From your Pastor:

Stewards of God’s Creation

(A Principle of Christian Stewardship)

Part II

Responsibilities of Stewardship

                 Following God’s Directions: Scripture contains many statements that directly, or else by inference, that address many of the responsibilities of mankind as stewards of creation.  Several are contained in the Law of Moses.  While we are no longer specifically accountable to the dictates of Mosaic Law service, many of its provisions still have practical application or else have their basis in principles that remain applicable as moral standards for behavior.  Consider the Ten Commandment for example. God gave the Ten Commandments to Israel as tenants of Mosaic Law service.  However, Christ Jesus satisfied the requirements and purpose of the Law (See Matthew 5:17-18; Romans 10:4; Galatians 3:23-25; Ephesians 2:15).  When Jesus died on the cross, He fulfilled its provisions thereby delivering the New Testament church from the requirement of practicing Mosaic Law service.  However, church doctrine teaches believers to faithfully keep the Ten Commandments in as much as they are valid expressions of godly morality.

                 In the provisions of Mosaic Law God gave Israel specific instructions about planting and growing crops and breeding and protection of animals with regard to their occupation of Canaan.  For instance, as we have already noted, Moses Law instructed Israel to observe a sabbath of rest for the land (Leviticus 25:4).   In Leviticus 19, the Lord instructed Israel regarding animal husbandry and crops. “Ye shall keep my statutes. Thou shalt not let thy cattle gender with a diverse kind: thou shalt not sow thy field with mingled seed……..” (Leviticus 19:19)  He instructed the Israelites to allow trees they planted to grow five years before harvesting their fruit.  “And when ye shall come into the land, and shall have planted all manner of trees for food, then ye shall count the fruit thereof as uncircumcised: three years shall it be as uncircumcised unto you: it shall not be eaten of.  But in the fourth year all the fruit thereof shall be holy to praise the LORD withal.  And in the fifth year shall ye eat of the fruit thereof, that it may yield unto you the increase thereof: I am the LORD your God.” (Leviticus 19:23)   God also made provisions to protect fruit bearing trees from destruction.  “When thou shalt besiege a city a long time, in making war against it to take it, thou shalt not destroy the trees thereof by forcing an axe against them: for thou mayest eat of them, and thou shalt not cut them down (for the tree of the field is man’s life) to employ them in the siege:  Only the trees which thou knowest that they be not trees for meat, thou shalt destroy and cut them down; and thou shalt build bulwarks against the city that maketh war with thee, until it be subdued.” (Deuteronomy 20:19-20)  He even gave Israel instructions about preservation of animals that suggests mankind’s well being is linked to protecting breeding stock. “If a bird’s nest chance to be before thee in the way in any tree, or on the ground, whether they be young ones, or eggs, and the dam sitting upon the young, or upon the eggs, thou shalt not take the dam with the young: But thou shalt in any wise let the dam go, and take the young to thee; that it may be well with thee, and that thou mayest prolong thy days.” (Deuteronomy 22:6-7)

                 As already noted, the specific directives of these and other tenants of Moses Law no longer bind us.  However, close examination reveals underlying principles that as moral expressions of God’s will may still apply. One may reasonably draw inferences from the provisions of Law service as to how God wants us to tend His creation.  Inferences can also be made from statements in scripture where misuse of nature is employed as an analogy to express displeasure toward Israel’s behavior.  Ezekiel used flocks and shepherds as an analogy for Israel and her leaders.  He expressed God’s displeasure by likening Israel to flocks that pollute streams and waste grazing land.  “And as for you, O my flock, thus saith the Lord GOD; Behold, I judge between cattle and cattle, between the rams and the he goats.  Seemeth it a small thing unto you to have eaten up the good pasture, but ye must tread down with your feet the residue of your pastures? and to have drunk of the deep waters, but ye must foul the residue with your feet?” (Ezekiel 34:17-18).  The idea presented by Ezekiel is easy to understand: God disapproved of Israel’s behavior and compares it to herds and flocks that pollute streams and ruin grazing land, of which he also disapproves.  Although the text is about Israel’s misbehavior, it employs an analogy that indicates God disapproves of misuse of water supplies and grazing land.

