Silenced

Introduction

            As some of you know, I post my lessons on a variety of public bulletin boards every week. Most are generally friendly but some are not; the latter are the ones who challenge me on a regular basis. A few weeks ago I posted a lesson titled: The Worst Of Sinners (http://seredinski.blogspot.com/2013/05/the-worst-of-sinners.html). The subject text for the lesson was taken from Paul’s first letter to Timothy where he described himself as “The Worst Of Sinners.” The lesson was intended to demonstrate God’s power to reach even the worst sinner and use that person to accomplish His will. The lesson included an interview with a former mob boss of the Colombo crime family, Michael Franzese, who walked away from the mob after accepting Christ and described himself as the worst of sinners. After posting the link for the lesson on one particular public bulletin board with the title to the lesson and an excerpt from the interview with Michael describing some of his mob activity, I was admonished by someone about passing judgment on others. This particular critic read the title and the excerpt from the interview with Michael but neglected to actually read the lesson in order to understand the context. Then, in a case of profound irony, my critic used Jesus’ words out of context about judging others in order to judge what I had written, which the person also took out of context, to be inappropriate. Yup, that confused me too! The point I want to make is not specifically about this critic, I know that’s just part of the package of being a pastor. No, the point I want to make as part of this lesson is the false notion that, as believers, we are not permitted to make judgments; judgments about right and wrong; judgments about good and bad. I want to demonstrate that not only is this notion unbiblical, it is a logical absurdity because it does not conform to the “law of non-contradiction.” This law states, for example, something cannot exist and not exist at the same time. When we say someone is wrong for passing judgment, we are passing judgment that passing judgment is wrong (a circle of contradiction in desperate need of the “law of non-contradiction”). We cannot call ourselves followers of Jesus Christ and then not follow his ways. This does not conform to the “law of non-contradiction.” Nevertheless, we must seek to understand what Jesus meant when he said that we are not to judge others given the context of the overall biblical text, Jesus’ own example and some of Paul’s teachings and actions that clearly contradict the idea that we are not permitted to pass judgment. If we fail to properly understand what Jesus was and was not saying, then when the culture screams: “Jesus says, ‘don’t judge!’” faithful believers are Silenced when they should actually speak out.

Subject Text

Luke 6:37-42

            ³⁷“Do not judge, and you will not be judged. Do not condemn, and you will not be condemned. Forgive, and you will be forgiven. ³⁸Give, and it will be given to you. A good measure, pressed down, shaken together and running over, will be poured into your lap. For with the measure you use, it will be measured to you.” ³⁹He also told them this parable: “Can a blind man lead a blind man? Will they not both fall into a pit? ⁴⁰A student is not above his teacher, but everyone who is fully trained will be like his teacher. ⁴¹Why do you look at the speck of sawdust in your brother’s eye and pay no attention to the plank in your own eye? ⁴²How can you say to your brother, ‘Brother, let me take the speck out of your eye,’ when you yourself fail to see the plank in your own eye? You hypocrite, first take the plank out of your eye, and then you will see clearly to remove the speck from your brother’s eye.”

Matthew 7:6

            ⁶“Do not give dogs what is sacred; do not throw your pearls to pigs. If you do, they may trample them under their feet, and then turn and tear you to pieces.”

Context

            This text appears in both Luke and Matthew’s Gospel with a few differences. I’ve selected Luke’s version as the subject text primarily because the text immediately preceding it provides some important context that seems to have precipitated this particular teaching by Jesus. The version recorded by Matthew is part of Jesus’ larger teaching known as the Sermon on the Mount. However, Matthew doesn’t record the daily events in the same way as Luke. Nevertheless, the two texts are essentially the same with the exception of verse 6 in Matthew’s Gospel which I have included in our subject text because it too adds to a better understanding of Jesus’ teaching on this particular matter.

            Taking a closer look at Luke’s Gospel account of Jesus’ teaching we can see that beginning in the middle of chapter 5 and continuing until our subject text, Jesus is regularly confronted by the Pharisees and the teachers of the law about either something Jesus says or does. In Lk 5:20-26 Jesus forgives a paralytic’s sins and the religious leaders are incense because only God can forgive sins. To prove that he has the authority to forgive sins, Jesus miraculously heals the man of his paralysis. In Lk 5:27-32 Jesus calls Levi (Gk. “Matthew”) to follow him. The religious leaders, of course, question Jesus’ judgment because no respected religious leader would ever associate with a hated tax collector. Jesus reminds the religious leaders that his objective was to reach those who seemed beyond God’s reach. In Lk. 5:33-35 the religious leaders question Jesus as to why his followers didn’t fast in the same way that John the Baptist’s followers fasted. Jesus reminds them that while he was still with them, there was no reason for them to fast. In Lk. 6:1-11 the religious leaders question why Jesus’ followers fail to abide by the strict laws governing that no work whatsoever be done on the Sabbath. Jesus reminds the religious leaders that the Sabbath was created for the benefit of humanity not the other way around. To further illustrate his point, Jesus goes so far as to heal a man on the Sabbath who was disabled with a crippled hand. Jesus reminded the religious leaders to consider if it is lawful to do good or do evil on the Sabbath. The religious leaders were looking for a way to trap Jesus into doing something or saying something they could use against him. Unable to do so and being humiliated at the same time, the religious leaders were furious with Jesus. It is through the lens of this overall context that we must view our subject text.

Text Analysis

            I assume you read through the context for our lesson before you begin reading the analysis. If you haven’t, go back and read it and see if you don’t see a trajectory pointing to our subject text. Do you see it? It’s a little subtle so let me try to show you.

1)      Is there anything wrong with insisting that only God forgives sin? (Lk 5:20-26)

2)      Is there anything wrong with insisting that we are to be concerned with our personal integrity? (Lk 5:27-32)

3)      Is there anything wrong with the discipline of fasting? (Lk 5:33-35)

4)      Is there anything wrong with revering the Sabbath? (Lk 6:1-11)

            The answer is “no.” The problem was not that the religious leaders did not have a biblical foundation for their complaints to and about Jesus. The problem was their failure to recognize or acknowledge their own need for God’s mercy and grace and the true motivation behind their judgments and condemnations. They weren’t interested in honoring God or caring for others. They were looking for a way to trap Jesus and condemn him. This is the reason for Jesus’ teaching in v. 37. “Since there is no one-to-one correspondence between deeds and motives, one must be extremely cautious in deducing others’ motives merely from observing their actions. Jesus rebukes the disciples for jumping to inappropriate conclusions about people and their deeds after observing only their actions (Mt 26:6-13)…It is this difficulty in discerning motives that lies behind the extensive warnings against judging others.”[1]

            

             There cannot be an absolute prohibition against passing judgment. Let me demonstrate: During World War II, Hitler orchestrated the extermination of 6 million Jews while the Church stood by largely silent. Today, neighboring nations seek to annihilate Israel and all its people—should the Church remain silent for fear of passing judgment on those who would seek to harm a special people once chosen by God? On September 11, 2001, radical Muslims hijacked four commercial airliners, crashed two of them into the twin towers of the World Trade Center in New York, one into the Pentagon while the suicide plans of the fourth was thwarted by a group of brave passengers that overpowered the hijackers and forced the plane to crash before it reached its intended target. Today, radical Islam vows to destroy all those who don’t believe what they believe. Should the Church remain silent for fear of passing judgment on those seeking to murder all those who don’t conform to their beliefs? In 1973 the United States Supreme Court ruled in Roe vs. Wade that abortion would be legalized while the Church was largely impotent to stop it. Recently, Kermit Gosnell of Philadelphia, PA was convicted of multiple murders of children in late and post birth abortions. The abortion facility where Gosnell practiced was described as a “House of horrors.” When his operation was closed and investigators searched the abortion facility, they found, on his desk, a jar of baby feet! Should the Church remain silent for fear of passing judgment on the grotesque murder of innocent babies? I certainly hope the answer to these questions is obvious. I recognize that they are extreme cases but our subject text does not qualify Jesus’ instruction so we must understand it in the full biblical context and the reality of sin and evil in our present day.

