If you think the theology of Predestination and Election are mind-bending you may want to brace yourself for what is coming up now. Let’s talk about Grace And A Passover Narrative.
Ephesians 1: 5 – 6
5 He decided in advance to adopt us as his children, working through Jesus Christ to bring us to himself. He was happy to do this because this is what he wanted. 6 So we praise him for his glorious grace that he so kindly gave us in his beloved Son1
Grace And Passover Narrative
1:5. “He decided in advance”
So much of the NT refers to the OT, which is the key to understanding what happened in Jesus.
Being chosen in Him is another way of talking about adoption,sonship, predestined, and foreordained. It is Passover thinking. When Moses says to Pharaoh, “Israel is my Son… therefore let my people go … and worship,” 2, it becomes the inauguration of the Passover and resulting Exodus. So we have an Exodus/Passover narrative here.
1:5 (cont.) adopt us as his children
In this context, adoption means coming into an inheritance
1:5 (cont.) working through Jesus Christ to bring us to himself.
All the hard legal work for the inheritance has been done. It requires sacrifice on an unimaginable scale. We can never expect to comprehend truly.
1:5 (cont.) He was happy to do this because this is what he wanted.
If the sacrifice was so incomprehensible, on such an unimaginable scale, how incredible is it that He did it gladly? It is “what he wanted”! “It delighted Him”.
This emphasis on grace, begs the question, ‘What is grace?’
A definition that I like is:
χάρις (charise) is the Greek for gift. All its derivatives may be variously translated as gracefulness, graciousness; favour; a favour; gratitude; and thankfulness. It is often used in the sense of the favour that an inferior finds in the eyes of his superior or as a gift or blessing brought to man by Jesus Christ. It may be used, depending on its context in the sense of gratitude, or thanks. It is often used in relation to the other words in the sentence such as in relationship to God when it refers to divine favour, or riches or a free (gracious) gift, an endowment, especially from God. For example, “I endue with grace (the divine favour)”.3
Defining grace as “undeserved favour” is helpful because a gift in Paul’s time and still in many cultures today carries an expectation of “Reciprocity”. That is, there is an expectation of something in return. In this case, the intended reciprocation is for us to Praise God. However, as we read on we will find these definitions helpful but inadequate.
1: 6 So we praise him for
There will be significantly more on the subject of adoption and sonship to come in the preceding passages. For now, we content ourselves with worship as it was intended.
1:6 (cont.) His glorious grace that He so kindly gave us in his beloved Son
Jew and gentile singing the praises of God’s glorious grace as just described, for all that he has delivered us from and done. The gift that is just boundless in its generosity.
Questions:
What is your Passover narrative?
Does your Passover narrative bring you to praise?
What does sonship mean to you?
Does sonship apply if you are a woman?
What effect does being adopted have on you?
How does God being “happy” (Delighted – New Kingdom Translation) to “adopt us as his children, working through Jesus Christ to bring us to himself” colour your reading of these verses?
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John Lennox’s Against the Flow: The Inspiration of Daniel in an Age of Relativism. A compelling and thoughtful exploration of the biblical story of Daniel. Lennox, a mathematician and Christian apologist, uses Daniel’s life as a framework. A framework to discuss how to live with integrity in a world increasingly indifferent, or even hostile, to Christian values.
Content Overview
The book delves into Daniel’s experiences in Babylon. Drawing parallels between the challenges he faced and those encountered by modern Christians. Lennox’s arguments are well-researched, combining historical context with theological insight. He illustrates how Daniel remained steadfast in his faith. Providing a blueprint for Christians today who seek to uphold their beliefs in environments that promote relativism and secularism.
Writing Style and Accessibility
Lennox’s writing is clear and engaging, making complex theological concepts accessible to a broad audience. He challenges readers to think deeply about their faith and how they engage with the world around them. The book is both inspirational and practical, offering advice on how to navigate moral and ethical dilemmas without compromising one’s convictions.
Connection to Contemporary Issues
One of the strengths of Against the Flow is its ability to connect ancient biblical narratives with contemporary issues. Lennox does this without being overly didactic, allowing readers to draw their own conclusions. His use of historical and cultural analysis adds depth to his arguments, making the book a rich resource for anyone interested in the intersection of faith and culture.
Considerations
However, the book might be challenging for those not already familiar with Christian theology or the Book of Daniel. Lennox assumes a certain level of knowledge, which could make the book less accessible to some readers. Despite this, Against the Flow is a thought-provoking and encouraging read for those looking to strengthen their faith and navigate the complexities of modern life with wisdom and grace.
In my post, Daniel Questions – Against the Flow you will find a number of questions that are at the end of this book. These are not the usual “What is on page ###” type questions. If you take the time to read the book or watch the videos or preferably both. (the links for both are in the post) you should take the time to try to answer the questions. You will find yourself illuminated.
Part of Paul’s wonderful prayer contains some of the most controversial language in Christian history. It launched generations of debate on predestination and election.
Ephesians 1:4-8
This is not just about predestination and election but also about blessing:
4 just as he chose us to be in him* before the beginning of this world so that in love we could be holy and without fault before him. 5 He decided in advance to adopt us as his children, working through Jesus Christ to bring us to himself. He was happy to do this because this is what he wanted. 6 So we praise him for his glorious grace that he so kindly gave us in his beloved Son.* 7 Through him we gain salvation through his blood, the forgiveness of our sins as a result of his priceless grace 8 that he so generously provided for us, together with all wisdom and understanding.1
Predestination & Election
4. “he chose us to be in him before”:
It is important to keep in mind that Paul here is not thinking of individual predestination but rather corporate predestination. This is not to suggest that individual predestination does not exist. Only that it is a common misconception this is what Paul means here. A proper understanding of what is said here should call into question the idea that all are predetermined to be either saved or condemned and that it involves no free will.
In sequence, God chose:
Humanity; Genesis 1:28
Abraham; Genesis 12:1-3, Genesis 22:17-18
Israel; Exodus 1
David’s Messianic Line; 2 Samuel 7:12-14, 29, Psalm 72
The risen Jesus and the Spirit:
The risen Jesus + exaltation to rule Heaven and Earth + the gift of the Spirit + God’s blessing through Abraham to the nations, ACTS 2:14-36 ACTS 3:12-26.
BEN WITHERINGTON III (reflecting on predestination and election)
“The relationship between election and salvation is often misunderstood, especially in individualistic societies. The Bible portrays election as a corporate concept, where God chooses a people, not just individuals. In the Old Testament, election is linked to Israel; in the New Testament, it is linked to those in Christ.
However, election and salvation are not synonymous. The Israelites, God’s chosen people, witnessed miracles and were delivered from Egypt, yet only two entered the Promised Land. This highlights that being chosen does not guarantee salvation.
