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Realizing Your Debt

Wed, 21 Oct 2009 08:08:02 CST

Two key components of forgiveness is receiving the person and reconciling the debt. Paul, in his desire to see Philemon’s goodness, does not require that he forgive Onesimus the debt, but offers to pay the debt in full himself.

And, in case you have not considered this yet, this is a glorious picture of the atoning work that Jesus did on the cross. Our sins against Him were not like that of a broken window or even a betrayal of our employers. Rather, our sins against Him are much more severe and much more grave. In fact, they were the most heinous wrongs because of whom they are against.

Sure, some of us have murdered and others have lied. The sinfulness of our sins varies from person to person. But the gravity of our offense does not. We “all have sinned and fall short of the glory of God.” Our sins against Him are the worse, because they are sins against Him.

Likewise, the debt that we have incurred is larger and more gross than any other debt that man has waged toward another man. Still, while we were still debtors, Christ died for us (Rom. 5:8). His death was for our debt. His life was for our forgiveness. The perfect life, the vicarious death, and the glorious resurrection of Christ was for the restitution of our sin and redemption of our trespasses.

The parallel here should be clear. Onesimus is the sinner. Paul is the redeemer. Onesimus waged a debt that he could not pay. Paul pays the debt that he did not owe. Such is the picture of what Jesus did for us. For we have a debt beyond our ability to pay and Christ paid it for us even though it was not His to pay.

Paul, who had no debt to Philemon, commits to pay the debt on Onesimus’ behalf. He signs the words with his own hands assuring the commitment. And by parenthesis adds, “to say nothing of your owing me even your own self” (1:19b).

The reality of it all is that it was not Paul who owed Philemon. It was Philemon who owed Paul. And Onesimus who owed Philemon. The only person in the picture who does not have a debt is Paul. Yet, he is the only one who can pay and is offering to pay so far.

What is the debt that Philemon owes Paul? Surely, it is something far greater than whatever Onesimus owes Philemon, otherwise there would be no reason to mention it. Philemon, according to Paul, owes him his life. This is far greater a debt than anything that Onesimus could have indebted himself with.

Onesimus owes Philemon a material debt. Philemon owes Paul a spiritual debt. Onesimus’ debt is temporal. Philemon’s debt is eternal. Paul was responsible for sharing the gospel with him which led him to the saving knowledge of Christ. Such a debt will never be repaid.

And, this is the debt that we believers share. We have all been granted forgiveness, first by God and then by others. We have been forgiven much and so we should forgive much. Those who are responsible for giving us the gospel and leading us to Christ have much to repay - even our lives because the gospel have given us life.

The debt goes vertical and horizontal. We owe God who have forgiven us our most gravest of sins. And in a lesser way, we owe others who have forgiven us and given us much, especially the truth of God’s Word. To them and because of them, we should be eager to forgive others.

This brings to my memory the story already mentioned once before. It is of the King who forgave his servant a large debt. The question is this, will we forgive those who owe us a smaller one?

Reconcile His Debt

Fri, 16 Oct 2009 09:00:04 CST

When I was young, my friends and I were playing wall-ball. My parents had a concrete driveway that reached past the house skinning the side of it. It was a perfect ninety degree angle of concrete. Just enough for us to throw a tennis ball against and catch.

In the center of this wall of the house was one window. It was to our bathroom so it was up high and very small. We were careful to never hit the wall. But one day, our carefulness wasn’t enough. The tennis ball broke the window into many plates of glass that landed inside the shower.

No one was hurt. Or better said, no one was physically hurt. Inside we all felt terrible. My father was not one to take it easy on us for these sort of things. He was strong and we considered him merciless (although that was not the case).

To our surprise, my parents were not that upset. In fact, they were really forgiving. While we were not allowed to play wall-ball there for some time, we were never seriously punished for our accident. We were forgiven.

However, the forgiveness that we were granted did not account for the broken window. That is to say, that no matter how merciful and kind my parents were to us, the window remained in the condition that it was. It was broken and needed to be fixed.

The reality of the fact is that we damaged the window. So, it is just to assume that we should repair or replace the window. That is our obligation. It was our fault and so it was our debt. Well, we were broker than the window so we couldn’t pay. And in my parents’ graciousness, they paid to have it replaced.

When we offend others, damage is done. Some times, the damage is a broken window, crashed car, or defaulted contract. Other times, it is broken heartedness, crashed emotions, or defaulted marriages. And, even other times, it is the loss of life.

Damages are debts incurred by those who trespass. They can be accidental or intentional. They can be fatal or trivial. They can be costly or cheap. Whatever they are and to whatever extent, there will always remain a debt to be paid.

My parents forgave us. But the window still had to be fixed. Paul says, fix the window, “If he has wronged you at all, or owes you anything, charge that to my account. I, Paul, write this with my own hand: I will repay it” (1:18-19a).

Apparently, Paul assumed that there was something wrong or something owed that required to be settled. Onesimus could have explained exactly what he did before he ran away from Philemon’s home and I think that he did. But even if he did not relay anything to Paul, there is enough to know historically that would drive Paul to make mention of this.

It is customary for fugitives to steal money or possessions in order to help them live. This is especially true of slaves and that of Onesimus who journeyed all the way to Rome - a city of wealth and economics. There is also the fact that Philemon probably had to purchase a slave to replace Onesimus in order that the work could continue. Lastly, there is a civil law binding the slave to his master and this must be reconciled as well. These reasons alone give much weight to the point that Onesimus waged a debt to be reconciled.

In establishing laws for the Israelites, God commanded that the transgressor “make full restitution for his wrong, adding a fifth to it and giving it to him to whom he did the wrong” (Num. 5:7).

It would have been right for Philemon to demand restitution, but Onesimus could not possibly pay back all that he owed. So Paul intercedes. Instead of commanding Philemon to forgive Onesimus completely of his debt, he places the debt on himself. Doing such was the right of Paul as an apostle, but as he said before, he did not want it to be done by compulsion. Rather, Paul desired that Philemon have no pressure to do anything that he does not have to do. Paul desired Philemon’s grace and goodness to be exercised.

So, Paul assures Philemon of his word just we do today when we sign an agreement. Paul writes it with his own hand rather than through Luke as he was accustomed to do. By doing so, he affirms his promise to repay whatever debt Onesimus has with him. And therefore, the damage will be resolved. The debt will be reconciled.

Receive Him Back

Tue, 13 Oct 2009 09:14:29 CST

The beginning of forgiveness is receiving the trespasser back. We often say that we have forgiven another person but we fail to do the first and foremost step in the process - we fail to receive them.

Sometimes this is not a possibility, at least not in the physical sense. There are some occasions when we should forgive someone who is not among us. Sometimes a person has died or has moved away or a court restraining order has been issued and physical reception is denied. However, in most cases this is not the case although we might want it to be.

