On Poverty - Part 1

Imagine two countries. In country 1, 55% of the households are "working households", and have an income after tax of around £100,000. The other 45% of the households don't need to do paid work - they are variously looking after children, retired, volunteering for charities and so on. Due to generous welfare, they have an income after tax of £40,000, which is still plenty to live on. They could get jobs if they want to, but have decided not to for this part of their life. Life expectancy in country 1 is in the mid-80s. Crime is negligible.

Country 2 is ruled by a small, fabulously rich elite, who plunder the natural resources of the country and exploit the workers. They earn in the region of £1M each or more. The other 98% of the country are living around the bread line. The government are "fair" in their oppression though, so none of the workers is much better or worse off than any other. Life expectancy among the workers is 35 years, because they have to work down mines from the age of 6. Most adults are malnourished; most teenagers are orphans.

Which of those countries has more poverty? Well, according to the definition used by the British government, country 1 has 45% poverty, and country 2 has 0%. That is because they use the stupid Marxist definition of poverty that someone is poor if their household has less than 60% of the national median income.

Why does this matter? Because we should care far more about the problem of poverty in country 2 than in country 1. Because I am concerned for those who are genuinely poor, but not for those who are only "poor" because of bad definitions. By the government's definition, I've been poor, but I haven't had to go without food, water or shelter. Our efforts for relieving poverty shouldn't go towards redressing the shape of the income distribution, but towards helping those who need it. And what that looks like might be the subject of another post.

Oops

I've just noticed that the file I linked to last time might have been the original version rather than the cleaned up one! Oops and sorry. I've now changed the links in that post

Cleaned up version. short link.

Sermon on Habakkuk 1:12-17

I've cleaned up the audio from this sermon, which I preached a few weeks ago. The results are here. Sorry it's not great quality, but it's better than it was. short link.

More Brilliance from xkcd.

Devotional Commentaries

One of the ways of studying the Bible that I find really helpful is using a devotional commentary. They're often books of sermons (or lightly modified sermons) working through a book of the Bible. Sometimes they are popular-level applied versions of heavy academic work. At their best, they combine high level scholarship with the heart of a preacher.

As a teenager, I found reading John Stott's devotional commentaries on Acts, Romans and Ephesians a real spur to spiritual growth. And as a minister, I don't often get to hear other people preach through a book of the Bible, so they are really useful for keeping me fed as a Christian.

The best list I've found of them is at the Good Book Company. They pick one (or occasionally two) for each book of the Bible. When I know the book, I guess I agree with the GBC list about 80% of the time. When there's a book I've not read any good devotional commentaries on, I'll now try the one they suggest first. But for what it's worth, here are a few where I'd pick something else:

Deuteronomy: CJW Wright (NIBC)
Ruth & Esther: I Duguid (REC)
Nehemiah: R Brown (BST)
Jonah: RT Kendall
Habakkuk: J Lamb (Keswick)
Zechariah: B Webb (BST)

Free to Be Guilty?

I don't know if you've been following the story of the Costa Concordia disaster off the coast of Italy. It's one of those stories that has a kind of morbid fascination for many. At the heart of it is the captain, Francesco Schettino. It seems that he told the coastguard he would be the last person to leave the ship, but that he left 4 hours before some of the other survivors, then claimed that he had “tripped and fallen into a lifeboat” and refused to go back onto the ship.

Perhaps what is most striking about Schettino are his pathetic attempts at self-justification. It seems fairly clear that it is his fault the ship was too close to the island, his fault that they were so slow to start the evacuation of the ship, and his fault that he left the ship before that evacuation was complete. And yet he keeps trying to find excuses and shift the blame. Or maybe that's just the way the media presents it...

We criticise Schettino for his behaviour, and rightly so, but it seems that so often we do the same things. We say “I'm sorry I'm late – I got stuck behind a really slow driver” or “The food's burnt because you distracted me while I was meant to be cooking.” We shift the blame because we don't like the reality that we are guilty, and we'd rather make it sound like someone else's fault. Or is that just me?

