Speaking in Tongues

For one who speaks in a tongue speaks not to men but to God; for no one understands him, but he utters mysteries in the Spirit (I Cor. 14:2). 

Among the more contentious issues of our faith is the dispute over the nature, purpose, and validity of speaking in tongues. Speaking in tongues, praying in the Spirit, or the use of a “prayer language” is a common practice in many Pentecostal and charismatic churches. It is recognized in these communions as a valued experience which has been sought by many followers of Christ.  This was especially so at the dawn of the modern Pentecostal (early 1900s on) and charismatic (1960s on) movements. Seeking this gift -- viewed as a gateway experience to other charismatic spiritual gifts -- is less common now than at the outset of these movements. 

Biblically, glossolalia (from the Greek glossa/tongue or speech) is a distinctly New Testament concern, though Paul implies a prophetic reference to it in Isaiah (28:11) as quoted in I Corinthians, In the Law it is written, “By people of strange tongues and by the lips of foreigners will I speak to this people, and even then they will not listen to me, says the Lord.” Thus tongues are a sign not for believers but for unbelievers, while prophecy is a sign not for unbelievers but for believers (I Cor. 14:21-22).

Utterance in an unlearned tongue makes a dramatic entry into the biblical account in the upper room on the day of Pentecost. It was mentioned earlier by Christ in Mark 16 (textus receptus).  On the day of Pentecost the phenomenon is demonstrated as a powerful manifestation of the outpouring and presence of the Holy Spirit upon the church. In this case, speaking in tongues is manifest as proclamation in language intelligible to its foreign hearers. 

And at this sound the multitude came together, and they were bewildered, because each one was hearing them speak in his own language. And they were amazed and astonished, saying, “Are not all these who are speaking Galileans? And how is it that we hear, each of us in his own native language? (Acts 2:6-8).

Many insist that the only legitimate purpose for speaking in tongues is to miraculously proclaim the gospel to people of another culture in an intelligible language which the gifted speaker has not known or previously learned. It is also asserted that this is a gift which is seldom or no longer needed and its use has ceased. But it appears that this is one use of the gift. Actually, in Paul’s correspondence its most common use is as a prayer language. This is the meaning of the quote in the opening line above.

For this reason (that speaking in tongues is unintelligible speech) Paul insists that the practice, though valuable, should be regulated in public services because no one understands what is being said.

So with yourselves, if with your tongue you utter speech that is not intelligible, how will anyone know what is said? For you will be speaking into the air. There are doubtless many different languages in the world, and none is without meaning, but if I do not know the meaning of the language, I will be a foreigner to the speaker and the speaker a foreigner to me (I Corinthians 14:9-11). 

In the same section which guides the regulation of speaking in tongues, Paul indicates the value of the gift – to speak mysteries in one’s spirit, and to build oneself up (vv. 2,4). So, its most common use is as a “prayer language” for personal edification. However, tongues is of wider and public value if accompanied by interpretation (v.5).

Some complain that speaking in tongues is an emotional, distracting practice. The implication of such sentiment is that emotional expression is somehow an inferior communication. Why? Emotional communication could be inferior because it is irrational or communicates no discernible meaning. This is a legitimate concern. Paul implies the same, that unguided glossolalia may be interpreted as madness by the uninitiated.   If, therefore, the whole church comes together and all speak in tongues, and outsiders or unbelievers enter, will they not say that you are out of your minds? (v. 23). 

These are clear drawbacks, but the question remains: Is emotional expression, by definition, destructive or even unintelligible? I would say emphatically, no. In fact, the concept is absurd on its face. What is laughter? What are crying and tears? What is humming, whistling, or yodeling? What is song for that matter? What is a stern, sad, joyful, fearful, or surprised expression on one’s face but expressions of deep unintelligible, interior, and possibly unspeakable thoughts. Inspiring such expression in us is a role of the Spirit.

Likewise, the Spirit helps us in our weakness. For we do not know what to pray for as we ought, but the Spirit himself intercedes for us with groanings too deep for words. And he who searches hearts knows what is the mind of the Spirit, because the Spirit intercedes for the saints according to the will of God. (Rom. 8: 26-27).

Unintelligible yet heartfelt speech is a work of the Spirit the practice of which should be welcomed by the community of the faithful. Its work should be recognized as a language of the spirit and of the heart which God bestows, understands and receives.

"Listen To Our Hearts" - Geoff Moore - Bing video

 

Sticks and Stones

Do not pay attention to every word people say, or you may hear your servant cursing you -- for you know in your heart that many times you yourself have cursed others (Eccl. 7:21-22).

We all remember the little rhyme our parents taught us.  “Sticks and stones may break my bones, but words will never hurt me.”  It was meant to steel us against the sting of the unkind words of our peers during the sometimes perilous process of growing up.  The fact that we had to be taught the little ditty is testimony that our parents knew we actually could be hurt by words said to or about us, especially as youngsters.  I remember my mother being very concerned about this issue.  She took great care to caution me with utmost seriousness before my first day of school. “Don’t let the other kids know your real first name is Paul, they’ll start calling you P.P.” (Paul Paulus).   I suppose hardly a worse fate could befall a six year old.  Maybe it was just parental regret over a naming error.  Anyhow, my middle name, Steve, always stuck.

