Honoring God in Our Worship

Honoring God in Our Worship
by Doing Our Very Best

“A time is coming and has now come when the true worshipers will worship the Father in spirit and truth, for they are the kind of worshipers the Father seeks.”
– Jesus (John 4:23 NIV)

10 Essays on Worship by Donald Shoemaker

#1 – A Renewed Paradigm for Worship
#2 – Worship and Justice
#3 – Worship: Who and What and When and Why and How
#4 – The Psalms—The First Christian Hymnbook
#5 – Day of Rejoicing: Worship in the Book of Nehemiah
#6 – Learning Worship from the First Christians
$7 – Ceremonies Sent from God that Help Us Worship
#8 – Worship Beneath the Cross of Jesus
#9 – Triumphant Worship: The Book of Revelation
#10 – Worship at the Birth of Jesus
Appendix – A Lesson for Worshipers from the Travails of “Hillsong”

Donald Shoemaker started leading worship at the age of 17, shortly after renewing his commitment to Christ. He graduated from Grace College with a minor in vocal music and was active in the college’s choral programs. Leading worship services was a primary responsibility of his as Senior Pastor of Grace Community Church in Seal Beach, California for 28 years. Since 2012 he has served as Pastor Emeritus of the church and continues his ministry of worship primarily through his writings. He always brings a love for God and a passion for worship to his ministries.

© 2022 Donald Shoemaker

#1 – A Renewed Paradigm for Worship

I’ve been an enthusiastic worshiper since I was a toddler (my mother told me I sang really loud). I began planning and leading worship when I was 17. So my heart is really into this subject.

The church is never beyond the need for renewal, and I think renewal of our worship is especially needed now.

In the points that follow I strive to be creative but make no claim to originality. In fact, I hope most ideas are quite old and enduring.

1. A Truly Worshiping Congregation
Give worship back to the congregation. Stop the stage-centered professionalism. Get the congregation singing, not just standing. Get the people engaged and not mere passive onlookers or struggling with barely audible words. Teach new songs, yes, but sing a lot of familiar songs that are easy to sing. Lower the volume, if necessary, so that people can joyfully hear themselves sing. Make the congregation active participants in worship “with heart and soul and voices” (“Now Thank We All Our God” by Martin Rinkart, 1636). Worship can be high quality without being so orchestrated.

If the people ain’t singin’,
then the songleaders ain’t really leadin’,
no matter how much skill and pizzazz
they bring to the service!

2. In Touch with Our Christian Heritage
Renew worship connection with our rich Christian heritage even as we also sing good current compositions. Put the people in touch with the saints of the past—their struggles, successes, suffering, spirituality, and songs. The Holy Spirit didn’t first arrive with “Jesus Music” in the 1960’s!

Idea: Observe “All Saints Sunday” (The Sunday on or before November 1). Immerse the congregation in music that honors and learns from the saints of the past. Here are some great songs for accomplishing this:

“All Creatures of Our God and King” (St. Francis of Assisi, 13th Century)
“A Mighty Fortress Is Our God” (Martin Luther, 16th Century)
“For All the Saints Who from Their Labor Rest” (outstanding!)
“The Church’s One Foundation Is Jesus Christ Her Lord”
“Find us Faithful” (Mohr)

3. The Word of God in Worship
Integrate the Word of the Lord more thoroughly into worship. People need to hear the Scriptures read. If we Evangelical Protestants consider ourselves “People of the Word,” why is there more reading of Scripture in a Roman Catholic Mass than in the typical Evangelical service?

Ideas: Careful selection of responsive reading passages; a reading each from the Old Testament, the Epistles and the Gospels in every service. The congregation may stand for either the reading from the Gospels or for the sermon scripture. Following this scripture the reader may say, “This is the Word of the Lord” and the people respond with “Thanks be to God!”

4. The Word Proclaimed and The Word Explained (See: Acts 2:14-42)
We must see the distinction between Proclamation of the Word to non-believers and Instruction in the Word to believers—both necessary and complementary. As you plan the worship experience, remember that its primary purpose is to instruct and build up of believers in faith and life.

While non-Christians should be invited and, when present, not made to feel like awkward strangers, the worship hour should be distinguished from other occasions that have as their primary purpose drawing non-believers to hear the Word of Salvation and confess Jesus as Lord.

5. Expository Sermons as Works of Art
The Message should unfold and apply the meaning of Scripture to the people so they can see what was there all along. While the expository pastor has training and tools available that the rest of us don’t have, sermons should not create an unhealthy dependence on the speaker to know what God is saying.

Sermons should usually be 30 minutes or less—it takes more work to create a tight sermon than an extended one, but it will be a better sermon. Organize the sermon as if it were a work of art, and then maybe it will become one!

Points for congregations to remember: Congregations expecting sermon excellence need to supply their pastors with time and ample funds for ongoing training, books and other resources, and must protect the pastor’s sermon preparation time. Put sermonizing as priority #1 in performance evaluations.

6. “Less” is often “More” (Ecclesiastes 5:1-2; Habakkuk 2:20)
Musical instrumentation in all its variety is marvelous in worship. But don’t forget places for silence, softness and quality a cappella singing. Commentary isn’t always necessary throughout worship and, when it is, fewer words are better than many words.

7. Giving in Worship
Don’t forget the giving opportunity within the worship service. Other avenues for giving (payroll deductions, online giving, etc.) have a growing place, but must not supersede a time to give in the worship service. This value has been “Covid challenged,” but we must not lose sight of giving as a physical act of offering during worship.

8. Technology in Worship—Dine with a Long Spoon
Technology must always be the servant of worship, never its lord. People should leave worship thinking, “I met God today!” Not, “Wow!” Ask these questions when using technology: “Does this feature really enhance worship? Does it point us straight to Jesus? Or does it detract and distract from him?”

9. Humor Has a Place—Keep It There!(Ask those “tech” questions again!)
Lightheartedness and laughter have their place in worship, when done with purpose. But the service must never get frivolous and must always lift us above ourselves to God. Humor is one thing, trying to be funny another.

10. A Real, Live Pastor
John 3:16 doesn’t say God in love beamed down an image of his son! No, God loved the world and sent his Son—he “became flesh and dwelt among us” (John 1:14). The doctrine of the Incarnation (Jesus in flesh—fully one of us) needs to be “fleshed out” in pastoral style. Call it “incarnational leadership.”

The pastor who speaks should be there in flesh and blood, not electronically delivered like a hologram. Pastors, we should not think more highly of ourselves than we ought to think. We aren’t indispensible celebrities! The people need true interaction with the pastor during and after the sermon, not an impersonal non-encounter with someone who isn’t there.

And no fleeing out the side door for privacy right after the benediction! I preached three sermons on Sunday mornings for fifteen years, and I know a pastor can guard his energy without avoiding personal time with the people.

11. Worship Aesthetics
Worship settings don’t need to be extravagant, but they shouldn’t be bland and utilitarian either. The place of worship is sacred space, removed from the “common settings” of the rest of the week. It’s not another big box store. Worship is a vestibule to the Celestial. In “The Gathering”, we are a holy temple of God, a dwelling place for God’s Spirit.

Ideas: The visible word should tastefully and purposefully surround worshipers in the worship location through artistic display and symbols, and (yes, an old idea) even in the windows.
12. The Eucharist in Worship
The Communion (the Eucharist) should be a regular feature of renewed worship—even weekly. Don’t hurry through it—the Bread and the Cup must not be “fast food.” Enough time must be given to ponder the Cross, God’s grace and our need for repentance. In the Communion time pastors should declare the good news of forgiveness.

13. Shepherding the Flock in Worship
Pastors should actively lead their people into worship, within worship, and out of worship. The pastors aren’t there to be “worship show-offs,” but they should be “examples to the flock” (1 Peter 5:3).

There is a pastoral role for the Call to Worship, the Pastoral Prayer (which may often conclude with “The Lord’s Prayer”), and the Benediction. The people should be led in petitionary and intercessory prayer. Appropriate opportunity for praying for and anointing the sick with oil should be provided by the pastors and elders of the church.

A Final Word
I’ve offered these pointers because I want to keep worship ministries moving in a positive, biblical and God-honoring direction. This will mean moving away from some recent trends in Evangelicalism and rediscovering some of the best of our heritage. It will be well worth it if we become better and more biblical worshipers.

#2 – Worship and Justice

“I am the Lord, who exercises kindness,
justice and righteousness on earth, for in these I delight,”
declares the Lord. – Jeremiah 9:24

“Administer justice every morning;
rescue from the hand of the oppressor the one who has been robbed.”
– Jeremiah 21:12

“Hate evil, love good; maintain justice in the courts.”
“Let justice roll on like a river, righteousness like a never-failing stream.”
– Amos 5:15, 24

“Your kingdom come, your will be done on earth as it is in heaven.”
– The Lord’s Prayer

Justice [mishpat] arises from God’s character and is taught through revelation. It is both vertical before God and horizontal toward others (Micah 6:8).
It embraces generosity, fair and equal treatment for all, honesty, defense of the weak and marginalized, value of sexuality, marriage and family, protection of human life and property, care for animals, and more.
(Reference: “Justice,” Dictionary of Old Testament Theology & Exegesis, vol. 4, pp. 837-46.)

God expects human authorities to uphold the causes of justice (Daniel 4:27;
1 Peter 2:13,14).

We are called to be God’s prophets, speaking for the truth and right, Standing firm for godly justice, bringing evil things to light. Let us seek the courage needed, our high calling to fulfill, That the world may know the blessing of the doing of God’s will.
– Thomas Jackson (1971); #710 in The Worshiping Church

Where Are the Justice Songs?
If the Bible makes justice one of its key themes, which it does, then why is there such scarceness of singing about justice in our churches? There are several reasons. I will list some and resist discussing them.

• A “Dispensationalism” (with a sharp distinction between Israel and the Church) that neglects many themes found in the Old Testament.
• A modern failure to sing the Bible’s songs. In the infant church of the first century there was no modern worship wizardry but there was already a hymnbook: The Book of Psalms [see Essay #4].
• A fear that we might be trying to achieve “The Kingdom of God” in this world today, rather than awaiting its realization when Jesus returns.
• A decision to “just preach Jesus” and avoid stepping on toes or committing the activist errors of religious leftists or of “Christian America” zealots on the right (it IS important to avoid these errors).

Many Christians of the past could avoid errors and excesses and still be a force for justice in their time. John Newton (1725-1807), slave trader turned convert to Christ and staunch abolitionist, could labor to outlaw England’s slave trade and also in 1779 compose…

Amazing grace, how sweet the sound that saved a wretch like me.
I once was lost, but now am found, was blind but now I see.

There’s another big reason for the paucity of justice songs—
The contemporary praise songs that have come to dominate so much evangelical singing steer clear of justice themes.

Michael J. Rhodes* has examined the lyrics of the 25 most popular worship songs and discovered these sad facts about “the top 25”:
• Only one passing mention of the word “justice.”
• Zero references to the poor or to poverty.
• Complete failure to mention the widow, refugee, and oppressed.
• Not a single question is posed to God about the cries of the oppressed, nor is there any pleading for God to act.

Rhodes stresses the powerful justice appeal in the hymnody of the Psalms:
“Psalms is obsessed with the Lord’s liberating justice for the oppressed. And because the book offers us prayers and songs, it doesn’t just tell us how to think about justice—it offers us scripts to practice shouting and singing about it.”

Rhodes challenges us to return to what I call “The First Christian Hymnbook” – the Psalms. There God’s people are given lyrics to sing about justice. He says “justice” is at the top of the list in the Psalms as a reason to praise God (Psalm 99 shouts for joy to the “Mighty King, lover of justice” who has “established equity” and enacted “justice and righteousness in Jacob”). “Psalm 146 declares that the Lord deserves praise because he is the one ‘who executes justice for the oppressed; who gives food to the hungry.’”

The Lord lifts up those who are bowed down,
The Lord loves the righteous.
The Lord watches over the alien
and sustains the fatherless and the widow,
but he frustrates the ways of the wicked. – Psalm 146:8-9 NIV

What can we do once we’ve repented of this spiritual shortsightedness?
First and most important, we must commit ourselves afresh to seeking justice and get involved in some avenue(s) of doing biblical justice. We can restore justice hymnody from the past and present. And Christian songwriters can give us new praise choruses on justice themes. We must not swing the pendulum to an imbalance in the opposite direction, but we can make justice songs a strong part of our regular repertoire.

* Michael J. Rhodes, “Why Don’t We Sing Justice Songs in Worship?” Christianity Today on line, September 30, 2021. His “top 25 songs” are taken from the top 100 worship song list by Christian Copyright Licensing International (CCLI).

Song suggestions on the theme of Justice:
Immortal, Invisible
Immortal, invisible, God only wise,
In light inaccessible hid from our eyes.
Most blessed, most glorious, the Ancient of Days,
Almighty, victorious, Thy great name we praise.

Unresting, unhasting, and silent as light,
Nor wanting, nor wasting, Thou rulest in might.
Thy justice like mountains high soaring above.
Thy clouds which are fountains of goodness and love.
– Walter Chalmers Smith, (1876)

Your Kingdom Come
As we work and watch and wait,
Father God, Your Kingdom come!
Cleanse, renew, and recreate—
Father God, Your Kingdom come!
Bless our world with love’s increase!
Father God, Your Kingdom come!
First your justice, then your peace.
Father God, Your Kingdom come!
(Words: Ken Bible; Tune: Easter Hymn)

God of Grace and God of Glory

We Are Called to Be God’s People

Lord, You Hear the Cry (Lord, Have Mercy)

God of This City

God of Justice, Love and Mercy

Micah 6:8

Beauty for Brokenness

Everlasting God

Bible Insight – Worship without Justice

Question: What’s worse than not singing songs about justice?
Answer: Singing songs about justice and then not “doing justice” in our broken world.

The people of Judea and Jerusalem had all the trappings of worship. They presented sacrifices to God and observed Holy Days. They offered many demonstrable prayers to God with hands uplifted. We might see a church like this as a model church, a worship experience to be replicated.

But God would have none of that. God’s message through Isaiah is one of the harshest to be found in Scripture. “Stop bringing meaningless offerings! Your incense is detestable to me. I cannot bear your evil assemblies. I hate your festivals and feasts. When you spread out your hands in prayer, I will hide my eyes from you” (see Isaiah 1:10-15).

What are the people to do to have the True Worship of God restored? Attend another 3-day workshop on how to make worship more dynamic?

No! “Wash and make yourselves clean. Stop doing wrong, learn to do right. Seek justice, encourage the oppressed. Defend the cause of the fatherless, plead the case of the widow” (see Isaiah 1:16-20).

The same pattern of worthless worship and remedy is found in Micah 6:6-8. “Shall I bow down before the exalted God? Shall I come before him with burnt offerings and thousands of rams? What if I even offer my firstborn to God?”

No! The Lord has shown you what is right and what God requires of you—
“Act justly, love mercy, and walk humbly with your God.”

Is God pleased because we do “spiritual stuff”—set aside a day to bow our heads and humble ourselves? Or maybe set aside a day for fasting?

No! God tells us what true fasting is: “To loose the chains of injustice and untie the cords of the yoke and set the oppressed free.” The true fast is to “share your food with the hungry, provide the poor wanderer with shelter, clothe the naked, and satisfy the needs of the oppressed” (read Isaiah 58).

#3 – Worship: Who and What and When and Why and How

“Let My People Go!”

The Word of the Lord through Moses to the ruler of Egypt

God wanted his enslaved children released, and this phrase has been a powerful challenge against human oppression everywhere, anytime. Good!

But the phrase is fundamentally a “Call to Worship” (literally, a call to be released for worship). It was not an emancipation call, but would lead to that.

This is what the Lord, the God of the Hebrews, says: “Let my people go, so that they may worship me.” (Exodus 9:13 NIV)
“Let my people go, so that they may hold a festival to me in the wilderness.” (Exodus 5:1)

So, who is worshiped and who are the worshipers? Worship is foremost an encounter between God and his spiritual children—those who have willingly come to give honor to God and receive his gracious blessings. Not everyone worships or even cares to. And certainly not everything should be worshiped (unlike pantheism). The God who created all things, who is the Father of Abraham, Isaac and Jacob, whose Son we know as our Lord and Savior—this God we worship. And we worship him exclusively” (Luke 4:8). see Commandments I, II, III in “Bible Insight” below).

“Worship” is the response of adoration that men and women make to God their Creator and Redeemer, whether through ceremony and song, through Word and teaching, through nature, or through human life—work and play, activity and rest, creativity and character.

Worship can be a formal activity (scheduled, planned, gathered) as well as a constant personal activity (anytime, unscripted, alone or with others).
Even “small acts” should be worship:“Whether you eat or drink or whatever you do, do it all for the glory of God”(1 Corinthians 10:31). So we sing:

Thou my best thought, by day or by night,
Waking or sleeping, Thy presence my light.

Up to this point I’ve covered the“Who”(God and his spiritual children) and “What”of worship and touched on “When.”Here’s more about “When.”

Martin LutherTrue, we worship God throughout his creation.

When I look down from rocky mountain grandeur,
And see the brook and feel the gentle breeze.
Then sings my soul, my savior God, to Thee,
“How great Thou art! How great Thou art!”

As a hiker, I love to sing those words. I even tried it once with a group of men as we arrived at the top of a 10,834’ peak. (Lesson learned: high-altitude singing by panting men is not recommended!)

But there also must be a special time and place for worship—the gathering of believers. Scripture is so emphatic on this:“Let us not give up meeting together, as some are in the habit of doing, but let us encourage one another”(Hebrews 10:25).

Call it “church” or call it something else if that word isn’t trendy enough for you. The early Christians regularly met for worship (likely on the Sabbath or, for Gentile believers, more and more on Sundays—Acts 20:7).

From Paul’s first letter to the Corinthians we learn that the verb “come together” (sunerchomai) was practically a technical term for worship gatherings. During those times, the Christians would sing, pray, eat, observe Communion, use their spiritual gifts to serve one another, hear Scripture read and explained, and more (1 Corinthians 11:17-34; 12-14; also Acts 2:41-44; 4:31; 20:7-8).

Paul is often correcting abuses in 1 Corinthians 11-14, so our task is to construct positive worship principles from both his exhortations and his criticisms. One key principle: we are to approach worship not for what we can gain but for what we can give. ““All…must be done for the strengthening of the church”(1 Corinthians 14:26). Gathered worship is not for self-edification but for the up building of all. The question is not, “Did it serve my needs?” Rather, “Did I serve the needs of others?”

Why do we worship? Because God is great and God is good. Hence, God is
worthy of our worship (Psalm 107:1; 148:13).

Worship the Lord with gladness;
Come before him with joyful songs.
Know that the Lord is God.
It is he who made us, and we are his.
Give thanks to him and praise his name,
For the Lord is good and his love endures forever.
(from Psalm 100)

Worship is a key avenue for expressing love for God with all our hearts. Worship is also a key step in our becoming more like God in our love for others. Loving God and loving others are the “Two Great Commandments” (Matthew 22:37-40) and worship will enhance our obedience to both.

Finally, a word on the“How”of worship. Much of my Christian upbringing and training put a great emphasis on the intellectual side of worship. The Sermon was the central feature of worship—all else seemed secondary. But such worship is unbalanced. We are more than our minds. At least two other features of our reality should be engaged in worship: (1) our bodies and (2) our emotions. Without all three, our worship is truncated.

Our bodies are to honor the Lord always (1 Cor. 6:19), especially in worship. So in bodily worship we sing with our lips and vocal chords, clap our hands, lift our hands, use our fingers to give money—even dance to the Lord (if you know how!). We play instruments (if you can!) skillfully with a loud noise.

All of this involves our bodies and draws on our emotions. Worship shouldn’t be rich in mind but poor in body. Nor with our emotions on and the mind off. All my career I have prayed and worked for balance, and often I have found it.

Thus, all my gladsome way along, I sing aloud Thy praises,
That men may hear the grateful song my voice unwearied raises,
Be joyful in the Lord, my heart. Both soul and body bear your part.
To God all praise and glory! – Johann Schutz (1675)

#4 – The Psalms—The First Christian Hymnbook

I have about 20 hymnbooks in my theological library at home. Over my years as a pastor my robust singing congregation welcomed older hymns into worship services alongside fine contemporary songs. The heritage of song today’s churches have is a rich resource (sadly becoming underutilized). First Century Christians didn’t have 20 hymnbooks, but they did have one that was unparalleled and unrivaled: the Book of Psalms. Old themes ever new.

When the “Jesus Movement” happened in the late 1960’s and after, an amazing trend took place. Many Christians began to sing the Psalms! Others expanded their psalm-singing. Composers put the Psalms (as written in the poetic elegance of the King James Version) to simple, delightful tunes.

Thy loving kindness is better than life;
Thy loving kindness is better than life.
My lips shall praise thee, thus will I bless thee;
I will lift up my hands unto thy name.
(from Psalm 63:3-4; sung antiphonally)

Today’s church continues to benefit, though I sense the singing of Psalms has waned somewhat. Sad. Let’s reverse this decline!

The Bible Angry PsalmsWe start with one kind of psalm that is incredibly relevant given the bloodshed in Ukraine. We call them “Imprecatory Psalms” – psalms that call for death and pain on those who work evil in the world (“Imprecation” – what invokes a curse or pronounces a judgment). “Pour out your indignation on them, and let your burning anger overtake them” – Psalm 69:24.

Here is quite a list of Imprecatory Psalms:
Psalm 5:8-10; Psalm 6:8-10; Psalm 11:5-7; Psalm 12:3-4; Psalm 35; Psalm 37; Psalm 40:14-15; Psalm 52:1-7; Psalm 54; Psalm 56:1-7; Psalm 57:1-4; Psalm 58:6-11; Psalm 59; Psalm 69:23-28; Psalm 79; Psalm 83:9-18;
Psalm 94; Psalm 137:7-9; Psalm 139:19-22; Psalm 143.

Some Imprecatory Psalms record the cry of the psalmist for vengeance. Some express what God will do. What are we to make of these psalms?
• They express the pain of a person seriously grieved by another.
• They call for judgment from God, whom we know is just and fair.
• They may question why God seems to delay or not care when wicked people cause good people to suffer.
Imprecation can even be found in the New Testament. “And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held: And they cried with a loud voice, saying, How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth?” (Revelation 6:9-10 KJV).
Let’s be honest. We’ve all felt like pronouncing an imprecation on someone. We may feel that way right now against those who attack the innocent in Ukraine, or who commit crimes of violence on our streets and sidewalks. When evil seems to triumph, we should imprecate! And what could be a better way than to use the imprecations found in the Psalms?