The Gospel, however, paints a very different picture. Jesus died for us so that we could be forgiven. Or, to put it another way: We as individuals are so guilty that the only way we can be forgiven is for the Son of God himself to die for us. I am so guilty that I needed Jesus to die for me, and you are just as guilty as I am. There is no room for self-justification; there is nowhere left to hide.

What does self-justification say about us? It actually says that we don't like the gospel. We don't want to admit that we are so guilty that Jesus had to die so we could be forgiven. We would rather try to cling to the dirty rags of our own self-righteousness than accept the new clothes that Jesus offers us.

The gospel is good news. It is the news that God loved us so much that he gave his only son to die and be raised again so that we can be forgiven; that we can have a righteousness that is from God by grace through faith because our own self-righteousness can be never be good enough; that we can know God and need never be ashamed because he offers us a new life.

So let's feel free to be guilty! When we mess up, which we do and will go on doing, let's be honest about it. Let's not try to find any more pathetic excuses, but be honest with one another, repent genuinely and forgive one another from the heart. Let's trust that we are righteous because of God's righteousness given to us rather than because of our own attempts to be good. If we rely on our own goodness, we will fail. But if we rely on God's goodness to us in accepting us, forgiving us and transforming us, then he can never fail.

Then maybe we will learn not to look a fool like Captain Schettino, and will have more of the open, honest and forgiving community that God calls us to be.

(first published in church magazine)

Managing God's Money - Randy Alcorn

This is the best book I have ever read on how Christians should relate to money.

As you'd expect, there's plenty on giving, and it avoids the dangers of legalism and ignoring tithing - I love his picture of tithing as being how God trains people to give. But there's also plenty on when saving is good (and when it isn't), the dangers of legacies, training children to have a good attitude to money, dealing with debt, and so on. But practice is always rooted in good theology.

If I were going to come up with one criticism, it's that his section entitled "Is it right for Christians to have material possessions and enjoy them?" gives the right answer but underplays it. There is a real danger in some cases of people feeling guilty for enjoying anything when they feel they should give more. Admittedly, the danger for far more people is that they assume that they should be comfortable and only give God what is left over.

Oh, and it doesn't mention Fairtrade stuff either.

Great book. Highly recommended. If you know of better money-related books, I'd love to know!

Jesus and Canaanite Genocide - Part 4

4. How can the God of Joshua be the God of Jesus?

And so we get back to the key question – how can the God of Joshua also be the God of Jesus? A few thoughts.

• Jesus is the one who takes the punishment that we deserve so that we don't suffer the same fate as the Canaanites. He is the solution to the problem of how there can be any hope for those who commit treason against the rightful and righteous rule of God. And he solves it by being God and bearing God's own righteous anger against our sin.
• Some people say that God could not order the destruction of the Canaanites. But if that is so, why did Jesus need to die? If the punishment that we all deserve for our sin was any less than death, God need not have paid that price for us. But he did.
• What happened with the Canaanites shows us where the natural trajectory of our lives leads. Jesus offers us transformation that leads away from cosmic treason and judgement and into following the Prince of Peace.
• Jesus is the one who will ultimately judge the world. He will return in glory to judge the living and dead, as the Creed says. Longman points out that those who have a problem with the Canaanite genocide are likely to have far more of a problem with the Last Judgement. But as the last judgement is something carried out by Jesus, the problem is not in reconciling the God of Joshua with the God of Jesus, but reconciling Christ as Saviour and Christ as Judge.
• Christ can be Judge precisely because he is also Saviour. He has offered us salvation; he has paid the immense price for that salvation. And so if we reject that salvation, we have offended him. The God most of the Canaanites rejected is the same God who died to redeem the few who turned to him, and is the same God who judged them for their rejection of his offer of salvation.

[intro | Part 1 | Part 2 | Part 3 | Part 4]

Jesus and Canaanite Genocide - Part 3

3. How do we know we aren't going to be called to something like that today?

The key point in answering this question is made in the book by Gard. He points out that the God's people today – the church – are a theological entity, not a political one. There isn't a country now that is “God's country” more than another, so wars like the one in Joshua can't happen today.

