Category: Hear From the President

Dear Brothers and Sisters,

A few years ago, Tammy and I attended the play A Christmas Carol based on the novella with that title by Charles Dickens. Dickens wrote the book in 1843, largely to expose corruption in the British government, which favored the wealthy and oppressed the underclass with laws that often sent the poor (including Dickens’ father) to debtors’ prison.

You’re probably familiar with the book’s main character, Ebenezer Scrooge. Drawing on the life of a man he had known, Dickens portrayed Scrooge as an outrageously selfish man who runs a “counting house” (accountant’s office). Acting on fears held since early childhood, Scrooge became obsessed with wealth, costing him the love of his fiancée and sending him into a downward spiral of selfish loneliness. The name Scrooge has become part of our language for someone who is selfish, miserly and unkind. Here’s how Dickens describes him:

The cold within him froze his old features, nipped his pointed nose, made his eyes red, his thin lips blue, and spoke out shrewdly in his grating voice…. Oh! But he was a tight-fisted hand at the grindstone, Scrooge! a squeezing, wrenching, grasping, scraping, clutching, covetous, old sinner! Hard and sharp as flint, from which no steel had ever struck out generous fire; secret, and self-contained, and solitary as an oyster.

In Dickens’ story, which begins on Christmas Eve, it appears there is no limit to Ebenezer Scrooge’s selfishness. He has a clerk, Bob Cratchit, a very poor man with a large family. Bob’s young son, Tiny Tim, is crippled from birth, and in Scrooge’s mind, should not be taking food and heat from others. When Bob, who is forced to work in a cold office, attempts to stoke the fire, Scrooge denies him access to the coal.

That afternoon, Scrooge’s nephew Fred invites his uncle to a Christmas party. Scrooge refuses the invitation in the rudest terms. When two men come into the work place asking for a charitable donation, Scrooge throws them out. And when people wish him “Merry Christmas,” he responds with the now infamous exclamation, “Bah humbug!”

No question about it—Ebenezer Scrooge hated Christmas! But then his attitude changed.

After returning home from work on Christmas Eve, Scrooge is confronted by the ghost of his former partner, Jacob Marley, an equally greedy person who claims he has come to Scrooge to spare him from the fate coming his way. He says Scrooge will be visited by three spirits. The first is the “Ghost of Christmas Past” who takes Scrooge back over his life showing him significant events that made him what he is today. The second spirit, the “Ghost of Christmas Present,” takes Scrooge to see Bob Cratchit’s family enjoying Christmas despite their lack of material possessions, then to nephew Fred’s party, and then to a few other Christmas events where Ebenezer starts to see a different side of Christmas. The third spirit, “The Ghost of Christmas Yet to Come,” takes Scrooge to various groups of people who are talking about Ebenezer’s death.

As a result of these visions, Scrooge repents of his self-righteous, cynical, deplorable worldview and mistreatment of others. He sees himself with clarity and sees the love of the Cratchit family he has long mistreated. He notes how well they love despite how badly he treats his employee, Bob, and he is especially touched by Tiny Tim, who toasts to Scrooge’s health even as his own fails him. The story ends with Scrooge, who having experienced a complete change of heart, wishes everyone a Merry Christmas, gives a big raise to Bob Cratchit, donates to various charities and changes the way he views life.

While I don’t usually write about things like ghosts and spirits of Christmas, A Christmas Carol strikes me emotionally for several reasons. As most of you know, for much of my life I did not celebrate Christmas. Perhaps some of you will relate. Not only had I bought into the absurd idea that pagan celebrations of the winter solstice made Christmas a pagan holiday, I also believed Christmas could not be the actual day of Jesus’ birth. As a result, I refused to wish others “Merry Christmas” and generally had a “Bah Humbug” approach to all things related to Christmas. I was more like Ebenezer Scrooge during the Christmas season than I care to admit. I thank God for changing my perspective.

To the many Old Testament prophecies pointing to the birth of the Messiah, the New Testament Gospels add details about the actual birth, telling about angels making proclamations, heavenly hosts singing praises, shepherds bowing in worship, and wise men from the East giving gifts—all because the Son of God had become the Son of Man!

There is certainly no New Testament justification for having a “Bah Humbug” approach to the celebration of Jesus’ birth. We celebrate because the Light of the Cosmos came to a world of darkness and brought us into his light. We celebrate because, through the Incarnation, God became one of us so we could live for eternity as his beloved children. For all these reasons, during the Christmas season we celebrate the birth of Jesus with joy, enthusiasm and love toward others.

Like Ebenezer Scrooge who rejoiced in his deliverance at the end of A Christmas Carol, I rejoice knowing I’ve been delivered from the bondage of nonsensical arguments and joy-killing legalism—a bondage that, sadly, continues to hold some people in its vice-like grip. I pray you experience the joy of your deliverance daily, and particularly at Christmastime.

Loving and celebrating the birth of our Lord Jesus,
Joseph Tkach

P.S. Tammy, Stephanie, Joe and I wish you and your family a wonderful Advent and Christmas. May God continually remind you just how much you are loved and may your response be one of continual praise and thanks to him.

To read the other letters in my five-part series on Christmas, click on a number: 1, 3, 4, 5.

Dear Brothers and Sisters,

Many people are fascinated by signs and symbols that convey hidden meanings and secret messages. As a Sherlock Holmes fan, I enjoy deciphering such messages (including the meanings of those often-baffling acronyms and abbreviations you see on personalized license plates!).

Throughout history, people have used signs and symbols to convey messages understood by some and hidden to others. An example is the use by first century Christians of the ichthys (fish) symbol to secretly convey their allegiance to Christ. Because many of them were being persecuted, even martyred, they would hold their meetings in catacombs and other secret locations. To guide them to these places of meeting, ichthys symbols were painted on walls to mark the route. Doing so would not arouse suspicion because Christians were not the first to use the ichthys symbol—pagans used it to represent their gods and goddesses.

Despite its association with paganism (more about the “pagan roots” issue below), the fish symbol was widely used by early Christians. This likely was because Jesus often referred to fish in his teaching. On one occasion, he noted he would make his disciples “fishers of men.” On other occasions he performed miracles involving fish—from having Peter pull a coin out of a fish’s mouth, to filling the disciples’ nets with a huge catch of fish, to taking two fish and multiplying them to feed thousands of people. In these and other ways, Jesus used the symbol of fish to tell his story (the gospel), despite the fact (certainly known to him) that pagans were using the fish symbol to tell their own (pagan) stories.

