Considering Edwards on the Christian Life

One of my new study leave traditions is to read one of the volumes in Crossways’ series on theologians on the Christian life. Each volume looks at one man’s thought and tries to identify their contributions and understanding of how we are to live in Christ and in the world. So far I’ve read the volumes on John Newton (whom Sinclair Ferguson repeatedly called “perhaps the wisest pastor of the Church of England” in his series on Romans) and Herman Bavinck. This study leave it was Jonathan Edwards.

Edwards has long been a favorite of mine, in part because he was a favorite of R.C. Sproul’s. In seminary I took a class, The Theology of Edwards’ Sermons, with R.C.. We read so much of Edwards it may have ruined me for a spell. I haven’t read many of his sermons since then, but have gone back to volumes life The Religious Affections and Charity and Its Fruits.

Dane Ortund’s volume Edwards on the Christian Life boils Edwards down to being live to the beauty of God. He begins with the beauty of God, moves to regeneration as to how we become alive to God’s beauty and then focuses on its affects on us (love, joy, gentleness, obedience) as well as how we grow in our knowledge and experience of that beauty in Scripture, prayer and pilgrimage until finally our fullest experience of beauty in heaven.

This is one of the shorter volumes in the series which is ironic when we consider the great length of Edwards’ sermons and how complex his thought can be at times (The Freedom of the Will is a challenge).  In many ways this serves as an excellent primer on Edwards’ and is much shorter than Gerstner’s Rational Biblical Theology of Jonathan Edwards.

In many ways Ortlund paints an attractive (beautiful?) portrait of the Christian life from Edwards’ view. Who can argue with love, joy and gentleness? What Christian doesn’t want to be loving, joyful and gentle? Yet we cannot separate these fruit of the Spirit from the Word of God, nor the growth in obedience as we live as pilgrims in this world. Yet, missing here is explicit reference to work and marriage. One of Ortlund’s critiques of Edwards was a neglect of the doctrine of creation in favor of redemption. This is one evidence of that neglect. Our life can’t be abstracted out of work and marriage for those are the places we most need the fruit of the Spirit (as well as church life).

One of the ironies that Ortlund points out is that while Edwards’ sermon series on justification was the means for the Northampton revival prior to the Great Awakening, Edwards’ focus seemed to be on sanctification, God’s work in us (subjective), rather than justification, Christ’s work for us (objective). Perhaps this is one reason why the sacraments aren’t mentioned much here or in Edwards’ sermons. This leads to another of Ortlund’s criticisms- that Edwards was overly introspective and more frequently called us to examine ourselves than to look to Christ. Assurance was focused more on Christ’s work in us than for us. He flipped the emphasis. His work for us is the primary source of assurance, with His work in us as the secondary source.

One thing that Edwards focused on that the church tends to neglect is regeneration in which God makes us alive to His beauty. He takes a Reformed position of regeneration preceding, indeed producing, faith rather than the common evangelical view of faith producing regeneration as if that is God’s response to our faith. We need to recapture this more biblical understanding that reflects God’s sovereign grace.

In his criticisms at the end of the book, Ortlund notes that Edwards did have some imbalance in even this. He failed to emphasize that unregenerate people are still made in God’s image, and are not as bad as they can be. They are still capable of civil righteousness even though they are morally incapable of delighting in Christ and the gospel. Additionally, he seems to give “too much” to regeneration this side of glorification. There is a great tension in the Scriptures. It is a total change (every aspect of our being is affected by regeneration) but the change is not total. As regenerate people we want to obey and we grow in obedience but we also feel more acutely our failures to obey. We still, or rather have begun to, struggle with sin. There seems to be a hint of over-realized eschatology in Edwards on this point. But I understand, I think, why. At times I’ve preached like that to get that point across that we have been changed and Christ is at work in us by the Spirit (see Titus 2). Too often we can minimize our need for obedience as a fruit of salvation, and our ability to obey. We live in this tension and it can be easy for us to err on one side or the other. At other times in ministry I note the admission by the Westminster Standards and Heidelberg Catechism that our progress in this life is meager. This is because some people so beat themselves up over their sin. This person needs to hear of Christ’s perfect imputed righteousness and to have more realistic expectations. The lazy and slothful Christian needs to hear the call to obedience. Edwards presumably thought he was preaching to the latter and not the former.