            Instead, the prohibition against judgment in v. 37a should be understood in parallel with the prohibition to condemn in v. 37b and both should be held in comparison with the proper attitude of forgiveness in v. 37c. “Mercy expresses itself in terms of a hesitation to hold another down in condemnation. In a real sense the four imperatives of this sub-unit need to be taken together. In fact, the imperatives come in two pairs followed by a promise. The judgment in view does not refer to a refusal to engage in appropriate ethical evaluation, as numerous NT passages show (in the same sermon: Matt. 7:1-2, with 7:6, also Luke 11:42-44; 20:46-47; John 7:42, 51-53; Rom. 1:32; 1 Cor. 5:5, 11-13; Gal. 1:8-9, Phil. 3:2; Titus 3:2; 1 John 4:1). The idea is rather a judgmental and censorious perspective toward others that holds them down in guilt and never seeks to encourage them toward God. What is commanded is an attitude that is hesitant to condemn and quick to forgive. What is prohibited is an arrogance that reacts with hostility to the worldly and morally lax, viewing such people as beyond God’s reach. What is condemned by Jesus is an attitude like that of the Pharisee in Luke 18:11-14.”[2]

            Jesus continues with the quid-pro-quo theme in v. 38. This continues to build on what is more popularly known within Christianity specifically and within secular society more generally as “The Golden Rule.” The rule generally states that we are to treat others the way we ourselves want to be treated and to give to others what we wish to receive ourselves. Luke’s description, however, seems bizarre when he describes what we receive in return for what we give as being “pressed down, shaken together and running over.” To understand this, it is important to remember that Luke is writing in an agrarian culture so, like Jesus, he is using an agricultural illustration. “The measuring of corn is a process which is carried out according to an established pattern. The seller crouches on the ground with the measure between his legs. First of all he fills the measure three-quarters full and gives it a good shake with a rotatory motion to make the grains settle down. Then he fills the measure to the top and gives it another shake. Next he presses the corn together strongly with both hands. Finally he heaps it into a cone, tapping it carefully to press the grains together; from time to time he bores a hole in the cone and pours a few more grains into it, until there is literally no more room for a single grain. In this way, the purchaser is guaranteed an absolutely full measure; it cannot hold more. This is the full measure that comes from God into the lap of the one who gives.”[3]

            Jesus tells a parable along with this teaching in the form of a rhetorical question in v. 39 with the query of whether a blind person can properly lead another blind person. In relation to Jesus’ instruction on judgment, condemnation and forgiveness, Jesus is saying that we may not always be qualified, because of our own sin and impure motives, to guide someone in a life of righteousness. This is directly related to Jesus’ teaching about students who become just like their teacher in v. 40. As a blind person follows another blind person and together they fall into a pit, a student, when fully trained becomes just like his or her teacher—for good or for bad. Therefore, combining vv. 39-40, Jesus is warning against “Leadership which presumes to guide [judge] others in matters that the leader has not personally understood, believed, or appropriated. Disciples who follow such blind and hypocritical leaders can expect to be no different.”[4] This is precisely Jesus’ point when he refers to the Pharisees as “blind guides” (Mt 23:16, 24). The Pharisees were not motivated by truth, they were motivated to keep the status quo and insure that the people continued to rely on them and their religious systems and requirements. Jesus insisted that the religious leaders were leading the people astray much like a blind person would lead another blind person to their mutual peril.

            Jesus sets up our entire lesson with his question in v. 41 when he ask why a person is overly concerned with moral trivialities in another’s life as represented by a speck of sawdust in the eye while at the same time ignoring grotesque and overt sin in a person’s own life represented by a massive plank in the eye. Nothing seemed to irritate Jesus more than religious leaders who had ulterior motives attached to their religious actions or when they condemned the sin in others while pretending that they didn’t need God’s mercy and forgiveness like everyone else. Jesus regularly condemned the religious leaders as hypocrites! “Central to Jesus’ admonition is his own rebuke of those who see the faults of others but not of themselves…In parlance contemporary with Luke, a ‘hypocrite’ might refer to someone whose behaviors were not determined by God or someone who is playing a role, acting a part (Roman theater)…Jesus indicts persons who attempt to substantiate their own piety through censuring the shortcomings of others as acting inconsistently. Their hearts and actions are inconsistent. While they themselves posture for public adulation, their behavior is not determined by God.”[5]

            Unfortunately, people who want faithful Christians to be Silenced by using Jesus’ instruction not to judge, seem to neglect v. 42 of our subject text because it conflicts with either their ignorance or their hidden agenda. Of course, these same people will affirm Jesus’ instruction in v. 42a that people should first seek to remove the plank from their own eye. Stripping away the language of the metaphor, Jesus is insisting that people are to deal with their own sin first and foremost. But this is not the end of Jesus’ instruction. There is a reason why people are to deal with their own sin first: When we have an honest and proper perspective on our own sin, then, and only then, can we have the proper perspective on another’s sin according to v. 42b. You see, Jesus’ prohibition to judge others is not a blanket and absolute prohibition. Instead, it is a conditional prohibition against judging others’ sins until we have first dealt with our own sins. “Not judging others does not mean that one does not evaluate and use discrimination; Jesus is speaking against a superior and self-righteous attitude, not against careful evaluation. One who is humbly aware of his own sin can help in removing the speck from another person’s eye. Verses 43-45 are a call to self-examination. Good conduct issues from a good heart, and evil conduct springs from an evil heart. The behavior of a person is not an accident; it is a revelation of the innermost motives of the heart.”[6]

            I’ve included Matthew 7:6 as part of our subject text because it picks up Jesus’ final thought on this particular teaching that Luke does not record in his account. I have read Matthew’s account as many times as I’ve read Luke’s but this particular verse in Matthew has always seemed like a non-sequitur. However, Jesus is saying something very important in light of his initial instruction not to judge. Jesus is making a clear distinction between judgment for the purpose of condemnation versus judgment for the purpose of correction and/or instruction. “While believers were not to judge others, Jesus warned against a complete lack of discernment about people’s attitudes toward the gospel—what is holy. These unholy people are those who, when presented with the gospel, treat it with scorn and contempt. The futility of teaching the gospel to people who do not want to listen is as futile as giving pearls to swine. Such people will only tear apart what we say. Pigs do not realize the value of pearls; all they know is that they cannot eat them, so they spit them out and they trample them into the mud. Contemptuous, evil people cannot grasp the value of the gospel, so they scornfully cast it away.”[7] Referring to people who reject the holy and sacred things of God as dogs and pigs necessarily requires that we judge who would and who would not be considered a dog or a pig—two of the most pejorative references that could be made about another person at that time. Therefore, it seems imminently clear that Jesus’ instruction against judgment is not intended to be an absolute prohibition against wise judgment with a heart of sincere humility.

Application

            There are certainly countless examples when our subject text has been and continues to be an appropriate admonition against judging others. However, in my experience, people use the subject text as a diversion or subterfuge or slight-of-hand so that Christians will be Silenced. Like the Pharisees who were constantly looking for ways to trap Jesus, they used an issue, like healing on the Sabbath, as a diversion for their real purpose. However, the real issue had nothing to do with the Sabbath. In fact, the real issue, when they weren’t trying to condemn Jesus, was that the Pharisees were more interested in portraying themselves as religiously superior and pious while pointing out the inferiority of everyone else (cf. Lk 18:11). In doing so, the people remained dependant on the religious system and institution constructed by the religious leaders who cared little about the actual needs of the people or about their own spiritual poverty.

            I don’t know much about magic but what little I have witnessed usually involved flashing lights, or mirrors, or smoke, or loud noise, or some other kind of diversion that forced me to shift my attention away from what was actually happening. This is often how our subject text is used. For those who use it, they are screaming: “Don’t look at my life; don’t look at my sin; don’t evaluate my actions against my words! You are only allowed to consider your own life; your own sins; you can only evaluate your own actions against your own words!” They scream: “Jesus says, ‘don’t judge!’” And if they scream it loud enough and often enough, we have a tendency to be Silenced. Let me illustrate:

            I had a wonderful discussion with my daughter this week about an event that occurred in one of her theology classes. In a discussion about Paul’s letter to the Romans, the topic of homosexuality came up and the professor attempted to open a discussion about same-sex marriage, which seems to be one of the hot topics of our present day. It seemed like a perfectly natural discussion topic considering Paul’s instruction against sexual immorality which includes homosexuality—except that no one in the class said a word. Finally, my daughter looked around and spoke up (I’ll take the blame for that). She explained that she disapproved of same-sex marriage generally because it contravenes nature, but disapproved specifically on the basis that homosexuality is a sinful behavior according to the Bible. The professor commented to the class that the topic had historically generated a lively discussion and he didn’t understand why no one was saying anything. Eventually the other students in the class confessed that they were afraid of offending anyone if they spoke up about what they believed; they didn’t want to be accused of being judgmental. It worked! The culture screamed loud enough: “Jesus says, ‘don’t judge!’” and smart students who knew better were Silenced.

            So how do we respect Jesus’ instruction on judgment without being Silenced? As always, the answer is not easy but we must find the narrow path between the two. I hate checklists when it comes to spiritual matters because they are so easily abused but there are a few distinct matters to consider if we are to successfully navigate the narrow path between being judgmental and being Silenced.

Self-Examination

            What is your attitude toward your own sin? Can you readily acknowledge your own sin? How often do you confess your sins? How often to you seek forgiveness? Does your own sin grieve you because it damages your relationship with God and with others? Your answer to these questions and other self-examination questions will determine whether you are qualified to confront someone else about their sins. If you are dishonest about your own sin; if you rarely see the need to confess your own sins; if you rarely seek forgiveness from others for your conduct; if your sin does not grieve you; if you are ambivalent about your sins, then you have absolutely no business confronting anyone else about their sins specifically or sin in general.