There is some wisdom in the sticks and stones adage, though.  It seems we were of hardier emotional stock then; less sensitive, more able to roll with the punches.  Now it seems we are hyper-sensitive, and need to be protected by things like campus speech codes. I know this is politically incorrect, but it’s true. Nevertheless, words are important and have the power to bless or curse.  We need to be vigilant over what comes out of our mouths, especially with our spouses and children.

As the proverb says, “The tongue has the power of life and death and those who love it will eat its fruit” (Prov. 18:21).  Learning the discipline of godly speech is among the most important tasks of a disciple of Jesus Christ.  “Do not let any unwholesome talk come out of your mouths, but only what is helpful for building others up according to their needs that it may benefit those who listen” (Eph. 4:29).  James says “If anyone considers himself religious and yet does not keep a tight reign on his tongue, he deceives himself and his religion is worthless” (James 1:26).  But for every truth there is a distortion or even a heresy. Teaching about speech has been distorted in some circles, giving words almost god-like power. While we must understand the power of our speech and teach our families to speak life, we cannot give words more power than they really possess. “Like a fluttering sparrow or a darting swallow, an undeserved curse does not come to rest” (Prov. 26:2).

When people speak evil about us, many times we need to learn to let it go.  We’re often too thin-skinned. By all means we needn’t spend time trying to find out every word others have spoken about us.  In leaders, especially, this is a sign of unhealthy, or even cultish, paranoia.  19^th century London pastor C.H. Spurgeon put it this way in a fascinating chapter of Lectures to My Students entitled, “The Blind Eye and the Deaf Ear.” 

Some are childishly anxious to know their friend’s opinion of them, and if it contain the smallest element of dissent or censure, they regard him as an enemy forthwith.  Surely we are not popes and do not wish our hearers to regard us as infallible! We have known men to become quite enraged at a perfectly fair and reasonable remark, and regard an honest friend as an opponent who delighted to find fault . . . How much better is gentle forbearance!  You must be able to bear criticism or you are not fit to be at the head of a congregation; and you must let the critic go without reckoning him among your deadly foes or you will prove yourself a mere weakling.  It is wisest always to show double kindness where you have been severely handled by one who thought it his duty to do so, for he is probably an honest man and worth winning” (C.H. Spurgeon, Lectures to My Students, Second Series, p. 169).

Words can have tremendous destructive power because they can express contempt, hatred and rejection in place of love and affirmation. In the days ahead the followers of Christ may be subject to much public ridicule.  Sometimes we need to let criticism roll of our backs and follow Peter’s instruction, “Always be prepared to give an answer to everyone who gives you to give a reason for the hope that you have.  But do this with gentleness and respect, keeping a clear conscience, so that those who speak maliciously against your good behavior in Christ may be ashamed of their slander” (I Peter 3:15-16).  With Paul we must be ready to “take up the shield of faith, with which you can extinguish all the flaming arrows of the evil one” (Eph. 6:16). 

Finally, we must imitate our savior.  “When they hurled their insults at him, he did not retaliate; when he suffered he made no threats.  Instead, he entrusted himself to him who judges justly.  He himself bore our sins in his body on the tree, so that we might die to sins and live to righteousness; by his wounds you have been healed” (I Peter 2:23-24). We are who Christ says we are, not who our detractors claim we are.  Sticks and stones…

Some thoughts on pastoral visitation

The value and necessity of visitation

Pastoral visitation is a time-honored tradition in the life of the church. The concept has biblical roots and in some form is an expected part of community life in most church fellowships. The practice provides opportunity to express care, discover needs, encourage spiritual growth, and strengthen the bonds of fellowship in the community. That is not to say that it looks the same in every culture or church tradition. In fact, the nature of pastoral care has taken on a distinct character in the wider charismatic movement. This is marked by several features: 1) the role of the home group or small groups in providing pastoral care, 2) the recognition of the plurality of elders as functional pastors in the church, and 3) emphasis on ‘body ministry’ and the use of the gifts of the priesthood of believers.

While the practice of pastoral visitation by staff pastors remains a staple of many smaller churches, it is handled in various ways by larger congregations. These congregations may have adopted any of several models; some leaning toward lay leadership, others toward a more institutional, staff-driven model.

Many non-denominational churches have adopted a cross between a lay-led home group model and an elder-led pastoral care model. In other words, the body of ordained elders is the pastoral care team of the local church assisted by non-ordained home group leaders. Many interpret this as a return to a more biblical model which recognizes the role of elders to be primarily pastoral rather than an administrative or advisory role as is common in some traditions.  It is also rooted in the understanding of charismatic gifts in I Corinthians 12 and Romans 12.  That is, the entire body is gifted to express care for itself under the oversight of the eldership.

Peter expressed the unique role of the elders in terms of pastoral care: So I exhort the elders among you . . . shepherd the flock of God that is among you, exercising oversight, not under compulsion, but willingly, as God would have you; not for shameful gain, but eagerly; not domineering over those in your charge, but being examples to the flock (I Peter 5:1-3). 