Reflecting on the relationship between belief and behaviour, theology and ethics, it becomes clear that behaviour matters. We are called to model God’s moral character, and by His grace, we are equipped to do so.”
BEN WITHERINGTON III (cont)
“The key to understanding what Paul means by [the word “election”] is the phrase “in Christ.” When Paul says believers were chosen before the foundation of the world “in him,” … He means that Christ preexisted before the creation of the universe and that, by God’s choosing of him (who is the Elect One), those who would come to be “in him” by faith find themselves among “the elect”in the person of their redeemer. God, because of his great love, destined that those who believe “in Christ” would be adopted as his sons and daughters. The concept of election and destining here is corporate…
If one is in Christ, one is elect and part of the destined Messianic family. Paul is not talking about the pre-temporal electing or choosing of individual humans outside of Christ to be in Christ, but rather of the election of Christ and what is destined for those…who are in Christ…
In the article “The Letter to the Ephesians,” in The New Interpreters Bible (Nashville: Abingdon, 2000) p. 373, Pheme Perkins says,
“When Ephesians 1 is contrasted with the Dead Sea Scrolls, “Notice the total lack of discussion of the predestination of the wicked… Ephesians does not depict election as that which divides the human race but as that which unites it in Christ, hence the strong contrast with the Qumran language about the election and salvation of the few righteous in contrast to the majority of the race.”
In short, Paul here is, not, trying to answer the question of how someone becomes a Christian. As much as we want him to. He is only explaining that when you are in Christ you are adopted into the elect.
God’s choosing of the Messiah is God’s way of choosing, once again, the whole of humanity.
Blessings and Election – A Study
Blessings, predestination and election are significant subjects. If you wish to do further study, you can go to:
The notes attached to this module are particularly useful, Clickon the Notebook Icon in the top right-hand corner>teachers-notes>dropdown menu to session 8.
Predestination and Free Will
The Right Person in The Right Place at The Right Time
Being in Jesus and Him in us, helps us understand the idea of just happening to be The Right Person in The Right Place at The Right Time. Not as serendipity but as an act of God’s sovereignty.
Paul, for example, goes to Philippi and there’s Lydia and she’s ready (Acts 16:14). He didn’t do that. He was just there at the right time. Or in 1 Corinthians 3:5-10 where he says, “Listen, one is the sower, one is the planter, one is the etc… but God is the one doing…”
But before we get ourselves stuck in the whole, “Was I pre-programmed to do this?” We need to stop and try to understand that we get to do things for God because God loved us first. That is what is important. We can argue about all the other stuff but when it comes down to it, the most important thing is that we get to do those things for God as a result of Him loving us first.
Something to think about
What if:
God has chosen everyone but we can choose to opt out?
It is not a case of deciding to be a Christian. Rather a case of deciding not to opt out of being in Christ.
choosing particular people or particular people groups was a result of choosing the last ones to opt out?
Christ’s coming and His death and resurrection are God’s way of making sure that no one has an excuse if they opt-out.
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3 Praise God the Father of our Lord Jesus Christ, who has blessed us in Christ with all that’s spiritually good in the heavenly world, 4 just as he chose us to be in him* before the beginning of this world so that in love we could be holy and without fault before him. 5 He decided in advance to adopt us as his children, working through Jesus Christ to bring us to himself. He was happy to do this because this is what he wanted. 6 So we praise him for his glorious grace that he so kindly gave us in his beloved Son.* 7 Through him we gain salvation through his blood, the forgiveness of our sins as a result of his priceless grace 8 that he so generously provided for us, together with all wisdom and understanding.
9 He revealed to us his previously hidden will through which he was happy to pursue his plan 10 at the appropriate time to bring everyone* together in Christ—those in heaven and those on the earth. 11 In him—we were chosen beforehand. According to the plan of the one who is working everything out according to his will. 12 For the purpose that we* who were the first to hope in Christ could praise his glory. 13 In him—you* too have heard the word of truth, the good news of your salvation. In him—because you trusted in him you were stamped with the seal of the Holy Spirit’s promise, 14 which is a down-payment on our inheritance when God redeems what he’s kept safe for himself—us, who will praise and give him glory! 1
A Wonderful And Rich Celebration
As we read the above we are treated to a single long opening prayer, that in Greek is a single sentence. It is a wonderful and rich celebration that God has at last done what he said he would do. Paul declares all things accomplished are accomplished “in Him” (Christ, the King, the Messiah). It is in the King that we who share “in Him” become a part of His Kingdom.
Paul can’t say “in Him” often enough. The change from “we” in verse 11 to “you” (you all) makes it clear. The “we” refers to Israel. The you all to the Gentiles. With the resulting unification being “our inheritance”.
Blessing The Triune God
3 Praise God the Father of our Lord Jesus Christ, who has blessed us in Christ with all that’s spiritually good in the heavenly world,
Ephesians 1:1 blesses the readers. Here, in verse 3 the opening prayer is a blessing that turns to the Lord with praise for all His blessing to us. Whilst this is well before a time in history where any theology of the trinity was ever proposed, God the Father and Son (“Lord Jesus Messiah”) are all included in this one line.
“spiritually good” – Spirit-blessing (Lit. εὐλογίᾳ πνευματικῇ) emphasizes the giver of the blessing rather than the blessing itself. That is, it emphasises that it is God’s Spirit that is the giver of blessing. Below is my list of the spiritual blessings I think Paul is naming.
Challenge:
Before you read the list below, try to create a list of your own. My list may not be complete.
These Spirit-given blessings include:
Election / chosen-ness in Him (1:4)
Adoption as God’s children (1:5)
Grace (1:6)
Redemption (1:7a)
Forgiveness of sins (1:7b)
Knowledge of God’s secret purpose (1:9)
Hope of a future inheritance (1:11-12)
The presence of God’s Spirit (1:13-14)
Next: Ephesians 1:3-14 continued…
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In these first 2 verses, Paul establishes his authority and gives his blessing.
1 This letter comes from Paul, an apostle of Christ Jesus according to God’s will, to the Christians* in Ephesus and those who trust in Christ Jesus. 2 Grace and peace to you from God our Father and the Lord Jesus Christ.1
Paul The Apostle
1:1 “This letter comes from Paul, an apostle of Christ Jesus according to God’s will,
Paul begins by stamping his authority on this letter. The importance of this will become increasingly apparent as the letter proceeds.
1:1 (Cont.) “to the Christians* in Ephesus and those who trust in Christ Jesus.”
