Stewards of Service

Stewards of Service

The Bible says that nature speaks of the Glory of God, which is His character. Sister White stresses the importance of this by telling us to study the lessons in nature. She says in Our High Calling, page 253: "Everything about us teaches us from day to day lessons of our Father's love and of His power, and of His laws that govern nature and that lie at the foundation of all government in heaven and in earth." Let's take a tree as an example. A mature tree uses precious earthly resources: it occupies space, utilizes air (Carbon-dioxide we exhale), water, and absorbs sunlight. In turn, we use the oxygen the tree releases, and we take advantage of its shade. Is this a fair exchange? Many trees yield fruit that when consumed, is not only tasteful to our palate, but it is good for our health. Trees cannot consume fruits, as can we. There are other parts of the tree, which we utilize as well, such as the leaves and the wood of the tree for papers as well as numerous other products. It seems that human beings benefit more from trees then the three do from us. So, all the resources that trees use end up being for our benefit. And, it seems that trees do this – that is: serve us – selflessly. Well, wouldn't you say, If trees were stewards they would manage God's entrusted resources to benefit us, mankind? 

Our analogy of the tree is really one of stewardship and serving others. When a steward is faithful to God, his service is selfless. But, in our natural sinful state, we are selfish. We think only of ourselves. When we give to others or do for them, it is because we expect the service to be of benefit to us. Often we hope a tangible return, such as money or other favors – tickets, meal, gift certificate, etc. Other times the benefit we derive from serving others is intangible. We want to be seen to gain favor. Frequently, we serve out of feelings of guilt, coercion, or fear. We hope to be relieved from doom. Thus we misuse God's resources for our own benefit, even though we claim we are using these resources to serve others.

A true Christian - at whatever level - is a faithful Steward. Just as a mature tree yields fruit, he or she will produce fruit (Galatians 5:22-25). The Spirit of God that dwells in him springs forth this fruit because the fruit is the character of God himself. Therefore, service is not out of guilt, coercion, or fear. The true Christian does not expect to gain absolution, freedom, or peace. The service of a true Christian, in whom the Spirit dwells, is motivated by Agape – God's unconditional love – and the driving force is really gratitude. A real follower of Christ gives and serves freely, for he has received freely (Matthew 10:8). 

Typically we do not equate stewardship with the selfless serving of others. As a steward serves his Master by caring for his assets, he does as the Master wishes. What are the Master's wishes? "…but to do justly, and to love mercy, and to walk humbly with thy God?" (Micah 6:8). Perhaps the following text from Matthew 25 will illustrate what this means: 

Matthew 25:31 When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory: 

Matthew 25:32 And before him shall be gathered all nations: and he shall separate them one from another, as a shepherd divideth his sheep from the goats: 

Matthew 25:33 And he shall set the sheep on his right hand, but the goats on the left. 

Matthew 25:34 Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world: 

Matthew 25:35 For I was an hungred, and ye gave me meat: I was thirsty, and ye gave me drink: I was a stranger, and ye took me in: 

Matthew 25:36 Naked, and ye clothed me: I was sick, and ye visited me: I was in prison, and ye came unto me. 

Matthew 25:37 Then shall the righteous answer him, saying, Lord, when saw we thee an hungred, and fed thee? or thirsty, and gave thee drink? 

Matthew 25:38 When saw we thee a stranger, and took thee in? or naked, and clothed thee? 

Matthew 25:39 Or when saw we thee sick, or in prison, and came unto thee? 

Matthew 25:40 And the King shall answer and say unto them, Verily I say unto you, Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me. 

Matthew 25:41 Then shall he say also unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels: 

Matthew 25:42 For I was an hungred, and ye gave me no meat: I was thirsty, and ye gave me no drink: 

Matthew 25:43 I was a stranger, and ye took me not in: naked, and ye clothed me not: sick, and in prison, and ye visited me not. 

Matthew 25:44 Then shall they also answer him, saying, Lord, when saw we thee an hungred, or athirst, or a stranger, or naked, or sick, or in prison, and did not minister unto thee? 

Matthew 25:45 Then shall he answer them, saying, Verily I say unto you, Inasmuch as ye did it not to one of the least of these, ye did it not to me. 

Matthew 25:46 And these shall go away into everlasting punishment: but the righteous into life eternal.

