The immediately following is from a personal posting of some years ago. It is not, nor was it then, our intention to cast aspersion on any biblically orthodox denomination or to promote a reactive sectarian "non-sectarianism." We ourselves are associated with a well known denomination.
Our objective, now as then, is rather to recognize that transcendent oneness whereby, upon being born of God's Spirit, all true believers enter into a vital relationship - not only with the heavenly Father but with one another as members of the Body of Christ.
________________________________
Within this context, we have long found the Christian fish symbol both intriguing and inspiring. As most are likely aware, the "sign of the fish" became a means of inconspicuous self-identification among believers at a time when open identity with the faith placed one at considerable risk. The symbol itself involved an acrostic derived from the Greek words, "Jesus Christ, God's Son, Savior" - thus ichthus or ichthys (i.e., "fish").
Much of the symbol's continuing appeal lies in its focus upon Jesus Christ and one's identification with him - as such transcending our sometimes more readily focused emphasis on being Baptist, Methodist, Lutheran, or whatever. Hence our personal attraction to the unobtrusive, yet tasteful witness of the fish symbol frequently seen on vehicles, in advertisements and elsewhere. As believers in Jesus Christ, we share a common identity. It is an affirming statement of faith and unity.
Quite candidly, we have found it somewhat surprising that after all these years of generally favorable recognition, some group or another has not sought to appropriate the symbolism as a primary mark of sectarian identity. God forbid that we occasion the thought!
* * * * * * *
Within a somewhat related sphere of consideration...
Not long ago, we were given a copy of the recently republished work entitled: "THE NEW YORK CITY NOON PRAYER MEETING" by Talbot W. Chambers.* While not overly inclined to literary promotion, we are pleased to share that we found the volume both readable and interesting, particularly for a couple reasons: In and of itself as an account of one of the greatest revivals in American history (1857 and following), and secondly, for the book's summary analysis of the relational dynamic that prevailed among those involved.
It is first to be noted that the amazing growth and dynamic of the resultant outpouring had been neither planned nor sought. To all visible appearances, it "just happened" as the outgrowth of a localized noon hour prayer gathering of businessmen. Before long, however, the movement's impetus and dynamic came to be seen as representing more than mere happenstance. A gracious move of God's Spirit was underway.
Secondly: While many area churches (as well as clergy of varying denominational traditions) were involved, the agreement to adhere to the basics of the Gospel and to avoid areas of doctrinal controversy that might lead to conflict or division was faithfully observed.
And, thirdly, but not least: To anyone possessing a meaningful degree of ministerial insight or experience, the following becomes almost unreal. For despite the revival's overwhelming "success," there reportedly was no attempt on the part of any participant clergy to in any way "take over" or to assume leadership in the interests of personal ambition or advantage. (One can only wonder here as to the amazement the apostle Paul would have experienced in reflecting on the time in which Timothy was the only minister he could find to send to the church at Thessalonica by reason of the fact that of those available, only Timothy would have sought their well being as opposed to using them for personal self interest and aggrandizement (Phil. 2:21. This, we haste to add, does not typify all clergy. God has many commendable "men of the cloth." But, as any experienced minister can attest, problems of this nature are far from unknown, particularly in times of heightened interest and enthusiasm.)
In addition to the unity and motivational integrity involved in the New York City revival, one would, of course, assume the presence and outworking of other beneficient attributes - if for no other reason than the fact that God so works. Within this frame of reference, the second area of interest to which we were drawn lies in the following:
We tend at times to lose sight of the fact that, in accordance with His sovereign will and purposes, God is not adverse to moving by means, and through avenues, little anticipated or concordant with traditional perception - a fact for which Church history provides ample verification. Such was the 1857 outpouring in New York City.
May God, in His way, so favor us today!
Burl Ratzsch
*"THE NEW YORK CITY NOON PRAYER GATHERING" by Talbot W. Chambers
Published by: Campus Renewal Ministries, Inc.
Available from: www.noonprayer.com
Saturday, September 03, 2011
Saturday, August 27, 2011
"MINISTERING TO THE LORD"
"As they ministered to the Lord...the Holy Spirit said..." (Acts 13:2).
Somewhat like the apostle Peter at Christ's arraignment, our speech frequently "gives us away" in terms of cultural or regional background (Matt. 26:72). This was driven home some years ago when, upon having moved to the South from "up North," we soon afterward encountered a congenial young man who observed: "You folks are not from around here, are you?" Upon our acknowledgement of the fact, he continued, "I thought so, because you talk funny." Given the "funny" dialect that we ourselves had been hearing following our arrival, his comment struck us quite humorously.
Somewhat similarly, one can frequently ascertain another's religious identity or background by the manner in which spiritual interests are at times addressed. Within the setting in which I was reared, for example, church services frequently began with the spirited challenge: "How many came to receive a blessing?" Little discernment was required to determine that one was not at First Presbyterian or All Saints Episcopal - commendable churches though they might have been. If nothing else, such "calls to worship" offered a rather reliable indication as to our own spiritual identity and orientation.
Unfortunately, efforts to so "prime" the service tended at times to reflect a philosophy focused more upon "receiving" in terms of inspirational uplift and/or attainment of personal objective than in terms of "giving" praise, adoration and thanksgiving - in other words, "worship" - to the heavenly Father.
This is not to discount those "times of refreshing...from the presence of the Lord" (Acts 3:19) by which the believing body is both edified and nurtured (note, for example, the envisioned outworking of "the joy of the Lord" in Neh. 8:10). Nor would we disparage the believer's petitioning for divine favor in relation to personal need or situation (I Pet. 5:7). Scripture, indeed, abounds with encouragement relative to entreaties of this nature.
We would, however, underscore a somewhat frequent limiting of the term "blessing" to that which one receives from the Lord as contrasted to that which, in return, the believer is to render to God (e.g., "I WILL BLESS THE LORD at all times..." Given such, "His praise shall continually be in my mouth," Psa. 34:1). It is an expression of worship. Within a setting of spiritual viability (i.e., "in spirit and in truth") "the Father seeks such to worship Him" (John 4:23,24) - itself, as per Scriptural portrayal, constituting an act of "ministry to the Lord."
To this end meaningful interaction with the divine, as defined and illustrated in our "Lord's Prayer," begins with the believer's petition that: 1. God be exalted; 2. His kingdom advanced; and 3. His will effected upon earth (Matt. 7:9,10). What we have sometimes missed here is that Christ's words at this point represent more than a brief acknowledgement of the Father or pious introduction to one's subsequent requests.
Our Lord's intent lay rather in establishing the three-fold sphere of divine will and objective to which both believer and believing community are to be committed. (Thus, for example, his subsequent directive, when addressing life's more material needs and concerns, to "seek first the kingdom of God and His righteousness", Matt. 6:33).
A significant example of the relationship between the foregoing objective and divine manifestation is seen in Luke's account of the apostolic era church at Antioch. While "ministering to the Lord" (in this instance by means of prayer and fasting, Acts 13:1,2), those serving in the role of church leadership (here identified as prophets and teachers) were moved on by divine inspiration to confirm the calling of Paul and Barnabas to a yet greater ministry.
This "moving of the Spirit" was not in consequence of God's positive response to their latest self-initiated agenda; emulation of another's program or methodology; or even of having engaged in pronounced agonizing before the Lord as means to inducing his benevolent response. It rather found expression within the context of their "ministering to the Lord."
Might it be that we have missed something here; not in terms of discovering some new tactical maneuver for accessing divine manifestation (e.g., the "Praise God For Everything Movement" of some years ago; itself but one of many off-centered strategies proposing to "move the hand of God") but, in the sense of a meaningful commitment to one's ordained role and calling in the faith - be it propagative, exhortative, administrative, spiritually and/or financially supportive, or otherwise - as such constituting an active, meaningful expression of "ministry to the Lord?"