Ortlund puts together a very good volume. He sees Edwards as one worth imitating in many areas. He points out some of his imperfections in the final chapter. One was missing, and that one is particularly pertinent in our particular day. Despite his theological convictions, Edwards (like many in his day) owned slaves. Perhaps the reason why Ortlund doesn’t mention this is because Edwards doesn’t address this in his sermons or writings (at least what I’ve read). Edwards didn’t defend slavery, but did practice it. This should humble us because while we don’t explicitly defend sinful practices, we can certainly practice them (often without realizing their sinfulness). This is one big bone for us to spit out as we consider his life, and it would be great if Ortlund mentioned it.

All in all this is another solid contribution to the series. It should enrich not only my life but my preaching. I am reminded of the need to integrate them more fully.

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Considering the Reformed Confession Part 3

In the 3rd chapter of Recovering the Reformed Confession, R. Scott Clark tackles the Quest for Illegitimate Religious Experience.  In this chapter he addresses inroads of mysticism into Reformed practice.  It was here that I learned that I am part of the problem.  He lays much of the problem at the feet of … Jonathan Edwards.  As a result, people like Tim Keller, John Gerstner and R.C. Sproul (under whom I studied the Theology of Edwards’ Sermons in seminary) are unduly influenced by this quest and part of the problem.

But first, he mentions Reformed people seeking God’s moral will through listening for the “still small voice.”  It seems illegitimate to make a crisis out of a few people who might do this.  I’m more familiar (though not supportive) with people “listening” for God’s will in matter upon which Scripture does not speak: this person as a spouse? this job or that one?  I would disagree that this is a widespread problem in Reformed Communities.  There are no data to substantiate his view of the “crisis”.

“If someone asks, ‘What is God teaching you these days?’ one has the sense that the expected answer is not to be a summary of this week’s sermon or reflection on the significance of baptism or the Lord’s Supper, but an insight derived from a special experience or private experience.”

This troubles me.  First, because it unfairly represents the person who asks this question.  Second, it neglects one of the ordinary means of grace- personal reading of the Scripture (I also find prayer conspicuously absent from his discussion).  He bases his criticism on what “he feels”, subjectivism.  From my subjective experience, when I ask someone this question, I mean “what is God teaching you from His Word.  When someone asks me this, that is how I answer.  As we read God’s Word, the Spirit is at work.  Themes emerge from Scripture that we need to pay attention to.  This is not private revelation, but the illumination of the Scriptures (which we see in WCF I).

He then lets his personal agenda take control regarding the worship service.  Since the Scriptures contain 150 Psalms, there should not be a problem with a church that wants to sing to God (I’ve never been anywhere where there was not some introduction, Scripture or liturgical element to break up the songs).  Is there something wrong with Power Point in a context in which people don’t read music?  Must we cling to the form of hymn books and paper when the point is to actually sing?

Where are all these Reformed churches with dramatic presentations?  Where is the liturgical dance?  Have they happened?  Yes, these examples happen.  But I find no reason to think that they are now common place among Reformed Churches.

While I agree that the quest for an unmediated encounter with God is illegitimate, I’m not convinced how prevalent this is in our community.  But that is because of how differently we view revival.  He seems to  equate revival with revivalism.

I have been influenced by Iain Murray’s book Revival and Revivalism ( which Clark criticizes).   Murray argues that revivalism is grounded in Pelagianism and the use of illegitimate means for coerce a “decision” and the focus on the subjective experience.  Many people, like Murray, use “revival” to describe what Clark terms reformation.  Revivalism is a technical term for a movement which has been, and should continue to be, rejected by the Reformed community.  But Reformed Communities have witnessed, and affirmed, revivals.    Clark’s unfortunate use/change of terminology clouds the issue.  But he also takes issue with how a large segment of the Reformed Community, through Jonathan Edwards, has seemingly been bewitched into holding a type of mysticism.

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Considering Jonah 3

Jonah miraculously survived 3 days in the belly of the fish/whale.  There he was humbled, submitting himself to God who then had the sea dwelling creature spit him up on the shore.

Then the Word of the Lord came to Jonah again.  He is again sent to Ninevah, the difference in wording being “the message that I give you.”  He is still to call out against it, warning the people to prompt repentance.

