Hands on!

I was reading through Acts 6, and my attention was drawn to verse 6. 

The story is the appointment of the first deacons. Our verse:

Acts 6:6: They presented these men to the apostles, who prayed and laid their hands on them.

The next verse points out “So the word of God spread, and the number of disciples multiplied.” There was a connection between this action and the spreading of the gospel. This is a powerful thing.

The New Testament Model

The Bible is thick with examples of God’s people laying hands on folks. Matthew 19:13 is the first NT example of someone laying hands on: “Then little children were brought to Jesus for him to place his hands on them and pray for them.”
  

Mark 16:18 says that we will lay hands on the sick, and they will recover.

Acts 13:3 speaks of the commissioning of the world’s first missionaries: So after they had fasted and prayed, they placed their hands on them and sent them off.”

Acts 19:6-7 shows another application for laying on hands: “And when Paul had laid hands on them, the Holy Spirit came upon them, and they spoke with tongues and prophesied.”
  

So the Bible shows us we lay hands on people for four purposes:
  

1. Imparting a general blessing, such as our modern practice of baby dedication.
2. Healing the sick. In fact, Mark 6:5 suggests that healing is easier if we lay hands on in the process.
3. Commissioning people to an office, or consecrating them to that service or office. This one appears to be more dangerous than others (see below).
4. Imparting an increased manifestation of Holy Spirit’s presence and gifts. See also 1 Timothy 2:8 and 2 Timothy 1:6.

Luke 21:12 talks about a fifth kind of laying on of hands, but I don’t think we want to adopt this practice: “But before all this, they will lay hands on you and persecute you.”
  

The Danger of Laying on Hands

Some will correctly point out that the Bible gives a warning to the topic as well:

1 Timothy 5:22: Do not be hasty in the laying on of hands, and do not share in the sins of others.This appears to reference #3 above: commissioning people to an office. And of course, a warning against laying hands on someone hastily is also an affirmation that while we must not rush, we are expected to lay hands on them.

There are members of the Body who – out of fear of error in this matter – have become unnaturally cautious, perhaps fearful, about laying on of hands. As a result, we have, intentionally or otherwise, come to the place where it is not acceptable to lay hands on an individual and consecrate them to service without at least a Bachelor’s degree in ministry. Preferably this is combined with a number of years of successful ministry, where “successful” is defined as “without significant moral failure.”

It is not my intent to minimize the danger. It is also not my intent to react out of fear and miss out on what appears to be a powerful weapon available to the sons and daughters of the Kingdom of God. I understand that there is a real danger; let us not fear to use the weapon because of fear of the danger.

  

The Invitation to Lay on Hands 

  

We are, in fact, clearly expected to lay hands on people in order to manifest the kingdom of God in them. I consider it similar to “painting the target” in modern warfare: “Holy Spirit, this is where to strike!”

Acts 6:6: They presented these men to the apostles, who prayed and laid their hands on them.

As I read the verse, I had the distinct impression that Holy Spirit was saying that we’re authorized to use laying on of hands more than we have been, and that we’re missing out on a fair bit that God wants to do in us, and on a fair bit of what we want to accomplish in him, because we’re missing out on the resources available to us.
  

Multiplication From Laying on Hands

  

I have been observing that the church is finally making a wonderful transition. For many years, we would work on increasing the effectiveness or range of our gifts. Evangelists would travel to more cities and host larger events. Pastors gathered larger churches. Teachers spoke to those larger congregations, and then to television and radio audiences, and then began to distribute tapes and CDs of their ministry.

It was a season of effectively adding to their ministry to increase the good things that were being accomplished in God’s name. More recently, churches, leaders and ministries have been offering training schools to raise up a new generation of leaders, to multiply their ministries. Growth always happens faster by multiplication, of course, than by simple addition.

The Book of Acts, the beginning of the Church, started the same way: “And the Lord added to the church daily those who were being saved.” (Acts 2:47) When the twelve apostles laid hands on seven deacons, the next verse points out “So the word of God spread, and the number of disciples multiplied.”

This is actually the second time the New Testament speaks of the number of disciples multiplying: the first was verse 1, which led to the appointment of the deacons. It was because the crowd was multiplying that they started laying hands on others, and it was because of laying hands on others that the numbers were multiplied.

It is clear that laying hands on individuals is both a response to revival and a means of maintaining it. From this point forward in Acts, the spotlight moves from the apostles who had been doing the miracles to the deacons who were now the focus of the miracles. The twelve were not removed from the picture; they continued to teach (that was their main reason for appointing the deacons), and they governed the burgeoning megachurch. Later, the focus moves to the apostle Paul, who was healed and commissioned through Ananias laying hands on him.

The church grows when we lay hands on.

The Hidden Goodness of God

If God is good, how do we explain all the evil that happens to good people? How do I as a believer respond when my family, when godly people, are struck with unspeakable evil.

In the book of Job, we as readers get to peek behind the scenes of Job's torment, and we see what he does not: that it is Satan who does the work, and that he is inspired to do it by God's boasting of Job's righteousness. The book ends with the un-enlightened Job accusing God of the evil done to his family, and demanding an explanation for that evil. God's evasive answer is very enlightening.

God accepts the blame.

At no point in the book does Job learn that it was not God's hand that killed his family and destroyed his livelihood. God's answer can be boiled down to two arguments:

1) Job, you aren't big enough to understand, and

2) as a sovereign God, don't I have the right to take sovereign action?

It was only when Job understood those points that his fortunes were again reversed.

I conclude that I, like Job, am not big enough to understand all that goes on in the heavenlies. I know my Father is good. I know that He will bring something that His omniscience defines as "good" out of the tragedies that hit my life and the lives of the Cassie Bernals of the world. And I know that no matter what goes on, I can trust Him, even if I don't understand: justice will one day be done.

Oh yeah: I also know that when Satan steals from me and from mine, he owes me at least double for that theft. I don't need to stand there and suffer: my Daddy and I can fight back, and because we win when we fight, we can grab all the plunder I can carry from Satan's stinking, twisted fingers!!