"As they ministered to the Lord, the Holy Spirit said..."
Burl Ratzsch
Somewhat like the apostle Peter at Christ's arraignment, our speech frequently "gives us away" in terms of cultural or regional background (Matt. 26:72). This was driven home some years ago when, upon having moved to the South from "up North," we soon afterward encountered a congenial young man who observed: "You folks are not from around here, are you?" Upon our acknowledgement of the fact, he continued, "I thought so, because you talk funny." Given the "funny" dialect that we ourselves had been hearing following our arrival, his comment struck us quite humorously.
Somewhat similarly, one can frequently ascertain another's religious identity or background by the manner in which spiritual interests are at times addressed. Within the setting in which I was reared, for example, church services frequently began with the spirited challenge: "How many came to receive a blessing?" Little discernment was required to determine that one was not at First Presbyterian or All Saints Episcopal - commendable churches though they might have been. If nothing else, such "calls to worship" offered a rather reliable indication as to our own spiritual identity and orientation.
Unfortunately, efforts to so "prime" the service tended at times to reflect a philosophy focused more upon "receiving" in terms of inspirational uplift and/or attainment of personal objective than in terms of "giving" praise, adoration and thanksgiving - in other words, "worship" - to the heavenly Father.
This is not to discount those "times of refreshing...from the presence of the Lord" (Acts 3:19) by which the believing body is both edified and nurtured (note, for example, the envisioned outworking of "the joy of the Lord" in Neh. 8:10). Nor would we disparage the believer's petitioning for divine favor in relation to personal need or situation (I Pet. 5:7). Scripture, indeed, abounds with encouragement relative to entreaties of this nature.
We would, however, underscore a somewhat frequent limiting of the term "blessing" to that which one receives from the Lord as contrasted to that which, in return, the believer is to render to God (e.g., "I WILL BLESS THE LORD at all times..." Given such, "His praise shall continually be in my mouth," Psa. 34:1). It is an expression of worship. Within a setting of spiritual viability (i.e., "in spirit and in truth") "the Father seeks such to worship Him" (John 4:23,24) - itself, as per Scriptural portrayal, constituting an act of "ministry to the Lord."
To this end meaningful interaction with the divine, as defined and illustrated in our "Lord's Prayer," begins with the believer's petition that: 1. God be exalted; 2. His kingdom advanced; and 3. His will effected upon earth (Matt. 7:9,10). What we have sometimes missed here is that Christ's words at this point represent more than a brief acknowledgement of the Father or pious introduction to one's subsequent requests.
Our Lord's intent lay rather in establishing the three-fold sphere of divine will and objective to which both believer and believing community are to be committed. (Thus, for example, his subsequent directive, when addressing life's more material needs and concerns, to "seek first the kingdom of God and His righteousness", Matt. 6:33).
A significant example of the relationship between the foregoing objective and divine manifestation is seen in Luke's account of the apostolic era church at Antioch. While "ministering to the Lord" (in this instance by means of prayer and fasting, Acts 13:1,2), those serving in the role of church leadership (here identified as prophets and teachers) were moved on by divine inspiration to confirm the calling of Paul and Barnabas to a yet greater ministry.
This "moving of the Spirit" was not in consequence of God's positive response to their latest self-initiated agenda; emulation of another's program or methodology; or even of having engaged in pronounced agonizing before the Lord as means to inducing his benevolent response. It rather found expression within the context of their "ministering to the Lord."
Might it be that we have missed something here; not in terms of discovering some new tactical maneuver for accessing divine manifestation (e.g., the "Praise God For Everything Movement" of some years ago; itself but one of many off-centered strategies proposing to "move the hand of God") but, in the sense of a meaningful commitment to one's ordained role and calling in the faith - be it propagative, exhortative, administrative, spiritually and/or financially supportive, or otherwise - as such constituting an active, meaningful expression of "ministry to the Lord?"
"As they ministered to the Lord, the Holy Spirit said..."
Burl Ratzsch
Saturday, August 20, 2011
"BLESSED OF MY FATHER"
When asked to identify "the greatest commandment in the law," Jesus' reply undoubtedly surprised his questioner (Matt. 22:36). In the assumed likelihood of Christ's addressing one of the more commonly emphasized "Thou shalt nots," his inquirer could then, with a sense of self-righteousness, assert his compliance with the most significant of spiritual requisites.
It did not quite work out that way, however. Having posed the question, the lawyer (i.e., expert in Mosaic law) found Jesus' answer of loving God with a totality of being (here quoting Deut. 6:5)and, secondly, of loving one's neighbor as himself (Lev. 19:28), troubling. Indeed, the need to "justify himself" in relation to the latter injunction indicated the degree to which our Lord's answer had hit home. We all know the story.
Scripture repeatedly associates a meaningful love for God with an attendant sense of commitment to the interests and well being of others as well. The Church has frequently experienced difficulty here; those of a more "liberal" bent frequently stressing the latter emphasis to a point of essentially ignoring the first. At the same time, it has not been unknown for more conservative elements within the Church to become so engaged in "being spiritual" as to neglect the horizontal dimension of Christ's directive.
As those of an evangelical perspective, we do well to frequently revisit Jesus' statement that "When the Son of Man comes in his glory (here see John 14:28 NIV: "I am going away and I am coming back to you")... all the nations" (i.e., everybody, including the Church to which he here returns) will be gathered before him" and shall give answer, not only with regard to having shared the Gospel with its transcendent values and objectives, but of having ministered to the temporal needs
of others as well (Matt. 25:31-32).
This reflects the fact that much of Jesus' initial teachings (Sermon on the Mount, for example) dealt with societal concerns and personal relationships - hence his summary exhortation to "do unto others" that which we, in return, would desire from them. (As contrasted to some contemporary church offering appeals, Luke further notes Christ's observation here that it is "men" who, in response to our beneficient quality of spirit, will then minister to our needs and concerns in "good measure...and running over" (Luke 6:38).
Simply put: Christ was never so far removed from either spiritual or practical aspects of the faith as some have imagined.
And finally: To those who, in the interests of serving others, have met the reciprocal criterion of Matthew 25:31-46, "the King will then say...'Come you blessed of my Father, inherit the kingdom prepared for you from the foundation of the world'" (vs. 34).
We do well to ponder our Lord's words at this juncture.
Burl Ratzsch
It did not quite work out that way, however. Having posed the question, the lawyer (i.e., expert in Mosaic law) found Jesus' answer of loving God with a totality of being (here quoting Deut. 6:5)and, secondly, of loving one's neighbor as himself (Lev. 19:28), troubling. Indeed, the need to "justify himself" in relation to the latter injunction indicated the degree to which our Lord's answer had hit home. We all know the story.
Scripture repeatedly associates a meaningful love for God with an attendant sense of commitment to the interests and well being of others as well. The Church has frequently experienced difficulty here; those of a more "liberal" bent frequently stressing the latter emphasis to a point of essentially ignoring the first. At the same time, it has not been unknown for more conservative elements within the Church to become so engaged in "being spiritual" as to neglect the horizontal dimension of Christ's directive.
As those of an evangelical perspective, we do well to frequently revisit Jesus' statement that "When the Son of Man comes in his glory (here see John 14:28 NIV: "I am going away and I am coming back to you")... all the nations" (i.e., everybody, including the Church to which he here returns) will be gathered before him" and shall give answer, not only with regard to having shared the Gospel with its transcendent values and objectives, but of having ministered to the temporal needs
of others as well (Matt. 25:31-32).
This reflects the fact that much of Jesus' initial teachings (Sermon on the Mount, for example) dealt with societal concerns and personal relationships - hence his summary exhortation to "do unto others" that which we, in return, would desire from them. (As contrasted to some contemporary church offering appeals, Luke further notes Christ's observation here that it is "men" who, in response to our beneficient quality of spirit, will then minister to our needs and concerns in "good measure...and running over" (Luke 6:38).
