Posts Tagged ‘prophets’
Part 3: What the Church Needs. Now.
We've been taking the last Sunday of each month the past couple of months to visit other churches in our area. This, in conjunction with our travels to preach in various churches, gives us the opportunity to see how the Lord is working in our part of the world.
It appears, from what we can tell, that God is working in one of two ways. On the one hand, there are struggling, dying, small churches dotting the land around us. They are congregations full of few generations (which is a nice way of saying that they are filled with older people who have never left the small town where they were born). There's nothing particularly fancy about these churches. They still have fellowship dinners–carry-in–and sing songs from a hymn book. They still do traditional things like read Scripture as a call to worship and clutter up the spirit of worship with strange meditations before communion and too many announcements.
Yet these churches plod on day after day. They turn over their preacher every couple of years and operate on significantly small budgets. But they are still here, alive, and contributing to the Kingdom of God, in some way, right where they are. They wield very little power in this world. Yet here they are still here–living, breathing, and worshiping.
On the other hand, there are what I call hip churches. They are large and have virtually cut themselves off from anything resembling tradition. Their preacher is young and doesn't own a suit. They are spread out over large areas and consume a lot of resources. Their buildings are new and ergonomic. Everything is a production. The music is loud and modern and has a lot to do with singing about how great our problems are in this world and how God is somehow greater if we just open our eyes and see. These churches wield a lot of power and influence in the world precisely because they are so large.
And they too are here. They press on every day and face problems that are proportional to their size. Every church has problems and really it's simply a matter of size that determines the nature of the problem and solutions. They have large budgets and I suppose this might be one of the problems they face: how do we keep people interested and the money flowing? They are, nevertheless, here and they, too, are contributing to the advancement of God's kingdom–sometimes in spite of themselves–but here they are: living, breathing, and worshiping.
In Mark 1, we have seen that Mark had something to say to the church about preaching and repentance. In this third post of my short series, I'd like to look briefly at what he says about power. Here's what John the baptist said, "After me comes the one more powerful than I, the thongs of whose sandals I am not worthy to stoop down and untie. I baptize you with water, but he will baptize you with the Holy Spirit."
If I hear him, and I think I do, he is saying something like this: the One who comes after me will not only come in power but he will also empower you. Now it could be that John was talking to the individuals in his audience that day and probably was, but it could also be, and I think it is more likely, that Mark has him speaking to us, the Church in every generation who reads this verse. After all, these words were recorded for us and we read them. Right? So I suspect that even though these words were uttered a long while ago by a preacher we would surely not listen to then any more than now, the words nevertheless mean something to us or at least should.
I also noticed this: John makes a connection between power, baptism, and the Spirit in verse 7-8 and then in verse 9-11 he makes another connection between power, crucifixion, and Jesus. Here's how I see this. Mark uses a word in verse 10 when Jesus is baptized that our Bible's have translated 'ripped' or 'torn.' There's nothing particularly fancy about this word in Greek. We sometimes transliterate it as 'schism.' The interesting thing about this word, though, is that Mark only uses it's verb form two times. Once, here in Mark 1:10 at Jesus' baptism and again in Mark 15:38–at Jesus' crucifixion: "The curtain in the temple was torn in two from top to bottom." So, if I hear Mark, and I think I do, he is saying there is a serious connection between this Jesus who comes in power, who baptizes us in the Holy Spirit, and his crucifixion.
The crucifixion and the necessary resurrection are both a part of this powerful arrival of the Spirit of power.
Here's my point: this is what John the baptist preached. Look what Mark wrote: And this was his message. Or: And he was (continually) preaching saying. He was constantly preaching to whoever would listen that someone was coming who would do things in power of the Spirit. This echos the Older Testament prophets who made similar statements. In particular Zechariah who said, "This is the Word of the Lord to Zerubbabel: 'Not by might nor by power, but by my Spirit,' says the Lord Almighty." (4:6). Now John says that this Spirit is the power of Jesus and that it was beginning with the arrival of Jesus and that it's full manifestation was to be realized at his crucifixion and resurrection. This is why he makes the connection between Jesus' baptism and his crucifixion.