In the same manner Paul exhorted the elders of Ephesus to see their ministry primarily as pastoral – instructive, familiar, and protective: 

Pay careful attention to yourselves and to all the flock, in which the Holy Spirit has made you overseers, to care for the church of God, which he obtained with his own blood. I know that after my departure fierce wolves will come in among you, not sparing the flock; and from among your own selves will arise men speaking twisted things, to draw       away the disciples after them.  Therefore be alert, remembering that for three years I did   not cease night or day to admonish every one with tears (Acts 20: 28-31) 

The biblical rationale for visitation

The idea of visitation is related closely to the Greek word for bishop.  A bishop’s primary role is the visitation of God’s people, whether in corporate or more intimate settings.  The root word for bishop and visitation is episkopos.  It is important to note that the term bishop and elder are interchangeable in the New Testament.  That is, the New Testament elder exercises pastoral care by virtue of oversight (episkopos) of the flock.   One aspect of this oversight is visitation.

This term and its derivatives in classical Greek carry the meaning, "to look upon, to consider, to have regard to someone or something."  It can mean "to inspect," and in a religious sense "to look graciously upon, to care for, or to watch over, to examine, to submit to investigation," also, "to visit," as in visiting the sick.  In the Old Testament it is used to translate words which indicate "to investigate, to search, to find out about something, to care for something."  When used in reference to Yahweh, "to visit," may mean in blessing or judgment (Zech. 10:3).  It also may mean to appoint.  (Jer. 6:15, 10:15, or Is. 10:3).  It carries the sense of office in Num. 4:16 (The above definitions are based on the Theological Dictionary of the New Testament, Vol. II).

In rabbinic Judaism the term carries the pastoral and charitable concept of visiting the sick, caring for the poor, helping the newly married poor, comforting the sorrowing and attending funerals. Jesus uses this term to describe visiting the sick and in prison.

In the NT it carries the meaning of "being concerned about someone or something." (See Acts 15:36; Heb. 12:4; Luke 1:48).   Episcopate as office is seen in Acts 1:16 and I Tim. 3.   The offices of bishop, elder and pastor are shown to be interchangeable in Act 20: 20ff. and I Peter 5:1-4.  Later developments in church history contribute to the separation of the offices and roles. 

The Minister’s Service Manual published by Baker Books in 1958 instructs pastors to be present in the home at times of hardship and tragedy, particularly after a death in the family.  This meets the biblical concept of visiting those in distress.

It was Samuel’s habit to make a circuit visiting the cities of his region on a regular basis.  Though Samuel was a prophet and a judge, his practice was still episcopal in nature – the visitation of an overseer.   Though this kind of visitation was probably done in the more corporate setting of larger gatherings, such a practice would afford many opportunities for meaningful one-on-one interaction.  His visits carried weight.  He was asked by the trembling leaders of Bethlehem, “Do you come in peace?”  Pastoral visits intended to correct are rare in our culture, but are clearly a significant part of the biblical tradition.

How is visitation carried out?

The purpose of visitation is to provide a pastoral presence in life’s challenges, but also in the normal rhythms of everyday life.  Such regular personal contact creates a strong bond which will prove essential when an actual crisis such as death or illness, or when family, employment or financial stresses occur.

It seems reasonable that several specific practices should be common in local churches. The first is systematic communication with members and attenders of the congregation.  The second, is special attention to those under the peculiar stress or crisis of illness, job loss, or some other difficulty in life. This also entails being sensitive to the prompting of the Holy Spirit when there is no actual presenting problem.  Like many illnesses some crises incubate undetected before presenting in painful or obvious symptoms.  Thirdly, it is important for those responsible for pastoral care, whether staff, elders, or lay leaders (such as home group leaders or Stephen Ministers) to communicate regularly about their sense of the health of individual members of the flock.

Simply being present in homes or at major life-events such as weddings or funerals will surface matters requiring further ministry attention.  In their classic study of business practices, In Search of Excellence, Thomas Peters and Robert Waterman identified a practice of effective executives which they dubbed “management by walking around.”  This habit of ‘just dropping in’ was identified as a best practice of effective leaders.  In a pastoral context, management of the flock by walking around, depending on the grace of God to open ‘ministry moments,’ will lead to effective outcomes.

As a solo pastor in my first small-church pastorate it was my practice to regularly visit homes and home groups.  Pastoral presence is still a needed ingredient in healthy church life today.  There are some challenges in a 21^st century culture, however.  Simply put, many people are resistant to having pastoral visits in their home, either because they are too busy, perhaps embarrassed, or just unaware of the value of the transparency fostered by visitation. There is a sense that sometimes a request to visit by a pastor is viewed as an overreach, an intrusion; viewed in a similar manner as a site-visit by a social worker.  In fact, there is a counter-expectation of being left alone. This is a strong current in the culture at large and will require concerted effort to re-shape, or more likely the development of alternative practices to get similar outcomes.  Larger churches require a team approach to visitation and presence. This was alluded to in the opening paragraph.  Elders, lay leaders, and staff pastors must combine their efforts to effectively shepherd Christ’s flock.  That said, there is a place for recognizing the value and availability of staff pastors to carry out the ministry of presence implied in the word visitation.