Simply put: Christ was never so far removed from either spiritual or practical aspects of the faith as some have imagined.
And finally: To those who, in the interests of serving others, have met the reciprocal criterion of Matthew 25:31-46, "the King will then say...'Come you blessed of my Father, inherit the kingdom prepared for you from the foundation of the world'" (vs. 34).
We do well to ponder our Lord's words at this juncture.
Burl Ratzsch
Saturday, August 13, 2011
"STRENGTHENED BY TITUS"
Scripture records a time of crisis in which "David encouraged himself in the LORD his God" (I Sam. 30:6).
Given the fact that none of us are immune to those times and experiences wherein emotional strengths and resources become challenged, it should also be noted that there are occasions in which God provides others as the means to renewing one's faith and courage. From his own experience Paul knew the blessing and benefit of such.
Thus, for example: Following years of trials, tests and persecution - indeed, having suffered "the loss of all things for Christ's sake (Phil. 3:8) - and now a prisoner bound for Rome to stand trial for his life, logic would itself anticipate the likelihood of discouragement. At this point, Luke recounts, "the brethren, when they heard about us came from as far as the Market of Appius and the Three Inns to meet us; and when Paul saw them, he thanked God and took courage" (Acts 18:15).
Again, with referrence to another time of anxiety, the apostle wrote: "I was under all kinds of stress...quarrels with others and fears within myself. But God, who gives heart to those who are low in spirit, gave me strength with the arrival of Titus. This he did," Paul continued, "not only by his arrival but," in a perpetuation of spiritual dynamic,"by the reinforcement he had already received from you" (II Cor 7:5-7 NAB)
The foregoing principle is further illustrated in the life of Christ himself. For while commonly recognizing his humanity in terms of hunger, thirst, emotional response, etc., we have sometimes overlooked his sense of need and dependence in relation to the Twelve. Within this context, our Lord's repeated appeals for prayer and watchfulness in the Garden extended beyond the fact that Peter might otherwise succumb to temptation (Matt. 26:41). As evidenced in his earlier acknowledgement that, "You are those who have stood by me in my trials" (Luke 22:28), our Lord's entreaties at this juncture reflected, first of all, his need for their moral and spiritual support.
The point is this: As believers we shall increasingly need the support of one another as time progresses toward "that day." Given such, we find little with which to disagree in the following (albeit not original) suggestion that, "The day of the spiritual Lone Ranger is essentially over."
Burl Ratzsch
Given the fact that none of us are immune to those times and experiences wherein emotional strengths and resources become challenged, it should also be noted that there are occasions in which God provides others as the means to renewing one's faith and courage. From his own experience Paul knew the blessing and benefit of such.
Thus, for example: Following years of trials, tests and persecution - indeed, having suffered "the loss of all things for Christ's sake (Phil. 3:8) - and now a prisoner bound for Rome to stand trial for his life, logic would itself anticipate the likelihood of discouragement. At this point, Luke recounts, "the brethren, when they heard about us came from as far as the Market of Appius and the Three Inns to meet us; and when Paul saw them, he thanked God and took courage" (Acts 18:15).
Again, with referrence to another time of anxiety, the apostle wrote: "I was under all kinds of stress...quarrels with others and fears within myself. But God, who gives heart to those who are low in spirit, gave me strength with the arrival of Titus. This he did," Paul continued, "not only by his arrival but," in a perpetuation of spiritual dynamic,
The foregoing principle is further illustrated in the life of Christ himself. For while commonly recognizing his humanity in terms of hunger, thirst, emotional response, etc., we have sometimes overlooked his sense of need and dependence in relation to the Twelve. Within this context, our Lord's repeated appeals for prayer and watchfulness in the Garden extended beyond the fact that Peter might otherwise succumb to temptation (Matt. 26:41). As evidenced in his earlier acknowledgement that, "You are those who have stood by me in my trials" (Luke 22:28), our Lord's entreaties at this juncture reflected, first of all, his need for their moral and spiritual support.
The point is this: As believers we shall increasingly need the support of one another as time progresses toward "that day." Given such, we find little with which to disagree in the following (albeit not original) suggestion that, "The day of the spiritual Lone Ranger is essentially over."
Burl Ratzsch
Saturday, August 06, 2011
"UNTO THE END..."
As both Texans and many others are aware, today (Aug. 6) - under the appelation of "The Response: a call to prayer for a nation in crisis" - has been designated a day of prayer and fasting by Texas Gov. Rick Perry. Reaction has ranged from enthusiastic support to political cynicism and open opposition - objective discernment being little required to anticipate the negative response of various liberally oriented groups and associations. Thus the following:
In a recent radio broadcast, Pastor Erwin Lutzer of Chicago's Moody Church - in our estimation, one of today's premier preachers - shared his conviction of an approaching hostility toward the faith whereby, in America itself, the preaching of the Gospel will be attended by "great suffering."
* * * * * * *
As previously noted, one of the difficulties frequently attendant prophetic pursuit lies in the not infrequent appeal of "insight" more reflective of predetermined surmise than biblical intent. Thus, for example, much present-day teaching concerning Jesus' reply to his Disciples' inquiry: "What shall be the sign of Your coming and of the end of the age?" (Matt. 24:3).
As strange as it may seem, no small irony obtains at this point in that few portions of biblical prophecy are of a more organized, detailed and clearly stated character than that of our Lord's response to the Disciples' question. What, in actuality, did Jesus say?
BASIC OVERVIEW (Matt. 24:4-14)
The end time world, Jesus advised, will witness a series of progressively worsening trends and events. Beginning with the turmoil engendered by religious charlatans who, in preying upon the anxieties of an increasingly apprehensive world, claim to be the returned Christ (Matt. 24:4-5), the intensifying chaos and confusion will be further compounded by political violence, famine and geophysical havoc (earthquakes, etc., vv. 6,7).
Despite all such, the believing community is exhorted to hold steady: "See that you are not frightened, for those things must come to pass" (vs. 6). Not only so, but times of greater desperation are yet to come. Indeed, "all these things are but the beginning of birth pangs" (vs. 8).
The need for stability will become increasingly evidenced in that the Body of Christ will itself be "hated by all nations." Combined with "the increase of wickedness" (NIV), "many will fall away...betray one another...and hate one another." Given such, "most people's love will grow cold" as violence and persecution increasingly characterize the times (vv. 9-12); here note Rev. 20:4-6 in which "the first resurrection" - itself seen by the Pre-tribulation Rapture school as concurrent to Christ's return - includes those martyred for resisting the Antichrist.
Reiterating his warning of verse 5, Jesus again stresses the fact that "many false prophets will arise, and will mislead many" (vs. 11 - an emphasis augmented in the latter portion of his Discourse by the observation that "were it possible, the very elect should be deceived;" vs. 24).
That the believing Church will yet proclaim the "gospel of the kingdom in all the world for a witness to all nations" within such setting becomes particularly significant, for...
"Then shall the end come" (vs. 14).
"THEREFORE..."
"When you therefore (i.e., in light of the foregoing) shall see..." (Matt. 24:15). Simply put: That which follows is designed to grant additional insight into that which has just been shared. As with the first segment of Christ's Discourse (vv. 4-14), and in keeping with the concordance of his reply to the Disciples' question, reference throughout his dissertation is to the believing Church as represented by the Twelve. Given such, "When you therefore shall see..."
The preceding, of course, effectively counters the claim of those adherent the Pre-tribulation Rapture position that the Holy Spirit is withdrawn from the earth in conjunction with the "Rapture of the Church." Given the fact that conversion is a work of the Holy Spirit, this unavoidably places one in the untenable position of explaining the great numbers purportedly being won to Christ during the ensuing Tribulation apart from the presence and dynamic of the Spirit. Might it be that biblical consistency leaves little option to an alternate persuasion at this point? Permit us to so suggest.