Faithful stewards are sheep who unknowingly serve their Lord by helping those in need. Unfaithful stewards are the goats who served others but for personal gain. What is the difference between the two? It is Agape – God's unconditional love. The type of love that the Father is, which drove Him to give to all human beings "…His only begotten Son, that whosoever believeth in Him should not perish, but have everlasting life." This love made Jesus weep because of the harm Sin had done to His humanity (John 11:35). This love can only be found in us when we permit the Holy Spirit to dwell in us. This love makes us faithful stewards who serve others, as they are needful, as we were serving Christ Himself. Will you let the Spirit transform you into a faithful steward serving others as the Lord wishes?

RR

Raul Diaz

https://about.me/raul.diaz

Stewards of Reconciliation

This insight we shared again because we think it is appropriate for this week.

Stewards of Reconciliation

The year 2003 saw the release of a film about South-Africa entitled,
"In my Country." Based on an autobiographical book written by
journalist Antjie Krogg entitled, "Country of My Skull," the film
fleshes out the White South-Afrikaner author's personal experience
with the vestiges of Apartheid. Accordingly, the film depicts the
author as a journalist assigned to report on cases brought before the
"Truth and Reconciliation Commission," or TRC, which was established
by the government. The film, which could be described as somewhat of a
docudrama, tells the story of the journalist's struggle with her White
South-Afrikaner family as she provides news coverage of the
controversial commission, but the story of an African-American
journalist who struggles with his anger, and skepticism regarding this
new form of justice. While the TRC's appointment and task was
documented in newspapers around the world, it seems that not many
outside of Africa followed the trials. The commission's principle
method for bringing about peace and harmony between Black and White
South-Africans was reconciliation. Hearing each case before a room
full of Black South-Africans and reporters, the commission asked each
Black South-African to sit in front of the room facing the panel with
a counselor by his or her side and describe how the victimization took
place. As the victim spoke, the audience listened intently but did not
cry, although they groaned audibly. Occasionally the victim cried out
in pain as the offending police officer or guard recounted his story
of torture and death. You see, to receive amnesty, the guilty White
South-Afrikaner officer must tell the absolute truth. He and his
partner -- if there was one, must describe how they committed the
torture, abuse, or murder. Furthermore, the perpetrator was expected
to disclose all participants involved in the crime and to name the
authority figures ordered the work done. If it was determined by the
TRC that the crime was not politically motivated, the guilty parties
were forced to stand trial for their crimes.

One particularly moving story which the film highlighted, occurred
when an eight-year-old boy walked into his parents' bedroom one night.
As he entered the room, he witnessed two police officers murder both
of his parents, while he stood still, speechless. The TRC counselor
had to tell the boy's story for him, for he had not spoken since.
There he sat, wide-eyed and tear-less as he heard the officer tell his
story. Listening with hushed and bated breath, the audience awaited
the officers' story -- and told it they did (the story is too graphic
to recount). At the end of his story, the first officer requested
amnesty, as if he felt it was his right - as if he deserved it -
because he had now cooperated with the commission. The second officer,
however, was clearly of a different mindset. He told of his
participation in the crime and added that he was to have shot the boy,
but that he could not. "I aimed my gun, but he just stood there calmly
looking at me, silent, and I could not." "I disobeyed a direct order
in not shooting him, but I just could not." Jumping up from his seat,
this police officer said, "at night I see his face, looking at me --
saying nothing." "I can't sleep, I can't eat." At this admission, the
officer approached the area where the boy sat facing him. and said,
" I would do anything to take back what I have done -- I'll pay in
anyway I can -- I'll send him to school and pay his fees, I'll even
pay for him to go all the way to college -- I am sorry, so sorry."
With that the officer began to sob, as the audience was silent,
waiting. The little eight-year-old boy who had been listening stood up
and approached the kneeling officer, and after looking at him for a
moment, threw his arms around him, hugging him. The audience and panel
seemingly through their tears approve. Although the means of
forgiveness and amnesty have been provided through the TRC by the
government, it is the eight-year-old boy who is the steward of
forgiveness, and reconciliation that day.