This is what the prophets preached. John was another in that long line of Israelite prophets who announced this powerful arrival. Paul the apostle would later make this connection too when he wrote to the church at Corinth: "For the kingdom of God is not a matter of talk but of power" (1 Corinthians 4:20). The kingdom is about power. The prophets said it. John clarified it. Jesus brought it. Paul preached it. The Spirit is it. Here it is: the power of the church is the presence of the Holy Spirit.
It just so happens that this morning I listened to a rather old lecture by Professor NT Wright from 2012. In this lecture, he made something of a similar point as I am making here. He said:
"The way God rescues people from sin and death is by overthrowing all the powers that held them captive. And the way he does that is not with superior firepower of the same kind, but with a different sort of power altogether…The power that is let loose transformatively in the world through the death and resurrection of Jesus. And it will continue to work until every tongue confess and every knee bow."–NT Wright, How God Became King: Why We've All Misunderstood the Gospels (my emphasis)
So what am I saying? And how does all this tie together? What does visiting churches around the area where I live come into play here? What does the church need? Now? Well, I think it's rather simple, isn't it? The church needs prophets who will proclaim this message of the power of the crucifixion and resurrection of Jesus. John didn't come in any fancy way. He came as a prophet of old, like Elijah. He used words that reminded us of Zechariah and Isaiah (or quoted them outright). He's the one prophesied by Malachi. He preached a message that pointed unalterably to Jesus–the one who came with power and the Spirit.
John didn't come doing miracles. John didn't come from a high class of people. He didn't stand in the temple. He didn't write books or anything like that. He simply, continually, preached the good news, the Gospel, that God was beginning to do what he had promised he was going to do: return to his temple and set all people free from the bonds of captivity and exile. There had been 400 years of silence, sin, and exile in Israel–490 years said Daniel–and this is what God did: He sent a prophet to proclaim his Good News. Nothing more. Nothing less. He sent a preacher to preach, prepare, and proclaim in power the coming of Jesus.
John came along and simply said: you want to be free? The power to set you free is in the crucifixion and resurrection of Jesus.
That is power!
I think this is what the church needs now. We live in desperate times, don't we? People are desperate for hope and healing and many churches and christians do little more than point to a political candidate and say 'vote for her or him.' Churches keep plodding along as they always have–but with remarkably little demonstration of the Spirit's power. Some are old and dying and plodding along. Some are new and living and plodding along. But where is the Word of God? Where are the prophets? Where is the Spirit? Where is the Power? We will get things done not by strength and might but by the Spirit of God. How are we, as the prophets of God, manifesting this Spirit of power, the Spirit of God here, among ourselves and in the world in general?
Or is the church devoid of prophets?
How can we get out of the way so that the Spirit's power is evident among us?
How can we preach in such a way that when we are finished people will know that Jesus is arriving? How can we preach with such power that people know who empowers us?
What the church needs right now is the sort of prophets who will stand up, like John did, and take their place among the long history of Israelite prophets who proclaimed God's enduring message of hope that in Jesus God is becoming King of this world for all people and that at the name of Jesus every knee will bow and every tongue will confess.
So here's a further point: it makes no difference if the church is small and dying or if the church is large and living. The same power is available to both and ought to be manifest in and among both. The same Holy Spirit of Jesus is available to the dying church as the living church. And perhaps if more dying churches recognized this there would be less dying churches. And if the living churches recognized this perhaps their fruit would be even greater.
Most of what we preach in the church is superfluous. Seriously. What we need in the church is prophets. Prophets who stand up and proclaim the unfiltered, unadulterated, Word of God. I'm tired of fluff. How are we, as the church, demonstrating the power of the Spirit of God among us?
