You can't! Period. Not because I said so. Because Jesus said so! it is not your decision to start one. It is Christ’s. It is He who said, “I will build My Church” (Matt 16:18).
Now, perhaps you are called to lead a church. I am just saying that you can't start you own!
“But I prayed about this and God has shown me and others many signs that confirm this calling.” You may very well be called to be a lead pastor, but starting a church independent of the Church cannot be what God is calling you to do.
I respect very much your honest and sincere conviction that this is true. But allow me to say several things.
1) I wonder if you might be confusing your general call to ministry and your giftings as a pastor, with a perceived call to start a specific local church.
I am sure that many others around you have come to you and supported your convictions; including men and women who are mature believers. In addition, things are unfolding around you that confirms that it is the work of God: a building has opened up; resources have become available, people have volunteered to help with ‘x’, ‘y’, and ‘z’, etc.
But realize first that many others have had the same convictions and signs from God, and have failed miserably. Now, I affirm that failure is not necessarily a sign that God did not call a person. God sometimes calls us to things that will “fail” (in such instances “fail” is a matter of perspective). The point is that such persons were convinced that they were going to build the next successful church, or even megachurch, and it never happened.
2) how many of the people around you that are confirming your call are really adequately trained in Scripture, church government, the history of the Church, theology, etc., to provide this level of counsel?
They may, and in fact I am sure they are, godly men and women. But people can only counsel from the resource of knowledge that they have. If they themselves do not have the adequate training necessary to process all that goes into such a decision, then they cannot possibly provide an authoritative response.
(I realize that I am likely upsetting a lot of people here. And I am sorry. That is not my intent. To use an analogy: a corporate executive should not come to a person who has worked their whole life as a nurse, regardless of whether or not she is a mature believer, and seek advice on how to most effectively move one’s company through a merger. This nurse simply does not have the necessary acumen to counsel in such matters. She may be able to counsel the corporate exec in regards to handling her personal conduct and Christian witness. But she cannot counsel in regards to the nature of running a corporation).
Now, does this mean that one cannot seek godly counsel from other Christians? God forbid. Indeed, in the presence of “many counselors” (Prov 15:22) there is wisdom.
I have three simple premises here. First, the Church was founded by and is built by Christ (“I will build My Church”: Matt 16:18): He commissioned His twelve to build His Church. Secondly, the Church is the body of Christ (1 Cor 10:16-17). Thirdly, the unity of the body is a core desire of Christ (John 17:21).
In light of these, I will contend that one cannot leave the Church and start a church of their own. For, to leave the Church is to leave Christ.
I am referring here to those who independent of any body have gone and started their own church. I understand that such persons believe strongly that they are called to do so. I am not denying that they might even be called to start a church. I am simply saying that the means of doing so cannot be independent of the Church (such persons must simply find a legitimate body to send them).
1) The Church is Christ’s.
That means He rules it. And it means that only He authorizes His agents to lead it. The question, then, is how does Christ appoint others to lead His Church? Does He do so by appealing directly to an individual independent of the Church?; or, does He does so through the Church that He has established? I say it must be the latter.
2) Only those so appointed can lead Christ’s Church.
Scripture indicates that Christ appointed His twelve. Those twelve appointed others. And they others. And so on. If it is Christ’s church, then it is fair enough to say that only Christ can appoint someone to lead it.
In addition, we see that Christ always uses His body to further the Gospel. Hence, it was Ananias who was sent to lay hands on Paul (Acts 9:17); Philip who was called to speak to the Ethiopian (Acts 8:26-40); and Peter was summoned to speak to Cornelius (Acts 10:1-48).
Furthermore, we find in Scripture the principle that one must be appointed for ministry by one who has already been authorized for ministry. The means by which one becomes an official leader of a church is by being anointed by a valid authority. Thus, we find Paul encouraging Timothy not to lay hands on people too quickly (1 Tim 5:22).
The principle, then, is that Jesus appoints His twelve; they appoint others; they appoint others; and so on.
To start one’s own church is like an individual who attempts to start a local franchise without permission of the parent franchise. So, also, Christ has established His Church and given them authority to build His Church. An individual or group cannot come along independent of the Church and start a local church.
3) To start a church independent of the Church is to instantly create disunity in the body.
I recognize that the Church has many issues. But for someone to come along and suppose that they have it all figured out and that they are going to do it right is naïve, arrogant, and ultimately divisive. I won’t relay here the numerous times the Scriptures command us to maintain the unity of the Church. Starting another church simply creates more disunity.