Some have argued that it could not have been a genuine revival.  How, they argue, could these coverted Ninevites then resume their conquering ways resulting in the defeat and exile of the Northern Kingdom?  Students of revivals will notice that often revivals last but a generation.  The effects are not permanent.  For instance, barely 100 years after the Welsh revivals, Christianity is nearly extinct there.  This shows how long their declension has lasted.

“People who experience mighty revivals may be all the more hardened against God in the generations that follow.  The presence of the Spirit of God is a far more delicate matter than we are prone to imagine.”  Sinclair Ferguson

This is illustrated in the life of Jonah, and repeatedly in the history of Israel and Judah.  So we mich take Paul’s warning against greiving the Spirit seriously.  We cannot be sure we will repent of any sin we are tempted to commit.  But such disobedience will produce spiritual declension at the least, if not be evidence that the person was spiritually dead to begin with.

God’s evangelistic sovereignty is revealed in this passage, as Ferguson notes.  God sent a messenger in Jonah.  He authorized the message Jonah would declare.  It is good to pray for revival, but we must also evangelize for revival.  The God-declared end has a God-ordained means.  He sent an evangelist AND He opened their hearts to the message.  This is the very reason He sent Jonah in the first place.

The message was simple, but the effect was profound.  Historically the Spirit works in 2 ways.  The first is in the messenger or preacher, and is called unction (anointing has also been used but this term has recently been hijacked by televangelists like Benny Hinn to mean something quite different).  The message is delivered with power and conviction.

“That word can only come with power to our hearers when it has come with power to our own hearts.”  John Owen

The Spirit also works in the hearers to illumine them.  Paul describes this in 2 Corinthians 3-4.  God sheds His light into our hearts that we might see the glory of Jesus.  Suddenly people see their need AND the sufficiency of Jesus’ work on behalf of sinners.

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Update on the Lakeland Outpouring

Though often hailed as a monentous, historic revival, I have not found the Lakeland Outpouring to  compare favorably to other revivals using biblical criteria.  Whether people want to admit it or not, leadership matters.

The “mother of all revivals” was the Great Awakening.  There have been many books critically examining the Great Awakening, some by no less a heart and mind on fire for God than Jonathan Edwards.  Imagine how that assessment might change if Edwards, or Whitefield was discovered to have been an adulterer.  Or simply divorced his wife?  Would we say that God uses flawed people?  Well, of course he does since only Jesus was perfectly righteous.  But when you look at the flawed folks who led revivals in the Bible, did they have such smudge marks?  No.  David’s life was marked by pain and conflict after his affair with Bathsheba and murder of her husband Uriah the Hittite (not to be confused with Uriah Heep).

Photo 6/12 by Michael Wilson

Today I heard that Todd Bentley is separating from his wife– the first step of divorce proceedings in Canada, of which they are both citizens.  She recently packed up her bags and left the warmer climes of Florida with the kids.  This after a few years of marriage counseling.

Rev. Stephen Strader assures us that no third party is involved.  Is this supposed to make us feel better?  No adultery, they just can’t get along.  The ‘gospel’ he preaches can not help them work out their marriage issues.  There is no grace to be offered to one another.  There is no power to change their sinful patterns of behavior.  No miracle for them.

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Considering Our Sovereign Saviour

Scottish pastor-theologian Eric Alexander has said this about Our Sovereign Saviour: The Essence of the Reformed Faith by Roger Nicole: “I could not speak too highly of this book.”  That is an apt summary of my sentiments as well.

All the more reason for me to wonder why this delightful little book is so unavailable.  It seems downright difficult to find in the places it should be easy to find.  Dr. Nicole is one of the pre-eminent theologians of the 20th century.  In the words of ‘King Arthur’, “You make me sad.”  But to the book!

In 184 pages Dr. Nicole summarizes and explains the distinctives of the Reformed Faith, and its implications on other doctrines.  Here is a chapter outline:

