MessageWeek – Page 13 – Godly conversations

The Book of Acts, Prescriptive or Descriptive?

The Book of Acts carefully describes the emergence of the primitive early church following the coming of the Holy Spirit on the Day of Pentecost. The 28 chapters of Acts convey the activity, issues, personalities, teachings and sermons of various apostles, including detailed narration of the presence and power of the Holy Spirit working through Peter and John manifesting itself in a variety of miracles, the wisdom of James, and the travels and episodes in Paul’s ministry. Roman rulers are mentioned by name, as are cities and geographic areas.

Thus Christians reading the Book of Acts today are given a good description of the beginnings of Christianity as lived through the emergence of the early church. We read of the issues surrounding the Gentiles being given the Holy Spirit in a climate of Jewish opposition. We read of Jewish insistence for new converts to be circumcised and the resulting Jerusalem apostolic conference that discussed the giving of the Holy Spirit to the Gentiles and their resulting edict. We read descriptions of various Roman rulers who encountered the gospel via Paul’s testimony. We wonder at the manifestation of the Holy Spirit through numerous amazing miracles, such as Paul and Silas, and well as Peter, being freed from prisons, of healings, and of accurate prophecies such as given by Agabus. We weigh in on the problems and issues of the church some 2000 years ago, and cannot help but ponder how the Acts narrative might edify the modern church today.

Do the times and circumstances of some 2000 years ago as recorded in Acts, the incidents that occurred and resulting judgment calls, as well events tied to an ancient calendar, help us navigate our theology today? If Acts is purely descriptive and belonging entirely to another age, then we can simply see the book purely in a more or less a historical focus. Viewing Acts through an exclusively historical lens would then help us understand that Luke’s recording of the remarkable miracles of healing, freeing from prison, visitation by angels, and visions from God only existed in the context of those times, and are not necessarily to be expected in the Christian experience today.

And yet, we’re also confronted by the issue of being edified by what the early Christians believed, and how they applied their understanding to everyday life. Do the overall experiences and outcomes of early Christian practise and theology as cited in Acts carry any prescriptive weight for us today – in the light of Paul’s prescriptive comment in 1 Corinthians 11:1 when he said, “Imitate me, just as I also imitate Christ.”?

I believe that Acts is not only a descriptive historical narration containing elements that cannot be repeated in today’s Christian experience, such as witnessing Jesus’ ascension, or worshipping at the Jewish temple in Jerusalem (Elewell, Yarbrough Encountering the New Testament, Baker Academic, 2008, 212), but that it also speaks to us on a prescriptive level that mirrors core doctrinal teachings supported elsewhere in scripture. For example, Paul’s belief in the resurrection of Jesus and his actively preaching of the resurrection is supported elsewhere in the New Testament.

The challenge is: how far do we apply the prescriptive element contained in Acts in our faith and practise today? For example, many in our community of believers acknowledge Luke’s interesting inclusion of certain usually-relegated-as Jewish days of worship. The modern reader of Acts notes that the Holy Spirit came on the Day of Pentecost, which we believe was a Sunday morning. Why were the disciples gathered in a meeting place on that Sunday? Had the weekly day of worship and fellowship changed from Sabbath to Sunday? The disciples were indeed gathered in “holy convocation” on this Holyday known as Pentecost, as they had perhaps always done. Of note is that God chose to use the significance of this day, historically believed to be when God originally gave the ancient Israelites the Ten Commandments, to now abundantly pour out the Holy Spirit on all who believed.

Luke also mentions Paul’s insistence to keep a certain feast:

When they asked him to stay a longer time with them, he did not consent, but took leave of them, saying, “I must by all means keep this coming feast in Jerusalem; but I will return again to you, God willing. “And he sailed from Ephesus. (Acts 18:20-21)

Can we take any bearings from Paul’s insistence on keeping this feast, be it Unleavened Bread or Tabernacles? Is this simply descriptive, or is it prescriptive? Luke also mentions the Fast, a reference believed to be the Day of Atonement (Acts 27:9). Elsewhere, Luke also importantly mentioned that they sailed after the Days of Unleavened Bread (Acts20:6) and from this the reader can understand that there were presiding reasons not to sail until Unleavened Bread was completed. The next verse (7) refers to an assembly [correctly translated] “the first of the Sabbaths”. This was not a Sunday assembly, but an assembly on the first of the seven Sabbaths (or weeks) counted from Unleavened Bread to Pentecost. [New Testament Greek does not have a word for “week”; the word for week occurs in the Septuagint and in modern Greek].

Theologians acknowledge that the interpretive understanding gleaned from the above examples are often hotly debated, especially by those who disagree with the implications that these Holydays bear relevance to the Christian today, it nonetheless demonstrates the interpretive challenges that Acts presents. (Elewell, Yarbrough, Encountering the New Testament, Baker Academic, 2008, 213)

The Book of Acts is a necessary part of the Biblical canon. It details the early church as it tried to follow the teachings of Jesus Christ; it documents firstly the work of the Peter, John and James, and devotes the final two thirds to Paul’s journeys and experiences; it documents the entrance of Gentiles into the faith, and it also gives us a good insight into what our Christian forefathers believed and how they applied that understanding. In this Acts still speaks to us today, not only as a historical narrative, but also fleshing out the prescriptive element, instructions on how to live the new life in Christ.