How many of us consider ourselves stewards of reconciliation?
Unfortunately, not many of us. The sad truth is that only a few of us
would choose to forgive a wrong of such magnitude as has been
experienced by the Black South-African victims. Yes, as Christians
we've professed Christ, but we still but seem to have difficulty
forgiving even minute injustices. However, Christ wants us to be His
ambassadors or stewards. In 2 Cor. 5: 20, the scripture calls us
"ambassadors for Christ," and "ministers of reconciliation" (see verse
18). It seems that just as Christ has been an ambassador or steward on
behalf of the Father to us, that He wants us to follow in His
footsteps. Let us read what Paul says in 2 Corinthians 5. It reads as
follows:

2 Cor. 5:17 Therefore if any man be in Christ, he is a new creature;
old things are passed away; behold, all things are become new.
2 Cor. 5:18 And all things are of God, who hath reconciled us to
Himself by Jesus Christ, and hath given to us the ministry of
reconciliation;
2 Cor. 5:19 To wit, that God was in Christ, reconciling the world unto
Himself, not imputing their trespasses unto them; and hath committed
unto us the word of reconciliation.

Friends, although forgiving and reconciling seems impossible to us --
our natures finding it extremely distasteful -- yet "Christ died for
us while we were yet sinners" ( Rom. 5:8). So, if we are "in Christ,"
He works in us to will and to do of His good pleasure, and His
commands are not grievous (Phil. 2:13, I John 5:3). What is God's
command? He commands that we dispense His grace, and tell the world
that Christ has already reconciled them to Himself at His death on
Calvary.

As Christians, one of the first things that we learned is that God
created the world, so it all belongs to Him, and that He is the
rightful owner. We also learned that since He paid for us back
(redeemed us), we are to be His stewards or managers, and this is
where the concept of tithe and offering comes in. But, how about
thinking about stewardship in a new manner. How about considering
ourselves not only as stewards of the material or tangible goods -
such as land, money, and talents - that He gives us but as stewards of
the fruit of the gospel. What is the fruit of the gospel you say? It
is reconciliation and forgiveness.

God has said as our lesson quotes, "Every good and perfect gift is
from above, and comes down from the Father of lights... (James 1:17
NKJV). He is offering you and me the work of perhaps a higher order
than we've previously thought -- stewardship at a higher level than
we've yet known. I don't know about you, but I think the offer is
worth the risks. So, how about you, will you take it?

Maria Greaves-Barnes


Sent from my iPhone--

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Faith is Finding Comfort in a Promise

Faith is Finding Comfort in a Promise

Miriam has been dating Rupert for quite a while.  She would like to marry him, but she is not sure he wants to marry her.  Miriam starts to get anxious about it; enough that others notice a change in her conduct – especially Rupert.  She looks as if she is carrying a burden.

Rupert wants to marry her.  But, he thinks he is not quite ready to make the commitment.  Rupert, however, wisely senses that her anxiety may be related to his delaying in proposing.  He seeks advice, and everyone says he should not waste more time.  Miriam's fear grows.  She looks like her burden is massive.  Rupert is afraid that asking her in the stage she is in might backfire.  But, everyone says " do not worry; it will work out."

Rupert plans a proposal event.  Miriam seems to suspect something which adds to her anxiety.  This makes Rupert more nervous, but he decides to go as planned.  At hearing the proposal, Miriam suddenly gets quiet, looks at Rupert right in his eyes.  Rupert thinks, "I messed up."  But, all of a sudden Miriam's semblance was transformed.  She yells out, "Yes, yes, I will marry you."  Then she embraces Rupert. 

When Rupert saw her face again, her semblance had changed.  She looked as if the burden disappeared.  Her face was radiant, her eyes twinkling.  The proposal – a promise to get married – was enough for Miriam to feel better, to have a hopeful outlook of the future. 

In a sense, Habakkuk was in a similar position as Miriam.  He saw the spiritual condition of the Kingdom.  This was reflected in, among other things: the immorality, the abuse and, and the violence of his fellow countrymen toward other countrymen.  He wondered, "Will God do something about it?"  So, Habakkuk cried out to God, essentially asking God, "Do you not see what is going on?  How long will you allow this to continue? Are you not the all-seeing, all-knowing, and all-powerful God?  Will you do something about it?"  God, in essence, answered, "I do see what is going on.  And, I am not pleased.  But, I am not uninvolved.  I am doing something, but the fruit will not be seen for years to come.  I will put a stop to this; but, in my own time and in my own way."