As the incarnate Son of God, who created all that is, Jesus was not limited by the pagan world’s misuse of his good creation. Because he felt perfectly comfortable using their signs and symbols to tell his story, so did the early Christians. For example, (see the picture at left), they turned the word ichthys (ΙΧΘΥΣ in Greek) into an anagram where each letter in the word stood for the first letter of each word in the phrase Iesous Christos, Theou Huios, Soter (Jesus Christ, God’s Son, Savior).

Sadly, some sincere, though misinformed Christians, work hard to avoid those things they perceive as having “pagan roots.” I know some who avoid clothing with a paisley print, believing it originated in the Zoroastrian pantheistic religion of Persia. Others refuse to wear wedding rings believing they are of pagan origin. Others go so far as to reject Christmas and Easter, believing those celebrations originated in paganism (and that, “once pagan; always pagan”). Holding this misguided viewpoint, they miss out on the deep meaning these central, historic Christian celebrations convey about the goodness and faithfulness of God, revealed to us in the birth and resurrection of Jesus.

God has used signs and symbols throughout history. For example, he gave ancient Israel the Sabbath as a sign to point them to himself as their source of true rest (salvation). God knew they would not fully grasp this meaning (as cogently explained in Hebrews chapters 3 and 4). Many years after giving the Law through Moses (including the Sabbath), God gave a new sign intended for all people—the birth of his incarnate Son, Jesus. Note Luke’s account:

And this will be a sign for you: “You will find a baby wrapped in swaddling clothes and lying in a manger.” And suddenly there was with the angel a multitude of the heavenly host praising God and saying, “Glory to God in the highest, and on earth peace among those with whom he is pleased!” (Luke 2:12-14 ESV).

On one occasion I was quoting this verse to explain the importance of celebrating Jesus’ birth to a person burdened down by the superstitious belief that birthday celebrations are pagan. He said this: “This verse in Luke only justifies one celebration of Jesus’ first coming, not celebrations thereafter.” I replied that Jesus’ birth is an event that changed all time, and, therefore, is for all time and all people.

The birth of Jesus is a powerful, enduring sign that encapsulates the entirety of the Christ event: his incarnation, life, death, resurrection and ascension for the salvation of all humankind. Like all signs, our Lord’s birth points backward (reminding us of what our triune God promised and accomplished in the past), and forward (pointing to what God, in Jesus, by the Spirit, will yet accomplish). Luke’s account continues with a part of the gospel story often told during Epiphany, which follows Christmas:

Now there was a man in Jerusalem, whose name was Simeon, and this man was righteous and devout, waiting for the consolation of Israel, and the Holy Spirit was upon him. And it had been revealed to him by the Holy Spirit that he would not see death before he had seen the Lord’s Christ. And he came in the Spirit into the temple, and when the parents brought in the child Jesus, to do for him according to the custom of the Law, he took him up in his arms and blessed God and said, “Lord, now you are letting your servant depart in peace, according to your word; for my eyes have seen your salvation that you have prepared in the presence of all peoples, a light for revelation to the Gentiles, and for glory to your people Israel.” And his father and his mother marveled at what was said about him. And Simeon blessed them and said to Mary his mother, “Behold, this child is appointed for the fall and rising of many in Israel, and for a sign that is opposed (and a sword will pierce through your own soul also), so that thoughts from many hearts may be revealed” (Luke 2:25-35 ESV).

As Christians, most of us reading this do not have to rely on secret signs and symbols to conceal our places of assembly. That’s a blessing, and our prayers are with those who still face this hardship. But no matter the circumstances, all Christians know that Jesus was raised from the dead, and our heavenly Father is drawing all people to himself in Jesus and through the Spirit. Therefore we all have much to celebrate—and so we shall, during the upcoming Advent and Christmas seasons. I wish you and yours joyous celebrations as we begin a new annual worship cycle in accordance with the historic (western) Christian calendar (for more about that cycle, go to https://update.gci.org/2015/11/annual-worship-cycle-using-the-lectionary/).

Looking forward to our celebrations of Advent and Christmas,
Joseph Tkach

PS: To all who gather this week in the United States (and abroad) to celebrate Thanksgiving, I send my best wishes for a joyous holiday. We truly do have much for which to thank our generous God, including our nation’s spiritual heritage.

To read the other letters in my five-part series on Christmas, click on a number: 2, 3, 4, 5.

Dear Brothers and Sisters,

Last Friday, it took just eight or nine gunmen to terrorize Paris and alarm the entire Western world, fueling debate about global terrorism and the growing refugee crisis. Though evil is ever-present in our world, and seems to grow more dramatic by the day, we have hope knowing that the day is coming when Jesus will have put down all remnants of evil. I pray that day comes soon, and I’m sure you do too. I also thank God that, as reported to me by Jean Philippe and Marie Angelique, none of our members in France were harmed. Our thoughts and prayers are with those who were injured and all who mourn the death of their loved ones.

When terrible things like the Paris attacks occur, I remind myself that the fullness of God’s kingdom is yet to come. I also remind myself that we are blessed to experience God’s kingdom now in our relationship with Christ, by the Spirit, under the grace of God. But I’m also aware that we live as aliens in a tainted world where the kingdom’s fullness is not yet seen. As the apostle Paul tells us, we live in the present evil age while we hope for the age that is yet to come (Galatians 1:4; Ephesians 1:21).

It can be perplexing, even discouraging to know that before we fully experience that new age, we must continue through this time of evil with the pain it brings. But we are encouraged knowing that events like those in Paris are not outside God’s love for us. Though we face events we don’t understand, we have faith and hope knowing God is fully present and is suffering with us. We know this because he proved his willingness to suffer from evil and bear its pain on our behalf. Yes, we grieve (and we pray), but not as those who are without hope (1 Thessalonians 4:13).

The problem of evil

Philosophers and theologians have wrestled with the problem of evil for centuries, struggling to define its nature and character, as well as to explain why evil continues to exist. A variety of explanations have emerged. Buddhists say evil isn’t something that exists; it’s an illusion (maya). Some atheists say evil is the natural result of a universe without design or a designer. Here is what atheist Richard Dawkins wrote:

In a universe of blind physical forces and genetic replication, some people are going to get hurt, and other people are going to get lucky; and you won’t find any rhyme or reason to it, nor any justice. The universe we observe has precisely the properties we should expect if there is at the bottom, no design, no purpose, no evil and no good. Nothing but blind pitiless indifference. DNA neither knows nor cares. DNA just is, and we dance to its music. (Out of Eden, p. 133)

This atheistic explanation is not persuasive, especially since most of us have had enough bad things happen in our lives that we are convinced that evil is real and ought not be. Although evil is regular (and thus “ordinary”), it’s not necessary nor, in that sense, natural. The proclamation of naturalism that, “What is, is,” does not serve as an explanation of why we sense that what is, ought not be.