This last point often goes unmentioned in such discussions.
In Ephesians 4, Paul refers to the four-fold offices of apostles, prophets, evangelists, and pastors and teachers (the construction of this sentence in Greek confirms that the last two are reflective of one office). The purpose of such leaders is for serve the purpose of “building up the body of Christ” (Eph 4:11-12). Unfortunately, any church that creates further disunity in the Church has failed in its primary mission.
What is the solution?
We must find a way to reform the Church that already is!
Bottom line: one cannot leave the Church and start a Church. To leave the Church is to leave Christ. For, the Church is the body of Christ on earth (see post “We have too low a view of the Church.”)
So, what do we say about all those churches who have been started on their own? I would say that they are a group of Christians who are gathering together. They may well be doing great things for the Lord. But, by contributing to the disunity of the Church they have also done much harm.
The fabric upon the which the Bible was penned must be viewed as one garment. The whole Bible coheres and centers around the fact of God’s redemption and restoration of both mankind and the whole of creation.
The book of Revelation is Genesis fulfilled. The entire Bible, in fact, weaves a beautiful story of God’s work in creation and, because of the fall, His subsequent effort to restore His creation.
This is why the Gospel of John begins by quoting Genesis: “In the beginning” (John 1:1). Matthew’s gospel commences with a genealogy (Matt 1:2-17) that clearly serves to identify Jesus with the story of the OT. And why the Gospel of Mark opens with a composite citation (1:2; cf Isa 40:3, Exod 23:20, and Mal 3:1) that clearly intends to identify the coming of John the Baptist as the herald of the coming Christ in terms of the fulfillment of the great promise of the restoration of Israel. And Luke’s opening two chapters contain a plethora of OT citations and allusions.
In each instance, the Gospels are connecting their narratives with the OT story. John, however, takes us one step forward. For, he intends us to not only see Jesus in light of the OT, but also in terms of a new creation. That is, ‘in the beginning’ not only serves to connect the story of Jesus in John with Genesis and the OT, but it is also eschatological—forward looking to the new creation. That is, with the coming of Jesus we have another ‘in the beginning.’
What might this mean for us?
First, it means that in Jesus we have the fulfillment of God's covenant promises (2 Cor 1:20). And we must, therefore, read our Bible's in this light.
Secondly, it means that the 'eschaton' (the end-times) have begun in Jesus. We live in the 'last days'. The 'last days' then are not something to query about as though they are future and distant (or perhaps imminent) and potentially not important. Instead, they are something for us to presently endure.
Finally, the inauguration of the New Creation in Jesus means that our mission as God's people entails the bringing in of the New Creation. We are God's image bearers on earth: and as such we must reign! (of course, reigning in the New Creation is not like the kings of this world (Luke 22:25-30); but entails submission of our very lives to the Kingdom of our Lord (Rev 12:11)).
This year the session (ruling board) at my church has decided that we should focus our attention on “Thy Kingdom Come” (sometimes that King James English just needs to come out). Sounds great. I personally wish that Christ’s Kingdom were here. Now! I want it now! (reminds me of the girl in the new Willie Wonka Movie who bratishly—yes, that is a word: after all, I can make up words if I want because I have a PhD!—says, “but, daddy, I want it now”). That’s the point. We really want the Kingdom and we want it now!
What is God waiting for? Why is He taking so long? I mean it has been two thousand years (well, almost). One of the problems we have with this line of questioning (which many of us are guilty of) is that it begins and ends with a poor understanding of the Kingdom.
The problem is simple. Many of us have been taught that the Kingdom is wholly spiritual. After all, it is the Kingdom of heaven, right? Because of this we have concluded that the spiritual (heaven) is good and the physical (earth) is—well—not as good; or, for some it is bad.
This leads us to a problem. This sort of thinking tells us that only spiritual things really matter. Life itself, however, tells us something different. After all, we need to eat, drink, sleep, work, etc., in order to live.
What many Christians tend to do at this point is to try to live in these two worlds at the same time. One world is the Mon-Sat world. For many, this is the real world. We live, eat, and breathe in this world. The other world is then some sort of spiritual world—the Sunday world. This is the world of religion and spirituality. In this world, we pray and go to church. (Pastors often get befuddled as to how to get their parishioners more involved in the life of the Church: how to get them to pray more; give more; learn more; do more. This conflict will continue, however, as long as we allow ourselves to live as though there really are these two worlds).