+ + + + + + +
In the further development of Christ's introductory outline (vv. 4-14), the spurious "Christs" to which he refers in verse 5 finds climactic expression in that ultimate false claimant to deity, the "Abomination of Desolation" (more commonly identified in current terminology as the Antichrist; vs, 15). Upon this evil personage's ascent to earthly rule, "great tribulation, such as has not occurred since the beginning of the world" ensues. Indeed, "unless those days had been cut short, no life would have been saved; but for the sake of the elect those days shall be cut short." Having established the foregoing, Jesus then proceeds to the focal point of the Disciples' question.
"Immediately after the tribulation of those days" (and subsequent phenomena of darkened skies and terrifying celestial phenomena), "the sign of the Son of Man will appear in the sky...and He will send forth His angels with a great trumpet and they will gather together His elect (again, the Church) from the four winds, from one end of the sky to the other" (vv. 29-31).
Thus the "sign of [Christ's] coming" concerning which the Disciples had made inquiry in Matthew 24:3. (Time and space here preclude our sharing of Paul's further affirmation as to our Lord's return after the the final apostasy and emergence of the "man of lawlessness...the son of destruction" (again, the Antichrist; II Thess. 2:1-5).
At the same time, a concluding word of encouragement:
"He who endures to the end will be saved" (i.e., delivered; Matt. 24:13).
Blessings!
Burl Ratzsch
In a recent radio broadcast, Pastor Erwin Lutzer of Chicago's Moody Church - in our estimation, one of today's premier preachers - shared his conviction of an approaching hostility toward the faith whereby, in America itself, the preaching of the Gospel will be attended by "great suffering."
* * * * * * *
As previously noted, one of the difficulties frequently attendant prophetic pursuit lies in the not infrequent appeal of "insight" more reflective of predetermined surmise than biblical intent. Thus, for example, much present-day teaching concerning Jesus' reply to his Disciples' inquiry: "What shall be the sign of Your coming and of the end of the age?" (Matt. 24:3).
As strange as it may seem, no small irony obtains at this point in that few portions of biblical prophecy are of a more organized, detailed and clearly stated character than that of our Lord's response to the Disciples' question. What, in actuality, did Jesus say?
BASIC OVERVIEW (Matt. 24:4-14)
The end time world, Jesus advised, will witness a series of progressively worsening trends and events. Beginning with the turmoil engendered by religious charlatans who, in preying upon the anxieties of an increasingly apprehensive world, claim to be the returned Christ (Matt. 24:4-5), the intensifying chaos and confusion will be further compounded by political violence, famine and geophysical havoc (earthquakes, etc., vv. 6,7).
Despite all such, the believing community is exhorted to hold steady: "See that you are not frightened, for those things must come to pass" (vs. 6). Not only so, but times of greater desperation are yet to come. Indeed, "all these things are but the beginning of birth pangs" (vs. 8).
The need for stability will become increasingly evidenced in that the Body of Christ will itself be "hated by all nations." Combined with "the increase of wickedness" (NIV), "many will fall away...betray one another...and hate one another." Given such, "most people's love will grow cold" as violence and persecution increasingly characterize the times (vv. 9-12); here note Rev. 20:4-6 in which "the first resurrection" - itself seen by the Pre-tribulation Rapture school as concurrent to Christ's return - includes those martyred for resisting the Antichrist.
Reiterating his warning of verse 5, Jesus again stresses the fact that "many false prophets will arise, and will mislead many" (vs. 11 - an emphasis augmented in the latter portion of his Discourse by the observation that "were it possible, the very elect should be deceived;" vs. 24).
That the believing Church will yet proclaim the "gospel of the kingdom in all the world for a witness to all nations" within such setting becomes particularly significant, for...
"Then shall the end come" (vs. 14).
"THEREFORE..."
"When you therefore (i.e., in light of the foregoing) shall see..." (Matt. 24:15). Simply put: That which follows is designed to grant additional insight into that which has just been shared. As with the first segment of Christ's Discourse (vv. 4-14), and in keeping with the concordance of his reply to the Disciples' question, reference throughout his dissertation is to the believing Church as represented by the Twelve. Given such, "When you therefore shall see..."
The preceding, of course, effectively counters the claim of those adherent the Pre-tribulation Rapture position that the Holy Spirit is withdrawn from the earth in conjunction with the "Rapture of the Church." Given the fact that conversion is a work of the Holy Spirit, this unavoidably places one in the untenable position of explaining the great numbers purportedly being won to Christ during the ensuing Tribulation apart from the presence and dynamic of the Spirit. Might it be that biblical consistency leaves little option to an alternate persuasion at this point? Permit us to so suggest.
+ + + + + + +
In the further development of Christ's introductory outline (vv. 4-14), the spurious "Christs" to which he refers in verse 5 finds climactic expression in that ultimate false claimant to deity, the "Abomination of Desolation" (more commonly identified in current terminology as the Antichrist; vs, 15). Upon this evil personage's ascent to earthly rule, "great tribulation, such as has not occurred since the beginning of the world" ensues. Indeed, "unless those days had been cut short, no life would have been saved; but for the sake of the elect those days shall be cut short." Having established the foregoing, Jesus then proceeds to the focal point of the Disciples' question.
"Immediately after the tribulation of those days" (and subsequent phenomena of darkened skies and terrifying celestial phenomena), "the sign of the Son of Man will appear in the sky...and He will send forth His angels with a great trumpet and they will gather together His elect (again, the Church) from the four winds, from one end of the sky to the other" (vv. 29-31).
Thus the "sign of [Christ's] coming" concerning which the Disciples had made inquiry in Matthew 24:3. (Time and space here preclude our sharing of Paul's further affirmation as to our Lord's return after the the final apostasy and emergence of the "man of lawlessness...the son of destruction" (again, the Antichrist; II Thess. 2:1-5).
At the same time, a concluding word of encouragement:
"He who endures to the end will be saved" (i.e., delivered; Matt. 24:13).
Blessings!
Burl Ratzsch
Saturday, July 30, 2011
"MIDNIGHT CRY"
"At midnight there was a shout, 'Behold the bridegroom! Come out to meet him'" (Matt. 25:6 NASB).
Few, obviously, would intentionally question our Lord's stated outline of end time trends and developments (Olivet Discourse, Matt. 24). It is thus to our loss that conjectural assumption has frequently taken precedence over that which he sought to convey. For example:
"THE GROOM IS HERE!" (Matt. 25:6 NAB).
As recently noted ("Food for Thought," 07-23), considerable importance inheres the two-fold nature of the Disciples' question concerning "the sign of Your coming and of the end of the age" (not "world" as per KJV; Matt. 24:3). That they viewed Christ's coming (or return - see preceding post)and the end of the age as synchronous (concurrent) is obvious - such, of course, precluding the seven year interlude of much popular proposal. That Jesus did not seek to alter the apostles' perspective in this regard, but himself addressed their query from such point of reference becomes profoundly significant.
It is also important that in our Lord's reply to their question, not only does "the sign of the Son of Man" (vv. 30-31)appear subsequent to the "signs of the times" (vv. 4-28), but that the celestial portents and trumpet call by which his elect are summoned occurs "immediately after the tribulation of those days" (vv. 29-31). As seen in verses 21 and 22, Jesus here utilizes the term "tribulation" in a sense inclusive of the age-concluding seven year time frame. This then sets the stage for his Parable of the Virgins that follows.
As in all cultural settings, marriage in our Lord's time followed an established pattern. First claiming his bride and observing the requisite observances at her home, the groom then returned with her to his own residence from which, upon his approach, waiting friends went forth in high spirits to meet him. This was the setting for Jesus' Parable of the Virgins in which his emphasis centered upon the "sign" (i.e., signal indication) of the groom's arrival (Matt. 25:1-13). As such, it represented a scenario with which his listeners were quite familiar.