The Stoics taught that evil is the corruption of reason and should simply be endured. They advocated indifference to pain, pleasure, grief, and joy. This stiff “grin-and-bear-it” approach to life may sound virtuous, but it quickly becomes empty when an innocent child is kidnapped or you are falsely accused of doing evil. Ignoring evil is not a way of recognizing the evil of evil, and actually dealing with evil is no small task. As C.S. Lewis wrote in The Problem of Pain, “Try to exclude the possibility of suffering which the order of nature and the existence of free-wills involve, and you find that you have excluded life itself.”

Evil exists because God permits and gives humanity the possibility of choice. How we choose to use our wills is horrendous at times, as some misuse their wills in striving for evil. We see this every time there is a terrorist attack, including the one last week in Paris. God gives us the power to choose, to act. We can use our wills to do some good or to do some evil. But there is a strict limit on what we can do. What we cannot do is absolute good or absolute evil. Both our good acts and our evil acts are partial, provisional and temporary. We cannot and do not act as only God can act. We do not define reality, or good and evil for that matter. We act within limits, although those limits always seem to be too unrestrictive when great evils occur. But the fact that we cannot enact absolute good or absolute evil does not mean that there isn’t an absolute good that can and will conquer all evil, which is, in the end, not absolute, but relative to the goodness and power of God. Fortunately we know God in Jesus, who is absolute good, and who conquered evil absolutely so that evil has no future.

Despite this understanding, we still ask, Why doesn’t God stop (absolutely) all evil now? A good number of theologians and philosophers have answered this way: Try to imagine a world where God intervened to prevent carelessness and irresponsible behavior from occurring. There would be no criminal activity, no accidents, and no natural disasters. Sounds good, doesn’t it? Yes, until we realize that such a world would eliminate human choice and will. Whenever God saw something bad start to occur, he would intervene and suspend or modify our wills. This would lead to a world without moral meaning, for every time an evil action began to raise its ugly head, human willing would be overcome by external force and the deliberation to discern and choose the good would become morally meaningless. In such a world there would be no practical difference between a good and an evil action. In other words, we would not be living as human persons who could mirror their creator God in choosing and willing the good. We would, in effect, become non-moral beings, like animals or robots.

So what do we do with evil? A common Christian explanation is to combat and conquer it ourselves with whatever means are at hand. But this “fight fire with fire” approach poses a major problem—it can be a stumbling block to belief in God. It both grants too much to evil (as evil as evil is) and not enough to what God has done, is doing and will do through his and our doing good. What Paul tells us (in Romans 12:21) is that as God’s children, rather than being “overcome by evil” we are to “overcome evil with good.”

It is not uncommon for those struck by tragedy to question their faith, or even abandon it when facing the pain that evil brings. In those situations it can seem that evil is as real or more real than God and his goodness. If we attempt to combat evil and conquer it simply by sheer force of our own strength, “fighting fire with fire,” we get lost in our own efforts and can quickly spiral down a path of unbelief—believing that evil has the same or greater status as good. We also can be tempted to believe that good cannot overcome evil, not even God’s good! Conversely, when we focus on God’s sovereignty as displayed in Jesus Christ during a time of evil—in the midst of pain and grief—we can experience his comfort in the truth that he is with us in the midst of our suffering, and that evil has no future.

The trust that yields hope

Of course, when we face suffering as the result of evil, it can seem to us that God is at a distance, standing back from the evil that confronts us, or otherwise is uninvolved in our situation. But the opposite is true—God is always with us. As Phillip Yancey wrote in Disappointment with God, “All feelings of disappointment with God trace back to a breakdown in that relationship.” That breakdown always occurs on the human side as we are challenged to have faith in God—to trust that he is good and can and has overcome evil. That trust in God gives us hope and in hope we can act here and now on the basis of the truth concerning the ever-present God who accompanies us in our suffering.

To show his willingness to join us in our suffering, the eternal Son of God came in the flesh as Jesus and made his dwelling with us. And though he was rejected by many, Jesus made atonement for all through his life, death, resurrection and ascension. What Jesus has done for us shows clearly that God does care for us and is with us now in our suffering, and one day, in triumph, will bring in the fullness of his kingdom where there will be no more evil and the suffering it causes. God’s desire is to be in a loving relationship with each one of us—living in us, experiencing our suffering and our joys with us, all the while changing us from the inside out. We can meet and know Jesus in suffering and in hope.

Along with his mission to change us from the inside out, Jesus works to turn the world inside out. Yes, there is evil in this present age, but we live here not in fear and despair but with hope and confidence knowing that “The one who is in you is greater than the one who is in the world” (1 John 4:4). Most assuredly, one article like this cannot answer everything about evil and suffering. But I hope it brings you some comfort as we are reminded that, on a day and in an hour that no human knows, Jesus will bring an end to the actual nonsense that ought not be.

As we await that blessed hope, let’s join together in praying for the time when there will be no more terrorism, no more cancer victims, no more drive-by shootings, no more tears and sorrow. Right now, life is not fair, but God is, as we clearly see in the whole life of Jesus. He does not allow anything he cannot redeem. Fair and loving, he has made just and fair provision for all through his life, death, resurrection and ascension. In Jesus we see that God takes no pleasure in our suffering and has acted decisively to bring it to an end. We may not yet see this end clearly now, but we most certainly will see it and experience it fully in eternity.

Be encouraged dear sisters and brothers, God is faithful. He will finish what he has started.

Maranatha! Come quickly, Lord Jesus,
Joseph Tkach

Dear Brothers and Sisters,

We’ve all had children ask us questions like, “Where do babies come from?” And there are the incessant “Why?” questions like, “Why is the sky blue?” The desire to know, simply for the sake of knowing, is what separates humans from animals. As C.S. Lewis observed, “We are inclined to ask, inasmuch as we must ask, because there is an answer.”

As a young child with an active curiosity, I asked my father (who was headed out the door to work) what has been called the ultimate philosophical question: “Why is there something rather than nothing?” He hurriedly replied, “I don’t have time to answer; go ask your mother.” I did and she replied, “God created it all.” I then asked her, “So where did God come from?” She replied, “He did not come from anywhere—he’s always existed and has always been alive. God is other-worldly.”

At the time, I didn’t understand what she meant by “other-worldly,” but now in my mid-60s, I think I do. My mother was teaching me that God is not physical. T.F. Torrance addressed this truth by saying (along with the early church), that “God is not a creature.” By this he meant that God is not part of his creation. He is not enclosed by creation like a planet is enclosed in physical space and time. God who transcends creation, cannot be known in creaturely ways. He can only be known in “godly” ways, and that knowledge comes to us only through his self-revelation, including what he tells us about himself as creator of the “something” that is material reality.