Praying an imprecatory prayer should be part of our “toolbox” as we confront evil or suffer under it obediently—it’s not “unspiritual” so to pray. “If it is possible, as far as it depends on you, live at peace with everyone [but not all will live at peace with you!]. Do not take revenge, my dear friends, but leave room [step aside] for God’s wrath, for it is written: ‘It is mine to avenge; I will repay,’ says the Lord” (Romans 12:18-19 NIV).

This the Lord hates; it is an abomination to him:
“Hands that shed innocent blood” – Proverbs 2:17

Imprecation:
“God, lead us to hate what you hate.
Bring your wrath and judgment on those who
shed innocent blood in our world today.”

Imprecation songs are hard to find today. This Thanksgiving hymn is close:

For the Lord our God shall come, and shall take his harvest home.
From his field shall in that day all offenses purge away.
Give his angels charge at last to the fire the tares to cast…
We cannot cover all the themes in the Psalms. Here are some great ones:

PSALMS OF LAMENTATION (Psalm 137:1-4; see Psalm 42:4)
By the rivers of Babylon, there we sat down,
yea, we wept, when we remembered Zion.
We hanged our harps upon the willows in the midst thereof.
For there they that carried us away captive required of us a song;
and they that wasted us required of us mirth, saying,
“Sing us one of the songs of Zion.”
How shall we sing the Lord’s song in a strange land?

Her own disobedience plus the power of a pagan nation had deprived Israel of her homeland AND her expressive worship. When oppression by others or by Covid, or when our own disobedience prevents us from worshiping as we ought, there should be cries of lamentation.

PSALMS OF CONFESSION (Psalm 32:1-5; see Psalm 51)
Blessed is he whose transgressions are forgiven, whose sins are covered…
When I kept silent, my bones wasted away through my groanings all day long,
For day and night your hand was heavy upon me…
Then I acknowledged my sin to you and did not cover up my iniquity.
I said, “I will confess my transgressions to the LORD”
And you forgave the guilt of my sin.

Sin is our ongoing experience, and confession of it to God is essential (1 John 1:9). So words from the Psalms are there to assist us in our necessary task.

PSALMS OF FRUSTRATION (Psalms 42, 55 and 73)
• Over the success of the wicked while my life seems so unfair (Psalm 73).
• When life doesn’t show me there really is a God who cares (Psalm 42).
• When a good friend fails me (Psalm 55:1-4). Jesus, of course, is the one truly betrayed by one close to him—this psalm was fulfilled in Jesus’ experience. He knew what it meant to be abandoned by friends—for them not to be “there” as they promised, when he needed them.
• When God seems to have forsaken us (Psalm 22:1-2).

The Psalms call us to honesty—about life, ourselves, others. Even about God as we are experiencing him. The Psalms keep us from pious platitudes that so often seem to mark our public prayers and testimonies.

PSALMS CELEBRATING GOD’S CREATION (Psalm 19:1-6; Psalm 104)
The heavens declare the glory of God! On the earth God constantly displays his care for humankind and for all the creatures he has made.

Psalm 19 song: “The Heavens Are Telling” (Joseph Haydn)
Psalm 104 songs: “All Creatures of Our God and King” (Francis of Assisi)
“I Sing the Mighty Power of God that Made the Mountains Rise” (Isaac Watts)
“Shout to the Lord” (Hillsong) and “God of Wonders” (Chris Tomlin)

PSALMS TEACHING THE ART OF WORSHIP
• Worship with sincere and longing hearts (Psalm 42:1-4).
• Worship in a spirit of unity (Psalm 133). Now, this needs attention!
• Worship with lots of gusto! (Psalm 33:1-3 commands four important essentials in worship music: skill (on musical instruments used in worship), freshness, joy and fervor. Psalm 63 calls for uplifted hands and lips of praise. Psalm 150 – “Praise him with trumpet, harp, lyre, tambourine, strings, flute, cymbals. Praise him in the dance.”)

Virtually all the instrumentation and forms of worship in Psalm 150 have been criticized or even banned by churches at one time or another.
King David’s wife Michael criticized his exuberant worship. Kill-joys like her have served on many a church’s worship committee!

Finally, scripture teaches us to sing in psalms and hymns and spiritual songs (Ephesians 5:19; Colossians 3:16). Christians and the churches they belong to will be enthusiastic worshipers if they are filled with the Spirit and the Word of Christ, and obey the psalms they read and sing. I for one cannot understand how a church that sings the psalms could abandon the use of musical instruments, as if God didn’t welcome them in worship any longer.

#5 – Day of Rejoicing: Worship in the Book of Nehemiah
(Or: “Church Choirs—To Be or Not To Be?”)

I love many styles of worship. I’ve worshiped in Pentecostal churches out in the countryside. I’ve played the piano in “Hillbilly G” while people clapped, sang and danced in the aisles. I’ve also worshiped in majestic sanctuaries and I’m always thrilled to hear the pipe organs.

My very earliest worship experience was in a formal Lutheran church. Sunday morning worship services began with a grand processional. The pipe organ lifted its volume and began to play the first hymn. At just the right moment, as the choir reached the halfway point down the long center aisle, the choir would start to sing and a thousand worshipers would join in.

The choir was followed by acolytes carrying various ornaments of worship and by the choir director and pastors. The choir would take its positions to the right and left of the altar, the pastors would pray before the altar—all this during the first hymn.

The theological term for this worship experience is “Whoa!”

Our Musical Tastes and God'sIs there biblical PRECIDENT for such worship? O yes!

Two great biblical scenes for choral worship: (1) The great assembly around God’s throne in Revelation 4-5; and
(2) the two choirs at the dedication of Jerusalem’s wall in Nehemiah 12. The angelic hosts reciting “Glory to God” to the shepherds when Jesus was born should be noted also.

But is there a biblical CALL for this kind of worship in our churches today? For this, I have to give a more nuanced answer. I think we must distinguish between what God expects in worship and, on the other hand, what God permits in worship, some of which may be illustrated in Scripture.

Pastors and worship leaders must choose between two ways to “think worship.” One says we can only do what the New Testament requires (what I call the biblical limitation view). What isn’t commanded is forbidden.
Follow this, and you have no choirs. Nor musical instruments. In reality, I’ve never heard an advocate of this view take it to its logical extreme: no church buildings, no audio equipment, no electric, etc.

I would advocate the alternate: the biblical permission view. We ask, “What does Scripture require in worship?” We give answers like: “approach worship with sins confessed, worship ‘in spirit and in truth,’ all the people sing heartily, observe the Sacraments, engage in prayer, hear the Word.”

Beyond these, we have permission to introduce features into worship so long as they are not forbidden. Important: such features must conform to worship principles. We ask ourselves questions such as: “Does this glorify God or ourselves? Does this build other worshipers up spiritually or just give me a private blessing? Is the worship God-centered or man-centered? Does it serve our ‘excellent God’ excellently? Does this lead us toward Jesus or detract from Jesus?” I’ve attended some gatherings where it seems necessary to introduce fun into worship, and I think this violates “biblical permission.”

So, Nehemiah 12 gives biblical precedent to choirs (at least for special occasions—“Days of Rejoicing”!) and no one can say, “Choirs aren’t biblical!” Church leadership is then free as a matter of Christian liberty to have a choral ministry or not, based on the church’s vision, desires, talent and capabilities and subject to principles like what I set forth. There’s much “pomp and ceremony” in Nehemiah 12, and my points above should keep us from the extremes of either demanding it or condemning it. “Formal” worship isn’t the same as “dead formalism” when filled with the Word and the Spirit.

Now, what are the interesting details of Nehemiah’s “Day of Rejoicing?”

1. Jerusalem’s new wall is completed and now it’s time to rejoice!
2. Personnel included Levites, song leaders, musicians, singers, and gatekeepers—the security team. They came to Jerusalem to “celebrate joyfully the dedication with songs of thanksgiving and with the music of cymbals, harps and lyres” (verse 27).
3. Cleansing from sin must precede worship. So the priests and Levites purified themselves ceremonially, and purified the people, the gates and the wall. Yes, spiritual cleansing can be done through a ritual (30).
4. There were two large choirs. The choral processions began at the “Valley Gate” in the new wall and then went to the right and to the left.
5. The right choir went on to the Water Gate. It included musicians and many leaders including Ezra, teacher of God’s Law, who led it (31-37).
6. The second choir went to the left past several gates toward the Gate of the Guard (38-39). The two choirs literally encircled Jerusalem—a sign of taking possession of the city inside the new walls.
7. The two choirs sang under the direction of Jezrahiah, and what a sight and “surround sound” it must have been for the people below and between them! I expect some of the songs were antiphonal, for the setting was ideal for this and some singers were experienced at it (24). Churches can use such a configuration for uplifting worship.
8. All joined in song, for “God had given them great joy… The sound of rejoicing in Jerusalem could be heard far away” (43). Women and children sang. Worship leaders didn’t have the rule some churches have today that children aren’t permitted in the worship service!
9. Sacrifices were also offered under the terms of the Old Covenant (43). We should bring appropriate New Covenant sacrifices, beginning with ourselves (Romans 12:1). We also sacrifice with robust singing and recitation, good deeds and helping others. “Through Jesus…let us continually offer to God a sacrifice of praise, the fruit of our lips that confess his name. And do not forget to do good and to share with others, for with such sacrifices God is pleased” (Hebrews 13:15-16).
10. The people contributed to the cost of worship (44-47). Seat-of-the-pants worship may come cheap, but well-planned, well-prepared, well-presented worship costs. My goodness, they’ve even got singers and musicians on the payroll!

Let’s face it—from a human viewpoint, worship is a ridiculous thing to spend money on. In fact, worship itself is ridiculous! Some churches want to spend minimally on worship. They don’t see worship spending as being “On Mission.”

But while spending a lot on worship doesn’t guarantee great Spirit-filled worship, Spirit-filled worshipers will understand the propriety of spending. If God is pleased with our worship, and we (like the worshipers in Jerusalem) too are pleased, we should take joy and pleasure in spending all the money it takes.

How far do WE need to go to capture the spirit of “Nehemiah Worship” ???

#6 – Learning Worship from the First Christians

Dennis Prager“[Jesus] read the Old Testament. It’s strange that many Christians don’t read what Jesus read.”
– Dennis Prager

Christians sometimes romanticize the Early Church. “Why can’t we be like the Early Church, those first Christians?” Some churches and denominations actually stress the importance of duplicating the Early Church, in organization or worship or spiritual gifts.

But if we strive to be like the Early Church we can expect some undesirable things: controversies, excluding people who should be let in, letting in people who should be excluded, false doctrine, worship abuses and legalism.

Still, we can learn a lot by seeing how the Early Church worshiped. The worship patterns of the Early Church are fascinating and helpful.

God does not require that we Xerox the worship of the Early Church and do it exactly that way. But we should consider patterns in Early Church worship and how to apply them to our own experience, so we might worship in a more God-pleasing way.

We should follow the spirit of what we learn and, in accord with our Christian freedom, employ what will serve the tasks of our modern church the best.

Three Biblical PRECEDENTS for Worship
After the birth of the Christian Church on the Day of Pentecost (30 AD?), worship patterns slowly emerged. Early Christian worship didn’t just start from “scratch.” Some things were new, needing to be developed. But three key features were quite old, simply needing to be appreciated and used.

First, the Early Church was never without a BIBLE (Holy Scripture).
It already had what Christians call “The Old Testament”—a body of literature Paul would describe as “inspired of God and profitable…” (2 Timothy 3:15-17). They had words from God that could light their pathway in worship and more.

Second, the Early Church was never without a HYMNBOOK.
It already possessed The Psalms. Some traditions in the Protestant Reformation have said we should ONLY sing the Psalms. That’s legalistic. Isaac Watts (1674-1748), “The Father of English Hymnody,” wrote 800 songs, many based on the Psalms (“O God Our Help in Ages Past” and “Give to Our God Immortal Praise”), but also songs not from the Psalms (“Jesus Shall Reign” and “When I Survey the Wondrous Cross”). I’m glad he “broke the mold.”

Still, to ignore or minimize this rich, inspired hymnbook is poverty. I mention again that the “Jesus Movement” of the 1960’s and 70’s restored Psalm-singing to the church. If you are old enough to remember, think how little Psalm-singing took place before that movement.

Third, the Early Church was never without a TRADITION.
This “tradition” was the worship of the Jewish synagogue (read Luke 4:14-21). The synagogue service had these elements (note: we know more about worship details of the 2nd and 3rd centuries than we do of the 1st century):
• The Confession (Deuteronomy 6:4 – “the Lord is one.”)
• The Prayers
• The Readings (from the Law and Prophets)
• The Instruction from the scriptures
• The Benediction

Worship in the synagogue was “God-centered” and Jesus shared in it. Here is an important word on Jesus’ worship habits: “On the Sabbath day he went into the synagogue, as was his custom” (Luke 4:16).

Jesus, our example, nurtured faithful and meaningful worship habits. In this spirit, we are instructed not to forsake our own “gathering together” (Hebrews 10:25). Do you remember the question, “WWJD?” (“What Would Jesus Do?”)? Jesus would be in a worship gathering on The Lord’s Day.

A Biblical PATTERN for Worship (Acts 2:42)
Since first discovering it I have always encouraged Christians (especially new believers) to develop the pattern for worship found in Acts 2:42. Once baptized, these new believers “devoted themselves to the apostles’ teaching and to the fellowship, to the breaking of bread and to [the] prayers.”

1. The Apostles’ Doctrine– This is the teaching of those chosen and taught by Jesus to unfold the meaning of his life and death and to establish his followers in the Faith. Now this teaching is found in the New Testament. It is also well summarized in the historic creeds we may recite in church.

“The Apostles’ Doctrine” will keep us from heresy (which contradicts and destroys the church’s message) and from market-driven or politics-driven trendy topics (which water down or ignore the church’s message).

2. The Fellowship– Regular “getting together” to help with needs and share warmth, rejoicing and tears. This protects us from unhealthy spiritual individualism (“I come to the garden alone…”). Biblical fellowship is well expressed in the familiar hymn:

Blest be the tie that binds
Our hearts in Christian love;
The fellowship of kindred minds
Is like to that above.

We share each other’s woes,
Our mutual burdens bear;
And often for each other flows
The sympathizing tear.

3. The Breaking of [The] Bread– This is more than “breaking bread” as a sign of friendship and togetherness. There is a definite article (“the”) before “bread.” It very likely refers to “the Bread” of the Lord’s Table, the Communion Bread. This divine tradition was established very quickly in the life of the Early Church (1 Corinthians 11:23-24 NIV): “The Lord Jesus, on the night he was betrayed, took bread, and when he had given thanks, he broke it and said, ‘This is my body, which is for you; do this in remembrance of me.’”
Frequent receiving of “Communion” keeps our thoughts Cross-centered and renews our intimate togetherness with Jesus, the One crucified for us.

4. The Prayers– Meaningful prayer is often spontaneous. Here though the reference is probably to planned or ritual prayers. Rather than criticizing this as empty ritualism (which it can be, but our spontaneous prayers can be empty and torturous to others as well!) we can use ritual prayers helpfully.

The best prayer ritual we can ever have is the frequent recitation of “The Lord’s Prayer” Jesus gave us to pray. We should also pray the Psalms.

Churches always face the pressure to be conformed to the world rather than transformed by the Word. We ask people what they want and make worship “man-centered.” Instead, we should seek out what God wants and make worship “God-centered.” * We demand that the church meet our needs. Instead, we should ask, “What needs did God create the church to meet?”

If our worship is centered on God, strengthening to believers, sensitive to non-believers, and meeting the needs God equipped it to meet, then we will have good worship. Godly-minded people will be pleased. Most of all, God will be pleased. All this we learn from the worship of the earliest Christians.

I love to live in Your house, O Lord.
I love to sit here at Your feet,
And let Your words be the food I eat.
The food I eat.

I love to live in Your house, O Lord,
to dine at the table with my King.
And give to You the praise I bring.
The praise I bring.
– “The House of the Lord” by Glen Veenstra

* Churches are free to “flex” on morally-neutral features of worship (kinds of instrumentation, choirs, praise teams, style of sermon delivery, etc.) for the greater benefit of those present. “Being all things to all people” can be difficult if the church has multiple kinds of people attending with different preferences. Paul doesn’t teach that oldsters and the “weak” should control things (see 1 Corinthians 9:19-23), nor does he permit legalism to prevail (Galatians 2:11-15).

$7 – “Ceremonies Sent from God that Help Us Worship”

Human beings are incurably ceremonial, and that’s fine!
At the Naval Weapons Station in Seal Beach, California I offered a prayer at the changing of the command. I prayed to dedicate a new bridge and a new firehouse and, yes, a parking structure for the LA County Courthouse in Long Beach. All these events were ceremonies. I even prepared and led a ceremony once for the cleansing of a hotel room where the last guest had killed himself!

And we have religious ceremonies! We have weddings, funerals and memorials, baby dedications, dedications of new buildings and ministries.

Scripture itself teaches certain ceremonies. Passover, Pentecost and the Day of Atonement are featured ceremonies in the Old Testament. The New Testament speaks of anointing the sick with oil (James 5:14-16), washing the feet of Jesus’ disciples (John 13:1-17), and laying on of hands for Spirit empowerment (1 Timothy 4:14) or special ministry (Acts 13:3).

But let’s focus on two highly important ceremonies God has given to the church and provided guidance in our doing of them—BAPTISM and COMMUNION (the Eucharist). Here are 10 Facts for us to know and heed:

Fact #1 – Baptism and Communion may be called either “ORDINANCES” or “SACRAMENTS.”

What is a “Sacrament”?
A holy ordinance instituted by Christ; wherein, by sensible signs, Christ and the benefits of the new covenant, are represented, sealed, and applied to believers. (Westminster Shorter Catechism, Q&A 92)

I can use either word “ordinance” (something ordered by the Lord) or “sacrament.“ I prefer “sacrament” because (1) I believe God is uniquely present and graciously ministering to us in these rituals, and (2) I think both baptism and Communion have been wrongly minimized in many churches. In the Sacraments, God takes ordinary practices and leads us to extraordinary truths and benefits.

Fact #2 – Sacraments may be explained with three words:

“SYMBOL” – represents a saving work of God.(But never should we think of Baptism and Communion as “just symbols” or “only symbols.”)

“SIGN” – points to a saving work of God.(Without the sign, you may pass over it and miss it)

“SEAL” – confirms the saving work of God.(Like a handshake seals the deal)

Fact #3 – The Sacraments have three features: the OUTWARD SIGN, the INWARD REALITY, and the WORD of GOD (“Words of Institution”) that by the Spirit brings the sign and the reality together into a DIVINE EVENT.

What makes Baptism different from taking a dip in the pool?
Or Communion different from eating food samples at Costco?

Answer: the Word of God, which connects the outward sign to the inward reality. “I baptize you in the name of the Father and of the Son and of the Holy Spirit” or “This is my body, given for you” and “This is my blood of the covenant, poured out for many.”

Fact #4 – The Sacraments give a BOOST to our FAITH—God seals his promises to us through visible signs.
With the disciples, we need to say to Jesus, “Lord, increase our faith!” Admit it—our faith often needs a crutch! God understands the brittleness of our faith. So, through signs that we hear, see, feel, smell, and taste, God lifts our hearts to spiritual realities so we might perceive them by faith.

Fact #5 – The Sacraments should be seen as “means of grace” – avenues whereby God extends his grace to us. But don’t make an error in understanding this.

Error #1 – There are no other “means of grace.”

In his excellent Systematic Theology, Wayne Grudem explains that God uses many ways to give more grace to Christians in addition to baptism and communion: teaching of the Word, prayer for one another, worship, discipline, giving, spiritual gifts, fellowship, evangelism, ministry to one another.

Error #2 – They are automatic and effective, even if faith is absent.

No, Baptism is not like a car wash, and Communion is not like a vaccine.

Error #3 – Baptism and Communion are good works we do for God.

No, they are good works God does for us. Just as we receive the gift of Christ, so we receive baptism and receive Jesus’ body and blood. God in his sovereign grace has chosen to bestow spiritual benefits on us through tangible signs he has designed to bless and enrich our faith.

Fact #6 – The Sacraments can be signs of JUDGMENT instead of signs of grace (I Corinthians 11:27-32).
The Corinthian Church, Paul’s spiritual problem child, managed even to mess up Communion by turning its Love Feasts into times of selfish gluttony and drunkenness. So Paul warned the church of God’s discipline.

Abuse of Communion can bring discipline from God. It is no ordinary table that we are approaching.

Today Roman Catholic leaders who would deny the Eucharist to Catholics who actively promote abortion rights are accused of “weaponizing” the Eucharist. In reality, they are mercifully warning of God’s judgment.

Fact #7 – The Sacraments connect us to the PAST (I Corinthians 11:26).
Staying in touch with our spiritual roots is becoming a lost practice. Baptism and Communion help correct that. In baptism we connect with our Lord’s baptism, obedient life and suffering. In Communion, Jesus said, “This do in remembrance of me” (1 Corinthians 11:26). The Communion Table is a vivid reminder, a spiritual time machine, that sets us before the Cross to ponder Jesus’ sacrifice and its meaning to us.

Fact #8 – The Sacraments connect us to CHRIST and to his CHURCH (I Corinthians 12:13; 10:17).

Baptism is the usual entryway into the life of the church. “By one Spirit we are all baptized into one body…” (1 Corinthians 12:13).

CommunionCommunion binds us together by the Spirit of God (1 Corinthians 10:17). I prefer to express this with a “common loaf” if at all possible. Breaking bread with my brother or sister is not privatistic like eating a tiny morsel of bread with my eyes closed can be.

Fact #9 – Baptism is our Sacrament of Initiation. Communion is our Sacrament of Continuation.

Baptism is God’s appointed sacrament to launch us on the road as a disciple of Christ. It is “once for all” – never to be repeated. We start the journey once.

Communion is our continuing sacrament of renewed fellowship with Christ in the presence of one another. When we fall off the spiritual pathway and get back on, we don’t return to the beginning. We continue at the Lord’s Table.

New Christians should quickly move on from baptism to nurture the good habits that build our relationship with a Christian community (Acts 2:41-42). This includes devoting ourselves to “the breaking of the bread.”