Even though forgiveness begins in the heart and mind of the victim, it is first actualized when the trespasser has been received back. Assuming that such reception is possible and healthy, one who has been assured and convinced by Spirit of God should seek to restore friendship and unity - especially among the family of God.

The real question is this: What does receiving mean? Paul gives us insight to this. He says, “So if you consider me your partner, receive him as you would receive me” (1:17). There is a correlation between how Paul is received to how Onesimus should be received. This correlation, I think, is the answer to what receiving means.

From the beginning of this letter, Paul has made extreme efforts to speak to Philemon as a brother and fellow-laborer for the Lord rather than the divinely appointed ambassador of Jesus Christ. He has, in a sense, stripped himself of his authoritative robes and put on the garments of common folk. And as such, he makes his appeal to Philemon for the reception of his slave.

Therefore, the sense in which Paul would be received is in the sense of brotherly love just as Timothy and the church there. Love, kindness and tenderness is woven all throughout the letter. The picture delivered here is that of two brothers who have grown and suffered together through many tribulations and seen many things and been there for each other many times over.

The word translated “partner” is the Greek word from where we get our understanding of genuine fellowship. It is a deep partnership whereby personal recourses are shared as freely as the words they speak. It implies a strong binding together that is inseparable by natural means. And in the biblical context, the partnership is a sharing of God’s goodness in Christ.

We find a cognate of the word in Acts 2:42 when the first church was started and the Holy Spirit was poured out. The Christians there “devoted themselves to the apostles’ teaching and the fellowship, to the breaking of brad and the prayers.” Another is found in speaking about communion. “The cup of blessing that we bless, is it not a participation in the blood of Christ? The bread that we break, is it not a participation in the body of Christ?” (1 Cor. 10:16).

The term is used to associate people together. It can even be used negatively as in 1 Corinthians 10:20 where some are said to be “participants with demons.” Paul, on the other hand, associated himself with Philemon as participants of God’s grace. They are in the body of Christ. They are beloved brothers to put the way Paul did one verse earlier.

Therefore, if Philemon is to receive Onesimus back in the way that he would receive Paul, we must understand it to mean as a brother in Christ, one who participates in the blessings of God. This is why Onesimus is now “more than a slave ... a beloved brother” (1:16).

This implies that the sharing of recourses and love and faith and speech that Philemon would enjoy with Paul should be carried over to his new relationship with the slave that once betrayed him.

As shocking as this may seem, it is the divine command. The world would object to this. The world would tell Philemon to get all that he can out of this slave and kill him. But Paul says, by inspiration of the Spirit of God, to receive him back as you would your Christian brother who has done you no offense and has even been a great help to you.

What does this mean to us? It means that whenever someone has wronged us, we should receive that person back when possible and in a way that the opposite was true. This is especially the case when it comes to those who participate in God’s grace - those who God has regenerated and placed in the church. To these we should be most eager to forgive and to receive - just like we would the others who have a history of bringing us much joy.

The Benedictus, Part 2

Thu, 01 Oct 2009 06:59:21 CST

Changing his focus from the Lord to his newborn son, Zechariah says, “And you, child, will be called the prophet of the Most High.” The angel Garbriel told him that his son would “go before [the Lord] in the spirit and power of Elijah, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just, to make ready for the Lord a people prepared” (Lk. 1:17). For this reason, he calls his son “the prophet of the Most High.”

Throughout Biblical history, prophets have been messengers of the Lord. In the Old Testament, the time before John was born, special prophets received divine messages to deliver to God’s people. They were always reforming in nature - not revolutionary. They called God’s people back to pure worship and obedience to Him. These prophets were Isaiah, Jeremiah, Elijah, Jonah - to name a few.

Here, John is called a prophet just as they were. But he is different from them in at least one way. To understand that difference, it is best to skip ahead in John’s life to find him explain. After John’s ministry has begun, the Jews take notice and send “priests and Levites from Jerusalem to ask him, ‘Who are you?’” (Jn. 1:19).

John quickly informed that he was not the Christ which is what they were assuming him to say. “What then? Are you Elijah? Are you the Prophet?” They were eager to find out what he said of himself. But he answered negatively to each - even the question of whether he was the Prophet (Jn. 1:21).

Some might wonder if John was speaking in contradictions, but this is not so. Rather, he is, as we have mentioned already, distinguishing himself from the Prophets of the Old Testament. He says, “I am the voice of one crying out in the wilderness, ‘Make straight the way of the Lord,’ as the prophet Isaiah said” (Jn. 1:23).

He is making reference to Isaiah 40:3, a message from an old Prophet of God. John identified himself as one who did not carry a new message, but one already delivered and one to come. He was a herald of the message and one who prepared God’s people for the coming message. But he himself had no new message. Thus, he was not like the Prophets that these priests and Levites identified.

He was a prophet, but not like those before him. He didn’t carry a new message, but an old one. He still served to call God’s people back to pure worship and obedience, but he did so by preparing them for Christ. He was definitely a prophet as his father declared just eight days after he was born.

This was his role in the redemptive plan of God. He was to “go before the Lord to prepare his ways, to give knowledge of salvation to his people in the forgiveness of their sins.” John was in essence a prototype of all evangelists. He proclaimed the gospel. It is the knowledge of salvation. It is forgiveness of sins.

We are all born sinners, “children of wrath” according Paul (Eph. 2:3). We are all condemned and ruined because we are unrighteous. There is no escaping our eternal death. But, “because of the tender mercy of our God,” we can be forgiven of our transgressions and not have our sin imputed unto us (2 Cor. 1:19). This is the gospel message. And John is the first of many to come who are called prophets of the Most High because they proclaim the gospel of salvation.

It is because of God’s mercy on us, that “the sunrise shall visit us from on high to give light to those who sit in darkness and in the shadow of death, to guide our feet into the way of peace.” This is a poetic reference to God’s kindness in showing us this salvation when we were yet still in sin. Light is a metaphor of goodness, truth, righteousness. Darkness is a metaphor of sin, deception, deadness.

This is reference teaches that only light comes from God and that He is the light. “In him was life, and the life was the light of men. The light shines in the darkness, and the darkness has not overcome it (Jn. 1:4-5). Jesus, the coming Christ who John was born to herald, is the sunrise that brings light. The light is the gospel message. The people sit in darkness and in the shadow of death.

This phraseology is not uncommon. Zechariah was a student of the Old Testament and is likely repeating that which Isaiah says in many passages. “The people who walked in darkness have seen a great light; those who dwelt in a land of deep darkness, on them has light shined” (Is. 9:2). Zechariah understood that the birth of John mean the coming of the Lord, the sunrise from on high who will give light. He says in his heart as did Isaiah, “Arise, for your light has come!” (Is. 60:1).

This light will “guide our feet into the way of peace.” To further his description of the gospel, the knowledge of salvation, he mentions it to be that of peace between God and man. The light will guide us to this peace.