The simple fact is this: apart from God there is no adequate answer to the ultimate philosophical question. All things that exist (other than God himself who is self-existing) come from the creative action of God who brought all things into existence. Furthermore, what God has created is not divine—not an extension or emanation of the divine. God alone is un-created and divine.

How the creation came about is addressed in the historic Christian doctrine of God’s creating out of nothing (creatio ex nihilo). This doctrine contrasts with the idea of creation out of eternal matter that preexisted alongside God (creatio ex materia), or creation out of an extension or emanation from the being of God (creatio ex deo). The Christian doctrine is not saying that something came from nothing—that would be nonsensical. Rather it is saying that creation came from God in a particular way. God did not use eternally preexisting “stuff” to create.

Science is unable to answer the fundamental philosophical question because discovering non-physical reality using the scientific method is a logical impossibility. As noted by the early church theologian Athanasius, things can only be known according to their nature and the scientific method is useful only for discovering physical causes of physical phenomena. Thus when scientists claim that the only things that exist are things discoverable by the scientific method, they are making a philosophical claim—what rightly would be referred to as “scientism.”

Because God who is un-created is not physical, concluding that everything that exists is detectable and thus knowable using the scientific method is wrong. But this fact does not prevent many scientists from making non-scientific assumptions, conveniently confining all existing things and all that is knowable to the limits of what their method is capable of discovering. Those who do so are using the limited results of their empirical methods to argue for what they are assuming philosophically. But no empirical experiment can confirm or disconfirm whether or not non-physical realities, such as un-created things (God), do exist or can be known by other non-scientific means, such as divine revelation. As T. F. Torrance reminds us, how we know (epistemology) does not determine what is (ontology). The reverse also is true: ontology (what is) determines epistemology (how we know).

Atheists and other skeptics frequently belittle the Christian answer to the ultimate philosophical question as an attempt to justify belief in God. Occasionally they try to debunk the Christian doctrine of creatio ex nihilo by challenging Christians to explain the properties of “nothing” (of course, nothing has no physical properties!). One such atheist, Christopher Hitchens, when asked, “What came before the Big Bang?” replied, “I’d love to know!” I think that reply was sincere, though he died not knowing the answer to his question (I imagine he knows the answer now!).

Atheist Victor Stenger defined nothing as a simple state without mass, energy, space, time, spin, bosons and fermions. He concluded that this state of nothing is an unstable system. But the question remains—How did we get from nothing to this unstable system called nothing? The question itself raises problems because it does not make rational sense. Nothing cannot be unstable since it comprises and encompasses not anything. There is nothing to be unstable in a state of nothing. I can’t refrain from chuckling as I hear such statements; but then my chuckling turns into sadness for those who spend their lives trying to deny the existence of God through such foolish reasoning, and for those who fall for such foolish reasoning.

In his book, The Fallacy of Fine-Tuning: Why the Universe is Not Designed for Us, Stenger belittles as myth the idea that the universe is fine-tuned. However, other scientists disagree. [1] Stephen Hawking (also an atheist) wrote this in his book, A Brief History of Time:

The laws of science, as we know them at present, contain many fundamental numbers, like the size of the electric charge of the electron and the ratio of the masses of the proton and the electron…. The remarkable fact is that the values of these numbers seem to have been very finely adjusted to make possible the development of life.

The evidence for fine-tuning raises the question, “What caused it?” Though some would answer “chance,” mathematician and astronomer Fred Hoyle noted in his book, Intelligent Universe that, “The chance of obtaining even a single functioning protein by chance combination of amino acids” can be compared to “a star system full of blind men solving Rubik’s Cube simultaneously.” This amazing statement came from a humanist who believed the universe always existed (without a creator) and has been constantly fine-tuning itself. Like other humanists and atheists, Hoyle resists the idea that the universe had a beginning because that would point to some sort of “beginner.” Hoyle mocked the idea of creation from nothing, by coining the term “the big bang.” Ironically, that term is now used for a mainstream theory explaining the origin of the universe.

Not all scientists mock the idea that fine-tuning points to a creator. Physicist John Polkinghorne, a Christian, wrote this: “Anthropic fine-tuning is too remarkable to be dismissed as just a happy accident.” While the empirical evidence of the fine-tuning of the universe may not scientifically prove God’s existence, it surely points to the presence of God’s fingerprints all over the cosmos. Some scientists, despite being atheists, in honestly seeking truth, have found God. A great read on that topic is the book, God’s Undertaker: Has Science Buried God? by John C. Lennox, professor of mathematics at Oxford.

It’s important to realize that our calling is not to compete or argue with atheists, but to trust God to work through mathematics, science, astronomy, and even cosmology to prompt them to seek him and find him in his self-revelation, which culminates in Jesus Christ. As Scripture indicates (Luke 10:22) and early church theologians stated, “Only God knows God; only God reveals God.”

Why do we believe in creatio ex nihilo? Because we believe in a God who is generative in his own Triune being. As Jesus teaches and as the New Testament bears witness, the Son is not created or made, but is eternally begotten of the Father in the Spirit. Why is there something rather than nothing? Because God is love and God is relationship among the triune Persons. The Father created through the Son in the Spirit in order to be in a living relationship of holy fellowship with his creation. Creation as well as redemption are acts of the Triune God that reflect or mirror in a limited (created) way the un-created dynamic inner life of the Trinity, which leads to the generation and regeneration of all created life. This life is a gift of grace in which we share for eternity through Jesus Christ.

Loving how science and theology fit together hand-in-glove,
Joseph Tkach

[1] Australian astrophysicist Luke Barnes refutes Stengler’s atheistic reasoning in a post on the Is There a God blog at www.is-there-a-god.info/blog/clues/the-fine-tuning-of-the-universe-stenger-vs-barnes/.

Dear Brothers and Sisters,

Fifty years ago, U.S. President Lyndon Johnson announced his War on Poverty: “Our aim is not only to relieve the symptoms of poverty, but to cure it and, above all, to prevent it.” His goal was not to give a hand-out but a hand-up to help people move out of poverty. Now 50 years, multiple government programs and trillions of dollars later, 47 million people are dependent on government for food stamps—13 million more than just six and one-half years ago. A government report gave this assessment:

Rather than provide a road map out of poverty, Washington has created a complex web of programs that often are difficult to navigate. Some programs provide critical aid to families in need. Others discourage families from getting ahead. And for many of these programs, we just don’t know. There’s little evidence either way.

Such ironies abound in our world. Here are two more:

• Though the U.S. Federal government has reached record spending levels on education, Standard Achievement Test scores are in serious decline.
• Though the U.S. news media was all a-twitter about a big-game hunter who paid for a license and permit to hunt and kill a lion in Africa, the same media essentially ignored the tragic and callous talk from doctors filmed talking about selling infant body parts harvested from aborted fetuses.