As a “continuing sacrament,” Communion should be frequent, even weekly.

Fact #10 – The Sacraments point us to the FUTURE—our complete salvation (Mark 14:22-25).

Our baptism initiates our citizenship in the coming Kingdom. By it we take our “oath of citizenship” as we call on the Lord (Acts 22:16; Romans 10:9-10).

Jesus linked Communion with the future: “I tell you the truth, I will not drink again of the fruit of the vine until that day when I drink it anew in the kingdom of God” (Mark 14:23-25).

I urge us all to elevate our understanding of the Sacraments—God’s enabling, uplifting gifts to his church. I pray our worship will always be enhanced whenever we rejoice with those who are baptized and partake at the Lord’s Table with all the Faithful.

Christian BaptismTaking Our Christian Baptism Seriously

“We were all baptized by one Spirit so as to form one body—whether Jews or Gentiles, slave or free—and we were all given the one Spirit to drink.” – 1 Corinthians 12:13 NIV

This baptismal service (“yours truly” officiating) dates back to 2011. After considering many baptismal options, Grace Community Church in Seal Beach, California uses one of these: (1) this portable baptistry or
(2) the Pacific Ocean one block away!

Our church practices a mode of immersion baptism known as “Trine Immersion” (a triple immersion). This mode is easily traceable back to the post-apostolic church (early 2nd Century and later). Thus, we need this kind of baptistry (though on rare occasions we have baptized by pouring water over the head of the candidate—which also is historically based).

Baptisms in the baptistry take place during a Sunday morning service. Baptisms in the ocean take place when the water is nice and warm.

Our church’s Elder Board once received a request that we OK a baptismal service in a backyard swimming pool, because the candidates for baptism didn’t want their baptism to identify them with the church. The Board wisely and rightly said NO! Read James Packer’s lesson excerpt:

Baptism has social implications. Involvement in the “body life” of mutual sympathy and service for Christ must be the rule for all the baptized.

Isolationism in church—sitting apart, not getting acquainted, dodging responsibility, and so on—is often condemned as denying the meaning of the Lord’s Supper. We need to see that it denies the meaning of baptism too, and just as drastically. Is that clear to us now? Are we making it a matter of conscience that by active love of our fellow-Christians we should show that we know what our baptism means?

– James Packer, Growing in Christ

#8 – “Worship Beneath the Cross of Jesus” (Luke 23:26-56)

“Crucified for us under Pontius Pilate,
He suffered death and was buried”
The Nicene Creed (325 AD)

For Christians, Jesus’ death on the cross is a powerful moment of history. “The message of the cross is foolishness to those who are perishing,
but to us who are being saved it is the power of God” (1 Corinthians 1:18 NIV).

The Apostle Paul opposed any softening of the Gospel. The Gospel was being diminished in the church at Corinth by the “wisdom of this age” to make it fashionable. Against this, he asserted, “We preach Christ crucified!”

Modern “wisdoms of this age” include religious liberalism, Americanism, “self-help” and therapeutic messages, religious-zeal environmentalism, political issues, “health and wealth” gospels, “wokeness” and adjustments in worship and message to draw crowds. Many can be found in evangelical churches.

If the cross of Jesus is central to our message and who we are as Christians, then surely it will be central in our worship. If it isn’t, something is very wrong. What are some themes of the cross that should affect our worship?

1. The Cross calls us to FOLLOW Jesus in SUFFERING and OBEDIENCE.

As Jesus was led away to be crucified, “They seized Simon from Cyrene…and put the cross on him and made him carry it behind Jesus” (Luke 23:26).

Perhaps Simon was in Jerusalem for the Passover celebration. Whatever his reason for being there, he happened to be in the right place at the right time. He felt the touch of a Roman sword on his shoulder and heard a voice of authority say, “You have just volunteered!”

So Simon carried the cross for Jesus, becoming a type of every follower of Jesus, modeling what our task should be. Jesus said (Luke 14:27), “Anyone who does not carry his cross and follow me cannot be my disciple.”

Not all suffering is cross-bearing, and not all cross-bearing is from obedience to Jesus (some Christians make their own crosses and carry them loudly!). But when loyalty to Jesus leads to suffering and sacrifice, you are taking up your cross and following Jesus. See 1 Peter 2:20-21 and 4:15-16.

Simon’s deed and our own calling to bear the cross should lead us to sing:

May I be willing, Lord, to bear daily my cross for Thee;
Even Thy cross of grief to share. Thou hast borne all for me.

– “Lead Me to Calvary” by Jennie Evelyn Hussey, 1921

2. The Cross sets forth Jesus as THE MAN FOR SINNERS.

Many Christians are VSP’s. Jesus offended the VSP’s— the Very Separated People. On the day of his baptism he identified with sinners. He feasted with sinners, and his accusers asked him, “Why do you eat and drink with tax collectors and sinners?” Jesus said, “I have not come to call the righteous, but sinners to repentance” (Luke 5:27-32).

Again and again, Jesus placed himself on the side of the sinner crowd rather than with the self-righteous crowd (read his encounter with the crooked tax collector Zacchaeus— Luke 19:1-10).

Now at Calvary, Jesus is once again with sinners. “Two other men, both criminals, were also led out with him to be executed. When they came to the place called the Skull, there they crucified him, along with the criminals, one on his right, one on his left” (Luke 23:32-33).

In worship we celebrate “the Man for sinners” and declare:

Man of sorrows! What a name for the Son of God who came.
Ruined sinners to reclaim. Hallelujah! What a Savior!

– P. P. Bliss (1875)

Jesus! What a friend for sinners. Jesus! Lover of my soul.
Friends may fail me; foes assail me. He, my savior, makes me whole.
Hallelujah! What a savior. Hallelujah! What a friend.
Saving, helping, keeping, loving—he is with me to the end.

– J. Wilber Chapman (1910)

3. The Cross teaches us FORGIVENESS – GOD forgives, WE should too.

Jesus prayed for his tormenters (Luke 23:34). “Father, forgive them, for they do not know what they are doing.”

This prayer must have caught on with the first Christians because Stephen, the first Christian martyr, prayed the same way at his execution. Stephen fell to his knees and cried out, “Lord, do not hold this sin against them.” (Acts 7:60).

Paul knew what it was like to experience God’s forgiveness: “I was once a blasphemer, a persecutor and a violent man. I was shown mercy because I acted in ignorance and unbelief. The grace of our Lord was poured out on me abundantly” (I Timothy 1:13-14). He would teach the church: “Be kind and compassionate to one another, forgiving each other, just as in Christ God forgave you” (Ephesians 4:32). So in worship we bear witness to forgiveness:

Five bleeding wounds he bears, received on Calvary.
They pour effectual prayers, they strongly plead for me.
“Forgive him, O forgive,” they cry, “Nor let that ransomed sinner die!”

– “Arise, My Soul, Arise” by Charles Wesley (1742)

Upon that cross of Jesus mine eye at times can see
The very dying form of One Who suffered there for me;
And from my stricken heart with tears two wonders I confess;
The wonders of redeeming love and my unworthiness.

– “Beneath the Cross of Jesus” by Elizabeth Cecilia Clephane (1868)

4. The Cross brings us SALVATION because JESUS BORE OUR SINS.

He was pierced for our transgressions, He was crushed for our iniquities;
The punishment that brought us peace was upon him…
We all, like sheep, have gone astray, Each of us has turned to his own way;
And the Lord has laid on him the iniquity of us all. (Isaiah 53:5-6)

One of the two criminals crucified with Jesus said, “We are getting what our deeds deserve, but this man has done nothing wrong.” He turned to Jesus and pleaded, “Remember me when you come into your kingdom.” Jesus replied,
“I tell you the truth, today you will be with me in Paradise” (Luke 23:42-43).

Guilty vile and helpless we; spotless Lamb of God was he.
Full atonement—can it be? Hallelujah! What a Savior!

What Thou, my Lord, hast suffered was all for sinners’ gain.
Mine, mine was the transgression, but Thine the deadly pain.

– “O Sacred Head, Now Wounded” attr. to Bernard of Clairvaux (12th Century)

5. The Cross signals Jesus’ VICTORY over DEATH, EVIL and the DEVIL.

I have two problems with how evangelicals often observe Communion:
(1) We hurry through it. We have “fast food” McBread and McCup. “Here’s the Bread, here’s the Cup—We’re all done, time is up.”
(2) We are too somber. We make Communion like a “wake” for the dead.

Early Christians feasted and celebrated the Cross as a victory. This “victory celebration” has been lost in many church Communions today.

“Jesus cried out with a loud voice, ‘Father, into your hands I commit my spirit’” (Luke 23:46). Jesus thus declared: “My task is complete. The price has been paid. Salvation is secured. It is finished! Take me now, Father.”

Lifted up was he to die. “It is finished” was his cry.
Now in heaven exalted high. Hallelujah! What a Savior!

The Apostle Paul is clear that the cross is a great triumph. “Having disarmed the powers and authorities, he made a public spectacle of them, triumphing over them by the cross” (Colossians 2:15). So in worship we proclaim the victory:

This is the feast of victory for our God. Alleluia, Alleluia, Alleluia.

1 Worthy is Christ, the Lamb who was slain,
whose blood set us free to be people of God.
2 Power, riches, wisdom and strength, and honor, blessing and glory are his.
3 Sing with all the people of God and join in the hymn of all creation.
4 Blessing, honor, glory and might be to God and the Lamb forever. Amen.

For the Lamb who was slain has begun his reign. Alleluia
– John W. Arthur (1970)

Triumphant Worship#9 – “Triumphant Worship:
The Book of Revelation”

Throughout much of my Christian life (age 9+) I looked on the Bible’s last book, the Book of Revelation, as a mysterious unfolding of the End Times, a puzzle to be pieced together. If we thought we had it figured out, my how dogmatic we could be!

A creative thought entered my mind a few years ago as I read and pondered this book anew. Is it possible to look at this book “Doxologically”? That is, can Revelation be seen as a Book of Worship?I viewed the whole book through that lens and marveled at the treasures waiting to be opened. As you move through the coming points, see how many songs you recognize!

1. I learned about the God I should Worship

In Revelation we immediately see incipient worship of God as a Trinity. True, it would be many years for the Christian church to articulate the doctrine of the Trinity as it still resonates with us. But it would be wrong to overlook the “seeds” of this teaching found in the New Testament.

“Grace and peace to you from him which is, and which was, and which is to come, and from the seven spirits which are before his throne, and from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth” (1:4-5, see through verse 8).

Our God is powerful Creator of All. So we sing, “Thou art worthy…to receive glory and honor and power, for thou hast created all things, and for thy pleasure they were created…” (from 4:11 King James Version)

We worship “the Lamb of God” who was slain, his blood shed for our redemption, who now lives and rules (see 5:9-13). “Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honor, and glory, and blessing” (5:12). God the Father and Jesus the Lamb are worshipped together: “Blessing, and honor, and glory, and power, be unto him that sitteth upon the throne, and unto the Lamb for ever and ever” (5:13).

I use the King James Version throughout this essay because of its elegant poetic language. Painting by Raphael (1518): Michael the Archangel vanquishes Satan (Revelation 12:7-9).

2. I learned about the Worshipers too

The heavenly worship scene in chapters 4 and 5 has a fascinating sequence of worshipers. It starts (I am happy to say) with a quartet! “Four living creatures” repeat the praise: “Holy, holy, holy, Lord God Almighty, which was, and is, and is to come” (4:7).

Second, a choir of 24 elders breaks into praise (4:11 and 5:9-10). This is followed by a huge multitude of angels (5:11-12), then by the whole of creation (5:13). Lastly, the praise reverts back to the quartet, with their “Amen!” as they prostrate themselves in worship before God (5:14).

I challenge every worship leader to think creatively on how a version of this could be reflected in our worship services! Start small, crescendo greatly, decrescendo to how you began, end with demonstrable worship.

A special category of worshipers is highlighted in Revelation—persecuted saints. They have “come out of the great tribulation” (7:13-14) and cry out, “Salvation to our God which sitteth upon the throne, and unto the Lamb.”

They are now in God’s presence, never to suffer again, their tears forever wiped away (7:15-17). Think of this scene when you think of all who are persecuted a lot or a little today for being faithful to Jesus. Think creatively on how the spirit of this heavenly scene could be expressed in today’s worship.

3. I learned about how Worship can be done

The Book of Revelation records many features of worship. Many Christians have never practiced them but some Christian traditions include them in worship. Being in the Book of Revelation, they are ipso facto forms of “New Testament” worship and can be incorporated into our worship accordingly.

We find honor and humility expressed in actions. The Elders fall down and lay their crowns before God’s throne (4:10). The writer John falls down before the glorious Christ (1:17). Prostrating oneself isn’t natural to many American Christians, but it certainly is an appropriate form of worship.

Symbolic clothing may be worn. A worshiping multitude is clothed in white robes (7:9), probably symbolizing purity. On occasion (commonly at weddings) I’ve worn a robe which (I think) befits the solemnity of the occasion. I conducted a funeral in South-Central Los Angeles once and, as the only “Anglo” present, I thought it befitting to show respect to the occasion and to all who attended by wearing a robe.

Worshipers celebrate by holding palm branches – we at least might do that on Palm Sunday (7:9). Incense and smoke accompany the rising of our prayers to God (8:3-4). Such prayers may include pleas for God to judge evil, given how the angel takes the censor containing the prayers and, before God, fills it with fire and hurls it to the earth. If this scene is found in “Revelation Worship” then such symbolism is certainly appropriate now.

Then we read about extremely loud praise (5:12; 7:10). In much of my background this kind of worship would be seen as hyper-emotionalism, except in my Pentecostal circles. We may frown on it and avoid it. Perhaps instead we ought to engage in it “when the Spirit moves us all.”

Then there is worship through silence—for half an hour (8:1). This seems to be the “silence of awe” prior to a great work of God. There can also be the silence of preparation, prayer, sorrow, patience and more. Whatever the silence expresses, it shows a place for “holy silence” in worship. But there is also boring silence, so we must be discernful. “Holy silence” rises as a challenge to some contemporary worship styles which always have to have something happening—fast movement, sound bites, quick images, etc.

The Lord is in his holy temple.
Let all the earth be silent before him. (Habakkuk 2:20)

I wouldn’t want to be legalistic either way—banning these forms of worship or demanding them, certainly not as proofs of spirituality. I do want to be open to them, whether they seem highly liturgical or highly emotional.

4. I learned about Worship that SHOULDN’T be done

In Leviticus 10:1-5 we read the chilling account of the deaths of Nadab and Abihu, priests and sons of the High Priest Aaron. What was their wrong? Offering “unauthorized fire” before the Lord contrary to his command.
The passage raises more questions than answers. We’re not told exactly what they did wrong. I think the key phrase is: “…contrary to [God’s] command.”

Our Christian liberty gives us lots of freedom to be creative in worship. We don’t have to have a command from God for everything we do. But we must not do anything contrary to his command. Are we guilty in this? Do we break worship rules such as in 1 Corinthians 14 (use of spiritual gifts) or
1 Timothy 2 (modest dress at worship)? Do we forsake the Lord’s Table? Do we fail to practice robust Spirit-filled singing in our services? Are our messages truly “preaching the Word” or have we wandered off track?

Here are three forms of worship forbidden in the Book of Revelation:

• Worship of Demons and Idols (9:20-21)
• Worship of the Devil and the Antichrist (13:4, 11-17; 14:9-10)
• Worship of Godless Commercialism (read the lament of chapter 18)

Finally, we must not worship God’s angels. Twice in this book John falls before God’s angel as the angel conveys God’s invitation to “the wedding supper of the Lamb” (19:10) and shows him The New Jerusalem (22:8). In both cases the angel says, “Do not do it! Worship God!” (verse 9). “Worship” here (the verb is proskuneō) is simply to “fall toward.” It is forbidden to “proskuneō” before an angel or before a spiritual leader (Acts 10:24-26).

When Jesus squared off with the Devil and his temptations, Jesus responded forcefully and clearly: “Worship [proskuneō] the Lord your God, and serve him only” – Matthew 4:10. Interesting that John observes the glorious presence of Jesus (1:12-16) and fell at his feet as though dead (1:17). Jesus accepted that worship and placed his right hand on John, saying, “Do not be afraid.”

Obedient worship of God is a matter of the highest urgency. The Book of Revelation gives us marvelous guidance through instruction and example and worship texts (see next page). Let’s hear and heed what God’s Spirit is saying to the churches about worship.

Worship Songs given to the Church
from the Book of Revelation

George Frideric Handel’s “Messiah”

“Worthy Is The Lamb” (5:12)
“Amen” (5:14)
“Hallelujah!” (11:15; 19:1-4, 16)

Other Christian Hymnody and Choruses
Just a partial list I compiled! What songs would you suggest?

“Lo, He Comes in Clouds Descending” (1:7)
“There’s a New Name Written Down in Glory” (2:17)
“Round the Throne” (chapter 4)
“Behold Our God” (4:2)
“Holy, Holy, Holy” (4:8)
“Thou Art Worthy” (4:11)
“Is He Worthy?” (5:2-5)
“You Are Worthy” (5:9)
“O for a Thousand Tongues to Sing” (5:11)
“All Hail the Power of Jesus Name” (5:11-14; 19:11-16)
“To Him Who Sits on the Throne” (5:13)
“Agnus Dei” (5:23)
“I Wish We’d All Been Ready” (6:5-6)
“Blessing and Glory and Wisdom and Thanks…to our God forever” (7:12)
“Are You Washed in the Blood?” (7:14)
“We Shall Overcome” (12:11)
“Come, Ye Thankful People, Come” (14:14-16)
“Battle Hymn of the Republic” (14:19)
“Praise Our God, All Ye His Servants” (19:5)
“Crown Him with Many Crowns” (19:12)
“The Holy City” (21:1-3, 23; 22:4-5)
“Twelve Gates of the City” (21:12-13)
“Lily of the Valley” (22:16)
“All Who Are Thirsty” (22:17)
“Soon and Very Soon” (22:20)

Birth of Jesus#10 – Worship at the Birth of Jesus
“O Come Let Us Adore Him!”

“Pastor Don, why doesn’t our church have a Christmas Eve service?”

“I’m always trying to come up with new ideas but I have two problems. One, half my ideas are no good. Two, I don’t know which half!” I shared this thought several times over the years with church leadership and a couple of times in sermons.

So it was with Christmas Eve services for many years. “Pastor Don, why doesn’t our church have a Christmas Eve service? I’d really like to spend this time with my own church family!” – from a High School girl, devout and active in our church. My standard answer drawn, I thought, from many years of experience: “Our church isn’t much into special services.”

But one year I finally gave in and we had our first Christmas Eve service.
The church was absolutely packed, which for us would be over 300. Good riddance to my wrong idea about Christmas Eve services! Since then, we’ve increased to two and then three services.

People really love to sing at Christmas time. They really, really love to sing traditional Christmas Carols. They want to hear familiar biblical stories about the birth of Jesus. Visitors will come and come. Now I know! Christmas Eve and Easter are the two times we can still draw visitors with ease, even in the highly-secular communities where many of us live.

Here are some pointers for having a fine Christmas Eve experience:

1. Plan the service(s) with visitors foremost in your mind. No “in house” or unexplained terms about Christmas (like “The Incarnation”). If you focus on visitors, members will benefit too. But the opposite isn’t true.
2. Advertise as would be reasonable in your locale (our small community has a newspaper everyone gets, and I preferred a large ad in it). But remember that personal invitation by church members is the best way to bring in visitors—tried, tested, proven.
3. Keep the service under an hour. Too much of a good thing can ruin it. Better to have people wish they had sung more than wish they had gotten out earlier. Remember, it’s a busy season for many.
4. Separate the services by enough time for people to fellowship, for the worship area to be tidied up, and for parking to “turn over.” I’d recommend a one-hour break, but half an hour might work.
5. I have no opinion on whether afternoon or evening service times are better, or a mix of the two. This is a bigger issue if you have only one service.
6. Have the worship location abundantly decorated for Christmas, indoors and out. Clear and prominent signage on childcare, restrooms, worship area.
7. Sing the familiar, traditional Christmas Carols and do it with simplicity, not with a lot of flourishes or anything else that would stifle singing.
8. Don’t sing the carols in isolation from one another, but tie them in with the Christmas stories of the Bible through appropriate scripture readings.
9. Have special music, but be sure to make it impactful. Use the best talent the church has to offer. Don’t overdo it.
10. If someone can do it skillfully, have a Children’s Story with the children down front. But make it brief and interesting to the kids (the adults will love it too). If you can’t do these with ease, leave it out.
11. Soft sell the church to visitors through brief, excellent announcements and a table display. Visitors are not a captive audience. Make them feel welcome but not on the spot. Make them want to come back.
12. Don’t take an offering or, if you do, make it specific to some special seasonal ministry of care.
13. Share the Gospel in a simple, brief sermon, drawn from the biblical stories of the birth of Jesus. Invite a heart-response. But no tricks or “come forward” invitations.
14. I’m ambivalent about having everyone holding a lit candle. Check fire regulations. You can’t be too careful.
15. If you have multiple services, treat each service and those present as if it’s the only service you are having. Never refer back to a previous one.
16. Serve some hot Wassail outside after the service. The tavern next door to our church often would prepare it for us for free (and not spiked)!
17. One idea if you have multiple services: schedule one as late evening (11:00) and serve Communion at it (and see how it goes).
18. Sadly, have more-than-adequate security for the services.

If, as this year, Christmas Day falls on a Sunday, have just one service (space permitting) and include all groups and ages in it. Limit it to one hour. Consider the wisdom of whether to make it identical to the Christmas Eve services. And don’t forget—lots of Christmas Carols and scripture readings.

Christmas celebration can continue into January if Epiphany Sunday (January 8 next year) is observed. It is based on the visit of the Magi (Matthew 2).

Songs We Learn from the Stories of Jesus’ Birth

One reason the Christmas Stories induce worship is that they introduce us to God’s Holy Spirit—an essential power in genuine Christian worship.

The Holy Spirit’s presence and power enable robust, sincere singing from our hearts. A mark of the truly Spirit-filled church is its heart-felt singing to God.
“Be filled with the Spirit, speaking to one another with psalms, hymns and spiritual songs, singing and making music from your heart to the Lord.” (Ephesians 5:18-19)

No surprise, then, that the Holy Spirit inspired four songs that have become vital features of Christmas worship. And no surprise that the Gospel of Luke, which lets us know that the coming of Christ brings the era of the Holy Spirit, would have these songs for us. We know them by titles that come from the first word(s) of their text as found in the Latin Bible.