God is good, but sometimes we have to apprehend that goodness by faith, not by our understanding.

Whose Spy Are You?

Now [the 12 spies] departed and came back to Moses and Aaron and all the congregation of the children of Israel in the Wilderness of Paran, at Kadesh; they brought back word to them and to all the congregation, and showed them the fruit of the land. Then they told him, and said: “We went to the land where you sent us. It truly flows with milk and honey, and this is its fruit. Nevertheless the people who dwell in the land are strong; the cities are fortified and very large; moreover we saw the descendants of Anak there. The Amalekites dwell in the land of the South; the Hittites, the Jebusites, and the Amorites dwell in the mountains; and the Canaanites dwell by the sea and along the banks of the Jordan.”

Then Caleb quieted the people before Moses, and said, “Let us go up at once and take possession, for we are well able to overcome it.”

But the men who had gone up with him said, “We are not able to go up against the people, for they are stronger than we.”

-- Numbers 13

Twelve spies were sent to spy out the inheritance God had provided for them. Two returned with good news, ten feared the worst. I see this kind of division in our day.

It’s apparent: God is on the move; Aslan is on the prowl. He’s saying to his people something very like he said to Abram in the beginning: “Get out of your country, from your family and from your father’s house, to a land that I will show you.” (Genesis 1:21)

God is clearly calling his people into action, and he’s saying very little so far about what he’s bringing us into. He’s clearly following the principle of Romans 14:23: “whatever is not from faith is sin.” If he were to tell us too much, we could not respond in faith. So he says, “Come to the land that I will show you. Eventually.”

One of the key principles for the day is that we must follow what he is saying now, not what he has already said. By way of illustration, we look at Abraham again: God gives him a son, then some time later he commands, “Take now your son, your only son Isaac, whom you love, and go to the land of Moriah, and offer him there as a burnt offering on one of the mountains of which I shall tell you.” (Genesis 22) Had Abe held onto that word, a true word that God truly had spoken, Zack would have been a corpse on top of the mountain; but because Abe did listen, he saw the ram, the provision from God, and sacrificed the animal instead. Zack’s life depended on Abraham listening for the “now word” of God.

Likewise, if we follow what God has said rather than what he is saying now, we will miss what he is doing now, and we will suffer great loss. Therefore one of the day’s key lessons is to learn to follow his still, small voice. Jesus said, “My sheep hear my voice and I know them, and they follow me.” (John 10:27) It’s time for us to live up to those words.

It goes without saying that we listen to his voice; any other will lead us badly astray.

A second opportunity for growth comes this way: many believers are reporting that the season in which we live is an intense season; the pressure is heavy and is increasing, the pace is fast and picking up. The pressure is a temporary phenomenon, but the completion of the lesson is different than what many of us have experienced or hoped for. I believe that the season will end, not with the lifting of the pressure upon us, but with our growing to the point where the pressure is no longer a hindrance to us. It is we who will change, not our circumstances.

So our second lesson is about responding to difficulties. The lesson is about how we respond to pressure: do we respond with growth or with complaining? Do we notice what God is up to? Do we celebrate where we see his hand, where we hear his voice? Or do we notice the difficulties first? Do we fix our eyes on the obstacles in front of us? Do we notice the growing darkness more than we see the growing light?

If we recognize the darkness first, then whether we mean to or not, we are aligning ourselves with the ten spies that spoke out against what God was doing, who led the people in the rebellion that cost every last life in the community except Josh and Caleb.

Those ten had no expectation that they were condemning an entire people to death with their words; they believed that they were simply reporting the truth as they was it. But the truth that they saw, the spirit that empowered their words, brought three million people who believed them to an early grave.

The question is about what we speak about, what we meditate about; it’s about the words we use with each other. Jesus said, “… those things which proceed out of the mouth come from the heart, and they defile a man.” (Matthew 15:18) If our words are about darkness, then our lives will be defiled by the darkness about which we speak.

Does that mean we should bury our head in the sand and pretend that there is no evil? Come on, you’re smarter than that: of course not. We don’t pretend the evil is not present; we simply don’t give it our primary attention; we don’t talk about it, we don’t empower it.

When we measure the darkness, we fail the great test of our day. When we celebrate the Kingdom and it’s King, we pass the test, we overcome the darkness, we fulfill Jesus’ prayer, “Thy kingdom come, thy will be done.”

So what are you reporting about?

The Revival at the End of the Age?

Many people are declaring something along the lines of, "The greatest revival the world has ever seen is just ahead. The greatest miracles, the most wonderful wonder-working Church the world has ever seen is near." This is a wonderfully encouraging word.

The value of such a word, however, is determined not by how happy it makes us feel, but by the fruit it brings in the lives of those who hear it.

First, I need to clarify: I am neither denying or affirming that such a revival is coming. What I am doing is questioning the nature and the timing, and the results of these kinds of proclamations of it.

It is clear that the church has a consistent history of taking our strong wishes, presuming their truth, and building wonderful theologies of wishful thinking upon them. The above statement, and many more like it, was made more than half a century ago, and that might suggest that, at a minimum, his ideas of "just ahead" may not be the same as we normally mean by "just ahead.” The statement, while hopeful, has missed its mark.

It seems that every generation since the original Pentecost has believed that they were the final generation. So far, every single one of them has been proved wrong. Hope is a wonderful error, but it remains an error: hope built on an assumption is not hope built on God. Hope built on wishful thinking is a false hope, and false hope is my concern.

And this false hope has very serious consequences: the assumption that that we’re on the brink of a sovereign revival, then the human species tends to back off, to slow down in our part of the labor. It was a problem in the first century church (read 2 Thessalonians 3), and it remains to this day.