Ironies like these reflect the reality that we live in a fallen world. In Genesis we are told that Adam and Eve decided to direct their own steps rather than listen to God. All humanity followed suit, choosing for themselves what is good and what is evil, making their own paths accordingly. The results we now experience were prophesied by Isaiah:

Woe to those who call evil good and good evil, who put darkness for light and light for darkness, who put bitter for sweet and sweet for bitter (Isaiah 5:20).

Apart from God, humanity loses its ability to accurately distinguish between good and evil. Adolph Hitler, Joseph Stalin, Mao Zedong and Pol Pot are notorious examples. As noted by French philosopher Simone Weil in her book Gravity and Grace, “Evil when we are in its power is not felt as evil but as a necessity, or even a duty.” People engaged in evil often convince themselves they are doing what is good. We see this in our day in the high percentage of pregnancies terminated by abortion—it’s a shocking irony that people will mobilize against killing animals but not against the killing of unborn humans.

When we lack awareness of the real God, our focus easily collapses on the self, yielding self-preservation, self-promotion and self-absorption. Apart from God we do what feels good to us—what seems “right” in our own eyes (Judges 17:6 ESV). This is a great irony, because we were never meant to live without God. We were created to be in relationship with him, though, sadly, that relationship was broken by sin. But God created us with a plan in place to deal with sin and restore that relationship. That plan, of course, is Jesus, and Jesus teaches us to live in this broken world with lives surrendered to the sovereign God of holy love. He taught us that no matter how many perplexing ironies we encounter, we can be comforted knowing the ultimate outcome—Christ will return and restore things as they were created to be.

We look forward to that time when all will be set right (Ephesians 1:10; Colossians 1:20) in a renewed heaven and earth where every tear is wiped away (Revelation 21:4). God has not allowed anything that he can’t and won’t in the end redeem (Romans 8:17-25). Indeed, evil has no future (Ephesians 1:21-22; Colossians 2:15). But we don’t have to wait until the final consummation to benefit here and now from God’s promises. Despite the often depressing ironies of the present time, and the certainty that one day we will die, we know that God has invested in us and will never abandon the work he has begun in us. Eternal life is knowing this ever-faithful God who is always with us, and this knowing, this salvation, is an eternal relationship. The apostle Paul instructed us to encourage each other with the hope that comes with this knowledge:

Brothers and sisters, we do not want you to be uninformed about those who sleep in death, so that you do not grieve like the rest of mankind, who have no hope. For we believe that Jesus died and rose again, and so we believe that God will bring with Jesus those who have fallen asleep in him. According to the Lord’s word, we tell you that we who are still alive, who are left until the coming of the Lord, will certainly not precede those who have fallen asleep. For the Lord himself will come down from heaven, with a loud command, with the voice of the archangel and with the trumpet call of God, and the dead in Christ will rise first. After that, we who are still alive and are left will be caught up together with them in the clouds to meet the Lord in the air. And so we will be with the Lord forever. Therefore encourage one another with these words (1 Thessalonians 4:13-17).

Filled with hope by the good and faithful Word of God,
Joseph Tkach

Dear Brothers and Sisters:

The movie The Theory of Everything tells the compelling story of theoretical physicist Stephen Hawking. Though I respect his brilliance and the way he continues to work despite battling Lou Gehrig’s disease, it amuses me when Hawking and other scientists who are atheists claim to be smarter than and thus superior to people who hold to non-atheistic worldviews. The fact is, smart people are found everywhere (including in prison!) and intellectual ability certainly does not equate with superiority.

You’ve likely heard of Hawking’s best-selling book, A Brief History of Time, in which he seeks to explain the origin and future of the universe. A few years ago he wrote a sequel with Leonard Mlodinow titled The Grand Design, which asks, “Is the apparent ‘grand design’ of our universe evidence for a benevolent creator who set things in motion? Or does science offer another explanation?” Though the book does not break new scientific ground, it received a lot of attention because Hawking revealed his leaning toward atheism with sweeping statements like these: “Because there is a law of gravity, the universe can and will create itself from nothing” and “Spontaneous creation is the reason there is something rather than nothing…why the universe exists, why we exist.” Though thought-provoking, such statements don’t explain why there is something rather than nothing. Hawking and Mlodinow assume the existence of gravity and spontaneous creation, which then bring forth other things. This line of reasoning is like arguing that a preexisting process of carbonation brought forth Coke and Coors.

Though in times past Hawking would refer to God as “the embodiment of the laws of physics,” he now self-identifies as an atheist, saying, “There is no God” and “Religion believes in miracles, but they are not supported by science.” Being a world-class scientist, Hawking’s statements have credibility in the scientific community, but that should not blind us to his magical thinking when he refers to creation without a creator, law without a lawgiver, and grand design without a Grand Designer. When Hawking and others speak in such terms, they are making assumptions that lack scientific evidence. This is ironic when you consider that atheists often accuse Christians of believing in an imaginary God.

No scientific experiments can “prove” the assumptions that underlie Hawking’s atheistic thinking. Why? Because those assumptions have to do with realities outside the realm of science. It might interest you to know that Hawking’s mother, Isobel Hawking, pointed out the need to keep her son’s comments in perspective. In the book, Stephen Hawking: An Unfettered Mind, she is quoted as saying this:

Not all the things Stephen says probably are to be taken as gospel truth. He’s a searcher, he is looking for things. And if sometimes he may talk nonsense, well, don’t we all? The point is, people must think, they must go on thinking, they must try to extend the boundaries of knowledge; yet they don’t sometimes even know where to start. You don’t know where the boundaries are, do you?

In the book God and Stephen Hawking: Whose Design Is It Anyway? John C. Lennox, professor and emeritus fellow of mathematics at the University of Oxford notes that many of Hawking’s conclusions about origins are not only unproven—they are fundamentally unprovable. He is particularly critical of Hawking’s attempt to explain how something comes from nothing. One of Lennox’s concluding statements gave me a chuckle: “What all this goes to show is that nonsense remains nonsense, even when talked about by world-famous scientists.”

What should we do about scientists like Hawking who hold to atheistic positions? Let us pray for them, knowing that the Father, Son and Spirit continually are reaching out to all people (atheists included!) that they might come to know God and his unconditional love for them. Because I share God’s love for scientists and science, it brings me joy when brilliant scientists like Hawking come to know God and join in proclaiming the reality of God’s love and grace for all people.