Motivation

            If you determine that you have the correct attitude and posture toward your own sin, you must still determine the “why?” for confronting someone about their sin? This is no more and no less important than our attitude toward our own sins. Why are you compelled to confront someone about their sin? Is it out of love for that person or is it a way to prove you are better in some way than that person (cf. Lk 18:11)? One of the most powerful witnesses is personal experience. Some of the lessons I try to teach my two daughters are lessons I have learned directly from the Bible. However, many of the lessons I teach them are lessons learned from my own stupid mistakes and I don’t want them to make the same mistakes. I know the damage my sin has caused to my own life and the pain it has brought to those around me. So, out of my love for them, I want to spare them the same damage and pain if possible. If we confront others out of love for their well being and/or the well being of others, then it is likely that we have the proper motivation to confront someone about their sin(s).

Prayer

            Even though we have properly examined our own sins and are motivated out of love and not out of pride or self-interest, we must always remember that our self-examination and motivations may still be somewhat distorted by the sin that will always be part of our lives. Therefore, it is important that we bathe matters of confrontation and judgment in prayer so that God would grant us the proper wisdom to proceed with humility and knowledge that we too need God’s forgiveness for our own sins and confidence that we are motivated with the same love for humanity that allowed Jesus do die on a cross for the forgiveness of the sin(s) we are confronting.

            An unbelieving world around us will continue to race headlong along the path of destruction as a result of sin if we don’t point them toward a different way. First and foremost, that means pointing people toward Jesus Christ. However, second is providing people with an honest understanding of the destructive nature of sin. In both of these cases, people will hate you; reject you; abandon you; persecute you; ignore you; attack you and even use Jesus’ own words against you. Do not be deceived! With profound acknowledgement of your own sin and confidence that you are acting in a spirit of love and not a spirit of superiority, dig in your heals and stand up for the Truth! Do not be Silenced!

---

[1] Walter A. Elwell, Baker Theological Dictionary of the Bible, (Grand Rapids, MI: Baker Books, 1996), p. 543.

[2] Darrell L. Bock, Luke 1:1-9:50—Baker Exegetical Commentary of the New Testament, (Grand Rapids, MI: Baker Books, 1994), pp. 605-606.

[3] Ibid., pp. 607-608

[4] Fred B. Craddock, Luke—Interpretation, (Louisville, KY: John Knox Press, 1990), p. 92.

[5] Joel B. Green, The Gospel of Luke—The New International Commentary on the New Testament, (Grand Rapids, MI: William B. Eerdmans Publishing Company, 1997), p. 279.

[6] Walter A. Elwell, ed., Baker Commentary on the Bible, (Grand Rapids, MI: Baker Books, 1989), p. 814.

[7] Bruce Barton, Philip Comfort, Grant Osborne, Linda K. Taylor, and Dave Veerman, Life Application New Testament Commentary, (Wheaton, IL: Tyndale House Publisher, 2001), p. 35.

The Promised One

Introduction

            This week while I was doing some studying in the Book of Isaiah—specifically some of Isaiah’s messianic prophecies, a friend sent me a video link to watch with a group of Chinese Christians receiving a very special gift. I wish I could show you the video but the faces in the video are clearly visible and I am under no illusion that Communist China doesn’t persecute Christians. Nevertheless, I was moved to tears when I watched the video and saw the excitement when the room full of Christians unzipped a suitcase that held stacks of still-wrapped Bibles. There were shouts of joy, there was crying and there was something that many of them did that spoke volumes—they kissed it and held the book to their faces like they were kissing and embracing the Lord himself; they praised God because they had received the written words of The Promised One. Suffice it to say, I don’t do that with my Bible though it is never far from me and very important to me both as a book that I will pass on to my girls and as God’s Word to me. The video was a reminder of the many things that many of us take for granted when it comes to our easy access to the Scriptures. But Chinese Christians are not so fortunate. You see, Chinese Communism has been persecuting Christians in that country for a very long time. Let me share a story with you:

            “‘There is a book that tells how to get to heaven?’

“‘Yes, Yun. I have seen it with my own eyes,’ answered the old man.

“‘Where is this book?’ asked Yun. ‘I must see it for myself!’

“‘It is far away—over 35 miles,’ the old man said sadly. ‘It is too far to walk, and you have no bicycle.’

“‘I will go!’ replied Yun. This young man walked the 35 miles and met with the owner of the Bible. Eventually he was able to get a Bible of his own.

“Yun then joined with another Christian, and together they went from village to village telling about Jesus. As this was illegal, the police would often come to stop them.

“Yun came up with a way around this problem. He had read in 1 Samuel 21:13 that David once pretended to be crazy to escape from his enemies. When the police came, Yun did the same thing; he made a spectacle of himself. The police laughed at him and let him go. After they were gone, he would become serious again and continued to speak to the people about salvation.

“Before long, however, Yun was cruelly beaten and put in prison for his faith. Afterwards, he had to stand public trial in a marketplace.

“Yun was small and thin. He was dressed in rags and barefoot, his face deformed from the beatings. The judge said to him, ‘We will give you one last chance to save your life. If you leave the underground church and join the Three-Self Patriotic Church, we will make you one of its leaders.

“Yun remained silent. He knew the government church worked closely with the Communists and often turned house-church Christians in to be imprisoned or beaten.

“The judge brought in a doctor who said to him sarcastically, ‘I will heal your dumbness!’ The doctor forced needles under Yun’s fingernails.

“When Yun passed out, the policemen walked on his body saying, ‘Your stubbornness led to this.’

“He was brought back to a cell where other prisoners urinated on him. His only treasure was a tin cup on which he had painted a cross. This was thrown in the toilet. Weeping, he fished it out and pressed it to his heart.

“Yun fasted often, praying for the Chinese churches, his fellow inmates, and himself. He was finally released after ten years, still strong in faith and refusing any compromise with the world or with the government-supported church.”—Yun, 16 years old, Mainland China[1]

I know what some of you are thinking: “Interesting and amazing but what does that have to do with Isaiah?” Well, what do you suppose is the reaction of someone who receives something they have long awaited? Isn’t it exactly the reaction of the Chinese Christians who saw a Bible for the first time? What they had been told about from someone else, they could now see and read for themselves. Still not clear on the connection? What if your life was desperately difficult; on the verge of being hopeless, and I told you that someone was coming that could relieve your struggle? This was the reality for the Jews and exactly what the more than 300 prophecies of the messiah in the Old Testament were doing. And of those prophecies, nearly 35% of them can be found in the Book of Isaiah! Do you want to see what it looked like when the Chinese Christians saw their first Bible? Take a look at the reaction to the people in Jerusalem on Palm Sunday when Jesus rode in on the back of a colt. They called out Hosanna (“please save,” or “save now,” or possible “savior”). It is an expression of joy and adoration; The Promised One had arrived; The Promised One that Isaiah was talking about! Let’s look:

Subject Text

Isaiah 9:1-7

¹Nevertheless, there will be no more gloom for those who were in distress. In the past he humbled the land of Zebulun and the land of Naphtali, but in the future he will honor Galilee of the Gentiles, by the way of the sea, along the Jordan. ²The people walking in darkness have seen a great light; on those living in the land of the shadow of death a light has dawned. ³You have enlarged the nation and increased their joy; they rejoice before you as people rejoice at the harvest, as men rejoice when dividing the plunder. ⁴For as in the day of Midian's defeat, you have shattered the yoke that burdens them, the bar across their shoulders, the rod of their oppressor. ⁵Every warrior's boot used in battle and every garment rolled in blood will be destined for burning, will be fuel for the fire. ⁶For to us a child is born, to us a son is given, and the government will be on his shoulders. And he will be called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace. ⁷Of the increase of his government and peace there will be no end. He will reign on David's throne and over his kingdom, establishing and upholding it with justice and righteousness from that time on and forever. The zeal of the LORD Almighty will accomplish this.

Context

            As always, it is important to understand the context for the Book of Isaiah in order to fully grasp the gravity of Isaiah’s warnings and the magnificence of his prophetic message. Isaiah’s ministry spanned the period when Israel was a divided kingdom with Israel in the north and Judah in the south. Isaiah’s prophetic ministry covered the reign of at least 4 kings of Judah, Uzziah, Jotham, Ahaz, and Hezekiah according to Isaiah 1:1. However, Isaiah’s ministry must have continued beyond the reign of King Hezekiah since he records the death of the Assyrian king, Sennacherib, who was assassinated by his sons in 681 BC and Hezekiah died and was succeeded by his evil son, Manasseh in 686 BC. This places Isaiah’s ministry within the reign of a fifth king and overall in the approximate period of 760 BC—673 BC. Isaiah wrote during a dark period of expansion of the brutal Assyrian empire and the decline of Israel. Under the Assyrian king Tiglath-Pileser III (745-727 BC) the Assyrians roared into Aram (Syria) and Canaan (Israel). The kings of Aram and Israel tried to pressure Ahaz, then king of Judah, into joining a coalition against Assyria. Instead, in an act condemned by Isaiah, Ahaz chose to become allied with Tiglath-Pileser in opposition to Israel and together they conquered the northern kingdom of Israel. However, Judah’s sin invited evil right to their own doorstep and in 701BC King Sennacherib of Assyria turned his attention to the conquest of Judah and threatened Jerusalem itself. Facing the possibility of being conquered by Assyria, King Hezekiah prayed earnestly for God’s intervention. Isaiah predicted that God would force the Assyrians to withdraw from the city.