The writer of Psalm 119 says, “Your word is a lamp to my feet and a light to my path” (Ps. 119:105). Earlier, it is written that the “Light dawns in the darkness for the upright” (Ps. 112:4). This is a strong parallel that appears throughout the Scriptures. It ties together God and His Word making them inseparable.

There is no distinction between God and His Word, other than their forms. For this reason, John called Jesus “the Word” and that “the Word became flesh and dwelt among us” (Jn. 1:1,14). This Word is said to be the light that “shines in the darkness” as mentioned earlier.

Therefore, it is true to say that God is gospel or plainly Jesus is the gospel. He is the living Word, the Word made visible to us. He is the physical representation of God’s mind in order to be the light that guides our feet into the way of peace, the knowledge of salvation.

This light, as John wrote, is distinguished from Zechariah’s son. He wrote, “There was a man sent from God, whose name was John. He came as a witness, to bear witness about the light, that all might believe through him. He was not the light, but came to bear witness about the light” and Jesus is “the true light” (Jn. 1:6-9).

Luke records that “the child grew and became strong in spirit, and he was in the wilderness until the day of his public appearance to Israel” (Lk. 1:80). The Word of God given by the angel Gabriel to Zechariah was being fulfilled.

Making the Appeal to Forgive

Wed, 30 Sep 2009 08:35:38 CST

As stated in the prior chapter, forgiveness is “overlooking transgressions” (Prov. 19:11). It is not in the sense that transgressions are ignored, but that they are laid aside and not held against. In Philemon 1:15-16, Paul suggests that the transgressions of Onesimus against his master were for the purpose of bringing him into the fold. He is introducing the idea of how forgiveness works. It is in essence, the restoration of he how has wronged you. So, Paul goes to such effort to show that Onesimus is now a regenerated person. He is to be received as a brother in Christ.

The reasons for forgiving him are clear. As Paul described, it is fitting for the Christian to do, consistent with godliness, beneficial to the church, greater in value, gracious to another, purposed by God and an act of divine love. Surely, by now Philemon is persuaded (assuming that he needed such persuasion) to respond positively to Paul request.

So, here in verses 17-20, Paul makes his request to Philemon. It is to forgive his slave, Onesimus, the wrong that he has done and to receive him back as more than just a slave, a beloved brother.

Still, when damage is done, there is still a mess to clean up. Receiving the wrong doer back does not necessarily reconcile the debt. This is true even of the atonement. Man sinned against God. The damage now incurred a debt to be paid. Even though God is willing to forgive man, the debt must still be paid before righteousness is accredited. So, in dying on the cross, Jesus paid the debt on our behalf. He made restitution for us and through Him we are forgiven.

Paul accounts the fact that Philemon owes him already. Still, in an effort to bring about the sharing of the faith with saints in helping them understand and experience the divine gift of forgiveness, Paul offers to repay the debt.

There are four things here that God teaches us through Paul’s writing. First, forgiveness is receiving the trespasser back. Second, it is reconciling any debt that has ensued. Thirdly, it is remembering our debts. Fourth and finally, it is refreshing the hearts of the saints.

So if you consider me your partner, receive him as you would receive me. If he has wronged you at all, or owes you anything, charge that to my account. I, Paul, write this with my own hand: I will repay it—to say nothing of your owing me even your own self. Yes, brother, I want some benefit from you in the Lord. Refresh my heart in Christ.

Philemon 1:17-20

Because it is Loving

Tue, 22 Sep 2009 08:57:34 CST

The final reason that Paul gives is that forgiveness is loving. This should be of no surprise since it has been asserted many times throughout this chapter. Forgiveness and love go hand in hand. Love without forgiveness is not love. Forgiveness is an act of loving someone. The two cannot be separated.

Paul suggested that God’s hand was behind it all orchestrating the forgiveness of Onesimus so that he would be received forever, “no longer as a slave but more than a slave, as a beloved brother - especially to me, but how much more to you, both in the flesh and in the Lord” (1:16).

Before Onesimus ran away from Philemon’s home he was useful in the day-to-day labors. He was a slave that worked for Philemon. But his usefulness did not go beyond that. Onesimus was not a Christian and did no good for the Kingdom. However, since being regenerated by the Spirit of God, he has become useful in both the daily work as well as their labor for the Lord.

This is to say that Onesimus was genuinely saved. He is one of the family. He is a part of the church, a beloved brother. He did not lose his position as slave though. Christianity was not meant to abolish slavery, but to abolish slavery’s evils. Onesimus could continue his work as a slave, but his work would be much more beneficial because it would be done in love and faith towards God and His church.

He would no longer be just an ordinary slave with the rest. Rather, he would be one who stood out from the rest as one who showed kindness, forgiveness, hard work, sincerity, loyalty, and other godly characteristics. He might even be used to share his faith among the other slaves showing the equality he experiences with his own master. The rewards are abounding and list could go on.

Such a reality excited Paul and most likely did the same to Onesimus. Surely, he desired to please his master once again - especially now that he feels remorse for the sins that he has committed against him.

Forgiving him would show the ultimate love.

Tree to Tree

Fri, 18 Sep 2009 08:11:46 CST

Ever woundered how the angels responded to the creation and the Fall of man? Da Truth imagines that it went something like this ...

I know you can’t see us, but we’re watching you from afar. An audience in the distance like some flies on the wall standing here in amazement and in awe since we saw God forming you from the dust shaping you with His palms, giving you the permission to eat from trees in the garden except for one. If you disobey then you’re destined to fall. He guaranteed you would die If you stray from this law. Then he gave you a bride and said You should not be alone.

So please don't eat from the tree!

I know you can’t see us but we’re watching you from afar and we’re rejoicing and slapping each other high five because you and your bride are so happy. Clearly you’ve got it all. The ocean’s your swimming pool. Your lighting comes from the stars. Before the fear was so happy how far this feeling would go. But most of all you were paddling around an island with God. The earth is filled with His glory. You serve and worship in awe. Everything is so perfect here in the world without flaws. Why would you eat from that tree? Remember God said you would fall. Remember he said you would die and that would affect us all. Please do not follow your eye. The devil’s gestures are false. The moment you take a bite all of this will be lost.

So please don't eat from the tree!

Wish you could see all the crack, the ecstasy and the cracks, the dustless streets in neglect, the death that breathes down our necks, the aches and pains in our backs, the racist, rape and incest, the KKK lynching blacks, six million Jews in the camp, the endless wars in Iraq, the monkeys all on our back, financially we’re all strapped, relationships out of wack. Wish you could see all this mess. Wish you could see this car wreck. Wish you could hear all the screams. And hail the people not coming back. Every temptation’s a tree and since you ate from the tree, sin and death is in you, sin and death is in me. But hold up off in the distance I see a whole other tree and the man that is on it’s dying for you and for me.

Why did you eat from the tree?

Lyrics from Tree to Tree by Da Truth, a Cross Movement Records artist.