Some practical recommendations

So what do we do?  Specifically, what do we do in our context of a culture which is changing?  In more rural or small town settings, there are expectations of classic pastoral visitation as an integral part of church life.  By that I mean staff pastor visitation as opposed to lay and elder led pastoral care.  But there is also resistance to this model in more than a few cases.  I would propose the following remedies.  First, continue to establish effective pastoral care through the founding of new home groups and small groups and task-oriented ministry groups, as well as the nurture of existing small groups.  Second, encourage elders to systematically be in touch with those listed on their elder care list.  This includes the elders who are staff pastors.  In addition, staff pastors because of their position must be willing to bear some additional responsibility for both systematic and crisis visitation beyond the confines of their list.  Discussion and prayer over pastoral care needs should be a regular part of elder meetings and ministry.

Thirdly, it must be recognized that the primary focus on proactive home visitation may be limiting the means by which pastoral care can and should be carried out in the culture as it now is.  In light of the personal habits and expectation of many people, I would propose a multi-faceted means of carrying out pastoral care.  Being in the home will still be an important element in the mix.  Added to that should be meetings in public places such as coffee shops, use of electronic and social media such as e-mail and Facebook, as well as the simple tools of texting and telephone.  Another important means of gaining rapport and insight into the needs of people is the extension of hospitality in our own homes.  The overseer (bishop) must be . . . hospitable (I Timothy 3:2). This is also an important and biblical means of establishing strong pastoral bonds.  All of these methods will require proactive and aggressive efforts to ‘keep in touch’ with the various members of Christ’s body.

Finally, in order to strengthen the expectation and actual practice of personal pastoral visitation, it would be good to simply extend an invitation to the congregation by means of the regular organs of congregational communication such as the weekly bulletin or e-mail.   This would take the form of a simple announcement about our availability to visit and an invitation to the congregation to request a visit from pastoral staff.   Paying attention to ourselves and all the flock over which the Holy Spirit has appointed us is more than a full-time job for the leaders of the church.

The Congregational Meeting

And after Paul and Barnabas had no small dissension and debate with them, Paul and Barnabas and some of the others were appointed to go up to Jerusalem to the apostles and the elders about this question . . . The apostles and elders were gathered together to consider this matter . . . And all the assembly fell silent, and they listened to Barnabas and Paul as they related the signs and wonders God had done through them among the Gentiles (15:2, 6, 12).

The congregational meeting. Tension is in the air.  We are gathered to discuss church business, perhaps a serious doctrinal dispute, proposed future plans, motions to open or close, hire or fire, build or repair.  This is not the ethereal side of church --- songs of praise, flowery speech, feel-good spirituality.  No, now we talk about nuts and bolts, steel and girders, labor and sweat, dollars and cents -- numbers!

All this collides with wishes and desires, pet projects, dearly held opinions, and the fragile egos behind them.  Not only that, but congregational alliances and fissures, friendships and offenses past are all on the table.

Will this lethal mix propel us forward into a new direction, a future of hope and accomplishment, or explode like one of Wilbur Wright’s early planes, crashing to the ground and sabotaging us all before we go anywhere?  Will a misplaced word, an angry outburst –like a match to gasoline -- engulf us in an inferno?  This and memories of failed efforts at open dialogue in the past create a gnawing apprehension.  What to do?

Many churches dispense with this broad public effort at communication altogether.  Others diffuse (or is de-fuse?) them through internet surveys and less visible methods of communication.  Can the public deliberation be done well?  And is the benefit equal to the risk?  On the other hand, what is the price of silence?  More silence?

Here are some simple thoughts.

The effort to improve congregational communication increases transparency.  Transparency regarding numbers, plans, concerns and problems promotes trust.  Trust is the basis of a community’s confidence.  Confidence is the basis of faith – con fides – with faith!  Collective confidence is an irresistible force for good and accomplishment in the faith community.  It is a sine qua non (essential ingredient) of vital church life!

Open, public communication must be managed if it is to be healthy and effective.  It is the job of the stewards of the house (the elders or governing council) to protect the household from an abuse of the communication process.  That requires prescience, thought beforehand.  It means preparation.  It means pre-communication. It means rehearsing or planning the purpose of the meeting, its agenda, and desired outcomes.

What do we get out of this effort?  Sunshine kills darkness – hidden agendas, well-nursed grudges, murmuring spirits.  But unfiltered sunlight burns, brings deep discomfort, festering cancer, sitting like a time bomb hidden in plain sight on the surface of the skin.  To return to the metaphor of flight, well or poorly managed communication is the difference between a crash on take-off and the world changing marvel of successful flight. By overcoming every obstacle and the law of gravity it opens a new era of confidence and accomplishment.

Prescient thought and preparation require a defined agenda, a clearly defined purpose, advance notice to all participants, competent, prepared presenters, and a clear understanding of the purpose and parameters of public input.  Of course, it can still go wrong.  On the other hand we might burst into flight!