            Another example of drawing an inference regarding God’s will in regards to nature is the account of the Savior causing an unfruitful fig tree to wither and die.  “And when he saw a fig tree in the way, he came to it, and found nothing thereon, but leaves only, and said unto it, Let no fruit grow on thee henceforward for ever. And presently the fig tree withered away.  (Matthew 21:19)   Jesus used the occasion to teach what the power of faith can accomplish.  However, the reason for Jesus cursing the fig tree is that it was not bearing fruit.  Furthermore, in context, we know that Jesus as God’s Christ was acting morally, in keeping with God’s will, when he caused the tree to wither.  Therefore, we may reasonably infer from the account that it is acceptable to God for men to remove trees that do not bear fruit.  Moreover, there is perhaps a broader inference to be drawn that since the tree was intended to provide food to man and failed to do so, by extension, a plant that fails to serve man’s needs can be removed; with the qualification that the principle purpose for removing the plant gives glory to God.     

Liberty of Conscience:  Despite these and other texts that give insights as to the responsibilities of mankind to tend to God’s creation, much of what we are to do, and how we do it is unstated.  However, lack of detailed instructions does not leave us wholly to our own opinions and devices to carryout the responsibilities of stewardship.  In making decisions about how to care for creation, God expects us to act in good conscience; which means according to His will.  He also expects us to make decisions that give him glory.  These two principles; making choices according to Gods will; and, making choices that are intended to give glory to God, together form the basis for liberty of conscience.

                In Acts 23, the Apostle Paul indicates good citizenship requires living in good conscience toward God by submitting to authority, whether civil, or divine.   Speaking as a citizen of Israel and therefore a follower of the Law of Moses and later a follower of Christ who fulfilled the Law, Paul implied he had followed his conscience under godly authority. “And Paul, earnestly beholding the council, said, Men and brethren, I have lived in all good conscience before God until this day.” (Acts 23:1)  This statement indicates Paul’s intent was to conform his behavior to appropriate authority, whether under Moses Law or as an Apostle accountable to Christ; and, he thereby had a good conscience toward God.  When Paul understood himself to be under the authority of Moses Law, he obeyed it in order to live in all good conscience toward God, who gave the Law to Israel.  In similar manner, after he was born again on the Damascus road and Christ Jesus called him as an apostle, Paul diligently obeyed the Savior in order to live in all good conscience toward God.  In either case, whether before or after he was born again, Paul lived in good conscience toward God to the extent that he obeyed God’s expression of authority over him; first by keeping Moses Law and then by faith as a follower of Christ Jesus.

                In Acts chapter five, Peter’s response to Sanhedrin leaders who forbade the Apostles to preach the gospel indicates a good conscience toward God is possible even when it requires we disobey man’s authority in order to submit to God’s authority.  “And when they had brought them, they set them before the council: and the high priest asked them, Saying, Did not we straitly command you that ye should not teach in this name? and, behold, ye have filled Jerusalem with your doctrine, and intend to bring this man’s blood upon us. Then Peter and the other apostles answered and said, We ought to obey God rather than men.” (Acts 5:27-29)

The Apostle Paul connects a good conscience toward God and liberty of conscience in 1st Corinthians chapter 10, as liberty or freedom to choose.  Liberty of conscience exists within the framework of good conscience toward God in that whatever choices one makes submit to God’s authority.  This means we are free to make choices (in this case choices about the care and keeping of creation) in submission to God’s authority and in accordance with His will.  However, in First Corinthians, the Apostle Paul indicates seeking God’s glory is also an operational motive for liberty of conscience. “But if any man say unto you, This is offered in sacrifice unto idols, eat not for his sake that shewed it, and for conscience sake: for the earth is the Lord’s, and the fulness thereof: Conscience, I say, not thine own, but of the other: for why is my liberty judged of another man’s conscience?  For if I by grace be a partaker, why am I evil spoken of for that for which I give thanks?  Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God.” (I Corinthians 10:28-31)  The text teaches that we are at liberty to follow our own conscience as long as doing so does not influence others to violate their conscience and if the thing we do, glorifies God.