John Classic
Written for LifeSpring

The Kingdom of God, “Already… not yet”

The term “Kingdom of God”, though not specifically quoted in the Old Testament (other than via the imagery of a future time when, for example, “the lion would lay down with the lamb”), is nonetheless replete throughout the New Testament. Everything about Jesus’ ministry seems to have centred on his core message of the Kingdom of God.

From that time Jesus began to preach and to say, “Repent, for the kingdom of heaven is at hand.” (Matthew 4:17)

In a few days’ time many followers of Jesus will be celebrating an occasion when believers in our tradition (of the Churches of God) partake of a small piece of unleavened bread and take a sip of wine. The Lord’s Supper/Christian Passover is a powerful annual reminder of the love of God, and the sobering nature of the symbols of Christ’s broken body and spilled blood are not lost on those who participate. Somewhere in our revisiting of that original event, we read in Matthew, Mark and Luke alike a curious prophecy given by Jesus at this first commemorative event.

“For I tell you I will not drink again of the fruit of the vine until the kingdom of God comes.” (Luke 22:18)

Jesus here anchored this inaugural event to a resumption of this commemorative imbibing when “the Kingdom of God comes.” Thus we might understand it, in this instance, that the Kingdom of God is apparently a future reality. Jesus made a promise that he would “not drink of the fruit of the vine until the Kingdom of God comes”. There is no ambiguity in Jesus’ words: the Kingdom of God as cited here is a (future) “coming” reality; it is not here yet.

Related to this future sense of the Kingdom of God are Jesus’ earlier words when he taught his followers to pray: “Your kingdom come. Your will be done on earth as it is in heaven.” (Matthew 6:10) Thus theologians have wrestled with the “coming” aspect of the Kingdom of God when placed besides other scriptures that seem to indicate otherwise.

The scriptures I’m referring to here are those that, from Jesus’ specific teachings, seem to imply an already present aspect of the Kingdom of God:

“But if I cast out demons by the Spirit of God, surely the kingdom of God has come upon you.” (Matthew 12:28)

“Now when He was asked by the Pharisees when the kingdom of God would come, He answered them and said, “The kingdom of God does not come with observation; nor will they say, ‘See here!’ or ‘See there!’ For indeed, the kingdom of God is within you.” (Luke 17:20-21)

Jesus here explicitly taught that the present reality, the immanency of the Kingdom, as some translations put it, is, “in the midst of you”. And yet, elsewhere, Jesus implied a contrasting future tense, when the “Son of Man comes” scenario.

“And I say to you that many will come from east and west, and sit down with Abraham, Isaac, and Jacob in the kingdom of heaven.” (Matthew 8:11)

The apostles too wrote of the future tense of the Kingdom of God, and yet also reflected on the presence of the Kingdom in the now, today sense. For example, Peter encouraged Jesus’ followers with a sense of glorious reward at the end:

Therefore, brethren, be even more diligent to make your call and election sure, for if you do these things you will never stumble; for so an entrance will be supplied to you abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ. (2 Peter 1:10-11)

And yet when Paul wrote to the believers in Colossae, he said that God has already given us entrance into the Kingdom: “He has delivered us from the power of darkness and conveyed us into the kingdom of the Son of His love.” (Colossians 1:13) Thus, according to this passage, believers are already in the Kingdom.

To the faithful in Rome, Paul again conveyed a present reality of the Kingdom of God when he said that, “The kingdom of God is not eating and drinking, but righteousness and peace and joy in the Holy Spirit.” (Romans 14:17) All these attributes are experienced by those in whom the Holy Spirit dwells (since the coming of the Holy Spirit on the day of Pentecost as recorded in Acts chapter 2). Thus the Kingdom of God is also a present reality.

Renown Christian author G.E. Ladd wrestled with this dilemma in his article “What is the Kingdom of God”. (http://gospelpedlar.com/articles/Last%20Things/kogladd.html taken from The Gospel of the Kingdom. George Eldon Ladd, Eerdmans Pub Co, Grand Rapids MI, 1959, pages 13-23) G.E. Ladd writes that if we were to consecutively list all the scriptures pertaining to the Kingdom of God, and write their intended meaning alongside, we would begin to see what could be interpreted as apparent contradictions. If the Kingdom of God is something we can enter into now, then how do we apply and understand those scriptures that suggest a future fullness of the Kingdom? Thus Ladd addresses the issue of the Kingdom as being “already… not yet”.

Bible scholar N.T. Wright asked a similar question in his book titled “How God Became King” (Harper Collins, 2011) when he dealt with the question of “What exactly is the Kingdom of God?” Wright argued that orthodox Christianity has incorrectly interpreted the Kingdom of God as simply meaning “heaven” – a place we allegedly go to when we die, and earth conversely as this place where sinners are left behind to suffer whatever. Wright asserts that the Kingdom of God isn’t a far off reality, but that the Kingdom of God and earth are purposely intersecting. Wright further says that the Kingdom of God is already significantly present in the lives of the faithful, while its fullness is still coming to this earth! (See related videos as presented by NT Wright).