This means, among other things, that fighting for God isn't physical fighting any more. Longman points to Ephesians 6.

Finally, be strong in the Lord and in his mighty power. Put on the full armor of God, so that you can take your stand against the devil’s schemes. For our struggle is not against flesh and blood, but against the rulers, against the authorities, against the powers of this dark world and against the spiritual forces of evil in the heavenly realms. Therefore put on the full armor of God, so that when the day of evil comes, you may be able to stand your ground, and after you have done everything, to stand. Stand firm then, with the belt of truth buckled around your waist, with the breastplate of righteousness in place, and with your feet fitted with the readiness that comes from the gospel of peace. In addition to all this, take up the shield of faith, with which you can extinguish all the flaming arrows of the evil one. Take the helmet of salvation and the sword of the Spirit, which is the word of God.

And pray in the Spirit on all occasions with all kinds of prayers and requests. With this in mind, be alert and always keep on praying for all the Lord’s people. Pray also for me, that whenever I speak, words may be given me so that I will fearlessly make known the mystery of the gospel, for which I am an ambassador in chains. Pray that I may declare it fearlessly, as I should.
(Ephesians 6:10-20, NIV)

Christian warfare is fought by praying, with weapons like truth, faith, righteousness and God's Word. It isn't about physical political battles any more, because God's people are a spiritual unity rather than a political one and our enemies are spiritual rather than physical.

And though there are battles in the book of Revelation, God's people don't fight them. When they win, they do so by speaking about Jesus, and not running away from death (Rev 12:11). The description of the great final battle is of a huge army coming against God's people to fight against them, “but fire came down from heaven and devoured them.” (Rev 20:9). God's people don't have to fight.

There's a different debate here about whether it's appropriate for Christians to serve in the armed forces. That's not the question here – the point is that “holy war” is no longer fought with the weapons of this world, because God's kingdom is not of this world.

[intro | Part 1 | Part 2 | Part 3 | Part 4]

Jesus and Canaanite Genocide - Part 2

2. Why Isn't It Really Genocide?

The so-called “Canannite Genocide” mostly takes place in the book of Joshua. I'd like to look at three short stories from the book of Joshua to show that not everything is as we might expect.

a) The Story of Rahab

Rahab is a Canaanite prostitute, who starts out living in Jericho. Right at the start of the conquest, before anyone dies, Joshua sends some spies out to investigate the land. They comes to Jericho, and meet Rahab, but are spotted. In one of the most remarkable turnarounds in the Bible, Rahab then lies to her own people to protect the Israelite spies, then says this:

“I know that the LORD has given you the land, and that the fear of you has fallen upon us, and that all the inhabitants of the land melt away before you. For we have heard how the LORD dried up the water of the Red Sea before you when you came out of Egypt, and what you did to the two kings of the Amorites who were beyond the Jordan, to Sihon and Og, whom you devoted to destruction. And as soon as we heard it, our hearts melted, and there was no spirit left in any man because of you, for the LORD your God, he is God in the heavens above and on the earth beneath. Now then, please swear to me by the LORD that, as I have dealt kindly with you, you also will deal kindly with my father's house, and give me a sure sign that you will save alive my father and mother, my brothers and sisters, and all who belong to them, and deliver our lives from death.” (Joshua 2:9-13, ESV)

The spies escape; Jericho is destroyed; Rahab and her family are saved.

There are several remarkable things about this as we consider the Canaanite genocide.

• Rahab was a Canaanite, but she decided to side with the Israelites.
• She is spared. No-one even questions whether it was wrong to make an agreement with her or whether they should go back on it (both arguments are used later with the Gibeonites).
• God approves of her being spared. As we will see in the second story, God punishes all of Israel because Achan kept some of the plunder from Jericho, but he does not mention Rahab and her family being spared as a problem at all.
• Rahab is not subsequently treated as a Canaanite. According to Matthew 1:5, she is the mother of Boaz and hence an ancestor of both David and Jesus. None of the laws against intermarriage apply to her (e.g. Deut 7:3); none of the laws against her descendants being allowed into the temple apply to her. The same is true of her Moabite daughter-in-law Ruth. Why not? I suggest it is because her profession of faith in the God of the Israelites means that she is no longer treated as a foreigner but as one of God's people.

