The Prophetic Hermeneutic

What is the most important prophecy in the scriptures?

For as many students of the Word as there are, there will be that many answers to such a question. Genesis 3:15 or Isaiah 53 would definitely have to be considered as possible contenders, but I think there is another that is more practical in relating the present as we experience it to prophecy in the Bible. It may be a bit obscure, but Amos 3:7 turns out to be eminently practical in relating biblical predictions about what would happen to what actually is happening.

It's a prophecy about prophecy. In fact, Amos 3:7 is a hermeneutical powerhouse!

I take this passage to mean that if something will occur that is significant to God's redemptive plans for the human race, God will reveal those events to his prophets prior to their happening. Occurrences which have significance to God's plan are not going to pass by without mention, without notice from him to the faithful. The practical aspect of this reality is that when significant events happen to Israel or in the world which Christ is in the midst shepherding toward an end, those events will be found to have been foretold by one of God's writing prophets. 

Such a supposition helps unfold our understanding of redemption history during the Church Age. For instance, events like the disintegration of the Pax Romana with its long-term impact on European, and therefore church development; or the pandemic of Bubonic plague in the 1340's with its worldwide jolt to population and culture; or the rise of Adolf Hitler and the Holocaust, beyond doubt, had effecst on redemption history. Therefore, we should anticipate such events to be foretold by prophecy in the Bible.

If this is so, one has to wonder where in the Bible might the earth-shattering events that have befallen mankind during the Church Age be prophesied. I think the most likely place to look is in the prophecies found in the New Testament. The very last prophetic revelation, the Apocalypse, is generally supposed to have been inspired in 95 CE. It makes "Amos 3:7 sense" that the Lord would show his servants, the New Testament Apostles, those plan-of-redemption affecting events that would happen during the Church Age.

What doesn't make sense is thinking that God would have only commented about the last 7 years of time in these prophecies and remained quiet regarding all those earth-shattering events that have happened in the mean time.

If we see Amos 3:7 as a prophetic hermeneutic, it allows us to interpret New Testament prophecy in a broader light than has been generally accepted. Doing so leads us to the discovery that God has not left us in the darkness concerning what's been going on these last 2000 years. But let me add a couple of corollaries:

1) if the prophesied event occurred within the time frame during which biblical writing was inspired, its fulfillment will be recorded in the scriptures dealing with that period; and 

2) if a prophecy interprets the past (as it certainly does in parts of the Revelation) it's fulfillment in the past will be recorded in the scriptures dealing with that period.

These principles of interpretation may not be found in any standard, evangelical approach to hermeneutics, but then again, would I be writing this if those techniques actually produced coherent, internally consistent expositions, that successfully interpreted eschatological prophecy!

These principles are essential in properly interpreting the Seven Seals as well as the Eight Kings of chapter 17. If one is left scratching his or her head, trying to understand why there wasn't a word from God when a quarter of the earth's population was killed within a few short years (the Black Death), or why a frivolous book like Esther was ever recorded in scriptures, he or she should remember this hermeneutic. The Holy Spirit inspired the recording of things he did for reasons, though sometimes those reasons don't become apparent until generations afterward.

Hopefully, they'll be apparent to you as we continue...

Be Like Jesus

Distractions are some of our greatest enemies. They do not confront us with malice frontally, their blows, if they land at all, are only glancing. They don’t have to be dangerous or even lethal-- a butterfly on the windshield wiper can be just as distracting to our drive as a bee in the car. Like the old saw which says that a man may be the head of the family, but the wife is the neck, so distractions seek to turn our attention from where we were going.

The Bible warns us about distractions. Most of them are not intrinsically evil, but some of them are. A family will be a distraction, it's unavoidable, and not evil in the least (quite the opposite in fact). An unrelenting drive for "success" and status is distracting, particularly from trying to achieve our point in being here, and is evil at the core. Oddly, benign or evil distractions can stop ministry in its tracks.