I want power. Let's hear the prophets speak and so say with the congregations of generations gone by: Maranatha! Come Holy Spirit!
Or maybe our prophets will speak so powerfully, as a demonstration of the Spirit, that the Spirit will simply come among us, shake the place where we are meeting, and enable more of us to go forth and proclaim the Good News that Jesus is King!
Read: Matthew 3; Psalm 2; Isaiah 42; Genesis 22; 1 Peter 1:1-12
It is quite impossible for me to overstate how important it is for us to see the big picture in the Bible. We are so accustomed to reading the Bible to find either how to be saved (in some way that we usually get to retain our American identity and be Christians) or as a great search for how to live a successful happy life.
But the big picture is not limited to a few verses here or there that tell us some magical formula for how to join the 'safe and happy' club. Scott McKnight sums up brilliant the point: "The messianic, lordly, and kingly confession of Jesus is not incidental to the Bible. It is the point of the Bible, and the gospel is the good news that Jesus is that Messiah, that Lord, and that King." (The King Jesus Gospel, 141).
This 'big picture', though, is, again, not confined to the New Testament. It is the message that was heralded for years in the Old Testament. Listen to Peter's words: "Concerning this salvation, the prophets who prophesied about the grace that was to be yours searched and inquired carefully, inquiring what person or time the Spirit of Christ in them was indicated when he predicted the sufferings of Christ and the subsequent glories" (1 Peter 1:10-11). The OT prophets were struggling to understand Jesus, to point to Jesus, to announce the coming kingdom which was in Jesus. Periodically we get glimpses, glimmers. Only in the New Testament do we get the full taste.
There's an old saying that floats around the church and goes like this: The Old Testament is the New Testament concealed; the New Testament is the Old Testament revealed. It's kind of corny, but it is no less true: the Old Testament was telling its way to the New Testament. Matthew says from Abraham to David to Jesus and all points in between (Matthew 1). Matthew 3 points out for us an even greater connection because he says that the prophets also pointed to John as 'the voice of one crying in the wilderness: Prepare the way of the Lord; make his paths straight.' John was heralding the announcement that what the prophets had been pointing to was now beginning to happen.
The Kingdom was coming, the King had arrived, it was time. And there was only one direction he was pointing: Jesus.
I'm sure when Isaiah said that he was talking about YHWH, but now here is the New Testament saying that John announced Jesus. And when John announced a Kingdom that was coming, he was also point to Jesus. Whatever else might be said, our eyes are being trained here to look away from Herod (chapter 2), to look away from John (3:11-12), to look away from a certain ancestral connection (3:7-10), and to look directly to Jesus. Of Jesus, the voice from heaven said, "This is my beloved Son, with whom I am well pleased." This, interestingly enough, is the same sort of language used in Psalm 2, a royal Psalm, when a King was ascending to the throne.
John cuts through it all too when he announces Jesus. John announces a Kingdom and points to Jesus. John baptized with water, but pointed to the greater baptism of the Holy Spirit which would be brought about by Jesus. John called people to repent, but pointed to Jesus as the final arbiter of righteousness. John was a voice in the wilderness who prepared the way, but deferred to a greater voice from heaven that announced Jesus as the Son. John came as a messenger, Jesus came as Messiah.
Advent is a time to think about this arrival. John announced a lot to the people:
1. The coming wrath (v 7)
2. The coming kingdom (v 2)
3. The coming Lord (v 3)
4. The coming Spirit (v 11)
5. The coming King (v 17)
We too are heralds. We too have an announcement to make to people about this King, and this Kingdom. We too have something to say about the Holy Spirit. We too have something to say about the coming of the Lord to visit this planet. Now as we prepare through Advent for this announcement at Christmas time, we pause to allow the Lord to teach us words to say. We are mere 'voices.' We are no more worthy to untie Jesus sandals than John was. Yet we have a message to proclaim. We may not always know exactly when to say it; we may be in a wilderness too. All John knew was that he was a voice pointing not to baptism, ancestry, or his own good looks. John's message was Jesus.