This complacency leads to (at least) two results:

1) Since the return of Christ is predicated on our success at certain tasks (Matthew 24.14), this false hope in fact delays the return of Christ. If we're not getting our part done, then we are delaying his part, his return. and

2) Because, many hopeful Christians have, over the centuries, complacently sat back and rested because of such a false hope, the result has apparently been that millions of individuals did not hear the gospel from their testimony, and presumably many of them are now suffering in hell, simply because some of those who were called to preach the gospel to them were waiting for the sovereign revival we’ve been declaring for so many generations.

I am suggesting that this is a problem: our focus on a sovereign revival is delaying the triumphant return of the Messiah, and is condemning people to hell. I repeat: I am not challenging the belief that such a revival is coming. I am challenging our response.

Nor am I suggesting that we deny hope to people. A hopeless church is an inactive church. Yet historically, a church motivated by false hope has also been a less active church. So what can we do?

Perhaps the answer is in avoiding either extreme position. Perhaps the answer is better found in honestly acknowledging, “Yes, God is going to do something dramatic. No, we don’t know when." Perhaps instead of focusing on what He is going to do, we can focus on what He has instructed us to do.

Jesus commanded that we pray, and gave us a model that includes praying, “Your kingdom come, your will be done on Earth.” He’s commanded that we go “to Jerusalem, Judea and the ends of the Earth.” He’s commanded that we preach the “Gospel of the Kingdom” (which is not the same as “the gospel of salvation”). He’s commanded that we make disciples “of all nations” (not “in” all nations). And he’s commanded us to “Heal the sick, raise the dead, cleanse those who have leprosy, drive out demons.” And he’s commanded that we do this with Himself, “Lo: I am with you always, even to the end of the Age.” There is a lot for us to do!

The end of the age will involve Jesus doing some things and it involves the Church doing some things. If the Church will focus on the person of Jesus rather than that part of the work that is His responsibility - if instead we will focus on doing the things that are OUR responsibility - then the work will be done sooner, and better, than it has been over the past couple of millennia.

It’s Time To Negotiate a New Contract

Most professional sports begin with a training camp of some kind. And many training camps begin with a level of controversy: very often, there are a few individuals that don’t show up for the beginning of camp. They’re often some of the best players, and they’re holding out in order to negotiate a better contract.

There are benefits and drawbacks for that renegotiation. The good is that a new agreement can be created, one without the assumptions of the previous season.

The drawbacks are plentiful in that kind of a negotiation. Chief among them is the fact that this quickly becomes an adversarial negotiation: opponents, each trying to get their own way.

And contract negotiations that impose on the sports season are always a distraction. They distract the players, those men and women who are preparing themselves for the upcoming battles. They also distract the fans, the people who are watching from the sidelines, including those that play the game at another level (whether PeeWee ball, or high school or college sports programs).

Any professional contract, for example a professional sports contract, is an agreement; the terms of my contract will spell out what I will do and what you’ll do. Generally there’s a correlation between how successful I am and how well I’m rewarded.

Michael Jordan had an amazing contract with the Chicago Bulls. He was paid handsomely, and he earned it: he was arguably the best player in the history of the team, both in terms of how he played (and won) the game, as well as his impact on the business: more fans bought tickets because Michael was playing.

Michael serves as an interesting example. In 1993, he quit playing basketball (he called it “retiring” to honor the terms of his basketball contract) and started playing minor league baseball. Suddenly Michael was playing a new sport. I’m not privy to Michael’s finances, but while “the best player in the history of the team” may earn a multi-million dollar paycheck, a very lanky outfielder in a mediocre minor league baseball team probably doesn’t get the same reward.

When the game changes, it’s time to negotiate a new contract.

That was surely true for Michael’s move from basketball to baseball, but that’s also true when a player moves from college ball through the draft to the world of pro sports. Matthew Stafford played football for Georgia for a few years, and he did quite well. College football players don’t When the Detroit Lions drafted him, they gave him a contract worth somewhere in the neighborhood of $42 million.

When the game changes, it’s time to negotiate a new contract.

We can say it in spiritual terms:

When there is a change of the priesthood, there must also be a change of the law. Hebrews 7:12

We’re in a season when the game is changing. Have you noticed the changes? God is on the move. For the last couple of decades, He’s been restoring the prophetic gifts to the church. In the last couple of years, he’s been taking it to the streets. For the last decade or so, He’s been restoring healing gifts to the church. In the past year or two, he’s been taking those to the streets. (Have you seen the videos of healing breaking out at Disneyland?)

I might even go so far as to suggest that we’re experiencing a change of priesthood.

Two thousand years ago, there was a fairly significant event that turned our relationship with God on its head; as a result, no longer are we under the law, but we are under grace. I suppose every generation needs to grasp that for themselves, that the church is not a minister of the law, of rules, of expectations, but it’s a place where we’re beginning to experience “the priesthood of believers.”

For generations, the pastor of the church has been “the minister,” and they meant it: he’s the one that studies the word and on Sunday morning, he presents it. He’s the one who visits the sick and prays for them, who welcomes visitors to the church.

In the past several years, we’ve watched as the body of the church step up out of our pews and begin to do the work of ministry. We’ve moved from “Pastor as minister” to “the body is the minister.”

When the game changes, it’s time to negotiate a new contract.

Finally, many of us as individuals are experiencing a transition to, for lack of a better term, a new level in God. We’ve outgrown the old; like in a video game, we’ve pretty well beaten the bad guys on our level, we’ve picked up all the plunder from the level we’ve been on for the past few years (or decades). Now we’re going through the awkward and uncertain phase of stepping into new role to which God is assigning us.

When the game changes, it’s time to negotiate a new contract.

So we are in a new game. The rules have changed. It’s time for a new contract with the team we play for. Besides, we didn’t change the game. God has changed the game. He’s ready for the new contract as well, though in the Bible, He called them covenants. I guess that’s what Jewish sports teams call their contracts. Bible scholars talk about the Adamic covenant, the Abrahamic covenant, the Mosaic covenant, the Davidic covenant, the New covenant. Lots of covenants.