Multiple choice exams, in order to add a degree of difficulty, often instruct their takers to choose, not the answer, but the best answer. A response can be wrong, not because it isn't true, but because it isn't full. When tolerances are high, quality control is a cinch: when the fit is tight, we have to be more choosy. I wonder how much of what we teach and practice in the church settles for something in the ballpark, but actually misses being in the game? The church at Ephesus certainly has some lessons to teach us in this regard.

Even the litany of discussions about the church seems somewhat distracting to me. So many are writing and reading about, mostly, what has already been said by someone at some time. Mention anything to a brother or sister today and you're likely to hear, "have you read so and so's book/article/blog about ..." So much information, so many concerns, too many choices, urgencies everywhere, the flesh in the midst of it all, excuses overflowing. So much effort in planning and prospecting and trying to get ahead.

Can it be that hard to just be like Jesus? 

Maybe it's time to just do that!

The Audience of Worship

Who is the intended audience of the "worship" segments of congregational meetings?

If the answer is the visitor or newcomer, those segments are designed, like everything else in such churches, to appeal to the next one in the door. That one must be prospected, projected and then specifically, strategically prepared for and enticed. It's a marketing thing, often a niche marketing thing, but is it a worship thing?

If the answer is the folk sitting in the congregation, those segments are designed, often very responsively, to retain those returning through the door. The wants, wishes, even grumbling, of those will guide, forestall or derail any attempt to change the status quo. It's an appeasing, people-pleasing thing, but is it a worship thing?

If the answer is people, regardless of the considerations above, the goal of those fronting "worship" time will be to thrill, or at least to satisfy, the cash paying audience in the seats. The likelihood is that those leaders will be inordinately attended to by both the audience and the church "promoters" who enlist them, everyone together "stoking the star-maker machinery behind the popular song." It's a pop concert or stage show thing, but is it worship?

An innocent misstep a sincere worship leader can make is tugboating-- attempting to lead the folk into the port of "presence." However, playing David to the congregation's Saul is not a New Testament paradigm. The folk in the seats are not faithless fakes who have no God inside them and so have to be pushed from without. They are a living temple, a habitation of the Holy Spirit. The worship team doesn't have to "take them into the throne room," they're already there! 

The issue in corporate worship is the congregation's recognition and acknowledgement of God with them, in them, and their appropriate response to him. With all of this in mind, then, who is the audience of worship?

None other than God himself, and God and no one else. When someone says, "worship was great today!" he or she is utterly deluded if they had the worship team's performance in mind. However, if they had the congregation's participation and God's manifest presence in mind, they'd be keenly insightful. When worship is truly worship, the church is the orchestra, the Spirit is the maestro, and God is the audience.

The Top 10 Church Fallacies

Perhaps a little thought exercise might be fun...

I offer you my top ten list of fallacies adopted by the modern church. They are in no particular order, and done a month from now, the list would most likely be a bit different. Each item is followed by my commentary on the subject. Agree, disagree, regardless, take a moment and comment on any or all of them. If, however, you find fault with any of them, please tell me why, scripturally. 

Bon voyage!

1. Churches should decide things by voting on them

Democracy, although a blessing in human government, is not so much as hinted at in the NT for governing the church. It is an invention of western civilization rather than the scriptures. It has seeped into the church by osmosis, rather than arising from the inspired instruction of God for his church.

2. God has commanded the church to tithe

This is a relatively recent invention, developed out of a misappropriation of the OT law. Christians not only don't have to, they should not do so, if doing so is an attempt to gain status before or blessing from God (i.e. legalism). If one tithes, he or she should not think that it merits a blessing from God, and especially not if it's treated as if it's the contracted response to consideration paid. 

3. Modern pastors get paid too much

The Bible says that elders, especially those that labor in the word, are worthy of double honor. The context is remuneration. If you work full time, take whatever you make, multiply it by two, and that is easily what your pastor is worth. A good pastor is worth his weight in gold! Now, I'm not saying that is what pastors should get paid, but certainly, 99% of churches have no reason at all to complain about what their pastors do get paid.