Both G.E. Ladd and N.T. Wright thus have highlighted the conundrum that exists among scholars as well as the wider Christian community as to what the Kingdom of God actually means, and how we might understand it as the Bible teaches it. Both authors are correct in their preparedness to lay aside traditional biases, view the scriptures for what they are, and then attempt to ask the right questions.

When we read the parables of Jesus that convey aspects of the Kingdom of God, we are confronted with quite a few different images. We see the Kingdom of heaven in Matthew chapter 13 as beginning small as mustard seed and growing into the biggest of trees. We learn that the Kingdom is like yeast placed in bread dough; the effect is that the dough almost imperceptibly at first becomes totally permeated and transformed by it. In both these examples, the Kingdom of God is portrayed as a process towards its ultimate fulfilment. And yet, elsewhere in this same chapter we read where Jesus said of the Kingdom, “So it will be at the end of the age. The angels will come forth, [and] separate the wicked from the just…” Matthew 13:49) This matter-of-fact assertion of the future, as taught by Jesus, shows a definite future fulfilment.

Discussion of the Kingdom of God must never be relegated solely as the domain of theologians, because in Matthew 6:33 Jesus exhorted his followers, as of primary importance, to: “seek first the Kingdom of God and His righteousness”.

If we’re to seek first the Kingdom of God, then we must have some understanding as to what it really is. We have seen that the Kingdom has a future sense of fullness and fulfilment. This is nowhere more evident than in Paul’s attestation when he wrote to the faithful in Corinth:

For as in Adam all die, even so in Christ all shall be made alive. But each one in his own order: Christ the firstfruits, afterward those who are Christ’s at His coming. Then comes the end, when He delivers the kingdom to God the Father, when He puts an end to all rule and all authority and power. (1 Corinthians 15:22-24)

In this passage, Paul summed up the entire scriptural record, beginning with Adam, focussing on Christ, and then finally ending with the Kingdom being delivered to God the Father.

Then, there are those scriptures that attest to the early stages of Kingdom reality as a believer may experience it. Jesus spoke of people who “enter the Kingdom of God”:

Jesus said to them, “Assuredly, I say to you that tax collectors and harlots enter the kingdom of God before you.” (Matthew 21:31)

Other scriptures attest to the kinds of people who will be excluded from entrance into the Kingdom, such as the sexually immoral, covetous or the idolater. (Ephesians 5:5)

To Nicodemus, a Jewish ruler, Jesus said, “Most assuredly, I say to you, unless one is born again, he cannot see the kingdom of God.” (John 3:3) Elsewhere, Jesus said that it was difficult for a rich man to enter the Kingdom. (Matthew 19:23)

The Kingdom of God can be defined as not just the realm of God, but more specifically the rule of God. This would imply a theocracy. When Jesus affirmed to Pilate that He was indeed King, coupled also with what he said after he was resurrected, “All authority has been given to Me in heaven and on earth.” (Matthew 28:18), we understand both these statements to unequivocally place Jesus as King with an authority that encompasses heaven and earth. We also understand that the Kingdom of God is an emerging reality to be lived out every day by those who obey and submit to the sovereignty of Jesus – today and into the future when “every knee bows and every tongue confesses that Jesus is Lord”. (Paraphrased from Isaiah 45:23, Romans 14:11 and Philippians 2:10-11).

Written by John Klassek
LifeSpring School of Ministry

Luke, Gentile Historian

It’s hard to elevate one of the Gospel accounts above the others, as they each give testimony in their own way to the Messiah. In some ways, however, we’re indebted to Luke for his account. Not being a personal witness of Jesus, Luke nonetheless acknowledges others who have undertaken to write an account of what happened.

Thus Luke, an educated Gentile who practised as a doctor, set out to write an orderly account of what actually happened for the benefit of his benefactor, Theophilus.

Luke’s Gospel contains information that the other accounts do not. For example, Luke gives a lot of information about the events and circumstances leading up to the birth of Jesus, and we can only presume that Luke, as Paul’s travelling companion, took the time when in Judea to speak personally and listen to Mary’s personal testimony. (WA Elwell, RW Yarbrough, Encountering the New Testament, Page 102, Baker Academic, 2005). Thus the events of Jesus’ early life are carefully and well documented.

Like Matthew, Luke also gives a genealogy of Jesus Christ, but Luke goes further back before Abraham (where Matthew began) and links Jesus Christ to Adam, who was the son of God.

Speculation as to when Luke wrote his gospel account varies depending on different theological schools of thought on this. We must remember that Luke also wrote Acts and the timing of this second book affects when Luke wrote his original treatise – which would have to have been sometime and probably in the decade before the fall of Jerusalem in 70AD. Agreement on the place of writing is also speculative, as Luke does not principally identify this. Luke’s writing stands out above the gospels in its literary style, reflecting an educated and mature man well versed in the classical Greek language of his day.

Luke’s gospel is unique in perhaps more than one way. For example, Luke gives the reader special attention and appreciation for how Jesus honoured and respected women; the personal details of women in Jesus’ ministry are clearly remembered. For example, an incident is recorded where the disciples wondered why Jesus would speak to a Samaritan woman at the well. Another notable incident was when the woman who was healed simply because her faith led her to anonymously touch the hem of Jesus’ garment. Luke also mentions the women in Jesus’ ministry by name and their unique circumstances. For example, Luke tells us of Mary Magdalene and the curing in her life, as well Joanna’s unique disposition.