In Paul's enlargement upon this parable, we are further informed that upon Christ's return, those having departed this life in the faith return with him, as such constituting his Bride in its larger sense (I Thess. 3:13; 4:14). Rising to meet him, "we who are alive and remain" (vs. 17) correspond to the waiting friends who, upon the groom's heralded arrival, go forth to greet and welcome him.
Together, Christ and his Bride (those returning with him together with those having gone forth to meet him) then proceed to that site from which, at his Ascension, leave had been taken of the believing community: "You heard me say, 'I am going away and I am coming back to you;'" (John 14:28 NIV; see Zech. 14:4; Acts 1:12; Luke 24:50). Once Jesus' parable and Paul's expansion upon its intent are understood, prophetic preview increasingly inclines to a clarification of meaning and objective - particularly in terms of "we who are alive and remain."
The present lack of familiarity with biblical era custom has tended to obscure the parable's design in other ways as well. Thus, for example, the frequent misidentification of those anticipating the groom's arrival as "Christ's Bride awaiting a Rapture call to heaven." Much to the contrary, the bridegroom does not return for the purpose of conveying either Bride or waiting friends to some far distant destination. Nor has it been their intention to join him on any such journey. The purpose of his waiting friends' having gone forth has been rather "to meet him" in welcome and greeting (again, Matt. 25:6).
As similarly portrayed in Christ's Parable of the Talents with which that of the Virgins is followed (Matt. 25:14-30), our Lord's return to the believing community is a recurring theme of Scripture. Thus also the Parable of the Nobleman who, upon having journeyed to a distant country in the interests of being crowned king (a not uncommon practice under imperial Roman rule), returns - not that he might spirit his subjects away, but rather that in establishing his reign they might share in its administration (Luke 19:12-27; cf. Luke 12:35-37; see also II Tim. 2:12; Rev. 5:10; 20:6).
Simply stated, Scripture is notably lacking of any suggestion that the living and prepared are transported elsewhere or that they return with the groom (master or nobleman, as the symbolism may require) to the location from which he has just arrived. Such not only violates Jesus' own portrayal of his return, but reconfigures the event so as to focus, not on the coming of the bridegroom but rather alleged departure of his friends.
Herein lies the source of much present confusion.
Burl Ratzsch
Few, obviously, would intentionally question our Lord's stated outline of end time trends and developments (Olivet Discourse, Matt. 24). It is thus to our loss that conjectural assumption has frequently taken precedence over that which he sought to convey. For example:
"THE GROOM IS HERE!" (Matt. 25:6 NAB).
As recently noted ("Food for Thought," 07-23), considerable importance inheres the two-fold nature of the Disciples' question concerning "the sign of Your coming and of the end of the age" (not "world" as per KJV; Matt. 24:3). That they viewed Christ's coming (or return - see preceding post)and the end of the age as synchronous (concurrent) is obvious - such, of course, precluding the seven year interlude of much popular proposal. That Jesus did not seek to alter the apostles' perspective in this regard, but himself addressed their query from such point of reference becomes profoundly significant.
It is also important that in our Lord's reply to their question, not only does "the sign of the Son of Man" (vv. 30-31)appear subsequent to the "signs of the times" (vv. 4-28), but that the celestial portents and trumpet call by which his elect are summoned occurs "immediately after the tribulation of those days" (vv. 29-31). As seen in verses 21 and 22, Jesus here utilizes the term "tribulation" in a sense inclusive of the age-concluding seven year time frame. This then sets the stage for his Parable of the Virgins that follows.
As in all cultural settings, marriage in our Lord's time followed an established pattern. First claiming his bride and observing the requisite observances at her home, the groom then returned with her to his own residence from which, upon his approach, waiting friends went forth in high spirits to meet him. This was the setting for Jesus' Parable of the Virgins in which his emphasis centered upon the "sign" (i.e., signal indication) of the groom's arrival (Matt. 25:1-13). As such, it represented a scenario with which his listeners were quite familiar.
In Paul's enlargement upon this parable, we are further informed that upon Christ's return, those having departed this life in the faith return with him, as such constituting his Bride in its larger sense (I Thess. 3:13; 4:14). Rising to meet him, "we who are alive and remain" (vs. 17) correspond to the waiting friends who, upon the groom's heralded arrival, go forth to greet and welcome him.
Together, Christ and his Bride (those returning with him together with those having gone forth to meet him) then proceed to that site from which, at his Ascension, leave had been taken of the believing community: "You heard me say, 'I am going away and I am coming back to you;'" (John 14:28 NIV; see Zech. 14:4; Acts 1:12; Luke 24:50). Once Jesus' parable and Paul's expansion upon its intent are understood, prophetic preview increasingly inclines to a clarification of meaning and objective - particularly in terms of "we who are alive and remain."
The present lack of familiarity with biblical era custom has tended to obscure the parable's design in other ways as well. Thus, for example, the frequent misidentification of those anticipating the groom's arrival as "Christ's Bride awaiting a Rapture call to heaven." Much to the contrary, the bridegroom does not return for the purpose of conveying either Bride or waiting friends to some far distant destination. Nor has it been their intention to join him on any such journey. The purpose of his waiting friends' having gone forth has been rather "to meet him" in welcome and greeting (again, Matt. 25:6).
As similarly portrayed in Christ's Parable of the Talents with which that of the Virgins is followed (Matt. 25:14-30), our Lord's return to the believing community is a recurring theme of Scripture. Thus also the Parable of the Nobleman who, upon having journeyed to a distant country in the interests of being crowned king (a not uncommon practice under imperial Roman rule), returns - not that he might spirit his subjects away, but rather that in establishing his reign they might share in its administration (Luke 19:12-27; cf. Luke 12:35-37; see also II Tim. 2:12; Rev. 5:10; 20:6).
Simply stated, Scripture is notably lacking of any suggestion that the living and prepared are transported elsewhere or that they return with the groom (master or nobleman, as the symbolism may require) to the location from which he has just arrived. Such not only violates Jesus' own portrayal of his return, but reconfigures the event so as to focus, not on the coming of the bridegroom but rather alleged departure of his friends.
Herein lies the source of much present confusion.
Burl Ratzsch
Saturday, July 23, 2011
FOOD FOR THOUGHT
Some time ago we expressed our intention of providing a brief listing of biblical references precluding the frequent "two-phased" thesis of "Pre-trib" eschatology - wherein Christ first returns to Rapture (i.e., translate) the Church to heaven, followed some seven years later by the "day of the Lord" wherein he comes in might and power to overthrow the world's ruling powers and to establish his own earthly kingdom of peace and righteousness.
It should first be noted that one's eschatology (doctrine of last things), while obviously important, does not, in and of itself, constitute the litmus test of orthodoxy. To make it so is to violate that ultimate standard of measure as defined in one's having been accepted by the Father (Rom. 14:3). At the same time, the following should be seen as profoundly and increasingly significant.
That our Lord's return and his coming constitute a singular, inclusive event as opposed to the two-phased proposal of much present teaching is to be seen, for example in:
1. The simultaneity of Christ's going forth to "judge and make war" and to raise the righteous dead in "the first resurrection" (Rev. 19:11-20:5). There is no seven year interval;
2. The simultaneous outpouring of judgment upon the wicked and deliverance of the righteous "in that day" (singular; Mal. 3:17-4:3);
3. The "growing together until the harvest" of both wheat and tares (Matt. 13:24-30);
4. Separation of the wicked from the just - not at a preceding Rapture but "at the end of the age" (Matt. 13:40-43; 47-50);
5. The issuance of rewards and meting out of punishment as a singular occurrence upon the Master's return (Matt. 25:14-30);
6. The simultaneity of recompence "to every man" at Christ's "coming in the glory of his Father with his angels" (Matt. 17:27; cf. Rev. 22:12);
7. The imminence of the believers "redemption" concurrent to men's "hearts fail[ing] for fear" at the "shaking" of heavenly powers and in "apprehension of the things coming upon the world" (Luke 21:16oo-28). The scene is not post-Rapture;
8. The acknowledgement of those confessing Christ and disavowal of those denying him concurrent to his "com[ing] in the glory of the Father" (Luke 9:27; 12:8-9; Matt. 10:32-33; Mark 8:38);
9. Paul's declaration that "When Christ, who is our life shall appear, then shall you also appear with Him in glory" - not seven years subsequent (Col. 3:4);
10. Paul's reiterative equation of the believer's "blessed hope" with the "appearing in glory of God and our Savior Jesus Christ" (Titus 2:13);
11. The granting of "relief" ("rest," KJV) to believers (Paul himself included, vs. 7) "when the Lord Jesus shall be revealed...in flaming fire dealing out retribution to those who do not know God" (II Thess. 1:6-10). Here again, the two-phased proposal fails totally of biblical time line concurrence.