4. Church growth should be the first concern of church leaders

Biblically, church growth is not in the purview of church leaders, nor church members for that matter. Leaders sow the word, and water it, but God alone is responsible for the increase. A focus on church growth can only result in the dethroning of God and the subsequent substitution of human methodology in place of the work of the Spirit. If we control it, as we must if it is ours to determine, than it also follows that it must be generated from our creativity and determination. One can expand the clientele of a supermarket through good marketing, it doesn't follow that we can or should do the same for our church.

5. Evangelism requires Christians to act as unbelievers do

I have to admit, this one bugs me. Jesus didn't collect taxes, get drunk, or use the services of prostitutes. He didn't dress like them nor act like them. He did hang out with them, minister to them, and win them. He changed them, they didn't change him. How is cussing, drinking, watching questionable entertainment, or gutting the gospel following Christ's example? I don't think Paul's statements about cross-cultural evangelism can be taken to mean that we should either.

6. Pastors chief role as leaders is vision casting

Where to begin with this? The Bible would be the wrong answer. This is out of the business world pure and simple-- Peter Drucker rather than Simon Peter. The word pastor literally means "a feeder of sheep', a bishop is literally "one who watches over", and an elder is an aged one. The only thing the Bible suggests that leaders cast is... feed.

7. Christians in every generation need to apply their creativity to reinvent the church

The church is the temple of the Holy Spirit. We never get to scrap it and start anew, for no other foundation can be laid than what has already been laid. We must, instead, be careful how we build upon that which was built before. The church is his and the faith has been delivered once for all time. We had better do what we do out of the grace of God given us, rather than out of the manipulative fads of the moment.

8. The church is meant to transform society and cure its ills

Though we are salt and light, I see no promise that we will change the world. Just the opposite in fact: the poor will always be with us, evil will wax worse and worse, and evil men will proceed to their doom. The ship is going down, all we can do is to get as many as we can into eternity's lifeboats before it goes down.

9. It is acceptable for believers to treat other believers in error or sin with disdain

All I have to say is Galatians 6:1-2 and 2 Timothy 2:23-26.

10. The Republican Party is the only acceptable political party for American Christians

Having said all that I have above, is there really anything more necessary to say about this?

Worship: Arson or Spontaneous Combustion

Worship.

The source of conflict in the modern church disproportional to the amount inspired by the Holy Spirit about it in the New Testament.

Among the more charismatic of us, it can take on a mystical, superstitious, or even shamanistic flavor if it's seen as the means of conjuring up the presence of God. Among the less charismatic, it is just part of the package of techniques employed to appeal to this generation of potential pew sitters. In way too many churches it is nothing more than a crowd-warming preliminary to the supposedly more important art of the preacher. In the more liturgical among us it has no separate identity at all, everything that happens is part of the "worship service."

What do we actually know from scripture about the practice of worship in the church? We know Jesus and the disciples sang a hymn after the Lord's supper. We know that songs in tongues and in understood languages were part of the corporate worship at Corinth and, presumably, elsewhere. We know worship was participative, consisting of individual and corporate expression simultaneously. 

And... [insert drum roll] we know that there was no recognized gift of worship leading. We do have that wonderful instance where the curtain to the heavenlies is pulled back to reveal that loud, boisterous worship is part of the milieu of the throne room of God. Beyond all this, we really know very little, but that's not nothing. Truth be told, our practices of contemporary worship are more informed by the Old Testament and our present culture than they are by the New Testament.

Just for the sake of clarity, let me propose a definition of worship:

Worship is those acts, both inward and outward, that focus attention specifically on God and thereby distill within the soul an awareness of his presence and that arouse reverence and adoration toward him and elicit surrender to him.

If we combine that definition with the New Testament understanding of what it means to be born again, it seems to me that worship teams (bands, leaders, choirs, combos, or whatever) should never be considered the sources, igniters or elicitors of worship. We already bear the presence of God within us, so why would we need to be "inspired" to experience it? If someone requires such an inspiration, it would raise questions regarding whether or not they were truly born again!