Because it is Purposed

Thu, 17 Sep 2009 08:45:09 CST

For years people have been availing themselves with finding their purpose in life. We need to know what we are here for. This implies that we have been purposed. It suggests that we have been created and designed in a way to function toward our end intention. It demands that there be a Creator.

This type of thinking is not far-fetched in any sense. Rather, it is the way we were designed to think. The Bible teaches us of God’s sovereignty in all of His creation. It teaches that God not only created all things for a purpose, but also ordains all things that happen for a purpose. For them to happen without his preordination, would mean that he is not above them and would not be God.

Paul appeals to this teaching when he reflects on what has happened. Onesimus, a slave owned by Philemon, steals from him and runs away to start a new life. By doing so, he sins against Philemon and breaks the law. He attempts to hide in Rome where he is caught and imprisoned for breaking another law. There, imprisoned with him, is God’s apostle to the world.

This was no coincidence. In fact, it was purposed by God. Paul says, “For this perhaps is why he was parted from you for a while, that you might have him back forever” (1:15). Paul wrote elsewhere, “We know that for those who love God all things work together for good, for those who are called according to his purpose” (Rom. 8:28).

In all things that happen, God is bringing about good things. This does not mean that what happens is inherently good, but that in the end it will be. This is because God is sovereign. There is nothing that happens that is not outside of His sovereign ordination. Therefore, even bad things will be for the good of His purpose.

Paul’s assertion is that Onesimus’ theft, betrayal, lying, and running away was so that he would come to a place where he realizes his sinfulness and desperation for the Lord to save him. Thus, God would bring him to Himself to experience the grace of God and be saved. In other words, all of these bad things that happened were for the purpose of bringing Onesimus into the church.

Thus, Paul employs the contrast of temporal separation with eternal unity. The latter for the greater. It was temporary suffering for eternal blessing. And this eternal blessing begins with the forgiveness of Onesimus of his sins. Now, it is coming back full turn to Philemon so that he can also forgive Onesimus for the lesser sins against him.

The seventh reason to forgive is because it is purposed by God.

Surveying the Tithe

Wed, 16 Sep 2009 09:42:19 CST

You can count on two hands how many different teachings on the tithe exist today. Some teach it as a “required donation” to the church. It is a kind of membership fee. I have heard that some churches even hold their congregation accountable to this by calling them after delayed payments. Others may teach of a lesser requirement. They will not investigate the giving of their congregation, but will definitely tell each member that God commands a certain amount to given each week.

Of course, there are deeper characteristics of each. Some will argue for a ten percent before taxes and others after. Some will say that it directly correlates to the amount of blessing that you receive from God. Others say it is doubled on return. And then there those that will tell you that if you don’t tithe you can lose your salvation. Sad but true.

Among all of these different beliefs of the tithe, there is one common denominator. The tithe is required. Whether it is required for church membership or something else, they all will agree that God commands it.

So what are we to think? What does the Bible say about the tithe? What is it? How and when is it done? And who is it for? All of these questions can be answered from the God’s word with a little bit of diligence and allegiance to the text.

Abraham and the Tithe

The first time that the Hebrew word for tithe appears in the Bible is found in Genesis 14 (cf. Heb. 7). However, it is not in reference to any required giving. In fact, it was spontaneous and voluntary. God had just given Abraham a victory in battle and the spoils that he took from the battle were great. On returning home, Abraham encountered Melchizedek, who was a king and a priest of God.

Abraham was a worshipper of God and felt deeply indebted to Him for all of his protection and provisions that He so abundantly gave. So he was excited for his recent win, his divine abundance, and now his opportunity to meet Melchizedek. And, in his excitement, he “gave [Melchizedek] a tenth of everything” (Gen. 14:20).

His giving was an expression of thanks to the Lord for all that He had done. And it was not that he gave a tenth of all that he owned. He gave a tenth of all that he had taken in battle. Abraham did not make a habit of giving a tenth. In fact, it is never recorded that he gave a tithe every again.

Jacob and the Tithe

Another occasion when the word tithe is used, is when Jacob tried to bride God by offering a tithe to Him. He said, “If God will be with me and will keep me in this way that I go, and will me bread to eat and clothing to wear, so that I come again to my father’s house in peace, then the Lord shall be my God, and this stone, which I have set up for a pillar, shall be God’s house. And of all that you give me I will give a full tenth to you” (Gen. 28:20-22). The lesson here is not that we should give a tenth to God as Jacob did. Rather, it is that we should not be spiritually carnal as Jacob was.

Israel and the Tithe

Abraham’s voluntary giving of a tenth is the only recorded tithe before the Mosaic Law was given (unless you count Jacob’s bribe). So the next occurrence appears in Leviticus 27 where God tells the Israelites to give a tenth of their produce and animals. This particular tithe is explained in Numbers 18. It is commanded by God to give a tenth to the Levites for “their service that they do” (Num. 18:21). It further explains, “For the tithe of the people of Israel, which they represent as contribution to the Lord, I have given to the Levites for an inheritance. Therefore, I have said to them that they shall have no inheritance among the people of Israel” (Num. 18:24).

God set the nation of Israel as a Theocracy, meaning a God-governed nation. The Levites were the select group from the nation that worked as their governing people. Since it was a Theocracy, the governors would also act as priests. Since they were able to work solely for the Lord, they were not able to work a secular vocation where wages could be earned. In fact, when the lands were divided up among the nation, God did not grant the Levites any. So they had no inheritance other than that which was given them by the other Israelites.

In order to support the Levites, God commanded all of the Israelites (not including the Levites) to give a tenth of their produce and animals. It was nothing more than a government taxation. It was required. The Israelites had to give the tenth or they were offending the Lord which is to what Malachi 3:8 is referring when it asks, “Will man rob God?” They gave of the produce they grew and the animals they raised, but not of their money. Those who had no produce or animals were not required to give a tithe.

If this sounds familiar, it should. This is equivalent to the government tax we have today. It even adds up to a similar amount in the end. The command of the Lord continued. Even more tenths were required. In Deuteronomy 12, we find an additional tithe required of the Israelites in order to support the religious festivals in Jerusalem. It was given to the Jews. Again, in Deuteronomy 14 a tithe is required to support strangers, the fatherless, and the widows. This was called a poor tax and the poor were not required to tithe. However, unlike the first two taxes that were required annually, this one is required every third year.

These three tithes equal to about 23 percent each year. But there were still more required. Like we have taxes on sales, gas, capital gains and more, they had a profit-sharing tax (Deut. 19:9-10), an every-seven-year land sabbath tax (Exod. 23:10-11), and the temple tax. This totals to about 25 percent in annual income tax to the Theocratic government of Israel.

These tithes were continued throughout the remaining books of the Old Testament. As the Theocratic government existed, the taxes that God instituted existed. This accounts for about 35 times that the Hebrew word for tithe is used.

