Occasionally, I hear Christians say something like, "I really believe that if you do good, it will come back to you," or, "I believe that if you are a positive person, it will come back to you in other ways." Now I know that this type of belief is quite common in our popular culture, which is inundated with all sorts of New Age philosophies, but is such a worldview actually true, sound, or even biblical?
First, we should take note of the utter self-centeredness of such a motivation for doing good unto others. If Christians' motivation for good works contains or is dominated by a desire that prosperity would, in some measure, befall them as a result of their goodness, then Christ has been abandoned and we have fallen prey to our culture of self-indulgence.
Second, was this state of affairs true in the life of Jesus? For there has never been anyone in the entire history of humanity that spread about good as broad and wide as He, and if this belief contained any kernel of truth, one would reasonably believe that it would certainly be evident in the life of someone as good and generous toward others as Christ.
What was the result of Jesus' life of bountiful generosity toward others? What was the end of His healings, of His feedings, of His countless acts of compassion? Simply this: He was set up and betrayed by one of His closest friends, turned over to wicked and violent authorities, given a mock trial, was spit upon, had a crown of thorns pressed down upon his brow, was horrifically tortured, endured incredible pain and suffering, and was finally nailed through His hands and feet to wooden posts and left to die.
Are we greater than Christ in expecting to be treated differently for our acts of compassion and kindness to others? Have we forgotten the words of Jesus Himself?
Remember the word that I said to you: 'A servant is not greater than his master.' If they persecuted me, they will also persecute you (John 15:20, ESV).
What of the life of Jesus' disciples? Following Jesus' death, they went into all the world teaching others and doing works of mercy unto untold thousands of people. History and church tradition testify that His closest followers were all persecuted and died martyr's deaths at the hands of hostile authorities and enemies. Some were beheaded, others were tortured, and some were crucified upside-down.
Third, is this view true in our common experience in this world? There aren't many creatures in this world that bring more "positive energy" and joy to people than babies and little children. One would reasonably expect that all of these little ones, under this philosophy, should have lives containing a superabundance of good and positive things. This is clearly not the case, however. Just last week a young father I know laid down on the couch with his infant, fell asleep, and accidentally smothered it to death. Every week we read of stories of shaken babies with devastating brain injuries, and of young children beaten, raped, and murdered. How do we reconcile this kind of horror with the New Age belief that "good returns for good" and "positive energy returns for positivity"? It simply cannot account for such, proving itself irrational and bankrupt.
What about all the "good people" that perish in terrorist incidents? How about in natural disasters, such as in the earthquake and tsunami in Japan? Surely, among the thousands dead there were good and humanitarian people. Did their lack of "positive energy" bring about their own demise? Did they not do enough good unto others and cause this catastrophe?
What about in the life of others throughout history, like Martin Luther King, Jr.? Did the universe (or whatever force is in charge of this karma-like system) repay him good for his goodness toward others? Quite the contrary: he was repeatedly jailed, suffering greatly as a result of his acts of justice and righteousness. Eventually he was assassinated by a racist lunatic, leaving his wife a widow and his children fatherless.
Lastly, and most importantly, how does this belief square with biblical revelation? We’ve already seen that this worldview does not accord with the life of Jesus. It also doesn’t accord with the life of the apostle Paul, who, when called into ministry by Christ Himself, was called to a ministry characterized by suffering (Acts 9:16). He speaks openly of the “persecutions and sufferings” that took place in his ministry (2 Tim. 3:11). When Paul brought the good news to Lystra, he was stoned and “dragged” out of the city, where he was left in such dire physical condition that onlookers supposed “that he was dead” (Acts 14:19).
Romans 8:17 states that Christians are “fellow heirs with Christ, provided we suffer with him in order that we may also be glorified with him” (emphasis added). Philippians 1:29 states:
For it has been granted to you that for the sake of Christ you should not only believe in him but also suffer for his sake (emphasis added).
Peter tells us that when we “do good” and “suffer for it” that “this is a gracious thing in the sight of God” (1 Pet. 2:20).
For to this you have been called, because Christ also suffered for you, leaving you an example, so that you might follow in his steps (1 Pet. 2:21).
He goes on and states that suffering in the life of the Christian who experiences such is “God’s will” (3:17; 4:19).
Jesus exhorted the Christians in Smyrna, who were “rich” in faith (and presumably in good works, Rev. 2:9, cf. Jam. 2) not to fear the suffering and testing they were about to receive at the hands of the devil, who was going to “throw some of [them] into prison, that [they] may be tested” (Rev. 2:10). He also stated that those who were “persecuted” for His sake were “blessed” (Matt. 5:11).
The uniform teaching of the New Testament is that suffering and tribulation bring about spiritual growth and maturity in the life of the Christian. Further, the presence or absence of bounty and goodness in this life is in no way a result of people's deeds or righteousness (Matt. 5:45; Luke 6:35; cf. Luke 13:1-5; the entire book of Job).
Based upon all of this biblical and experiential evidence, it is clear that believers (or unbelievers, for that matter) have no warrant for subscribing to the culturally-prevalent view that “good will returned for good” and that “positive things” will happen in your life if you treat people well and give off “positive vibes.”
Christians are to do good unto others because it displays the glorious character of God (Matt. 5:16). We are to be peacemakers, acting graciously even toward our enemies because we are children of the “Father who is in heaven” (Matt. 5:45; cf. Eph. 5:1-2). Believers are to do works of justice and mercy because it authenticates our Gospel message of salvation in Christ alone (cf. Jam. 2).
Believers are not exhorted to seek after comfort and prosperity in this world, but are to do good, even in the face of suffering and persecution, until we are granted rest from our labors in the next world (Gal. 6:7-10).
In The Imitation of Christ, Thomas a Kempis wrote:
Jesus has many lovers of His heavenly kingdom, but few actually carry His cross. He has many who like consolation; few desire tribulation. Many wish to feast with Him; few want to fast with him. All want to rejoice with Him; few will endure for Him. Many follow Jesus to break bread; few follow to drink His cup of sorrow. Many respond to His miracles; few share the disgrace of His cross. Many love Jesus with this proviso: no adversities. [1]
Soli Deo Gloria.
1. Thomas a Kempis, The Imitation of Christ, ed. by Donald E. Demaray (Grand Rapids: Baker, 1982), 103.
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