1. The “Magnificat” – Mary’s Song (Luke 1:46-55)

Mary’s Song emerges from a marvelous encounter between two, no—make that four, persons: (1) the Virgin Mary herself, (2) her relative Elizabeth, (3) Elizabeth’s unborn son John, and (4) Mary’s unborn son Jesus (1:39-45).

After Elizabeth blessed her (“Blessed is she who has believed that what the Lord said to her will be accomplished!”), Mary exclaimed:

• She, Mary, would be honored by God for her humble obedience (46-49). All generations will call her “Blessed.” The reformer John Calvin (1509-1564) said of Mary, “She deserves to be called blessed, for God has accorded her a singular distinction, to prepare his son for the world, in whom she was spiritually reborn.”
• Her son will turn the world’s values upside down (50-53). He will give mercy to those who fear him, but dismantle the proud and powerful. Mary’s words, a standing challenge to our errant status quo, should mold our understanding of God’s will for his world more than they do.
• God will remember his promises to his people and be their help (54-55).

2. The “Benedictus” – Zechariah’s Song (Luke 1:67-79)

The Christmas Story actually begins with the story of an old man named Zechariah, a priest of God favored to be the father of “John the Baptist.”
Read the fine accounts in Luke 1 of Zechariah, his wife Elizabeth, and John.

On the day baby John was circumcised (the 8th day), Zechariah brought forth the Spirit-induced song known as the “Benedictus.”

• Jesus will bring us deliverance from our spiritual enemies and enable us to delight in doing the will of God (68-75).
• John will prepare the people for the coming of the Lord (in the person of Jesus) and will bring them the knowledge of salvation through the forgiveness of their sins (76-79).

3. The “Gloria” – The Angels’ Song (Luke 2:13-14)

An angel appeared to shepherd in the fields watching their flocks at night and relayed the “good news” that the Savior was born in Bethlehem that very day. “You will find a baby wrapped in cloths and lying in a manger” (2:8-12).
A great company of the heavenly host suddenly appeared with the angel, praising God and saying the word of the “Gloria” (verse 14).

• Praise to God.
• Peace to all on whom God’s favor rests. “Goodwill to men” (King James Version) is most familiar. But the words are not universal. Not everyone accepts God’s grace, so not all enjoy the peace that grace renders. “Peace” follows “grace” often in the New Testament.

4. The “Nunc Dimittus” – Simeon’s Song (Luke 2:29-31)

Fast forward to eight days after Jesus’ birth, when Mary and Joseph brought Jesus to the Temple in Jerusalem to be circumcised. A godly Spirit-led man named Simeon had been assured by the Spirit that he would see “the Lord’s Christ” before he died. Embracing the baby Jesus in his arms, he exclaimed:

• He could now “depart in peace” for he had seen God’s salvation.
• The child will be a blessing to all people—a light of truth to Gentiles and glory to Israel.

Songs we’ve come to love that grew from the Christmas Stories

Handel’s “Messiah” tells many parts of the Christmas story. Much of it draws from texts in the Old Testament, especially from the Prophet Isaiah. I find two choruses clearly drawn from the New Testament:

• “Glory to God” (the angelic chorus of Luke 2:14). This majestic and hard-to-sing chorus follows four recitatives that sing of the appearances of the angel of the Lord and of the company of angels (2:8-13).

• “Behold the Lamb of God” rises from the cry of John the Baptist when he saw Jesus approaching to be baptized (John 1:19).

We enjoy singing many traditional Christmas Carols that link to “The Story” (several of these can fit into multiple categories):

• Mary’s Visit by the Angel and Her Song (Luke 1:26-56)
“To a Virgin Meek and Mild”
“Lo, How a Rose E’er Blooming”

• Zechariah’s Song ((Luke 1:67-79)
“Come, Thou Long Expected Jesus”
“O Come, O Come, Emmanuel”

• The Birth of Jesus(Luke 2:1-7)
“Silent Night”
“Joy to the World!”
“Away in a Manger”
“What Child Is This?”
“O Little Town of Bethlehem”
“Good Christian Men, Rejoice.”
“O Holy Night”
“Once in Royal David’s City”
“He Is Born, the Divine Christ Child”
“Of the Father’s Love Begotten”
“Thou Didst Leave Thy Throne”
“He Is Born”

• The Shepherds and the Angels (Luke 2:8-20)
“Hark! The Herald Angels Sing” (The greatest carol of all!)
“While Shepherds Watched Their Flocks by Night”
“Angels We Have Heard On High” (“Gloria in Excelsis Deo”)
“Go, Tell It on the Mountain”
“The First Noel”
“On Christmas Night All Christians Sing”
“Infant Holy, Infant Lowly”
“Angels from the Realms of Glory”
“God Rest Ye Merry Gentlemen”

• The Coming of the Magi (Matthew 2:1-12)
“We Three Kings”
“O Come, All Ye Faithful”
“As with Gladness Men of Old”

Some Christmas Carols look beyond the birth of Jesus to the coming of God’s Kingdom in its fullness. Isaac Watts’ “Joy to the World” (1719) proclaims, “He comes to make his blessings known, far as the curse is found…”

Similarly, a few carols move past the birth of Christ to a vision of a world with peace and justice. The Unitarian minister Edmund Sears wrote that way in
“It Came Upon a Midnight Clear” (1849). Perhaps the best-known example is the wonderful poem, “I Heard the Bells on Christmas Day” by Henry Wadsworth Longfellow (1863).

And in despair I bowed my head:
“There is no peace on earth,” I said,
“For hate is strong, and mocks the song
Of peace on earth, good will to men.”

Then pealed the bells more loud and deep:
“God is not dead, nor doth He sleep.
The wrong shall fail, the right prevail,
With peace on earth, good will to men.”

Christmas Season would be incomplete without meaningful carols that refresh our hearts with the richness of its meaning. The Spirit of God would not have given us poetry about Jesus’ birth if it did not contribute highly to our understanding of that message and our worship of “Him who came.”

So, “O come let us adore him! Christ, the Lord.” Merry Christmas!

[To Those Who Select the Songs in our Churches: All the traditional Christmas songs are in the Public Domain. So publishers have done with them as they wish. In selecting songs, we must be sure that all the words match among the various ways we share them (hymnbooks, handouts, projection, etc.). Otherwise some will sing this while others sing that.]

Appendix – A Lesson for Worshipers from the Travails of “Hillsong”

My Jesus, my Savior
Lord, there is none like You
All of my days I want to praise
The wonders of your mighty love
My comfort, my shelter
Tower of refuge and strength
Let every breath, all that I am
Never cease to worship you.

– “Shout to the Lord” by Darlene Zschech
Hill song Worship (1994)

This song instantly became a favorite of mine! And here are just a few more Hill songs that have ministered to me and to many others in worship services:

What a Beautiful Name
Cornerstone
Mighty to Save
This I Believe
Here I Am to Worship
How Great Is Our God
Mighty to Save

“Hill song blessed believers with wonderful songs and stood as an example of service to its community” – Stephen Strang. But alas, the ministry known as “Hill song,” which exploded from its start in Australia and became a wide-spread church phenomenon, has fallen on hard times.

Details are not hard to find and won’t be put forth here. Flamboyant pastors, autocratic leadership, powerful positions, multiple megachurches—all have their perils. I personally wouldn’t join any church body that calls its leader “Global Senior Pastor” nor a church ruled by an autocratic pastor rather than led by a qualified group of elders. *

The question I raise for now is this: “Should the failings of a movement and/or its leaders call for rejection of its music—worship music that has had a worldwide impact even greater than Hillsong itself?”

Some Christians think so, and I understand. It’s a form of the “guilt by association” argument. To sing the music is to think of the movement that produced it. To those persons, the singing is at the very least unedifying.

The church in Corinth asked the Apostle Paul about “foods sacrificed to idols.” How is it possible for Christians to please God by eating foods dedicated to idols? Paul goes to the heart of the matter (1 Corinthians 8:7): “Some are still so accustomed to idols that when they eat such food they think of it as having been sacrificed to an idol, and since their conscience is weak, it is defiled.”
I might paraphrase, “Some people think of Hillsong’s flaws every time they sing one of Hillsong’s songs—they can’t separate the two in their minds. Thus, singing such songs does not benefit them spiritually.”

I can remember (yes, I’m old enough!) when electric (amplified) guitars were a big issue in churches. How can a church allow these guitars into worship when they remind us of acid rock and various debaucheries? Should we teach on this to mature people’s thinking or should we create prohibitions to protect those who judge until the last old-timer goes to Heaven?

So what’s a church to do? Here are four issues to think about:

First, Paul calls the consciences of these people “weak.” For at least three reasons, a Christian shouldn’t want to manifest a weak conscience:

(1) A linkage between idols and food (or between Hillsong’s wrongs and songs) isn’t really there objectively and shouldn’t be there subjectively in our minds (1 Corinthians 8:1-8).
(2) A perpetually “weak” Christian limits his capacity to enjoy things in God’s world that God is actually able to bless (1 Timothy 4:4-5).
(3) A “weak” Christian is unable to follow Paul’s ministry flexibility of “being all things to all people”—weak with the weak, without law to those without law, etc. (1 Corinthians 9:19-23).

But secondly, the church needs to be sensitive to those who can’t (yet!), in their own minds, separate the food from the idol (the music from its source).

Third, Christians shouldn’t be static in their minds. They should grow from “weak” thinking to “strong” thinking. The church that ministers to the “weak” only by protecting them and not by challenging them to grow in their thinking is failing its duty to them. If the people of a congregation have the same hang-ups year after year over issues where they should be free to decide rather than be bound by rules, that congregation is static in its thinking and not growing in the freedom of Christ.

Fourth, I don’t think Paul would tolerate having weak theology, with its condemnations and rules, control the church’s ministries and direction.

So my counsel to a congregation where some are troubled in conscience over Hillsong music might be (1) protect these people for a period of time, perhaps by temporarily not singing the songs in corporate worship (NOTE: a church with multiple worship services has an ideal situation for handling this—it can stop the use of certain songs in one service and continue them in others), (2) teach on Christian liberty and challenge people to follow the open thinking the Apostle Paul gives, and (3) set a goal on when singing the songs can resume.

For biblical instruction on the kind of issues raised, read Romans 14:1-15:13 and 1 Corinthians 8-10. Keep in mind that Romans and 1 Corinthians deal with very different issues but offer similar principles and solutions.

For helpful reading about the Hillsong controversies: “What’s behind the bad press about Hillsong?” (Chris Friend) and “Lessons from the Hillsong Controversy” (Stephen Strang) from the July-August 2022 issue of Charisma.

* A church can be led by a truly empowered (not a rubber stamp) elder board and at the same time have pastoral leadership with considerable authority. The key is that the authority is delegated by the board (usually in well-written job descriptions, but also in bylaws and board motions) and accountable to the board, which in turn fulfills its fiduciary duties to the church.

The larger a church gets, the greater the need for delegated authority. Only very small churches can be governed by pure congregational government, and they will stay small if they insist on operating that way.

Even a quality elder board (which I think is more biblically supportable than other forms of church government) can’t do all the governing in a larger church. Its members will burn out if it does not delegate and allow qualified and accountable individuals to lead. The elders should decide major issues and big expenditures and pastors and other staff should decide week-to-week, month-to-month and even year-long matters.

For an excellent study of church governance: Wayne Grudem, Systematic Theology (2nd edition) pp. 1114-1175.

_______________________________________

These 10 essays on worship were shared throughout 2022 in Don’s monthly newsletter. To receive the newsletter at no cost, simply indicate your interest at this email address:

donaldshoemakerministries@verizon.net

For Me The “Rapture” Is Up in the Air!

For Me
The “Rapture”
Is Up in the Air!

A Serious and Sincere Study of
The Second Coming of Christ
and
The Rapture of the Church
By Donald Shoemaker

PART ONE: My Journey away from Dogmatism

PART TWO: The Second Coming of Christ and the Rapture of the Church in the Apostle Paul’s Thessalonian Letters

PART THREE: The Second Coming of Christ and the Rapture of the Church – Some Helpful Studies, Reflections and Conclusions

A Word from Dr. D. Brent Sandy in Support for this Study…
“Don Shoemaker’s excellent exegesis pertaining to the rapture and tribulation underscores an important point: we may not have a clear understanding of how some prophecies will unfold. Actually, that should not be surprising. An examination of the prophecies that had already been fulfilled during the biblical period reveals that few were understood until after the events occurred. As Jesus himself said, ‘I have told you now before it happens, so that when it does happen you will believe’ (John 14:29). So if you want a fresh look at some key prophetic passages, especially in 1 and 2 Thessalonians, take time to read the following essay. If not, you may be sorry someday when ‘the times and seasons’ don’t unfold the way you predicted.”

~ D. Brent Sandy, Ph.D. Duke University. Professor for 25 years at Grace College and Seminary; most recently, professor for 10 years at Wheaton College. Author or editor of six books, including Plowshares and Pruning Hooks: Rethinking the Language of Biblical Prophecy and Apocalyptic (InterVarsity Press).

About the Writer…
Don has been a member of the clergy in the Long Beach, California area since
1970. He now serves as Pastor Emeritus of Grace Community Church of Seal
Beach (where he was senior pastor 1984-2012) and as Senior Chaplain of the Seal
Beach Police Department (2001+). He previously was an assistant professor of Biblical Studies at Biola University (1976-84) and chaired the Social Concerns
Committee in the Fellowship of Grace Brethren Churches from 1985 to 2019.

His graduate work includes a Master of Divinity from Grace Theological Seminary, a Master of Theology from Fuller Theological Seminary with a concentration in Christian ethics, and a Doctor of Ministry from American Baptist Seminary of the West (now Berkeley School of Theology) with a concentration on the Charismatic Movement. His law school studies included a course on the First Amendment. He and his wife Mary have been married for over 55 years. They have two children and six grandchildren.

© 2022 Donald P. Shoemaker

All Scripture quotations, unless otherwise indicated, are taken from the Holy Bible, New International Version®, NIV®. Copyright ©1973, 1978, 1984, 2011 by Biblica, Inc.™ Used by permission of Zondervan. All rights reserved worldwide. www.zondervan.com The “NIV” and “New International Version” are trademarks registered in the United States Patent and Trademark Office by Biblica, Inc.™

Permission to reproduce this essay is gladly granted, subject to the following condition: Make exact copies of all 29 pages, with no deletions, additions or other modifications.

Contact: donaldshoemakerministries@verizon.net

Website: www.donaldshoemakerministries.com

PART ONE: My Journey away from Dogmatism

In my early Christian experience it was a “given,” as surely as “Jesus died for our sins” is a “given,” that the “Rapture of the Church” would precede a 7-year Great Tribulation on earth. This is what, I was sure, the Bible taught as a key feature of “the End Times.”

During the Tribulation period “The Antichrist” will dominate the world and persecute the People of God (converts to Jesus during that period). At the end of this Tribulation, Jesus will return with his raptured church to earth from heaven in power and great glory, to judge those living at that time and to inaugurate his Kingdom on earth (“The Millennium”).

In short, the “Church” will be absent from the world during the Tribulation period when the Antichrist rules. We had charts that made this clear. In fact, I made my own chart from 20 feet of meat wrapping paper taken from the grocery store where I worked. I hung it up at the front of each church service during my summer-long series of prophecy sermons!

This teaching was as certain to me as “God so loved the world that he gave his onlybegotten Son.” The “Pre-trib Rapture of the Church” was locked into innumerable doctrinal statements in churches, Christian schools and ministries. I once saw a church’s list of membership requirements. One said you had to believe that a list of prophetical events like the Rapture would happen in exactly a certain order or you could not join that church.

I expressed such thinking once in a parody of a Gospel Song. Try singing it at your church!

When He shall come with trumpet sound I’ll leave ere Satan stalks the ground.
The “times and seasons” will unfold
Just like our charts have long foretold.

But this doctrinaire eschatology began to unravel in my mind over time. Briefly:

1. I made some words of Jesus central to my thinking about prophecy: “It is not for you to know the times or dates the Father has set by his own authority” (Acts 1:7).

2. As my circles of Christian fellowship and academic study grew broader, my understanding of what is theologically and spiritually essential relaxed (some would call this a spiritual problem rather than healthy growth). I also came to realize I had not been exposed to alternate views on prophecy very objectively.

3. I once took a week to read two books on the Rapture with two different views:
(1) The Rapture Question by John Walvoord (teaching a pre-tribulation Rapture) and
(2) The Blessed Hope by George Ladd (teaching a post-tribulation Rapture). I found Ladd’s spirit to be one of gracious academic inquiry and Walvoord’s teaching to be…well, I thought, “Aren’t there any better proofs than these?”

4. I became convinced there needed to be a “hierarchy” of doctrinal positions. Namely,

(1) essential doctrines, core teachings that are scriptural beyond a reasonable doubt;
(2) likely doctrines, which seem supported by a preponderance of biblical evidence; (3) less certain areas of belief, where (so far as prophetic teaching is concerned) we’ll have to “wait and see.”
We don’t need to get in a tizzy over #3 things, as if “The Faith” sinks or swims over them.

(As one example, I’d place Holy Communion as an ordinance the church should observe as a #1 teaching; the exact understanding of its sacramental significance as a #2 teaching; and decisions such as how [wine or juice, with or without a meal?], or when Communion is to be observed [weekly or monthly or…?] into #3 category of teachings.)

I know some think “all doctrines are equal and level” and “the more spiritual you get, the deeper your certainties become.” But this isn’t good thinking. The Apostle Paul set forth flexible application of doctrine to ministry (1 Corinthians 9:19-22) and non-judgmentalism in observances for the sake of church unity (Romans 14). Both of these required doctrinal assessments on Paul’s part. Paul also set forth a major caution that should give us pause (“Now we see only a reflection as in a mirror; then we shall see face to face. Now I know in part; then I shall know fully, even as I am fully known.” – 1 Corinthians 13:12).

At this point I offer a perspective on “doctrinal hierarchy” set forth in a recent book by Gavin Ortlund, Finding the Right Hills to Die On—The Case for Theological Triage (p. 19).

• First-rank doctrines are essential to the gospel itself.
• Second-rank doctrines are urgent for the health and practice of the church such that they frequently cause Christians to separate at the level of local church, denomination or ministry.
• Third-rank doctrines are important to Christian theology, but not enough to justify separation or division among Christians.
• Fourth-rank doctrines are unimportant to our witness and ministry collaboration.
• Fourth-rank doctrines are unimportant to our witness and ministry collaboration.

When it comes to prophecy issues, I would make the Second Coming of Christ, Resurrection and Final Judgment first-rank doctrines. I would place the debates over the Millennium (the extent to which God’s Kingdom is “already here” or “not yet” and the details of a Millennium before/after Jesus’ return) into the second or third rank. I would place debates over the timing of the Rapture as it relates to the Tribulation and various other “prophetic happenings” into the third or fourth rank.

A closing comment at this point: Christian orthodoxy confesses in the words of the Nicene Creed (AD 325), “one holy catholic and apostolic church.” This teaches me that a doctrine worth our strong embrace is grounded in apostolic teaching and broadly held throughout the orthodox (small “o”) Christian world.

Any so-called “Bible prophecy insight” that pops up late in time within a narrow segment of the Christian community fails these tests.

PART TWO: The Second Coming of Christ and the Rapture of the Church in the Apostle Paul’s Thessalonian Letters

In “Part One”I shared my movement away from a doctrinaire “Pre-tribulation Rapture” view toward (1) greater openness on the subject and (2) the observation that this subject is not a “Truth of the First Order” where we can speak with certainty. Rather, it is a “level three” or “level four” teaching, which carries less certitude and shouldn’t divide us.

In “Part Two”we will see how Paul’s two letters to the Thessalonian Christians contain an amazingly high amount of teaching on the Second Coming of Jesus. They also contain a surprisingly small amount of teaching (twice) on the Rapture, especially in view of how huge this teaching is in some circles. This is significant in light of the fact that the Rapture is likely taught nowhere else in the Bible (possible exceptions: Matthew 24:30-31 and John 14:3, where Jesus’ return to receive his own is mentioned but without details).

In this part I’ll review the seven references to the Second Coming and the Rapture in 1 and
2 Thessalonians. Do these texts together support or lean toward the idea of the Second Coming being one comprehensive event? Or do they lead us to think of a separate “Second Coming A” (the Rapture) and a “Second Coming B” (the Revelation)?

Some points on the church at Thessalonica as we begin. It was a good congregation, dear to the Apostle Paul’s heart. It was founded by Paul during his second missionary journey after he entered today’s Europe for the first time (Acts 17:1-9). Shortly after, he travelled to Corinth and established a church there, remaining there for 18 months. During this extended period, he wrote his letters to the Thessalonians, in part to address some confusion in their minds over the Second Coming and to put their hearts at ease. Even good congregations can have some confusion! We may date these letters around AD 49-52.

1 Thessalonians 1:9-10 (New International Version) – “…you turned to God from idols to serve the living and true God, and to wait for his Son from heaven, whom he raised from the dead—Jesus, who rescues us from the coming wrath.”

• True conversion is both a turning away from something (idolatry here) and a turning toward something. These new Christians turned their hearts toward God and their hope toward Jesus’ return from heaven. The Second Coming must be, for believers, an anticipated event full of encouragement to good works.

• Jesus’ return will mean deliverance from “the coming wrath”—the rescue is so certain that Paul describes Jesus with a present participle (hruómenon – “who rescues us”). In Paul’s writings, “wrath” is God’s justified and appropriate actions of judgment against all evil and all who set themselves against him (Romans 1:18; 2:5, 8; 3:5; 4:15; 5:9; 9:22; 12:19) unless the context indicates otherwise (Romans 13:4-5, speaks of the just wrath of the magistrate against evildoers, but even this can be seen as an extension of God’s wrath). “Wrath” here is not the wrath of the Devil or the Antichrist. See comments on 1 Thessalonians 5:9.

1 Thessalonians 2:19-20 – “For what is our hope, our joy, or the crown in which we will glory in the presence of our Lord Jesus when he comes? Is it not you? Indeed, you are our glory and joy.”