Just as in professional sports, or with union contract negotiations: we can continue to work under the old contract if we choose, accepting less reward than is our due. A friend of mine said it this way: “That the old contract is up, the one where we had to accept 3 pennies for every dollar that we are worth”

When we negotiate our new contract with the Captain of our team (Human sports have the coach on the sidelines; ours is on the field of battle with us!), there are some principles that still apply:

First, we do not negotiate from an adversarial position, but from a position of favor. We don’t need to fight to persuade him to grudgingly give us the kind of reward that we are worth: he’s the one who is arguing, “No! You’re worth more than that! Ask for this as well!”

Then, knowing that God is your Daddy, your advocate, and that you’re his favorite kid, ask what you should contend for in this season: your kids? Your finances? (Yes, that’s legal!) Your marriage? Your community? Your region? Your nation? Another nation? An area of freedom in God? A new realm of ministry?

This is the part of the contract where you’re negotiating for what you’re going to get cheap on yourself here? What is it you really want? What are you willing to contend for, for that’s the third part: what is the work that you are willing to do to on your part?

Michael Jordan didn’t get paid his gazillions of dollars just because he was a nice guy. He earned it by playing the most amazing basketball that we had ever seen. He put on his jersey, marched out onto the court, picked up the ball and did whatever it took to put it through the hoop on the other end.

In our realm, we have some very valuable skills. We intercede and God changes things. We declare things, and they come to pass. We stare down the enemy with the praises of God in our mouths and all of Heaven breaks loose to destroy that bit of hell.

In times past, we’re told of worshipers who marched around cities, ahead of armies and in the courts of hostile kings. Today there are mountains in Korea, covered with tiny caves, each filled with praying believers. I know a man who has fasted forty days twenty times; he watches limbs grow out and gold dust form on his hands when he prays for the sick. I know another who fasted 120 days and saw the world change around him.

This is absolutely not a case of earning the rewards that we’re asking for: our families, our communities. But there is reason to suggest that if we are not willing to fight for our dreams, our children, our marriages, then who is? If those dreams don’t move us to passion, why in heaven’s name should we expect that they’ll move God or His angels to passion?

And so I counsel you to negotiate your contract for this new season that we’re entering: determine in advance what you want to have happen, and what you’re willing to do in order to lay hold of those dreams. Determine how you will respond to the favor of God that is calling you to pray, “Your kingdom come, Your will be done, on earth as it is in Heaven.”

Guarding How I See the Church

I've had to make some adjustments to how I see ... no, ... how I look at the institutional or denominational church.

You see, I’ve made a change. For those who read this blog regularly, you may not find this surprising, but here’s my change: I’m not entirely convinced that everything about the institution of the church in North America is completely inspired by Heaven. Shocking, I know. (What’s really scary: there are some folks who would take issue with that statement.)

I live among a people whose passion it is to pursue God. Some among us have left behind the participation in Sunday morning traditional church meetings. Many more of us have a sense in which we have transcended them: we still participate in local church meetings, but our first loyalty is to our Heavenly Father, and our second is to our relationships among the Saints; only after that comes the local church gathering. (And no, Sunday morning church is not synonymous with relationships among the saints.)

In every move of God I’ve seen (and I’ve seen several), there are two things that are pretty consistent: a) the people who are still embracing the last movement are the primary persecutors of the present move (and the new move often comments on this), and b) the people who are embracing the current move often define themselves by the last move: “We’re not like this; we’re not like that!” (We don’t notice this as often.)

Unfortunately, often “We’re not like that!” turns into permission to complain about all the things wrong with the old movement, with the previous traditions, with the way others do things. That’s not appropriate. Often enough, the complaints themselves are legitimate: they may be the very reason that there is a new movement, the reason the last one no is no longer as fresh as it once was. But permission has not been given us to publicly point out the failure of others, except in a very few circumstances. (See Matthew 18 for details.)

I have discovered that I have had to make some adjustments to how I look at the institutional or denominational church.

First, I have to not look too much. I am not a member of the institutional church. I don't aspire to be. I have no ambition to train people to be good at being obedient institutional members of an institutional church, so I don't need to look too much, and that's good, because when I look, I have more ability to criticize, and that also is not my goal.

I have a good Friend who said, "I will build my church," and I've come to understand that he's serious. Inductively, I observe that he is the only person he expects to build the church. I observe that "will" is not conditional, so the building is a certainty. And I observe that he uses a possessive pronoun: he considers the church to be his. Since I want to impress this friend, I've tentatively concluded that criticizing his "work in progress" is not conducive to favorably impressing him. Besides, I really am in favor of his church being built up. All of it!

Third, I've observed that the more I criticize when someone else does it wrong (or what I think is wrong), the more difficulty I have in doing it right. It doesn't matter what "it" is: if I focus on the errors, I don't have as much capacity to live rightly, or to help others live rightly.

Fourth, if my public message is about the failure of another group, how is that going to help that other group to grow, to improve, to overcome their challenges, whether I’ve seen them aright or not. Who among us has been encouraged to grow and change by continually being torn down? I believe that when I stand before God, I will be accountable for the effect of my words on those I lead, as well as on those I do not lead.

Oh, one more: I have become convicted that the institutional church that I see the faults of is not real: it's a caricature. I see what once was, back in the day when I lived among them, which is not who they tend to be now; and I see their worst, because that's what stands out the most. Moreover, the time between "back then" and now, coupled with my complete lack of God's anointing to remember their failings, has led to a skewed and incomplete memory.

I understand that when I look at “The Institutional Church,” or “The Last Move of God” or whatever group I am no longer part of, I am going to see things that I no longer believe in, and probably a few things that I have never believed in. That’s fine, but my job is not to point out the errors of those I am no longer among. My job is to follow God in the ways that he’s leading me and to train those around me to do the same.

And my job is especially not to complain about the Church for whom my Savior died.

