Year: 2016

Dear Brothers and Sisters,

Do you agree that the media seems to be reaching new lows of obnoxiousness? Reality TV shows, sitcoms, news programs (online, TV and radio), social media and political debates (see my letter last week)—they all seem to be growing increasingly annoying. And then there are the unscrupulous preachers promoting the prosperity gospel with false promises of health and wealth. In talking with a person who embraces this false gospel, I asked why the movement’s name-it-claim-it prayers have not brought an end to the world’s various crises: ISIS, Ebola, economic woes, etc. They replied that I was being annoying with my question. Well, I admit to being annoying at times, but my question was sincere.

Jesus, not prosperity, is the gospel

One of the times I truly am annoying (or so my wife Tammy says) is when I’m sick. Thankfully (for both Tammy and me) I rarely am. Part of the reason, no doubt, is that Tammy prays for my health. Prayer does have a positive effect, but the prosperity gospel falsely promises that if your faith is strong enough you’ll never get sick. It also falsely proclaims that if you are sick (or otherwise suffering), it is because your faith is lacking. Such ideas are a perversion of faith and of the true gospel of Jesus Christ.

A friend of mine told me about a tragedy that happened when he was quite young. He lost two sisters in an automobile accident. Imagine how his father felt when told by an advocate of the prosperity gospel that the two girls died because of his lack of faith! Such mean-spirited and wrong-headed thinking ignores the reality of Jesus Christ and his grace. Jesus is the gospel—he is the truth that sets us free. In contrast, the prosperity gospel sets up a contractual relationship with God that, through our actions, seeks to condition God to bless us. It also promotes the lies that the aim of life here and now is to avoid suffering, and that God’s intention is to maximize our pleasure.

With Jesus in suffering

Throughout the New Testament, God calls his people to share with Jesus in both his joy and suffering. The suffering we’re talking about here is not the kind that results from foolish mistakes and poor choices, or from being a victim of circumstances, or from a lack of faith. The suffering Jesus experienced and which we are called to face in this fallen world is a matter of the heart. Yes, Jesus suffered physically as attested by the Scriptures, but the voluntary suffering he endured was largely the result of his compassionate love for people. Notice a few Scriptures that show his costly compassion:

• When he saw the crowds, he had compassion on them, because they were harassed and helpless, like sheep without a shepherd. (Matthew 9:36)
• “Jerusalem, Jerusalem, you who kill the prophets and stone those sent to you, how often I have longed to gather your children together, as a hen gathers her chicks under her wings, and you were not willing.” (Matthew 23:37)
• “Come to me, all who are weary and burdened, and I will give you rest. Take my yoke upon you and learn from me, for I am gentle and humble in heart, and you will find rest for your souls. For my yoke is easy and my burden is light.” (Matthew 11:28-30)
• When he approached Jerusalem, he saw the city and wept over it, saying, “If you had known in this day, even you, the things which make for peace! But now they have been hidden from your eyes.” (Luke 19:41-42 NASB)
• Jesus wept [following the death of his friend Lazarus]. (John 11:35)

Sharing in Jesus’ compassionate love for people often brings suffering, a suffering that sometimes is intense. To avoid all such suffering would mean avoiding loving others with Christ’s love. Such an aim would turn us into self-centered pleasure-seekers. And that is just what much of secular society brazenly promotes: Indulge yourself—you deserve it! The prosperity gospel adds to this unfortunate idea a mechanism falsely labeled faith—seeking to condition God into helping us achieve our hedonistic desires. The tragic, false teaching that we can avoid all suffering by rebuking it in Jesus’ name flies in the face of what the author of Hebrews says about the heroes of faith (Hebrews 11:37-38): These men and women were stoned, sawn asunder and killed by the sword. They went about in animal skins—destitute, afflicted and mistreated. And Hebrews declares not that they lacked faith, but that they were believers with great faith—people the world is not worthy of. Despite suffering greatly, they remained in word and deed faithful witnesses to God and his faithfulness.