God's answer to Habakkuk was a promise, which Habakkuk may not see fulfilled.  But, somehow the promise is to comfort Habakkuk, as the promise of marriage comforts a young bride.   To know that God has a plan and He is executing it should suffice, just as it is sufficient for a bride – at least for a time – that her fiancé has a plan and is implementing it.  To be satisfied with a promise requires faith. And, in fact, Habakkuk was told that the just lives by his faith (Habakkuk  2: 4).   The just or righteous would be those who, like Habakkuk, were crying out to God as they lived surrounded by unrighteousness. 

Faith is defined as trusting that the word will do that which it said it would and waiting for the word to do it.  (Rupert made a promise to Miriam, she had to trust that Rupert would fulfill it and wait for Rupert to do it.)  Habakkuk was to believe that God would fulfill His promise and was to wait for God to do it.  This implied that Habakkuk should not do something himself, outside of what God instructed.  Faith is also defined as a response of heartfelt appreciation for what God's work.  (Miriam was grateful.) Habakkuk was being asked to be thankful that God had answered his prayer and would one day do a work which "you would not believe, though it be told you" (Habakkuk 1: 5).  This means that Habakkuk was to be certain that what he hoped for would happen and what he did not see would be revealed (Hebrews 11: 1).  To Habakkuk God's promise is evidence of what is not seen – that God does see what is going on, He cares and is involved in a solution to the problem.  Like Abraham, Habakkuk believed what he heard from God, and it counted to him for righteousness (Genesis 15: 6).  The following quote gives us a deeper understanding, 

 "There is an answer to Habakkuk's question. It is an answer, not in terms of thought, but in terms of events. God's answer will happen, but it cannot be spelled out in words. The answer will surely come; 'if it seem[s] slow, wait for it.' True, the interim is hard to bear; the righteous one is horrified by what he sees. To this, the great answer is given: 'The righteous shall live by his faith.' It is an answer, again not in terms of thought, but in terms of existence. Prophetic faith is trust in Him, in Whose presence stillness is a form of understanding."—Abraham J. Heschel, The Prophets, p. 143.

The judgment the Lord promised was dreadful.  But Habakkuk trusted the Lord.  Ellen White says,

Confident that even in this terrible judgment the purpose of God for His people would in some way be fulfilled, Habakkuk bowed in submission to the revealed will of Jehovah. "Art Thou not from everlasting, O Lord my God, mine Holy One?" he exclaimed. And then, as his faith reached out beyond the grim prospect of the immediate future, and laid fast hold on the precious promises that reveal God's love for His trusting children, the prophet added, "We shall not die." (Habakkuk 1: 12). With this declaration of faith he rested his case, and that of every believing Israelite, in the hands of a compassionate God.  Ellen G. White, Prophets and Kings, pp. 386-389

Habakkuk is to be an example to us.  God is still at work in our life even if we do not see it.  We read from Ellen White,

The faith that strengthened Habakkuk and all the holy and the just in those days of deep trial was the same faith that sustains God's people today. In the darkest hours, under the circumstances, the most forbidding, the Christian believer may keep his soul stayed upon the source of all light and power. Day by day, through faith in God, his hope and courage may be renewed. "The just shall live by his faith... We must cherish and cultivate the faith of which prophets and apostles have testified—the faith that lays hold on the promises of God and waits for deliverance in His appointed time and way. The sure word of prophecy will meet its final fulfillment in the glorious advent of our Lord and Saviour Jesus Christ, as King of kings and Lord of lords. The time of waiting may seem long, the soul may be oppressed by discouraging circumstances, many in whom confidence has been placed may fall by the way; but with the prophet who endeavored to encourage Judah in a time of unparalleled apostasy, let … us ever hold in remembrance the cheering message, "The vision is yet for an appointed time, but at the end, it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry... The just shall live by his faith." Hebrews 2: 3, 4.  Ellen G. White, Prophets and Kings, pp. 386-389

Since "Faith comes through hearing and hearing by the word," then it is the Word of God that sustains those who listen and hearken until the end.  