For it has seemed good to the Holy Spirit and to us . . .! (Acts 15:28).

Writing another Chapter

Ever feel like your story is over – nowhere to turn, out of options, no vision for the future?  Did you ever want to just quit or run away because the pressure was so intense?  So did an unusual man named Elijah.

His story takes place in a time of apostasy.  It was about the year 875 B.C.  The Northern Kingdom of Israel is spiritually bankrupt.  Their king, Ahab, presided over deep spiritual decline. And Ahab the son of Omri did evil in the sight of the Lord, more than all who were before him. And as if it had been a light thing for him to walk in the sins of Jeroboam the son of Nebat, he took for his wife Jezebel the daughter of Ethbaal king of the Sidonians, and went and served Baal and worshiped him (I Kings 16:30-31).  Elijah is raised up by God as a prophet to pronounce judgment upon Ahab and his kingdom and to call Israel back to the worship of Yahweh, the true God.

After prophetically calling for a drought on the land he goes into hiding.  Then, in the third year, Elijah is instructed by the Lord to show himself to Ahab. “And I will send rain upon the earth,” the Lord said to Elijah.  He then calls fire down from heaven upon his sacrifice in the presence of the people and the prophets of Baal.  The hearts of many are moved to proclaim “Yahweh, he is God! Yahweh, he is God!”  Then he prays and the Lord sends a great rainstorm in fulfillment of his word.

After a bloody encounter with the prophets of Baal where he has them slain, Jezebel sends Elijah a message, “So may the gods to me and more also, if I do not make your life as the life of one of them by this time tomorrow” (I Kings 19:20).  Elijah’s response was to run as far and as fast as he could.  From Mt. Carmel in the north he ran for his life to Beersheba in the southern desert of Judah.  He leaves his servant at the edge of the wilderness and continued further into the desert.  Once there he expressed a wish to die.  Exhausted and spent, he asked the Lord to take his life.  Elijah has gone from the height of victory in the confrontation on Carmel to the depths of despair in the dessert wilderness in a matter of days.  How did his emotional reserves fall so far so fast?

There are some important lessons for us from the life of Elijah, both in the lead-up to this emotional and physical collapse, and in his subsequent experience of God’s restorative grace and word of renewal.

Here is a snapshot of his fall and restoration.  These lessons speak to us of our own spiritual battles today.

1) Elijah experienced a genuine threat.

Jezebel’s threat against Elijah’s life was not a case of empty words.  Jezebel was a powerful queen with military resources at her disposal who had a track record as a persecutor of God’s people. Jezebel was a servant and promoter of the worship of the foreign god Baal.  She was empowered by a fierce demonic force which surely played havoc with Elijah’s sense of judgment.  Her expressed intent to kill Elijah post-haste was a credible threat.  In our own spiritual challenges we do well to recognize the validity of the expressed intentions of others, both human and spiritual, to do harm and to respond accordingly.  Minimizing is not an effective response.

2) Elijah allowed his fears to dictate his response.

Allowing our fears to determine our response is not effective, either.  Instead of realizing that he had just prevailed in a great spiritual showdown with the prophets and power of Baal, Elijah allowed himself to be conquered by the threats of a vanquished foe.  The adrenaline rush of triumph on Carmel, and his flight to Beersheba, drained every physical and emotional resource he had, making his great hour of victory the moment of deepest vulnerability.  In fear, he ran himself into a state of exhaustion and despair.  “It is enough, now, O Lord, take away my life” (I Kings 19:4). A state of elation, depletion, or emotional turmoil is a detriment to sound judgment and decisions made out of these states of mind are often fatal.

I once read an article by George Ohlschlager entitled “Lion Rules of Warfare.”  It is a great description of the pitfalls we face in conflicts with hostile spiritual forces.  In the article, he cites a forensic study of a refugee passing through the Krueger National Wildlife Refuge bordering Mozambique in South Africa.   Many fleeing from war-torn areas passed through the park, especially at night.  The forensic study examined the circumstances of a man who had been killed by a lion.   It revealed four errors in judgment that sealed the deceased man’s fate.

First, according to the evidence, he was travelling alone. He was an inviting target for a predator looking for an easy mark.   Second, he was travelling at night when lions have an advantage against their intended targets.  Third, he carried no weapon, even a stick.  But it is the last error that is most interesting for our meditation. Fourthly, when confronted by the deadly predator, the victim ran.  To us, this makes perfect sense, but according to the forensic specialists, this final error sealed his fate.  The lions recognized in his flight weakness and fear. They attacked him as easy prey.  The lesson?  Next time you see a lion, don’t give in to your fears but face him down!  Easier said than done.

I was teaching a seminary class in Kiev, Ukraine some years back.  On the outskirts of the city many stray dogs form small packs.  On a short hike I was confronted by several dogs who surrounded me, growling and nipping at my feet looking for a weak point to attack.  I had no stick, and my first impulse was to run.  I spent a lot of time around dogs growing up.  I knew running was the worst possible response.  Against every fiber within me I resisted this desire to run which would have assured an attack and a series of bites, then a certain trip to the hospital for painful rabies shots.  Instead I faced the ringleader and made myself as big as I could, holding out my arms in wingspread fashion, and shouted at the barking, darting dogs.  When the alpha grew tired of the game, he turned and ran off. The others followed. My heart continued racing, and I breathed a huge sigh of relief.