The message is simple and complex, but the essence of it is what I wrote above, what is concealed in the Old Testament, and what is revealed in the New Testament: The King has come, the Kingdom is here, the Spirit is available, the Lord has visited us, and only in Him will we avoid the wrath.
During Advent we allow the Spirit to prepare our hearts to receive the one who visited us all over again and we prepare for his soon arrival again, here, among us. We will not miss him when he arrives and we hope others will not either. So herald his coming! Announce his arrival! Prepare the way of the Lord!
John's message was Jesus, should ours be anything less?
I love when a book just sort of 'shows up' and it has immediate relevance to my life or ministry. Such was the case with Thriving in Babylon. I was searching through the David C Cook offerings on NetGalley and this book just appeared…I'm fairly certain I heard the sound of 'ahhh' sung by angels as a halo of gold surround the book. Needless to say I was happy to see the book, a book, any book focused on the Book of Daniel.
I have been engaged in serious study of the book of Daniel since sometime in 2014 as I prepared myself to teach an undergraduate level course on the book at a small Bible College located near my home in the Fall of 2015. I mean it must be providence because this is the fourth book on Daniel I have managed to get for review from publishers in the last year (and in fact, I just received a fifth one in the mail today from another publisher). All of the books have had unique perspectives on the Book of Daniel and have lent their insight to me as I sought to understand Daniel.
It does make me wonder though why there is currently so much popular and scholarly level interest in the Book of Daniel–so much interest that one noted author even published a lifestyle book based on something he read in Daniel. It's curious how it seems that perhaps people are slowly beginning to realize that all our American dreams are not quite the stuff that being a disciple of Jesus is made of. Or maybe what people are seeing is that the time is ripe, the axe is at the root, the signs are converging and coalescing, and maybe we imagine we hear just the faintest hint of a trumpet blast being carried by the wind.
This book started out strong with a heavy focus on the Book of Daniel and I was rolling along with Osborne nicely. He is correct: Daniel is neither an adventure story nor a prophecy manual. Where he kind of lost me is when he stated what he does think the main point of Daniel's book is: "When it comes to the book of Daniel, his incredible example of how to live and thrive in the most godless of environments is the main lesson we don't want to miss. It's a template that's particularly relevant today" (Location 128). Unfortunately, this kind of made me yawn a bit because I started sensing where the book was going–a mere manual for living, something the church does not need. Fact is, if we read the Book of Daniel as a book of mere examples for living, however incredible, encouraging, and faithful they may be, then we may as well read it as an adventure story and we probably miss the bigger story he is telling us about ultimate redemption of the world, of His saints, of his Son, and of a victory that even death cannot prevent.
A deeper look at Daniel reveals a deeply theological story, one that is entirely focused on the sovereignty of God over the nations and of how, despite the terribly negative outward appearance of things in this world, God will rescue and redeem his exiles from Babylon, establish his Messianic Kingdom by uprooting, supplanting, subverting, and at times destroying the kingdoms of earth, and establish his Son and People as the rightful heirs and rulers of the kingdoms of earth.
Somewhere in this, yes, we are called to live and thrive. Clearly the prophet Jeremiah, one of the books Daniel read, told the exiles that they should settle down, build houses, raise families, live, and seek the welfare of the city where they were confined, but I doubt Jeremiah did so without first giving those people a picture of the great God who led them there in the first place. I doubt that living and thriving are the main focus of the book–or of any book of the Bible for that matter. I'm not saying they are absent; I am saying they are the trees we see when we take our eyes off the forest.