12. Our Lord's failure to correct the Disciples' misconception as to the simultaneity of his return and end of the age had his intention and design been otherwise. Further note Christ's own confirming reference to a singular "sign" (Matt. 24:30) as opposed to a necessary use of plurality ("signs") had his point of reference been variant that of the Twelve (vs. 3).
Two final questions will here suffice:
1. If, as per Pre-tribulation eschatology, the Antichrist appears only after the Church has been translated to heaven, how then might the "first resurrection" (itself seen by Pre-trib as concurrent to the Rapture) include those having been martyred for resisting the Antichrist and refusing his mark (Rev. 20:4-6)?
2. If "the day of the Lord" refers to Christ's subsequent coming in might and authority to overthrow the world's ruling powers, how then to explain Paul's exhortation to the Thessalonian believers (here defined as "sons of light and sons of the day"; I Thess. 5:2-6) that they maintain an ongoing state of preparedness in anticipation of "that day" (again, "the day of the Lord," vs. 3) - given the fact that Christ would have already returned for the Church some seven years prior?
Simply stated, Days of testing lie ahead.>"But he that shall endure unto the end, the same shall be saved" (i.e., delivered; Matt. 24:13).
Blessings,
Burl Ratzsch
It should first be noted that one's eschatology (doctrine of last things), while obviously important, does not, in and of itself, constitute the litmus test of orthodoxy. To make it so is to violate that ultimate standard of measure as defined in one's having been accepted by the Father (Rom. 14:3). At the same time, the following should be seen as profoundly and increasingly significant.
That our Lord's return and his coming constitute a singular, inclusive event as opposed to the two-phased proposal of much present teaching is to be seen, for example in:
1. The simultaneity of Christ's going forth to "judge and make war" and to raise the righteous dead in "the first resurrection" (Rev. 19:11-20:5). There is no seven year interval;
2. The simultaneous outpouring of judgment upon the wicked and deliverance of the righteous "in that day" (singular; Mal. 3:17-4:3);
3. The "growing together until the harvest" of both wheat and tares (Matt. 13:24-30);
4. Separation of the wicked from the just - not at a preceding Rapture but "at the end of the age" (Matt. 13:40-43; 47-50);
5. The issuance of rewards and meting out of punishment as a singular occurrence upon the Master's return (Matt. 25:14-30);
6. The simultaneity of recompence "to every man" at Christ's "coming in the glory of his Father with his angels" (Matt. 17:27; cf. Rev. 22:12);
7. The imminence of the believers "redemption" concurrent to men's "hearts fail[ing] for fear" at the "shaking" of heavenly powers and in "apprehension of the things coming upon the world" (Luke 21:16oo-28). The scene is not post-Rapture;
8. The acknowledgement of those confessing Christ and disavowal of those denying him concurrent to his "com[ing] in the glory of the Father" (Luke 9:27; 12:8-9; Matt. 10:32-33; Mark 8:38);
9. Paul's declaration that "When Christ, who is our life shall appear, then shall you also appear with Him in glory" - not seven years subsequent (Col. 3:4);
10. Paul's reiterative equation of the believer's "blessed hope" with the "appearing in glory of God and our Savior Jesus Christ" (Titus 2:13);
11. The granting of "relief" ("rest," KJV) to believers (Paul himself included, vs. 7) "when the Lord Jesus shall be revealed...in flaming fire dealing out retribution to those who do not know God" (II Thess. 1:6-10). Here again, the two-phased proposal fails totally of biblical time line concurrence.
12. Our Lord's failure to correct the Disciples' misconception as to the simultaneity of his return and end of the age had his intention and design been otherwise. Further note Christ's own confirming reference to a singular "sign" (Matt. 24:30) as opposed to a necessary use of plurality ("signs") had his point of reference been variant that of the Twelve (vs. 3).
Two final questions will here suffice:
1. If, as per Pre-tribulation eschatology, the Antichrist appears only after the Church has been translated to heaven, how then might the "first resurrection" (itself seen by Pre-trib as concurrent to the Rapture) include those having been martyred for resisting the Antichrist and refusing his mark (Rev. 20:4-6)?
2. If "the day of the Lord" refers to Christ's subsequent coming in might and authority to overthrow the world's ruling powers, how then to explain Paul's exhortation to the Thessalonian believers (here defined as "sons of light and sons of the day"; I Thess. 5:2-6) that they maintain an ongoing state of preparedness in anticipation of "that day" (again, "the day of the Lord," vs. 3) - given the fact that Christ would have already returned for the Church some seven years prior?
Simply stated, Days of testing lie ahead.
Blessings,
Burl Ratzsch
Saturday, July 16, 2011
FAITH, REASON AND RATIONALE
IN TERMS OF both meaning and objective, the life of faith is to reflect a "wisdom from above" (I Cor. 1:17-2:14; James 3:17). At the same time, God's gift of reason can often serve the interests of that wisdom. As one of our Bible College professors was wont to observe, "When Christ takes our sins, he does not take our sense."
Scripture offers numerous illustrations of the point. "The Sabbath was made for man," Jesus once declared, "and not man for the Sabbath" (Mark 2:27). In other words, meaningful purpose inheres that which God ordains. It is not, nor has it ever been, His design to arbitrarily create rules for mere rule's sake. For all their vaunted "holiness," the Pharisees typically missed this point.
Nor has today's Church always been immune to confusions of this nature. Some of us readily recall when, within some religious circles, one of the marks of valid "spirituality" lay in the fact that their women did not wear shoes with the toes cut out. (No, this is not a joke. Despite a certain inclination to the contrary, we shall not further belabor the point with a litany of additional meaningless legalisms.)
On another occasion, Jesus found the exercise of reason useful in defending his having healed a man on the Sabbath: "Is it lawful on the Sabbath to do good, or to do evil; to save life, or to destroy it?" (Luke 7:9). In association with this episode, Matthew notes Jesus' further appeal to logic in that if Sabbath-related restriction can be suspended for the sake of a sheep in need, "of how much more value then is a man than a sheep?" (Matt. 12:11,12).
In writing the believers at Corinth, Paul likewise addressed the issue of rationale. Some of their church's newer converts were yet struggling with the "pull" of recently renounced paganism. For those solidly grounded in the faith, such days and difficulties were but a memory. That the immediate culture and its idolatrous underpinnings permeated all aspects of contemporary life and involvement, including the market place's practice of selling food earlier offered to idols, did little to undermine their faith. For those yet battling established societal influences, however, the matter could present a serious challenge. How then to define the Church's needful response?
Paul's answer: "Use common sense!" (I Cor. 10:19-33). For the believer to participate in idolatrous feasts would obviously contradict his professed commitment to Christ. Furthermore, his so doing might well jeopardize the weaker brother's sense of courage and resolve. Logically, the believer should here abstain. On the other hand, when purchasing groceries at the local market, or when an invited guest at another's home, one should not create - nor seek to create - an issue over whether the dinner roast came from the local pagan temple by way of the meat market.