Having made clear his authority he skilfully states the purposes of his writing in a blessing. He outlines the main themes he is going to cover. As alluded to in the overview blog post, “a number of the earliest and most important manuscripts omit “in Ephesus,” though it is hard to make sense of the line without this phrase (cf. RSV, “to the saints who are also faithful”).2 Nevertheless it is obvious that this letter was intended to be circulated to the churches. Therefore it is addressed as much to us today as to the early church.
Holy Ones – Saints
“Christians”, hagios (ἅγιος) – “holy ones” or “saints”. The word refers to someone set apart from the secular for religious purposes. In the time of Paul, unlike today’s tendency, it is not exclusively a Christian or Jewish word. This may be scandalous to our modern way of thinking. But not to the readers.
A Version Of The Aaronic Blessing
1:2. “Grace and peace to you from God our Father and the Lord Jesus Christ”
With his authority established and his purpose clearly stated Paul’s blessing expresses love and concern for the readers. It is a version of the Aaronic Blessing. (“The Lord bless you and keep you; the Lord make his face to shine upon you and be gracious. to you; the Lord lift up his countenance upon you and give you peace” 2).
“Grace” is introduced. It will become a key subject throughout the rest of the epistle. It could be considered a subtitle except it is not subordinate to the main themes.
“Peace” is the Greek word εἰρήνη (eirana) It comes from the Hebrew Shalom, meaning peace and wholeness. It is central in the Bible, representing God’s desire for harmony, justice, and well-being among all creation. It is so important that before we go any further you should watch the following video to help your understanding. But before you watch the video try answering the following:
Question:
What is your understanding of peace in the bible?
Does the word peace as used here have anything to do with pacifism?
This is a letter to faithful believers (loyal), brothers and sisters (saints, holy ones) in the family of Jesus (King Jesus, the Messiah) to learn authoritatively about living and working together (God’s purpose, in King Jesus) in and with the amazing blessings of grace and peace made available by the triune God. There is much more to discuss on this topic. We shall discuss it in upcoming blog posts.
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2W. Hall Harris III et al., eds., The Lexham English Bible (Bellingham, WA: Lexham Press, 2012).
Although acknowledged in our Bibles as being written to the Ephesians, the letter was intended to be circulated. The earliest copies of this letter do not say that it was written to the Ephesians. It is therefore likely then that it contains responses to several issues raised by the different congregations to which it was going to be distributed.
Throughout this epistle the word “you”, every single appearance of it, is plural. This is obvious in the old King James Version. Where “thee, thou and ye” are used (“thou” and “ye” meaning “you”). But it is not so obvious in a modern English translation. Dr Tim Makie of the Bible Project prefers the pronunciation as they do in the southern USA as “y’all”.
Paul has crafted this letter to be a unified message to a wide audience. In doing so he has made it applicable to all believers everywhere in every time including us today.
Challenge:
Read through the first chapter of Ephesians and see how many superlatives you can find.
Question:
What impressions does the number of superlatives leave you with?
Prayer and Worship
Chapters 1,2 and 3 are effectively one continuous act of prayer and worship centred around the New Temple. Especially towards the end of chapter 2. The Temple now consists of all God’s people in the King (Messiah, Christ).
The acts of worship and prayer are stuffed with memories of the narrative that permeates the prayer and life of ancient Israel. That narrative is of the redemption of Israel at the Passover. The Passover is the inheritance that God promises and gives them. It interprets their worship and is the life that sustains them.
“The Eodus Followed by the Ten Commandments at Sinai and the subsequent writing of this Torah may be considered God’s third attempt at creating a moral world.” – Dennis Prager, “The Rational Bible: Exodus“.
Questions:
Does this have any relevance to our daily lives as God lovers?
Does this have any relevance to our worship lives as God lovers?
Glory
Glory is a word that immediately inspires people and certainly can come with a sense of awe. It occurs so often in the text that we must try to come to grips with it.
Questions:
What do you know about Glory?
What do you think Glory means?
Some try to replace the word “Glory” with “honour”. That can be helpful. Just as when an army general shows up in full dress uniform, he shows his honour with all the regalia. This is his glory. But this only expresses part of the intent of the word.
In my youth, I decorated my room to my heart’s content. It was a weird room by most standards. It had cellophane of all colours surrounding the lighting, and walls painted with space scenes and posters, many of which I created myself. I built and displayed science fiction and fantasy models as well as historic and modern military aircraft from around the world.
There were strings all over the place to remotely control things as Infrared remote controls were rare back then. One long-term project was a WWII-type diorama, complete with a model electric train set that bristled with carriages that exploded and launched things. Not to mention the moon landscape I made. This was all highlighted, during the day, by the light through my large window, with curtains I made in macrame. These macrame curtains were an ocean theme with additional symbolism of my Christian faith and other things I liked. This was a place where I could freely express myself. It was my glory.
Glory is something that pleases. Something that gives honour. Something that stands out. It is capturing, impressive, inspiring and awesome. Gives hope and causes us to praise. Wealth and power are associated. As God’s Shekinah (see below) it is God’s visible and physical presence that fills the Temple.
Glory is no ordinary word!
Two Great Themes
Paul is writing as a Jew of the Second Temple period. That is the long period after the Babylonian exile when there was a sense of puzzlement among many of the Jews. When they returned from that exile they had rebuilt the temple. But things were not as promised. Isaiah, Jeremiah, Ezekiel, Zechariah, and Malachi did not see their great promises fulfilled. The Temple was not up to the standard of Solomon and God’s Glory had not returned. He had not come back in person and until that moment the long exile would not truly be over.
Israel’s sin caused the exile. The deliverance they were seeking was to be the ultimate forgiveness of sin. The new covenant in Jeremiah 31 says sins will be forgiven.
Isaiah 40-55, is a majestic poem about the overthrow of Babylon and its gods and of Israel’s God returning to Zion at last. At the heart of it, is a picture of how God forgives Israel’s sins.
Hence, for Paul as a Jew, two great themes are coming together:
1. A new exile, a new Passover, a new act of deliverance
and infused with that act of deliverance there will be
2. Forgiveness in which God deals with people’s sins.
Thus, we should not be surprised that Paul weaves these themes into the opening verses of Ephesians, revealing the mystery made known to him.
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Chapters 1-3: A Liturgical Set Piece.
Paul began Chapter 1 with a long prayer of blessing, a Doxology or Victory song of praise.
A prayer of intercession.
A kind of sermon. A description or a map showing how both Paul and the people were rescued.
Following from the sermon we return to intercession to worship again.
This section which we will look at next, is a fresh prayer for the churches to whom he is writing. It brings us back to where we were at the beginning. That is, having started Ephesians with praise, Paul draws his audience’s attention to prayer. A prayer filled with fascinating images.
He ends the set with another Doxology simply praising God.