I absolutely agree that we live in a world of chaos. I agree that for all intents and purposes our times are no different than those of Daniel and that Christians are, by and large, living in the shadow and confines of Babylon. I disagree that we are going to change this world simply by displaying hope, humility, and wisdom–the three ideas explored in the book. To me, however, this sounds like a convenient outline–kind of preacherly (if that's a word). Needless to say, however well he may find these ideas in the Book of Daniel, I was fairly disappointed that this was the route he chose to go. It's not that anything he says in the book is wrong or that it cannot be found in the book of Daniel. It's just that this is not the point of Daniel's book and, therefore, I think Thriving in Babylon was wanting for something more.
So let me wrap up by noting a couple of things that did resonate with me and ultimately were good constructs–even if I think the foundation upon which they were built was a bit beyond the blueprint. First, I agree that '[F]rom the first page to the last, Daniel clearly saw God's hand in everything that happened' (Location 203). I agree. This is laid out for the readers in Daniel chapter 1 and it carries all through the book. He goes on to note that 'God is in control of who is in control' (Location 222). Here I think Osborne nails it and, to this point, he is correct: upon this understanding of God we can indeed thrive in Babylon. I only wish he had explored his point a little more with respect to how Christians respond to the the kings of this world. Daniel is a decidedly political book and I think it needed to be explored, and could have been even at this popular level.
Second, he brings out some import and valid points about suffering in this world and our response to it. Key among his points is this: 'Those who walk away from God in anger and disillusionment in the midst of their suffering never do so because their test was too hard. They do so because their faith was not genuine' (Location 541). Whatever else I may have written, I want to be clear that Osborne has written a good book with much worth lauding. His points about our suffering as Christians in the midst of the Babylonian shadow are important and timely. We do well to listen. Yet we also do well to remember that there is no resurrection needed for those who remain alive. The saints of God will suffer at the hands of kings. Perhaps this timely message needed to be explored a little more.
My main disappointment with this book is that I don't think Osborne handled the Book of Daniel very well. Frankly, it was a huge disappointment. At times, it was like he utterly forgot he was even taking us through the book at all. Besides this, as noted above, I think he failed to get to the heart of what Daniel is teaching us. I get that the book is not designed to be a thorough exposition of Daniel and in this Osborne succeeds. The book of Daniel is a complex book and the character of Daniel–one of only two characters who 'survive' the entire book from start to finished–is a complex character. He has good days and bad days. He spends a lot of time sick due to the visions he has. He has to make difficult choices at times and seems at times to be all about his own self-preservation. Sometimes he doesn't tell the whole truth when interpreting visions and dreams. At times he us utterly brilliant and at other times he seems confounded. Sometimes he appears to compromise a bit and other times he is utterly bold and forthright. It is, therefore, difficult to make Daniel the sort of hero I think Osborne wants him to be.
Daniel is complex and I wish that complexity had been explored with a little more nuance than Osborne did. Again, it's not that anything Osborne said was wrong or out of place. It's just that Daniel is not so black and white as he leads us to believe.
It's a good read for the most part and I didn't disagree with all that much. He says a lot of important and timely things. There are some surprisingly fresh anecdotes and I like that he doesn't fall back on the the so-called standard sermon illustrations–oh thank God for that! I found the book to be honest and readable; accessible and, at times, challenging. It has plenty of Scripture references quoted and/or alluded to (notes are at the end of each chapter.) I also found the book a bit unbalanced. Chapters 1-4 talk about 'Daniel's Story'; Chapters 5-7** discuss 'Prepared for Battle'. He discuss all these things before diving into his thoughts about hope, humility, and wisdom. Chapters 8-13 are 'Hope'; 14-16, 'Humility'; 17-20', 'Wisdom'. It's slightly unbalanced as you can see, it's a small thing to be sure, but it bothered me.