1. The Meaning of the Trinity.  He establishes the 3 truths we hold in balance, and how the various heresies exalt one truth at the expense of the others.
2. Soli Deo Gloria– or to God Alone be the glory.  This is a chapter on the glorious extent of God’s sovereignty, including individuals and the Church.
3. Predestination and the Divine Decrees.  He explores what is meant, and not meant, by God’s sovereignty.  It does not mean we are puppets, for as the Westminster Confession notes, “nor is violence offered to the will of the creatures (III, 1).”  God ordains all things in keeping with our nature/character and how he plans to work to change our character.  He also briefly explains & critiques supralapsarianism and infralapsarianism.
4. Calvinism: the Five Points.  He briefly explains the 5 main ideas of Calvinism, and dispells some common misunderstandings based on poor terminology.
5. Particular Redemption.  He explains and defends the doctine of definite atonement, summarizing John Owen’s arguments from The Death of Death in the Death of Christ.
6. The Doctrines of Grace in the Teachings of Jesus.  He shows that these are not doctrines of John Calvin, or Paul but taught by Jesus Himself, particularly in the Gospel According to John.
7. Reconciliation and Propitiation.  He explores the use of these terms in Scripture and how they fit best with an understanding of definite atonement.
8. Justification: Standing by God’s Grace.  He explores the 3 main illustrations of justification in Scripture to understand it fully.  In this chapter he mentions students who ‘made a virtue of being poorly attired’ hoping they learned to dress better before candidating for a position.  Sadly, I was one of these immature slobs who thought so little of themselves.
9. Sanctification: Growing unto God.  He explains what it means negatively (mortification) and positively (vivefication).  Whereas justification is something done for us, sanctification is something done in us.
10. Predestination and the Great Commission.  He shows, primarily through the example of William Carey, that election and evangelism are not at odds with one another if properly understood.  He defends the free offer of the gospel from misunderstandings.
11. When God Calls.  Shows from God’s call of Paul and Barnabas that God is mission-minded in a way that ought to challenge us all to become engaged.  Without using the term, he builds a quick case for missional living.
12. Freedom and Law.  He addresses the issue of what freedom really is, against some silly misconceptions, and how the Law fits into freedom.
13. Prayer: the Prelude to Revival.  He addresses prayer as an established means for revival.  He also talks about some fundamentals of prayer in relation to sovereignty.
14. The Final Judgment.  He defends the doctrine of the final judgment.

In these chapters you find typical Dr. Nicole.  Though humble and irenic, you find him quite knowledgable and more than capable of dispelling any misunderstandings or strawmen opposed against the truth.  He is brief, not laboring his points.  He uses illustrations from everyday life, and history.  I’m not sure if he’s ever seen a movie.  But this means that the book is not bound in time unnecessarily.  How I wish he wrote more!  This is a book that often moved me to prayer- gratitude and petition.  That is what good theology does.  This is a book that can encourage those who understand the distinctives of the Reformed Faith.  It is also a great, winsome book for those who do not yet understand and embrace them. 

Here are a few choice quotes:

“Thus, the sovereignty of God immediately crushes man as sinner into the very just of the ground, for he is unable to rise in God’s presence but must be the object of his fearful condemnation. … When we talk about the sovereignty of God we emphasize the sovereignty of God the Holy Spirit who works in the lives of men and does not await some consent that would be coming fron unregenerate sinners but who himself transforms at the very depths of their personality lives that are disrupted, distorted and destroyed by sin.”

“There is no circumstance of life that should be totally disconcerting, because God has ordained it and is at the back of it.  His loving and gracious purpose is fulfilled even in the events which may appear quite contrary to our wishes.”

“The grace of God does not function against our wills but is rather a grace which subdues the resistance of our wills.  God the Holy Spirit is able to accomplish this.”

“Authentic Calvinism has always confessed particular redemption and at the same time insisted on the universal offer of the gospel.”

“God cannot punish a sin twice.  He cannot punish it once in the person of the Redeemer and then punish it again later in the person of the perpetrator.”

“The Lord Jesus is the Good Shepherd.  He is not going to allow his sheep to wander away.  That, in fact, is expressly stated.  He gives them eternal life.  They shall never perish.”

“It is only when we consider how grievous a thing sin is and how greatly displeased God is with it, that we are in a position to understand what it means to be reconciled to him.”

“The very fact that you know this person- the very fact that you are in contact with this person, the very fact that there is a burden upon your heart for this person- ought to be an indication that quite possibly, even probably, he or she has been picked by God.”

“There is no Christian who can say, ‘I am not a missionary.’  There are places that you can reach that nobody else can reach.  There  are people for whom you can work that nobody else can invite in the same way in God’s name.  We have a task to accomplish.”

“What people fail to understand is that the spiritual laws that God has established are equally binding. … They think they can violate the moral laws that God has established at the root of the universe and not bear the consequences. … To disregard the laws of God is not to achieve freedom; it is to sink into futility.  It is to break oneself against the structure of the world in which we live.”