Be sober-minded; be watchful.  Your adversary the devil prowls around like a roaring lion, seeking someone to devour. Resist him, firm in your faith, knowing that the same kinds of suffering are being experienced by your brotherhood throughout the world” (I Peter 5:8-9).

3) Elijah’s despair is relieved by God’s grace.

The angel comes to Elijah in his depleted condition.  His words are instructive.  “Arise and eat.”  Not, “Where is your faith?” or “How did you get yourself into such a mess?” or “This is a sorry state for a man of God.”   No, God in his mercy makes angelic provision for the spent prophet.  A caked baked on hot stones and a jar of water, physical replenishment.  This, rather than a rebuke, is an expression of grace.  Underserved favor brings Elijah to a place of moving forward.

I once took a group from a church I pastored in Central Virginia to a gathering an hour and a half away in Washington D.C.  It was an outdoor prayer meeting on a holiday in the nation’s capital.  Since I was familiar with the area I instructed the group not to bring lunches because there would be plenty of places to find something to eat.  To my chagrin the ten of us were stranded at lunchtime with very few vendors open for business.  That was a first for me.  Our high spirituality quickly turned into a game of accusation and incrimination.  “Why didn’t we bring any food?  Whose idea was that?  This was poorly planned!”  It only takes a few hunger pangs to turn the very spiritual into the very carnal in a matter of moments!

While we were engaged in this discussion, a man with a glowing face approached us.  In the midst of the thousands present he had singled us out and asked, “Are you all hungry?”    “Yes, indeed,” we answered.  “Our group here has about 10 boxed lunches leftover.  Would you be interested?”  Of course we were, and oh how spiritual we all were as we declared God’s faithfulness to us “in the wilderness.”  The point is, it was a work of grace, not merit.  Planning is good, foresight is excellent, grace is even better.  God graciously relieved our dilemma by his grace, just as he did for Elijah.

4) Elijah’s condition is compounded by misperception.

After he is led for forty days into the wilderness, Elijah encounters the glory of God in a still small voice, “the sound of a low whisper.”  Elijah has heard from God and must answer his question “What are you doing here, Elijah?”  He is stuck in the conviction that he alone is upholding the kingdom and honor of God. “They have killed your prophets, torn down your altars, and blasphemed your name.  I’m the only one left.  I’m holding up your kingdom all by myself!”  Only it’s not true, except in Elijah’s head.  We do the same.  We neglect to account for the multitudes who serve God with us and for us.  These are the unseen, unheralded, unappreciated but marvelous people crucial to God’s greater purposes.

Have you ever seen yourself as alone, in the workplace, the office, the classroom, the home, the church?  You are not alone, and you are not the only one left.  There are many who are on your side, God’s side, and who are serving God’s purposes.  Let’s realize our distorted view of the truth is often our own worst enemy.  “I have seven thousand who have not bowed the knee to Baal,” says the Lord.

5) The path of restoration runs through obedience to God’s fresh word.

The Lord tells Elijah, “Go back the way you came, face your adversary and obey my voice.  Anoint Jehu king of Israel, anoint Haziel king of Syria, and anoint Elisha as prophet in your place.  I will use them to accomplish my ongoing purposes.”  The Lord is saying, Elijah, your story is not over, there is another chapter to be written.  It is not my purpose that you go out as a defeated, depleted prophet, desolate and despairing.  My goal is not defeat.  No, the end of the story is that you will exit in a blaze of glory carried out by the chariot and angels of God.  They will sing about it for centuries, “Swing low sweet chariot!”

6) Christ is God’s gracious provision and path of restoration.

God graciously restores the despairing soul, he gives us a plan, a word to go forward and to write the next chapter.  Jesus himself faced an hour of intense pressure.  He asked for a way out of an intensely threatening situation.  As the perfect Son of Man, he knew to cling to his Father, and even to drink the cup he wanted to avoid.  For the joy set before him he endured the cross despising the shame.  After making propitiation for our sins he was raised from the dead, ascended into heaven, and is seated at the Father’s right hand.  The consummation of history is his – how much more the new and final chapters of your life?

Do you feel like your story is over? Like Elijah, and even our Savior, your story’s not over.  There is yet another chapter to be written!

From Tears to Triumph

When the Lord restored the fortunes of Zion, we were like those who dream.
Then our mouth was filled with laughter, and our tongue with shouts of joy;
then they said among the nations,
    “The Lord has done great things for them.”
 The Lord has done great things for us; we are glad.

Restore our fortunes, O Lord, like streams in the Negeb!
 Those who sow in tears shall reap with shouts of joy!
 He who goes out weeping, bearing the seed for sowing,
shall come home with shouts of joy, bringing his sheaves with him (Psalm 126).