The "Logic" of the Gospel

Do you remember that old evangelism tract, The 4 Spiritual Laws? It is accurately described as one of the most effective evangelistic tools ever developed. Millions of copies (one report says billions of copies) have been distributed in all of the major languages of the world. Millions of people, possibly tens of millions of people have given their lives to Christ through this tract.

I am very thankful for that tract, and for how God has used it. It has been a powerful tool.

I'm coming to the conclusions that evangelism based on the 4 Spiritual Laws is inferior and that such a method of evangelism is becoming rapidly irrelevant in our culture. The tract worked fine in the 60s and 70s (it was written in 1956), but the 60s and 70s were a long time ago.

Let me explain, because this feels like the kind of statement that might trigger a response. My complaint is not with that tract, nor with using it to present the gospel. My complaint is with the the gospel that the tract supports.

I've used the 4 Laws a lot, and I've led many to Christ with that tract. It's a good tract, but it's still a tract. But it is fundamentally a logical argument to present the logic of the gospel: here are the reasons why you should pray this prayer and receive Christ. I believe that a logical presentation of the gospel is an inferior presentation because of this: anybody that I can logically persuade of something (for example, the gospel) can also logically be persuaded away from that position. There are too many men and women who were logically persuaded have experienced that and are no longer following Christ: they've been persuaded again.

And it's my observation (and if you watch American advertising, they’re convinced as well) that our culture is less interested in logic, less compelled by argument; hence my conclusion that the 4 Laws is less relevant: we no longer live in a logical culture.

In its place, I would suggest an encounter with the supernatural power of God might be a fine introduction to a God who loves them.

I know a man, a chef named Tom, who is pretty excited about Jesus because God healed his left knee that had been hurting him for many years. Every time he sees me, he tells me again that his left knee is healed, and he's still excited three years later. He's excited about God not because he's been persuaded, but because when God healed his knee, it spoke to something deeper than his intellect, deeper than his logic.

I have a close friend that had been faithful in a solid church. My friend, also Tom, was faithful, but dying on the vine. (Some would argue that "at least he was still on the vine" and there is merit to that argument.)

Only because of the encouragement of a friend and mentor, Tom and his wife Pat went to a meeting where a prophet was visiting. The prophet "busted him": spoke to the deep hidden issues that he hadn't shared with anybody but his wife. The prophet gently and lovingly told Tom the questions that he had been hiding, and then he answered them. Tom and Pat are changed people. For the 5 years since that encounter, they've been very excited about God, about the Word, about fellowship, about knowing God, about introducing others to God, about caring for lost sheep. They're so excited, they've written a book about their supernatural encounters with God.

I have, if anything, a higher regard for the Word than ever before. I studied the Word and I studied exegesis, and I use those skills and techniques regularly today. I teach the Word, and I teach how to study the Word (among other subjects).

But, you know, Jesus never persuaded anybody about his message. Logic had no part in His version of the gospel. Never once did he point out, "because of this and this, therefore you know I'm the Messiah."

What he did was healed the sick, cast out demons, multiplied lunch. Pretty much every time he taught, he also did miracles. And pretty much every time he did a miracle, he used that to teach. Jesus did not use logic, He used signs and wonders. He healed the sick and cast out demons, and then declared that to be who God is.

I had been taught (I don't know if you got stuck in the same place I did) that knowing and obeying the Word was the answer. It’s valuable; and it’s not the answer. But it would be easy to foolishly go to the opposite end of the spectrum and say that knowing and obeying the word is irrelevant. That would be complete hogwash. The answer is (in my opinion today) that the Word is the best tool we have for knowing God. But it's only a tool; it's not the goal; the goal is that relationship; the goal is knowing God.

The message that Jesus brought was also not about the Bible of His day. He didn't ignore the Word; He used it. But the message He brought was "Follow me." It was "The Kingdom of God is at hand." It was about "I am the Way." The gospel that Jesus brought was focused on Himself. And Jesus used signs and wonders to introduce people to God.

Our presentation of the gospel should be the same.

Two Brothers

I was talking to the Lord one day, and to be perfectly honest, I was whining. I was trying not to, but it didn’t work. I had a lot of things on my mind: situations that needed to change, people I cared about facing challenges, things that needed to change and I couldn’t see a solution. It was all swirling around inside my head.

He listened politely for a few minutes as I struggled vainly to bring some order to my thoughts and to actually come boldly before his throne of grace, then he interrupted me.

So as we walked, he began to teach me about the parable that we call The Prodigal Son. He just referred to it as The Two Brothers.

This is going to sound stupid and I already know it: I was yet again surprised by how well he knows the Bible. The depth of insight he has into his Word is overwhelming sometimes. And he communicates it better than I do.

Since we already know the story, I’m going to skim past a lot of the preliminary stuff:

The younger son didn’t understand who he was to his father, so he took what he could get, pretty much rebelled against his father and his father’s ways, distancing himself from Father as he runs off to find himself and his own way. When he came to his senses, he has the sense to repent, and his dad re-affirms him in four ways during his welcome home.

“But the father said to his servants, ‘Bring out the best robe and put it on him, and put a ring on his hand and sandals on his feet. And bring the fatted calf here and kill it, and let us eat and be merry;”

1. A robe represents righteousness, so Dad is forgiving the boy. The first thing the son is reminded of is that he really is forgiven. It’s easy to miss that, and the boy didn’t even consider it an alternative with Dad.
2. A ring speaks of authority: the son has authority within Dad’s realm. Again it’s contrary to his expectations that he is not a servant himself
3. The son came back looking for a servant’s position. Dad gives him sandals: only nobility wore sandals, I’m told. “You’re part of the family. You’re nobility here.” At the very least, it’s provision for the sandals he’d lost, presumably in the pig farm.
4. And then instead of the recriminations the boy expected, Dad has a party celebrating his son’s return. There was no accusation whatsoever: just joy. And the joyful party is a big one. A fatted calf can feed a whole lot of partygoers. Either they went on for days or they invited the whole neighborhood.

