Does God hate visionary dreaming about the Church?

Steve Cornell

In view of the current reshaping of the role of government in America, Dietrich Bonhoeffer’s book “Life Together” would make great reading and discussion material for Church leaders. Bonhoeffer passionately pursued a recovery of the visibility of the church in the midst of the demise of Christendom. He might not be considered an inadequate guide on how Christians should live in democratic societies but that is why he should be read at the present time. One observed that, “Bonhoeffer was a relentless critic of any way of life that substituted agreeableness for truthfulness.” Admittedly, Bonhoeffer ministered in very difficult times that must be considered when reading him. But it is often in such times that truth shines brightest. I was challenged by his call to abandon idealized dreams of life together. Consider his words:

“Innumerable times a whole Christian community has broken down because it had sprung from a wish dream. The serious Christian, set down for the first time in a Christian community, is likely to bring with him a very definite idea of what Christian life together should be and to try to realize it. But God’s grace speedily shatters such dreams. Just as surely as God desires to lead us to a knowledge of genuine Christian fellowship, so surely must we be overwhelmed by a great disillusionment with others, with Christians in general, and, if we are fortunate, with ourselves.”

“By sheer grace, God will not permit us to live even for a brief period in a dream world. He does not abandon us to those rapturous experiences and lofty moods that come over us like a dream. God is not a God of the emotions but the God of truth. Only that fellowship which faces such disillusionment, with all its unhappy and ugly aspects, begins to be what it should be in God’s sight, begins to grasp in faith the promise that is given to it. The sooner this shock of disillusionment comes to an individual and to a community the better for both.”

“A community which cannot bear and cannot survive such a crisis, which insists upon keeping its illusion when it should be shattered, permanently loses in that moment the promise of Christian community. Sooner or later it will collapse. Every human wish dream that is injected into the Christian community is a hindrance to genuine community and must be banished if genuine community is to survive. He who loves this dream of a community more than the Christian community itself becomes a destroyer of the latter, even though his personal intentions may be ever so honest and earnest and sacrificial.”

“God hates visionary dreaming; it makes the dreamer proud and pretentious. The man who fashions a visionary ideal of community demands that it be realized by God, by others, and by himself. He enters the community of Christians with his demands, sets up his own law, and judges the brethren and God Himself accordingly. He stands adamant, a living reproach to all others in the circle of brethren. He acts as if he is the creator of the Christian community, as if his dream binds men together.”

“When things do not go his way, he calls the effort a failure. When his ideal picture is destroyed, he sees the community going to smash. So he becomes, first the accuser of his brethren, then an accuser of God, and finally the despairing accuser of himself.”

Thought:

“Don’t pray that God will bless what you’re doing, instead pray that you would do what God is blessing”


What does poor in spirit mean?

In a think group I participate in a question was asked about Jesus’ beatitude, “Blessed are the poor in spirit.” Does this refer to actual poverty or spiritual humility? Does blessed mean happy? These are good questions. I shared a few thoughts and decided to post them for others. 

Blessed or happy?

I do not prefer understanding “blessed” as “happy.” Jesus was not making statements about the emotional well-being of his audience. This is a bit of an anachronism. Western culture is preoccupied with analyzing moods and feelings but “blessed” is much deeper and much more than an assessment of emotion. I view Jesus’ “blessed” as a declaration of divine approval. The beatitudes are the qualities of the true disciples of Jesus. What do true believers look like?— poor in spirit, mourn, meek…. I agree with Lloyd-Jones in seeing these even as progressive spiritual experiences with lasting character transformations. Note that the eight beatitudes are sandwiched in a literary envelop between the repeated phrase “theirs is the kingdom of heaven”.

Jesus is describing those to whom heaven belongs.

Who will inhabit heaven? Look at the beatitudes. This is true Christianity. Whatever superficial substitute you’ve seen must be measured by these qualities. Blessed—approved of God—are the poor in spirit. To be poor in spirit is to recognize one’s spiritual bankruptcy before God. It is to stand before God, broken and empty without anything to commend me to His approval. It is to beat oneself upon the chest and plead for God’s mercy– “I tell you,” Jesus said elsewhere, “that this man, rather than the other, went home justified before God. For everyone who exalts himself will be humbled, and he who humbles himself will be exalted.” (Luke 18:14). Nothing of spiritual consequence happens in life apart from poverty of spirit.

It is equally important to notice that Jesus shifts from third person address (”theirs” is…”they” shall….) in 5:3-12 to second person address in verses 13-16: “You” are the salt of the earth; “You” are the light of the world. Who is Jesus talking about? The ones he just described in the beatitudes. Who can claim such a role in the world as salt and light? Only those described by Jesus in the beatitudes.

“Poor” vs. “Poor in spirit”



Luke’s gospel uses the socio-economic designation without the spiritual addition. This fits with the overall emphasis in the gospel of Luke. And, “Has not God chosen those who are poor in the eyes of the world to be rich in faith and to inherit the kingdom he promised those who love him?” (James 2:5). “Brothers, think of what you were when you were called. Not many of you were wise by human standards; not many were influential; not many were of noble birth. But God chose the foolish things of the world to shame the wise; God chose the weak things of the world to shame the strong. He chose the lowly things of this world and the despised things—and the things that are not—to nullify the things that are, so that no one may boast before him. ( I Corinthians 1:26-29). Why is it that our material need often helps us see other needs?