The problem here is that this thinking stems from a poor understanding of the Kingdom. Think about it: Is it not true that God is the creator of ALL things (Col 1:16)? Is it not true that through Jesus God is reconciling “to himself ALL things, whether things on earth or things in heaven” (Col 1:20)?
Here’s my point. If God is Lord of all, then the Kingdom of God is not some spiritual thing that is detached from the world. Jesus is Lord Monday through Saturday too! This means that working, being in fellowship with others, resting, eating, and praying are all spiritual acts. After all, Adam and Eve worked in the Garden (Gen 2:15); they had fellowship in the Garden; and, they ate in the Garden. Such acts, then, are part of God’s eternal plan. They are not just things we do in this world until someday we escape it. They are all part of God’s kingdom, which are in need of being redeemed and restored.
What does this have to do with Thy Kingdom Come? Everything. The ECO (which is our denomination) document on the Church says, “Before the foundation of the world, God set a plan of mission to reconcile the world to Himself and chose to use the Church as His instrument of reconciliation. It is incumbent upon all members of the body of Christ to participate in the work of building one another up in Christ and be deployed for His work in the world” (ECO Polity 8).”
Therefore, instead of us sitting back and waiting for the Kingdom of God to come, we have been commanded by God to be the agents through which God brings His kingdom. We must learn to view our jobs from a kingdom perspective. We must learn to view our relationships from a kingdom perspective. We must learn to enjoy our food from a kingdom perspective (a kingdom perspective with regard to food would begin by acknowledging God for His provision and would include our recognition of others who may be in need of food). As we do this, the Kingdom of God comes!
Next, we must begin to look at the world around us and realize that it too is in desperate need of being reconciled to God! For, the Kingdom of God comes when we care for the broken in this world. This includes the broken people who need to see that Christ loves them and wants to redeem and restore them. It also includes the brokenness of the creation. After all, God created mankind to care for His creation (Gen 2:15).
In one sense, we have no other options. We cannot say “Thy Kingdom Come” and do nothing. We must do something about the lack of peace in our church, neighborhoods, and the world. We must do something about the children starving in our church, neighborhoods, and the world. We must do something about the brokenness of families in our church, neighborhoods, and the world. And of course, we must do something about the lostness within our neighborhoods and the world.
Thy Kingdom Come is a charge for us to get busy!
Oh. One last thing. We must do all of this with joy in our hearts. After all, we are children of the King and we will get to eat at His table forever!
I wrote a book: "Understanding Eschatology." The subtitle was "Why it Matters!" Most people could seem to care less. I say it is vital, crucial, essential.
The Bible is an incredible and fascinating book. It is far from being merely a list of moral guidelines, or an instruction manual on ‘how to get to heaven in ten easy steps’.
Instead, when read in terms of the overall story of God’s work within creation, it reveals a depth and beauty that transcends comprehension. Unfortunately, for many Christians, the notion of reading and teaching Scripture in terms of the over-arching story of Scripture has been absent.
Instead of understanding the grand narrative and its majestic portrait of God and His redemptive activity, the Bible has unfortunately too often become the repository of ‘rules’ and ‘regulations’. This is not to say that the Bible does not have such an ethical code, but only that in failing to see God’s mission within creation as unveiled in Scripture, we have neglected this vital storyline that runs from Genesis to Revelation (from Garden to Garden!), and, in doing so, we run the grand risk of failing to comprehend our role within the story.
It is this story that we need to explore in more depth. For, a proper understanding of eschatology begins with a complete grasp of the entire story of the Old and New Testaments.
When we place the life and ministry of Jesus into the overarching story of God’s mission, then we may begin to discern the eschatological significance of Christ’s life, death, and resurrection, and the coming of the Spirit at Pentecost. And it is here that eschatology, mission, and the biblical story meet. That is, understanding Jesus, both His person and His work, eschatologically and in the context of the biblical story correlates directly to a proper understanding of the mission of God’s people.
And it is here that eschatology becomes relevant for the Church today! Our mission as followers of Christ is to carry forward the mission begun by Christ, which itself was an inauguration of the eschaton (the ‘end’). You see, eschatology is not simply a bunch of ramblings about the future and what will happen, but it is intimately tied to the life of the Church today!