If we are depending on the skill of a worship leader to get us into the "presence of the Lord," worship is not what's happening-- emotional manipulation is.

What happens in worship gatherings today often resembles rock concerts and stage shows more than it does the throne room of God. It is a cheer-led spectacle of star power, a clamor of flesh and self-indulgence. But please, don't take this as a critique on the type or style of music being used. That, really, is inconsequential.

At best, worship leaders are nothing more than accompanists, a utilitarian backdrop to what's happening among the folk, between the folk and God. Therein lies the problem with much of what is supposedly worship today-- is something happening between the folk and God? We can't make people know God, love him, or express true worship to him. It has to come from them because of what God has done in them. Choreographing a Kumbaya moment is for summer camp, not the church of Jesus Christ!

It seems to me, worship ought to be more like spontaneous combustion than arson. Sadly, there's getting to be fewer and fewer who understand the difference.

What Is the Point of Church?

In our day, the nominal are fleeing church as fast as they can and many of the presumedly genuine don't think "organized" churches are all that necessary. It is true that everything in the kingdom of God is supposed to revolve around love, yet organized religion doesn't come close to living out such a mantra. Furthermore, all the pedantic fuss and vitriolic disputation about esoteric doctrines doesn't make the institution any more appealing. So what's the point of church which seems so repelling anyway?

It cannot be denied that those things that are most important to God in reference to life in the Church do issue from love. Case in point:

1) Obedience toward Christ arises out of love. We cannot force ourselves to obey Christ out of sheer will or intellect. It takes love. If one loves Christ, obedience follows naturally. It is that one who loves Christ and obeys him for whom the love of God will be efficacious in turn.

2) Moving in the Spirit with great faith, and even an awesome testimony of power, only has point and purpose if it arises out of love. Seemingly spiritual giants are just bugs in the grass without love. Those things that are here only for a season, but are bound to pass away cannot possibly carry any weight at the threshold of eternity, but love will.

3) Personal friendship with God arises out of love. Since God is love, to get along with him one must adopt love too. Not like a mask, but as a transforming reality of the heart. When we start where we are and procceed in the love that God has shed abroad in our hearts, his love is brought to fullness within us. We can never get along with God and not be loving, like him.

Obviously, the point of church is love. So where is the place of doctrine and ritual in all this?

At the end of time, it won't really matter, nor will anyone care about whether or not one was Arminian or Calvinist; dispensational or covenantal; pre-, post- or a- millennial; charismatic or cessationist. What will matter is not the precision of the doctrine that was held, but the reality of the love which was practiced. Don't get me wrong, doctrine is important, it's just not more important than practicing love, not even close.

As for ritual, there's only two that Christ taught the church to follow: believer's baptism and the Lord's Supper. In neither case are these rites efficacious at appropriating grace merely because they were practiced. Both are just standardized expressions of a state of faith in the heart of the individual participating. We are baptized because we've come to believe in Christ, and we memorialize his passion through a symbolic meal because we believe the death, burial and resurrection of Christ has saved us from sin and death.

What faith has received in fullness upon its existence cannot be regulated thereafter by the practice of ritual. Sacrament, truly, has no place in the church. 

Church, ultimately, is not about rites, or religious duty, or doctrine but about relationships between brothers and sisters. Love, not doctrine or ritual, drives that. If one goes through life attending church, committed to the group but never connecting to people, one errs and misses the matter of utmost importance. If one studies the Bible and meticulously knows church doctrine, but does not know his brethren he has missed the most significant doctrinal point.

Church is the place where we learn to love one another and add others to the circle of love. The central reality of any church should be love and the way it connects believer to believer. If we strive for all else and miss that, we will have missed everything. If we lay anything on the line, if we sacrifice anything near and dear, let it be to further the love we have one for another. That, and really nothing else, is actually the point of church.