Nevertheless, Isaiah warned Judah that her sin would bring captivity at the hands of Babylon who would conquer Assyria. After Babylon’s envoy visits Hezekiah, the stage is set for Isaiah’s prediction. Although the fall of Jerusalem would not take place until 586 BC, Isaiah assumes the destruction of Judah and predicts the restoration of the people from captivity. Like the days of old when God rescued his people from Egypt, He would redeem his people from Babylon. Isaiah predicts the rise of Cyrus the Persian. Under the leadership of Cyrus, the Medes and Persians would conquer Babylon in 539 BC. A decree by Cyrus would allow the Jews to return home. It would be a deliverance that prefigured the coming salvation from sin through Christ.

Text Analysis

            Isaiah begins in v. 1 with the word “Nevertheless” so we have to first look at what Isaiah is referring to immediately preceding our subject text. Given the overall context as I outlined above, the Jews had been conquered and were obviously in deep distress. According to the end of chapter 8, the severe distress led the Jews to look for answers and relief from mediums and spiritists. They didn’t seek the only One who could comfort them in their profound misery or perhaps even deliver them from their oppressor(s). Instead, when distress reached its pinnacle, they cursed the king and God. Isaiah 8:22 says they experienced only “distress, and darkness and fearful gloom.” But that wouldn’t be the worst. The text says they would experience “utter darkness.” In modern vernacular, they were going to hit rock bottom. Life was awful! Life was terrible! Life seemed hopeless! I know some of you out there know this life. I know you have experienced the “utter darkness.” You know what it’s like when life seems hopeless. And I know what many of you found in that place—The Promised One! And that’s exactly what Isaiah is talking about in v. 1. Isaiah is saying that the “utter darkness” they had been and are currently experiencing is not the end; help is on the way.

We can understand Naphtali and Zebulun as being representative of the northern kingdom of Israel. But how will Galilee be honored; especially Galilee of the Gentiles (or in Gk. “Nations”)? That’s right, Galilee (Nazareth in Galilee specifically) would be the home of Jesus! “Although the inclusion of the Gentiles (‘nations’) is present in Isaiah, it certainly is not its major theme. However, in the NT it is one of the most important topics discussed. Thus, Matthew understands the promise of better times for the ‘land of Zebulun and the land of Naphtali’ to be fulfilled when Jesus settles in Galilee, no doubt prompted by the expression ‘Galilee of the nations’ (Mt 4:15-16).”[2]

            The grammatical sense of v. 2 makes it sound like an event that has already occurred. However, we must remember that v. 1 places the text firmly in context of events yet to occur when it says “there will be.” As such, v. 2 should be read as though the day of “there will be” had arrived even though it hadn’t; a future event described in present tense language. Additionally, light is an oft used metaphor in both the Old and New Testaments. “In the prophetic literature (and especially in Isaiah), light becomes a characteristic of Israel’s future hope, applicable to both the Messianic kingdom and the work of the Suffering Servant (Isa 42:6; 49:6; 53:11). God’s light will replace not only darkness but also every physical form of light on earth (Isa 30:26; 42:16; 51:4). It will culminate in a permanent theophany when Yahweh will reveal himself as everlasting light, so establishing a new world order in which all suffering will be banished (Isa 60:1-2, 19-20).”[3]

            V. 3 is an obscure verse even if we understand the context of our subject text. Remember we’re talking about a time when “there will be.” It is also important to remember that the kingdom was divided between north and south. Also, as much as God wanted to be the one and only King of the Jews instead of them being ruled by an earthly king, he definitely didn’t want the kingdom to be divided in any event. But if we take a peak ahead to v. 7 we get a glimpse into what Isaiah might be referring to—a kingdom under the reign of God as King, and God won’t rule over a divided kingdom. “In retrospect, the people walking in darkness (2a) must include both northerners and southerners, but in verse 3 they are simply the nation. Thus the oracle subtly anticipates the reunification of Israel and Judah under a single, ideal, Davidic ruler of the future.”[4] Of course, for the people living during Isaiah’s day this was simply a hope of things to come. However, we’ve seen the partial fulfillment of this prophecy in the New Testament. Let me show you in case you’ve forgotten:

Luke 19:35-38 {The disciples have just brought Jesus a young colt to ride as he enters Jerusalem on Palm Sunday.}

            ³⁵They brought it to Jesus, threw their cloaks on the colt and put Jesus on it. ³⁶As he went along, people spread their cloaks on the road. ³⁷When he came near the place where the road goes down the Mount of Olives, the whole crowd of disciples began joyfully to praise God in loud voices for all the miracles they had seen: ³⁸“Blessed is the king who comes in the name of the Lord! Peace in heaven and glory in the highest!”

            The reference to “the day of Midian’s defeat” in v. 4 takes the reader back to Gideon’s defeat of the Midianites recorded in Judges 6-7. The Midianites, oddly enough, descended from Abraham’s second wife, Keturah (Gen 25:1, 2). They were desert people who were constantly in conflict with the Israelite people. In fact, the Midianites became so oppressive that the Israelites had to make shelters for themselves in the mountain clefts and caves. Whenever they planted crops, the Midianites would set up their camps in the planted fields and destroy all the crops. Eventually God would raise up a warrior, Gideon, and defeat the Midianites and end the oppression.

            Now, whether the oppression comes from the Assyrians or the Babylonians, Isaiah foretells of a time when the oppression, like a yoke or bar across their shoulders that is shattered, will come to an end. “The yoke, bar, and rod were instruments used to dominate people and force them to work physically, or they could be used as metaphors to describe a heavy burden put on people through increased taxation or domineering rule.”[5]

            V. 5 tells them what the day will look like when the military oppression comes to an end. It is, however, important to understand the customs of Isaiah’s day for this verse to make sense. In this verse, the Hebrew word for “burning” can be used in the sense that “The conventional punishment in the ANE [Ancient Near East] for breach of treaty was the destruction by fire of the offender’s city.”[6] However, here in Isaiah “It refers to the burning of the former oppressor’s military equipment, which is the prelude to the inauguration of an era of idyllic justice, righteousness, peace, and prosperity.”[7]

            V. 6 is the treasured verse of our subject text. It means so much to us today as Christians because we know exactly what Isaiah was talking about. We know he was writing about the Messiah; we know he was writing about Jesus; we know he was writing about The Promised One! But you have to remember that Isaiah was writing this more than 700 years before the child would be born; before God would give his Son. And the day is yet to come when Jesus will be recognized by all and will take his rightful place as the ruler of the world (Phil 2:10). However, for those of us who recognize Jesus as The Promised One, we see in him the Wonderful Counselor, the Mighty God, the Everlasting Father, and the Prince of Peace. “The titles underscore the ultimate deity of this child-deliverer. Although some commentators have expended a great deal of energy attempting to make these titles appear normal, they are not…It is an expression of a belief that the one who would be born to rule over Israel in justice and righteousness would be possessed of divine attributes. All of this points to a remarkable congruence with the Immanuel [“God with us”] prophecy. Somehow a virgin-born child would demonstrate that God is with us (Isa 7:14). Now he says ‘to us a child is born’ (Isaiah including himself with his people in their deliverance as he did in their sin [Isa 6:1]) and this child has those traits which manifest the presence of God in our midst. Surely this child (also described in Isa 11:1-5) is presented to us as the ultimate fulfillment of the Immanuel sign.”[8]

            V. 7 makes clear that the reference in v. 6 to the government being on his shoulders is clearly an event that has still not been realized in a literal sense, even if it has to a certain degree in a spiritual sense. Although the text indicates that his government (his rule) and peace will continue to grow, this is clearly not our current day reality so we know that the complete fulfillment is yet to come. Nevertheless, Isaiah’s prophetic message planted the seeds of hope for the Jews of his day and for us in this day and for all people until The Promised One does, in fact, take his rightful place as the Divine King who will rule all peoples with perfect justice and righteousness that will perpetuate a peace that will never end. “With heavy losses of land, king and temple during the Babylonian period, these failures also gave rise to the hope of a future leader who would lead with righteousness and justice. For Christians, this expectation was met in the life and ministry of Jesus Christ.”[9]

Application

            Hope is a powerful thing and the fulfillment of a hope, even if it is only a partial fulfillment, usually results in some type of an emotional celebration. The Jews lived with hopeful expectation for hundreds of years for the fulfillment of Isaiah’s Messianic prophecy; for the coming of The Promised One. Isaiah’s prophecy re-energized the previous promises about an everlasting Davidic dynasty and that God’s promise would be upheld despite their dark and gloomy circumstances. And when a promise or hope is fulfilled, there is celebration (cf. Lk 19:35-38; Chinese Christians). “God’s promise to bring peace and justice to this world through the Messiah is also an encouraging message that people can share today, because the political situation in modern times is sometimes about as dark and hopeless as in the days of Isaiah. This good news offers another opportunity for rebellious people to turn from trusting in political alliances, mediums, and the spirits of the dead because God is their only true source of hope. Neither Ahaz [one of Judah’s kings] nor any modern political figure can ever hope to bring about an era of perfect peace and justice. Only God’s wonderful plans will bring about these ideals, not the plans of Ahaz (Isa 8:10) or any other fast talking politician. God’s promises will only be accomplished through his chosen messianic ruler.”[10] And God’s greatest promise of deliverance from sin and reconciliation for all people can only be fulfilled by The Promised One.