Sharing the Grand Designer’s love,
Joseph Tkach

Dear Brothers and Sisters,

One of the most enjoyable benefits of my job is meeting many of God’s beloved children around the world—both within and outside GCI. I especially enjoy it when I’m introduced to people I’d heard of, but hadn’t yet met. This often happens when I travel internationally since many pastors and others can’t afford to travel abroad. Though I’d heard about them and their work, until I got to a conference or other event in their country, I hadn’t had opportunity to put a face to their name.

Recently on one of my international trips, a pastor I met said to me, “I’ve heard about you for years and I’ve seen your picture, but now I feel I know you.” His comment stuck with me and later I started thinking how such introductions are much like our calling to evangelism—the privilege to introduce people to someone they may have heard of, but haven’t met—Jesus Christ.

Meeting God, who is love

When I introduce people to Jesus, I want to be sure I give them a picture that will delight them and help them want to get to know who God truly is. That’s not hard to do, since the Bible teaches us that love is the essence of God’s being. And so I testify to the love of God. Furthermore, because we know that God the Father is the father of all people, to evangelize is to introduce people to their true Father—their Abba. Evangelism is thus sharing with others who God is and how much he loves them.

What is love?

Quite naturally, people search for love. In 2012, What is love? was the most searched-for phrase on Google. People define love in different ways: an emotion, action, state of mind, or a combination of these. Though some define it as nothing more than our biochemistry at work, most say love is much more than that, yet they struggle to find an adequate definition. Only God can accurately define what love is. Thankfully he has done so through the apostle John, who wrote, “God is love” (1 John 4:8). It’s important to note here that John is not saying “love is God”—we don’t worship love and we don’t define what love is then apply those definitions to God. In writing that God is love, John is indicating that God’s nature and character—his very being—is loving. All God does is loving, and his will is loving. God’s agape love—his holy love—is what true love is all about. In knowing that, false views of love are exposed and ruled out.

There is a strong note of truth in the song, Looking for Love in All the Wrong Places. People look for love in family, friends and in romantic relationships, but as important as these relationship are, true love (holy, agape love) is found only when a person knows its true source—our triune God. God, who is love, created us for loving relationships, including the male-female relationship that is unique to marriage. Sadly, the deeper nature of God’s agape love often is forgotten when people, searching for romantic relationships, turn love into a search for merely satisfying their erotic desires. But when we ground our thinking on the sure foundation that love is the revelation of God, everything else we think about love, and the way we go about seeking after it, will align with reality and lead to our true fulfillment.

Who is God?

Much in our secular western society reflects the sad reality that, as a people, we have not retained God in our thinking. As a result, many struggle with the question, “Who is God?” As noted above, we know that God is love as a triune communion of holy, agape love—Father, Son and Spirit. Were he not triune, God would need creation or something other than himself in order to be love, because authentic love does not exist in isolation. The stunning truth is that God, who exists eternally in a tri-personal, loving relationship, has called us to share in both his love and life through his Son Jesus, by his Spirit. In that relationship, because we understand that God is love, we trust him to be loving—we trust his plan to bring us into relationship with himself and thus to fulfill his purpose for creating us. We also trust him to be faithful, and we trust the fact that even though we don’t understand everything he does (or allows) we know that his purposes are always good, flowing from who he is and expressing his love for us.

God’s revelation

We see that God is love most clearly, powerfully and directly in the incarnation, life and self-giving of the whole God through the Son of God on the cross. Jesus is God’s love in flesh and blood, in time and space, in Person. To know God that way is far more than “head knowledge”—it’s about a relationship with God, through Jesus, by the Spirit. In and through that relationship we experience God’s love “up close and personal”—much like we do in a truly loving friendship with another human. As C.S. Lewis wrote in Mere Christianity,“ God cannot give us a happiness and peace apart from himself, because it is not there. There is no such thing.” Because he loves us, God has given us himself.

Scripture tells us that the revelation of who God is involves the work of the Father, Son and Spirit. The apostle Paul tells us that as God’s adopted children we are heirs with Jesus. He tells us that the Holy Spirit both leads us into this understanding and into a loving relationship with our Father in heaven. As a fruit of that relationship, we are enabled to have loving relationships with other people, loving our enemies as Jesus did, and seeking reconciliation and right relationship whenever we encounter alienation. The apostle Peter tells us God loves us so completely and profoundly that he includes us in his life:

[God’s] divine power has granted to us all things that pertain to life and godliness, through the knowledge of him who called us to his own glory and excellence, by which he has granted to us his precious and very great promises, so that through them you may become partakers of the divine nature, having escaped from the corruption that is in the world because of sinful desire (2 Peter 1:3-4 ESV).

Let us think carefully about these things so that all we think and do (including our evangelism) is grounded fully in the revelation of who God is: love.

Sharing the revelation of God with others,
Joseph Tkach

Dear Brothers and Sisters,

Though you’ve probably not heard of Austrian immigrant Leo Hirshfield, I’m sure you’re familiar with what he invented in 1896—an oblong, individually wrapped, bite-size piece of chewy chocolate candy, which Leo named after his five-year-old daughter nicknamed Tootsie. That invention, of course, is the Tootsie Roll, which Hirshfield sold in his New York City candy store for a penny a piece. Now in 2015, 64 million pieces are being made daily by Tootsie Roll Industries.

It was 36 years after the Tootsie Roll was invented that Lukas Weisgram added a flavored hard candy shell to a piece of Tootsie Roll and named it the Tootsie Pop. That the shell conceals the chewy center gives rise to a well-known question: How many licks does it take to get to the center? Tests indicate it takes from 600 to 800, but if you’re like me, you bite through the shell to get right to the good stuff in the center.

Though sad, it’s interesting that the Tootsie Pop’s construction can serve as a metaphor for those who, instead of getting to the true center of biblical truth, remain fixated on peripheral issues that tend to conceal (even negate) the “good stuff” found at the center. Some authors and preachers “major in the minors”—virtually ignoring the true center of Scripture and Christian faith, offering instead novel (one might say fanciful) ways to find what they wrongly suppose to be the center.

One author counted the total verses in the Bible (31,174 in one English translation) in order to locate the middle verse (Psalm 118:8 by his calculation). The same author felt confirmed in his approach by noting that Psalm 117 is the shortest chapter in the Bible (2 verses) and Psalm 119 is the longest (176 verses). Though such calculations may be interesting, they certainly are not the way to find the Bible’s true center.

Others have used even more fanciful (one might say superstitious) ways of identifying the Bible’s true center. A popular approach in our day is a method referred to as “Bible code,” which searches out secret messages supposedly hidden in the text of the Bible. Individual letters, which are lifted out of the text at equal intervals, are put together to reveal the hidden message. But this approach is utter nonsense. By using the same approach you can find messages hidden in any book of sufficient length. There is no valid reason to think that the central meaning, purpose and message of the Bible can be discovered by counting words or by deciphering hidden messages. Such fanciful and superstitious approaches have been debunked time and again.