Rock Gardens & Weed Beds

Many folks think that there is something to recommend in being middle-of-the-road in perspective and attitude, and something bad about being extreme in the same. I can understand why in many situations that may be a wise course, but it's anything but wise when it comes to Christianity. In following Christ, the milquetoast middle is nothing but a muddle. And dangerous at that!

Offered for your consideration: the parable of the sower. The extremes were clear in their result whether for good or bad. The mucky middle, on the other hand, had the look, even the promise of fruitfulness, but not the reality. Why did the middle fail? Because only by selling out, getting extreme in focus, can we see achieved what was intended to be achieved by the scattering of the gospel seed in our lives. Only a single-minded vision of submitting to what Christ in us is attempting to grow can make our lives truly fruitful in God.

And as God sees life, fruitfulness is what counts. For the seed which is the Word to get anything done in us that He came to do, there has to be singularity in the soil of our hearts. Our soil must be set apart, exclusively, for the growth and fruitfulness of that one seed. It must yield no room, nor nutrient, nor anything else that anything else would need to grow. It must not yield to anything that would retard the growth of that one seed.

If our soil is a mixed bag, chunky with rocks, or infested with other kinds of seed, our appearance may seem fine for a time, but over time, our fruitlessness will reveal the unfortunate truth about our hearts. Like any farmer planting his fields with a crop, when God plants seed in us, he expects that kind of fruit out of us. God farms by the Christ-in-Christ-out method (CICO). When rocks and weeds compete for the soil with that seed, the seed's growth is stunted and it never comes to fruit.

God wants a harvest for what he's sown into our lives. How is it that we think we can we offer him rock gardens and weed beds instead? Jesus cursed a fig tree for not bearing fruit out of season. When God looks for fruit, fruit better be there, or there's going to be a reckoning. One fig would have done it for Jesus... at least some fruit will do it for us.

Our Message Must Include the Wrath of God

Considering the fame and evangelistic effect of "Sinners In the Hands of an Angry God," it is surprising that we don't hear much about the wrath of God anymore. I wonder if we're missing something important in ignoring or undercutting its relevance. Perhaps God's wrath has something important, even necessary, to say to this generation. There certainly is no absence of the subject in the Bible, Old or New Testaments.

Do we need to be proclaiming the wrath of God more in our day?

Romans 1 tells us the wrath of God is in the process of being revealed from heaven. The subject is important enough to God to include it in his self-revelation in his word and in his creation as well. This has to be something we should know about him, he wants us to understand this about him. Life, if we'll hear its witness, screams at us through death, decay and disease that something isn't right, that God is upset and he wants us to get the message.

The thunder of his wrath echos incessantly, rattling everything in time and space, shaking everything until it ultimately dies.

Prophets, one after the other, tried to establish God's wrath as a stimulant to reasonable thinking on the part of their hearers. Though far removed from them we still need to hear that today. Not that we should live shivering in fear of punishment (that's the Devil's ploy), but we should live in sober judgment discerning the nature of how things work and what that tells us about the wrath of God. When sky-walking upon a steel girder stories above the security of earth, that sinking feeling that discerns gravity is a boon to clear thinking and careful stepping.

The witness of that wrath and the deadness of our souls invoke a certain trembling in us when contemplating the Almighty. At even a too clear conception of God we hide, trembling in the bushes, knowing we are sinners and children of wrath by nature. We fear the face of him who sits on the throne. Any wrath from one eternal, perfect in action and almighty in power is enough to seal our fates for eternity. What could coax us out of our hiding places but the sure knowledge that our sins were fully expiated and we were thereby reconciled to God.

The outrageousness and brutality of Christ's passion impeccably scribes the fearful breadth of God's wrath against sin on the stone tablet that is the sinful heart. 

Do we even have a real purpose in ministry and evangelism without paying due deference to the wrath of God? Ours is a ministry of reconciliation. The offended cannot be reconciled to the offender until wrath has been placated. The quality and depth of God' grace and forgiveness cannot be seen in proper relief apart from the backdrop of his animus against sin. He who is perfect in grace is also perfect in wrath, so we can't casually slip into the former without giving proper notice of the latter.