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[1] dc Talk and The Voice of the Martyrs, Jesus Freaks, (Tulsa, OK: Albury Publishing, 1999), pp. 139-140.

[2] Mark J. Boda and J. Gordon McConville, Dictionary of the Old Testament Prophets, (Downers Grove, IL: InterVarsity Press, 2012), p. 651.

[3] Willem A. VanGemeren, New International Dictionary of Old Testament Theology & Exegesis, Vol. 1, (Grand Rapids, MI: Zondervan Publishing House, 1997), pp. 327-328.

[4] Barry G. Webb, The Message of Isaiah, (Downers Grove, IL: InterVarsity Press, 1996), p. 68.

[5] Gary V. Smith, Isaiah 1-39—The New American Commentary, (Nashville, TN: B&H Publishing Group, 2007), p. 239.

[6] VanGemeren, DOTTE, Vol. 3, p. 1291

[7] Ibid.

[8] John N. Oswalt, The Book of Isaiah, Chapters 1-39—The New International Commentary on the Old Testament, (Grand Rapids, MI: William B. Eerdmans Publishing Co., 1986), pp. 246-247.

[9] Boda and McConville, DOTP, p. 471.

[10] Smith, Isaiah 1-39—TNAC, pp. 242-243.

The Worst Of Sinners

Introduction

            I encounter all sorts of people in the course of my ministry and I can usually categorize them generally as those who are very conscious of their sins and seek forgiveness with humility and sincere contrition; those who are, more or less, ambivalent about their sin who seek forgiveness but rarely contemplate the gravity of their sins; and those who could care less about their sins. However, in the course of meeting people and talking to them about sin and forgiveness, I realize that there is another group—people who are convinced that their sins are so egregious that there is just no way God would ever forgive them. Now before you’re too harsh on this last group, I have been in that place—not for long—but I’ve been there. The sad thing is that a person who believes that there is no way God would ever forgive them, and holds fast to that belief, forfeits the opportunity of being in a relationship with God and forfeits the opportunity for God to use them to demonstrate how far He will go to forgive. Some of the greatest stories of redemption are told by those who one might have thought had just gone too far to be forgiven. For example:

            “Abbot Iscu lay quietly awaiting death in the Targu Ocna prison as a result of the tortures he had endured at the hands of his Communist captors. He spoke very little and looked serene as he felt heaven draw closer. If he did speak, his words carried the weight of eternity, and all attention in the cellblock suddenly focused to listen to him. Yet each breath he took revealed the pain that wracked his body.

            “Across from him, horrified at the sight of the abbot, lay another prisoner near death. He was once a Communist officer, and it was at his hands that the abbot had been tortured to the point of death. He had been a faithful Communist, and for this he now shared the cell of those he had been told to make ‘recant the Christian superstition’ for the sake of the party. As a result of something none of the other prisoners ever learned, he had been imprisoned as well and tortured by his own comrades.

            “Though he, too, was at the point of death, he could find no peace in death. He awoke in the middle of the night in a heavy sweat and grabbed the arm of the person nearest to him. He knew most in the cellblock were Christians, so he begged prayer. ‘I have committed horrible crimes. I can find no rest. Help me, please.’

            “Because of the damp cold and never really knowing when it was day or night, many in the cell were still awake. At the Communist torturer’s words, Abbot Iscu motioned for two other believers to come and help him. With their help, he was lifted from his bed and brought over to the officer, where he was set down on his bedside. The abbot reached out and laid a comforting hand on his torturer’s head. ‘You were young and did not know what you were doing. I forgive you and love you, as do all the other Christians you mistreated. And if we sinners who have been saved by Jesus can love like this, how much more is He himself ready to erase all the evil you have done, to cleanse you fully. Only repent.’

            “So in that common cell, others heard the confession of a murderer to one of the men he had murdered. They also heard the murdered absolving the murderer. They embraced at the end of their prayers and gave each other a holy kiss, as was the custom of the Christians in Jesus’ time as well as behind the Iron Curtain.

            “They both died that night and must have entered heaven together. It was Christmas Eve.”[1]

Abott Iscu, Romania—c.1951

            This is the power of God! And this is just one of many lives that tell the story of how far God will go with his offer of redemption and salvation. However, there is one story of redemption that laid the foundation for much of our New Testament. Like the Communist torturer, the Apostle Paul had a similar story to tell and look how God used someone who considered himself The Worst Of Sinners.

Subject Text

1 Timothy 1:12-17

            ¹²I thank Christ Jesus our Lord, who has given me strength, that he considered me faithful, appointing me to his service. ¹³Even though I was once a blasphemer and a persecutor and a violent man, I was shown mercy because I acted in ignorance and unbelief. ¹⁴The grace of our Lord was poured out on me abundantly, along with the faith and love that are in Christ Jesus.

¹⁵Here is a trustworthy saying that deserves full acceptance: Christ Jesus came into the world to save sinners—of whom I am the worst. ¹⁶But for that very reason I was shown mercy so that in me, the worst of sinners, Christ Jesus might display his immense patience as an example for those who would believe in him and receive eternal life.

Context

            Paul is writing to his young apprentice, Timothy, who led the Church in Ephesus. It would appear that there were some in the church in Ephesus who had set themselves up as teachers. However, in their attempt to present themselves as “teachers of the law” they are actually misleading the people with false doctrines. Historians believe that the church in Ephesus was plagued by the same heresy that other churches were battling against as well—Gnosticism. Gnostics believed that a person could only experience the full reality of God if they are able to ascertain a special hidden knowledge. Paul teaches that the law is only useful for those who are lawbreakers. These false teachers failed to understand that the law was not primarily intended to provide a detailed list of does and don’ts for every occasion but to highlight sin and the need for God’s forgiveness. These false teachers seemed to be leading people away for the truth of the gospel and salvation by faith in Jesus Christ alone. Paul was entrusted with the truth of the gospel and all teachings (doctrines) must conform to the gospel in its entirety. And specifically, that God in his gracious mercy sent Christ as the perfect and final sacrifice for humanity’s sin and that salvation is available only through faith in Jesus Christ. Paul is the perfect spokesperson because it was precisely this gracious mercy that transformed Paul from persecutor and murderer to an Apostle who gave his life for his witness to the truth of Jesus Christ.

Text Analysis

            V. 12 isn’t the first or only time that Paul gives credit for his life, faith and ministry to Jesus. Paul always understood his task was to point people to Jesus and provide them with a sound theological foundation as something Jesus called him to and gave him the strength and wisdom to fulfill. It definitely wasn’t something he was looking for. In fact, let’s remember what Paul was doing when he was confronted by Christ—he was on his way to Damascus with written orders in hand to hunt down Christians and throw them into prison. It is important to note that Paul is not saying that God chose him because he was faithful. Instead, “‘God does not choose anyone who is worthy, but in choosing him renders him worthy’…Paul is probably saying that God knew that he would be trustworthy in the future and therefore appointed him to service in the present. Paul’s faithfulness was a potential yet to be realized.”[2]

            An extended version of Pauline history beyond what I identified above is necessary to understand what Paul is saying in v. 13a. We are, of course, quite familiar with Paul’s conversion on his way to Damascus but that’s not the first time we read about Paul. Actually, if a person didn’t know anything about Paul’s history, then God’s selection of Paul to be one of his greatest messengers wouldn’t be all that spectacular even if the method of Paul’s calling was quite miraculous. However, let’s not forget the scene where we met Paul for the first time. You can find Paul, or should I say Saul as he was formerly called, at the end of Acts 7 where the crowd has just dragged Stephen out of the city to stone him because of his witness about the prophetic fulfillment, life, death and resurrection of Jesus. But it seems that some needed to first remove their coats to be more comfortable as they killed Stephen. So they removed their coats and placed them under the watchful care of, you guessed it—Saul! Yes this is our introduction to Paul. Not as an innocent bystander to a grizzly murder, but a willing participant as the text tells us that “Saul was there, giving approval to his [Stephen’s] death (Acts 7:60c).” This is how the story of Paul demonstrates God’s tremendous wisdom, power, mercy and grace. “Paul recognized that he had not been an ideal person prior to becoming a Christian and says that he had obtained mercy…If God could show mercy to such a one as Saul the persecutor, he can show it to anyone! At the same time Paul recognizes that his ignorance was a mitigating factor.”[3] Don’t overlook the significance in this verse; it is a clear illustration that God’s objective is not to condemn anyone if possible. God’s goal is for those whose unbelief is founded on ignorance to learn the truth about mercy and forgiveness that is available through Jesus Christ. It is only ignorance that is forged in the fire of willful unbelief that is condemned.