Now we have completed My Ephesians Study Overview. Next, we start with chapter one.
One of the visiting lectures we had when I was in bible college was J. Edwin Orr. He lectured on revival. A theme that I have long been interested in. He gave example after example of revivals breaking out after prayer meetings and hence made it clear just how important prayer is if we want to see people turning to the Lord. However, I have come to realise over the years that there is more to it. Under-taught serious Christians with a desire to think hinder revival.
The reality is that you won’t get people to the point of the kind of prayer that sparks revival without educating Christians in their faith.
The Need For Fervent Prayer
Don’t misunderstand me. The relevance of fervent prayer to revival is clear. J. Edwin Orr makes a powerful case giving example after example of revival breaking out after prayer meetings. But, as he pointed out these meetings were always encompassed by good sound preaching. I don’t mean hellfire and brimstone preaching. Though there is little doubt that many such sermons were preached. But all the revivals I have read about, including those in the Bible, 1 have been supported by sound and solid teaching. History shows us that all the major positive movements of the church have been supported by good teaching that has allowed Christians to, not only grow in their faith but understand their faith better.
I don’t think that J. Edwin Orr intended for this point to be missed. After all, he was directly responsible for a lot of preaching. However, his emphasis on prayer, though correct, does tend to overshadow the teaching element of revival.
The Need for Deeper Teaching in Churches
Doctor Michael Heiser, PhD, highlights a critical issue in modern churches. He asserts that a high percentage of churchgoers, who are serious Christians, are dramatically under-taught. This lack of teaching doesn’t reflect their true desire and appetite to think deeply about their faith.
The Problem of Underestimating Churchgoers
Many church leaders underestimate their congregations’ intellectual and spiritual appetites. These under-taught serious Christians with a desire to think are often left feeling unsatisfied. They want more profound teachings that challenge their minds and spirits. Without this, they tend to compartmentalize their faith, seeing it as something only relevant on Sundays. This separation leads to a disengagement from faith in their daily lives.
The Consequences of Compartmentalized Faith
When church members do not receive adequate teaching, they may begin to see their faith as a Sunday-only activity. This compartmentalization results in their brains being fully engaged outside of church, while their faith remains stagnant. This division can weaken their overall spiritual growth and understanding. They need intellectual stimulation to integrate their faith into everyday life.
A Call for Deeper Engagement
Church leaders need to recognize and address this issue. They should provide more robust and thoughtful teachings to their congregations. By doing so, they can engage these under-taught serious Christians with a desire to think. These individuals crave deeper insights and intellectual challenges that align with their faith.
Strategies for Improved Teaching
1. **Encourage Critical Thinking:** Teach congregants to ask questions and seek deeper understanding. This can help bridge the gap between faith and intellect.
2. **Offer Diverse Learning Opportunities:** Provide classes, study groups, and discussions that go beyond basic teachings. This can cater to different learning styles and interests.
3. **Integrate Faith and Daily Life:** Show how faith principles apply to everyday situations. This helps congregants see the relevance of their beliefs in all aspects of life.
4. **Foster a Culture of Continuous Learning:** Encourage lifelong learning and growth in faith. This can prevent the stagnation that comes from compartmentalization.
The Benefits of Addressing the Issue
By addressing the issue of under-taught serious Christians with a desire to think, churches can cultivate a more engaged and intellectually satisfied congregation. This approach can lead to deeper spiritual growth and a more integrated faith. Congregants will begin to see their beliefs as relevant throughout the week, not just on Sundays.
Moving Forward
Churches have a responsibility to nurture both the hearts and minds of their members. By recognizing the intellectual and spiritual needs of their congregations, they can provide more meaningful and engaging teachings. This can help prevent the compartmentalization of faith and promote a more integrated and fulfilling spiritual life. Leading to better prayer lives and perhaps revival.
Below is a list of questions taken directly from the book “Against the Flow” (Affiliate link) a study of the Old Testament Bible Book of Daniel. The book is subtitled, “The Inspiration of Daniel in an Age of Relativism”. It is written by John C Lennox. There is also a study guide (Affiliate link) that you can purchase separately.
I found the book to be very useful. Not so much from his commentary point of view which, though very readable, concise and valuable was not particularly new information, but the application to our current day and age was very applicable.
However, I was most impressed with and challenged by the questions in the book. I have listed them below. Usually, questions in a book like this are… well I don’t wish to be uncharitable, but they are, what I call, busy questions. they are put there to help you remember what was in the book and not much else. Such questions, whilst they have their place, rarely have any challenge to them. In contrast, the questions below require much more thought.
The book is not required to make an attempt at most of the questions. But I highly recommend you read the book and then try to answer. You could even try to give an answer and then go out and buy the book and have another go after you have read it. I guarantee your answers will not be the same. To my mind, these are the sorts of questions that every Christian should at the very least think about.
QUESTIONS FOR REFLECTION OR DISCUSSION
The questions are divided into thirteen sessions, corresponding to the chapters of Daniel (with two introductory ones). The chapters of Against the Flow (ATF) that relate to each chapter of Daniel are also indicated.
Questions on Daniel Chapter 1 Study 1 (Against the Flow Chapters 1–4)
1. How much does your own view of the Bible require a belief in its historical reliability? How does the issue of historical reliability affect the use of Daniel’s book in (a) devotion, and (b) evangelism?
2. How would you respond to someone who said that every human action is ultimately caused by events outside of their control and therefore no one is really responsible for the things they do?
3. Babylon was magnificent in Daniel’s day. Do you think that appreciation of art and architecture may contain an element of idolatry? What are the gods that are worshipped in our society today? What are the intellectual and moral effects of idolatry (see Romans 1: 21–32)?
4. What do you understand by “sacred”? How would you explain its relevance to the society in which you live?
5. How would you try to convince a sceptic that we are made in God’s image and not the other way round?
6. Complete the sentence: “The way to find meaning in life is…” (You may wish to explore the difference between “living in” and “living for” the world; and the need for a frame of reference outside the universe.)
Questions on Daniel Chapter 1 Study 2 (Against the Flow Chapters 5–8)
1. What can we learn from Daniel’s attitude to Babylonian education and culture? What advice would you give to a young Christian about to embark on a life at university?
2. (a) What was the purpose of the Old Testament food laws, especially in light of the fact that the Lord cancelled them (Mark 7: 18–20; compare 1 Timothy 4: 3–5; Romans 14: 14)? See Leviticus 11: 44 and Acts 10: 11–16, 28. On the prohibition against eating blood, see Leviticus 17: 10–16. (b) Has the prohibition against eating food sacrificed to idols any relevance to us? See 1 Corinthians 10: 19–22 and Revelation 2: 14, 20.