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Considering Nehemiah’s Revival & Prayer

After Nehemiah returned to Jerusalem, he led the rebuilding of the city wall.  As the people gather to express their thanks for God, a revival breaks out.  First, I’ll mention the elements of revival and then on Nehemiah’s prayer as part of the public worship among these revived people.

The odd part of Nehemiah 9 is that first they read from the Book of the Law for a quarter of the day.  Wow!  Imagine that today- there would be a mass rebellion which indicates just how much we need revival.  We get ticked if the sermon is a few minutes too long.  Another quarter of the day was spent confessing their sins and worshipping God.  Half a day was spent listening to God and then responding to him with confession and adoration.

Then the Levites lead the people in prayer, and a significant prayer it is.  It reveals a depth of understanding in who God is and how he works among is people.

• He is the exalted above all else!  The host, armies, of heaven worship him.
• He is Creator!  He made heaven, all the heavenly host (armies), the earth & all that is on it, the seas & all that are in them.
• He is the Preserver of creation!
• He is the God of promise and covenant!  He chose Abram, changed his name and cut a covenant with him.
• He is righteous, keeping his promises!  The reason given for keeping those promises was his righteousness.  God is a promise-keeping God.
• He is Redeemer!  He saw the affliction of his people in Egypt, heard their cries and set them free with signs and wonders to humble the Egyptians.  He brings judgment to Egypt and salvation to Israel at the Red Sea.
• God is Sustainer of his people!  He leads them in the pillar of cloud and fire until he brought them into the land of promise.  He provided manna and water during the 40 year wilderness wanderings.
• God is the Law-giver.  God guides our behavior by his laws (and humbles us greatly by revealing our sinfulness).

In their prayer, they are retracing the history of redemption.  Their focus so far has been who God is.  There is going to be a slight shift in focus.  This prayer is to honor God, but also to instruct the people.  It reflects what they have just read in the Scriptures.  Our prayers could be more grounded in the history of redemption.  Our prayers could benefit from such a focus on the nature and character of God.  We would probably experience a deeper spiritual life.  They are about to introduce a new theme!

• We are stiff necked.  The people of Israel acted presumptuously, and did not obey God.  They stiffened their necks and chose someone to bring them back to Egypt.
• God is “ready to forgive, gracious and merciful, slow to anger and abounding in steadfast love, and did not forsake them.”  This only makes sense in light of the repeated rebellion and stubbornness of Israel.  Even when they made the golden calf, he showed mercy.  Despite their rebellion, he continued to provide manna and water.
• God gave his Spirit to instruct them!  He sustained them in the wilderness, multiplied their children and gave them the promised land.  Israel became fat and happy.
• Israel continued to disobey, even killing the very prophets God sent to warn them to repent!
• ABCD!  Apostasy => Battering => Crying Out => Deliverance cycle.  God gave them over to their enemies, and then provided saviors to deliver them when they cried out.  According to his great mercy, he delivered them many times.  Are you catching the theme here?
• They stiffened their necks when his messengers came.  He warned them repeatedly by his Spirit through his prophets.  But, they wouldn’t listen.
• God still didn’t forsake them, for he is “a gracious and merciful God.”

Their view of God was one of “the great, the mighty and the awesome God who keeps covenant and steadfast love.”  We might look back and think he is a God of wrath (sin does anger him), but the message is really about his mercy and grace.  Despite their stiff neckedness he loves them and works among them.

Finally they come to supplication!

Don’t think lightly of our hardship, even though we deserved it!

Look upon our plight today- slaves in our own homes.  We are in great distress.

Then Nehemiah notes that they renewed the covenant.  Revival should include a fervent commitment to begin to obey, turning away from our stiff neckedness and beginning to listen to his gracious words and be thankful for his steadfast love.

God corrects his people when they become stubborn and rebellious.  He does not destroy them (though it may feel like it to us), but lovingly gets their attention.  I find I have to raise my voice, and sometimes to my hand, to get my children’s attention to call them back to the right path.  God loves us enough to do this lest we destroy ourselves.  Thank him for his persevering grace.

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Considering Revival as an Event

Bert dropped me a line about some events in our county that  are apparently making some big news around the country.  I was clueless, but I’m not anymore.  The coverage is interesting.