What can we therefore learn about the “Canaanite Genocide”? Simply this – it's about punishment and idolatry. If people repent and decide to worship the true God, they can be spared. It might mean treason against their own people – it does for Rahab - but it means loyalty to the higher and more legitimate authority of God.

b) The Story of Achan

Achan stands in stark contrast to Rahab. She was the Canaanite who became part of God's people; he was the Israelite who was excluded from God's people and suffered the same fate as the Canaanites. We read about him in Joshua 7.

When Jericho was destroyed, the Israelites were not allowed to take any of the plunder for themselves – it was all to be destroyed or put into God's treasury. But Achan stole some and hid it under his tent. As a result, God was angry with Israel and they lost their next battle. Achan's actions come to light, and he is treated the same way as Jericho was (Josh 7:15 c.f. Josh 6:24).

What do we learn from this?

• The division between those whom God destroys and those whom God spares is not ethnic. It is to do with whether or not they serve him. So rebellious Israelites are put outside, and obedient Canaanites are included. Echoes of Romans 11...

c) The Story of the Gibeonites

After the next battle, at Ai, Joshua has some more visitors. These visitors have a confession of faith that sounds like Rahab's, and they claim not to be Canaanites.

From a very distant country your servants have come, because of the name of the LORD your God. For we have heard a report of him, and all that he did in Egypt, and all that he did to the two kings of the Amorites who were beyond the Jordan, to Sihon the king of Heshbon, and to Og king of Bashan, who lived in Ashtaroth. (Joshua 9:9-10, ESV)

Joshua doesn't check it out with God, but makes peace with them. Of course, it turns out that they are actually from a nearby city. Squabbling ensues, but the Gibeonites join the list of Canaanites who are safe.

On the rare occasions when this passage is preached, it is usually applied by pointing out Joshua's foolishness in not asking God before signing the treaty. And that is there, but what is more striking to me is the Gibeonites' cunning in wanting to be part of God's people. It's a great illustration of Matthew 11:12. This is thrown into even clearer focus a couple of chapters later when the prophetic author of Joshua comments on the other Canaanites.

There was not a city that made peace with the people of Israel except the Hivites, the inhabitants of Gibeon. They took them all in battle. For it was the LORD's doing to harden their hearts that they should come against Israel in battle, in order that they should be devoted to destruction and should receive no mercy but be destroyed, just as the LORD commanded Moses. (Joshua 11:19-20, ESV)

In the Bible, when God hardens people's hearts, it always describes the same process as them hardening their own hearts against him. The Canaanites harden their own hearts, but God is sovereign over it and uses their hard-hearted rejection of him to bring them to destruction.

But the crucial implication of that passage is that God approved of the Gibeonites trying to avoid destruction. It was the right thing for them to do, and stemmed from hearts that hadn't been hardened. Despite their lies, it seems that they really believed what they said about God. When Joshua confronts them with their lies, they reply:

“Because it was told to your servants for a certainty that the LORD your God had commanded his servant Moses to give you all the land and to destroy all the inhabitants of the land from before you--so we feared greatly for our lives because of you and did this thing. And now, behold, we are in your hand. Whatever seems good and right in your sight to do to us, do it.”

So he did this to them and delivered them out of the hand of the people of Israel, and they did not kill them. But Joshua made them that day cutters of wood and drawers of water for the congregation and for the altar of the LORD, to this day, in the place that he should choose.

(Joshua 9:24-27, ESV)

What can we learn from the Gibeonites?

• Where the Canaanites were not hard-hearted towards God, it was quite possible for them to remain in the land and escape destruction. All that they needed to do was strive for it and be willing to serve God rather than their idols.

Three short stories set during the conquest of Canaan, and each of them radically changes our perspective on what happened.

[intro | Part 1 | Part 2 | Part 3 | Part 4]