                As an element of liberty of conscience, giving glory to the Lord provides appropriate purpose to the choices we make.  It means we do not make choices with minimal or begrudging attitudes toward submitting to God’s authority.  Neither do we make choices with intents of self-promotion or at the expense of other’s ability to live in good conscience toward God.  In choosing a thing, if our motive does not include giving glory to God the choice fails to meet our purpose for existing.  This is so because all the Lord created, both man and nature, and the order of authority He declared for creation, including man’s dominion over nature, exists for God’s glory.  (See Psalms 8, Isaiah 43:7)

                Ananias and Sapphira provide an example of God’s judgment against those who choose to violate the principle of living in good conscience toward God.   It is interesting, though incidental, that Ananias and Sapphira’s transgression involved land they possessed.  In rebuking the two for lying to God, Peter noted they were free to keep the land or else sell it and keep the money as conscience persuaded.  “But Peter said, Ananias, why hath Satan filled thine heart to lie to the Holy Ghost, and to keep back part of the price of the land?  Whiles it remained, was it not thine own? and after it was sold, was it not in thine own power? why hast thou conceived this thing in thine heart? thou hast not lied unto men, but unto God.”  (Acts 5:3-4)  The issue for Peter was not whether they kept or sold the land.  He opposed their scheme to secretly enrich themselves while engaging in self-promotion by giving a false impression they were giving glory to God.  Peter characterized their deceit as lying to God!  Self-indulging motives do not give glory to God.  To the contrary, they give God’s enemies occasion to blaspheme His name. (See 2 Samuel 12:14)

                The account of Abraham’s solution to a dispute between his servants and the servants of Lot over grazing rights is an example that depicts both liberty of conscience in matters of agriculture and how not acting in good conscience toward God can result in calamity.  Abraham resolved the disagreement while keeping a good conscience toward God.  He put serving God by loving his nephew ahead of having first choice of grazing land.  “And there was a strife between the herdmen of Abram’s cattle and the herdmen of Lot’s cattle: and the Canaanite and the Perizzite dwelled then in the land. And Abram said unto Lot, Let there be no strife, I pray thee, between me and thee, and between my herdmen and thy herdmen; for we be brethren. Is not the whole land before thee? separate thyself, I pray thee, from me: if thou wilt take the left hand, then I will go to the right; or if thou depart to the right hand, then I will go to the left.” (Genesis 13:7- 9)  In contrast, Lot took advantage of Abraham’s generous offer and chose land he thought was best suited for his herds, that would also let him set up headquarters in the ungodly city of Sodom. “And Lot lifted up his eyes, and beheld all the plain of Jordan, that it was well watered every where, before the LORD destroyed Sodom and Gomorrah, even as the garden of the LORD, like the land of Egypt, as thou comest unto Zoar. Then Lot chose him all the plain of Jordan; and Lot journeyed east: and they separated themselves the one from the other.  Abram dwelled in the land of Canaan, and Lot dwelled in the cities of the plain, and pitched his tent toward Sodom.” (Genesis 13:10-12)  God blest Abraham by giving him all the land he could see in every direction.  The land Lot chose burned up when God destroyed Sodom and Gomorrah.  God spared Lot, but he lost his possessions and fled to live in a cave.