The true center of the Bible is not a verse at its middle or a message hidden away in its text, but a person—Jesus Christ. Not only is he the Bible’s true center, he is the center of the universe—all that was created was created by him, for him and through him. Jesus is not just the center of the Christian faith—he is the center of all things and Christianity came into being and was named after him. Jesus inaugurated a new way of living for humanity—he lives in us and we live in him by the personal activity of the Holy Spirit.

According to Jesus, the primary reason for the Bible is to bear witness to him. The Bible is God’s story of redemption and salvation—Jesus. The story of grace—Jesus. The story of the way, the truth and the resurrection—Jesus. The story of eternal life—Jesus.

Out of his personal knowledge, Jesus reveals to us the Father and the Spirit. He reconciles us and brings us into the very presence of the Father and the Spirit. He is the reason for the Bible and its author, focus, theme and main character. Jesus is the true center.

The Gospel of John tells us that Jesus is the Word—the ultimate word of God for us and to us. God’s definitive form of speech is the inscription of God’s word to us in the person of Jesus. This is the truth with which John begins his Gospel:

In the beginning was the Word, and the Word was with God, and the Word was God… The Word became flesh and made his dwelling among us. We have seen his glory, the glory of the one and only Son, who came from the Father, full of grace and truth (John 1:1, 14).

Consequently, Jesus (the Word) alone can give us authoritative knowledge of the whole Triune God:

No one has ever seen God, but the one and only Son, who is himself God and is in closest relationship with the Father, has made him known (John 1:18).

The writers of the Bible (the written word of God) tell us that the ultimate, final, definitive living Word of God is none other than the Word of God made flesh, Jesus Christ. Jesus is the living Bible, the incarnation and inscription of the very nature and truth of God. Yes, Jesus is the true center.

Staying centered on him,
Joseph Tkach

PS: October is pastor appreciation month, and though I’m deeply grateful for our pastors every month of the year, I want to take this opportunity to express my special thanks to each of them, and also to their spouses who serve with them. As a fellowship, we are greatly blessed to have faithful, humble servant-leaders to care for our part of the body of Christ. Pastors, please take care of yourselves too (and those who love them, please help them do so)—for a brief message highlighting that need, click here.

Dear Brothers and Sisters,

In a GCI Weekly Update letter on LGBT issues, I noted that singleness should be viewed as a spiritual gift. In this letter I’ll develop that thought further, beginning with the related topic of Spirit-anointed humanity. As noted by the apostle John, Jesus was given the Holy Spirit “without limit” (John 3:34). By the Spirit’s power, Jesus performed the miracles we read about in the four Gospels. Those miracles were a testimony both to the Spirit’s power and to the fullness of the godhead in Christ. A.W. Tozer put it this way:

While our Lord Jesus was on earth, he did not accomplish his great deeds of power in the strength of his deity. I believe he did them all in the strength and authority of his Spirit-anointed humanity (Jesus, Our Man in Glory).

While remaining eternally one with the Spirit in his divinity, Jesus was “filled” with the Spirit in his humanity. On our behalf, Jesus had the Spirit in a human way so that we, mere human beings, could have the Spirit dwelling within us. As we follow Jesus, our human spirits are joined to the Spirit-anointed humanity of Jesus.

Thus the new life we have in Christ is from the indwelling Spirit, who then gifts us for ministry with Jesus. Paul explains this gifting in 1 Corinthians chapters 12-14, where he exhorts Christians to eagerly desire spiritual gifts (Greek: charismata), which are given not for personal benefit, but to build up the body of Christ. Even though some gifts are more visible than others, all are needed for the proper functioning of the church in its mission to the world. The charismata of singleness is one such gift, and a vital one at that.

Unfortunately, many have not recognized singleness as the gift from God that it is. It is often wrongly reasoned that since marriage is a blessing from God, being single must not be a blessing. Some go so far as to state that it’s contrary to God’s will to remain single. Can you imagine how this wrong-headed message is heard by those who remain single, either by choice or for other reasons (such as needing to leave an abusive marriage)? The reality is that singleness and marriage are both gifts from God, though these gifts (like all spiritual gifts) are not permanent, personal possessions. Marriages end, and widows and widowers, now single, are also gifts of God to the church (my dad often referred to a group of widows he served as his “prayer warriors”).

When we are in a relationship with the Lord, we are able to find purpose and contentment in all the circumstances we face (excluding those that contradict God’s holiness), knowing that God, who is ever-faithful and full of grace, gives us all we need. Being content does not mean being free from unfulfilled desire. In Christ, all our desires are being redeemed, transformed and reordered. But as we look to Christ daily, and seek to serve others in his name, we find that his grace is indeed sufficient for the day. We are content in him and in being channels of his grace as members of his body, the church.

Note how Paul addresses his own singleness as a spiritual gift from God:

I wish that all of you were as I am. But each of you has your own gift [charismata] from God; one has this gift, another has that. Now to the unmarried and the widows I say: It is good for them to stay unmarried, as I do (1 Corinthians 7:7-8).

Here Paul identifies singleness and marriage as God’s gifts. Given the circumstances of that time, Paul favored singleness, but he noted that both singleness and marriage bear witness to God’s purposes and faithfulness. Though careful not to denigrate marriage (as some in Corinth were doing), Paul wanted the church as a whole, and unmarried persons in particular, to understand the benefits of remaining single:

I would like you to be free from concern. An unmarried man is concerned about the Lord’s affairs—how he can please the Lord. But a married man is concerned about the affairs of this world—how he can please his wife—and his interests are divided. An unmarried woman or virgin is concerned about the Lord’s affairs: Her aim is to be devoted to the Lord in both body and spirit. But a married woman is concerned about the affairs of this world—how she can please her husband. I am saying this for your own good, not to restrict you, but that you may live in a right way in undivided devotion to the Lord (1 Corinthians 7:32-35).

In honoring marriage in the church today, we often forget (or even dismiss) what Paul says about singleness being a special gift from God. That is a mistake we need to avoid.

When Jesus, in Matthew 19, conversed with his disciples about marriage, divorce and singleness, he used the term εὐνοῦχος (eunoúxos), which figuratively means someone who voluntarily chooses a life of sexual abstinence (when used in the literal sense, the word refers to one who is castrated). This Greek term is translated as the English word eunuch, and refers to those who cannot produce children, as well as those who remain single due to life circumstances. Note this exhortation from Jesus:

Not everyone can receive this saying, but only those to whom it is given. For there are eunuchs who have been so from birth, and there are eunuchs who have been made eunuchs by men, and there are eunuchs who have made themselves eunuchs for the sake of the kingdom of heaven. Let the one who is able to receive this receive it (Matthew 19:11-12 ESV).

