uncertain terms. More than a feeling, the peace of God grants us certainty in uncertain times. God speaks through his unexplainable peace.

Recurring Thoughts, Ideas, and Dreams

            Finally, God continues to grant recurring thoughts, ideas, and dreams. Nowhere in Scripture are we told that God has ceased speaking to people in these manners. While they might be rare (as they were in the Bible as well), God still speaks through these mechanisms. I have built a foundation upon which God speaks here beginning with the Bible and prayer. Going back to the Bible, when God speaks through thoughts, ideas, and dreams, they will not contradict the text of Scripture. If your delight is in the Lord, the thoughts and ideas you have, like desires, could be from God so don’t disregard them. God places these items in our minds for a purpose.

God’s Messages are Often Personal So You Must Determine What to Do with Them

            I’ve given some practical ways God speaks to us. The truth is, however, that we must each discern whether God is speaking to us. It is not said often, but sometimes God gives us choices, and one or the other is not wrong; either choice could be fine. The determination must be made by us. God speaks to his people individually and corporately. It is typical to have to discern whether God is speaking to us. God is speaking; the question then is whether we are listening and prepared and willing to hear and obey.

THE DIFFERENCE IN OLD TESTAMENT AND NEW TESTAMENT GIVING

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THE DIFFERENCE IN OLD TESTAMENT AND NEW TESTAMENT GIVING

            Most evangelicals have been taught to tithe; it is not a foreign concept to many including myself. Growing up as a Baptist, tithing was engrained in me from an early age. Nevertheless, as I grew older, I began to question the concept of tithing under the new covenant. I did not (and still do not) see a positive example of tithing (in its purest sense) under the new covenant of grace. To be clear, I am referring to the pure meaning of the word, tithe.

            Tithing, a difficult issue to grasp, is the topic of discussion here. I would like to approach tithing by examining it from its purest meaning. To do so, we must see tithing under the old covenant and under the new covenant. What are the purposes of tithing in each context? Determining these variables will help those of us in the new covenant to clearly comprehend our role in tithing if there is one at all. Furthermore, I will approach the issue of tithing with the idea of giving in mind. My aim is for us to realize the difference in grace giving and tithing.

Old Covenant Giving

            Before the law, Scripture mentions the first tithes given to Melchizedek, king of Salem and priest of God (Gen 14:17-20). This is the first example we have of tithing. The emphasis on Melchizedek should be placed on his position as priest, not as king. As a servant of God, tithes paid (not necessarily given) to Melchizedek went to the purposes of God. Bear in mind that the Old Testament is replete with theocracies. We are not quite to that point in Genesis 14, but a progression of societies and peoples who exist to honor their god(s) plays out during the course of the Old Testament. Melchizedek is mentioned in the New Testament as well, usually referring to Jesus Christ as the High Priest forever (Heb 4). Like Melchizedek, Jesus was not from the tribe of Levi[1]; the origin of Melchizedek is unknown.

            Under the Mosaic Law, there are several references to tithing. To name a few, there is Leviticus 27:30-33, Numbers 18:21-24, and Deuteronomy 14:22-27. In these cases, the giver is instructed to pay a tenth of their resources to the Lord. It was a law and a command no one was exempt from except the Levites. The Levites, those called to serve the Lord throughout their days, were exempt from the tithe. The tithe, in fact, was paid to the Lord through the Levites. This could be the first important clue letting us know that modern churches have it wrong on tithing when they force their ministers (usually paid on leftovers anyway) to tithe. The second important clue here is the realization that a tithe, under Old Testament law, was a tax. It is not the same as grace giving for new covenant Christians. It was a tax under a theocratic system.

            Perhaps, by this point, you might question the concept of tithing. Many of us have been taught to tithe throughout our lives. The issue is not giving but tithing. Certainly, we are called to give, but a true tithe is vastly different from the type of giving we should partake in. It is a tax; it is a tenth; it is forced; and the ministers of God were exempt from it. Perhaps we should cease to refer to our giving as tithing.

New Covenant Giving

            Under new covenant of grace, giving is placed in stark contrast to old covenant giving. While old covenant tithing was (largely) forced by taxation, new covenant giving is compelled by grace. It is not necessarily a tenth. It certainly could be for some, but it could be more (or less) for others. One significant difference in new covenant giving is that the amount depends largely on the individual, i.e. there is not a standard amount for all believers. Not to negate the obligation to give, it must be understood that those who profess Christ are called to give all they have; the way this happens could certainly vary. However, no one is exempt from giving, including ministers of God.

            In the Gospels, Jesus is found criticizing those who brag of the tithes they give; often, it is Pharisees he is criticizing. A couple of examples of this are Matthew 23:23 and Luke 18:12. Tithing, in these cases, is placed in a negative view. That is because giving is a matter of the heart. Scripture tells us that God loves a cheerful giver (2 Cor 9:7). We should rightly understand then that right giving involves more than the mere act; it involves the heart and attitude behind the act. One way we can be sure that giving is an individual matter is the inclusion of the heart.

            If we are no longer required to tithe, how then should we approach giving? The Apostle Paul tells the Church at Corinth to give as each individual person has determined with God in his or her heart (2 Cor 9:7). Additionally, in Ephesians 4, Paul makes clear that grace has been given to each of us according to the measure of Christ’s gift (Eph 4:7), which is bountiful, by the way. Our giving then is based on the grace given to us. It is not repayment, for it is impossible to repay Christ for his grace. Grace, however, is the foundation upon which we give, hence the reason new covenant giving is often referred to as grace giving. In many cases, a tenth of our financial resources would be considered low for what we should give. The problem then is not the amount but rather a lack of obedience, i.e. many Christians do not give on the foundation of grace but instead cheat God by disobeying. Grace giving is disparate from tithing primarily because of the heart behind it.

What Now?

            Certainly, the church is called, as a body and as individuals, to give. Grace giving, nonetheless, is not the same as tithing. In many (and perhaps most) cases, grace giving constitutes more than a tenth. While the old covenant tithes went to the literal and physical house of God, new covenant gifts go to meeting the needs of Christian workers (1 Tim 5:17-18[2]), meeting the needs of the saints (Acts 2:44-45), and meeting the needs of the poor (Eph 4:28[3]). Grace giving then is for a plurality of purposes, not the least of which is taking care of people. Because God is not constrained to a brick and mortar building, God’s people should give abundantly with the purposes of meeting needs in mind. In some cases, perhaps meeting needs does, in fact, involve caring for the meeting space of a local church, but it also involves meeting the needs of other people. Many might like to argue that paying ministers is wrong and unbiblical, but according to the Apostle Paul, the opposite is true. It is a two-way street though; ministers of God should minister with no thought of return, and the people of God should have in mind to take care of their leaders.

            With these concepts in mind and understanding the difference in grace giving and tithing, we should strive to be a giving people. We should give because God is a giver. As God gave in grace, we should also give of our resources to honor him and to be like him. We are not taxed or required to give a certain amount of our resources to the Lord. However, if we are not compelled to give, we have not experienced the fullness of God’s grace. We should give because God gave. In grace, we receive, and in grace we respond by giving.

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[1] Jesus was from the tribe of Judah.

[2] Paul instructs that the ministers of God be counted as worthy of double honor.

[3] Paul tells the Church at Ephesus to labor to have something to share with those in need.