3. How would you respond to someone who said that science had “disproved God”? What is the main difference between God as revealed in the Bible and the gods of the ancient world? How does this distinction help evangelism, and yet how might it make depicting God more difficult?
4. What do you understand by apologetics? Discuss the suggestion that apologetics is persuasive evangelism.
5. Should we protest? If so, over what issues and in what ways? What can we learn from the way in which Daniel and his friends made their protest?
6. What things threaten to prevent you from sharing your faith openly and respectfully?
7. How would you seek to help someone to believe, who had a more powerful intellect than you?
Questions on Daniel Chapter 2 (Against the Flow Chapters 9–10)
1. What is the difference between clever forecasting and revelation? Why is the question of whether or not there is revelation important? How would you describe the way in which reason and revelation work together?
2. What view does the dream image present of the various kinds of human government? Why do these ultimately have to be replaced?
3. God revealed to Daniel what Nebuchadnezzar had dreamed. In the contemporary world where people are rightly sensitive about religious extremism how do you respond when someone says: “God told me…”?
4. Do you think that democracy is the best way to guard against totalitarian control? Are there inherent weaknesses, and if so what might be done to minimize these?
5. What would you say to someone who maintained that the vast majority of people are basically good?
6. The New Testament tells us that Christ is “the stone” (Acts 4: 11). Has this stone already fallen and crushed the world empires to powder? If not, when will the stone fall?
Questions on Daniel Chapter 3 (Against the Flow Chapter 11)
1. What should the normal attitude of the Christian be to the state? (See Luke 20: 19–26; Romans 13: 1–7; 1 Timothy 2: 1–4; 1 Peter 2: 13–17.) Under what circumstances should we refuse to submit to the state? (See Acts 4: 19–20; 5: 27–29.)
2. What are the strengths and weaknesses of a church formally linked to the governing state?
3. What does Nebuchadnezzar’s demand for “worship” really involve (compare Matthew 4: 9)? Is there any counterpart to this today or in the future (2 Thessalonians 2: 3–4; Revelation 13: 4)?
4. What is the best way to pray for Christians suffering persecution?
5. Why did God not deliver Daniel’s friends earlier? What issues did this make them face?
Questions on Daniel Chapter 4 (Against the Flow Chapter 12)
1. Nebuchadnezzar was highly cultured and a brilliant architect. What part are the arts and culture meant to play in our lives? Is all cultural activity healthy? What was wrong with Nebuchadnezzar’s attitude? What can go wrong with us? Discuss Philippians 4: 8 in the light of these questions.
2. What was the significance of the nature of God’s discipline of Nebuchadnezzar? Does God still discipline in this way today (Romans 1: 24–28)?
3. How would you characterize the essential difference between animals and human beings? What are the implications for morality and animal rights?
Questions on Daniel Chapter 5 (Against the Flow Chapter 13)
1. What is the significance of what Belshazzar did with the golden vessels from the temple?
2. What:
are “values”?
does Daniel 5 teach about their nature?
were Belshazzar’s values?
is God’s concept of value? (Compare Luke 12: 13–24; 1 Peter 1: 18–19; 2: 6–7.)
3. Why was God’s judgment of Belshazzar so much harsher than that of Nebuchadnezzar?
4. Daniel brought a message from God to King Belshazzar. In what ways can God’s servants today bring prophetic insight and even warnings to those in positions of leadership and government?
Questions on Daniel Chapter 6 (Against the Flow Chapters 14–15)
1. How would you incorporate the findings of archaeology into a defence of the historical reliability of the Bible?
2. Does the invention of laws to which everyone is subject represent a major advance in human civilization? Where can things go wrong?
3. How do you face the argument that, since differences in religion are often the cause of war and bloodshed, it would be better to have one worldwide religion which is enforced by the state?
4. Daniel believed in an absolute law. What are the implications of this for today? If we are living for God’s kingdom while being good citizens of the state, how should we conduct ourselves when the customs of those around us break God’s laws?
5. How would you display tolerance when you (a) disagreed with, or (b) disapproved of, someone’s speech or behaviour?
6. What lessons on prayer can we learn from Daniel 6?
Chapter 7 (Against the Flow Chapter 16)
1. What can we learn from comparing the critique of world empires given in Daniel 7 with that given in Daniel 2?
2. What does the imagery of verses 9–10 tell us about the nature of God’s judgment? (Compare Revelation 1: 12–16.)
3. What can we learn from comparing Daniel 7: 11, 25 with Revelation 13: 5–7?
4. (a) How do you understand the title “Son of Man” when applied to the Lord Jesus? The first mention of this title in Matthew is 8: 20 and the last is 26: 64. The first mention in John is 1: 51, the last 13: 31. What can we learn from these verses about the character of the Son of Man and his rule? (b) What is the relevance of the title “Son of Man” to judgment? (See also John 5: 27; Revelation 1: 12–16.)
5. How would you seek to convince someone that God’s future judgment of the human race is a good thing?
6. How might the news that God will not always deliver his people out of trouble be an encouragement?
Questions on Daniel Chapter 8 (Daniel Question From Against the Flow Chapter 17)
1. Antiochus “Epiphanes” is depicted in verses 9–14. What makes him so significant in history?
2. Antiochus took away the daily sacrifice and threw truth to the ground. What is the significance of these actions? What is the relation of truth to power (John 18: 37; 19: 10–11)?
3. In what sense does this vision concern the “time of the end” (verses 17 and 19)?
4. How might you use the history behind the Jewish festival of Hanukkah to affirm the claims of Jesus to be Messiah and Lord?
Chapter 9 (Against the Flow Chapters 18–20)
1. Why do you think Jeremiah 29: 10–14 drove Daniel to prayer? What are the main lessons to be drawn from his prayer? Are there any similarities between this and Paul’s concern in Romans 9: 1–4?
2. Why was restoration of Israel necessary (Ezekiel 39: 25–29)?
3. How does the Word of God, the Bible, fit into your prayer life, in terms of both adoration and intercession?
4. Just before the Lord was crucified he talked to his disciples about the temple and the city of Jerusalem (Luke 21: 5–6, 20–24). Does this help us make sense of Daniel 9: 26? How do Acts 1: 6–7 and 3: 14, 19–21 carry the ideas forward?
5. What is the significance of the “abomination that causes desolation”? (Compare Daniel 8: 13; 11: 31 with Matthew 24: 15–28.)
Questions on Daniel Chapter 10 (Against the Flow Chapter 21)
1. Daniel was fasting as he prayed in earnest for God’s people. How might this have helped?
2. Compare the vision of the man above the river (verses 4–8) with that of Revelation 1: 12–17.
3. What is the great war to which Daniel 10: 1 refers? Is it related to our warfare in Ephesians 6: 12–18? What is the nature of our warfare?