Jesus and the Tithe

Jesus spoke of the tithe in the New Testament. In two of gospel accounts, we find him rebuking the Pharisees for practicing the Mosaic Law of tithing while “neglecting the weightier matters of the law: justice and mercy and faithfulness” (Matt. 23:23; with Lk. 11:42; 18:12). In a similar fashion, Jesus mentions in a parable that a proud Pharisees pays his tithes in order to boast of his self-righteousness. But it is the humble tax collector, who is not said to pay his tithe, that Jesus justifies (Lk. 18:14).

Closing

Other than these references, the tithe is not mentioned. Therefore, it is imposing on Scripture to argue that the tithe is commanded of the church today unless you are referring to the governmental tax. But, this is not given to the pastors and workers of the church. It is given to the secular government since we do not live in a Theocracy.

It is even a stretch to say that God first instituted the idea of a tithe in any way. We know historically that the tithe was rooted in pagan practice in the regions of Mesopotamia, Syria-Palestine, Greece and the Phoenician city of Carthage.[i] This is likely why Abraham and Jacob offered a tithe - culturally, it was the thing to do.

The Christian church should not consider the tithe as a common practice. Rather, the apostles taught, and the early church practiced, what we may call free-will giving. It was more of a stewardship practice and it was voluntary. Likewise, they taught as Jesus did, to obey the laws of the land. We should pay our taxes to our government.

Since the early church, those who have adopted the practice of tithing and made it a church duty, have brought Christians under a man-made lawful burden. What was good new for the poor in the Old Testament, is terrible news to the poor in the church today. Since all Christians are obligated to tithe under this premise, the poor become poorer. And rather than this money being stored up for the poor, it is stored up for the church programs and ministers. And the most interesting thing about this, is that the tithe was never that of money although money has existed even before the tithe.

In closing, this is not suggest that Christians should not give of their money or any other resource. Giving should be a natural characteristic to the true believer - for God gave to us freely and abundantly, so we should be eager to joyfully give the same way. If this is true of the believer, then a taxation is unnecessary. True Christians don’t need to be told to give. They creatively seek to give.

Notes

From Encyclopdia of Religion, Mircea Eliad, editor, 1987 and from John D. Davis, ed., Westminister Dictionary of the Bible (Philadelphia: Westminster Press, 1964).

The Benedictus

Tue, 15 Sep 2009 08:45:49 CST

And his father Zechariah was filled with the Holy Spirit and prophesied, saying,

“Blessed be the Lord God of Israel,
for he has visited and redeemed his people
and has raised up a horn of salvation for us
in the house of his servant David,
as he spoke by the mouth of his holy prophets from of old,
that we should be saved from our enemies
and from the hand of all who hate us;
to show the mercy promised to our fathers
and to remember his holy covenant,
the oath that he swore to our father Abraham, to grant us
that we, being delivered from the hand of our enemies,
might serve him without fear,
in holiness and righteousness before him all our days.
And you, child, will be called the prophet of the Most High;
for you will go before the Lord to prepare his ways,
to give knowledge of salvation to his people
in the forgiveness of their sins,
because of the tender mercy of our God,
whereby the sunrise shall visit us from on high
to give light to those who sit in darkness and in the shadow of death,
to guide our feet into the way of peace.”

Luke 1:67-79

Zechariah prophesies while filled with the Holy Spirit as Elizabeth did just three months earlier. The prophecy is a response of overwhelming joy. It is a burst of expression. Elizabeth’s experience was exactly the same. So was John’s while in his mother’s womb (Lk. 1:41).

The prophecy, being a response of joy, is one of thanksgiving and praise as well as a declaration of God’s purpose for the son, John. We could categorically divide the prophecy in two, verses 68-75 from 76-79. The first being Zechariah’s expression of joy for God fulfilling His promise given many years ago. The second being Zechariah’s declaration of what God purposed for his son in relation to what is being fulfilled (Lk. 1:14-17).

It is noteworthy to mention that this is roughly nine months after Zechariah was told of God’s purpose with John. And in Luke’s record of this incident, Zechariah is said to be “righteous before God” (Lk. 1:6). This is to say that he was counted right, justified in the sight of God. In other words, he was born again. He was saved. This is evident by the prophetic praise that is before our focus now.

Not Permanently Changed

Mon, 14 Sep 2009 08:09:24 CST

This week’s quote comes from Paul Washer. You can hear it for yourself thirty-one minutes into this sermon.

Let’s imagine that I show up late. All the leaders are angry with me, and they say, “Brother Paul, don’t you appreciate the fact that we are giving you the opportunity to speak here? And you come late?”

And I say, “Brothers, you have to forgive me. I was out here on the highway…and I had a flat tire. I got out to change the tire, and when I was changing the tire the lug nut fell off. I wasn’t paying attention…and I ran out and I grabbed the lug nut. As soon as I picked it up…there was a 30 ton logging truck going 120 miles per hour about 10 yards in front of me. It ran me over, and that’s why I’m late.”

Now there would only be two logical conclusions:

I'm a liar.
I'm a madman.

You would say, “Brother Paul, that is absolutely absurd! It is impossible, brother Paul, to have an encounter with something as large as a logging truck and not be changed!” And then my question would be to you, “What is larger: a logging truck, or God?”

How is it that so many people today profess to have had an encounter with Jesus Christ and yet they are not permanently changed?

Actual Atonement

Wed, 09 Sep 2009 08:02:01 CST

An old hymn says, “Jesus paid it all. All to him I owe.” It is referring to the atoning work that Jesus did when He died on the cross. The doctrine of actual atonement answers the question: Did Jesus really pay it all?

In the gospels we find the angel Gabriel revealing the name of God’s son and Messiah as Jesus, “because he will save his people from their sins.” Isaiah prophesied that He was punished for the sins of others (Is. 53:4-6). Paul wrote that He paid the ransom (1 Tim. 2:5-6) as did Jesus himself (Matt. 20:26-28).

The word atone means, “to make amends for one’s crime.” Biblically speaking, the crime of man was sinning against God and the penalty for this crime is death (Rom. 6:23). Therefore, to amend for this crime there must be death. This is how Jesus amended for the crime. He died on the cross. Thus, He atoned for the sins of man.

To skip to the end of this flow of thinking, those who are welcomed into heaven are those who have had their sin atoned. There crime against God has been amended and paid for by Jesus’ death. And, in contrast, those who are eternally punished in hell did not have their penalty paid. Otherwise, their punishment is wrong.

Now, to fill in the blanks here, we must reconcile the two realities: (1) Jesus paid the price, and (2) not all have had the price paid. Obviously, the atonement is limited in one way or another. Did Jesus actually pay the price or did He potentially pay the price? If Jesus really succeeded at paying the price for sin, then He intentionally paid the price for only some. If Jesus potentially paid the price for sin, the He intentionally paid the price for all and failed with some.