Following in Jesus’ steps

Jesus, on the night prior to his greatest suffering (prolonged torture followed by crucifixion), said this to his disciples: “I have given you an example, that you also should do just as I have done to you” (John 13:15 ESV). Taking Jesus at his word, one of those disciples, Peter, later wrote this: “To this you have been called, because Christ also suffered for you, leaving you an example, so that you might follow in his steps” (1 Peter 2:21 ESV). But what does it mean to follow in Jesus’ steps? We must be careful here—Peter’s admonition is often too narrowly applied, leaving out, for instance, following Jesus in suffering (which Peter specifically mentions). On the other hand, the admonition is often too broadly applied. We are not called to mimic every aspect of Jesus’ life. Since we are not first-century Palestinian Jews (as was Jesus), we need not not wear sandals, robes and phylacteries in order to follow Jesus. Also (as the context of Peter’s admonition indicates) we understand that Jesus, as the Son of God, was and is unique. The wind, waves, demons, illness, bread and fish all obeyed his command as he performed stunning miracles that testified to his identity as the promised Messiah. Though we are his followers, he doesn’t normally give us that ability.

Yes, Peter does call on us to follow Jesus in suffering. In 1 Peter 2:18-25, he explained to a group of Christians who were slaves how, as followers of Jesus, they were to respond to the unjust treatment they were receiving. In doing so, Peter holds up Jesus as their example. He makes his point by quoting from the suffering servant passage in Isaiah 53 (see 1 Peter 2:22, 24, 25). Being sent by the love of God for the redemption of the world meant that Jesus would suffer wrongfully. He was innocent and remained innocent in his response to unjust suffering. He did not retaliate with threats and violence. As Isaiah says, “No deceit [guile] was found in his mouth.”

Suffering for the sake of loving others

Jesus suffered greatly, but he certainly did not lack faith. Quite the opposite. Out of compassion he came to earth—the Son of God become human. Out of faith in God and compassion for those he came to save, Jesus endured unjust suffering and refused to inflict suffering even on those who cruelly and unjustly tortured him. Such was his love and his faith. When we follow Jesus in suffering for the sake of loving others, we find a measure of relief and comfort knowing that doing so is an essential part of our calling. Note these two verses:

• Many are the afflictions of the righteous, but the Lord delivers him out of them all. (Psalm 34:19 ESV)
• Everyone who wants to live a godly life in Christ Jesus will be persecuted. (2 Timothy 3:12)

When we see others suffering, we are filled with compassion toward them. When our love and God’s grace are rejected, we are grieved. Though such love is costly in that it brings on our suffering, we do not run from it—we do not cease to love others as God loves them. To suffer in order to love is to be a faithful witnesses to Christ. In that way, we follow his example—we walk in his steps.

With Jesus in joy

As we walk in step with Jesus, we will be participating with him in compassionately loving all people. Doing so will often mean sharing in his suffering. However—and this is a paradox—it also will often mean sharing in his joy—his joy that all humanity, in him, is redeemed, forgiven and included in his transforming love and life. Thus to follow Jesus is to actively and deliberately share in both Jesus’ suffering and joy. That is the nature of the Spirit-led, gospel-shaped life. We must not fall for a false gospel that promises all joy and no suffering. Sharing in both is part of our calling and essential to our fellowship and communion with our compassionate Lord and Savior.

Suffering but joyful too,
Joseph Tkach

Dear Brothers and Sisters,

With the U.S. presidential election cycle in full throttle, I’m being asked which candidate I endorse. In replying, I remain neutral—I do not pretend to be able to guide others in their political decisions, though sometimes I remind those who ask of what is says in Proverbs: “When the righteous are in authority, the people rejoice; but when a wicked man rules, the people groan” (Proverbs 29:2 NKJV).

Sadly, a large part of the U.S. population (including many Christians) groan merely because of the party affiliation of the person who is ruling (or running for office). It seems to me that this sort of partisan groaning is far more vocal (and polarizing) in this cycle than others in recent memory. But so goes our culture.

Along with the partisan groaning comes the sad fact that only a fraction of Christians vote. Of the millions of self-described evangelical Christians in the U.S., only about 25% voted in 2000, 23% in 2004, and 26% in 2008. The number peaked at 27% in the 2012 presidential election where 78% of the evangelicals who voted, voted for Romney and 21% for Obama. Though our system of government gives people freedom of speech (including the right to groan) and freedom not to vote, I think Christians have a responsibility to advance the common good—a responsibility which, in part, is fulfilled by exercising their right as citizens to vote.

The virtue of prudence

Christians have long recognized that when the church and its members aim to influence secular authorities (thus engaging in the political process) they should do so in ways that seek the best possible outcome for the common good available at the time. This approach is grounded in the hope that incremental advances will lead to greater opportunity to further the common good in the “next round.” This incremental approach to advancing the common good is enjoined in the New Testament and advocated in Christian theology and ethics. It has to do with exercising the virtue of prudence. [1]

Seeking the most prudent outcome in government is not moral compromise—it’s political compromise that recognizes that an all-or-nothing approach to secular governance does not foster the common good and justice. Instead it undermines the limited good that a democratic political process is able to achieve among those who disagree.