4. How would you describe the unseen world of angels (good and bad) to someone who is sceptical of the non-material world?
Chapter 11 (Against the Flow Chapter 22)
1. How would you respond to someone who dismissed the Bible’s warnings on the basis that people’s predictions of the end of the world have repeatedly been proved wrong in the past?
Questions on Daniel Chapter 12 (Against the Flow Chapter 23)
1. How would you explain the presence of both promise and warning in John 3: 16?
2. What encouragement can we derive from the message of Daniel 12? What hope does it give to those under pressure for their faith?
3. Looking again at the very first question–Question 1, Daniel 1, Study 1: How much does your own view of the Bible require a belief in its historical reliability?–has your view altered in any way through your study of the book of Daniel?
I touched on God’s Economy in part 2. I would not like to look at the Church community being well off more practically.
Proper Accounting
There are many stories of revivalists in the USA who became very rich as a result of their popularity. This is still the case today. It is not unusual for corruption to follow riches. This led to the preaching of the Gospel becoming discredited. Even today, the best way to discredit the preaching of the Gospel is to point to corruption within the church community, particularly when they are well off financially.
It was Billy Graham who introduced the best way to overcome this corruption and therefore the discrediting of the Gospel. Proper Accounting. Opening the books to public examination. It is my understanding that much of modern evangelical church community accounting is due to the success of the Billy Graham method of open-book accounting. If you expose everything the church community does to the light, whether well off or not, then the prospect of corruption is much less likely. Hmm, exposing things to the light sounds a bit spiritual.
Open For Examination
So if you want to set up a prosperous community of God; one that is based on everybody having enough, and minimising the prospect of corruption, it is a matter of setting up everything you do so that it is open for examination at all times. This is so simple really, I can’t see that it should need any more explanation. Yet surprisingly Christians and Christian organisations worldwide, still fall into the trap of keeping things under wraps. Often sighting confidentiality as the reason. Yet when examined there was no good reason to. Just open everything up and most problems go away.
I recognise the need for some confidentiality but it should be the exception, not the rule. Confidentiality should be put to the test of “Is this necessary or are there other motives?”
If you are looking after everybody. So the church community are so well off that they have no needs, you are dealing with everybody’s financial needs. You don’t want everybody to know the financial business of everybody else. However, it is not a justification to avoid audits by publicly authorised auditors.
Prosperity Theology
I am not talking about prosperity theology when I ask the question, “What if your church community was so well off that everybody in it had no needs”? That theology, also known: as prosperity doctrine; the health and wealth gospel; or the prosperity gospel, insists that if you are right with God then you will prosper. It’s based on the following scriptures and similar:
Malachi 3:10 – “Bring the whole tithe into the storehouse, so that there may be food in My house, and test Me now in this,’ says the LORD of hosts, ‘if I will not open for you the windows of heaven and pour out for you a blessing until it overflows” (New American Standard Bible).
Deuteronomy 8:18 – “But you shall remember the Lord your God, for it is He who is giving you power to make wealth, that He may confirm His covenant which He swore to your fathers, as it is this day” (New American Standard Bible).
John 10: 10 – “I have come that they may have life and that they may have it more abundantly.”
3 John 2-4 – “Beloved, I pray that you may prosper in all things and be in health, just as your soul prospers.”
First Glance Misunderstanding
Whilst at first glance it would seem difficult to put aside this prosperity concept, Jesus himself made it clear that prosperity is not necessarily an indication of God’s blessing (Mk.10:26). As I have already shown, Jesus in His, “Sermon On The Mount” (Matt.5:1-ff) turned the whole concept of such blessings on its head. Whilst there is no doubt that God wants the best for us and that may mean material prosperity, blessings are not exclusively material. Having an abundant life may mean living in abject poverty and being very comfortable with it.
I am talking about basic needs. Enough to live on. To look after those you are responsible for and do the work that God has called you to. That is what I mean when I ask the question, “What if your church community was so well off that everybody in it had no needs?” I am talking about Not Judging those who have more, nor those who have less but everyone looking to each other for support to do what they need.
George Muller
Mr Muller is another of my Faith Heroes. He is most well known for his work with orphans. He saw a desperate need in 1836 to set up what was to become a significant undertaking.
What sets Muller apart is that he did it all on faith. Fans of George Muller are very quick to point this out. But they completely miss the rest of his story. Mr Muller did not do this work all by himself. He had supporters. More than that, he made sure that every penny he received was accounted for. Yes, he lived by faith. But that faith consisted of not specifically asking anybody for support at any time. Let alone when the need was the greatest. They prayed and God supplied in time. But it wasn’t as if nobody knew about what he was doing.
Muller’s staff were wholeheartedly committed to the cause and made huge sacrifices. Personal and material to make the thing work and there were many associates. The impressive part was that at no time did the children or the staff go without what they needed. That did mean that they sometimes went without the things they wanted. But that is different from what they needed. They were to learn that lesson over and over again. Nevertheless, the children were clothed and educated. Moreover, all, including staff were fed, housed and looked after.
Reading About Muller
I remember reading about Muller in Bible College. How could I not be inspired? Little did I know that later in life I was to gain an association with his work. All be it a distant one. We have discovered that some of my wife’s relatives were brought up in one of the Muller orphanages.
Today they no longer exist. The state has taken over the role of looking after orphans. But the Muller community still exist, they now run homes for the elderly and more. Still, my wife’s relatives, remember their time in the orphanage with great fondness.
But this community is nothing like the one I referred to earlier that ended with a very bad reputation. This one always paid their bills and kept excellent books consistent with their time. This does however beg the question, “If your church community were so well off that everybody in the congregation had no needs, what is the role of faith?” Particularly in light of the concept of failed faith communities and profit to increase giving.
God’s Economy Is An Economy Of Enough
God has a different way of looking at prosperity. Far from requiring us to live a life of poverty or a life of riches. God calls us to live a life of enough.
The most powerful expression of this is in the Lord’s prayer. “Forgive us our Debts as we forgive our debtors” (Matt 6:12).
Yes, I know. Most translations say forgive us our “sins”. Yes, “sin” was intended. However, the Greek word means “debits”. Though it is often sadly missed, the forgiveness of debt is part of the intent of this verse. The proof of this is the verse that precedes it: “Give us this day our daily bread”. Thus God’s economics comes into the Lord’s Prayer. The economics of enough. What higher ranking could be given to a theology thought than the Lord’s prayer? This even shocked the disciples because they, like everyone else. believed that the rich were rich because they had God’s blessing and were guaranteed a place in heaven (Matt.19:23-26).