• Jesus taught us to use our resources to win others so they might welcome us into eternal dwellings (Luke 16:9). So here, Paul labored to win people to Christ and establish them in their faith, so he might glory in Jesus’ presence with them.

• Paul here uses the word “parousía” for Jesus’ coming. We find it six times in the Thessalonian letters and once in 1 Corinthians 15:23. As we will see, it is one of three words Paul uses for the Second Coming. It can mean “arrival” or “presence.” F. F. Bruce says the word was used to describe “the official visit of a high-ranking personage to a province or city, when he was met on his approach by a deputation of leading citizens who escorted him formally for the remainder of his journey” (p. 57).

1 Thessalonians 3:13 – “May he strengthen your hearts so that you will be blameless and holy in the presence of our God and Father when our Lord Jesus comes with all his holy ones.”

• The Second Coming, properly taught (without lots of speculation), both requires and induces holiness of life (being prepared and watchful for his coming). Here is a prayer that we will be holy on that Day. Perhaps the idea of accountability at the judgment is in view (“For we must all appear before the judgment seat of Christ, that each one may receive what is due him for the things done while in the body, whether good or bad.” – 2 Corinthians 5:10; see Romans 14:10).

• “Parousía” appears for the second time, translated “comes” (NIV), literally, “in the coming of our Lord Jesus.”

• Jesus will come “with all his holy ones.” This may refer to angels (“…he comes in his Father’s glory with the holy angels”—Mark 8:38; Luke 9:26; 2 Thessalonians 1:7).

Or it may refer to the saints who will accompany Jesus when he returns (Revelation 19:14). The point would be, the Thessalonian believers will be “blameless and holy” and thus able to join the company of saints who will accompany Jesus. Robert Gundry sees this as a reference to deceased believers who will accompany Jesus when he returns, as in 1 Thessalonians 4:14 (Commentary on the New Testament, pp. 818-21).

• When will we be “blameless and holy in the presence of our God and Father”? If we accept a distinction between the Rapture and the Revelation of Jesus (second comings “A” and “B”) it seems we would say this could occur at either one or the other, unless “holy ones” refers to angels, in which case it occurs at the Revelation of Jesus. If we don’t accept the notion of a Second Coming in two phases, then of course we would say this will occur at the post-tribulational Second Coming.

1 Thessalonians 4:13-18 – “13 Brothers and sisters, we do not want you to be uninformed about those who sleep in death, so that you do not grieve like the rest of mankind, who have no hope. 14 For we believe that Jesus died and rose again, and so we believe that God will bring with Jesus those who have fallen asleep in him. 15 According to the Lord’s word, we tell you that we who are still alive, who are left until the coming of the Lord, will certainly not precede those who have fallen asleep. 16 For the Lord himself will come down from heaven, with a loud command, with the voice of the archangel and with the trumpet call of God, and the dead in Christ will rise first. 17 After that, we who are still alive and are left will be caught up together with them in the clouds to meet the Lord in the air. And so we will be with the Lord forever. 18 Therefore encourage one another with these words.”

These verses are the first part of a long and very significant passage in 1 Thessalonians about the Rapture and the Second Coming. The second part is chapter 5, verses 1-11. I’m leaving the verse indicators intact in these longer passages. The chapter break is unfortunate, for it separates the second part from the much-more familiar first part.

First Part: Comfort replaces uninformed grief

• (13) As the first generation of Christians began to pass, living Christians understandably wondered how those who died would share in the blessings of Jesus’ return. Paul assures them of a hope not shared by those whose worldview omits any thinking about God and the afterlife.

• (14-15) Far from missing out on the hope, these who have “fallen asleep in him” will rise from the dead and be joined with Jesus in their glorified bodies (alternate view: the souls of deceased believers will accompany Jesus and be reunited with their bodies, which are then raised glorified). Those alive when Jesus returns will gain glorified bodies by being “changed” without dying (1 Corinthians 15:50-54).

• (15-17) A verbal record of something Jesus taught or a revelation from the Lord Jesus to Paul brought assurance that those dead when Jesus returns will not be at any disadvantage. Indeed, they will rise first and the living will have to catch up!

• (16) This will be a very loud event (far from a “secret rapture”—see comment for 5:2, 4 below). First a loud command (that could wake the dead! See John 11:38-44 for Jesus’ loud command at the tomb of Lazarus.). The archangel’s voice and a trumpet call follow.

• (17) Living saints are “caught up” with resurrected saints to meet the Lord in the air and are (together) forever with the Lord. But where? The text doesn’t say up or down, whether Jesus turns around or the saints turn around! The verb “caught up” (harpazein) suggests a strong action, often (not always) to the benefit of the one “caught up.” In Acts 23:10, Roman soldiers “caught up” Paul to save him from an angry crowd. Paul writes of a man “caught up” into Paradise (2 Corinthians 12:2, 4). In Revelation 12:5, the (Christ) child is “caught up” to God’s throne to save him from the dragon, which planned to devour him.

• I. Howard Marshal (p. 131) says, “The Greek word used here [apantesis, ‘to meet’] probably carries an allusion to the way in which a visiting dignitary might be met on the way to a city by a representative group of citizens who would then escort him back to the city.” When Paul arrived in Italy (Acts 28:15), some believers in Rome came “to meet” him and escort him to Rome. This would support the idea that the Rapture is part of the glorious Second Coming where Jesus returns to earth accompanied by the saints. The Rapture would thus be post-tribulational.

However, F. F. Bruce cautions (p. 103), “But there is nothing in the word ‘apantesis’ or in this context that demands this interpretation. It cannot be determined from what is said here whether the Lord (with his people) continues to earth or returns to heaven.” Cautious interpretation suggests that we not draw a firm conclusion “pre” or “post” from these verses. Leon Morris wisely says (p. 87), “This is the fullest description of the Parousia in the New Testament, and when we reflect on the little that is said here we are warned against being unduly dogmatic about what will then happen.”

• The word “Rapture” comes from the Latin Bible’s verb for “caught up” (“rapio”).

• (18) The main point: “Take heart! The dead will rise and meet the Lord!”

1 Thessalonians 5:1-11 – “Now, brothers and sisters, about times and dates we do not need to write to you, 2 for you know very well that the day of the Lord will come like a thief in the night. 3 While people are saying, “Peace and safety,” destruction will come on them suddenly, as labor pains on a pregnant woman, and they will not escape.

4 But you, brothers and sisters, are not in darkness so that this day should surprise you like a thief. 5 You are all children of the light and children of the day. We do not belong to the night or to the darkness. 6 So then, let us not be like others, who are asleep, but let us be awake and sober. 7 For those who sleep, sleep at night, and those who get drunk, get drunk at night. 8 But since we belong to the day, let us be sober, putting on faith and love as a breastplate, and the hope of salvation as a helmet. 9 For God did not appoint us to suffer wrath but to receive salvation through our Lord Jesus Christ. 10 He died for us so that, whether we are awake or asleep, we may live together with him. 11 Therefore encourage one another and build each other up, just as in fact you are doing.”

Second Part: Alertness and sobriety replace sleeping and drunkenness

• (1)“Now” (perì dè) introduces a second subtopic in the subject of Jesus’ return. In essence, be prepared! “Times and dates” (krónōn kai kairōn) refers to the End Times and its high points. Jesus told his disciples that we cannot know the “times and dates” (same nouns as in Acts 1:7).

No matter, no problem—Christians have often tried to figure out “times and dates,” especially in the past 100+ years.

• (2-3) When “The Day of the Lord” arrives, most will not be prepared. Instead, they will be living as if it won’t happen and they are content with the illusion of “peace.” For them, “The Day of the Lord” will come like a thief and catch them by surprise.

• (4) Others will be prepared for this Day, awaiting it with eagerness and sober, godly living. For them, “The Day of the Lord” will NOT come like a thief, for they are ready.

• What is “The Day of the Lord?” It’s a day when God steps into human affairs to execute judgment and vindicate righteousness. The phrase may describe God’s judgment in history, like a locust invasion or army that called people to repentance (Joel 1 & 2). “The Day of the Lord” also looks ahead to God’s final intervention in human affairs—the “great and dreadful day of the Lord” (Joel 2:31; Acts 2:20). Many will be ready for that day but many others will not be—the key point of 1 Thessalonians 5:1-11.

• (2, 4) “Like a thief in the night” is sometimes used to describe a pre-tribulational secret rapture (“Second Coming A”) as opposed to Jesus’ glorious public coming (“Second Coming B”). A movie named “A Thief in the Night” came out in 1972, depicting a secret rapture that left a lawn mower running unattended and a razor buzzing in the sink because their users were suddenly and secretly raptured (apparently taking their pants with them). But this misses the point! The metaphor of a “thief” points to what is unexpected by the unprepared. It does not describe the nature of the Rapture. If Jesus’ return is to me “like a thief,” that’s my fault!

• (9) “For God did not appoint us for wrath, but to receive salvation…” The verse begins with “for” (hóti), giving a reason and incentive for us to maintain faith, hope and love (v. 8). Consistent with Paul’s use of the word “wrath” (orgé), Paul is here speaking of God’s wrath poured out on a world rejecting him. It does not refer to the “wrath” of the Devil (Revelation 12:12, using the word “thumós”) or other forces of evil we are forewarned to resist. The verse promises exemption from divine wrath rather than exemption from the Tribulation.

• There is a viewpoint known as “the pre-wrath rapture” theory—the Rapture will be near the end of the Tribulation before God casts his rapid severe judgments on the earth (Revelation 14:1-5, 14-16, chapters 15 & 16). This is not an unreasonable position, should the judgments proceeding from God’s “wrath” be so widespread and of such magnitude that Christ’s followers simply could not be exempt from them if they were around during that hour of judgment. But if we try to reconcile 1 Thessalonians 5:9 with Revelation 14-16, we must proceed with humble caution, insomuch as we don’t know “the times or the dates” of such happenings. We’ll see…

1 Thessalonians 5:23 – “May God himself, the God of peace, sanctify you through and through. May your whole spirit, soul and body be kept blameless at the coming of our Lord Jesus Christ.”

• Jesus’ church is full of “spots and wrinkles and blemishes” (Ephesians 5:27). As I grow older, I see these increasing on my body. But in a maturing church there should be fewer and fewer of these due to God’s cleansing and holiness-producing ministries for us. Our confidence in the Second Coming actually induces moral purity (1 John 3:2-3). On the Day of Jesus’ return this process will be complete.

• “Spirit, soul and body” are not three “parts” that comprise us (the doctrinal term for this is “trichotomy”) any more than loving God with all our “heart, soul, mind and strength” (Mark 12:30) means we have four parts. Rather, we are to love the Lord and be kept blameless through and through, with all our being.

• “The coming of our Lord” gives us the fourth use of parousía (“arrival, presence”) in these two letters (after 2:19, 3:13, 4:15). Paul doesn’t infer two parousias, but just one (with the definite article, “the coming,” which includes the Rapture).

2 Thessalonians 1:6-10 – “He will pay back trouble to those who trouble you 7 and give relief to you who are troubled, and to us as well. This will happen when the Lord Jesus is revealed from heaven in blazing fire with his powerful angels. 8 He will punish those who do not know God and do not obey the gospel of our Lord Jesus. 9 They will be punished with everlasting destruction and shut out from the presence of the Lord and from the glory of his might 10 on the day he comes to be glorified in his holy people and to be marveled at among all those who have believed. This includes you, because you believed our testimony to you.”

• This is clearly a reference to Jesus’ Second Coming in power and glory (“Second Coming B” if you follow that scheme). Its dramatic display for all to see is underscored by “revealed from heaven in blazing fire with his powerful angels.”

• Important point:It seems to me that the church’s relief from persecution (“relief to you who are troubled”) would be fulfilled at the Rapture* if it were pretribulational rather than at “Second Coming B.” But that is not what these verses say. Final relief from persecutors comes when Jesus is gloriously revealed, not before.

* Some golden daybreak, Jesus will come.
Some golden daybreak, battles all won.
He’ll should the victory, break through the blue… (C. A. Blackmore, 1934)

• “Revealed from heaven” introduces a new word describing the Second Coming— apokalúpsis. The word goes beyond “presence” (parousía) to convey Jesus’ very open manifestation in contrast to his present hiddenness. His lordship will be revealed in power and glory and he will openly dispense justice. It will be “pay back hour” for all who have persecuted the church (“those who trouble you”).

• Jesus will be “glorified” and “marveled at” by his saints who surround him. My thoughts go to Revelation 19:14 – “The armies were following him, riding on white horses and dressed in fine linen, white and clean” (Jesus’ bride has already clothed herself in “fine linen, bright and clean,” which are all her righteous acts—19:5-6). In fact, the whole openly glorious description of the Second Coming (Revelation 19:11-16) fits apokalúpsis quite well.

2. Thessalonians 2:1-8

This final passage on the Rapture and Second coming is clearly the most challenging! How we interpret it will pretty well determine whether we hold to a “pre-trib” or “posttrib” rapture. The whole context (2:1-12) is really the heart of 2 Thessalonians.

“Concerning the coming of our Lord Jesus Christ and our being gathered to him, we ask you, brothers and sisters, 2 not to become easily unsettled or alarmed by the teaching allegedly from us—whether by a prophecy or by word of mouth or by letter—asserting that the day of the Lord has already come.”

• Verse 1 is a beautiful summation of “the Rapture.” At this event, (1) Jesus will arrive (the parousía) and (2) his followers will be “gathered [episunagōgēs] to him.” The latter word is only used one other time in the New Testament—for the gathering of believers in worship assembly (Hebrews 10:25). It is also used in 2 Maccabees 2:7 for the regathering of Israel after her exile. These few words very nicely sum up the detailed teaching on the Rapture in 1 Thessalonians 4:15-17. The two passages are, as I said earlier, possibly the only references to the Rapture in the whole Bible.

• Even a very good church can be troubled by bad doctrine. This church risked being “unsettled” and “alarmed” by teaching purportedly from the Apostle Paul, who would now set their hearts at ease.

• The misleading teaching may have come by someone’s (false) word of prophesy, or by a report that Paul taught these things, or a misunderstanding of what he had taught when with them, or even by a letter claiming to be from him. Paul didn’t know. Whichever, what “word” was so disturbing? “The day of the Lord had already come.” If true, they had missed out on its blessings. If true, their hope for relief from sufferings and persecution was a false hope. There will be no relief!

• The return and gathering of verse 1 is referred to in verse 2 as “the day of the Lord.” It is wrong to separate, as some do, the “Rapture” from “the day of the Lord.”

“3 Don’t let anyone deceive you in any way, for that day will not come until the rebellion occurs and the man of lawlessness is revealed, the man doomed to destruction. 4 He will oppose and will exalt himself over everything that is called God or is worshiped, so that he sets himself up in God’s temple, proclaiming himself to be God.”

• Whatever was said by whatever means, Paul counters, “Don’t be deceived.” More than just saying, “Get over it!” he gives the reason why they need not be unsettled. Before the “coming of the Lord Jesus Christ,” before the “gathering together,” two events must happen first: (1) the rebellion (apostasía—“apostasy”) and (2) the revealing (apokalupsthē, a verb form of apokalúpsis) of “the man of lawlessness.” Since those haven’t happened, the day of the Lord cannot have happened either!

• I suggest these two happenings be viewed as related—one leading to the other. Great apostasy (moral, spiritual, doctrinal rebellion) welcomes the “man of lawlessness.” The soil of sin and falsehood readily receives the seed.

• A small number of interpreters (such as H. Wayne House) have said the word apostasía refers to the “departure of the saints in the Rapture.” As Charles Ryrie noted, this would be a clear text that the rapture precedes the Antichrist. But Ryrie and almost all “pre-trib rapture” teachers reject this interpretation.

• “The man of lawlessness” is also called “the man doomed to destruction” (literally, “the son of destruction”). Elsewhere in scripture he is the Antichrist (1 John 4:3) and the “beast out of the sea” (Revelation 13:1). At the Second Coming he will be overthrown by Jesus’ breath and destroyed by the splendor of his coming (verse 8).

• But until then, once he comes look out! He will be the archenemy of God and his people. He will exalt himself over God and even set himself up “in God’s temple proclaiming himself to be God.” Other scriptures point to his blasphemy and persecution of the saints and to the worship he will demand (Revelation 13:5-17).

• Does this text tell us that a temple to God will be built (in Jerusalem on the Temple Mount)? This idea has been floated for decades. If the Bible prophesies a new temple, this counters the claim by “pre-tribulation rapture” advocates that the Rapture will happen with no signs preceding it. What an awesome sign a new temple under construction would be! (I remember the electrified atmosphere on a seminary campus in 1967 when Israel’s army took over the Old City of Jerusalem!) How many years would it take for this temple to be proposed, agreed-to, designed and constructed and then for some time to pass before this “man of lawlessness” rises to occupy it? Certainly much of this project must precede a Rapture that would come (as many propose) 3½ years before this temple blasphemy occurs.

Yes, there were three actual desecrations of the Second Temple before the Romans destroyed it and the city in AD 70. But I’m prepared to see this reference to a “temple” as metaphorical of how “the man of lawlessness” will seek to displace God. Gordon Fee says, “By the time Paul wrote this letter the temple in Jerusalem no longer held any importance to him, except in a symbolic way to remind others of God’s past presence with his people.” (Is no “importance” an overstatement? Perhaps “no salvific importance.” His overall comment stands.) Furthermore, I find it highly unlikely that Paul would call a rebuilt temple in the End Times “God’s temple” in light of his (dispensational!) spiritualizing of the temple (1 Corinthians 3:16-17; 2 Corinthians 6:16; Ephesians 2:19-22; also note John 2:19-21).

5 “Don’t you remember that when I was with you I used to tell you these things? 6 And now you know what is holding him back, so that he may be revealed at the proper time. 7 For the secret power of lawlessness is already at work; but the one who now holds it back will continue to do so till he is taken out of the way. 8 And then the lawless one will be revealed, whom the Lord Jesus will overthrow with the breath of his mouth and destroy by the splendor of his coming.”

• (5-6) In this case, the church’s angst over the Day of the Lord was due to her forgetting what the apostle had taught in person. She just needed to be reminded. Our limitation is we don’t know all that Paul taught them. For a big example, we don’t know what it is that restrains this man of lawlessness from being revealed. Paul doesn’t repeat all he taught this church for the sake of later Bible students, and humble teachers of the Bible shouldn’t teach what isn’t given to them to teach!

• (6, 7b) Paul uses both the neuter “what is holding him back” and the masculine “the one who now holds it back.” Once this restraint/restrainer is removed, the man of lawlessness will be revealed.

• (7a) Evil, “the secret power of lawlessness,” is with us now. We see it and suffer from it often and sometimes fall into it ourselves. We must expose today’s evils and resist them by God’s enablements, while knowing that much greater evil lies ahead.

• (7b-8a) Once the restraint is removed, the man of lawlessness will step forth. We see God’s sovereignty here even against the forces of evil. This is a key theme throughout the Book of Revelation (see Revelation 17:17).

• We can’t restrain curiosity, can we? What/who might this restraint/restrainer be? Some say: it’s the restraint of the state doing its proper role (Romans 13:1-7) and personified in its leader (Rome and its emperor, and all subsequent restraining powers). When this authority collapses, the man of lawlessness will emerge.

Some say: it’s the Holy Spirit (“spirit, pneuma” is neuter, yet the Spirit is a “he”). This would be God’s Spirit in his role of restrainer. But then this view adds a second layer: this is the Holy Spirit insofar as he indwells the church, and he is removed when the church is raptured (hence, before the man of lawlessness can be revealed). This second point is handy but speculative. And farfetched. It requires that all the evangelism during the Great Tribulation (and there are many converts—Revelation 7:9, 13, 14) and all the strength required to resist the great evils of the Tribulation will be accomplished without the Spirit’s indwelling. It also requires that the Spirit, a key blessing of the New Covenant and a benefit Jesus said would be with his followers forever (John 7:37-39, 14:16; Acts 2:17-18), will be removed and the New Covenant and Pentecost reversed. No, this is a wrong view.

Truth be told, we don’t know what or who the restrainer is. Gary Demarist (p. 122) quotes Augustine (“I admit that the meaning of this completely escapes me.”) and adds, “Three cheers for Augustine!”

• (8b) We do know that the days of the man of lawlessness are numbered and he will be destroyed by the glory of the Second Coming. After one final bold resistance he is cast into the “lake of fire” (Revelation 19:19-20).

• Paul now adds a third magisterial word for the Second Coming: epiphaneía—“…the splendor [display] of his coming [parousías].” The word could describe a visit by the emperor. It well fits Paul’s emphasis on the power and glory of the returning Lord.

Ponderings from what we’ve learned…
Good Bible teachers differ on many points of Bible prophecy—some minor, some major.
But they do not differ on the fundamentals. Remember the announcement given when Jesus ascended into heaven (Acts 1:11): “This same Jesus, who has been taken from you into heaven, will come back in the same way you have seen him go into heaven.”

With the Second Coming of Jesus, his followers (living and resurrected) will, with glorified bodies, be united with Jesus forever. All will face a Day of Judgment. Those who believe the Bible will differ on whether there is one resurrection or more, and one judgment or more. But there is no denial of either resurrection or judgment.

It is with the nature, relationship and sequence of End Time details that conscientious students of the Bible differ. At times the differing has been acrimonious, divisive and a tad self-righteous, with the “heresy” label applied to others. We should regret this because of its harm to Christian unity and because it impedes our ongoing search together for biblical answers (or recognition that some answers must await the fulfillment of the prophecies).

Is the Second Coming one comprehensive event that encompasses the resurrection of the saints and the rapture of the Church? Or is there enough contrast between details so that a distinction and separation between the Rapture and Jesus’ full Revelation (what I’ve called “Second Coming A” and “Second Coming B”) should be maintained? And if there is separation, does the Bible further support the teaching that the Great Tribulation will intervene (thus exempting Christians from that agony)? In fact, does the Bible even teach a seven-year Tribulation? Or might it be a 3½-year Tribulation period (Revelation 13:5)?

Based on my reading of Scripture, especially of the “Second-Coming-rich” Thessalonian epistles, I think that viewing the Second Coming as a multi-faceted yet comprehensive event has greater biblical support than does the view of a separate Rapture and Revelation. It may come across self-serving to say so, but I think the burden of proof lies with the latter interpretation. Paul’s Thessalonian letters do not warrant that interpretation.