The objective here was not one of countenancing compromise in relation to essentials. There would be more than ample opportunity for the Corinthian believers to take a stand on matters vital to the faith. At the same time, there are areas wherein logic itself should provide a sense of direction.
One final point: In the traditional Jewish confession of faith( i.e., the "Shema") one was to "love the LORD his God with all his heart, soul and strength"(Deut. 6:5). In Christ's New Testament recitation of this charge, it is profoundly significant that he also included "loving the LORD with one's "mind" (Matt. 22:37; Mark 12:30; Luke 10:27.
We should not be surprised for, as earlier noted: In taking our sins, Christ did not take our sense.
Burl Ratzsch
Scripture offers numerous illustrations of the point. "The Sabbath was made for man," Jesus once declared, "and not man for the Sabbath" (Mark 2:27). In other words, meaningful purpose inheres that which God ordains. It is not, nor has it ever been, His design to arbitrarily create rules for mere rule's sake. For all their vaunted "holiness," the Pharisees typically missed this point.
Nor has today's Church always been immune to confusions of this nature. Some of us readily recall when, within some religious circles, one of the marks of valid "spirituality" lay in the fact that their women did not wear shoes with the toes cut out. (No, this is not a joke. Despite a certain inclination to the contrary, we shall not further belabor the point with a litany of additional meaningless legalisms.)
On another occasion, Jesus found the exercise of reason useful in defending his having healed a man on the Sabbath: "Is it lawful on the Sabbath to do good, or to do evil; to save life, or to destroy it?" (Luke 7:9). In association with this episode, Matthew notes Jesus' further appeal to logic in that if Sabbath-related restriction can be suspended for the sake of a sheep in need, "of how much more value then is a man than a sheep?" (Matt. 12:11,12).
In writing the believers at Corinth, Paul likewise addressed the issue of rationale. Some of their church's newer converts were yet struggling with the "pull" of recently renounced paganism. For those solidly grounded in the faith, such days and difficulties were but a memory. That the immediate culture and its idolatrous underpinnings permeated all aspects of contemporary life and involvement, including the market place's practice of selling food earlier offered to idols, did little to undermine their faith. For those yet battling established societal influences, however, the matter could present a serious challenge. How then to define the Church's needful response?
Paul's answer: "Use common sense!" (I Cor. 10:19-33). For the believer to participate in idolatrous feasts would obviously contradict his professed commitment to Christ. Furthermore, his so doing might well jeopardize the weaker brother's sense of courage and resolve. Logically, the believer should here abstain. On the other hand, when purchasing groceries at the local market, or when an invited guest at another's home, one should not create - nor seek to create - an issue over whether the dinner roast came from the local pagan temple by way of the meat market.
The objective here was not one of countenancing compromise in relation to essentials. There would be more than ample opportunity for the Corinthian believers to take a stand on matters vital to the faith. At the same time, there are areas wherein logic itself should provide a sense of direction.
One final point: In the traditional Jewish confession of faith( i.e., the "Shema") one was to "love the LORD his God with all his heart, soul and strength"(Deut. 6:5). In Christ's New Testament recitation of this charge, it is profoundly significant that he also included "loving the LORD with one's "mind" (Matt. 22:37; Mark 12:30; Luke 10:27.
We should not be surprised for, as earlier noted: In taking our sins, Christ did not take our sense.
Burl Ratzsch
Sunday, July 10, 2011
"TIMES OF REFRESHING"
"...in order that times of refreshing may come from the presence of the Lord" (Acts 3:19).
The growing consciousness within the community of faith as to the need for spiritual revitalization is encouraging. Before enlarging on the point at large, however, the following merits our consideration.
In and of itself the Church neither generates nor induces meaningful renewal. For despite the endless array of "how to" schemes, programs and strategies, there are no prescriptive formulae whereby a viable awakening can be humanly initiated. Indeed, "Except the Lord build the house, they labor in vain that build it" (Psa. 127:1).
Should the preceding be questioned, one need only provide an objective example of revival having so come about. We well recall, for example, the 1972 pronouncement of a well known
denomination that they were declaring the following year a "year of revival" in their churches. (Remember the great and widespread revivals of 1973? Neither does anyone else.) As per the commonly sung hymn: "O Holy Ghost, revival comes from Thee." Simply stated, we are not He.
At this juncture, II Chronicles 7:14 ("If my people who are called by my name will humble themselves and pray, and seek My face and turn from their wicked ways, then will I hear from heaven and will forgive their sin, and will heal their land") is oftentimes cited as constituting a formulaic blueprint for inducing bona fide renewal.
What is typically overlooked at this point is that the preceding pledge was given within the context of God's having first reached out to His people (in this instance via the avenue of punitive chastening; see preceding verse 13) in an appeal for their return to righteousness and spiritual integrity.
Despite the preceding, one need not search far to learn that "the key to revival" is, in fact, quite simple, requiring only that we follow the "five point program" of II Chronicles 7:14. This obviously inclines toward the concept encountered in more than a few religious philosophies wherein one need only "push the right buttons" and "dial in the right numbers" to effectively "turn God on." Various biblical pronouncements of alternate perspective might here be offered, but for now the following will suffice.
Notwithstanding his innate divinity, our Lord functioned in life and ministry as a human being. Hence the significance of his statement: "Truly, truly, I say to you, the Son can do nothing of Himself, unless it is something he sees the Father doing: for whatever the Father does, these things the Son also does in like manner" (John 5:9).
Simply restated: That which transpires within the realm of divine manifestation finds its source, first of all, in the ordained will of God - to which the believer's role then becomes that of obedienct response to the Spirit's leading and enablement.
Luke reiterates this principle in recounting Christ's healing of the paralytic (Luke 5:18-26). In keeping with the underlying character of his ministry, Jesus' action at this point was in consequence of "the power of the Lord [being] present for him to heal" (vs. 17). The attendant anointing (i.e., spiritual presence and dynamic) was not something he had programmed, "worked up" or, in following some detailed outline, learned how to effect.
As further seen in II Chronicles, the foregoing principle similarly applies to spiritual renewal. Following the greatest revival of Old Testament account, "King Hezekiah and all the people rejoiced that God had prepared the people" (KJV); or as rendered elsewhere: "over what God had prepared for the people" (NASB); "at what God had brought about for the people" (NIV); or again, "at what God had reestablished for the people" (NAB), etc.
Of similar emphasis in his sermon at Pentecost, Peter called upon the assembled crowd for a meaningfully valid commitment "in order that times of refreshing(restoration and renewal)may come from the presence of the Lord" (Acts 3:19).
The underlying point here is that to the degree wherein the believing community responds to the leading of the Spirit, God's involvement in the whole is likewise to be recognized. (Note, for example, His role in granting the vital requisite of repentance; e.g., Acts 5:31; 11:18; II Tim. 2:25). Apart from such awareness, the issue can, and at times unwittingly becomes, one of whether we are responding to the move of the Spirit, or are seeking rather to incite the Spirit's response to our outlined programs, designs and procedures.
As with the Psalmist, our hearts similarly cry: "Wilt thou not Thyself revive us again, that Thy people may rejoice in Thee?" (Psa. 85:6 NASB). The implications here become three fold:
1. A continued seeking of God for revival
2. Personal commitment to humility, prayer and righteousness (II Chron. 7:14)
3. Ongoing obedience to the leading of the Spirit in our Church, our community and our lives.
For, "To him who has shall more be given" (Matt. 13:12).
Burl Ratzsch
The growing consciousness within the community of faith as to the need for spiritual revitalization is encouraging. Before enlarging on the point at large, however, the following merits our consideration.
In and of itself the Church neither generates nor induces meaningful renewal. For despite the endless array of "how to" schemes, programs and strategies, there are no prescriptive formulae whereby a viable awakening can be humanly initiated. Indeed, "Except the Lord build the house, they labor in vain that build it" (Psa. 127:1).