By contrast, the older son was out working in the field and ended up resenting rather than repenting: resenting the younger brother’s party and distancing himself from Father through working in the field. He point-blank refused to come to the party; instead he whines about the other son. His recriminations are also fourfold:

'Lo, these many years I have been serving you; I never transgressed your commandment at any time; and yet you never gave me a young goat, that I might make merry with my friends. But as soon as this son of yours came, who has devoured your livelihood with harlots, you killed the fatted calf for him.'

1. “Look, I’ve served you for many years!” (implying, “and you haven’t even noticed!”)
2. “See how good I am! I always obeyed your commandments (unlike some sons of yours that I could mention).”
3. “You’re cheap! You never offered me a party (not even a little one for my friends. Without you, Dad).”
4. “It’s not fair! Your favored son hasn’t been anywhere nearly as righteous as I have, but you treat him like royalty!”

This brother doesn’t come to his senses like his younger sibling; Dad has to go to him, and this ungrateful kid chews him out pretty fiercely. Father affirms four things to him as well:

“And he said to him, ‘Son, you are always with me, and all that I have is yours. It was right that we should make merry and be glad, for your brother was dead and is alive again, and was lost and is found.’”

1. Relationship w/ God: “You’re always with me.” Don’t lose perspective: we’re just welcoming him back into what you have always had. It’s hard to have a great party celebrating our return when we haven’t run off & done stupid things.
2. Authority: “All that I have is yours.” This boy whined that Dad didn’t offer an animal for a party with his friends. Dad says, “Look, it’s all yours. Do with it as you like.” We older brothers forget that we don’t need to ask someone else to give us what is already ours. It’s Dad’s kingdom, but it’s our inheritance.
3. Relationship with the Family: “It was right that we should make merry….” It’s easy to lose track that we need to celebrate what God is doing in others, and sometimes that’s more important than working in the fields.
4. This isn’t about you. It’s about your younger brother.

It’s my opinion that there are a number of us elder brothers in the church. Not all of us, of course, but we’re not small in number. We’re working in the fields, choosing diligent work instead of celebrating with our friends over a goat or celebrating a brother’s return with a fatted calf.

The older brother here was waiting for Dad to notice, waiting for him to spontaneously reward him for his works. How many times have we seen that attitude in the church? I’m hoping you haven’t seen it in your own motivations; I’m afraid I have.

In the Kingdom of God, it’s good to party. The Law commanded it what? seven or so times per year: “Come together & celebrate!” In the New Testament, we’re commanded to rejoice all the time.

More than that, since all He has is ours, the party is to be our initiative; we don’t wait for someone to force it on us, for someone to notice us and reward the self-righteousness of our self-sufficiency.

Instead of joining the party, we have our collective noses to the grindstone, and we’ve functionally missed the fact that every part of the Kingdom is ours. The truth is different; the truth is that we’re not working for another master, regardless of what it feels like. This is our kingdom; we have a say in how it goes.

I say, “I choose to repent, not resent.”

I say, “It’s time to party!”

An Underground Gathering

My information said that the meeting started at two o’clock or so, but I didn’t have the chance to get there for a couple more hours. Besides, I wasn’t sure about it, so I wanted to arrive after they were well under way.

By the time four o’clock rolled around, I was quite lost in the county roads trying to find the place: It was already dark, and I was looking for an old barn, maybe half a mile from the nearest paved road so finding it was no easy task. I backtracked, tried the turnoff that I’d passed by a couple of miles back, saw another truck pulling into a dirt road, and headed down the same way. The road ended at a place that was obviously not what I was looking for, but we turned off just before that, wound around some sharp corners, and emerged into a field full of parked cars surrounding a barn, looking in the dark like a flock of baby chicks around their mother hen. Out of the barn came the sound I was expecting, the sound I was looking for. When I heard it, I realized how much I’d been longing for it.

I parked my truck and walked through the parked vehicles towards the barn; I noticed some older SUVs, some fancy new cars; the variety caught my attention. There were a handful of other folks arriving, and we said very little as we approached the barn: words weren’t actually necessary. This was also the sound that they were looking for; their faces showed the same sense of expectation that I was feeling.

We slid the door open, and the sound washed over us. It was palpable, nearly physical, though it wasn’t all that loud. Inside were maybe a hundred people. Twenty or thirty of them were playing instruments, men and women, black, white and others, young and old. The instruments were equally diverse: guitars, keyboards, drums from America, from Africa, from Ireland, from Asia, from places I'd never heard of. Even a didgeridoo from Australia, wired into the sound system. There were young kids playing drums and rhythm instruments. Most of the sound came from the instruments and from the several people singing into microphones. There was a basic sound system set up, but it was obvious that this was no show.

Nobody but the handful that entered with me even knew that we had arrived. Maybe twenty people had their hands in the air, others were kneeling, still more were dancing or waving flags. Some were visiting together near the tables in the back, tables piled high with food and drink. Kids played on the dirt floor. They took nothing away from the music.

I worked my way to the back of the room. I was trying not to disturb the worshippers, but I needn’t have bothered: most of them were oblivious of my passage; those that were greeted me with the great bear hugs of old friends or the whole-hearted hugs of family; it didn’t seem to matter if they knew me before that day or not. The diversity of people struck me again: these were people from almost every imaginable background, age, race, socio-economic group, religious persuasion.

The music never took a breath. There were a couple of microphones set up where anybody could walk right up and sing along with the music; those mics were nearly always busy, with intricate harmonies and counterpoints accentuating songs that nobody had ever heard before. Before I realized it, four or five hours had passed.

There were a hundred people there, and people were coming and going throughout the night. But the audience had only One. His presence filled the room like birdsong in the spring, like a welcome home after a long journey. There were a hundred voices singing a hundred different songs, all blended into one glorious chorus, and our Audience roared back His approval.

This was worth getting lost in the backwoods county roads for. This was worth being part of.

A Season of Training for Supernatural Provision

I drive a little 4x4 truck. I love driving a 4x4 because I can take it almost anywhere.