I’ve driven by the Ignited Church, and wondered what it was like.  I didn’t know it was pastored by Stephen Strader, son of Karl Strader the former pastor of Carpenter’s Home Church.  A few years ago, Carpenter’s Home Church was the site of Rodney Howard-Browne’s “holy laughter”.  You could watch that on TV, it was interesting but hardly edifying since the Word of God was not preached, just subjective experience run amuck.

The younger Strader scheduled Canadian evangelist Todd Bentley for a 5-day revival beginning April 2nd.  The terminology has shifted from revival as a sovereign work of God to an event you can schedule and expect/demand that God show up.  And they are claiming He has shown up in powerful ways as Bentley preached “intimacy with God” and extended his stay into May. 

For those involved, this is an obvious no-brainer: God is there.  For those within that theological tradition, the assumption is that God is involved.  It certainly sounds spectacular, and what Christian doesn’t want God to do great things?  But are great things happening?  Here’s what we know:

“Lord, remove the tumor,” Bentley shouted as he delivered a quick, open-handed blow to Borgelt’s midsection. Borgelt fell backward, eased down by the evangelist’s young staff members. A few moments later, after other healings unfolded above him, Borgelt stood.

“It still hurts,” he told Bentley. Not as much, he added.

Back on the arena floor, Borgelt seemed dazed. “I do sense that it’s better. But it’s still there.”

Will he go ahead with the surgery, scheduled today?

“I’m just going to wait and see what the Lord’s going to do.”

Hearing loss. Arthritis. Cysts. One wheelchair-bound woman walked with the help of two of Bentley’s staffers and then took a few steps alone.

Jesus’ miracles were undeniable, clear and everyone in the community knew they really had happened.  The guy born blind saw!  People crippled for years walked away boldly, not just a step or two.  What we read about here is hardly compelling evidence to people like me.  But to people who watch it on Christian TV it apparently is.  They are flocking to Lakeland just as they previously flocked to Brownsville and Toronto to experience miracles- supposedly hundreds of them.  But this “notable miracle” (as Brentley calls them) doesn’t seem notable.  No reports from doctors.  Just claims of …. well … something.  But they are not deterred!

The focus of the services has been on faith healings conducted by Bentley and his associates and Strader. A steady stream of people at the twice-daily services have presented themselves to ask Bentley and others to pray for relief from physical and mental ailments, ranging from cancer and deafness to diabetes and paralysis. Bentley and Strader say that hundreds have been miraculously healed.

“We opened a special room where people can bring the sick early so they don’t have to stand out in the heat. We’ve had people line up as early as 2 p.m. for the evening services,” Strader said. “Last night we had an incredible rush of miracles over cell phones.”

This is one problem as well.  Jesus is not the focus- healing is.  Our culture, our human nature, prefers the spectacular to the mundane.  A guy living out his faith at home and work … not interesting.  Healings, substantiated or not, draw big crowds.  I suspect God is more concerned with the former.  Then the reality that you can’t substantiate a miracle over a cell phone.  Why spread what could be a false report and potentially dishonor God?  Before announcing miracles, substantiate them.  We’ll wait.  We’ll praise God.

“It’s electric. It’s tangible,” said Bentley. “That’s what people are coming for and also the notable miracles.”

“It’s like the day of Pentecost,” said Brenda Copeland, of Lakeland, who has attended the events with her children and grandchildren. “We’re living in perilous times,” she said, and God “has told little Lakeland to throw its weight around.”

Tuesday’s meeting brought visitors from across the United States. Strader and one of Bentley’s assistants have begun holding 10 a.m. morning services at Ignited. More than 85 percent of the crowd at one meeting indicated they were from out of town.

There have been so many people the church’s facility could not hold them.  So off a larger sister church (pastored by Strader’s brother-in-law), the Lakeland Center and then to Joker Marchant Stadium, the spring training home of the Detroit Tigers (perhaps this may miraculously turn around their season).  4-7,00 people are showing up, and the security measures necessary are alleged to be putting a strain on the church.  Supposedly no one is making  money on this.  In revivals found in the Bible, people’s giving increases greatly as they are freed from greed.  If I were healed, I’d be grateful enough to dump in much of what I’d save in doctor bills.  But that is just me.