Of course, the doctrine of actual atonement says that Jesus actually accomplished that which He intended on accomplishing when He came to atone. He came, as the angel declared, to save his people from their sins. God had some people in mind. These people “were appointed to eternal life” according to Acts 13:48.

To say otherwise causes serious problems in several ways. If Jesus paid it all for all people, then first, we would have people in hell being punished for sins that have been amended. Second, we would have people in heaven who are no different than those in hell. This is at best. At worst, we would have a Jesus who failed at his mission.

The doctrine of actual atonement teaches that Jesus successfully paid the price for sin on the cross. In connection to the doctrine of limited atonement, His success was for the sake of those He appointed to save.

Verses for further reflection:
Isaiah 53:4-6
Matthew 20:26-28
1 Timothy 2:5-6
John 3:16
Acts 20:28
Romans 8:30

My Portion

Fri, 04 Sep 2009 08:15:54 CST

Do you cherish the Lord? Did you choose heaven simply because you didn't want hell - was heaven the default? The writer of Lamentations wrote, "The Lord is my portion, therefore, I will hope in him" (Lam. 3:24). He meant that all he needed was God. The psalmist agreed saying, "The Lord is my chosen portion and my cup; you hold my lot." Is this your heart's cry? Shai Linne speaks about this and reminds us of God's glorious nature and what He has done for us.

It makes sense that I should write this song. It’s been a while now since you turned the light switch on and so powerfully opened up my eyes to see reality, now I’m free. Reminisce on my Christ-less days. Evidence - my life and ways. It was like I was forever bent. I lived a life of decadence. Then you sovereignly intervened and I’ve been on your team ever since. I was saved and am being saved - present tense - and will be saved from the deadly pestilence. Your holiness got me worshipping You with reverence. You’re infinite and transcendent - yet with friends. Your love letter, the Old and New Testaments. Also the Christian’s best defense - It speaks of Christ, who was heaven sent. Forgive us for ever being negligent or hesitant to represent His excellence. The world chases after the cars with better tints. Your people long after Your glory - a better glimpse. The Author of my faith, praise Your marvelous grace the type I can call and embrace when I fall on my face. So I’m lifting up my hands and I’m raising my voice even though the world thinks I made the craziest choice. They can laugh all they want, Lord, I do not care. And I don’t want to go to Heaven if God is not there.

Whom have I in Heaven but You? And earth has nothing I desire but You. My flesh and my heart may fail however. The Lord is my portion forever.

The penalty for my sin deflected - so glad I’ve been elected. I spread my hands out to my Savior as I genuflected and then reflected on Christ, the globe spinner. You turned this out-of-control sinner into a soul winner. I can’t take credit for it - You’re too holy. I didn’t choose you, Lord, you chose me. The actual situation is ever since my youth. My natural inclination was to resist your truth. I was dead you said “Live!” Now you’re teaching me to love you for who You are and not just what You give. It’s so divine - to maintain through the pain. It blows my mind how You came the way You came. - not a conquering hero, but a Suffering Servant. Lord, You died for a zero who doesn’t deserve it. You take shady dudes who hate the truth - Give them faith in You. Make them new creations too - All praises due. So praise Him - don’t hesitate from the right to left. Just thank Him and meditate on His life and death. Resurrected and exalted - forever so high. And why He chose me I might never know why. But I’m lifting up my hands and I’m raising my voice. Even though the world thinks I made the craziest choice. They can mock all they want Lord I do not care. And I don’t want to go to Heaven if God is not there.

You could give me the Lex, the coupe, the Beamer, the Benz, the sex, the loot, the Cream or the ends. But next to the truth of Jesus, friends, it’s worth nothing.

And Lord, don’t let me get caught up in my own tapes. I saw what happened when Noah got drunk off His own grapes. So many ways to stumble - many boastful and loud. The Lord gives grace to the humble and opposes the proud. The Holy Spirit’s a great deposit; my life - He stabilized it. Today the object is to stay in the prayer closet. And when I come out, may they know that the Master lives in me. Through passion for ministry and loving sacrificially. No matter what, Lord, wean me off of the world. I can’t believe I found the costliest pearl. For the glory of your name I’ve been made your own. By your grace justified through faith alone. That’s why I’m lifting up my hands and I’m raising my voice. Even though the world thinks I made the craziest choice. They can laugh all they want Lord - I do not care. And I don’t want to go to Heaven if God is not there.

Lyrics from My Potion by Shai Linne, a Lampmode Recordings artist.

Because it is Gracious

Wed, 02 Sep 2009 08:33:55 CST

Another reason to forgive, is because it is gracious. We understand grace to mean “a gift that is undeserved.” If one is gracious, then he is giving that which one has not earned. Forgiveness cannot be earned. In fact, the opposite is true. One who wrongs another earns a wage of punishment. Transgressions require justice. “For the wages of sin is death” (Rom. 6:23). Forgiveness is showing mercy and grace.

The famous theologian, Thomas Watson, described forgiveness by answering the question, “When do we forgive others?” He said, “When we strive against all thought of revenge; when we will not do our enemies mischief, but wish well to them, grieve at their calamities, pray for them, seek reconciliation with them, and show ourselves ready on all occasions to relieve them.” ^[i]

Paul said that, although he greatly desired to keep Onesimus for his service on Philemon’s behalf, he was sending him back. This is because “I preferred to do nothing without your consent in order that your goodness might not be by compulsion but of your own accord” (1:14).

Any act of compulsion removes the reality of one’s willingness to do good. The same is true in regards to God’s grace. If we earn his goodness, then He is not gracious. Rather, He is just. He is giving us what we have earned. Since forgiveness is not earned, but freely given, it is a gracious act.

Paul, since he was an apostle, was certainly safe to keep Onesimus for a time of ministry in Christ. He needed the help. He could have used the extra person, but to do so, would not allow Philemon to express goodness in Christ. There is no room for voluntary giving.

In the early words of this letter, Paul expresses his delight in hearing of Philemon’s reputation of good. He was sure of his goodness and knew that he would be happy to allow Onesimus to stay with Paul in ministry. But to do it without Philemon’s consent would be by compulsion rather than his own accord. Thus, forgiveness is sought first.

The sixth reason to forgive is because it is gracious.

Notes:

Thomas Watson, Body of Divinity, p. 581

Unkindly He has Kindly Shown

Tue, 01 Sep 2009 08:53:16 CST

"You have heard of the steadfastness of Job, and you have seen the purpose of the Lord, how the Lord is compassionate and merciful” (James 5:11 ESV). Everyone will suffer to some degree in this life. It's not a matter of if, but when. Job's story is meant to remind us that God has a purpose for our suffering.

This weeks quote comes from "Job,” a poem by John Piper that unfolds Job's story. This is my favorite part of the poem: Job is having a conversation with his daughter Jemimah. Jemimah is the first child born to his wife since the loss of their other children. Job is explaining to Jemimah that God kindly showed him that he was not putting his hope in Him alone.