I fully agree that we are supposed to bless Israel (Gen 12:3). And I do believe that God is faithful to His promises. And I think he has: In Jesus! That is, Jesus is Israel. This is fundamental to the NT and to the Bible. Let me make several points:
First, I am quite grieved by the fact that many Christians who engage in this debate are too often not willing to honestly look at Scripture. Regardless of what side we end up on, we must be viewed as people of love who are open and honest. Instead, this issue, perhaps more than any other issue, often engenders more narrow-mindedness and dogmatism among Christians. We as Christians must been seen as those who are pursuing truth in love. If we are found to be wrong on something, then we confess our wrong and move forward. But for some reason we don’t. We embitter ourselves towards one another and in doing so disgrace the Gospel of Jesus Christ; not only towards our brothers and sisters in Christ, but towards the world.
So I ask that you read and discern what I am saying. As I hope to do with any responses. To spew venom and hatred toward one another only makes a mockery of the Kingdom of God.
Now I understand that we have all learned to read the Bible in a certain manner. For those who are reading this and are holding to some of the mainstream views of evangelical Christianity, let me make a couple of opening comments.
I have great respect for much within evangelicalism (I am myself a member of the Evangelical Theological Society and count myself as one of you). Evangelicals tend to have a zeal for God that I wish were be shared by all followers of Christ. They often have a great heart for God, and a great love for Jesus. And they are deeply committed to the Bible. I affirm all of this myself!
My first point is that the manner in which many of you have learned to read the Bible (which is how I too was raised to read it) is not the historical position of the church, nor even the common reading among Christians today. With this in view, I am asking for you to understand this and to try to view things as I am presenting it. See if my approach, which is the traditional view of the Church, not only makes sense of the OT but the NT as well. That is, don’t assume your view for a moment. Instead, see if mine makes sense on the terms in which I am presenting it (i.e., don’t assume that you are right and thereby conclude that I am wrong. Listen to my side with an open mind and evaluate it on its own terms. Such is only fair).
Secondly, this is not simply a question of one person citing various verses and another citing others. Clearly both sides have their arsenal (such is true for most issues upon which Christians debate among themselves). The question is which paradigm (worldview; perspective; approach to reading Scripture) can account for all of the verses in question? This is the essential question! That is, I am not suggesting that based on my ten verses my position is therefore correct. For when we argue this way what is most often left out of the equation is the fact that you too have ten verses that support your position. Instead, I am suggesting that we have been reading the text with the wrong set of lenses. The lenses that we have been wearing make some sense of parts of Scripture but do not truly account for the entirety of the Bible. Furthermore, these lenses are not those that the Church has been using for the last 2,000 years. Instead, they are new, they are the product of a modernist worldview, and they are seriously deficient. So again I ask that you put them aside for a moment and try on this set of lenses and see if the biblical text does not come into clearer focus.
Reading the Bible in light of Jesus
When it comes to questions of prophecy and the fulfillment of OT promises I would suggest that the answer is found by reading the OT in light of the NT; and even more so reading the OT in light of Christ. Sure I believe that the OT stands on its own. That is, we study the OT in light of itself in order to determine what it meant to the audience to whom it was written. But if we want to understand what it meant in light of the whole of God’s revelation we must turn to the NT. For it is clear that Jesus read the OT and saw its fulfillment in light of Himself. This is what Peter was saying when he notes that the OT prophets didn’t fully understand the fulfillment of their prophesies (1 Pet 1:10-12).
Now when we approach the NT we notice that the fulfillment of the OT is not what was expected—especially from a straightforward reading of the OT. We recognize that the Pharisees and leaders of Israel did not accept Jesus. Part of the reason is that they had come to expect the Kingdom of God to look a certain way based on their reading of the OT. But their reading was wrong. It was wrong because they failed to understand that the OT was about Jesus! And since Jesus didn’t meet their expectations, nor their wants and wishes, they were not about to reread the OT in light of Jesus.