One last thing. Daniel's book warns us over and over again of putting our hope in the kings who derive their position and authority 'out of the earth' or 'out of the sea' (see Daniel 7). Christians in America are particularly susceptible to this scheme of the devil–the one where he tries to convince us that our hope is found in the next great ministry or the next great up and coming politician. We are continually told about how important it is to vote for a particular political party or a particular political candidate. Sometimes we are even told that Daniel himself is a fine example of why Christians ought to be involved in the political process. At one point Osborne makes an utterly brilliant point when addressing this scheme: "[Satan] is still at it. Today, he's convinced many of us to replace our passionate hope in Jesus with a passionate hope in politics or the latest ministry on steroids. It's taken our eyes off Jesus and put our hope in that which can't deliver" (location 1334). Here I think he nails it because it is here, at this point, that I think the point of the Book of Daniel is clearly in view.
What the church needs is a formidable and robust picture of a great God who will wreck the systems born in this world, born of this world, born from this world, and who will set up his own kingdom which is 'not of this world' (Daniel 2; cf. John 18). Daniel gives us this vision–as a prophet should. I find that looking at mere examples of mere humanity is not enough to strengthen us in our current need. This is why, for example, when John the Revelator was writing to the seven churches in province of Asia who were muddled in persecution and complacency, he began not with a robust picture of an exemplary human being but with a picture of the cosmic Jesus who is the Alpha and the Omega. In short, I think the focus on Daniel as a person is misplaced.
So I'm a little disappointed with this book, but not entirely. There are times when Osborne gets Daniel brilliantly and other times when he falls down. It's a preacher thing to narrow down a book to a set of memorable ideas. In this case, hope, humility, and wisdom are the memorable ideas he wants us to remember. I think we would have been better served if he had asked us to remember that it is God's faithfulness to his people, to his own plans for this world, not his people's mere example, that is why and how and for what we thrive and survive and ultimately own this world and how he ultimately conquers Babylon.
**I would make one correction to the book. In chapter 7, he begins with an illustration of living near Camp Pendleton, a US Marine Corps recruit depot in San Diego, California. In paragraph 2, he refers to those who train recruits as 'drill sergeants.' This would be fine if he were talking about Army recruits, but those who train Marines are called Drill Instructors. Trust me when I say this is a big deal to Marines. It should be addressed in future editions of the book.
Important Book & Author Things
- Where to purchase Thriving in Babylon (Amazon: Kindle $9.28 ) Christian Book Distributors (Paperback $9.99) David C Cook (Trade-Paperback $15.99)
- Author: Larry Osborne
- Larry Osborn on Twitter
- Academic Webpage:
- Publisher: David C Cook
- Pages: 224
- Year: 2015
- Audience: Mostly Christians, but others too (maybe)
- Reading Level: High School
- Disclaimer: I was provided an advance reader's copy courtesy of David C Cook via NetGalley.
**All page locations are relative at this point because I'm using an uncorrected proof. Pages should be checked against the final publication for accuracy.
Author: Nancie Guthrie
[Disclaimer: I was provided with a free copy of this book (e-book) via Crossway Publishers online. I was not required to write a positive review and I was not compensated in any way.]
Back in 2010 the publishers of Modern Reformation magazine decided to devote an entire magnanimous year to Scripture. Eric Landry wrote in an editorial, "The theme for this year was born out of the conviction that we all need to recover Scripture: in our churches, in our devotional lives, as the source of our theology, and as the living voice of God today" (MR, Jan/Feb 2010).
I actually happen to agree with Landry even if there are a plethora of points at which we might disagree concerning just how such a task might come about in our time. His thought reminds me of a young kind just ascended to the throne of Judah who wanted to make things right in the land. So he started with temple repairs when he was in the 18th year of his reign. Yet it was something else that ended up being the catalyst for renewal he was looking for. While the workers were working the high priest, Hilkiah, said, "I have found the Book of the Law in the temple of the Lord." Well, to be sure, it's not like the Book of the Law had ever been far from anyone, let alone the priest. And it has always struck me as odd that the book was 'found' just around the time the king asked for repairs to the temple, but that's another story.