RR

Raul Diaz

https://about.me/raul.diaz

“IMAGES OF UNITY”

"IMAGES OF UNITY"

 

 

Incorporation

 

The term to incorporate can mean to unite closely or so as to form one body. The word corporate is referring to the whole as opposed to the parts. For, example, we can talk about the Congress or the Senate as a whole, but they are not really one body. As a consequence of living in a sinful world, there is a need for checks and balances, and accountability, hence representative government/voting. Any legislation is typically voted on by all but is only won by the majority, signifying a lack of true oneness. The USA's Supreme Court also works this way. Although all 9 judges make a corporate body, they vote on their cases individually, and the majority vote wins. So, technically speaking neither system is really one in mind and purpose. They are not, by biblical definition, really incorporated.

 

However, a symphony orchestra can be considered incorporated, for they all play as one. What brings a musical group together is each musician in the orchestra plays a different part of the same musical composition, from the same sheet music and under the direction of a conductor. All musicians follow not only the sheet music but also the conductor's guidance as to how and when to play the piece. So, when we talk about an orchestra in a corporate sense, we are talking about the orchestra and its conductor. If the orchestra was a body, then the conductor would be the head and musicians, the remaining parts of the body.

 

Our bodies work similarly. Yes, the body parts are pretty much interconnected in many ways and seem to cooperate rather well with one another. However, upon closer inspection, it is apparent that they really work together only in cooperation with the brain. The brain is the headquarters, where each of the members sends its concerns. The mind is the one that gives instructions which, if carefully followed, alleviates the concerns. The hands do not talk to the eyes or legs. When the stomach is hungry, it signals the brain. The brain, in turn, tells the legs, "go to the refrigerator," and then tells the hands, "open the door," and so on. The stomach did not talk to the legs or any other part of the body. Not one member of the body consulted with another; instead, all concerns (and desires) go to the brain. The decision to eat is not a community decision; it is the brain's decision. The brain is the one that is in charge of the body's working system; the community (of bodily members) is not. This is the system that God has designed, and it works effectively and efficiently to carry out the tasks that He has designed.

 

This is something to consider when we use Paul's metaphor of the church as a body. Paul uses this metaphor a few times; some examples are in Romans 12:4 - 5; 1 Corinthians 10:16 - 17, 12:12 - 27; Ephesians 1:20 - 23, 4:4 – 12, 16, 5:30; Colossians 3:15. He says that just as the physical body has many members working together for the sake of the body so does the church have many members working together for the sake of the church.

 

In Ephesians 5:23, 24, Paul ties the body to the head (where the brain is),

 

…Christ is the head of the church: and He is the Saviour of the body. Therefore … the church is subject unto Christ,

 

Notice what Paul says: the head is Christ, and the rest of the body is the church. In verse 24, Paul adds that the church (the rest of the body) is subject unto the Christ (the head). In Colossians, Paul repeats that Christ is the head of the body (Colossians 1: 18). Paul adds in Colossians 2:19 that it is the Head "from which all the body by joints and bands having nourishment ministered, and knit together, increaseth with the increase of God." Christ sends His Spirit to our minds, and in conjunction with the Godhead, He controls the mind (if we allow Him to). As a consequence of receiving the indwelling Holy Spirit, we receive the attributes of "lowliness and meekness (humility), with longsuffering, forbearing one another in love; endeavoring to keep the unity of the Spirit in the bond of peace" (Ephesians 4:2, 3). And the Holy Spirit gives to each of us, spiritual gifts according to His discernment. As Ephesians 4:11, 12 says:

 

And He gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ:

 

You see, as long as we remain united to the Head, the Spirit resides in us. As long as the Spirit remains in us, we have the attributes (love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control, humility, etc.) and the gifts. However, when we start consulting with one another as if we were a community, then we lose the attributes, which is what brings cohesion among us, and we lose (or misuse) the gifts. The qualities and the gifts come from the same source, and they are part of one package. You cannot have one without the other.

 

For the church to function as a body, we need to behave more like a body, by communicating with the Head (through prayer, devotions, and bible study). As long as the church acts as a community, it ignores the Head, works in its own strength, and loses the blessings of the attributes and the gifts, and therefore fails. For the church to be an effective body, it must stop behaving like a community, and it starts by allowing Christ - the Head - to conduct and orchestrate all things.

 

~Raul Diaz

RR

Raul Diaz

https://about.me/raul.diaz