Some Will Have More Others Less
God giving us “daily bread” is not prescriptive of either riches or poverty. The contrast of Solomon to the Widow and her mite is staggering. Yet each was blessed. Scripture itself makes it clear that some will have more others will have less. But it seems to me that we are called to soberly assess what we need to live on and share what we can. Without creating hardship for our families. I have been with people who have less than I and who still gave to me to help me overcome financial difficulties. In contrast, I have been on the receiving end of people with more than me helping me go through Bible College.
It is OK to seek, train and learn more to be able to make more money. We should! That is not the most important skill. The most important skill is soberly assessing our income. That was the lesson of the rich young ruler (Mk.10:17ff). It is a skill we have to pray earnestly for. It is a gift that is hard to come by. That much is clear. Thus it is easier not to be rich.
I remember very clearly a discussion I had with a fellow student when I was in Bible college. He was trying to insist that a Christian should not be rich. Apart from the difficulty of defining what “rich” is, I pointed out that he would not be able to be in college if it weren’t for the “rich” people sponsoring him; something he had never thought of.
Blessing Based On Enough
Christians have to recognise that God gives his approval and blessing based on the principle of “enough”. Each of us has a bounty in our daily bread. But those riches may include spiritual riches and not necessarily material riches. That is everything for a Christian is within the context of that which we need each day.
Some will be materially rich and they with have a job to do with those riches; such as sponsoring people in Bible colleges or missions or charity. For other Christians, those riches will take other forms, according to the task God has called them to do. But, by God’s standard, none are more or less rich than each other, we all have enough.
As Christians, we have an awesome responsibility. For everything belongs to God (Hebrews 2:10). He loans it to us. He requires us to soberly assess our needs and give the excess away. If we have more than enough and we don’t give it away as God directed the rich young ruler, we have too much and we are not truly rich (Eph 1). Our eyes are diverted from the job God has for us. Indeed from God himself. This is what Jesus was getting at when he said …it is easier for a camel to go through the eye of a needle than for someone rich to enter the kingdom of God. (Matt.19:23-26). It is our responsibility to examine carefully what we need remembering that as a community things like this will come under scrutiny (Acts.5).
That does not make it a sin to work for a roof over your head. Nor is it a sin to save for that something special or that special holiday (Matthew 26:6–13)
The Widow’s Mite Again
In the same story as the widow’s mite (Mk.12:38-40), the Pharisees gave “out of their excess”. They didn’t give their excess, they gave part of it. They still had plenty of that excess left over. That’s the real point of the widow and her mites. Giving must be a sacrifice, not a burden but it must mean something. More than that it must be significant.
Some preachers will have you convinced that sacrifice means a burden. They love to skip the part about joyful giving (2 Cor.9:7), by trying to tell you that you should carry this burden of sacrifice and be happy about it. It’s just not true. Joy is not a burden. No one should be coerced into giving (Acts 5).
True Christian Community
True Christian community is not about:
Bringing everybody to the same financial status, either up or down.
All living under the same roof.
Living a life of poverty.
Always living in prosperity.
That some may be called to do these things, is not an indication that all should be called to the same. Whether we have money or not.
No! The true Christian church community will express itself in many different ways. Each can be legitimate. True Christian community is about sharing; about giving generously to each other. True community is about making sure that each of us has enough. Not the same as each other but enough.
So how about it then: ”What if the church community were so well off that everybody in the congregation had no need?”
Would it not be a phenomenal witness to the world about us, if a congregation made sure that every person in that congregation, always had enough for the job that God had set out for them?
Incidentally, that may mean giving people the gift of education.
Of course, this means that a congregation would have to work with each other closely enough to make sure every person was doing the job God had called them to do. Something that we a commanded to do as part of our communion celebration (1 Cor.12:21-26)
Not Easy
This is not easy. Because such an approach requires us to consider others all the time. Yet another Christian principle, is it not (Heb.10:24)?
It is not about being in each other’s business. It is about being sensitive to each other. As hard as all that might be, is it not worth the challenge?
Would it not be better for Christians to seek to be better off and to help others to be better off than to seek poverty?
When we stop listening to the secular world’s distorted views, that is what it truly means to submit to one another in Ephesians 5:21, is it not?
There would be a bonus to this: we would never have to listen to preaching twisting the widow’s mite story again because there would be enough and a call for anything else would just be sheer greed.
Communal Living Often Has A Strong Social Justice Emphasis
A Strong Social Justice emphasis was the case in most communities that I have experienced. It is also the basis of the message that started me writing this. The basic premise is that the Scriptures are full of references requiring us as Christians to look after the poor and the widows etc. It is a convincing argument. Taken up by many a fellowship. It has a, very strong, thrust of the Scriptures. My problem is that, whilst looking after the poor is a very strong calling in scripture, Social Justice itself is essentially scripture-twisting. Social justice is not and should never be the main thrust of scripture. Especially if it does not meet the needs of the church community.
There is a continual failure to acknowledge that the push for social justice in the Bible stems from a change of heart of the community (Isa 32:15-16, Am 5:15, Mic 3:8, Mic 6:8, Ps 7:8-12, Pr 23:17, Le 19:18). The word “Love” is commonly used and “The Spirit of The Lord”. In other words, justice requires a change of heart and a change of spirit.
A Call To Salvation Not Social Justice
The New Testament takes this even further. Because social justice stems from a change of heart of the individual (Mt 12:30-31, Mt 22:38-39, Lu 10:26-27, Acts 4:31-34). In other words, without a personal relationship with Jesus, all attempts at social justice are going to be futile. True change and therefore real social justice will only occur if people are confronted by God and open their lives to him. You cannot have real social justice without evangelism.
As an example, when I was younger I had many disagreements with my elders. As young people do. But for all my disagreements, I cannot deny the heart of the people. Everyone who came to our church community with needs was helped. This community was evangelical in its approach to church.
It is not that social Justice is wrong. It just has the wrong emphasis. You cannot have real social justice without the message of salvation. Anything else is just socialism.
A Loan Account to Meet Church Community Needs
A Church community that I heard of, established a loan account for its members in need. It became a little famous. I found out about this account when it was reported on the News one night. They didn’t say what the arrangements were for being able to get access to this loan but they interviewed a number of the people who had accessed this loan.
Among their praises, I gleaned that this was an interest-free loan and that they paid back at a rate they could easily afford. More than that, if anything went wrong, they were never required to pay back the loan. It was managed by a church. I think that only church community members in need could get it and they had never had anyone default.
People used this loan to get emergency things like white goods that had broken down and trailers that helped start small businesses etc. I also don’t know how the fund managed to grow or if it ever did. I imagine it would have a lot more potential if there was a way for the funds to grow.