Funny thing about trucks: they need tires. Mine needs tires. The tires on it now are steel-belted radials, and the tread is worn down so much that the steel belts are sticking out pretty badly on one back tire and not much better on the other one. The front ones aren't much better.

My truck has pretty large tires, and so they’re pretty expensive. I priced some discount tires, and a set of four cheap ones tires was $800.00. I really need all four, but I could get by with just two. But we couldn’t afford four tires or two.

As if that weren't complicated enough, I had found out when the tires were going to be on sale, and saved up most of the money for two tires. But then the truck needed a clutch, and that took all of the money I had saved for new tires. I felt thwarted.

So we didn’t buy tires. I’ve been praying about what to do for tires. I don’t trust the truck to go very far while the tires are messed up. I drive to work, to church, and to the grocery store, and I DON’T drive to anywhere else. I don’t go camping with those tires. I don’t drive to places God’s doing cool stuff. I don’t get to visit folks in other areas. It’s sad. I bought the truck so I could drive it interesting places, and I can’t go anywhere.

I’ve been talking to God about my tires. In fact, I’ve been fussing about our finances in general. Our bills are paid, but it bothers me that we can’t give generously, and I was rather complaining.

And God’s been reminding me that we’re entering a season where we need to be able to find money in the mouths of fishes, where we need to be able to feed a crowd with five loaves and two fish.

This isn’t a season of lack; it’s a season of training.

I’ve been thinking about that, and I think it’s right. We need to learn to trust God’s provision, and even learn to expect it.

So I’ve been thinking about this, about God’s provision.

Today, I needed to buy gas for the truck. I checked the account, and we can afford it, so I head over to Costco, and I’m on the phone with my friend (it’s OK, I have a Bluetooth earset). I pulled into line at Costco’s gas pumps; one line was shorter than the rest, so naturally, I chose that one.

And right there in front of me, a man was stepping out of my truck’s twin to pump gas into it. His truck was identical to mine, except I have a canopy on mine and in the back of his, he had four large tires on four wheels.

I felt a small nudge in my spirit: “Those are for you. Go get them.” I hung up the phone and got out of the truck.

“Say, those tires aren’t for sale, are they?” and I eyed the tires closely. They looked to be the right wheels to fit my truck, and the tires were about the right size. The tread on a couple of them looked real good. I'll bet they'd fit my truck.

“No, not really. I was going to sell them to a buddy of mine for twenty bucks.” Oh well. It was a nice idea while it lasted. “But he never showed up.” Say what?

“Uh, I’ll give you twenty bucks for them.” Uh… do I have twenty bucks? Oh! Yeah, I do. Hey, that’s weird.

“Hunh? Oh. Ok. I’ll meet you right over there, after you fill up. You’ll be able to find my truck.”

So I tanked up, and drove over to where he was. I backed my truck up to his, and rolled four tires from the bed of his truck to the bed of mine: they are exactly the same size as the tires on my truck. I handed him twenty dollars, shook his hand and drove off, shaking my head at my Father's loving provision.

I had just bought at least $400 worth of tires for twenty bucks. They were my tires. I just needed to recognize them. And go get them.

Thanks, Dad. I love you too.

Principles for the Prophetic Study of the Bible

In the business community, it is said that the three most important factors in the potential success of your business are “Location, location and location.”

In the world of studying the Bible, the three most important factors in the potential interpretation of a verse are “Context, context and context.”

Biblical context is described a couple of ways:

· Immediate Textual context: What do the verses before and after the one in question say? The paragraphs before and after the verse in question? Knowing the whole thought from which this one verse is taken is a key part of understanding the meaning of the verse.

· Larger Scriptural context: What does the rest of the Bible have to say about the subject that your verse is discussing? Always use scripture to interpret scripture.

· Cultural context: What did the statement in that verse mean to its first readers, its intended audience? If you’re looking at a verse in an epistle, what would it have mean to the people that the epistle was addressed to? Understanding the cultural context is important to understanding the current meaning of the verse.

I knew a woman years ago who was not a Christian. She liked the Bible, but didn’t like how Christians behaved. Her favorite illustration was a preacher who didn’t like the hairstyles of the day, so he preached Matthew 24:17 (“Let him who is on the housetop not go down to take anything out of his house.”) and declared, “top knot go down” decreeing that bee-hive hairdos were unbiblical. That strikes me as an abuse of the principle of context, in all three forms. She was still bitter against preachers because of that.

Slight change of direction: When studying the Bible, there are, I was taught, two ways to study it: I can study deductively, they said with a frown: I can bring my presuppositions, my theology and my pet doctrines to the Bible and look for verses that support what I already believe. Deductive Study is inferior, they said, and I’m not sure they were wrong.

Or I can study it inductively, and this was encouraged: I can lay aside all of my preconceived ideas and doctrines and let the Word teach me: I sit under it, and let the Word be my teacher, and as it teaches me, I develop my ideas and doctrines. I don’t know anybody who teaches Inductive Study who follows it completely (they all also study doctrinal texts), but it is certainly preferable than the “proof-texting” of deductive study. Inductive Study is good, of course, and it’s “the right way” to study the Bible.

I find myself torn here. These are valuable principles! I was taught these principles in my training, and they have helped me immensely. I’ve taught them to many others, presumably to their benefit. If their founders had practiced these principles, many cults and heretical groups would never have gotten started. (If their followers had practiced these principles, they would not have been led astray.)

These are valuable – nay: essential – principles for serious study of the Word of God. This is the good stuff here.

The only problem is that the Bible itself does not consistently follow them. Time and time again, the Bible takes itself out of context. Time and time again, the New Testament approaches the Old Testament with a method that is neither deductive not inductive.