This is one of my favorite Psalms.  My daughter actually created a plaque for me using the last verse as the theme of a beautiful pastel painting depicting the sorrow and joy represented in the Psalm.

As we consider this Psalm it is important to understand when it was written and why.   Though there are differing interpretations, the approach in the classic commentary of Keil and Delitzsch is the most satisfying to me.  This Psalm was written not in the ecstasy of release from exile but in the difficulty of re-building a devastated community after their return from exile.  It was written in the difficult, barren time between Cyrus’ decree of return for the Jewish exiles in Babylon c. 538 B.C. and the revival in the time of Haggai and Zechariah in 516 B.C.  Cyrus’ decree released native Judeans from their captivity in Babylon. They were free to return to Jerusalem and many of them, up to 50,000, did.  There was ecstasy, there was euphoria.  “We were like those who dreamed.”   Even the pagan nations recognized the miraculous nature of their return to Jerusalem – to rebuild their temple, to rebuild their lives, to rebuild their society.

This event is confirmed by the Cylinder of Cyrus, an archaeological artifact from this time period, a clay cuneiform tablet which records the decree of Cyrus allowing peoples taken into captivity by Nebuchadnezzar to return to their lands and re-establish their forms of worship.

The Psalm unfolds in three movements.  The first is one of the ecstasy of release.  The second is one of unrealized expectations and bitter disappointment, perhaps in some cases despair.   This is the life situation in which the Psalm is written.  The euphoria of release from captivity is replaced by the reality of the hardships of life in Judea.  The amazing turn of fortune and a political miracle is now being lived out in the grim circumstances of a stagnant economy, a stalemated society, a leadership paralyzed by political and legal challenge, and a stagnant spirituality.  It is not from the place of laughter but the place of tears that the Psalmists cries, “Do it again, Lord! Restore our fortunes as streams in the Negeb.”  This transitions to the third movement – an exhortation to live in the faith, hope and persevering struggle that there is yet the reward of a harvest of resurrection to come.

The initial euphoria is an expression of expectation.  We are going to possess our city!  We are returning home. We will build a paradise.  But there is no paradise, only the hard, draining work of fighting legal, political, and spiritual foes, overcoming a stagnant economy, and pushing uphill against a stagnant spirituality rooted in the malaise of unrealized expectations.

So will it ever be on this earth.  The desire and expectation of glory collides with the facts on the ground.  For here we have no continuing city.  Nevertheless, God has prepared for us a city – one that our forebears in the faith sought earnestly.  A city which has foundations whose architect and builder is God.  Euphoric responses to the miraculous works of God must be tempered by this sober truth.  Otherwise we are vulnerable to the chimera of utopian schemes, the cunning and craftiness of men, and of the one who turns himself into an angel of light.

C.S. Lewis addresses the issue of earthly paradise: “If we thought we were building up a heaven on earth, if we looked for something that would turn the present world from a place of pilgrimage into a permanent city satisfying the soul of man, we are disillusioned, and not a moment too soon” (C.S. Lewis, Learning in War Time).

The first two movements, ecstasy and the bitter disappointment of unrealized expectations give way to a third movement, the expression of hope and a confident faith.  The Psalmist looks back to past deliverance and the miracle of a political transformation, a complete change in status for the people.  He also considers the natural miracle of a transformed landscape.  The Negeb is the southern dessert which awakens to life in the rainy season.  The dormant seed in the dead desert blossoms into a spectacle of life, even the dusty streambeds are filled with water, renewed.  Past experience and nature itself remind us that there is a God of resurrection.

The entire setting is reminiscent of an illustration the late Welsh preacher Arthur Burt often used regarding flash film photography – a method some may not remember very well.  The flash of God’s revelation (euphoria) was followed by a time with a negative in a dark room (disillusionment) emerging into a beautiful completed picture of the initial event or revelation. Thus God’s revelation works in our lives:  glorious prophecy, the cross, the tomb, only then the resurrection.

Faith and hope are realized in the power of the lowly seed.  A seed is an amazing thing often referred to in scripture.  Jesus spoke of the kingdom of God as a seed.  He spoke of his own death and resurrection as a seed which falls into the ground, and that does not abide alone. Sowing a seed is an act of faith, and is carried out in the attitude of the hope of a harvest.  The structure of the last verses is in the form of a promise – the words for going out and returning back are written twice in the original language (Hebrew) as if in a double affirmative.  It is an affirmation of the truth of the verse, a promise actually.  Surely, the tearful man or woman who engages in the simple act of faith and hope – sowing a seed – will doubtless come again rejoicing with a harvest of good things!

Therefore lift your drooping hands and strengthen your weak knees, and make straight paths for your feet, so that what is lame may not be put out of joint but rather be healed (Hebrews 12-13).   God calls us, by faith, from tears to triumph!

The Joy of Genuine Community

They devoted themselves to the apostles’ teaching and to the fellowship, to the breaking of bread and to prayer.  Everyone was filled with awe, and many wonders and miraculous signs were done by the apostles.  All the believers were together and had everything in common.  Selling their possessions and goods, they gave to anyone as he had need.   Every day they continued to meet together in the temple courts.   They broke bread in their homes and ate together with glad and sincere hearts, praising God and enjoying the favor of all the people.  And the Lord added to their number daily those who were being saved (Acts 2:42-47).