This is not to say that a post-tribulation Second Coming view is without problems. All the views on the Rapture have problems. If the outpourings of God’s wrath found in Revelation 15-16 are literal and as intense as described, it is hard to imagine that Jesus’ faithful followers who are promised exemption from God’s wrath could still be present on earth. Since I hesitate to impose human time reckoning on prophetic scriptures and their metaphors (Acts 1:7), I’m content to live with this question.

PART THREE: The Second Coming of Christ and the Rapture of the Church – Some Helpful Studies, Reflections and Conclusions

In “Part One”I shared my movement away from a doctrinaire “Pre-tribulation Rapture” view toward (1) greater openness on the subject and (2) the observation that this subject is not a “Truth of the First Order” where we speak with high certainty. Rather, it is a “level three” or “level four” teaching, which carries less certitude and shouldn’t divide us.

In “Part Two”we saw how Paul’s letters to the Thessalonian Christians contain an amazingly large amount of teaching on the Second Coming of Jesus and also contain a surprisingly small amount of teaching on the Rapture. This is significant all the more in light of the fact that the Rapture is likely taught nowhere else in the Bible.

We looked at the seven references in 1 and 2 Thessalonians to the Second Coming and the Rapture. My conclusion from my study: These texts together support or lean toward the idea of the Second Coming being one comprehensive event, not “Events A and B.”

Now for “Part Three”I want to reflect on a number of issues that relate to the Second Coming of Christ and the Rapture of the Church.

1. Why the current disinterest in Bible Prophecy?

When I was a young Christian in the 1960’s I was concerned that a disinterest in Bible prophecy seemed to be settling into evangelical churches and youth ministries. This was a BIG change from the 1950’s, when Bible Prophecy was a huge teaching theme. Trends in youth ministry pointed us to focus on problems of this world and our role in changing things. Prophecy took a back seat, for it was seen as a hindrance to “this-world” ministries.

Everything changed dramatically again with the arrival of The Jesus Movement in the late
1960’s. Many of the “Hippies” who were attracted to The Jesus Movement were kind of “doomsday” people to begin with (the singer Barry McGuire, who converted to Jesus, was already known in the entertainment world for his song “Eve of Destruction”).

The Jesus Movement was highly influenced by the Calvary Chapel churches that grew from it and by Hal Lindsey, author of The Late Great Planet Earth. Calvary Chapels were strongly into Bible Prophecy and were (and still are) strong proponents of the “PreTribulation Rapture.” Youthful Christians were taught that the Rapture could happen at any moment. Songwriters produced songs on prophecy themes (like Larry Norman’s popular pre-trib song “I Wish We’d All Been Ready”). The youth of my own congregation in Long Beach, California started a regular “Jesus Meeting” gathering known as “Last Generation.” Youth-driven interest in prophecy topics had never been greater, I’m quite sure.

The popular film “A Thief in the Night” promoted a pre-tribulation rapture. San Diegobased pastor and author Tim LaHaye, whom TIME Magazine named one of the 25 most influential evangelicals in America, produced the immensely popular “Left Behind” series of 12 books that depicted a world in turmoil after the sudden pre-trib rapture of the saints.

Now today we have lapsed back into disinterest in Bible prophecy. One writer said you have to be over 50 to be interested (all those Jesus People are now well over 50!). This could be blamed on the excesses and extremes of some prophecy teaching. Or to the “thisworld” orientation of a lot of teaching and ministries today (including efforts to change society). Or simply to a blind spot in our attention to some of the Bible’s key themes.

Whatever the reasons, the current disinterest is nothing new. “I’ve seen it all before!” The Church needs to be concerned about it and intentionally reform itself through a healthy restoration of Bible Prophecy.

2. Can even good teaching on Bible Prophecy lead to bad behavior?

Let’s stipulate: Bad theology leads to bad behavior. But can good teaching lead some to wrong behavior. This seemed to be the case in Thessalonica, when Paul wrote his two letters to the church there.

That church seemed remarkably free of bad thinking and bad living. Paul does identify apparent sexual misbehavior in this congregation, but seems to link it to a failure to honor the human body as Christians should (1 Thessalonians 4:3-8). Still, Paul makes reference to some bad behavior which might be linked to the teachings on prophecy the church had learned:

We hear that some among you are idle and disruptive. They are not busy; they are busybodies. Such people we command and urge in the Lord Jesus Christ to settle down and earn the food they eat. (2 Thessalonians 3:11-12)

Here’s the error: Instead of minding their own business they started minding the business of others. Idleness creates unhealthy dependence and nosy busybodies. Paul’s strong words of solution were, “Be quiet, earn your own bread. And if you won’t work, then you don’t eat!” He gives the practice of his own missionary team as an example to follow: “We worked hard among you and didn’t ask you for anything” (verses 7-8).

Unfortunately, even truthful teaching about Jesus’ second coming can lead to wrong application of the truth if guidance on good behavior isn’t given. Trust in the return of the Lord should lead to energetic service and devotion to everyday duties. It must not lead to idleness and dependency. Or to the “cultural withdrawal” we sometimes see today.

A church once began near my home. The pastor announced in the local newspaper that his new church wouldn’t own a building because Jesus was coming soon. But Jesus didn’t come in short order and in time some couples in his congregation wanted to get married. How does a pastor handle weddings if his congregation has no place of their own to meet? Well, why not go ask other churches if they could use their church building for wedding ceremonies? See the dependency? Update: that church now owns its own building!

We must be sure to provide example after example of the godly living that must proceed from good prophetic teaching, lest listeners misapply the teaching and go astray.

3. Arguments for a Pre-tribulation Rapture based on biblical texts

• John 14:1-3 – “If I go and prepare a place for you, I will come back and take you to be with me that you also may be where I am.”

The common argument is that Jesus refers to the Rapture when he says, “I will come back and take you to be with me that you also may be where I am.” Jesus’ pre-tribulation return is when he will take all his followers back to heaven to the place he has prepared (John Walvoord, The Blessed Hope and the Tribulation, pp. 90-93).

This is, of course, a possible way Jesus’ words in John 14:3 could be fulfilled. But if it’s true, I would suggest you not put a lot of effort into interior decorating, for in seven years you must move out. You will be returning to the earth with Jesus to be with him there in the Millennial Kingdom!

I personally have thought of Jesus’ words finding their fulfillment in the New Jerusalem, which descends from heaven after the Final Judgment (Revelation 21:1-22:6). There we will dwell in our eternal abode with Jesus. “Now the dwelling of God is with men, and he will live with them” (Revelation 21:3). “The throne of God and of the Lamb will be in the city, and his servants will serve him. They will see his face and his name will be on their foreheads” (22:3-4). Immediately after the description of this city Jesus proclaims, “Behold, I am coming soon!” (22:7).

In other words, Jesus is not laying out a “prophetic sequence” in John 14 when he makes his promise about building a place for his disciples and returning for them. He simply declares these to be future facts. I’m not dogmatic on this explanation, but it makes sense to me. Jesus is preparing an eternal home for his own, not a temporary one. (Some suggest the alternate idea that the New Jerusalem will descend at the same time Jesus returns to earth, but I don’t find this idea compelling from a pre-millennial perspective.)

• Revelation 3:10 – Jesus’ Promise to the Church at Philadelphia

So you are moving into a new community and you will be seeking a new church. There are seven churches in that community. They resemble the seven churches of Revelation 2-3. One church is very active and true to the Faith, but you sense love for Christ has waned there. Another is quite wealthy and has fine facilities but you sense lukewarmness there. You try other ones and finally visit one that is smaller than all the others. Its mission efforts have little impact. But it is living faithful to Jesus and does have potential.

If you pick the last one, you pick the only church of the seven in Revelation 2-3 for which Jesus has no criticism! You have picked the “Church at Philadelphia” (3:7-13).

Jesus promised this church, “Since you have kept my command to endure patiently, I will also keep you from the hour of trial that is going to come on the whole world to test the inhabitants of the earth” (Revelation 3:10, bold italics mine). It’s a promise to those who persevere (who remain steadfast to Christ under pressure), then or now. And it’s a key “Pre-tribulation rapture” proof text.

I’ve reviewed a stack of commentaries on this verse. Basically, the promise is either a removal from (via a rapture) or a protection through an intense “hour of trial.” It is hard to see this “hour” as being anything other than “The Great Tribulation” that precedes the Second Coming or at least a period of trial within the Tribulation. It is going to come on the whole world (oikouménē), which appears universal in the Book of Revelation rather than limited to just part of the world, as in Caesar’s decree that a census be taken of “the whole world” (oikouménēn in Luke 2:1).

I can’t present a deep analysis here, but I will make some observations.

First, the “hour of trial” is not a time directed against God’s children to test them. It’s God’s hour of trial against those who are part of this world in an immoral sense (“inhabitants” – katoikountas – used throughout the Book of Revelation for “earthdwellers” whose fixation is on this world rather than on God the Creator and Judge). In this sense, we are not to love the world (“the cravings of sinful man, the lust of his eyes and the boasting of what he has and does” –NIV) according to 1 John 2:15-17. One way or another, God’s faithful people will not be subjected to this “hour of trial.”

Second, Jesus’ reference to those who “endure patiently” (hupomonēs) is virtually the same as his word found in Matthew 24:13 – “He who stands firm [hupomeínas] to the end will be saved.” Jesus’ word in Matthew applies to his followers then, through the centuries and on through the Tribulation. Even if faithful Christians like those in Philadelphia are kept from the Great Tribulation, other faithful saints (converted after the Rapture according to pretribulation teaching) will be present during the Great Tribulation. I don’t see one good reason why Tribulation saints who keep Jesus’ “command to endure patiently” should be denied the promise Jesus gave to the saints in Philadelphia. In other words, God will somehow protect them from this “hour of trial” (see Revelation 7:3 and 9:4 for examples).

Two similar scriptures help sustain faithful saints during the Tribulation as they face great dangers and temptations: (1) “If anyone is to go into captivity, into captivity he will go. If anyone is to be killed with the sword, with the sword he will be killed. This calls for patient endurance [hupomonē] and faithfulness on the part of the saints” (13:10); (2) “This [the warning not to follow the Antichrist] calls for patient endurance [hupomonē] on the part of the saints who obey God’s commandments and remain faithful to Jesus” (14:12).

My point is this: Jesus’ promise to the Church of Philadelphia encourages faithfulness and assures the faithful of God’s protective care during the Tribulation or any time before.

Third, much is made of the phrase in Jesus’ promise “I will also keep you from the hour of trial…” Does “keep from” (tērēsō ek) promise removal from or protection through the “hour of testing”? The use of these same two words in John 17:15 points to “protection through.” Jesus didn’t pray for his Father to take his disciples “out of” (arēs…ek) the world, but to “protect them from” (tērēsēs…ek) the evil one. Protection, not exemption. That said, I’m hesitant to make one small preposition do so much “heavy lifting.” I would rather strive to understand Revelation 3:10 without a great discussion of “ek”.

Finally, Revelation 3:10, if indeed it teaches “exemption from”, doesn’t say how that exemption will be accomplished (by rapture? Or…?) or how long the exemption will last.

4. Arguments for a Pre-tribulation Rapture based on biblical issues, not biblical texts

Walvoord notes correctly that there would not be much to debate if one view of the Rapture were clearly stated in scripture. “The conclusions reached necessarily are based on the total weight of the supporting evidence and the extent to which each solves its problems” (The Blessed Hope and The Tribulation, p. 144). In his book The Rapture Question Walvoord stated that the Rapture is not explicitly taught in Scripture (p. 148 in 1957 edition, deleted in later printings). This is not a disproof in itself, but acknowledges that the doctrine is essentially a rationalization often drawn from other topics.*

Numerous rationalizations are given supporting one view or another in the Rapture debate. Dwight Pentecost lists two dozen rationalizations supporting a pre-trib rapture in Things to Come (pp. 193-218). Here I mention five that I find in current discussions.

* It’s true that doctrines can be rationalized from biblical statements that don’t teach it explicitly. The Trinity is a prime example. But the many texts that would lead to a reasoned doctrine of the Trinity are quite clear (the deity of Christ, for example, in John 1:1 and Philippians 2:5-11).

• An “Imminent“ Rapture?

One rationalization is the “imminence” issue—an “any moment” return of Christ. If the
Rapture is “imminent,” then no signs—certainly not the Tribulation—can precede it. It is further argued that an “imminent rapture” is a stimulus for godly living, and this stimulus is lost without an imminent rapture.

Yes, there are warnings in scripture about the Lord’s sudden, unexpected return that will catch many unprepared. “Keep watch, because you do not know on what day your Lord will come” (Matthew 24:42; see 25:13). However the reality is that such warnings are, in context, intended to prepare people for the post-tribulational Second Coming (24:30), not a rapture seven years earlier. Indeed, Jesus alerts his followers to look for signs of this “imminent” event and to be prepared, because its exact timing is unknown. Combined with this is Jesus’ word that “for the sake of the elect” the final days of stress before his return will be shortened (Matthew 24:22). How much, we’re not told.*

Here’s a challenge: before us stand two devout Christians. One believes the Rapture could happen at any moment. The other Christian’s prophetic system teaches that certain events will precede the Rapture. Show me that the first person’s prophetic outlook will make him any more godly, any more “ready” for the Lord’s return than the other. I doubt you can. Hopefully, our commitment to pleasing our Lord goes deeper than where we place Jesus’ coming for his saints on the prophecy chart that hangs on some wall at church.

* Anyone who has tried to interpret Matthew 24 and related texts knows how Jesus’ words on the destruction of the Temple (70 AD) and his Second Coming are intermingled and is aware of how difficult this makes our understanding of many specific verses.

• A sharp distinction between Israel and the Church?

The system of interpretation known as “Dispensationalism” distinguishes Israel and the church (and God’s promises to each). The argument here is that God will conclude his dealings with the Church (by rapturing it) before he resumes his favored dealings with Israel. Richard Mayhue stated that “nowhere in Scripture is it taught that the Church and Israel would coexist as the centers for God’s redemptive message and yet remain mutually exclusive.”

Some writers are adamant, insisting that God’s ministry to the Church must end before he resumes his ministry with Israel. I call this insistence the notion that God can’t walk and chew gum at the same time. Why can’t God multi-task if it fits his purposes?

Others say the non-congruence of these two works of God is a free decision by God (which fits our understanding of God’s freedom better).

This is an example of where new perspectives on Dispensationalism are modifying that system. A pre-tribulation rapture once thought to be a necessary implication of this system* is no longer seen as such. Note some statements by Robert Saucy (pages 8-9 and 26-27 in The Case for Progressive Dispensationalism):

While most dispensationalists probably hold to a pretribulation rapture of the church as being in certain respects more harmonious with dispensationalism in general, many would not desire to make this a determining touchstone of dispensationalism today.

Saucy argued for a “mediating position”: (1) a natural understanding of the prophetic Scriptures that appear to assign a significant role to the nation Israel in the future is retained; (2) God’s program is viewed as unified within history. A radical discontinuity between the present church age and the kingdom promises to Israel is denied.

This is a big debate. The only point I make here is that a particular position on the timing of the Rapture should not be inferred from a conclusion on how God can or must deal with Israel and the Church.

* Walvoord saw pretribulationalism as arising from the same approach to the Scriptures (literalism) and the same distinction between Israel and the church as that of premillennialism (The Millennial Kingdom, p. 254).

• Exemption from God’s wrath poured out during the Tribulation

I noted in “Part Two” that it is hard to contemplate the presence of the saints on earth during a time of God’s intense and wide outpouring of his wrath as it seems to be described in Revelation 16. This leads some to support a “pre-wrath rapture” theory. Others look to the plagues on Egypt (Exodus 7-11) as evidence that God can protect his chosen ones while his wrath is expressed all around. They note the seal of protection on the 144,000 during the Tribulation as an example (Revelation 7:1-8).

Still others would spiritualize at least some of the plagues. I’m fascinated by the words of Dwight Pentecost (a strong “literal meaning” advocate for understanding prophecy texts) on the outpouring of God’s wrath in Revelation 16. He says the outpouring of God’s wrath in the “vial” judgments has reference to unbelievers and special reference to the Beast [Antichrist] and his followers. He goes further and spiritualizes at least some of these plagues. A judgment on the “seas” refers to spiritual death; one on “rivers” and “fountains of life” shows that the Beast is unable to nourish and sustain life. And God’s judgment on the sun speaks of “spiritual blindness” (Things to Come, pp. 363-64).

The issue I identify remains but has possible solutions. And it definitely does not require a rapture that would exempt Christians from the Tribulation and its persecutions. I also emphasize this: with or without a pre-tribulation rapture, there are converts to Jesus during the Tribulation. These followers of Jesus must be protected from the wrath depicted in the vial judgments. How they will be protected remains to be resolved, either by a “pre-wrath” rapture or some other means.

• Does a separation between the First and Second Comings of Jesus serve as a pattern for a separation between the Rapture and the Revelation of Jesus in Glory?

From my first college class in Bible Prophecy and on, I have heard versions of this argument: “Jesus’ first coming revealed that there would be a second coming, for he did not fulfill everything that he, as Messiah, would do. In the same way, the second coming is revealed to us as unfolding in two phases—the Rapture and Jesus’ Return in glory.”

Sometimes the argument is illustrated by looking at a mountain range. From a distance
(seeing the range two-dimensionally) it appears the mountains are flat against the horizon.
But as you draw near you realize some mountains sit behind others. So it is with the Second Coming. We come to realize that the Rapture is at the front and the Return of Christ in glory is separated from it in time, just like two mountains that appear together at a distance are seen as separated as you draw near. (I see this reality as I look at the San Gabriel Mountains at a distance from my home. They look like a flat range but as I drive to them and hike in them I see how some are at the front of the range and others lay distant.)

There is a biblical basis for arguing that Jesus’ messianic work was unfinished in his first coming. When Jesus stood before the synagogue worshippers in Nazareth (Luke 4:16-19), he read from Isaiah 61:1-2 –

The Spirit of the Lord is on me, because he has anointed me to preach good news to the poor. He has sent me to proclaim freedom for the prisoners and recovery of sight for the blind, To release the oppressed, to proclaim the year of the Lord’s favor.

Jesus then said, “Today this scripture is fulfilled in your hearing” (4:21). Noticeably absent from Jesus’ quotation of Isaiah is the last phrase of the poem: “…and the day of vengeance of our God.”

The Day of Vengeance is a future judgment associated with Jesus’ Second Coming, not his first one. We understand that, but a reader of Isaiah prior to when Jesus taught and ministered may be excused for not catching that nuance.

Walvoord lays out the argument this way (The Blessed Hope and the Tribulation, 161):

It is doubtful whether anyone comprehended the difference between the first and second comings of Christ until the prophecies of the first coming were fulfilled. In interpreting the distinctions between the rapture and the second coming of Christ, interpreters do not have the benefit of fulfilled prophecy as a basis of interpretation, but the same approach which enables us to distinguish the first coming from the second coming of Christ enables us to distinguish the rapture from the second coming to the earth. [Italics mine]

Is there any validity to this argument of comparison? Not one bit! It requires arguing from what could only be realized after the facts of Jesus’ first coming and applying it before the facts of Jesus’ second coming. Put another way, if the Second Coming is like a mountain range with some peaks closer and others farther away, we will not know this until we are in the midst of the mountain range. We cannot know in advance from a distance. Only as end-time events unfold might we say, “So this is how it may all work out!”

It is regrettable that this argument has been around so long and used so often. I’ve used it!

• Who will inhabit the Millennial Kingdom?
(“Too many chiefs and not enough Indians?”)

Post-tribulation rapture advocates are criticized for being unable to identify who the inhabitants of the Millennial Kingdom will be. Walvoord states the issue clearly: “A posttribulational rapture would leave no saints in their natural bodies to dwell on the earth and fulfill millennial predictions” (The Millennial Kingdom, p. 253, also p. 254).

First some clarifications.

A “Pre-millennialist”* believes that Jesus will establish a literal kingdom on earth when he returns at the end of this age. They have that in mind when they pray, “Thy kingdom come, thy will be done on earth as it is in heaven.” ALL who believe in a pre-tribulation rapture are premillennialists, as are many others who don’t hold to a pre-trib rapture.

* Other schools of thought are “A-millennialism” (which sees a present spiritualized
Millennium rather than a future literal one) and “Post-millennialism” (which believes Jesus will return to a world that has already established his Kingdom). These are interesting topics that need not be addressed as part of our present discussion. “Millennium” comes from the Latin words for “thousand years.” Augustine wrote “miliarium annorum” in City of God.

The questions here are, “Who will be the inhabitants of this literal kingdom on earth (kingdom subjects)?” and “Who will be their rulers?” And here is the key scripture: “Blessed and holy are those who have part in the first resurrection … they will be priests of God and of Christ and will reign with him for a thousand years” (Revelation 20:6).

Who has part in this “first resurrection?” All saints of all ages, including those who die during the Great Tribulation. Many, many who die during the Tribulation will die as martyrs. “I saw the souls of those who had been beheaded because of their testimony for Jesus and because of the word of God. They had not worshiped the beast or his image and had not received his mark… They came to life and reigned with Christ for a thousand years” (Revelation 20:4).

A common explanation is that those saints who survive the Tribulation will then enter the Millennial Kingdom without death and resurrection, and without glorified bodies. They will have natural bodies during the Millennium and will propagate (as those in natural bodies do!). They will be the “ruled” as subjects of the kingdom (not in an oppressive sense, but in a blessed sense).

But the post-tribulation rapture position seems to have this difficult outcome: since the rapture (and first resurrection) takes place when Jesus returns at the end of the Tribulation, who will remain to be “ruled?” Instead, all will be rulers after being raised in the first resurrection (Revelation 20:4, 6 above) or being transformed while yet alive. There will be rulers with no one to rule!

I admit this problem. But I’d like to add a further wrinkle to the debate. Those who hold to a pre-trib rapture contend that Tribulation-period saints (converted during the Tribulation) who escape martyrdom will enter the Kingdom in their natural bodies as “kingdom subjects.”

I see two problems with this notion. First, probably very few saints will survive the Tribulation to become “kingdom subjects.” John the Revelator saw “a great multitude that no one could count” standing before God’s throne. They “have come out of the great tribulation” (Revelation 7:9, 14). The opening of the “fifth seal” (Revelation 6:9-11) revealed a host of martyrs who cried out for God to avenge their deaths. They were told to “wait a little longer” until their fellow servants were also martyred. I would expect the ratio of martyrs to survivors to be quite high, indeed. Pre-tribulation rapture advocate John C. Whitcomb would agree: “Only a relatively small remnant of Jews and Gentiles will enter the kingdom with mortal bodies” (The Rapture and Beyond, p. 206).