Luke pays special attention to the ministry of the Holy Spirit, right from the conception of Jesus, through the work of John the Baptist, what Jesus said of the Holy Spirit, and how he lived his life as encapsulated in the phrase “full of joy through the Holy Spirit…” (Luke 10:21) Thus the historical Jesus is also conveyed with an overt theological overlay.

We must remember that Luke’s account was not written from a born and bred Hebrew perspective, as the others authors were. Luke was a Gentile, a Greek as we might understand it, and his writing helps the reader understand that the good news of salvation in Jesus Christ isn’t restricted to ethnicity but is available to all people. Thus if Luke’s account had been destroyed by the sands of time, we would be so much the less wiser; the critical details of Mary and Elizabeth’s relationship and conversation, for example, would have been lost. Thus Luke’s work miraculously stands the test of time; he is a worthy historian and in doing so captures the spirit of the early, pioneering followers of Jesus.

By John Klassek
For LifeSpring School of Ministry

Relationship between the Old and New Testament.

The Old Testament can be viewed more easily through historical and prophetic eyes, and is a necessary preface to the content of the New Testament that follows.

The Old Testament begins with Creation and follows with a covenant relationship theme between God and humans, albeit a select and pioneering group, beginning with Abraham and on through to the ancient Israelites. Woven throughout the Old Testament narrative of people, places and historical events is the divine and sovereign first cause of “ONE GOD” and His direct influence on the lives of his people in this world. This gives rise to those men of God, such as David, Isaiah and Ezekiel, having experienced a level of prophetic utterance that spoke not only to the ancient Israelites immediate life situation, but also of realities, events and things far into the future. Examples of this are the messianic prophecies beginning in the Garden of Eden account, in Moses’ writings and on through the prophets, such as Isaiah, predicting the Messiah.

Thus around 2000 years ago, in a climate of messianic expectation, the time was right for the beginning of the fulfilment of those prophecies. The narrative that begins in Matthew and concludes with Revelation focuses on the fulfilment of the arrival of Messiah, Jesus, and the fulfilment of the Kingdom of God over the kingdoms of men. Matthew, in particular, refers to specific Old Testament passages numerous times is his eye witness account with the intent showing how Jesus was the fulfilment of those prophecies.

John’s gospel account differs from the other gospels in that his treatise isn’t intended to be just an eyewitness account of the day to day activities of Jesus’ ministry, but a theological examination of who Jesus really is. To accomplish this John begins his gospel with the words that deepen our understanding today with, “In the beginning was the Word…” John, as does the book of Hebrews, clearly demonstrates that Jesus created everything, and that through Jesus, we (humans) may have Life.

A thread that runs through the Old Testament is what is termed “The Law of Moses”, a set of God given commandments and laws given to the ancient Israelites that governed virtually every facet of daily life. The message of the New Testament continues to uphold the law of God, but in Jesus’ teachings the explicit nature of the Decalogue (Ten Commandments) are amplified. An example of this is in, “Thou shall not commit murder”; while the ancient Israelites could obey this law (in the letter) and then be right with the law as such, Jesus illustrated that to “hate” is to commit murder in one’s heart. Thus the Old Testament is incomplete without the New.

The Old Testament set the background stage, with its revelation of God, rich culture (such as its details of tabernacle construction), genealogy as recorded (involving parents and prophets conveying to the next generation God’s truths), and historicity (involving and naming peoples, nations, empires and kings), for the coming Messiah.

The New Testament also contains numerous epistles (letters) that help us the reader some 2000 years removed understand how the early Christians understood the identity of the Messiah, how they understood His message, and how they dealt with issues that concerned them such as circumcision, fellowship, generosity, charity, and faith. In many cases, such as when Paul wrote to the faithful in Rome (Romans) he cited directly from Genesis, Psalms, Isaiah, Deuteronomy, Ecclesiastes, Proverbs (as well as others). His heavy reliance on the Old Testament witness, the only scriptures that were available during the first century emergence of Christianity, helps us today appreciate that the entire 66 books of the Bible are really an interwoven whole, written by faithful men as inspired by the Holy Spirit – and yet written in the everyday language and culture of men.

The message of the Bible compels us to not only believe and live changed lives, but through the message of Jesus’ teachings, life, death and resurrection, also be about the work of sharing the gospel, in word and in charitable deeds.

By John Klassek

Studying the New Testament

A Christian is a follower of Jesus Christ, called by God the Father and brought to understanding through the work and presence of the Holy Spirit. Thus the only authoritative source we have that tells us of Jesus is the Bible, and specifically the New Testament account containing 27 books written in the first century by those who personally experienced Jesus Christ and others who came to believe through their ministry.