"Do you think God made you so sick?" She drew her breath, and swallowed hard. "I know you'd like to think that there's a foe that hurts and God that heals. And that would not be wrong; but I have sat and pondered months in pain to see if that is true — if misery is Satan's work, and happiness is God's. Jemimah, we must bless the Lord for all that's good and bad."

"But, Papa, God's not mean or mad. He's not our enemy. He's kind and gentle, isn't he?”

"Your mind is right, Jemimah, but it's small. He's gentle, kind, but that's not all. I have some friends who thought they knew the mind of God, and that their view of tenderness exhausted God's, and that severity and rods could only be explained with blame, to vindicate his holy name.”

"So you think it was God who made you sick?”

"I think God never laid aside the reins that lie against the neck of Satan, nor unfenced his pen to run at liberty, but only by the Lord's decree."

"So you think God was kind to make you sick,” Jemimah asked, "and take away your health and all your sons and friends, and daughters — all the ones you loved?”

"Jemimah, what I think is this: The Lord has made me drink the cup of his severity that he might kindly show to me what I would be when only he remains in my calamity. Unkindly he has kindly shown that he was not my hope alone.”

Notes

Piper, John. Job. Minneapolis: Desiring God Ministries, 2008. p. 103-104.

To Know Nothing

Mon, 31 Aug 2009 12:04:43 CST

As leaders in the church, we are to dedicate ourselves to the knowing of something in order to train those we lead. In this age of entertainment and impatience, what is it that you seek to know?

Some friends of ours are youth pastors at the church. And, my wife has often helped them with some of their creative responsibilities. The relationship has provoked me to think about many things in regards to ministry - especially that of young people.

(I am not a youth minister and don’t pretend to be one. However, I do have children, a Bible, and a working knowledge of how the two merge. I have spent many hours considering my role as a father and a teacher of our family and how to raise children up to be mature Christians in a very distracting world.)

One of the things that I have been considering lately is what we leaders set ourselves to know in order to be good trainers. What is it that we meditate on and spend our energies on to put ourselves into a position to raise up young believers?

The way you answer that question will say a lot about what your ministry will see in the future. If you so strongly desire to identify with your audience’s culture and be counted as fun and entraining, then you will spend much of your time experimenting and learning about the world. If you so strongly desire to help your audience understand the deep truths of the Bible so that they can withstand the trials and temptations of life, then you will spend much of your time studying and seeking the depths of the God’s Word.

One way will train your children to be children, your youth to be youth. The other way will train your children and youth to be mature adults. Still, some have convinced themselves that the two can merged whereby the toleration level is equaled. But this is not true.

A wise pastor once said, “If the people are ignorant of Christianity, don’t dumb down the Bible, smart up the people.” The idea is to reach down and draw the young crowd out of the water that they joyfully drown in, not jump in and play the same games.

I wonder if next time we sit in a leadership meeting or at the table with pastors, we should seek to examine that which our consumes our conversations. How much time do we spend trying to make our youth think that we are young and cool rather than mature and wise? How much of our time and energy is spent in drinking the pure water of Scripture so that we can satisfy other with it?

When the Corinthian church was becoming more childish, seeking to be entertained, they turned to those leaders who were more fun and exciting. Paul rebuked them and set himself apart from those leaders saying, “I, when I came to you brothers, did not come proclaiming to you the testimony of God with lofty speech or wisdom, for I decided to know nothing among you except Jesus Christ and him crucified” (1 Cor. 2:1-2).

What do you know? What do you set your mind to understand? What is it that you are creative and energetic about for the sake of those who you shepherd? Is it true that you know more about MTV, celebrity gossip, new music and dances than you know about the Bible? If so, let your prayers be that your desires change and you persevered in knowing Christ. The lives of your young folks depend on it.

Saved and Deceived

Fri, 28 Aug 2009 10:31:10 CST

John Piper recently answered the question, "Can a true believer be fooled into believing the prosperity gospel?" It's a good question and one that I commented on briefly in my article series, Adding to the Atonement (in particular, "The Dangers of Adding to the Atonement"). There, I described how people could come to Jesus under wrong pretenses. In other words, if they professed repentance and belief in Christ because they were convinced that they would have financial and bodily prosperity afterwards, they have essentially believed in a different Jesus. One that cannot save them - because he doesn't exist.

People who come to Christ for prosperous gain are set up to be let down. If the things that they were promised by the prosperity gospel do not come to past, they are easily dissappointed in the gospel and turn away. This is not just a possibility, it is a common thing. We even have examples in the Bible like the rich man in Luke 18:23.

However, while it is possible, it is not necessary. There are some true believers who come to Christ with genuine repentance and a genuine belief that is satisfied in having forgiveness and salvation primarily, rather than earthly prosperity. These people may be confused or sad when things don't happen like expected, but they will not turn from faith in Christ because they desire more than anthing else to be in Him.

John Piper answers in a similar way.

Were You There?

Fri, 28 Aug 2009 08:20:38 CST

CJ Mahaney once said, "Before we can begin to see the cross as something done for us leading us to faith and worship, we have to see it as something done by us leading us to repentence. Only the man or woman who is prepared to own his share in the guilt of the cross may claim his share in its grace." Shai Linne, remembering narrative of the atonement asks "Were you there when they crucified my Lord?" Our answer should be positive. Read as he explains.

This story starts at the climax. We find that time has lapsed - don’t mind that. It’s kind of like a night cap filled with divine acts. We zoom in the lens on Christ's agony on the garden. Doomed for His friends - His tragedy for our pardon. Foreseeing the Father’s cup of wrath has Him stifled and weak. He’s sweating blood with His disciples asleep. The Prince of Peace knows the beef shall increase since the thief approaches with the soldiers and the chief priests. His arrest is not just - neither is the trial. While Jesus is being treated foul, He sees Peter’s denial. He’s sent to Pilate, to Herod, back to Pilate. The violence of humanity at its finest. So now He stands before the crowd doomed to die. An angry mob who’s yelling out, “Crucify!” The way they treat the Lord of glory is debased and it’s foul. But you miss the point if you don’t see your face in the crowd.

This story starts at the climax. We find that time has lapsed - don’t mind that. It’s kind of like a night cap filled with divine acts. We zoom in the lens on Christ's agony in the garden. Doomed for His friends - it had to be for the pardon and delivery from misery of kids who speak wickedly, sinfully, inwardly slick with the iniquity. We see disciples sleep and mock today with a lot to say. But we do the same thing when we don’t watch and pray. Like Judas, we sell Christ out to get the treasure whether it’s the cheddar or forbidden pleasure. Like the chief priests, we want Christ to surrender, but we want Him out the way when He doesn’t fit our agenda. Like Peter, we have misplaced, fleshly confidence, but we’ll deny the Lord when faced with deadly consequence. Like Herod, we’re curious about Christ because He’s famous, but we quickly get bored with Him when He doesn’t entertain us. Like Pilate, we see Christ and find nothing wrong with Him, but when the world chooses the wicked, we go right along with them. Despite His kindness, we seek to do our Maker violence. The fallenness of humanity at its finest. So now He stands before the crowd doomed to die. An angry mob who’s yelling out, “Crucify!” The way they treat the Lord of glory is debased and it’s foul.But you miss the point if you don’t see your face in the crowd.