In 1970 the secular futurist, Alvin Toffler, published a book entitled Future Shock, which attempted to predict the affect of the coming technological revolution on the next generation.  Unfortunately, many of Toffler’s predictions were accurate.  He had this to say about the institution of marriage. “They will know, too, that when the paths of husband and wife diverge, when there is too great a discrepancy in developmental stages, they may call it quits … And when the opportunity presents itself, they will marry again …and again … and again” (Future Shock, p. 251).  Here is what he observed concerning the difficulties of friendship in a transient society.  “Each time the family moves, it tends to slough off a certain number of just plain friends and acquaintances.  Left behind, they are virtually all but forgotten.  Separation does not end all relationships.  We maintain contact with, perhaps, one or two friends from the old location, and we tend to keep in sporadic touch with relatives. But with each move there is deadly attrition” (p. 107).

The fact is many of our maladies as a society can be traced to the lack of intimacy,
friendship, community, and stability that mark the lifestyles of the 21^st century.  It is widely held that a solid support structure is critical for overcoming trauma, infirmity, or disability.  Traditionally, the extended family and a network of long-term friendships are the first line of defense in times of distress.  This refuge is failing in many cases.  However, the church is perfectly suited to the task of providing support for those who struggle with difficult issues – which at some point includes each of us.  No one, even professional helpers, can fill this vital support role more effectively than a church which follows the New Testament pattern of fellowship.

One of the most attractive things about the church of the New Testament is the sense of genuine comraderie they shared.  This comraderie is reflected in the Greek term koinonia.   This word essentially means to have a common share in something and is often translated as “fellowship.”   The fellowship or friendship shared by the early church was more than a natural attraction or joy in being together.  It was a supernatural sense of connectedness – a common bond.  This common bond was spawned by one primary factor, their individual and corporate connection to the Lord.  Each believing household had come into a vital, living relationship with the risen Lord.  This fellowship with the Spirit spawned a fellowship of the Spirit with one another.  Such a fellowship of the Spirit cannot be forced or contrived, but is God-given. 

We see several things in the above passage about the New Testament church. The unique place the Spirit played in their lives actually birthed a fellowship of intimacy and friendship.


1) They shared corporate worship together.  “They devoted themselves to the apostles teaching . . . and they continued to meet in the temple courts.”  There is a false belief circulating that in order to have true fellowship one must sever ties with the larger, corporate church and devote oneself to a small, intimate house church experience.  The intimacy of home groups was an ingredient in the life of the New Testament church but to teach a divorce from the wider church as the norm for Christian life is a caricature or heresy of New Testament teaching and makes intimacy an idol instead of a by-product of genuine faith. In our day and time we should be making our connection with the corporate church stronger, not weaker.

2) They shared a common experience of the supernatural. “Everyone was filled with awe, and many wonders and miraculous signs were done by the apostles.”

3) They shared a common concern for one another. “Selling their possessions and goods they gave to anyone as he had need.”  This concern and sharing of goods was practiced on a voluntary basis and was not coerced. Someone has commented on the difference Communism and Christianity as follows.  Communism says, what’s yours is mine.  Christianity says what’s mine is yours.  This common expression of concern was intended to be free, sincere, and glad.   In addition, there had to be sufficient communication between people to know what the real needs were.  This took place in the communion of daily fellowship in homes and in the marketplace.

4) They shared hospitality with one another.  “They broke bread in their homes and ate together…”


5) The result of this koinonia was that they shared an attractive joy. They “ate together with glad and sincere hearts.”  The corporate life of the early church caused them to radiate the joy of the Lord.  It was not just a matter of their individual relationship with the Lord or their experience of God’s power in worship services, but their daily fellowship that generated a deeply satisfying sense of connectedness. The result?  An attractive joy.  The Spirit of the Lord used this attractive joy to draw people unto himself and bring about the growth of the first century church. “(P)raising God and enjoying the favor of all the people . . . the Lord added to their number daily those who were being saved.”

Are you an emotional orphan of 21^st century disconnectedness or anti-koinonia – to koin (sic) a term!  Here are some ideas:

a. Renew your relationship with the Lord.  He is the source of all true intimacy and fellowship.

b. Repair your relationship with the corporate church. It’s a necessity.

c. Repair your relationship with others.  Is anything hindering fellowship?  Pray, serve, communicate, and forgive to restore bonds.

d. Reach out to those who, like you, need encouragement.  God will bless you in surprising ways.

e. Participate in corporate worship, small group and church fellowship activities. (Is this too obvious?)

f. Do not be ashamed to acknowledge the Lord in your interactions with others including nominal Christians or unbelievers.  At the same time, don’t feel a need to force the spiritual issues.  He has ways of opening opportunities and making His presence known.

g. Mend old friendships, ask the Lord to bring new ones into your life.  Be alert for answers to your prayer.

God has established a society – the church-- whose bonds of fellowship transcend the limitations of our hectic, transient 21^st century life.