Speaking of imprudence, some Christians circulate (often via social media) extreme right-wing or left-wing political viewpoints that sometimes include demonizing and even lying about political opponents. Given that effective politics in our democratic system is in large part based on compromise, such extreme, uncompromising positions tend to hinder rather than help the political process. Rather than reflecting prudence, these positions are, in effect, secular forms of self-righteousness and legalism.

I’ve been asked, “Who do you endorse?”

I’m often asked to endorse a candidate for U.S. president. Christians tend to want me to endorse one they consider “most Christian.” But coming as I do from a supra-legalistic background, I don’t think it would be prudent for me to sit in judgment of whether or not a particular person is or is not a “true Christian.” Four of the five main candidates (all five are pictured below) say they are Christian: Ted Cruz (a Baptist), Donald Trump (a Presbyterian), John Kasich (an Anglican) and Hilary Clinton (a United Methodist). The fifth main candidate, Bernie Sanders, is a Jew. I’ve learned to leave the determination of the genuineness of a person’s faith to Jesus who alone is our judge, for he knows our hearts.

Some notable Christian leaders have endorsed and others have vilified presidential candidates. For example, Donald Trump has been endorsed by Robert Jeffress (Pastor of First Baptist Church in Dallas), Jerry Falwell, Jr. (President of Liberty University), and Pat Robertson (Chancellor of Regent University). But Trump has been vilified by Michael Horton (Professor at Westminster Seminary) and Max Lucado (Pastor in San Antonio and popular author). It is my policy (in keeping with GCI’s policy for church leaders) to not publicly endorse an individual candidate or political party. That being said, given that celebrities have done well in past elections, I’m not surprised Donald Trump is doing well. I am surprised by the popularity of Bernie Sanders, a self-professed democratic socialist. Apparently the U.S. population is shifting in its understanding of our nation’s founding documents, and how they relate to our current social and economic situation.

In case you’re wondering, I’m registered to vote “no party,” which means I’m neither Republican nor Democrat. However, given my views concerning the sanctity of life, I lean toward conservative candidates. That being said, there are some conservatives I wouldn’t trust to be a baby sitter (and I can say the same about some liberals). I think each candidate must be evaluated on their own merits, knowing that their inner (private) character will tend to be seen, over time, in their public acts. As Jesus said, “By their fruit you will recognize them” (Matthew 7:20).

The biblical injunction

The Bible tells us to desire good leaders. We conclude that this means, when possible, we will involve ourselves in choosing those leaders. However, we are never dependent on these leaders. As noted by the psalmist, “It is better to trust in the Lord than to put confidence in man” (Psalm 118:8 NKJV). So we prayerfully make the best selection possible, which typically means choosing the one with the fewest problems along with the greatest strengths. Of course, we always bathe that choice in prayer, then having voted, we pray for the one who is elected.

Many of my friends voted in 2008 and 2012 for President Barak Obama and many did not. While I was not elated when he was elected, my response was to pray for President Obama and for his choices in appointing leaders in his administration. That is not only the best we can do—it is what we are told to do in Scripture. Note Paul’s words to Timothy:

I exhort first of all that supplications, prayers, intercessions, and giving of thanks be made for all men, for kings and all who are in authority, that we may lead a quiet and peaceable life in all godliness and reverence. (1 Timothy 2: 1-2 NKJV)

I plan to follow Paul’s exhortation, no matter who is elected U.S. president later this year. Let’s all be in prayer and let’s also love all the candidates as God’s children, no matter their party affiliation. Even as we vote, let us put our trust not in politicians or in political parties, but in Jesus who is Lord of all and oversees all. He alone is the one who can and will, in his time and way, change things for the better.

Eagerly anticipating what Jesus will do, through this election and beyond,
Joseph Tkach

_____________________

[1] Concerning the Christian virtue of prudence, Gary Deddo recommends two books (both published by IVP)—click on the links below to preview these books:

• Renewing Moral Theology: Christian Ethics as Action, Character and Grace by Daniel A. Westberg
• Politics for the Greatest Good: The Case for Prudence in the Public Square, by Clarke Forsythe