Any readers that have been through Bible College will quickly label me as a heretic or worse, so I offer some illustrations:

In the first chapter of Acts, the apostle Peter blows up these principles:

"For it is written in the Book of Psalms:

'Let his dwelling place be desolate,

And let no one live in it'; and,

'Let another take his office.' --Acts 1:20

Peter is quoting from two places in Psalms in order to justify filling the position among the 12 apostles which Judas had abandoned. He starts by quoting Psalm 69 where David is writing, yet again, about “his foes”; then he quotes Psalm 109 where David is whining about the “wicked and deceitful men” who oppose him. Neither psalm is considered a Messianic psalm.

The Gospel of Mark begins with a couple of Old Testament verses to explain John the Baptist’s entrance on the scene:

¹ The beginning of the gospel of Jesus Christ, the Son of God. ² As it is written in the Prophets:
“Behold, I send My messenger before Your face,
Who will prepare Your way before You.”
³ “The voice of one crying in the wilderness:
‘Prepare the way of the LORD;
Make His paths straight.’” --Mark 1:1-3

The first quotation is from Malachi chapter 3, and it is about the coming of the Messiah in the usual Old Testament vocabulary that mixes his first coming as a suffering servant with his second coming as a conquering king, but it is a Messianic passage: the context (according to the traditional rules) say that the verse quoted is indeed about the one who is coming before the Messiah. All is well and good.

The second passage is from Isaiah 40, and it’s clearly speaking to a discouraged nation as it tries to cope with a conquering army from Babylon knocking down their front door, preparing to haul them into captivity. The only way to know that Isaiah is talking about the Messiah is by Mark’s completely-out-of-context interpretation of it.

In these two passages, the apostle Peter and Mark, the disciple of the apostle Paul, both break the rules that I was taught about studying the Bible. They quote verses completely out of context. They interpret those verses in a way that is neither Deductive nor Inductive.

There are dozens more. John 12:17; John 10:25; Luke 2:46; Matthew 26:31; Luke 20:17….

I’ve come to describe it as Revelatory Interpretation. Looking at these passages Inductively, it appears that the Spirit of God occasionally takes verses, sentences, even brief phrases out of context and breathes new meaning, new application to them that their author never imagined.

I had an odd experience a few months ago. I was walking through my woods, on my favorite trails, and I was talking to God. OK, what I was doing was more like whining at God. I’d been going on for quite a while and when I stopped to take a breath, He interrupted me: "Are you done yet?"

It startled me. He didn’t comment about anything I had said (or whined). Rather, He reminded me of the parable of the Prodigal Son, and then He completely re-interpreted it for me in ways I’d never considered, never heard taught. It completely defused my whining, and the self-pitying attitude that was behind it, and frankly, that lesson has changed the course of my life.

He did the same thing to me that He’d done to Peter and Mark (and no, I am not comparing myself to them, other than the fact that we’re all under His teaching): He re-interpreted the Word in a way that was neither Deductive nor Inductive, in a way that disregarded context. He defied all the rules that men had taught me about interpreting the Bible, but He brought Life to it.

I am not arguing for a wholesale abandonment of the principles of sound Biblical interpretation! There is great wisdom in them, and they are tools both powerful and useful. When I have opportunity, I teach many of these tools because they’re helpful.

Rather, I am proposing that we implement those principles differently. Let us, as the Inductive method teaches, sit under the Word to learn from it, but let us also sit under the Author of the Word, and let Him teach His Word to us. If we lock ourselves in to what the Book says, then we’re perhaps in danger of becoming the right-wing kooks that the world already thinks we are. But if we treat the Word as “living and active” then it becomes “…useful for teaching, rebuking, correcting and training in righteousness, so that the man of God may be thoroughly equipped for every good work.” (2 Timothy 3:16-17)

And He doesn't always respect context.

Discover, Develop, Deploy

A great portion of the work of the church can be described in these three words: Discover, Develop and Deploy.

We like the “discover” part. It includes evangelism and other tasks related to tracking down the people God is calling to Himself, and to identifying the work that He is doing in them. I love the expression of “discover” that happens in parks, on street corners and “in the marketplace.” The evangelists and pastors love bringing sheep into the fold for different reasons: the evangelist loves finding sheep, and the pastor loves shepherding them in the fold.

We even like the “develop” part. So many churches nowadays are led by men with a teaching gift, and we interpret (incorrectly, I might add, or at least incompletely) that teaching is functionally accomplishing the command “equip the saints for works of ministry.” So many teachers are excited to find audiences to teach. As a man with a teaching gift myself, I understand this snare.

But we generally overlook the “deploy” part of the equation. We miss it in three ways:

1) Our church leaders are so focused on bringing people into the church that they miss the part where we’re supposed to send them out too. We understand the metaphor of a shepherd and his sheep, but we miss the other metaphors, such as the military image that Paul uses so often in the New Testament.

2) Both church leaders and “we the sheep” are also heavily focused on the process of development. Somehow we’ve developed this perfectionist mentality that says “I need more [fill in the blank] before I can be deployed.” Maybe that’s in the form of “I need to be healed” or “I need more training in evangelism.” The goal of development is not perfection: the goal of development, of any training, is deployment.

3) We miss the ultimate point. Most Christians know of the Great Commission (“All authority in heaven and on earth has been given to me. Therefore go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, and teaching them to obey everything I have commanded you. And surely I am with you always, to the very end of the age.’”). How often do we overlook the first command here: “Go”! The verb is not “be sent”; it is not “be perfect”; it’s not a “be” verb of any sort.

My point is this: the ultimate responsibility for our deployment lies with us. In fact, once we come into relationship with our Commander in Chief, all three areas are my responsibility. It is not my pastor’s job to discover my giftings, my calling, my passion, the places where God’s anointing works best on me. It’s fine if he helps, but it’s not his job. It’s not my church’s job to see that I’m equipped; though doubtless the church will be part of the equipping, it’s my responsibility.

And it’s my job to hear my orders from my Commander and obey them. Since I am in relationship with my church, no doubt they’ll be of great help in my obedience, but the responsibility is mine, not theirs. The command is “Go”, not “be sent”. I am the one that “goes”; they don’t “go” for me.