Like Paul, Jesus viewed singleness as a gift—something that “given,” that some are able to “receive.” For Jesus, singleness is a gift that some in the body of Christ are able to receive for the sake of unencumbered service to the kingdom of God.

We’ve all witnessed the giftedness of those who, being single, are able to serve others, taking on extensive responsibilities in and outside the church because they don’t have the same responsibilities as those who are married and raising children. I’m not suggesting we take advantage of those who are single—far from it. My intent is to bring attention to the unique ways a single person can use his or her gifting to serve not themselves but serve God and his church. Such selfless service is not a natural occurrence (singles can be just as self-centered as marrieds!). Selfless giving comes from the Father who loves us and by his Spirit strengthens us and sets us free to up-build the body of Christ and bear faithful witness to the world.

I’ve been personally blessed by many adults who, remaining single, have dedicated their lives to serving others as prayer warriors and in countless other ways. We thank God for the gift of singleness, just as we thank him for the gift of marriage and the many other gifts by which he builds up the church for its ministry with Jesus to the world.

Praising God for his gifts,
Joseph Tkach

Dear Brothers and Sisters,

The Gospels indicate that Jesus focused much of his ministry on four groups: his inner circle of Peter, James and John; his 12 disciples; 70 other disciples; and large crowds. Jesus mentored the inner circle, taught and traveled with the 12 and 70, and taught and fed the crowds. Though he gave priority to the first two groups, he profoundly impacted all four. No matter the group’s size, Jesus masterfully ministered God’s love in ways that were life-transforming.

As pastoral leaders, we’re called to minister with Jesus to all sorts of groups in our world. With him we reach out to our inner circles of family and close friends, and to the church(es) we have been appointed to serve including the leadership teams and members. We also join Jesus in ministering to co-workers, neighbors and others people in the community at large. The challenges we face in these areas can leave us feeling inadequate, particularly as we compare ourselves with seemingly “successful” ministers. In conversations with GCI pastoral leaders, I often hear about these feelings. I’m sure most of us, at times, have wondered if we’re up to the tasks to which God has called us. If you wrestle with feelings of inadequacy, I hope this letter brings you some comfort and assurance.

Truth be told, when it comes to sharing in ministry with Jesus, we’re all inadequate for the task as Paul notes in 2 Corinthians 2:15-16 NASB. But sometimes an appropriate sense of inadequacy is unhelpfully inflamed by a faulty understanding of what constitutes “successful” ministry.

It’s easy to misunderstand the actual nature of Jesus’ ministry given the range of responses he personally elicited from those he ministered to. Though he was perfect, some considered Jesus’ ministry to be unsuccessful. Scripture also shows us that Jesus’ original disciples where not supermen. Like us, they needed love, relationships, food and shelter. As they ministered with Jesus, they often were misunderstood and made mistakes. Like us, they were on a journey of transformation and they encountered trials along the way. As a result, they often needed comfort and assurance just like we do. As a wise man once said: there is nothing new under the sun.

We learn a great deal by observing Jesus at work in his earthly ministry. He came to save the world, yet he did not meet all the needs of every person. On those occasions when Jesus did perform spectacular healings, his purpose was to declare the present and coming kingdom. For example, he healed a few lepers who came his way, but we don’t find him going into leper colonies to heal all who suffered. His strategy confused and even displeased some people, including some of his disciples.

You’ll recall the story of Martha, Mary and their brother Lazarus. Though they were close friends, Jesus did not rush to their side when he learned that Lazarus was sick and near death. In fact, Jesus stayed put for two days before going to them. And then when he told his disciples that it was time to make a “pastoral visit,” they warned Jesus of the dangers: “Rabbi,” they said, “a short while ago the Jews there tried to stone you, and yet you are going back?” (John 11:8). Jesus replied by explaining his reason for now going: “Our friend Lazarus has fallen asleep; but I am going there to wake him up” (John 11:11).

As often happened, the disciples misunderstood Jesus: “‘Lord, if he sleeps, he will get better.’ Jesus had been speaking of his death, but his disciples thought he meant natural sleep. So then he told them plainly, ‘Lazarus is dead, and for your sake I am glad I was not there, so that you may believe. But let us go to him'” (John 11:12-15). Stirred to action by Jesus’ comments, the now gung-ho disciples expressed their willingness to risk their lives to travel with Jesus: “Thomas…said to the rest of the disciples, ‘Let us also go, that we may die with him'” (John 11:16).

Lazarus had been dead at least four days when Jesus and his disciples arrived (John 11:17). Martha expressed her disappointment with Jesus by saying: “If you had been here, my brother would not have died. But I know that even now God will give you whatever you ask” (John 11:21-22). Even when Jesus explained, “Your brother will rise again” (John 11:23), Martha heard it as a reference to the resurrection at the last day. Mary too was disappointed with Jesus: “When Mary reached the place where Jesus was and saw him, she fell at his feet and said, ‘Lord, if you had been here, my brother would not have died'” (John 11:32).

I find comfort and assurance in this account in three ways. First, it assures me that Jesus truly is “the resurrection and the life” (John 11:25). It is greatly comforting to know that we have a never-ending, fully-conscious relationship with Jesus that transcends all trials, including death. Second, I’m comforted knowing that Jesus did not judge his friends for being disappointed with him. Third, I’m assured that Jesus often has in his mind a bigger picture than the one I’m able to see. That’s why I trust in and rely upon him. I’m sure you do as well.

In his earthly ministry, Jesus (in his humanity) faced the same limits of time, space and energy that we do. As a result, the way he ministered to his inner circle was different than the way he ministered to the crowds. Jesus had to prioritize his time, and he took time away from the demands of ministry to rest. As sometimes happens to us, Jesus faced people who were disappointed with his ministry, and he did not persuade or win over everyone he spoke with. In fact, Jesus, the very love of God in person, had some bitter enemies. I find comfort and assurance in knowing these things—I hope you do too.

The hard reality is this: faithful ministry does not always produce the outcomes we desire. Not all ministry leads to “success,” as some define it. But our calling is not to look to what others are doing, nor to what we believe we aren’t doing as well as we think we should. Instead, we look to Jesus (Hebrews 12:2), understanding that his ministry is ours and our ministry is his. We trust him, knowing he continues to be faithful as we seek to share, by grace, in what he is doing. In that sharing we will, of course, be imperfect—we’ll continue to need to learn and grow as Jesus, by the Spirit, equips, guides and transforms us.

As I think about who Jesus is, about what he has and is doing, and about our calling to share in ministry with him, I find both comfort and assurance. I hope you do too.

Thanking God for you and for your faithful ministry in the Lord,

Joseph Tkach