The services often go on for several hours, with worshippers engaging in ecstatic singing, laughing and shouting and frequently collapsing under what leaders say is the influence of the Holy Spirit.

Some of Bentley’s teachings are considered controversial in Pentecostal circles, such as his claim of being visited by angels. Asked whether Bentley’s theology was a concern, Simmons paused and said, “I think what we’re all about is seeing families put back together and people come to know Jesus. At the revival, I’m seeing people come to know Jesus, and I’m OK with that.”

One little mention of people coming to faith.  Is it to have their sins wiped away?  I don’t know, but there seems little to no mention of that message characterizing the preaching of God’s Word.  I don’t see the biblical pattern of revival here.  I don’t see the historical pattern of revival here (just do a search on this blog for revival and read to your heart’s content).  I believe God can and does send revival.  This just doesn’t seem like one of those times.  But may one come.

To read on this further consider these books:

Counterfeit Revival by Hank Hanegraaff

On Revival by Jonathan Edwards

Revival by Martyn Lloyd-Jones

The Spirit of Revival: Discovering the Wisdom of Jonathan Edwards by R.C. Sproul and Archie Parish including a modernized version of Edwards’ Distinguishing Marks of a Work of the Spirit of God.

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Considering the Church and the State

I got back to my reading of The Path to True Happiness by D. Martyn Lloyd-Jones this afternoon.  He was talking about when Jesus cleansed the Temple in John 2.  He used this to address the church’s relationship to the state.  When this becomes confused, the church loses its real power and the whole nation suffers.

“The church is not here to tell statesmen what to do.  She has a much bigger, a much deeper, calling …  Nor is it the preacher’s task to appeal to world leaders to make peace and banish war.”

Interesting words as much of America, including our President, celebrated the visit of the Pope.  Popes seem to know how to do little else but speak to world leaders.  Sorry, but hugging a sexual abuse victim when the Church of Rome has allowed this sin to fester unhindered for decades is ample evidence of what church’s should not do.  The point: churches lose their moral authority to speak to society if they are not addressing the sin in their own communities first and foremost.

Lloyd-Jones had watched the church in England forfeit its voice for decades.  He was frustrated with a holy frustration.

For it is the tragedy of the hour that the church is telling the world what to do when the question is: Is the church in a fit condition to do so?  I suggest that it is not surprising that the world does not listen.

In tracing this idea through biblical history the Doctor notes:

But the moment there was a declension in the temple worship, deterioration invariably followed in the life of the people: like priests, like people. … Take another verse: ‘Righteousness exalts a nation (Proverbs 14:34).  Not possessions, not wealth, not material power, but ‘righteousness.’ … When things go wrong in the Temple they will go wrong everywhere.  The key to everything is our relationship to God.

The Doctor is not blaming “those damned heathens” for the moral ills of his society, and neither should we.  He blamed the church because she had not lived up to her calling which opens the door to rebellion based on hypocrisy.  A vibrant church, which is pursuing righteousness, will change the shape of a nation far more than preaching against the ills of that nation.

Well so often in Israel the first thing that went wrong when they lost the living Spirit was that they turned the temple worship into something formal and external.  … The formalizing and externalizing of religion is a great curse.

We know some of this here in America.  Our churches have been infiltrated by materialism and consumerism (the whore of Babylon).  We pursue success and access, not righteousness.  We condemn non-Christians instead of applying the gospel to our own wicked hearts.  Often our churches are used by the political parties to further their agenda (this happens on both sides of the aisle, folks).  The problem is not the political parties, but the pastors and denominational leaders that bow down to them and fail to protect the flock.

The need is not for something to happen in the state, but for something to happen in the church.  Why are the statesmen ignoring the church?  Because the church has no power (he means spiritual power). … if you and I are genuinely concerned about the world and its state, our first duty is to pray for revival in the church.  It is not to say things to the world, but to seek this power which will enable us to speak to the world in such a manner that it will tremble as it listens to us.

The business of the church is to bring men and women to God and to keep them in communion with him.  The church should be filled with such power from God that everybody, in a sense, will be forced to listen. … The first prayer is to plead with him to come into his Temple, to manifest his glory, to show us something of the might of his power and to fill us with that power.

May King Jesus do just that, manifesting His glory in a people being transformed by grace.  As His church becomes healthier and exhibits spiritual power more will be converted and transformed, thus changing the character of cities, counties, states, regions and a nation.

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