Thus to live a Christian life without a careful personal enquiry into who Jesus was, what happened to him, and how we might come to a fuller understanding and appreciation of God’s love and purpose for all people, would be to intentionally live a life of ignorance. Thus all followers of Jesus are compelled to varying degrees to personally explore those scriptures. Those who were illiterate in the first century benefitted from the weekly scripture readings at the Synagogue; the emerging Christian community is believed to have continued the tradition of Sabbath scripture readings, and we have reason to believe that the letters of Paul, for example, were also read to the churches. (Colossians 4:16, 1 Thessalonians 5:27)

Today the western world (at least) benefits from a high degree of literacy, and via the mechanism of mass printing as well as digital technology, we have the written Biblical text more available than ever before. Now while we could erroneously assume that a cursory view of the New Testament might be sufficient to adequately know the basics of God’s word, we would unfortunately then be highly susceptible to viewing and interpreting the New Testament through our own culture and personal experiences, or at worst, allow a mystical-flavoured perception and understanding to persist that assumes that the Holy Spirit as counsellor is sufficient without informed personal study.

This then leads to the question: how do we study the scriptures, especially the New Testament, and by which methods can we best benefit? Is a specific historical study sufficient?

Historical-Criticism approaches the Biblical text from a non-faith perspective, whereas Historical-Theological Criticism begins with the premise that the scriptures are indeed “God breathed” (2 Timothy 3:16), that men wrote from their eye-witness and personal experiences and understanding as inspired by the Holy Spirit. While Historical-Criticism may be valuable in understanding, for example, the Jewishness of Jesus in the times and culture where he lived, (Encountering the New Testament, WA Elwell, RW Yarbrough, Page 156), the method treats the Biblical text as it would any other book and in doing so negates the influence of God’s Holy Spirit.

In then attempting to interpret and understand the New Testament account for what it presents itself as: eyewitness accounts of Jesus as well as the documentation of the emergence of the early Christian community, we come across the term “hermeneutics” – which simply is the theory and practice of interpretation. (Encountering the New Testament, WA Elwell, RW Yarbrough, Page 159).

The work of interpretation involves our personal underlying purpose for undertaking it. What are our aims – is it to discredit the text or to gain further understanding; am I studying for personal devotion or to prepare a sermon? What are the conditions we employ for engaging the text – does the reader believe in the aiding role of the Holy Spirit or is viewing the text purely from an historical perspective? How do we begin, that is, what method will we apply – do we randomly turn to any page and start reading, or is there a systematic approach, perhaps aided by a planned reading from cover to cover as well as utilising supplementary Bible commentaries and handbooks?

Hermeneutics, if it is to be successful and enduring, must be based on the following premises: that the Bible is the inspired word of God as written by human agents. The Bible having been preserved down through the ages as an act of God’s divine will, presents itself today as the world’s most printed and published book ever, speaking to us of God, who He is, what He is doing, and what His plans are. A serious student of the Bible “enters into the text” by a careful reading, is dedicated to analysing its content and seeks to find authentic application for today’s living, and this also involves giving heed to its prophetic content and direction. Thus the New Testament in particular is “both history and theology simultaneously”. (Encountering the New Testament, WA Elwell, RW Yarbrough, Page 165, Summary).

If we are to benefit most from what the scriptures are, we’ll see that the New Testament is founded on the background and preparation that the Old Testament gives, that the gospels are genuine eyewitness and research accounts of Jesus the Messiah, that Acts documents the emergence of the Church age (beginning specifically on the Day of Pentecost that heralded the coming of the Holy Spirit), that the Epistles (letters written to various churches and individuals) further document the issues that affected and the circumstances of the first century church, and finally that the text concludes on a counselling and prophetic note as contained in Revelation.

A core part of Hermeneutics in our study of the Bible must involve prayer. Prayer is the intentional two-way and private communion between God the Father and the believer. The believer believes God exists and that He actively sustains the created order; that this world is God’s realm, and that our only hope in life is through Jesus Christ. Prayer can involve active and specific petition, asking God for guidance and understanding in our study of the scriptures – and then believing in faith that God will respond in His time and way. The act of prayer is then further validated when the believer (the student of the Bible) then takes time to carefully consider what he or she is reading, when and by whom it was penned, in the diverse and distant cultural milieu those events formed, and the original purpose the author had in mind. Helps such as different translations, Bible concordances and handbooks can be a valuable aid in this study.

By John Klassek

Surprised by Hope

Signposts Of Our Times

We all want to live in safe and peaceful times. But, do we today?

The past 70 years since World War 2 should have taught us that the price of freedom has been paid in blood. And yet since then we have seen more bloodshed with more lives lost – the statistics are simply overwhelming. We’ve watched the development of frightening nuclear armaments coupled with failed United Nations resolutions. Anyone who seriously considers where we are today cannot help but wonder where we’re headed!

Do far off economic uncertainties and radical Islamic threats to destroy other nations in a blazing fireball all seem a bit irrelevant? It’s all a matter of perspective. A million starving people in Sudan is less important than our favourite sporting team losing a game.

Is it possible, that despite the best of human intentions, we’re living dangerously on the precipice of a nuclear hell? Have you ever wondered about increasing economic upheaval, terrorism, ongoing uprisings, famines and earthquakes, disease epidemics, all overshadowed by the spectre of nuclear war? Can we afford to ignore these trends? Surely we in the prosperous West wouldn’t distract ourselves from those realities by more personal spending and superfluous living? Or reserve our attention for sporting heros and movie celebrities?