                An example of how liberty of conscience works according to God’s will while directed toward the care and keeping of creation is presented in the account of Adam naming the animals.  “And out of the ground the LORD God formed every beast of the field, and every fowl of the air; and brought them unto Adam to see what he would call them: and whatsoever Adam called every living creature, that was the name thereof.  And Adam gave names to all cattle, and to the fowl of the air, and to every beast of the field; but for Adam there was not found an help meet for him.” (Genesis 2:19-20)  By His action, it is apparent God gave Adam responsibility to name the animals.   He brought them to Adam to name.  Furthermore, Adam fulfilled his assignment by naming each animal God brought to him.  As is always the case when we obey God, Adam glorified God by complying with His will to name the animals.  However, the Lord left the details to Adam. Thereby, God gave Adam freedom of will to follow his own conscience, liberty of conscience, to give the animals whatever names he chose.  Adam obeyed God’s will by naming the animals, but chose specific names according to his own will as a matter of liberty of conscience.

                From these examples, we understand liberty of conscience is freedom to make whatever decision we choose; as long as we are submitting to His authority, the choice it is consistent with God’s will, and our purpose includes giving glory to God.  Scriptures alluding to God as Creator and owner of nature, the value He has for what He made, of man’s dominion and the responsibilities of stewardship, when considered together, present us with a framework of God’s will with regard to man’s care and keeping of nature.  In turn, this framework serves to influence the consciences of those who seek to be responsible stewards of creation under God’s authority by doing His will while giving Him glory.  Liberty of conscience, permitted Solomon to choose the materials, the gold, silver, and brass, cedar, fir and algum trees from creation to build the Temple.  In liberty of conscience King Uzziah, who loved husbandry, built towers in the desert, dug many wells, kept large herds of cattle, and planted vineyards.  In liberty of conscience, Jonathan ate honey to refresh himself after battling the Philistines all day.  With liberty of conscience, the disciples chose to glean corn and ate it on the Sabbath and Jesus turned water into wine for wedding guests, and cursed the unfruitful fig tree.  

Accountability: Scriptural descriptions of Lot, Ananias and Sapphira, King Saul, David and many others indicate God holds us accountable for the choices we make.  Furthermore, accountability to God cuts in both directions.  He blesses faithful stewardship and chastises and/or punishes disobedience.  Scripture clearly presents both sides of a principle of man’s accountability to God.  Chastening for disobedience: “But if ye shall at all turn from following me, ye or your children, and will not keep my commandments and my statutes which I have set before you, but go and serve other gods, and worship them: Then will I cut off Israel out of the land which I have given them; and this house, which I have hallowed for my name, will I cast out of my sight; and Israel shall be a proverb and a byword among all people:  And at this house, which is high, every one that passeth by it shall be astonished, and shall hiss; and they shall say, Why hath the LORD done thus unto this land, and to this house?  And they shall answer, Because they forsook the LORD their God, who brought forth their fathers out of the land of Egypt, and have taken hold upon other gods, and have worshipped them, and served them: therefore hath the LORD brought upon them all this evil.” (1 Kings 9:6-9)  Blessings for faithfulness: “If ye walk in my statutes, and keep my commandments, and do them; Then I will give you rain in due season, and the land shall yield her increase, and the trees of the field shall yield their fruit. And your threshing shall reach unto the vintage, and the vintage shall reach unto the sowing time: and ye shall eat your bread to the full, and dwell in your land safely.  And I will give peace in the land, and ye shall lie down, and none shall lie down, and none shall make you afraid: and I will rid evil beasts out of the land, neither shall the sword go through your land.”  (Leviticus 26:3-6)

                God specifically holds stewards accountable.   This is apparent from both parables told by Jesus and from occasions of accountability found in scripture. 