It is here that I think that many Christians do that same thing. For example, many of the OT promises to the people of God are clearly applied to Jesus in the NT. This corresponds with the NT’s emphasis that the entire story finds its fulfillment in Jesus (2 Cor 1:20; Luke 24). Jesus testifies to this fact to the two men on the road to Emmaus. For, according to Luke 24 the men were grieved because, as they said, they “were hoping that it was He who was going to redeem Israel” (Luke 24:21). Now we should note that Luke has already told his readers that Jesus is the one who will redeem Israel (Luke 2:25, 38—both Simeon and Anna were looking for this and Luke clearly wants us to see that the baby Jesus is the fulfillment of this promise). So we the readers already know that these two men are missing the significance of Jesus. Luke then tells us that Jesus replied to the men, “‘O foolish men and slow of heart to believe in all that the prophets have spoken! Was it not necessary for the Christ to suffer these things and to enter into His glory?’ Then beginning with Moses and with all the prophets, He explained to them the things concerning Himself in all the Scriptures” (Luke 24:25-27). Thus, they came to understand that their hopes that Jesus was going to redeem and restore Israel have indeed been fulfilled. The fulfillment, however, came through Jesus’ suffering! This was the part they didn’t get. That the restoration of Israel must happen through suffering. And Jesus has done so. Note, Jesus doesn’t say to them: “I am not here to redeem Israel, but to die for your sins. I will redeem Israel in the future.” No, Jesus gently rebukes them for failing to understand that “all the prophets” have noted; namely, that the restoration of Israel comes through suffering!
Thus, a paradigm shift is needed. The paradigm shift simply necessitates making Jesus and his suffering the center of Scripture. If all is fulfilled in Him (2 Cor 1:20; Luke 24) then we too must re-read the OT. If the promises are fulfilled in Christ, then does this mean that we should understand the NT in terms of this fulfillment? Yes. And when we do so, the entire story of Scripture begins to make much more sense.
Thus, when it comes to particular questions such as who are the people of God, we must also ask, ‘how does the NT view such?; or what does the fulfillment of this in Christ look like?’ Here is where many get thrown off. For the fulfillment of these things in the NT does not mean that they have been fulfilled in all their fullness. For that we are awaiting the New Jerusalem.
For many evangelicals this is an ‘either’ ‘or’ set of propositions. That is, either the prophecies have been fulfilled or they haven’t. For them, since the fulfillment does meet their expectations, they have concluded that the fulfillment is still future. But, again, when we read the NT we begin to notice that Jesus has ushered in the beginning of the fulfillment and that He brings about the consummation of all things at His return (1 Cor 15:25).
When we look at the question of who are the people of God, we see that Paul clearly says, “He is a Jew who is one inwardly” (Rom 2:29). Later, Paul notes that Abraham is the “father of all who believe” (Rom 4:11). By any reckoning, that makes all Christians, regardless of race, the children of Abraham! Israelites! Jews! Paul goes on to say that, “if those who are of law are heirs, faith if made void and the promise is nullified” (Rom 4:14). Thus, Paul concludes, “For this reason it is by faith, that it might be in accordance with grace, in order that the promise may be certain to all the descendants, not only to those who are of the Law, but also to those who are of the faith of Abraham, who is the father of us all” (Rom 4:16). Again, that makes all Christians the descendants of Abraham—including any Jewish person who has the faith of Abraham, which is in Christ!
Now let’s keep the question of whether or not there is a future for ethnic Israel also on the shelf for a moment. The point is that Paul clearly sees the people of God are included in the descendants of Abraham—this is what the grafting into the tree of Israel is all about (Rom 11). One only has to look at the word ‘inheritance’ in the NT to see that this word, which was central to the promises of the OT covenant related to land and family, is applied to the Christians in the NT. Paul, in fact, notes that the ‘inheritance’ cannot be based on the law (Gal 3:18).
Furthermore, note that even in the OT God’s people were never tied to a race. For, in the OT the race of Israelites were not all without exception recipients of God’s promises. Paul says this emphatically: “For they are not all Israel who are descended from Israel; neither are they all children because they are Abraham's descendants” (Rom 9:6-7).
Such a reading of the OT also makes sense as to why Isaiah 49 (which is about Israel) is applied both to Jesus (Luke 2:32) and to Paul and Barnabas (Acts 13:47). We see that the role for Israel in the OT was to be a light unto the nations (Isa 42:6; 49:6). Yet, we know that Jesus claims that He is the light of the world (John 8:12; 9:5). And we see that Jesus tells His disciples that they are the light of the world (Matt 5:14). It is both. The fulfillment of the call and mission of Israel is first Jesus and then His followers. Now this may not look like the grandiose fulfillment promised in the OT. But Jesus Himself told us that the Kingdom of God will begin in an insignificant manner (like a mustard seed; Mark 4:30-32) and then will become “larger than all the garden plants” (Mark 4:32). Thus, the fulfillment has come in Christ, continues through the Church by means of the Spirit, and climaxes in the New Jerusalem. This mission will be accomplished only in the New Jerusalem; when those from “every nation, tribe, people, and tongue, stand before the throne” (Rev 7:9).