Ever since the dawn of recorded history, our world has been characterised by its epochs of bloodshed. Many thought the Roman conquests were the epitome of brutality and suffering, exceeding that of the Babylonians, Persians and Greeks before them. Entire populations were decimated. History clearly documents that. Then there were the Dark Ages, with disease and war affecting millions of people. In more recent times, two world wars destroyed over 60,000,000 lives. Somehow, humanity has survived until now.

Are we able to read the signposts of our times? While “God” matters little in the West today, Islam’s agenda is guided by its theology, and the news is deeply disturbing. Thankfully, there are clear pointers that should help us if we’re willing to listen.

Let’s go back some 2000 years ago when an itinerant visitor known as Jesus left us with warnings of approaching cataclysmic times. His claim was that he was the Son of God, and He told those around him who enquired of the future that unless divine intervention occurred, no human would survive. (Matthew 24:21-22) Either he was wrong about the past, or He was referring to a future we’re yet to see!

Our planet could easily become a charred, irradiated ember, and like the rest of the universe, be inhospitable to sustaining life.

But that’s not how the story ends. There is good news. Jesus said that he’s coming again. He is coming again because he has unfinished business – His timely arrival will save us from ourselves.

There’s a solitary bronze statue outside the United Nations building in New York. It was given to the UN by the Soviet Union in 1959, and it depicts a world beyond this time of trouble. The statue is modelled from the words that come from an ancient prophet through whom God spoke:

They shall beat their swords into plowshares, and their spears into pruning hooks; nation shall not lift up sword against nation, neither shall they learn war anymore. (Isaiah 2:4)

Peaceful and safe times are ahead, but there is a rough road between now and then. The question is whether we’re awake as to what is really going on? Are we prepared to believe the words of Jesus?

By John T Klassek

Only Two Possibilities

Renowned preacher Billy Graham once said, “Death is the forbidden subject of our generation.”

He’s right. We don’t like to talk about it.

There are only two possibilities. When you breathe your last, is that it? You either lie in the dust, forever forgotten, or you awaken sometime in the future to finally stand in the presence of God.

By John T Klassek

Is Seeing Believing?

We had almost finished dinner at the restaurant when a man in a black suit approached us and asked whether he could perform a few magic tricks for us. I politely thanked him and said that the meal itself had been sufficiently “magic” and that we didn’t require anything beyond that.

He then quite happily made his way to the next table, and I couldn’t help but to curiously watch him ply his tricks there. And what he did was quite amazing. He threw a red ball high into the air and it simply disappeared! The look of surprise and fascination was evident on everyone seated at that table.

“Is seeing believing?” I wondered.

A friend of mine once lamented that he never had seen any miracles in his life. By this I think he implied that our belief in what really matters might be enhanced a little by being witness to some supernatural acts. Here the Bible certainly lays claim to dozens of such events. For example, we read of an axe head floating on water, oil from an empty jar, fire from heaven, seas parted, and people healed as well as resurrected from the dead. It’s easy to think that our lives today are quite mundane when compared to the heroics of the past – I certainly haven’t seen anyone turn water into wine!

It’s easy to sometimes think that if only I could see a miracle, an irrefutable act of divine intervention – that cannot be adequately explained by any physical, natural laws – my faith would be strengthened. If only.

Well, consider, didn’t the magician do just that? He really had me fooled when he apparently made a coin disappear into his arm. Everyone gasped when he made a white dove appear out of thin air.

I left the restaurant wondering how he did his tricks. Of course, I knew they were just tricks, but still wondered how his sleight of hand had so easily fooled me.

Did you know that Jesus told a story that illustrated that even the most awe inspiring of miracles are still insufficient to convince an unbelieving heart? A rich man stated his opinion that if someone were to rise from the dead, then his five unbelieving brothers would be convinced to change from their evil ways. The rich man, however, was told quite bluntly that his brothers should instead be listening to the words of Godly teachers: “If they do not hear Moses and the prophets, neither will they be persuaded though one rise from the dead.” (Luke 16:31 NKJV)

According to Jesus, the emphasis on attaining a strong and enduring faith is based more on hearing than on seeing or experiencing.

So how do we make sense of all this? There are ample scriptures in the Bible that direct us toward finding a strong and true basis for our beliefs. For example, we read that, “Faith comes by hearing the words of God.” (Romans 10:17) The emphasis in this verse is on hearing (as opposed to seeing).

Jesus distinctly appealed to our capacity to listen, as recorded in Revelation chapters 2 and 3, when he said, “He that has an ear, let him hear what the Spirit says to the churches.”

This overture is further supported in God’s appeal to us when he says, “Therefore, as the Holy Spirit says: Today, if you will hear his voice, do not harden your hearts…” (Hebrews 3:7-8)

So, is there any place for the visual/experiential? An interesting “out of this world” experience occurred when Jesus took his closest disciples, Peter, John and James, high up a mountain. He then became “transfigured” before them, shining like the sun. In this vision talking together with Jesus were Moses and Elijah. Before the disciples could get a grip on what this experience meant, a cloud enveloped them and a voice from heaven said, “This is my Son, whom I love; with him I am well pleased. Listen to him!” (Matthew 17:5)

The disciples were no doubt amazed by this immersing visual and auditory experience, and yet the voice that spoke to the disciples distinctly told them to, “Listen to Jesus.”