                Parables, for the most part, are made up stories designed to address a given situation or occasion.  Although the characters and circumstances were fictional, the parables Jesus told always presented God’s view, His moral posture for a given situation.   This being so, we can look at parables that depict stewards and understand something of how God can hold us accountable for our stewardship of creation.   Luke chapter 16 begins with a parable about an unjust steward.  The parable actually addresses how, in order to avoid repenting, the wicked will sometimes manipulate a situation to avoid the consequences of their actions.  However, this point is presented in relation to the behaviors of an unfaithful steward.  The charge against him was wasting his master’s goods.  The consequence of his misbehavior was loss of stewardship.  Therefore, the parable also teaches us something of how God hold’s stewards responsible   Having wasted his masters good, rather than repenting the unjust steward quickly squandered even more of his master’s goods in an effort to gain favor with the master’s debtors; presuming they would care for his needs.  However, Jesus concludes the parable with a warning. “And I say unto you, Make to yourselves friends of the mammon of unrighteousness; that, when ye fail, they may receive you into everlasting habitations.” (Luke 16:9)   The phrase “everlasting habitations” carries a connotation of constant roaming, or of one being perpetually unsettled.  Those who seek worldly solutions to escape the consequences of their actions against God’s interests do not escape divine accountability.  Rather, they experience the insecurity of lives characterized by an abiding sense of want and fear.

                Jesus’ parable of the talents is another lesson that depicts God holding stewards accountable.  The object of this parable is to warn the Lord’s people to be vigilante in their care and keeping of His spiritual kingdom on earth, lest He returns and finds us lacking do to fear, neglect or indifference.  In the parable, the goods of the man traveling to a far land represents the kingdom.  He gives his goods, in the form of talents, to the stewards for safekeeping, with the intent they will use them to the man’s profit.   Upon returning he found the first two stewards were faithful to their master’s objective of profit.  He praised them and rewarded their efforts by giving them more authority over his goods. However, the master rebuked the servant who for fear failed to make any profit.  He took away the servant’s authority and cast him out into darkness.

                The Book of Genesis provides an actual account of God holding a steward accountable.  God held Adam accountable for disobedience when he failed to properly keep, or protect the tree of the knowledge of good and evil from being used by Satan to entice Eve to eat its fruit.  The scope of Adam’s disobedience and its impact extends well beyond consequences of failed stewardship.  The thing created willfully rebelled in disobedience against the Creator.  In his disobedience Adam, and through him all humanity, became something other, and inferior to the man God created.  Man was no longer good.  However, one cannot ignore the fact that the circumstance of Adam’s disobedience was as God’s steward who failed in his duty to care for and keep the garden.  Perhaps this is why God included a curse upon the earth as one of the consequences of Adam’s sin.

                A particularly distinct judgment of God against disobedient stewards occurred during Israel’s Babylonian captivity.   Jeremiah the prophet foretold a desolation of the land that would last seventy years.  “And this whole land shall be a desolation, and an astonishment; and these nations shall serve the king of Babylon seventy years.” (Jeremiah 25:11)  In 2 Chronicle 36:21 we learn the desolation was for seventy sabbaths of rest for the land  “To fulfil the word of the LORD by the mouth of Jeremiah, until the land had enjoyed her sabbaths: for as long as she lay desolate she kept sabbath, to fulfil threescore and ten years.”  In disobedience to the Law God gave to Moses, Israel had for almost five hundred years, failed to keep the sabbath of rest for the land.  Therefore, in judging Israel for this and other transgressions, part of God’s judgment was to allow the land to rest for seventy years.  God held Israel accountable as stewards of His creation for their disobedience and in consequence, a whole generation never enjoyed the rich harvests Canaan’s fertile land typically produced. (It is interesting, and gives pause, to consider that God’s judgment fell upon that present generation even though seventy prior generations of Israelites bore the greater weight of irresponsibility for exploiting the land by ignoring the sabbath of rest.)

                Accountability does not always mean chastisement for disobedience.  God also counts faithful stewardship with blessings.  This is apparent from the parable of the talents.  The master rewarded the stewards to whom he had given two and five talents for their diligence and skill in improving the his holdings.  Abraham received a blessing from God after in good conscience he allowed Lot to choose whatever grazing land he preferred.   Moreover, God blest Jacob’s stewardship in raising flocks and herds first for his father-in-law, Laban, and then for himself.