Should the preceding be questioned, one need only provide an objective example of revival having so come about. We well recall, for example, the 1972 pronouncement of a well known
denomination that they were declaring the following year a "year of revival" in their churches. (Remember the great and widespread revivals of 1973? Neither does anyone else.) As per the commonly sung hymn: "O Holy Ghost, revival comes from Thee." Simply stated, we are not He.
At this juncture, II Chronicles 7:14 ("If my people who are called by my name will humble themselves and pray, and seek My face and turn from their wicked ways, then will I hear from heaven and will forgive their sin, and will heal their land") is oftentimes cited as constituting a formulaic blueprint for inducing bona fide renewal.
What is typically overlooked at this point is that the preceding pledge was given within the context of God's having first reached out to His people (in this instance via the avenue of punitive chastening; see preceding verse 13) in an appeal for their return to righteousness and spiritual integrity.
Despite the preceding, one need not search far to learn that "the key to revival" is, in fact, quite simple, requiring only that we follow the "five point program" of II Chronicles 7:14. This obviously inclines toward the concept encountered in more than a few religious philosophies wherein one need only "push the right buttons" and "dial in the right numbers" to effectively "turn God on." Various biblical pronouncements of alternate perspective might here be offered, but for now the following will suffice.
Notwithstanding his innate divinity, our Lord functioned in life and ministry as a human being. Hence the significance of his statement: "Truly, truly, I say to you, the Son can do nothing of Himself, unless it is something he sees the Father doing: for whatever the Father does, these things the Son also does in like manner" (John 5:9).
Simply restated: That which transpires within the realm of divine manifestation finds its source, first of all, in the ordained will of God - to which the believer's role then becomes that of obedienct response to the Spirit's leading and enablement.
Luke reiterates this principle in recounting Christ's healing of the paralytic (Luke 5:18-26). In keeping with the underlying character of his ministry, Jesus' action at this point was in consequence of "the power of the Lord [being] present for him to heal" (vs. 17). The attendant anointing (i.e., spiritual presence and dynamic) was not something he had programmed, "worked up" or, in following some detailed outline, learned how to effect.
As further seen in II Chronicles, the foregoing principle similarly applies to spiritual renewal. Following the greatest revival of Old Testament account, "King Hezekiah and all the people rejoiced that God had prepared the people" (KJV); or as rendered elsewhere: "over what God had prepared for the people" (NASB); "at what God had brought about for the people" (NIV); or again, "at what God had reestablished for the people" (NAB), etc.
Of similar emphasis in his sermon at Pentecost, Peter called upon the assembled crowd for a meaningfully valid commitment "in order that times of refreshing(restoration and renewal)may come from the presence of the Lord" (Acts 3:19).
The underlying point here is that to the degree wherein the believing community responds to the leading of the Spirit, God's involvement in the whole is likewise to be recognized. (Note, for example, His role in granting the vital requisite of repentance; e.g., Acts 5:31; 11:18; II Tim. 2:25). Apart from such awareness, the issue can, and at times unwittingly becomes, one of whether we are responding to the move of the Spirit, or are seeking rather to incite the Spirit's response to our outlined programs, designs and procedures.
As with the Psalmist, our hearts similarly cry: "Wilt thou not Thyself revive us again, that Thy people may rejoice in Thee?" (Psa. 85:6 NASB). The implications here become three fold:
1. A continued seeking of God for revival
2. Personal commitment to humility, prayer and righteousness (II Chron. 7:14)
3. Ongoing obedience to the leading of the Spirit in our Church, our community and our lives.
For, "To him who has shall more be given" (Matt. 13:12).
Burl Ratzsch
Sunday, July 03, 2011
"BLESSING OF THE UPRIGHT"
Marvin Olasky was at one time a card carrying communist. Today he is a committed Christian and Editor in Chief of the politically and religiously conservative news magazine WORLD. Known for his discerning analyses of present day concerns, Olasky, when deeming it useful, is not adverse to illustrating his theses by means of objective humor. For example:
Sherlock Holmes, the celebrated detective of fictional fame and his assistant, Dr. Watson (frequent recipient of Holmes' slightly acerbic, "Elementary, my dear Watson!") decided to camp out. Upon pitching their tent, they then retired for the night.
Early the next morning, Holmes shook Watson awake and demanded, "Tell me, Watson, what do you see?" To which Watson intoned: "I see a beautiful sunrise, forested hills on the horizon, and white clouds floating in an azure sky."
"Idiot," fumed Holmes; "while we were sleeping, someone stole our tent!"
One need not be of profound intellect to grasp the sense - politically and religiously - of Olasky's "parable." Nor, given our present state of affairs, should it prove difficult to grasp the inter-relational aspects of both realms. We would nonetheless suggest a frequent shortfall at this point.
To illustrate: Biblically defined, a positive dynamic attends the presence of the godly - hence the two-fold thrust of Solomon's observation that "by the blessing of the upright, the city is exalted" (Prov. 11:11).
In one form or another, the preceding principle finds demonstration in various accounts of Scripture. Should ten righteous be found in Sodom the city will be spared (Gen. 18:32); the nation of Israel remains free from Philistine incursion so long as Samuel is alive and present (I Sam. 7:13); two hundred and seventy-six lives are spared at sea by virtue of Paul's being there (Acts 27:24), etc.
On another occasion, however, the prophet Ezekiel was commissioned to warn Israel as to the danger of drifting beyond a point of no return. In the event of such, the Lord continued, the presence of such worthies as Noah, Daniel and Job would have no effect beyond that of their own standing in divine favor (Ezek. 14:14,20). Might it be that as a nation we are nearing such point?
To summarize: Until the time wherein a line has been crossed (again Ezek. 14; cf. also John 9:4: "the night comes"), the Church has a role to fill in terms of not only spiritual and socially charitable witness - vital though that is - but also by the dynamic of its presence.
For, "by the blessing of the upright the city is exalted."
Burl Ratzsch
Sherlock Holmes, the celebrated detective of fictional fame and his assistant, Dr. Watson (frequent recipient of Holmes' slightly acerbic, "Elementary, my dear Watson!") decided to camp out. Upon pitching their tent, they then retired for the night.
Early the next morning, Holmes shook Watson awake and demanded, "Tell me, Watson, what do you see?" To which Watson intoned: "I see a beautiful sunrise, forested hills on the horizon, and white clouds floating in an azure sky."
"Idiot," fumed Holmes; "while we were sleeping, someone stole our tent!"
One need not be of profound intellect to grasp the sense - politically and religiously - of Olasky's "parable." Nor, given our present state of affairs, should it prove difficult to grasp the inter-relational aspects of both realms. We would nonetheless suggest a frequent shortfall at this point.
To illustrate: Biblically defined, a positive dynamic attends the presence of the godly - hence the two-fold thrust of Solomon's observation that "by the blessing of the upright, the city is exalted" (Prov. 11:11).
In one form or another, the preceding principle finds demonstration in various accounts of Scripture. Should ten righteous be found in Sodom the city will be spared (Gen. 18:32); the nation of Israel remains free from Philistine incursion so long as Samuel is alive and present (I Sam. 7:13); two hundred and seventy-six lives are spared at sea by virtue of Paul's being there (Acts 27:24), etc.
On another occasion, however, the prophet Ezekiel was commissioned to warn Israel as to the danger of drifting beyond a point of no return. In the event of such, the Lord continued, the presence of such worthies as Noah, Daniel and Job would have no effect beyond that of their own standing in divine favor (Ezek. 14:14,20). Might it be that as a nation we are nearing such point?
To summarize: Until the time wherein a line has been crossed (again Ezek. 14; cf. also John 9:4: "the night comes"), the Church has a role to fill in terms of not only spiritual and socially charitable witness - vital though that is - but also by the dynamic of its presence.
For, "by the blessing of the upright the city is exalted."
Burl Ratzsch
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