Second, why should it be assumed that faithful saints who survive to the end of the Tribulation will continue on into the Millennium with natural (rather than glorified) bodies? The Apostle Paul declared, “flesh and blood” (that is, the natural body untouched by glorification) “cannot inherit the kingdom of God” (1 Corinthians 15:50).

Then Paul teaches the way out of this difficulty (vv. 51-52):

We will not all sleep [in death], but we will all be changed [allagēsómetha]—in a flash, in the twinkling of an eye at the last trumpet. For the trumpet will sound, the dead will be raised imperishable, and we [the living when Jesus returns] will be changed [allagēsómetha].

The verb allássō in the passive future tense (allagēsometha) refers to change from being mortal to being immortal, from being perishable to being imperishable. What the resurrection accomplishes for deceased saints will be accomplished instantaneously for saints living at the Second Coming. This is a key feature of the Doctrine of Glorification (see Ladd, A Theology of the New Testament, pp. 563-65 and Bird, Evangelical Theology, pp. 598-99 and especially Grudem, Systematic Theology, pp. 1018-30).

Bottom line, it appears unlikely to me that there will be “saints in their natural bodies” to enter the Millennium, because Jesus will have achieved glorification for all who await him at the end of the Tribulation.

Are there ways out of this dilemma? Some suggest that the Millennial Kingdom may initially be populated by those who did not engage in opposition to Jesus during the Tribulation. They were not his confessed followers, but they weren’t his confirmed enemies either (such as those who gather at the Battle of Armageddon). Zechariah 14:1619 speaks of a continuing remnant from nations who attacked Jerusalem just prior to God’s manifest kingdom. This is one possibility.

Another suggestion is that the Second Coming event itself will induce many conversions. These converts will enter the Millennial Kingdom.

Or perhaps we are simply wrong to insist that “rule” requires subjects to be ruled, at least human subjects. Scripture teaches the saints will “judge the world” and “judge angels” (1 Corinthians 6:2-3). It would be a blessed rule indeed to simply be God’s co-regents, ruling his creation as he intended on the day he created humankind and receiving great honor and blessing in return (Genesis 1:26-30; see Psalm 8:3-8; ponder Romans 8:18-25).

5. Two examples of change from a strict Pre-tribulation Rapture position

The pre-tribulation rapture position had its rise with the Plymouth Brethren and the Bible Conference movements of the 19th century. Dispensationalism got a huge boost in the U.S. from the great popularity of The Scofield Reference Bible.

One reference to the pre-tribulation rapture in The Scofield Reference Bible is clear. The removed “restrainer” of 2 Thessalonians 2:3-7 is the Holy Spirit indwelling the Church (p. 1272). Scofield’s main impact was his sharp distinction between scriptures referring to Israel and the Church (what those who agreed with him would call “rightly dividing the word of truth” – 2 Timothy 2:15 KJV). For example, he would hold that the prophecies in the Synoptic Gospels have little to say directly to the Church.

The pre-tribulation rapture found its way into many doctrinal statements of Dispensational flavor in the first half of the 20th century. It also became popular in the new Pentecostal movement, which was “end times” focused. Many thought it was a bulwark against liberalism. Insist on this doctrine and liberalism will never take root!

Biola University where I once taught (originally The Bible Institute of Los Angeles) has a mainstream evangelical doctrinal statement dating back to 1912 that doesn’t get into the rapture issue. However, a number of “teaching positions” were created over the years to clarify the doctrinal statement. In reality, some of these “positions” added to the school’s doctrines rather than just clarifying them.

Biola’s teaching position on the Rapture added to the doctrinal statement as it said:

The Scriptures are to be interpreted according to dispensational distinctives with the conviction that the return of the Lord for His Church will be premillennial, before the Tribulation, and that the millennium is to be the last of the dispensations. [italics mine]

As a biblical studies professor, I found this position to be a confining limitation on freedom of inquiry on an issue over which evangelicals should be able to hold various positions without putting themselves outside the “Bible-believing” camp.

Biola’s current position, however, is quite non-committal on the time of the Rapture:

Before these millennial events, the believers will be caught up to meet the Lord in the air (I Thess. 4:13-17). The time of this ‘rapture’ is unknown, and thus believers are to live constantly watchful and ready.

Likewise, my own denomination (The Fellowship of Grace Brethren Churches, now commonly known as “The Charis Fellowship”) adopted a clear pre-tribulation rapture position in its 1969 doctrinal statement:

SECOND COMING. The personal, visible, and imminent return of Christ to remove His church from the earth (1 Thess. 4:16-17) before the tribulation (1 Thess. 1:10; Rev. 3:10), and afterward to descend with the Church to establish His millennial kingdom upon the earth (Rev. 19:11-20:6). [Italics mine]

This reflected a move away from the simple confession on Jesus’ return in The Message of the Brethren Ministry” (1921):

The personal and visible return of our Lord Jesus Christ from Heaven as King of Kings and Lord of Lords, the glorious goal for which we are taught to watch, wait and pray.

The change was viewed by many as a progressive step coming from clearer insight into scripture. But not all of us were content! An anonymous survey of ministers in 1982 revealed that over a third of the ministers held degrees of doubt about a pre-tribulation rapture of the saints.

In the year 2000 I wrote an article titled “Grace Brethren Eschatology: Where Should Our
Fellowship Go?” in Sharpening One Another, a publication of the Association of Grace Brethren Ministers. I presented a series of statements encouraging us to ponder turning away from a dogmatic pre-tribulation rapture position and back to the simplicity of “The Message of the Brethren Ministry.” [See Appendix]

In 2015-16 the FGBC/Charis Fellowship adopted a new document known as “The Charis
Commitment to Common Identity.” It is an interesting document worth a read (under “ABOUT US” at charisfellowship.us). Its eschatology statement is premillennial without dogmatism about the timing of the Rapture:

The present Church age will come to an end when our Lord comes in the air to remove His Church from the earth and fulfill His promises to Israel. The second coming of Christ is the personal, physical, and visible return from heaven of Christ to earth with His Church, to establish His thousand-year reign before instituting His eternal kingdom.

The Charis Fellowship’s educational institution, Grace College and Grace Theological Seminary, retains a pre-tribulation rapture statement in its “Covenant of Faith.”

These two examples represent a trend in conservative denominations toward the loosening of position-taking on the Rapture of the Church. Other evangelicals have, on the other hand, retained the pretribulation rapture point—the Assemblies of God and the Calvary Chapel network are examples of denominations doing this.

Some Final Words

(We believe) in one Lord Jesus Christ

For us and for our salvation
he came down from heaven;
he became incarnate by the Holy Spirit and the virgin Mary,
He was crucified for us under Pontius Pilate;
he suffered and was buried.
The third day he rose again, according to the Scriptures.
He ascended to heaven
and is seated at the right hand of the Father.
He will come again with glory
to judge the living and the dead.
His kingdom will never end.

We look forward to the resurrection of the dead,
and to life in the world to come. Amen.

– The Nicene Creed (325 AD)

Millions of Christians express their unity of faith in Christ’s return as they regularly recite this creed or the similar though briefer Apostles’ Creed.

I strongly believe that the various perspectives on the details of the Second Coming of Jesus and the Rapture of the Church are to be points of discussion rather than division, for celebration not for conflict, for anticipation not for acrimony.

Therefore I tend to oppose doctrinal statements that go beyond the simple, clear, significant confessions of the post-apostolic church on Jesus’ present Session in heaven, his return in glory, the resurrection of the dead, judgment of all, and life in the world to come.

What is my “preference” so far as the Rapture is concerned? Well, of course, my personal preference is for a pre-tribulation rapture. I want to escape the trials of the Last Days. But what does the biblical information support? I fear that the desire for an exemption from tribulation is a feature of comfortable Western Christianity, which has enjoyed unparalleled religious freedom and a long vacation from major tribulation. But that is not the experience of many Christians over time or around the world today, nor may it be our own experience tomorrow (“…we must through much tribulation enter into the Kingdom of God.” – Acts 14:22 KJV).

My operational and theological thesis now is that the Bible does not provide support for a two-stage Second Coming—what I have referred to as “Second Coming A” (the Rapture) and “Second Coming B” (the Revelation). There is no compelling reason to hold to more than a single comprehensive “Second Coming in Glory.”

That said, I pray my mind stays open for I know there is much more to learn because “now we see through a glass dimly” and we will not “fully know” until we see Jesus face-to-face (1 Corinthians 13:12). And I want to grow in knowledge through fellowship and study with those who agree or differ with me. This essay should be a milestone capable of correction, revision and expansion. It’s not the final word.

Jesus’ Second Coming in glory is “The Blessed Hope”of the Church which the Apostle Paul presented in Titus 2:11-13 as an inducement for godly living. I emphasize that this godliness-inducing event is Jesus’ glorious appearance, his “epiphaneía” after the Tribulation, to establish his Kingdom (Revelation 19:11-16).

The grace of God has appeared that offers salvation to all people. It teaches us to say “No” to ungodliness and worldly passions, and to live self-controlled, upright and godly lives in this present age, while we wait for the blessed hope—the appearing [epipháneian] of the glory of our great God and Savior, Jesus Christ…

“Veni, Domine Jesu”
“Come, Lord Jesus!”

(Revelation 22:20)

Please see the Appendix and the list of Primary Sources below.

Appendix –
My article on “Grace Brethren Eschatology”
((Reprinted from Sharpening One Another, publication of
the Association of Grace Brethren Ministers, May, 2000)

Grace Brethren Eschatology:
Where Should Our Fellowship Go?

By Dr. Donald P. Shoemaker, Senior Pastor Grace Community Church (FGBC) of Seal Beach, California

In 1921, Dr. Alva J. McClain authored “The Message of the Brethren Ministry,” setting statement of a never-ending process (this side of Glory) to articulate truth, rather than a statement of our perfect understanding of truth, I believe the time has come for us to revisit our current position on eschatology. Specifically, I suggest it is time for us to extend latitude toward more than one evangelical option on how the Rapture of the Church relates to the Tribulation Period.

Here are some reasons for my thinking…

(1) Belief in a pre-tribulation rapture is neither an essential part of historic Christian confessions nor (either in breadth or duration) of the belief patterns of the Brethren throughout our history.

(2) The notion of a 7-year tribulation rises from only one interpretation, among many viable ones, of Daniel 9:25-27, an apocalyptic passage notoriously cryptic.

(3) The pre-tribulation rapture is generally defended along inferential lines rather than from relatively straightforward statements of the biblical text.

(4) Creating our identity around a fine point of eschatology and separating from other where godly, conscientious Christians have differences.

So I would pose the question, “Is now the time for us to identify ourselves more with the historical Christian hope and with the Evangelical mainstream in our eschatology?”

A return to Dr. McClain’s articulate words could be the right step in that direction.

Primary Sources

Archer, Gleason, et. al., The Rapture—Pre-, Mid-, or Post-Tribulational? Beale, G. K, The Book of Revelation. Beasley-Murray, G. R., Revelation.

Bird, Michael F., Evangelical Theology (second edition), “The Gospel of the Kingdom,” pp. 297-393; “Glorification,” pp. 598-99.

Blaising, Craig, et. al., Dispensationalism, Israel and the Church. Bruce, F. F., Word Bible Commentary: I & II Thessalonians (vol. 45). Calvarychapel.com, “What We Believe.” Charis Commitment to Common Identity. Demarest, Gary W., Mastering the New Testament:

1, 2 Thessalonians; 1,2 Timothy and Titus. Erickson, Millard J., A Basic Guide to Eschatology. Fee, Gordon D., The First and Second Letters to the Thessalonians. General Presbytery of the Assemblies of God, “The Rapture of the On— The Case for Theological Triage. Osborne, Grant L., Revelation. Pentecost, J. Dwight, Things to Come. Sailhamer, John H., Biblical Prophecy.
Sandy, D. Brent, Plowshares and Pruning Hooks: Rethinking the Language of Biblical Prophecy and Apocalyptic. Saucy, Robert G., The Case for Progressive Dispensationalism.

Scofield, C. I. (ed.), The Scofield Reference Bible
(1917).
Schreiner, Thomas R., “Who are the 144,000 in
Revelation 7?” Crossway (e-edition for June 13, 2022).
Shoemaker, Donald P., “Grace Brethren Eschatology:
Where Should Our Fellowship Go?”
Sharpening One Another (Association of Grace Brethren Ministers, May, 2000).
Theological Dictionary of the New Testament (vol. I), “allasso,” pp. 250-52;
(vol. VII), “episunagōgē,” pp. 841-43. Thomas, Robert L., Revelation 1-7—An Exegetical Commentary (volume 1 of 2).
Walvoord, John F., The Blessed Hope and
The Tribulation.
__________, The Millennial Kingdom.
__________, The Rapture Question.
__________, The Revelation of Jesus Christ. __________, The Thessalonian Epistles.
Weima, Jeffrey A. D., 1-2 Thessalonians.
Whitcomb, John C., The Rapture and Beyond.

forth the common beliefs of the Brethren ministers of that day. The statement has been a defining document of our movement ever since and was endorsed by our General Conference in 1938.

The eschatology statement of “The Message”:

The personal and visible return of our Lord Jesus Christ from Heaven as King of Kings and Lord of Lords, the glorious goal for which we are taught to watch, wait and pray.

Since the summary of our beliefs is always a current Christians over such a fine point seem contrary to “maintaining the unity of the Spirit” in the Body of Christ.

(5) The study of eschatology is by nature a tentative exercise, especially the more we refine our position beyond the fundamental points of a Second Advent, resurrection, judgment and eternal state.

(6) Twentieth-century “Dispensationalism” has undergone modifications in recent years that have called into debate some of its features previously thought to be “necessary.”

(7) A survey of Grace Brethren ministers in 1982 found that a sizeable minority of ministers confessed varying degrees of reservation over our stated position on a pre-tribulation rapture. The number of ministers with reservations has most likely increased since 1982. A spirit of honest inquiry on matters not foundational to our faith as Christians is best done in an unthreatening and brotherly
context where we can be “free to disagree.”

(8) Our witness to our world and our expression of our self-identity should focus on the major themes that separate “light from darkness” (or at least they should express major theological themes) rather than peripheral or tangential areas where godly, conscientious Christians have differences.

Grudem, Wayne, Systematic Theology (second edition), “Glorification,” pp. 1018-30;

“The Doctrine of the Future,” pp. 1343-1418. Gundry, Robert H., “An Open Letter to Dr. John F. Walvoord concerning his book The Blessed Hope and the Tribulation” (36 pp.). __________, Commentary on the New Testament (vol. 2), Romans-Revelation, pp. 812-31, 1008.
__________, The Church and the Tribulation.
__________, First the Antichrist.
House, H. Wayne, “Is the Rapture found in
2 Thessalonians 2:3?” (essay) Ladd, George, “Eschatology,” A Theology of the New Testament, pp. 550-58.
__________, Revelation.
__________, The Blessed Hope.
__________, The Last Things.
Mayhue, Richard L., “Why a Pretribulational Rapture?” The Master’s Seminary Journal (Fall 2002) 241-53.
Marshall, I. Howard, The New Century Bible:
1 and 2 Thessalonians.
Morris, Leon, The Epistles of Paul to the Thessalonians.

Niemela, John, “Revelation 3:10 and the Rapture,” Journal Articles, March 17, 2017. Ortlund, Gavin, Finding the Right Hills to Die On— The Case for Theological Triage.
Osborne, Grant L., Revelation.

Get Vaccinated!

Get Vaccinated!

By Donald Shoemaker

I’ve followed the debate.
I’ve watched the protests.
I’ve read the biblical and theological and ethical arguments.
Without rehashing all the arguments, I now conclude…

With the resurgence of the Coronavirus (the aggressive Delta variant),
With the infection rate skyrocketing since early July,
With our health care resources now maxing out once again,
With almost all current cases being among the unvaccinated,

It’s time to lay aside our claim to autonomy for the sake of the greater good,
It’s time for followers of Jesus to love their neighbors as themselves,

With few exceptions, it’s time for Americans to get vaccinated.

A News Report

A conservative talk radio host from Tennessee who had been a vaccine skeptic until he was hospitalized with COVID-19 now says his listeners should get vaccinated.

Phil Valentine’s brother, Mark Valentine, spoke at length on WWTN-FM in Nashville on Thursday about his brother’s condition, saying he is in a critical care unit on supplemental oxygen, but not on a ventilator. Phil Valentine has had an afternoon talk radio show on the station for years.

“First of all, he’s regretful that he wasn’t a more vocal advocate of the vaccination,” Mark Valentine said of his brother. “For those listening, I know if he were able to tell you this, he would tell you, ‘Go get vaccinated. Quit worrying about the politics. Quit worrying about all the conspiracy theories.’ ”

– Nashville, TN. The Associated Press, July 24, 2021

Back the Badge – Archuleta. 2020 Sept

Back the Badge

By Donald Shoemaker

“Blessed are those
who maintain justice.” – Psalm 106:3

Deputy Sheriff Daniel Lee Archuleta, 35,

Kern County Sheriff’s Department, California

End of Watch: September 12, 2004

I was privileged to be Dan’s pastor for many years. He grew up in the church. He had been an Explorer with the Seal Beach Police Department. He was deeply devoted to God, his wife and family, his church and community, and to his duties with the Kern County Sheriff’s Department. Tragically, Dan died in a vehicular accident as he was responding to back up another deputy.

My wife and I travelled to Bakersfield for his funeral, where I was privileged to sing and offer a tribute. Later, a memorial was held at Grace Community Church in Seal Beach for the benefit of our own members and locals, and for some deputies of the L.A. County Sheriff’s Department, where he once served.

During my message I actually departed from my prepared remarks to discuss an issue heavy on my heart. I was angry, as I am now as I write this. My mind was on how a book explained these verses from Psalm 91 –

Because you have made the Lord your dwelling place—
the Most High, who is my refuge—
no evil shall be allowed to befall you,
no plague come near your tent.
For he will command his angels concerning you
to guard you in all your ways.
On their hands they will bear you up,
lest you strike your foot against a stone.
You will tread on the lion and the adder;
the young lion and the serpent you will trample underfoot.
“Because he holds fast to me in love, I will deliver him;
I will protect him, because he knows my name.
When he calls to me, I will answer him;
I will be with him in trouble;
I will rescue him and honor him.
With long life I will satisfy him
and show him my salvation.”

As a police chaplain, I’m always looking for literature that might help link spiritual principles with police work. So at a chaplain training conference I grabbed up a displayed book on Psalm 91, Your Shield and Buckler by Jorge Diaz (Maiden Voyage Publishing Company, 2002). The title is taken from Psalm 91:4 (KJV) – “He shall cover thee with his feathers, and under his wings shalt thou trust: his truth shall be thy shield and buckler.”

The key thought of the book is, “…even though we have discovered that God has made divine protection available to us, we still have to choose to partake of His provision. We have to activate God’s Word to experience His power in our life” (page 58).

So supposedly we are to think of the Bible as if it were a credit card. The card is just numbers on plastic—no power to you unless you ACTIVATE it. The Bible is just words on a page (or scroll, if you please)—its promises have no power for your life unless you ACTIVATE them by faith (sometimes called a “positive confession”). This is a version of the false “name it and claim it” Health and Wealth Gospel.

So officers, activate Psalm 91 and let the bullets fly. Let dangers surround you. Let the plague (today: COVID-19) rage around you. God will protect all who have activated the Psalm.

But, I thought, wait a minute! In the Bible story wasn’t Job a godly, prayerful man and didn’t tragedy (death of his children and terrible financial loss and painful disease) come on him? Didn’t he say, “The Lord has given; the Lord has taken away. Blessed be the name of the Lord” (Job 1:21)?

Yes, he did. And the author knows that. “Rather than place his faith in God’s ability to keep his family and him secure, Job chose to confess his fears until they ‘came upon him.’ Throughout his ordeal, Job continued speaking in fear. Job’s best-known negative confession [Job 1:21] is still misconstrued by some Christians to this day.” “Job was only half right: the Lord does give, but it is Satan who takes. He comes to steal, kill and destroy if we permit him to do so either by our words or by our actions” (page 73, bold italics mine).

This attempt to twist the story and compromise Job’s heart for God won’t pass biblical examination: “Shall we accept good from the Lord and not accept adversity?” Job asked. “In all this, Job did not sin in what he said” (Job 1:22; 2:10). Job thought and spoke rightly!

This author is just another one of “Job’s Counselors” – the men who came to Job to tell him his suffering was his fault. If he had just made a “positive confession” none of this would have happened to him. This kind of thinking is horribly wounding to families of faithful people who experience harm.

By this teaching, if a law enforcement officer is harmed or killed in the line of duty, it is because he failed to activate Divine Protection. He’s as much to blame as the officer who forgets to put bullets in his duty weapon. But what does this say to the family and fellow officers of a person known to love God with all his heart and to live faithfully before him?

I confess I’m puzzled on how best to understand Psalm 91. But Asaph, one of the Bible’s psalm-writers, would be puzzled too. He struggled with why the righteous suffer and the bad guys win (or why bad things happen to good people). “Surely in vain have I kept my heart pure… All day long I have been plagued…” (Psalm 73:13).

For an answer, Psalm 73 tells us to go to church (so to speak—“When I tried to understand all this, it troubled me deeply till I entered the sanctuary of God; then I understood…”) and try to understand life by looking down from the perspective of Heaven (see verses 16-26). Psalm 73:23-26 –

Nevertheless, I am continually with you;
you hold my right hand.
You guide me with your counsel,
and afterward you will receive me to glory.
Whom have I in heaven but you?
And there is nothing on earth that I desire besides you.
My flesh and my heart may fail,
but God is the strength of my heart and my portion forever.

© 2021 Donald P. Shoemaker (revised)
donaldshoemakerministries@verizon.net

2021 Update: Psalm 91 as quoted by Jesus…

Jesus, too, heard the “protection promise” of Psalm 91 when he faced great temptation. His response puts this promise in balance with what Scripture says elsewhere about how we “trust God” in the midst of testing and danger. The “balance” involves the general principle that one scripture needs to be compared with other scripture, not left to speak in isolation.