According to the scriptures, faith and understanding are obtained and established more by hearing than via a visual one. God wants us to be persuaded of his existence and of his purpose more by hearing his word as opposed to seeing certain manifestations.

A couple of real life examples here may help. Remember, God told Adam and Eve in the Garden of Eden not to touch or eat of a certain tree. That is what God simply said. Notice then how Satan used visual appeal to deceive Eve:

So when the woman saw that the tree was good for food, that it was pleasant to the eyes, and a tree desirable to make one wise, she took of its fruit and ate. (Genesis 3:6)

Satan used the same ploy, thousands of years later, when he tried to tempt Jesus. He showed Jesus stones and suggested he turn them into bread. Jesus, however, resisted only on the strength of God’s word: “Man shall not live by bread alone, but by every word that proceeds from the mouth of God.” (Matthew 4:4)

Satan then “showed” Jesus all the kingdoms of the earth, a temptation embellished by a dizzying, heightened experience, to which Jesus again responded: “You shall worship the Lord your God, and him only you shall serve.” (Matthew 4:10)

Satan certainly knows how to utilise our visual references to completely fool us. One of Jesus’ disciples John warned about the “lust of the eyes” (1 John 2:16) – the risk of placing undue emphasis on physical and naturally desirable “things”.

Knowing and understanding comes from hearing. Jesus said, “My sheep hear My voice, and I know them, and they follow Me.” (John 10:27) An intelligent, cognisant relationship with Jesus is not based just on visual experience alone, but more on hearing, listening and the weighing up of those words.

God appealed to an ancient people who, not unlike ourselves, still unduly cherished and valued materialism over the value of really listening:

“Why do you spend money for what is not bread, And your wages for what does not satisfy? Listen carefully to Me, and eat what is good, And let your soul delight itself in abundance. Incline your ear, and come to Me. Hear, and your soul shall live; And I will make an everlasting covenant with you…” (Isaiah 55:2-3)

A friend recently sent me a cartoon that skilfully illustrated the challenge we face in today’s climate of multimedia clamour.

The question then remains, do we know what it is to really “listen”?

How much peace and quiet exists in your busy, multimedia enhanced days? Have you ever switched off the radio or television, put away the headphones, and just sat on the verandah and enjoyed the setting sun with nothing more than the song birds in the trees? Have you ever allowed yourself total silence – where you are comfortable with your own thoughts and meditations?

A recent article that appeared on ABC online titled, “On The Seventh Day He Logged Off“, espoused the benefits of having a regular digital sabbatical – of being free from social networks, calendar appointments and the latest tweets. Is there always a radio in your ears or an LCD screen before your eyes?

Do you really want to find and know God? The secret then is in “listening” for him. Take quiet time every day. Learn to pray to him. God will listen to you.

A blind man who had just been healed by Jesus said: “Now we know that God does not hear sinners; but if anyone is a worshipper of God and does His will, He hears him.” (John 9:31)

John also wrote of the faith he placed in prayer: Now this is the confidence that we have in Him, that if we ask anything according to His will, He hears us. (1John 5:14)

Not only does God hear our prayers, but he also wants us to listen to him. Words are powerful. Apparently we’ll also be judged for every idle word we speak! (Matthew 12:36-37) James exhorts us: “So then, my beloved brethren, let every man be swift to hear, slow to speak…” (James 1:19)

There is, of course, a role for sight; scripture encourages us to view life through the “lens of faith”: So we fix our eyes not on what is seen, but on what is unseen. For what is seen is temporary, but what is unseen is eternal. (2 Corinthians 4:18 NIV)

Of course, not everything we hear should be denied common sense scrutiny! The secret is in the “listening”, and knowing that our eyes fall prey too easily to deceit.

In one way, I’m glad we resisted the temptation of having the magician entertain our family at the restaurant. We all know that magicians have learned how to trick our minds into “seeing” what is really not there, and vice-versa. Apparently our brains process only ten percent of the information our eyes see, cleverly substituting what it intuitively already assumes to be true.

So, if you happen to meet a magician making red balls disappear into thin air, or pulling rabbits out of hats, or predicting the future with a pack of cards, count yourself lucky if he later confides in you that, “Looks are deceiving”. His words will be truer than his art.

By the way…

There’s a strange but interesting story in the Bible.

At that time Herod the tetrarch heard the report about Jesus and said to his servants, “This is John the Baptist; he is risen from the dead, and therefore these powers are at work in him.” (Matthew 14:1-2)

Herod had killed John the Baptist. Read the rest of Matthew 14 to recount the gruesome story. The question that remains for us is why did Herod proffer that Jesus was John resurrected from the dead? Was Herod simply trying to appease his guilt-ridden conscience? Was he making a shrewd political move? Or did he actually believe in the resurrection? After all, John was highly regarded as a prophet by the multitudes, and now Jesus had inherited a similar spotlight. The news of Jesus’ mighty works and the power of his teachings had spread like wildfire throughout the region.

Jesus and John were first cousins; their mothers Mary and Elizabeth were close. We don’t know much about the growing years of the boys. They were about 30 years of age when it was John who introduced Jesus to the multitudes. “Behold, the Lamb of God who takes away the sin of the world,” (John 1:29)

Later, when speaking of John, Jesus attributed to him the legendary status of being in the spirit and power of Elijah.