We can affirm this understanding throughout the NT. Thus, Ephesians 2:11-3:6 encourages the Gentiles that they are included into the family of God! Paul begins by equating the Gentiles with those who had no share in the land-kinship of Israel (2:12). Then Paul describes the work of Christ as breaking down the barrier between Jew and Gentile and its consequences: “You are no longer strangers and aliens, . . . but are of God’s household” (Eph 2:19; cf Mark 3:34-35). Finally, Paul summarizes their new position as ‘fellow heirs’, ‘fellow members’, ‘fellow partakers’ (Eph 3:6).
Peter, also calls the NT people of God, “a holy priesthood; . . . A chosen race, a royal priesthood, a holy nation” (1 Pet 2:5, 9). These titles are exclusively used in the OT for the people of Israel (Chosen Race: see Isa 43:16-20—text notes that YHWH provides for His people in the midst of adversity; Royal priesthood: see Exod 19:5-6—text also alludes to God’s deliverance of His people from bondage; People for God’s own possession: cp Exod 19:5; Isa 43:21; Mal 3:17). Thus, the NT views this as fulfilled in the inclusion of the Gentiles through the work of Christ by means of the Holy Spirit.
Conclusion: when we read the OT through the lens of Jesus, as I believe that NT writers did, then we can see clearly that the fulfillment of the OT begins in Jesus, continues through the NT people of God, and climaxes in the New Jerusalem. To suggest that the promises to Israel still apply to an ethnic race fail to understand the fulfillment in Jesus and the nature of the fulfillment. Yes, this may not be what we expected. But, we also see that the fulfillment transcends what we might have expected. Therefore, if the fulfillment for the call of Israel is in Christ, His people, and the New Jerusalem, and the promise was that those who bless/curse Israel God will bless/curse, then we should expect to see this principle carried forth in the NT. And we do. This is the essence of the parable of the Sheep and the Goats, where God rewards or punishes men for how they have treated “the least of these brothers of mine” (Matt 25:40, 45). And this theme runs through the book of Revelation where the judgment of the wicked is because of how they have treated God’s people (e.g., Rev 6:10; 16:5-6; 17:6-18:24).
Thus, to bless Israel means to bless the God’s people; and in the NT God’s people transcend any given race.
A few years ago we conducted a seminar on understanding the ‘end-times’ in Scripture, and why and how it matters for our lives. I opened the seminar by asking, ‘What do you suppose is the most significant question that Jesus asked regarding His return?’ The answer, I believe, is found in Luke 18:8: "When the Son of Man comes, will He find faith on the Earth?"
So, I wish to examine why an understanding of biblical eschatology (the ‘end-times’) is essential in the process of making disciples. You may already see the relationship. But in case you don’t, let’s explore.
First off, we must note that an important aspect of discipleship (which incorporated then what may now be understood as an apprenticeship) takes the form of imitating Christ. This is part of what is entailed in Jesus’ charge: ‘If anyone wishes to come after Me, he must deny himself, and take up his cross and follow Me’ (Mark 8:34). But what does it mean to imitate/follow Him?
Here is where a proper understanding of discipleship must include a proper understanding of our mission. So what is our mission? Let us suggest that we find the root of it in Genesis, where we can summarize as follows: mankind’s’ mission includes ‘ruling over God’s creation’ (Gen 1:28), ‘caring for His creation’ (Gen 2:15-16), and ‘bearing God’s image to the world’ (Gen 1:26-27—though in light of the Fall in Gen 3 our bearing God’s image to the world now includes making Him known to our fellow mankind).
As we continue in Genesis we find that Abraham was called to be the means by which God would redeem mankind and bring about the promised restoration in order that mankind might fulfill God’s purpose (Gen 12:1-3). Now, we know from the NT that Christ is the ultimate fulfillment of God’s promises to Abraham (e.g., Gal 3:13-14; 2 Cor 1:20). We must also note that the commission to Abraham included blessing the nations: ‘. . . and in you all the families of the earth will be blessed’ (Gen 12:3).*
It was this failure to bless the nations that brought the condemnation of the prophets on Israel. And this was also the source of Jesus’ judgment on the leadership of His day. This was, in fact, a central reason for Jesus’ actions of judgment in the Temple (cf Matt 21:12-17; Mark 11:15-18; Luke 19:45-46). For, in the midst of His overthrowing the tables and creating a stir in the Temple Jesus cites Isa 56:7: ‘My house shall be called a house of prayer for the nations’ (Mark 11:17).