My point is that here in America, not one of us is far from the Word of God and yet I suspect that most of us are a couple of miles away. Yet here we are in a land where more Bibles are sold on a yearly basis than we can scarcely imagine–and the publishing houses reap a windfall in Bible sales. Really it's a shame, but I suppose it is what it is.
This is all so much segue into my thoughts on Nancy Guthrie's book The Word of the Lord: Seeing Jesus in the Prophets. What disturbs me about many of the books I read and review from Christian publishers is that the books typically claim to be about the Bible and then it turns out that the Bible is merely pepper on the pages, if we are lucky. What I like about Guthrie's book is that it is Scripture–front to back. She really digs deep and I appreciated it. She leaves no stone unturned and tackles hard questions that the prophets raise for readers.
This is not to say that I find perfect doctrine on every page nor is it to say that I particularly agree with every point she happens to make. There are times when I found the writing to be a little on the self-centered-American side. There are times when I found that she had a broader, more comprehensive swath of the church in mind. There were times when she fell into cliche and other times when she was downright prophetic like when she wrote this about God's word to a powerful king from Babylon: "He put impressive power and progress into perspective for us. The final word of history does not lie with a new and improved version of man or anything he has made or accomplished. Rather, it lies with something radical: a rock not hewn by human hands. This stone is going to put an end to Babylon and all successive powers, while establishing a kingdom that will fill the whole earth and never be destroyed" (158, NOOK version).
Those could very well be the best words in the book, the most powerful words in the book. I think that this is when Guthrie is at her best in this book: when she is writing as the prophets she is reading. I think she is at her worst when she is trying to persuade us of a theological system and this is, frankly, because the Scripture itself is not trying to persuade us of a particular theological formulation. It's trying to persuade us of what she wrote on page 158: The final word of history does not lie with a new and improved version of man or anything he has made or accomplished. I hear echoes of CS Lewis in this and I'm glad I here them: "For mere improvement is no redemption, though redemption always improves people even here and now and will, in the end, improve them to a degree we cannot yet imagine. God became man to turn creatures into sons: not simply to produce better men of the old kind but to produce a new kind of man" (Mere Christianity, 182).
And this we learn about in the Scripture: that it is God's work, in and through the death, resurrection, and ascension of Jesus, that makes new people. In my opinion, Guthrie does a beautiful task of drawing our attention to this Jesus as he appears in the prophets of the Old Testament.
All in all, I like this book very much. I don't think this is the sort of book one sits down and reads straight through–as I did for review purposes. I think this is a book that one must take their time reading: slowly, quietly, and thoughtfully. I do believe, however, that if one reads this book in such a way they will be blessed by the richness of God's Word and the depths to which Guthrie has mined it.
So much Bible prophecy is misunderstood because it is read under the covers with only a quick peek every now and again to see if God is watching. Or, worse, they are read by folks looking for clues about the future and all such 'end of the world' type stuff. But there is a passage in Luke's Gospel, near the end, which gives us an insight into a better way of reading the prophets: "And beginning with Moses and all the Prophets, Jesus explained to them what was said in all Scriptures concerning himself" (Luke 24:27; see also 24:44 and Acts 8). Here is the key to interpreting all prophetic utterance: it points to Jesus. I think Guthrie gets it right in this book. Again, we may quibble about specific points, but by and large, she gets it; she nails it; she reads the prophets as they are meant to be read.
I think Eric Landry was on to something 4 or so years ago when he suggested we needed to recover the Word of God. We need each and every person who calls on the name of the Lord to start taking the Scripture a little more seriously. Turn off the TV preachers. Turn off the TV 'prophets'. Throw away the worthless books about Me. And just start reading the Bible again. Like Josiah did. Like Nancy Guthrie did.
You will like this book.