Now as they came down from the mountain, Jesus commanded them, saying, “Tell the vision to no one until the Son of Man is risen from the dead.” (Matthew 17:9)

Jesus had taken his closest disciples, Peter, John and James with him high up on a mountain, and while they were secluded, the disciples had witnessed a vision of Jesus, shining bright as the sun, talking with Moses and Elijah.

And His disciples asked Him, saying, “Why then do the scribes say that Elijah must come first?”

Jesus answered and said to them, “Indeed, Elijah is coming first and will restore all things. But I say to you that Elijah has come already, and they did not know him but did to him whatever they wished. Likewise the Son of Man is also about to suffer at their hands.”

Then the disciples understood that He spoke to them of John the Baptist. (Matthew 17:10-13)

In fact, John’s entire life from conception, as conveyed by the angel to Zacharias his father, was destined to be “in the spirit and power of Elijah”. (Luke 1:13-17)

Notice that Jesus says two things about Elijah. First Jesus indicates that “Elijah is coming first and will restore all things.” And then, “that Elijah has come already…”

Jesus here seems to speak of a future reiteration of “Elijah”, as well as that of one just past being in the person of John the Baptist. Biblical prophecy is often characterised by dual echos; things that happen in the past have yet a still future reverberation.

Elijah was a man characterised by the wearing of a leather belt. He was a quite an untamed man of a few words, and is remembered for bringing down fire on the prophets of Baal as well as commanding that it not rain for three years. (John the Baptist also wore a leather belt, but may have been more “talkative” than Elijah was).

As for a yet future “Elijah” type, we need to only turn to the last book of the Bible. The Book of Revelation states its purpose in the opening verse:

The Revelation of Jesus Christ, which God gave Him to show His servants—things which must shortly take place. (Revelation 1:1)

Looking far into the future at the end of this age, two prophets (or witnesses) appear on the world scene:

“And I will give power to my two witnesses, and they will prophesy one thousand two hundred and sixty days, clothed in sackcloth.”

These are the two olive trees and the two lampstands standing before the God of the earth. And if anyone wants to harm them, fire proceeds from their mouth and devours their enemies. And if anyone wants to harm them, he must be killed in this manner.

These have power to shut heaven, so that no rain falls in the days of their prophecy; and they have power over waters to turn them to blood, and to strike the earth with all plagues, as often as they desire.

When they finish their testimony, the beast that ascends out of the bottomless pit will make war against them, overcome them, and kill them.

And their dead bodies will lie in the street of the great city which spiritually is called Sodom and Egypt, where also our Lord was crucified.

Then those from the peoples, tribes, tongues, and nations will see their dead bodies three-and-a-half days, and not allow their dead bodies to be put into graves.

And those who dwell on the earth will rejoice over them, make merry, and send gifts to one another, because these two prophets tormented those who dwell on the earth.

Now after the three-and-a-half days the breath of life from God entered them, and they stood on their feet, and great fear fell on those who saw them.

And they heard a loud voice from heaven saying to them, “Come up here.” And they ascended to heaven in a cloud, and their enemies saw them. (Revelation 11:3-12)

The two end-time witnesses are attributed with initiating events that are not unique to history. Not only are Elijah-like events foretold in Revelation, like no rain for three and a half years as well as fire from heaven, we also read of Moses-like events of turning water into blood and to strike the earth with all kinds of plagues.

Revelation tells us that after their witness is completed, they are killed and left lying in the streets of Jerusalem – characterised here as Sodom and Egypt, symbols for wickedness and slavery. The whole world celebrates. But not for long. Three days later “the breath of life from God entered them, and they stood on their feet…”

The spontaneous celebration of the death of these two witnesses (or prophets) apparently quickly turns into one of great fear. They are resurrected! Live television footage is broadcast instantly around the world. The evidence is shocking and unexpected. No conspiracy theories or expedient explanations can deny what has just happened. Two dead Christian prophets, widely regarded as “terrorists”, have come back to life!

Returning for a moment to Herod’s comments regarding “the risen John”: was he aware that an end-time “Elijah” character was going to be resurrected? We don’t know apart from what he did postulate.

We probably have more questions, I suppose, when it comes to what lies directly ahead. Who are those two witnesses? How are they commissioned? Are they literal flesh-and-blood men, or do they represent a figurative metaphor we have yet to understand? Is it an event we’ll see in our lifetime, or is it yet still “over the horizon”? Will nominal Christianity at large (as opposed to followers of Christ) recognise and affirm the work of the two witnesses? We can be sure, however, that those who live through those days will make the connections that God intends to impress on humanity.

The resurrection themes, events and discussions recurring throughout the pages of the Bible illustrate in many different ways a powerful testament to our ultimate destiny – to ultimately become glorified sons of God. Everything in “history” it seems centres on the resurrection of the righteous.

For the earnest expectation of the creation eagerly waits for the revealing of the sons of God… For we know that the whole creation groans and labours with birth pangs together until now. (Romans 8:19,22)

How we get there, and what it’s like when we experience it, will probably be more surprising and more amazing than we could ever imagine.

John T Klassek