            It is clear, based on what we know of Paul’s past, that Paul did nothing to earn God’s merit or favor. In fact, it wouldn’t be unreasonable to insist that Paul deserved condemnation. However, Paul doesn’t receive what he deserves—condemnation, and receives what he doesn’t deserve—grace; the definition of mercy! Along with God’s gracious mercy, Paul receives the gift of faith and love rooted in Jesus (v. 14). Faith and love, “Together the two terms encompass the vertical relationship of trust in God and the horizontal outworking of this in service to others.”[4]

            Vv. 15-16 are the pinnacle of our subject text. These two verses identify the primary purpose behind Jesus’ life, death and resurrection and how God’s awesome power is on display when someone like Paul, The Worst Of Sinners, is transformed by God’s gracious mercy when he receives the forgiveness purchased by Jesus on the cross. “God’s redemptive plan is imperturbable, as Paul’s own experience taught him. It reaches to the depths of depravity. Paul’s self-confessed pre-Christian history, a reference to his persecution of Christians made him, ironically, the perfect illustration of the effectiveness of the gospel, the boundless grace of God and the inexhaustible patience of Christ.”[5]

Application

            In case you’ve missed it, at the top of this webpage you’ll find a number of permanent headings: the mission and vision of this ministry, God’s personal message to each one of you and my personal disclosure statement. I included my personal disclosure for a couple of different reasons: 1) I confess that I am among The Worst Of Sinners and I want people to know that I will never get used to the idea that God could possibly use someone like me. I know who I’ve been and I know what I’ve done yet God has decided to use what I thought was broken and useless, and 2) “Each Christian's spiritual history is filled with poignant reminders of God's grace and mercy. While it will not do to live in that past, from time to time we must take our bearings from it as we move forward on a path that may not be clear.”[6]

            Nothing demonstrates God’s power more than the transformation of lives who resolve to put their faith and trust in him. Even The Worst Of Sinners can change the world once he or she makes the decision to accept the salvation made available through Jesus Christ and surrender their life to His lordship. As a pastor, I have the privilege of hearing many of these stories first-hand. Let me just say that no experience is any more miraculous than any other. From a theological standpoint, no person’s sin can separate that person any farther from God than any other person’s sin. All sin is forgiven through the same sacrifice Jesus made on the cross. Nevertheless, the road travelled by some people on their way to the cross highlights Jesus’ teaching that no one can come to Him without the Father’s call to that person. When a person hears that call, their journey to the cross begins and for some, that journey creates a story that can inspire others to begin the journey as well. I want to share that kind of story with you.

            Many years before God called me to begin this ministry, I heard an interview on the national syndicated sports talk show called The Jim Rome Show. Jim’s interview guest was Michael Franzese. When I heard Michael’s story, my first thought was that I wished everyone could hear his story. I never forgot that interview and a few months ago as I was praying about lesson ideas, I sensed God’s leading to do a lesson on redemption. I immediately thought of the interview with Michael I heard years ago. I figured it was a long shot but I emailed his office to see if Michael might be willing to provide some of his story for my lesson. After I sent the email, I pretty much forgot about it thinking there was no way that someone like Michael would even bother to respond let alone contribute to one of my lessons. However, after a few weeks, I received a reply to my email from Michael’s manager, Joe Silva, asking for more details about what I was looking for. After explaining what I hoped to get from Michael and after Joe talked to Michael about it, Joe asked if it wouldn’t be easier to just interview Michael. What I thought about so many years ago when I first heard the interview with Michael on The Jim Rome Show, God was orchestrating to accomplish—I was going to be able to bring Michael’s story to you! After coordinating our schedules, I had the privilege of talking to Michael for nearly an hour on the phone. Before I share our conversation, let me tell you a little about Michael.

“As a sworn member of La Cosa Nostra [the Mafia], I knowingly took an oath; a blood covenant, that obligated me to live my life in conflict with both the laws of God and of man. Although the Lord Jesus was known to me, at the time, I chose to give authority over my life to the boss of the Colombo crime family. Today, there is no doubt in my mind that I was doomed to spend an eternity in hell had I continued to reject the authority and live outside of the grace of my true boss, Jesus Christ. Mark 14:24 tells me that the blood of the covenant of Jesus set me free from the covenant with the mob.”–Michael Franzese

Michael Franzese was one of the biggest money earners the mob had seen since Al Capone, and the youngest individual on Fortune magazine’s survey of the “The Fifty Biggest Mafia Bosses,” (Vanity Fair magazine), ranking #18, just 5 behind John Gotti. His autobiography, Blood Covenant, tells his story from the early days in the mob and rise to power through his Damascus road experience that changed his life forever and led him to do the unthinkable, the unexpected, and by some, the unbelievable—quit the mob and follow Jesus.

            Today, Michael is a follower of Jesus Christ, dubbed “The Born Again Don” in a January 1991 feature article in Vanity Fair Magazine. He found his own Damascus Road that began with a beautiful woman, Cammy. The story of his conversion is a testament of God’s willingness to reach into the heart of any man regardless of their past or the present condition of their lives. Law enforcement officials and mobsters say that the only way to leave the mob is in a coffin. Over ten years ago, Camille led Michael to accept the Lord and it was at that time that he renounced his life in the mob. His conversion experience to Christian faith completed the transition for Michael from a kingdom of darkness into a kingdom of light. One covenant bound him to the mob, the other, the covenant in Christ, set him free. Cammy’s role in the transformation of Michael cannot be overstated, leading media to call her “The woman who changed the face of organized crime.” Her role is a story of inspiration for women everywhere. That God used the power of love to penetrate the heart of a mafia captain, and be instrumental in Michael leaving the mafia and coming to Christ is nothing short of inspiring.

            Michael is now a man on a mission. Determined to use the compelling experiences of his former life for the benefit of at-risk youth, professional and student athletes, corporate executives and for anyone seeking the inspiration to beat the odds and make positive changes in their lives, he has become a highly regarded motivator and a source of invaluable information. Michael candidly describes how he survived dozens of grand jury appearances, 3 major racketeering indictments, 5 criminal trials, 7 years in prison and a Mafia death sentence. He tells how he engaged bankers, corporate executives, union officials and professional and student athletes in a wide variety of financial scams. His open and honest presentations are fresh and unique. Audiences are captivated by stories of his personal experiences in organized crime and genuinely affected by his powerful anti-crime messages and eye opening revelations, particularly Church and faith-based events who hear his testimony of faith. Whether on tour with Sonic Flood, speaking at a Church, or through his ministry partnership with Fellowship of Christian Athletes, Michael tells how there are two truths –You can’t escape the long arm of the law – and you sure can’t escape the longer arm of the Lord.

            Michael’s compelling story of transformation has been featured through both Christian and general high profile media. He has been featured on the 700 Club; 100 Huntley Street; Billy Graham’s Decision Today Radio; Family Network “Open House;” Daystar Network; LeSea Broadcasting “Harvest;” TBN Praise the Lord & Damascus Road; and Life Today with James Roberson. He has also been featured in Life Magazine; Fortune Magazine; Vanity Fair; Sports Illustrated; GQ; L.A. Times; 48 Hours; The Today Show; Nightline; ABC Primetime; NBC Nightly News; ESPN; HBO Real Sports; The Jim Rome Show; PBS “All Things Considered;” and PBS “The Eleventh Hour” with guests Dennis Weaver and Jeb Magruder.

Michael Franzese Interview

Me:     Can you give me a synopsis of what it was like for you growing up?

Michael:         Yeah, I mean, it was certainly different growing up with my father being the underboss in the Colombo Family one of the 5 New York Organized Crime Families. My dad was a very, very high profile figure; kind of like the John Gotti of his day. He was always under investigation; always a major target of law enforcement; quite often in the media quite prominently. And so I grew up a lot differently. I grew up, honestly, hating the police and hating government; hating law enforcement mainly because of what I witnessed not because I was taught that way. You know, I looked at my dad as a victim at times. I loved him very much. He was sort of my hero in life. He was a great father and a great husband to my mother. He would never bring anything into the house that was going on outside and so I always looked at my dad as the one that was being harassed. We had many incidents with law enforcement because back then he was under constant surveillance for several years as I was growing up. So I mean it was difficult but as a family we tried to make the best of it. Obviously, when my dad got arrested several times and then went off to prison, that was kind of pretty hard to accept especially when he was convicted in federal court and got a 50 year prison sentence and went off to prison when I was about 18. So it was tough and we had a lot of issues as a family to deal with his life constantly infringing on our life. So it was tough.

Me:     At what point did you get involved in organized crime?