Conclusion

                One desire I had in writing this essay is to stimulate the reader’s interest in the topic of stewardship of creation; that the arguments and examples presented will encourage your own study.  Whether or not this effort stimulates your own study, please keep in mind God as Creator made all things, including nature with all its resources.  Furthermore, even after man’s fall God retains ownership of His creation.  He also, through many examples in scripture and by providential care, has indicated He values His creation, both as a way to demonstrate His glory and for its usefulness.   As God’s stewards, consider the responsibilities we have to care for and keep creation.  God, who is the head of all things, made us middle managers when He gave man dominion over nature.  Principles revealed by Mosaic Law and other scriptural references provide instructions and guidelines about how He expects us to use and care for creation.   Consider the principles of living in good conscience toward God by submitting to His authority and seeking to give Him glory by our choices; and how we all can exercise liberty of conscience in making the many decisions that go into being faithful stewards of God’s creation.  Moreover, remember God holds us accountable for our stewardship; that He blesses faithful stewards and chastises those who disobey Him.   May we keep these things in mind when deciding how we will use God’s creation.                  

                                                                      Bro. Mike Ivey, Pastor

Prayer and Praise

Continue to pray for the family of Elder George Johnson and for Lubbock church as they seek God's will in selecting a new pastor.

Sister Flo Smyth from Paradise PBC in Arlington is still trying to fully recover from a recent bout with pneumonia.

Please remember Brother Parker Lowrance in prayer, as he had an MRI and has damage to his back.  He and Sister Birdie will be trying to decide how to proceed.

Pray for our members who struggle with regular church attendance.

Please also pray for Elder Lonnie Mozingo. Jr. as he recovers from the injuries he received from a recent car wreck.

Let’s also remember Brother Dan & Sister Caitlin Beauchamp as they are considering purchasing a house.

Pray for those who are seeking work or face uncertainty with their jobs.

July Calendar

1 - Services @ 7:00 pm

2 - Birthday: Sallie Holman

5 - Services @ 10:30 am

7 - Birthday: Rebecca Lowrance

7 - Birthday: Julia Mundy

7 - Birthday: Dene Rosser

8 - Services @ 7:00 pm

11- Birthday:  Kenda Giles

12 - Services @ 10:30 am

15 - Services @ 7:00 pm

19 - Services @ 10:30 am

22 - Services @ 7:00 pm

26 - Services @ 10:30 am

26 - Birthday: Jonah Lowrance

29 - Services @ 7:00 pm

Important Dates to Remember

Quarterly Conference – 2^nd Sunday in Jan, April, July, and Oct

Annual Meeting – Friday before 4^th Sunday in March

Communion – 2^nd Sunday in March & 4^th Sunday in Sept

Call for Pastor, Assistant Pastor & Clerk – 2^nd Sunday in Jan

Read Articles of Faith / Church Covenant – 1^st Sunday in Feb

Email version of “Press Toward” available

If you currently receive a hard copy of the newsletter either at Church or through the U.S. mail and would prefer to have it Emailed to you, please send a request to bwktbarr@sbcglobal.net with “Please Email Press Toward” in the subject line.

Ministering Servants

Elder Mike Ivey, Pastor   Phone: 972-292-0309, 940-453-8867 (cell)  Email: mivey1@juno.com

Elder Mark Hasenmyer   Phone: 972-874-5591, 469-235-3154 (cell)  Email: mhas1@verizon.net

But, beloved, we are persuaded better things of you,

and things that accompany salvation, though we

thus speak. ¹⁰ For God is not unrighteous to forget

your work and labour of love, which ye have

shewed toward his name, in that ye have

ministered to the saints, and do minister. ¹¹ And we

desire that every one of you do shew the same

diligence to the full assurance of hope unto the

end: ¹² That ye be not slothful, but followers of

them who through faith and patience inherit the

promises.                                         Hebrews 6: 9-12