Is a message which focuses on grace without so much as mentioning wrath really good news? Our message, to be the gospel message, must include the wrath of God.

Confession Is Good for the Soul

"If we claim to be without sin, we deceive ourselves and the truth is not in us. If we confess our sins, he is faithful and just and will forgive us our sins and purify us from all unrighteousness."     1 John 1 :8-9 NIV

Confession, as used in the text above, means agreement. Literally, it's saying the same thing, so confession in this context, which is about our sin, is seeing some thought, or intent, or action, or word of ours as being wrong before God, and consciously agreeing with God concerning its wrongness. In other words, confession is saying, “I agree with you, God, that this thing from me was sinful.” If a confession is limited in scope to just an admission of the facts, i.e. "I did this," without agreeing with God about its wrongness, then a necessary ingredient of confession which makes purification "take" will be missed.

There are biblical descriptions of confession that are helpful: 

• Lev 5:5 makes confession part of the sacrificial system. Each sin had to be confessed as part of offering sacrifice. In Christ the believer has but one sacrifice over a lifetime and does not have to offer Christ again and again with every failing and confession of sin (Hebrews 10:12-14). The Christian recognizes Jesus' singular sacrifice as applying to whatever sin might occur in the believer's life whenever it is confessed.

• Prov 28:13 makes confession essential for prospering in life. If one wants their life to be blessed as much as possible, confession rather than suppression that sin was committed is necessary.

• James 5:16 associates confession (to each other as well as God) with healing. This applies only in those cases where the sickness was a corrective measure applied in response to sin (as in 1 Corinthians 11:30). If your theology can't handle the thought of God taking punitive action against a believer, you need to change your theology so as to agree with the Word, or risk missing out on this potential remedy.

• The verse at the head of this post binds confession of sin to God's faithfulness in responding to such with forgiveness and cleansing from unrighteousness. One might wonder why confession would be necessary in light of the once-for-all-time provisions of the cross and resurrection, since they are one-time events sufficient in effect for our entire lives. Suffice it to say that the cross is what's effective, the confession is merely a means of applying the fact of what was already supplied to the momentary guilt of failure--the blood of Jesus cleanses us from sin, confession clears our consciences.

So, believers in Christ confess sin so that they may continue to grow in spirit and in grace, particularly so in the case where the sin is against another person, especially a brother or sister in Christ. Harbored sin, that is unconfessed sin, puts static between the believer and God. The heart is not in phase with God, or agreement, and so there's noise in between. That noise is Holy Spirit convicting the believer of sin. (John 16:8-11) Conviction in this sense is just the Holy Spirit saying to the believer, “That ain’t right.”

This does not imply or direct believers to adopt a formal, ritualistic approach to confession as some expressions of Christianity, like Catholicism, have done. That wouldn’t be necessarily erroneous if not for the formal pronouncement of penance and absolution afterwards. Like all things Christian, our only mediator is Christ, never another person. When one's sin was overtly against another person, then confession needs to be to God, then to the person wronged, not to an uninvolved party. Certainly, any resulting restitution is to the wronged party, not to the uninvolved through some abstract exercise of penance.

When we confess our sin we must not only say that something is sin, we must actually see it that way, as God does, in our own minds and hearts. If we are in agreement of heart as well as mouth with God on the matter, there is no sense of imposition or burden in our confession. We don't see it as God making us do something we don't really want to. We confess willingly to God, even though with embarassment, because we desire our communication with the Holy Spirit to be static-free.

The blood that atones for all our sin has already been shed, once and for all. That singular effusion was sufficient to wash away all our sin before God-- past, present and future. Therefore, confession doesn’t obtain something we don’t already have without it, it just makes the most, in the here and now, of what was already provided in full. When it arises from that light, and expresses heartfelt agreement with God on the nature of what we have done, confession is truly good for the soul!