Here is part 3 of my current sermon series that coincides with The Bible in 90 Days reading program. In this sermon, which I divided into two parts, we begin looking at the Exodus of Israel from Egypt. In my estimation, the Exodus is one probably the single most significant historical event in the history of earth. In the event we see the complete work of God in miniature as he confronts the godless Egypt and the idols of Egypt as represented by Pharaoh. There are four main points that I will eventually make, and in this first part I made the first two points. First, I deal with prophets (Moses and Aaron). Here we see a discovery of who speaks for God. Ultimately, this works itself out in Jesus Christ (Hebrews 1:1-2). Second, I deal with the plagues where we see a declaration of who is God as YHWH systematically dismantles the the religious hierarchy of Egypt. Ultimately, I conclude this sermon by noting that what matters most here is that YHWH is known. Tune in next week for part 2 where I will deal with Pharaoh and Passover. jerry
You can listen here: Exodus 7-12, Freedom for God’s People.
Or use the inline audio below:
Print version available here: Exodus 7-12, Freedom For God’s People (or at Box.net)
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Always for His glory!
All I’m saying is this: Preachers have far to high an opinion of themselves. I might also say that sometimes people put far too much value on the opinion of the preacher which merely contributes to the preachers’ ego. But what are preachers? Why do we do what we do? Did we choose preaching or did preaching choose us? Are we to be considered the movers and shakers? Are we blessed by God because we have some worldly notion of success? Are we approved by God because we have a large audience, because we have nice office furniture, because people call our office all day long asking for our opinion? I heard T Haggard brag one night on television about how his opinion of things mattered to certain people in Washington, D.C. That was my first impression of T Haggard, and I couldn’t see his eyes. I don’t trust people whose eyes I cannot see. Ours is a derived authority. And I submit to you that the preacher is approved by God only so long as the preacher speaks forth the Gospel, the Scripture, the Word of God.
Look, here’s all I’m saying. Preachers are preachers. They are prophets, in the vein of forthtelling, who proclaim the Good News. We are not the politicians. We are not the shapers of culture. We are not the money-makers. We are not the artists. We are counter-culture, almost anti-culture. We are different, but not in a stand-offish kind of way. I think of John the Baptizer (& Elijah) who did anything but remain fashionable and chic and hip and cool. And when he did speak about (or to) politicians, he condemned their sin and called them back to righteousness. He certainly didn’t offer his opinion about whether or a not an idea would sit well with the voting base.
Why should preachers be any different? I think that most preachers have been effectively neutralized. So concerned are they with whether or not their opinion is courted, so concerned are they with whether or not they have a television audience, so concerned are they about their image, that they cannot proclaim the Word of the Lord in its entirety and with authority: They might alienate or offend someone. Then what would they do? Preachers are the the mocked, the ridiculed, the unfavored; those whose opinions are feared more than favored. I’ll end with this note from the apostle Paul:
8Already you have all you want! Already you have become rich! You have become kings—and that without us! How I wish that you really had become kings so that we might be kings with you! 9For it seems to me that God has put us apostles on display at the end of the procession, like men condemned to die in the arena. We have been made a spectacle to the whole universe, to angels as well as to men. 10We are fools for Christ, but you are so wise in Christ! We are weak, but you are strong! You are honored, we are dishonored! 11To this very hour we go hungry and thirsty, we are in rags, we are brutally treated, we are homeless. 12We work hard with our own hands. When we are cursed, we bless; when we are persecuted, we endure it; 13when we are slandered, we answer kindly. Up to this moment we have become the scum of the earth, the refuse of the world.
If that is how the apostles were treated, then how much more preachers in the ‘modern’ world? Why should we be any different?
Blessed are you when people insult you, persecute you and falsely say all kinds of evil against you because of me. Rejoice and be glad, because great is your reward in heaven, for in the same way they persecuted the prophets who were before you.” (Matthew 5:11-12)
Woe to you when all men speak well of you, for that is how their fathers treated the false prophets.” (Luke 6:26)
Come back later today for 90 Days With Jesus.