Yet, interestingly, when we look at the ministry of Jesus in the four Gospels, we note that He seems to intentionally limit His ministry to Israel. On one occasion, in fact, He states, ‘I was sent only to the lost sheep of the house of Israel’ (Matt 15:24). So, if in Jesus we find the fulfillment of God’s call to Abraham and the promised blessing to the nations, then why is it that He didn’t extend His ministry to the nations? Answer: because that is what He commissioned His disciples—and us—to do! That is, the Great Commission (Matt 28:18-20) calls the NT people of God to carry forward to all nations the mission that Jesus inaugurated.
Therefore, an understanding of Jesus’ fulfillment of the OT and His ushering in the ‘last days’ is essential for the understanding of our mission and what it means to make disciples of all nations! If we are His disciples, then we will follow Him. Among other things, following Him includes fulfilling the mission of God’s people to bear His image to the world.
So are we being faithful? Will Christ find faith when He returns? The answer is found by asking if we are making disciples in fulfillment of God’s call for His people.
In my first article I wrote about the danger of the obsession with the ‘End-Times’ and how many are caught up in the hysteria that accompanies it. I closed the article with this charge: ‘So, are we spending our time becoming disciples of Christ who are prepared to face the tribulations inherent in living as kings and priests for His kingdom? Or, are we overly enamored with speculations about ‘the end’?’
This leads me to an essential declaration for the Church: we are called to be disciples of Christ. The problem for many is that we have a fundamental misunderstanding of what the Gospel is and what it means to be a disciple. What do I mean?
First off, the Gospel is, among other things, the declaration that Jesus is Lord of all. We did not simply come to faith in Christ by merely asking Him into our hearts; as though that were to mean that He did not become Lord of all of our lives. The Kingdom does not work this way. We must surrender everything (Mark 8:34-38; Luke 9:23-27: ‘a man must deny himself’) or we ‘cannot be his disciples’ (Luke 14:26-33). Jesus said that we cannot love God and mammon (Matt 6:24).
Understanding the fact that we either give our allegiance to ‘Christ as Lord’ or to ‘ourselves as Lord’ is central to the Gospel. Surrendering everything to Christ is just that a total surrendering in every way of everything.
This leads to my second point. Once we have done such we have begun a journey of discipleship. I stress begun because often times after coming to faith in Christ we live as though we have arrived. All one must seemingly do now is wait to die and go to heaven. This thinking is not only mistaken, but causes one to miss all the joys of living as kingdom people!
Paul tells the Colossians that he is ‘admonishing every man and teaching every man with all wisdom, that we may present every man complete in Christ’ (Col 1:28). The word ‘that’ in the Greek indicates purpose. That is, Paul is admonishing and teaching everyone in order that all men might become complete. The word of ‘complete’ [NAS] (or ‘mature’ [ESV, NET], ‘perfect’ [NIV, NJK]) suggests a process. Paul notes in Phil 3:12-13 that he has not yet attained the status of ‘complete’.
All this indicates that the Christian life is one of a journey. We begin this journey by submission to Jesus as Lord. We are enabled to do such by means of His atoning sacrifice: i.e., His life, death, and resurrection. But that is not the end, but merely the beginning. We are now endeavoring to become His image bearers as we grow in discipleship.
But, how then does one grow in discipleship? This is indeed a large question. Space will allow me to briefly explore only one key factor in our spiritual development.
Note that Paul says in Colossians 1 that he is ‘admonishing and teaching’ them in order that they might become complete. These are indeed two important aspects of the journey of being a disciple of Christ. The verbal root for the word ‘admonish’ [NAS, NIV] (‘warning’ [ESV, NJK]; ‘instructing’ [NET] entails a putting one’s mind to a proper order (which suggests that it is not now in order). The second verbal root is ‘teaching’ (all major translations). What do these two suggest? They strongly connote that all followers of Christ are to seek to become ‘complete/perfect’ in Christ by means of sound instruction and growth in the Word of God!
How does this relate to eschatology (the end-times)? The New Testament clearly teaches that there are two kingdoms: the Kingdom of God and the Kingdom of this world. These two kingdoms are at war. We were once slaves to the kingdom of this world and its god, the devil. Now we have been redeemed by the blood of Christ and called to wage war as members of His Kingdom. We cannot sit idly by. In warfare, the enemy will continue to attack whether we are prepared to participate or not. One means of preparation for battle is to grow in discipleship.