However, I was so excited by the idea of a congregation establishing a loan account, that I put it to our church. Horror was the reaction. I was told that the legal liabilities, difficulties and practical problems were just too great. When I mentioned that another church was already doing it, well… I am not sure I know what happened. But somehow it all got buried in the fits of horror that people were having.
A Spirit Of Giving
I’m still inspired by this idea. It could be started in a spirit of giving by people giving to establish the loan float. If it could be pulled off, can you imagine how much better the life of any congregation could be? Not having to go to banks for emergency funds or to establish small businesses. If their lives are financially better and they already have a spirit of giving through the loan can you imagine how much more money could be given away to missions and social justice? Mission organisations and NGOs (Non-Government Organisations) do microloans all the time overseas in less well-off countries very successfully. Why could such a thing not work in our backyard?
This is just one thing a church community could do toward becoming so well off that everybody in it had no needs.
He was a revivalist in the late 1800s. He wrote a large amount and had a large amount written about him. I enjoy researching all that this man has to say.
In one of his lectures, he talked about what he saw as the biblical approach to business. Alas, the reference I had is lost but it doesn’t matter for this purpose here.
On one occasion I came across a reference to the Oberlin community. This is not unexpected because Charles G Finney was president of the Oberlin Theological College for a time.
I don’t know if Charles G Finney had anything to do with the establishment of this community. But it did sound to be the sort of thing that he would have heartily approved. Rather than a community based on poverty. To be able to give more. This community was based on the making of profit so that more could be given.
A Question Of Profit
The points that caught my attention were and I quote:
Second. We will hold and manage our estates personally, but pledge as perfect a community of interest as though we held a community of property.
Third. We will hold in possession no more property than we believe we can profitably manage for God as his faithful stewards.
Fourth. We will, by industry, economy, and Christian self-denial, obtain as much as we can, above our necessary personal or family expenses, and faithfully appropriate the same for the spread of the Gospel.
Alas, these pages appear to no longer exist on the college website and the principals seem to have changed dramatically. However, these principles have been adopted by various Christian business associations and enormous amounts have consequently been given to missionary work throughout the world.
Certainly, the college still exists as does the township (city?) but whether they still subscribe to any of the original covenants is a different matter. I also don’t know how their change of value will affect their longevity. Nor do I know if they managed to have a church community that was so well off that everybody in it had no needs. But the fact that they managed to establish something that has lasted this long even if it is not in its essentially original form is a testimony to the concept. And they didn’t live in communal houses.
Bible Giving And The Widow’s Mite
Frankly, there is a lot of ignorance and abuse of the scriptures on giving and sacrifice. I venture to suggest that most of the ignorance is due to the abuse. Possibly the most abused is the widow’s mite (Mk.12:42; Lk.12:43).
It’s not unusual to hear preaching, laying guilt trips on congregations, to the effect that we need to give more sacrificially using the widow’s mite as justification. Whilst I acknowledge that sacrifice is integral to our giving, Scripture is also very clear that giving should be a thing of joy (2 Cor.9:6-9). Again and again, Scripture makes provision for the poor. Your requirement to give is affected by your ability to give (Lev.1:1-FF). In contrast to much of the preaching on giving in our modern pulpits, which consistently increases the burden on the poorer members of the Christian community?
There is no doubt that the widow’s mite is about her giving well beyond her requirements. Much more so than people realise. Some preachers love to hammer home the point that she gave everything she had. But she gave much more than even they like to acknowledge. Don’t forget that part of the tithing of the people of Israel was assigned to the care of the widows and orphans. To those who could not look after themselves in that society. It is quite possible that what the widow gave was what she had been given from the temple funds.
Give Back Your Wage
Any preacher who harps on about the amount the widow gave with her mite, should ask themselves: “Since I am supported by the people of my congregations (ie. the Temple) then logically, according to my very own preaching, should I do likewise and hand my entire wage back to the church?” I am convinced none would do that.
From this, it’s interesting to realise that the richness of the temple was always in direct proportion to the richness of the people. It follows then that the richer the temple was the better off the poor should have been.
The Widow’s Mite is about a woman who potentially gave up her ability to buy food for the day. Thus, at least for that day, she may have gone hungry. Is not a template for how we should all give. Despite how it is misused. If it were, then what would we make of 1 Tim 5:8?
“Anyone who does not provide for their relatives, and especially for their own household, has denied the faith and is worse than an unbeliever” (New International Version).
Rather the lesson is that giving should not be about the value of the gift (i.e. it’s true monetary value). It should be about the value of that gift to the giver. In the widow’s case, all that she had for that day. This is born out of the sacrificial system of the people of Israel. Where the quality of the sacrifice was emphasised. Over and over again (Ex. 12:5; Lev. 5:18; Ez. 46:4.6; 43:23; Num. 6:14; 29:29,32; and many more) not the size; unlike those who put the emphasis elsewhere.
Economics Of Enough
God’s economics is an economics that declares that when you have enough you’re rich. Not, because if you are materially rich you are blessed by God and assured of salvation. This is the lesson of the Rich Young Ruler (Matt.19:16-ff; particularly verse 25-ff). The disciples, like every other Israelite, operated on Deut.28; with the assumption that being rich meant you were saved. But Jesus turned the whole concept of Blessing on its head in the Sermon On The Mount in Matthew chapter 5 and following.
This is what Jesus meant when he gave us His prayer “Give us today our daily bread”(Matt.6:11). It is OK to be materially rich if that is what you need to do what God requires of you in this life. But if God wants you to be materially poor, then that is enough and we should see it as enough. It’s not that we shouldn’t aspire to greater and greater things but we must be sure it is what God has called us to do. God only promises to provide what we need for the job He has for us to do. That is what we should look for. It’s all about having enough.
When enough is not enough, that’s when it is “harder for a rich man… than for a camel to pass through the eye of a needle” (Matt.19:24).
Eye Of A Needle
It is quite popular to try to explain this verse by saying that one of the gates to the temple was called Needle Eye. The argument was that it was this gate was the needle Jesus was talking about. It is always amazing to me, the lengths that people will go to try to justify being rich. Let’s face it, the bit about the gate being what He was talking about is just nonsense. Riches bread a desire for the things of this world and sometimes corruption.
With all the above as our guide: sacrificial giving is where we work out how much is enough; which is not the same as how much we can comfortably afford and give the rest away. The spin-off is that God blesses us in any way he wants; (Matt.5 or Deut.28). It’s not about trying to live on less and less so you can give away more and more and it’s not about all giving up work because “God will provide”. You still have to be responsible; you are just responsible with enough.
The question, “What If Your Church community Was So Well Off that No One Had Needs?”, has to involve an understanding of what is enough.