This story starts at the climax. We find that time has lapsed - don’t mind that. It’s kind of like a night cap filled with divine acts. We zoom in the lens on Christ's agony in the garden. Doomed for His friends - His tragedy for our pardon. Foreseeing the Father’s cup of wrath - it has Him stifled and weak. He’s sweating blood with His disciples asleep. The Prince of Peace knows the beef shall increase since the thief approaches with the soldiers and the chief priests. His arrest is not just - neither is the trial. While Jesus is being treated foul, he sees Peter’s denial. He’s sent to Pilate, to Herod, back to Pilate. The violence of humanity at its finest. So now He stands before the crowd doomed to die. An angry mob who’s yelling out, “Crucify!” The way we treat the Lord of glory is debased and it’s foul. Ashamed, I bow because I see my face in the crowd.

Lyrics from Were You There? by Shai Linne, a Lampmode Recordings artist.

Becuase it is Greater

Thu, 27 Aug 2009 08:19:48 CST

Forgiveness is fitting and consistent with godliness, considerate of others and beneficial to the church. It is also greater than our desires. That is to say that it is more excelling and more valuable than other things that we may desire.

Paul had two options to choose. He could have kept Onesimus with him or send him back to Philemon. He chooses to send him back. He wrote, “I am sending him back to you, sending my very heart. I would have been glad to keep him with me, in order that he might serve me on your behalf during my imprisonment for the gospel” (1:12-13).

As mentioned earlier, Paul had a deep connection with Onesimus. He referred to him as his child and now as his “very heart.” He cared for him like a father would for his own begotten. And so in severe sadness, Paul sends him away.

This was no easy thing to do. The Greek word he uses to refer to “my very heart” is the word splagchnon which literally means “bowels.” It refers to the inner of a person’s body. Figuratively, it is used to imply inner affections especially kindness, benevolence, and compassion. So it is translated as heart. But it communicates to such a degree that the word “very” is added to suggest “all that is in me.” Paul deeply loved him and did not want to see him go.

Yet, with all these deep affections and longings, Paul did not hold on to Onesimus. He chose the greater. He chose to do what was more valuable. Onesimus was serving Paul while he suffered the bonds of imprisonment. And this was very useful to him. Not only did he have the joy of discipleship, he also had the help of ministry. He was able to continue his service in the Lord with the assistance of Onesimus.

Such assistance was not unwarranted either. Paul did not feel compelled to send Onesimus back. For his service there to Paul was on behalf of Philemon since he owed Paul even his life (1:19). Rather, it was for a greater purpose that Paul sent Onesimus back.

It is argued among theologians for many years that mankind chooses freely while his choice is determined. He is free to choose whatever it is he desires to choose. However, his desires will always determine his choice. We call this self-determination.

In the context of Paul’s choice, we can argue that Paul had two desires. He wanted to keep Onesimus for further use while in chains for the gospel and he wanted to allow Philemon (as well as the church in his home) to experience the effects of forgiveness.

To put it in another way, Paul did not want to send Onesimus away nor did he want Philemon and Onesimus to go without experiencing divine forgiveness. His choice, done freely, was determined by his greater desire - namely, to allow the church to know the blessing of forgiveness.

Torn between two desires, Paul choose that which is greater. It is greater because it is eternal and for the sake of others. While Paul’s ministry does have eternal ramifications and does effect others, it was not primarily for the benefit of others. It was to help him. Moreover, forgiveness, being a most honorable thing, is more effective in the unity and maturing of the church.

Paul explains this himself in his letter to the church in Philippi. He wrote, “Brothers, whatever is true, whatever is honorable, whatever is just, whatever is pure, whatever is lovely, whatever is commendable, if there is any excellence, if there is anything worthy of praise, think about these things” (Phil. 4:8). Forgiveness is all of those things.

The fifth reason to forgive is because it is greater.

Because it is Beneficial

Tue, 25 Aug 2009 07:38:11 CST

Forgiveness is fitting and consistent with Christianity and considerate of others. It is also beneficial to the Kingdom of God. All who are in Christ are unified as one body (Eph. 4:4-5). And to each there is given a measure of grace to build up the body until we have matured in the fullness of Christ (Eph. 4:11-13). This is to day that all Christians are given to the church for the benefit of the church. The way we benefit the church is by our usefulness.

Paul speaks of this when says, “Formerly he was useless to you, but now he is indeed useful to you and to me” (1:11). This is sort of a parenthetical statement in middle of a larger thought. He has just mentioned for the first time the name, Onesimus.

This is significant because until then, Philemon had no context of why Paul was writing or who is was writing about. But even more significant is that Onesimus means “useful” and “profitable.” This was a common name given to slaves since they were people who were useful and profitable to their masters. But when Onesimus stole from Philemon and ran away, he became useless and unprofitable.

Paul is playing with words here pointing out that this man who was named as useful person was of no use before, but since he has been regenerated by the Spirit of God, he is now useful and profitable.

Moreover, he is useful to both Paul and Philemon rather than just Philemon. Paul’s point can be taken further to meant that he is useful to the Kingdom of God. For this is how he is useful to Paul and now to Philemon which contrasts to being useful only to Philemon before his crime. His service to both can be fore the Kingdom and can be done in love toward Christ.

This is a benefit beyond any other. His usefulness is far more profitable since it is for a greater and more important cause. It is for eternity that he is useful. And for this reason, the entire church will benefit. This is understood even now as we study the text that we would not otherwise have.

The same was true for Paul. Some thirty years ago, he stood and watched Stephen get stoned to death (Acts 7:58). Then he led a great persecution against all Christians (Acts 9:1-2). Ananias, a disciple of Christ, was told by the Lord to go seek Paul and he was very troubled. He wondered, “Lord, I have heard from many about this man, how much evil he has done to your saints at Jerusalem” (Acts 9:13).

Before he was converted, Paul did some many terrible things against the Christians. So much so that he was feared by all of them. His sins against them required a forgiveness the likes of many will never understand.

Still, the evils that he did were not so grave that they were beyond forgiveness. He was forgiven by the Lord and then by the Lord’s people. He is then transformed from a Christian persecutor to a Christian preacher. This is a grand example of divine forgiveness and the benefits of such. For without Paul, we would not have the profound truths that we learn and love today - among many other things.

The truth of the matter is that forgiving our fellow brothers in the Lord opens up many wonderful benefits to the Kingdom of God here on earth. This is the fourth reason to forgive.