When are all the speculations regarding ‘Eschatology’ going to ‘end’?
Sorry for the pun. But we have so much talk about the end of the world beginning to circulate again with the ‘prediction’ of 2011 by a well known radio preacher, as well as the secular interest in 2012 and the end of the Mayan calendar.
My first thought is to wonder when will the church begin to learn from its lessons in the past? Don’t we as Christians realize that hardly a generation has gone by in the last 2,000 years where various individuals or groups have attempted over to determine the date and time of Jesus’ return? One only has to go to the New Testament itself to see that Paul was constantly battling false teachers in his congregations who espoused various speculations about the return of Jesus (see especially 1-2 Thessalonians).
All this despite the explicit teaching of Jesus that ‘no one knows’ (Matt 24:36; Mark 13:32) the time of His return (Now some have suggested that we may know the week or month of Jesus’ return, just not the ‘day’. However, the fact that Jesus used the terms ‘day’, ‘time’, and ‘hour’ interchangeably in Matt 24:42-51 suggests that He indeed meant that no one would know the time period at all).
Why then, one might ask, do we have in the New Testament so much teaching about the return of Jesus and ‘signs of the times’? And what are the key features of the New Testament’s teaching on the ‘end-times’? Space will only allow me to make a few brief observations.
First, I think that most of the current dialogue about ‘eschatology’ (or the ‘end-times’) in our churches fails to understand the nature of eschatology in light of the New Testament. For many Christians today, eschatology is a wholly future prospect. In the New Testament, however, eschatology is present and future. It was present in that Jesus’ life, death, and resurrection, as well as the coming of the Spirit at Pentecost, were eschatological events. I will write more in subsequent articles on this point. Let me just note for now that in the account of the descent of the Spirit at Pentecost (Acts 2), Peter explains to the people that the events that have transpired are the fulfillments of prophecy. Peter then quotes an eschatological passage from Joel, which notes, ‘and it will be in the last days . . . . (Joel 2:28-32; cf Acts 2:17-21). Peter exclaims that the present events that have been manifested amongst those gathered in the Name of Christ are a fulfillment of this eschatological passage!
Secondly, the present aspect of eschatology in the NT is also affirmed in that one of the key elements of the book of Revelation is the truth that the Lion of the tribe of Judah has ‘overcome’ (Rev 5:5). That is, Jesus has already won! And now we are to live in the aftermath of His victory as ‘kings and priests’ (Rev 1:6)! Now I am not denying or even addressing the issue of whether the book of Revelation addresses the future. What I am suggesting is that NT eschatology absolutely deals with the present. And as kings and priests we have a job to do! Fundamentally, this job is to proclaim that Jesus is Lord to a world that has its own kings and lords.
This brings us to our final consideration of the present aspect of NT eschatology. Namely, Jesus’ explicit warnings to His disciples that the time between the first coming of Christ and His return, in which they live as kings and priests, will be plagued by difficulty and hardship. This warning is very apparent when we read Jesus’ eschatological sermon in Mark 13 (or Matt 24, or Luke 21) and note the commands/imperatives. They include: ‘watch that no on leads you astray’ (13:5: all translations here are my own); ‘do not be afraid’ (13:7); ‘watch for yourselves’ (13:9); ‘do not be anxious’ (13:11); ‘but pray’ (13:18); ‘do not believe it’ (13:21); ‘watch’ (13:23). Mark 13 then closes with a series of commands/imperatives: ‘watch, stay awake’ (13:33); ‘therefore, be on the alert’ (13:35); and ‘be on the alert’ (13:37). This shows that Jesus understood well the adversity that His followers would face and the necessity for them to be prepared to face these challenges. Paul, in fact, affirms that ‘through many tribulations we must enter into the kingdom of God’ (Acts 14:22).
Now it is not wrong for us to anticipate the return of Jesus. But if we spend so much effort looking for the signs of the times and failing to live faithfully today, then our efforts are misdirected. As Christians, we are to work today for His Kingdom knowing that ‘tomorrow will care for itself. Each day has enough trouble of its own’ (Matt 6:34: NAS).
So, are we spending our time becoming disciples of Christ who are prepared to face the tribulations inherent in living as kings and priests for His kingdom? Or, are we overly enamored with speculations about ‘the end’?