Michael:         Well originally my dad didn’t want it for me. He wanted me to go to school; be a professional; you know be a doctor as a matter of fact he had that in his head. Both him and my mom were hopeful that that would happen with me. But when he was first sentenced to 50 years in 1967 and then shipped off to Levenworth Penitentiary in 1970 to do his time, I was a premed student at Hofstra University in New York and I was devastated when my dad went in. You know he was 50 years old when he got into prison. Add 50 on top of that and he’d never come out of prison alive. So Joe Colombo, who was the boss of the family, he took me under his wing. I started to meet a lot of my dad’s friends and associates; they started telling me: “You know Mike, if you wanna help your father out…he’s gonna die in prison.” So I was very affected by that. I started to be influenced by all of those men and I went to see my dad in Levenworth Penitentiary and we were in the visiting room and I told him I wasn’t going to school; that I needed to really help him get out of prison. He wasn’t happy at first; we kinda argued about it but he knew my mind was made up; I was pretty head-strong as a kid. And he said, “Ok, but if you’re gonna be on the street I want you to be on the street the right way.” In his mind, the right way was to become a member of his life. So he told me to go home and that he was gonna send word downtown and just do whatever I was told. I was about 21 at that point and that’s when things started for me.

Me:     What was your responsibility as a Mafia Boss?

Michael:         Well when you come into the life, you come in as a soldier. You first have to go through kind of a pledge period. After my dad sent word downtown, the boss sent for me and I sat with him and he said, “Mike, I got word from your father that you wanna become a member of our life. Is that true?” I said, “Yes.” He said, “From now on, 24 hours a day, 7 days a week, you’re on call to serve this family;” meaning the Colombo Family. He said, “If your mother is sick and dying and you’re at her death bed and we call you to service, you leave your mother’s side and you come and serve us. From now on we’re number one in your life.” And he said, “When and if we feel you deserve the privilege to become a member we’ll let you know.” And that was kind of how he ran it down for me. I was in the pledge period for about a year and a half where I had to do anything and everything I was told to do to prove myself worthy. It could have been something menial; it could have been something serious. You’re really at their beckon call at that time and kinda learn the mob ropes a bit. You just do what you’re told. And if they feel you’re worthy then you take the next step and the next step is to take an oath and become a made member.

Me:     Are you able to tell me some of the things you were responsible to do during that time?

Michael:         Basically you learn the mob business a little bit. A lot of the tasks are very menial, I had to drive the boss around quite a bit to meetings; basically just sit with him while he did his thing. I was assigned a captain at the time that I had to answer to and you’re told if there’s any money-making opportunities you bring them into the family and you put all those things on record, you learn a little about the gambling business, a little shylocking (loan sharking). Listen, I’m gonna be honest, you know the life, there is violence and if you’re called upon for something you gotta do it. Some people were called upon a lot more than others, others felt I had an ability to earn money, I kinda showed that at an early age so I was steered in that direction; to bring in money to the family and that’s what I became good at.

Me:     Fortune had you as the youngest member of the “50 Biggest Mafia Bosses.” How did you get to that point?

Michael:         Well I was fortunate I knew how to use that life to benefit me in business and I went out to make a lot of money. I was very aggressive; I got involved in many different things, I had, I guess, a skill in choosing a good deal; in choosing the right people to implement it and using what the mob life afforded me in order to excel dollar-wise. I ended up bringing in a lot of money; a very substantial amount of money. At one time I was pulling in close to $10M a week and that makes you pretty popular.

Me:     Was that money you brought into the family or money that you brought into yourself personally?

Michael:         It’s both. You have to kick up to the family and you take what’s due to you and you gotta pay your expenses so the family was earning very well with me; extremely well and I was earning very well myself so everyone benefits in that regard.

Me:     Going in a little different direction, I know your wife, Camile, is a very special lady and played an important role in changing your life. Tell me a little about Camile and role she played in your story.

Michael:         She was huge. I definitely believe God put her in my life. She was a young Christian girl when I met her. I was attracted to her because she was a dancer in a movie I was producing. Among many things I was doing at the time, I had a production company; I was producing movies. I met her on the set of a movie and I was immediately attracted to her because she was beautiful. As we started to get to know each other, I was falling in love with her; she was a strong person of faith as was her mother. I realized at some point in time if I wanted this young girl in my life I had to make some changes because my life was a direct contradiction to what she believed in. Even though I wasn’t buying into her faith, I respected her for what she believed and I guess selfishly I wanted her in my life. It really had nothing to do with God at that point. It was just my respect for what she believed. As time went on, she kinda won me over and her mom would constantly talk to me about the Lord and accepting Christ and you know it took a long time for me before it sunk in but eventually it did.

Me:     What was that point in time like for you personally when you accepted Christ?

Michael:         Well honestly, I accepted Christ more as a…wanting my sins forgiven. I was thoroughly surprised that your sins would be forgiven and obviously I was a sinner and I wanted that. I had a hard time with the second part of that process which I believe is just as important and that is surrendering to Jesus. I couldn’t process that because I wasn’t accustomed to surrendering anything. I was a mob guy; I was in control of my life; I made decisions. My initial acceptance of Christ was more like, ok, I’ve got cleansing here. I felt better. I went to church as a catholic and came out of the confessional and so I was clean for a week. So it was more like that feeling. It wasn’t until God brought me to my knees when my acceptance of Christ became real. But that was years later.

Me:     I’m trying to put a little bit of the timeline together. I know there was a conflict between what you were doing and your Christian faith, but did you immediately decide you needed to leave the mob?

Michael:         I did but I didn’t do it because of my Christian faith. I did it because a number of things. You know there are a lot of factors that play into this which proves something to me: God doesn’t just hit us over the head and everything changes. He allows us to go through a process as humans and all of these things together result in, I believe, us coming to Christ and fulfilling a purpose in life. So what happened with me is I became a major target of law enforcement. I got indicted several times. You know, I experienced some drama in my life with my own people. I had an incident with my dad that I thought was an act of betrayal on his part. And, you know, then I meet Camile. And so it was, ok, this girl’s my way out. You know, she’s Christian, I want to marry her; I’m in love with her; I’ll do what I can to walk away from the life quietly; I don’t want to upset anybody but I’ll try to get away from the life and I’ll move out to California and live happily ever after with Camile. It was more self-serving then. It wasn’t because of God at all. So my initial leaving of the life, there was nothing noble in it with respect to my faith. It wasn’t till years later, again, I think my faith became whole when I not only accepted Christ but surrendered to him.

Me:     It’s not like you give the mob a resignation letter so how do you leave the mob?

Michael:         You know, there’s not a blueprint for walking away from that life publicly like I did especially. Usually when somebody separates themselves from that life it’s because they become an informant, join the government and normally testify against people and enter a witness protection program and then they’re gone. But I wasn’t interested in doing that. I didn’t want to betray—I didn’t want to hurt anybody I should say. Betray my oath—yes I did, but I didn’t want to hurt anybody so I refused the government. I refused the witness protection program. I refused to testify against anybody. And I just tried to make it on my own and that was extremely difficult because I didn’t call them up and say I’m done, I just left. And obviously nobody was happy about that; not my dad; not my boss; not anybody. And so I had a lot of trouble as a result.

Me:     So you never testified against anyone?

Michael:         No. No, I refused to testify against anyone. I testified in one trial but it wasn’t a guy from organized crime and it was because I was subpoenaed to testify but that was it. But that person didn’t go to jail and it wasn’t a result of anything I did. I didn’t give information to get him indicted, I just was called in to testify. Again, he didn’t go to jail and I didn’t cause it and that was it. They wanted me to testify against a number of my former associates and the feds gave me a very hard time; they really leaned on me and gave me a tough time. When I was in prison; when I came home, I just wouldn’t do it.

Me:     What was life like for you in prison as a former mob boss?

Michael:         Well, you know, prison is prison. I mean I got, initially, obviously a lot of respect from guys not only because I was involved in the life, because I had been successful and was highly publicized; you know, that I was a big earner. But then it was very difficult because when it became public I was walking away, the government said I had a contract out on my life; my life is in danger so they kept locking me down and moved me to different prisons. I was in the federal system so they moved me around quite a bit and they kept me locked down. I was actually in the hole, in solitary for almost three years. So that was tough.

Me:     Is your life still in danger?

Michael:         Let’s put it this way, I can’t walk into a social club and say, “Hey guys, how about a cup of coffee;” I’d be in deep trouble. I wouldn’t walk out of there. But is anybody actively looking for me? No. The reason is that just about everybody I knew from the life is either dead or in prison. New guys coming in, they resent what I’m doing but they’re not actively coming after me. But you know, you’re never totally out of the woods. Because of the fact that I’m public, I just did a show on the History Channel last week; two hours that caused a little stir and I’m in a church every weekend. I’m pretty highly publicized. If you Google me you’ll see a ton of articles, it happens quite a bit. I’m sure people get irritated about it and you never know when somebody could say you know I’ve had enough and another attempt is made [on my life]. I’m not really worried about it. I don’t live in fear. I don’t act silly but I watch myself when I’m supposed to and I think I need to but I don’t live in fear.