On this occasion the words came to Jesus from the Devil himself (Matthew 4:5-6):
Then the devil took him to the holy city and had him stand on the highest point of the temple. “If you are the Son of God,” he said, “throw yourself down. For it is written [Psalm 91:11-12]:
‘He will command his angels concerning you,
and they will lift you up in their hands,
so that you will not strike your foot against a stone.’”

Jesus replied (Matthew 4:7):
“It is also written: ‘Do not put the Lord your God to the test.’”

Psalm 91 is a valid promise of God’s protection. But Jesus’ warning makes us cautious. Psalm 91 must never be used in a way that “tests God” (by taking unwise or immoral chances and seeing if God will protect us in spite of ourselves).

Nor does it mean we will never experience harm facing trials. In the “Plan of God”, often a mystery to us, persecution, pain, even death may come as it did for Jesus. In his “Hour of Suffering” that led to the cross, an angel came and ministered to him not to keep him safe from the danger but to strengthen him through it (Luke 22:39-44).

“Back the Badge” is an occasional essay written by Donald Shoemaker, an ordained minister with over 50 years’ experience and a police chaplain with Master Certification and 20 years’ experience. To receive “Back the Badge” free by email, simply send an email to the address above.

The Corona Virus and the Constitution

Protest Gatherings – Yes! 

Funeral Gatherings – No!

“Mayor Bill de Blasio lashed out at Hasidic residents of the Williamsburg section in Brooklyn late Tuesday night after personally overseeing the dispersal of a crowd of hundreds of mourners who had gathered for the funeral of a rabbi who died of the coronavirus.” – The New York Times, April 28

Hizzoner dispatched the police Hong-Kong-style to break up the gathering.

“Something absolutely unacceptable happened in Williamsburg tonite: a large funeral gathering in the middle of this pandemic,” the mayor said in one post. “When I heard, I went there myself to ensure the crowd wasdispersed.  And what I saw WILL NOT be tolerated so long as we are fighting the Coronavirus.”

At this point let me be very clear: I fully support lawful, peaceful protests in the wake of the horrible murder of George Floyd.

But any common-sense assessment of local government responses to recent large crowds would have to wonder, “What has happened to all the concern about the spread of the coronavirus, that once led to government clamp-downs on large gatherings, most extremely seen in de Blazio’s actions in New York?” 

Any honest examination of coronavirus statistics (featured prominently in my local newspaper every day) shows that the cases have risen somewhat in recent weeks.  They are no longer declining.

And whatever happened to “Science-driven social policy”?

Just a few days ago, Yale epidemiologist Gregg Gonsalves, was literally accusing President Trump of “genocide” for not taking stronger measure to contain Covid-19. Today, he signed the “protests against racism are more important than stopping the spread of Covid-19” letter.  – David Bernstein, “What Happened to the Public Health Emergency?” The Volokh Conspiracy, June 3, 2020

Local governments are in a lose-lose position.  If coronavirus cases and deaths increase, they will have themselves to blame for allowing large crowds to assemble with little protections and precautions.  If the cases and deaths don’t increasebecause of large crowds gathering, their tight and sometimes heavy-handed limits on religious gatherings (which they regard as equal to crowds at sports and entertainment venues) are unnecessary and excessive.

Three principles of Constitutional Law are being mauled today:

  • Viewpoint Neutrality– the First Amendment’s freedom of speech provision forbids the government from giving advantage or disadvantage to any person or group based on the content of what is being expressed.
  • Equality before the Law– the Fourteenth Amendment forbids the government from preferring one group or individual above another in the administration of justice.
  • Free Exercise of Religion – While religious gatherings need to submit to neutral laws of general applicability, they must not be placed at a disadvantage compared to others.

“The Great Commission” – What’s so Great about It?

What’s So Great about “The Great Commission”?

 Blog by Donald P. Shoemaker

Then Jesus came to them[his disciples] and said, “All authority in heaven and on earth has been given to me. Therefore go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, and teaching them to obey everything I have commanded you. And surely I am with you always, to the very end of the age.” – Matthew 28:16-20

Christians rightly draw on many, many scriptures for direction.  High on the list are the two Great Commandments: love God with all your heart and love your neighbor as yourself (Matthew 22:37-40).  But no assignment from Jesus gets more attention for “missional direction” than “The Great Commission.”

What makes “The Great Commission” so great?

  1. Jesus made a GREAT AFFIRMATION about himself.

He makes the astounding claim, “All authority in heaven and on earth has been given to me!”  Either this is the boast of a self-deceived self-promoter, or it is a claim to be taken seriously.  The church takes it seriously.

The Apostle Paul sets forth this same claim about Jesus in what was probably a “praise chorus” sung in Christian gatherings.  Jesus humbled himself obediently to death on a cross.

Therefore God exalted him to the highest place
and gave him the name that is above every name,
that at the name of Jesus every knee should bow…
  (Philippians 2:9-10)

If Jesus is who he claimed to be, his instructions need to be obeyed.

  1. Jesus gave a GREAT ASSIGNMENT to his followers.

Now, I’m going to be a bit picky here, because this assignment is often misunderstood. For example, it’s commonly taught that Jesus gave four commands: “Go, make disciples, baptize, and teach.”  If this is so, then “make disciples” pretty much equals “lead people to Jesus” (then baptize and teach them).   Discipling = Evangelism.

But that’s not what Jesus commanded.  In fact, THERE IS ONLY ONE COMMAND IN THE GREAT COMMISSION—“MAKE DISCIPLES”.  Around this one imperative verb are three participles (“going, baptizing, teaching”) that tell us HOW TO OBEY THIS ONE COMMAND.

“Going” – We can talk about following Jesus all we want, but if we do not penetrate the world around us, we will never make disciples for Jesus.

“Baptizing”– The New Testament assumes that one who believes the Gospel will be baptized.   In fact, “unbaptized Christian” is an oxymoron.

Baptism is Trinitarian—it confesses God’s work in our salvation.  God the Father loved us, God the Son died for us, and God the Holy Spirit empowers us to faith and good works.

Baptism is in water—a fitting mode to depict washing sins away (Acts 22:16).

What does our baptism declare to the church and to the world?

  • “I hereby confess Jesus as Lord and I cross the line to be on Jesus’ side.”
  • “I have moved from the old life into the new.”
  • “I’m now a citizen of God’s Kingdom, a member of his family.”
  • “My sins are washed away—I stand forgiven!”
  • “The Holy Spirit has been given to me”
  • “I’m willing to follow Jesus in obedience and suffering.”

“Teaching”– The baptized convert is to be instructed in all the commands of Jesus.  Baptism takes a few moments—one single step in being a disciple. Teaching all Jesus commands is a life-long process—continual steps in becoming a disciple.  Thus we never “arrive” at full discipleship in this life—we are always “Pilgrims in Progress.”

How does Jesus direct our lives?  A few points among many:

  • “Follow me in baptism.”
  • “Accept the authority of the Old Testament just as I do.”
  • “Keep God’s law in its depth, not just on the surface.”
  • “Love God and love your neighbor.”
  • “Show regard for all people, not just to other followers of mine.”
  • “Get down where the people are. Touch the leper, feed the hungry, clothe the naked, bind the wounded.”
  • “Keep the Supper I established for you, in remembrance of me.”
  • “Watch and pray. Be prepared when temptations come and face them as I did.”
  • “I will return at an unknown hour. Be faithful and prepared.”
  1. Jesus speaks GREAT ASSURANCE to us as we fulfill this assignment.

Jesus will be with his church as we do the task he calls us to do—empowering us, encouraging us, walking with us, helping us when we face persecution.

He is present when we are baptized in his name and as we face temptations and struggle to be his disciples and to lead others to be his disciples.

He walks beside us as we walk through life’s greatest challenges and sorrows.  He assures us he knows the path, for he has walked it before.

He is there to serve his people not just at the start but until the end of the age.

When through the deep waters I call you to go,

the rivers of sorrow shall not overflow;

for I will be with you, your troubles to bless,

and sanctify to you your deepest distress.

– “How Firm A Foundation” (1787, authorship uncertain).  Originally sung to the tune “ADESTES FIDELIS” [“O Come, All Ye Faithful”], it is usually sung today to the tune “FOUNDATION.”

When the Holy Spirit Redirects Priorities

Message for Pentecost Sunday

When the Holy Spirit Redirected Priorities

Blog by Donald P. Shoemaker

So when they [the apostles whom Jesus had chosen] had come together, they asked him, “Lord, will you at this time restore the kingdom to Israel?”

[Jesus] said to them, “It is not for you to know times or seasons that the Father has fixed by his own authority.  But you will receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem and in all Judea and Samaria, and to the end of the earth.” – Acts 1:6-8 (New English Version)

“Life after the Coronavirus” will not be like “Life before the Virus.”  Church priorities and ministries (what we should do and how we should do it) will not be the same.

Now put yourself with Jesus’ disciples, who were with him after his resurrection and before his ascension (return to Heaven). What will God’s work in the world be once Jesus is no longer with them?  They need answers, because “Life after Jesus’ Ascension and the Day of Pentecost” will not be as before.

Jesus’ followers had one overriding question: “Lord, is it NOW, finally, that you will restore the kingdom to Israel?  We’ve watched you and listened to you.  We’ve gone through the pain of your death and, now, the joy of being with you in your resurrection.  NOW will we see the kingdom restored with Israel having her rightful place in it?” *

Jesus’ answer must have disappointed them.  It certainly will refocus them if they listen.  Without zeroing out God’s promises to Israel, Jesus zeros in on “NOW”. What is God’s timing when it comes to fulfilling his promises?

Jesus clearly and forcefully told them, “The question of when prophetic events will come to be (‘times’) and the exact nature of these events (‘seasons’)—these are none of your business.  Don’t worry about these ‘times and seasons.’  My Father in Heaven has determined them and they are well under his control.  Instead, do what I assign you to do, which the Holy Spirit will give you the power to do.”

“Times” (Greek word: chronos) refers to the sequence of events(this, then this, then that).  “Seasons” (kairos) refers to the significance of the events.  If I say, “It is 12:00 noon” that’s a chronos moment, a tick of the clock.  But if I say, “It’s going down today at hi-noon” that’s a kairos moment–something significant is going to happen. **

When the Holy Spirit is poured out upon the waiting disciples at Pentecost, it will notbe to enlighten them about the future, either its times or details.  Instead, the Spirit will be given so they will have the power to do a taskto bear witness to Jesus—his life and ministries, his death and resurrection, his teachings—throughout the world beginning in Jerusalem (verse 8).

How often have you heard preaching that is very certain about “the times and the seasons”?  If we listened to a lot of “Bible prophecy” teaching throughout the Twentieth Century and up till now, we might think Jesus should have just saved his breath.   Many teachers on prophecy talk confidently about when prophecies will be fulfilled and what the exact sequence of things will be.

We have divided our churches and judged the orthodoxy of other Christians over how we think the “times and seasons” will unfold.

  • “Pre-tribulationists” believe that Jesus will return and remove the saints before the Great Tribulation occurs. After the Tribulation he will return dramatically to end human history as we know it and usher in his kingdom (the two “returns” together are the “Second Coming of Christ”—Second Coming A and Second Coming B, if that’s reasonable).
  • “Mid-tribulationists” believe that the saints will be removed from earth in the middle of the Great Tribulation. The first half is bad, but “you ain’t seen nuthin’ yet” – God is saving his fiercest wrath against evil for the second half.  After this, Jesus will return to set up his kingdom.
  • The “Pre-wrath” view teaches that believers will go through the Tribulation almost till its end, and be removed just before God’s fierce wrath is unleashed against evil. They will then return with Christ.
  • “Post-tribulationists” believe there is only one climactic “Second Coming” event at the end of the Great Tribulation.
  • Some simply teach a “second coming” without trying to fit it into other details (for example, they may not relate it to a Great Tribulation era).

Another opinion, the “partial rapture” view, believes that only Christians who are “ready” (they have reached a particular level of spirituality, or have had certain experiences, or belong to the correct church) will be raptured to be with Jesus when he first appears.  The Christians left behind (the “have not’s”) will have to go through the Tribulation, which thus becomes sort of a Purgatory for them.  This view isn’t widely held, but those who do hold it are quite sure of their own righteousness and don’t mind saying so.

What can we say about all this?   In my opinion, the whole debate is a great tribulation.  It reflects the assumption that we can know “times and seasons” details which Jesus said we cannot know.

I’m opposed to churches and denominations setting forth prophetic timetables and using them as litmus tests to say who’s in and who’s out. I’m opposed to how the dogmatism stifles honest study and open debate.

The sooner we can rid ourselves of doctrinal statements that split hairs on prophecy and try to map it out, the better.  My right hand of fellowship (if we can still extend our right hands after the coronavirus) is ready to accept you, whether you are a “pre-tribber”, “post-tribber” or whatever.   Please accept me.  Let’s study together and learn prophecy to the extent it can properly be known (Deuteronomy 29:29).  And let’s join our voices in the prayer:

“Even so, come quickly, Lord Jesus!”

* John Stott, following Calvin, believed that the disciples’ whole question revealed several faulty notions about the Kingdom of God, not just a timing problem about Israel’s role (The Message of Acts, p. 43).  I limit their error to the matter of “timing.”  This reveals another major rift in how Evangelicals understand prophecy. Does Israel have a distinct future in the Kingdom (my view) or are promises to Israel spiritualized in the kingdom (common Reformed view)?

** Stott explains “times and seasons (dates)” differently: “times” are “critical moments” and “seasons” are the orderly development of God’s plan.  F.F. Bruce explains the words much as I do, but notes that the meaning is found in the words as a pair, not separately (The Book of Acts, p. 35).

Love, Law, Liberty – 3 Essentials During the Coronavirus Crisis

Love, Law, Liberty

3 Essentials During the Coronavirus Crisis

Blog by Donald P. Shoemaker

I suggest that our country’s response to the coronavirus be looked at as a stool with three legs: Love, Law and Liberty.  If balanced and embraced by most, we will overcome.  I gave three points in my last newsletter, which I’ve now made the three legs of the stool:

LOVE: Out of love for our neighbor, the second great commandment Jesus taught, we do what is best for the greater good of society (Mark 12:31).

LAW: Out of respect for authorities (Titus 3:1) and the medical knowledge they gather to the best of their ability, we agree to the prohibitions and adjustments set forth by our local, state and federal governments, so long as they are fair and equitable.

LIBERTY: Recognizing our constitutional rights, we keep a wary eye on any edicts from government that might limit these rights.  We insist on a quick end to limitations of our rights once the crisis has passed.

Unfortunately, the “Liberty” leg is coming up short. Here is a letter in my local newspaper which, I fear, reflects commonly-held thinking:

Yes, the First Amendment guarantees freedom of religion.  It also guarantees freedom of assembly, but that right has been temporarily suspended for the common good. [emphasis mine]

Temporarily suspended?  By what authority?  In World War II the rights of 120,000 Japanese-Americans were “temporarily suspended.”  Where in the Constitution does it say that the rights guaranteed therein are subject to suspension?  Of course the rights are not absolute.  Freedom of religion does not give one the right to sacrifice children or deny minors lifesaving treatments.  Freedom of speech doesn’t include the right to cry “fire” in a crowded theater, to use Justice Oliver Wendell Holmes’ analogy. **

Agree or disagree with policies, we should all acknowledge that the “free exercise of religion” and “the right of the people peaceably to assemble” are being infringed upon.

I wonder what the reactions would be if “freedom of speech or of the press” were infringed upon in a comparable way at the present time. It is not beyond reason that during the present crisis some might call for limits on speech and publications if the speech is contrary to the “ruling orthodoxy.” Just follow curtailment of speech on public campuses to see how this works.

What are some of the more egregious violations of freedom of religion and assembly?

  • California: Pastor Roy McCoy found it necessary to resign as a councilman in Thousand Oaks, California because he decided to offer a Communion Service at his church that fully conformed to limits on cleanliness and distancing.
  • Mississippi: People who attended a drive-in service by sitting in their cars with the windows up were issued $500 tickets. The Department of Justice intervened in favor of the church, arguing the church was being singled out for more restrictive rules.
  • Kentucky: the mayor of Louisville imposed a ban on drive-in services.The church won in court, the judge saying that people were being permitted to sit in their cars for other purposes, so why not church?

Government cannot target religious exercise unless it shows a compelling state interest in restricting that right.  And—very important—the government must use the least restrictive means necessaryto achieve that compelling state interest.  Brad Dacus, President of the Pacific Justice Institute, notes that as time passes the government’s claim for a compelling state interest will decline while a church’s position will get stronger every day.

Local and state governments should make clear that religious gatherings and services are “ESSENTIAL” services.  To put it another way, government is outside its legitimate role to declare in-person religious gatherings “non-essential.” And it certainly is not being “neutral” toward religion. ***

In my 36 years as a pastor in Seal Beach, California I’ve seen first-hand how the presence, ministries and gatherings of a church provide critical spiritual and emotional support to the community in times of crisis.

A handful of unwise pastors have filled their churches with crowds in blatant disrespect for the government.  Their behavior doesn’t cancel the positive role that a church gathering can now play when proper distancing, cleanliness and a limit on attendance are in force.  Offering Holy Communion during Passion Week is a valuable spiritual uplift to those who come and seek it.

Having places of worship closed while “essential” cannabis dispensaries and liquor stores are open is ethical dissonance almost beyond imagination.

* The good governor said, “Science says people should stay away from each other.”  Science says nothing of the sort.  Science tests theories on how the virus spreads.  The order to separate is a judgment made from looking at the current science.  A hypothesis of science is capable of being applied in a number of directions by others, according to their own societal convictions.  In fact, what does “science” say that would lead us to have liquor stores open and churches closed?

**  Oliver Wendell Holmes gave this analogy in 1919 to argue that a defendant’s speech in opposition to the draft during World War I was not protected free speech under the First Amendment of the Constitution.  Would we agree with him today?

*** The U.S. Supreme Court said religious organizations “contribute to the well-being of the community” and called for the government to have a position of “benevolent neutrality” toward religion (Walz v. Tax Commission, 1970).

Ministers MUST pay into Social Security

Ministers MUST pay into Social Security

 Blog by Donald P. Shoemaker

In 1985 I proposed to the Conference of my denomination (The Fellowship of Grace Brethren Churches) that a study committee be appointed to develop a strong, contemporary retirement program for our ministers.  The proposal passed, and I became one of the committee members.

My task at one point was to analyze a survey we sent to our ministers.  I divided the responses into three age categories (below 40, 40-55, above 55).

I found that most of the pastors in the 55+ group were participants in the Social Security program (NOTE: for many years participation in Social Security was OPTIONAL [opt-in] for clergy—not so in recent decades).

Surprisingly, I found that most of the pastors below age 40 had opted out of Social Security.  Furthermore, most of these opt-outers had not created any kind of a substitute plan for funding their retirements.

Maybe Jesus will return first!

Here are some plain facts:

  • Ministers are regarded as SELF-EMPLOYED by the IRS when it comes to paying into social security (Self-employment Tax). This means they must pay twice what employees pay into the program (15.3% instead of 7.65%).  Many church boards may not be aware of this burden on their pastors.  An enlightened church board would reimburse pastors for at least half of this tax.
  • By law, ministers MUST participate in the Social Security program, except in very narrow circumstances. To be specific, only by conscientiously signing and submitting Form 4361 to the IRS may a minister “opt out” of paying into this system.
  • What does Form 4361 require? The minister must declare:

“I certify that I am conscientiously opposed to, or because of my religious principles I am opposed to, the acceptance (for services I perform as a minister…) of any public insurance that makes payments in the event of death, disability, old age, or retirement; or that makes payments toward the cost of, or provides services for, medical care…”

Read that again, carefully.  In addition, Form 4361 requires that the minister has previously communicated this conviction to the ordaining body of his church.  Finally, under penalties of perjury, the applicant declares,  “I have examined this application and to the best of my knowledge and belief, it is true and correct.”

  • Many clergy have opted out of Social Security not from religious convictions, but simply because (a) they didn’t want to pay it and/or (b) they thought they could benefit more by investing this amount elsewhere. Seminaries may even have facilitated this thinking.
  • Many clergy therefore lied, or at the least got bad advice, didn’t check it out on their own, and didn’t read Form 4361 before signing it. In fact, a tax guide for ministers came out several years ago that actually advised them, if questioned by the IRS, NOT to say they opted out for financial reasons, but because of their church’s doctrines.  This was simply not true in a vast number of cases.
  • My assessment of clergy responses when I served on the retirement study committee is that many had not invested in an alternate, comparable retirement program. Thus, they will find themselves coming up short when the desire or need to retire comes.
  • If a minister lives in church-owned housing his retirement prospects may be even worse. Unless he has prepared for his retirement housing, he will find himself with no parsonage and with no equity.

One of the best words of advice I ever received is when the board of my first congregation as a senior pastor advised me to stay in the Social Security program when I could have opted out (in those days, without declaring an “objection of conscience”).  They sweetened that advice by paying my social security taxes.  I now am beneficiary of that wisdom.

Roosevelt’s Executive Order 9066 – A Great Wrong

The Great Wrong of Executive Order 9066 on February 19, 1942

 Blog by Donald P. Shoemaker

Highway 395 runs north/south on the eastern side of the Sierra Nevada mountains in California.  I have driven it many times on my way to backpacking or hiking in the Sierra or to visit Mammoth Lakes.

Along one bleak, arid segment of the highway you come to Manzanar, where 11,000 Japanese Americans were placed during World War II (120,000 were interned in ten relocation centers).  I remember the first time I stopped there when the only thing to see was the old guard house at the entrance along with a couple of plaques.  Even then, it was a very moving experience.

Now the location has a fine museum and you can drive around and see signs telling you what buildings were at various locations.  Manzanar was not a “concentration camp” by any means, but it was not a retreat either.   Winters were cold; summers very hot.  The centers were essentially prisons for those who had done nothing wrong—they were simply Americans of Japanese descent.

In post-Pearl Harbor America there was much fear of what might happen on our West Coast.  Would an attack come? Would people of Japanese descent support Japan?  There was no evidence that they would and there were no acts by them against the U.S.  Still, President Roosevelt, encouraged by California Governor Earl Warren, signed Executive Order 9066 on February 19, 1942 that led to the internment camps.

Beside the forced and quick internments, these prisoners in most cases lost their livelihoods, possessions and properties.

As a descendent of German immigrants, how would I feel had the government rounded up German Americans and put them in such places?

Let the memory of this great wrong keep us from doing anything like it again.