Me:     Is doing this interview going to cause trouble for you because of how widely it will be publicized and read?

Michael:         You never know. Honestly Joe, you never know what people are thinking. I hear some things and every once in a while law enforcement will come to me and they say, “Hey we got word from our informants that people are getting upset with you again.” I take it as I should and when I should be cautious in certain places that I go then I’m cautious. But again, I don’t believe anybody’s actively after me. Remember I’m just walking. I never hurt anybody. There’s a big difference in that. Now, my former boss whose doing life in prison, if he had an opportunity to come at me he would because he took it very personal when I walked away; he’s very upset with it; he’s an old-timer; he’s that kinda guy. There could be some people that could be upset but like I said, I think they got other things to worry about. I’m not out there hurting anybody. I never put anybody in prison nor will I put anybody in prison and I think they know that at this point.

Me:     What’s your life been like since you accepted Christ? What’s been the cost?

Michael:         You know, there are a lot more benefits than costs for me. I’ve been extremely blessed. I’ve been granted a ministry that I’ve worked pretty hard at over the years to build. And the satisfaction of having people encouraged and blessed and having the Holy Spirit be able to reach the people through my testimony, it’s been the greatest thing that’s ever happened to me other than my wife and children. It’s been amazing and I wouldn’t trade that for anything and that’s why I continue to do this. I’m in a different church and a different ministry every week and that’s become my life. So the benefits have been tremendous. I have my life, I have my freedom, I have my wife and kids so it’s been great. So I don’t think there’s been any downside to me accepting Christ at all. Now, do I still have baggage that I carry? Sure. Do I still have issues from my former life? Yeah. Do I have things that I still have to deal with? Yeah. But so does everybody. So my life just happens to be a little bit different because of where I came from. But we all have our crosses to bear in life. I don’t think accepting Christ has made it any more difficult for me. I think it’s made it only that much more rewarding and blessed.

Me:     This interview is part of a lesson on redemption and the extent God will go to reach somebody with his offer of salvation. Some of my readers think there’s no way God would ever love them or forgive them because of what they’ve done or what they are currently doing. What would you say to them?

Michael:         Well that’s what my ministry is all about. I’ve spoken to, oh gosh, hundreds of thousands of people personally, maybe even a million I don’t keep count. I’ve been doing this for a long time and I tell people all the time: I spent 20 years on the street in a sinful life and whatever I did, I did knowingly and willingly. I don’t pass the buck on to my dad or anybody else. People that do that I think are a cop out because, at any point in time, we can refuse to do something. There are consequences but we can do that and if we chose to do sin then we chose to do sin; there are no excuses. At one point in time I was the worst person in the room; I don’t care what anybody has done. God can forgive me, and I believe he has. If I deny that he’s forgiven me then I’m denying the whole message of the cross. What I’m saying, basically, is that Jesus, you suffered and died a horrible death, you were thrashed, you were belittled, you were spat upon, you were crucified, and God tells me you did it for my sins. [However, if I say I can’t be forgiven then I’m saying] that wasn’t good enough. And that’s how I look at it. I would never dishonor what the Lord did by saying that I was too bad a person for him to forgive.

So I also know this, he knows my heart. I can’t pull a scam on God. I can’t make believe I’m sorry and go out and continue to sin knowingly and willingly all the time. I think I’m a better person than I was way back when because when you get closer to God, sin doesn’t become the pattern in your life and I’ve seen that happen to me. At times when I would have done things I won’t do them now. And in times when I’m tempted to do things I pray and sometimes I beat that temptation and sometimes I don’t. But I never want to do it. You find these things out when you continue to read the Bible and you continue to understand what the Lord has done for us. You start to understand this is real; Redemption is real; Grace is real; Forgiveness is real. Jesus suffered and died really for all of our sins and we can’t demean what he did by saying we’re too bad and his suffering and death didn’t cover that. So I’ve come to terms with that and that’s why when people say: “You really believe you can be forgiven? You’ve lived a horrible life.” I say, “Yeah.” I can say that with all confidence because of what Jesus did for me. And you know, I say this all the time Joe; It hit home for me, I’ve watched the Passion of the Christ once. I can’t watch it again. I take it now very personal. After I saw it the first time, you know what, it just became very personal for me what Jesus did. I know about suffering, I know about death, I’ve seen my share of stuff on the street and I can’t watch it a second time. I try to tell people the same thing. Don’t ever demean what the Lord did for you. You get your heart right with him, you ask for forgiveness. There’s no doubt about it that the Lord has forgiven you. And you gotta get confidence in that by knowing him more and by getting closer to him. He builds that confidence in you and then he can direct you to fulfill his purpose in your life. I think that’s exactly what he’s done to me as an example. He’s built confidence in me, he’s let me know that I am forgiven and that I have a purpose in life and I try to fulfill that.

I have to share what the Lord has done with my life. It’s been a process for me. I also try to encourage people because when they slip back into sin, and they get discouraged, I tell them: When you come to the Lord, you don’t get a lobotomy. You don’t forget; I don’t forget 20 years of street life. I don’t forget how to implement things that are sinful. Once in a while, you get tempted; quite often you get tempted. We live in a world where temptation is all around us every minute. The enemy is at work constantly on us and it’s not always easy to resist temptation. But when you do fall, you gotta know that you can pick yourself up and that the Lord is ready to forgive you; Be clear how many times he will forgive. His arms are always open and he’s always ready for you. I always say this, Joe, I can’t cop out on anything about when I lived in that life. There were things that made me very uncomfortable that I did and things that I saw that made me uncomfortable and I think the Lord knew my heart and must have said, “You know what, there’s something in this guy that I can work with.” And as a result, here’s where I am today. I never pass judgment on anybody because of the fact that only God knows a person’s heart. But on the exterior, I’ve seen people that were happy about doing things that were pretty harsh. I’m sure God knew something I didn’t but I never had that heart. I always was very uncomfortable with things that I had to do and I did. But I look at it this way, maybe God saw something and said, “Ok, it’s gonna take a lot; you’re a tough case but I’m gonna work with you; I’m gonna break you down and I’m gonna use you later on. I think people gotta look at that. I tell drug addicts, and I tell gambling addicts and I tell people stuck on pornography: Who better can God use to minister to somebody that’s going through the same issue that you have, than you? You have credibility. You’ve been there. You’ve done that. I know from talking to people on the street, when I talk they listen because they know I’ve been through it. I talk through experience; I’ve been down that road and have credibility. That’s why God used somebody like Paul. Paul went through a lot and look what he did in his life.

Every message and everything we have is in the Bible, we’ve just gotta look for it. There are so many examples of the Lord’s forgiveness everywhere. People sometimes don’t know their Bible; they don’t read it; they don’t look at it; they don’t study it; So they don’t know these things. But I had an opportunity to read my Bible when I was in the hole; they had me in the hole straight 29 months and 7 days. I became a student of the Bible. When I say student, I don’t mean that I can recite verses and quotes, there’s guys that have photographic minds like that; I don’t. But I know my Bible because I spent three years with it and I continue to read it. So, every answer to everything is there! Everybody that’s worried about forgiveness, if you read your Bible, the Lord forgave the worst of us. And Paul is such an example. Jesus has been my hero in life but Paul has been my inspiration. If the Lord can work with Paul, who am I to say he can’t work with me.

Conclusion

            I am so thankful that Michael took time out of his very busy schedule to talk to me and, more importantly, allow me to share his story with you! Please visit Michael’s official website at www.michaelfranzese.com for a complete list of products he has available to purchase including the books he has written. You can also contact him to arrange for him to speak at your church, business organization, school, or other event. Michael has a TV special on National Geographic coming out this summer and is working on a documentary feature based around a movie he produced back in the 80's called Knights of the City. Michael is also working on another book called Mafia Democracy, and a movie about his life. Follow Michael on Facebook and/or Twitter.

            The most important thing to remember is that whether it is me or you or Paul or Michael, no one has sinned beyond God’s ability to forgive. In fact, there is no greater display of God’s awesome power and amazing grace and mercy than when his forgiveness reaches into the heart of The Worst Of Sinners.

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[1] dc Talk and Voice of the Martyrs, Jesus Freaks, Vol. II, (Minneapolis, MN: Bethany House Publishers, 2002), pp. 122-123.

[2] William D. Mounce, Pastoral Epistles—Word Biblical Commentary, Nashville, TN: Thomas Nelson, 2000), p. 51.

[3] Gerald F. Hawthorne, Ralph P. Martin, Daniel G. Ried, eds., Dictionary of Paul and His Letters, (Downers Grove, IL: InterVarsity Press, 1993), p. 602.

[4] Philip H. Towner, The Letters to Timothy and Titus—The New International Commentary on the New Testament, (Grand Rapids, MI: William B. Eerdmans Publishing Company, 2006), p. 142.

[5] Philip H. Towner, 1-2 Timothy & Titus—The IVP New Testament Commentary Series, (Downers Grove, IL: InterVarsity Press, 1994), p. 55.

[6] Ibid., p. 56.