Steve Cornell 

God’s plan for the ages: The big picture

God’s plan “…involves the whole of God’s creation: the destinies of individuals (men and angels), world history (the gradual and climactic implementation of the kingdom of God), and creation itself (as it waits eagerly for the revealing of the sons of God). In a more corporate way, the body of prophetic Scripture focuses on Israel, the church, and the nations. In an overall sense, biblical eschatology rests on faith in the God who comes– with the anticipation of His final coming a major theme of biblical prophecy” (p. 110, E.B.C., Vol. 1, Robert L. Saucy).

The first promise of the Lord’s coming was given to Adam and Eve in Genesis 3:15. The primary emphasis of Old Testament prophetic Scripture is on our Lord’s coming in relation to His covenant people Israel. This is especially noticeable in the unfolding of the covenant promises: the Abrahamic Covenant (Gen. 12:2-3; 13:14-17; 15;7-21; 22:16-18), confirmed with Isaac (Gen. 26:1-4), confirmed with Jacob (Gen. 28:13-15; 35:9-12; 48:3-4), during the time of Joseph (Gen. 50:24-26), Moses (Ex. 2:24; 6:2-8), David (I Chron. 16:15-18), Zacharias (Lk. 1:67-75), see also, Acts 3:12-15, 25:26; Heb. 6:13-18), the Palestinian Covenant (Deut. 28-30 w/Hos. 3:5; Zech. 12:10; 13:1; Rom. 11:25-32), the Davidic Covenant ( II Sam. 7:8-16; 23:5; II Chron. 7:18; 21:7; Ps. 89:3-4, 28-29, 34-37; Jer. 33:19-26; Mt. 1:1; Lk. 1:31-33; Acts 2:30; Isa. 9:7), future focus (Dan. 7:13-14 w/Mt. 24:29-31; Mt. 25:31-46; Zech. 14:4,9; Rev. 11:15), the New Covenant (Jer. 31:31-34; Ezek. 36:26-27; 37:23-24). If these covenants were conditional each one would have soon been nullified after its beginning (Cf. Rom. 11:28-29; Gal. 3:15).

The focus of Old Testament anticipation is upon the first and second advent of our Lord with allowance for an interpolation (Isa. 61:1-2 w/Lk. 4:17-21; I Pet. 1:10,11; Dan. 9:24-27; Hos. 3:4-5; Ps. 110:1-2). The Jewish rejection of the Messiah gave way to the present age between the advents (Mt. 21:42-43; Acts 28:25-28; Rom. 11). The present age was not revealed to Old Testament saints and prophets (Eph. 3:4-6, 9-10).  The first advent of our Lord brought history into “the fullness of time” (Gal. 4:4), also referred to as “the end of the ages” (I Cor. 10:11), “the end of the times” (I Pet. 1:20), “these last days” (Heb. 1:2), and “the consummation of the ages” (Heb. 9:26). Thus Peter can say, “The end of all things has come near” (I Pet. 4:7).

These last days bring with them increased difficulty (Acts 14:21-22; Jn. 16:33; I Tim. 4:1-3; II Tim. 3:1-5, 13; II Pet. 3:1-4; Jude 17-19), and a purifying expectation for our Lord’s soon return (Ja. 5:7-8; I Pet. 4:7-10; II Pet. 3:10-14; I Jn. 3:2-3). “Even as His first advent, the second coming of Christ is a complex series of related events that take place over a period of time. Two primary phases involve the descent of Christ in the air to catch the church up to Himself (I Thess. 4:13-18) and the later coming to earth in radiant glory to establish his reign (Zech. 12:10; 14:3-4; Mt. 24:39).  (P. 111, E.B.C. Vol. 1, Robert Saucy)

In between these two events there will be a seven-year period known as Daniel’s 70th week (Dan. 9:27; Rev. 4:18).  This period of tribulation on earth is specifically related to Israel, not the church, (Jer. 30:7; Dan. 9:27; 12:1; Matt. 24:15ff; I Thess. 1:10, 5:9; rev. 3:10; 12:11-14).  At the end of this tribulation period, Christ will physically return to the earth with His saints to re-gather His people (Zech. 12:10:14; 14:3-5; Rom. 11:25-27), judge the nations (Zech. 14:1-5; Mt. 24:29-31; 25:31-46; Rev. 13:4,7ff; 16:13-16; 19:11-21), and establish His millennial reign on earth (Isa. 11:6-9; Rev. 20:1-10).  At the end of the thousand-year reign of Christ, Satan will be loosed (having been bound for a thousand years) and will lead a final rebellion. This Satanic effort will end in defeat and judgment as Satan is cast into the lake of fire (Rev. 20:1-10). This will be followed by the great white throne of judgment, (Rev. 20:11-15) and the eternal state (Rev. 21, 22).

Steve Cornell

kingdom theme in Scripture: A Realm and A Relationship

by Steve Cornell 

I. God’s Kingdom: 

Scripture teaches that God has always been the Sovereign King over all creation (I Chron. 29:11-12; Ps. 103:19; 145:13), but the Bible also presents His kingdom as yet to come (Zech. 14:9; Matt. 6:10; also Isa. 24:23; 52:7; Zeph. 3:8-15). The distinction is in rule over the earth compared with directly on the earth.  God’s kingdom is not yet established in its fullness on the earth in human history (cf. Matt. 28:18; I Cor. 15:25; Eph. 20:22; I Pet. 3:22; Heb. 2:8). 

“Although the phrase ‘kingdom of God’ is not found in the OT, the nearest expression being perhaps Daniel’s declaration that ‘the God of heaven will set up a kingdom’ (Dan 2:44; cf. 7:13, 14; II Sam. 7:12) the idea permeates the prophets.  God was presently King over Israel and the whole earth, but he was yet coming to rule in their midst (Isa. 24:23; 52:7; Obad. 21; Zeph. 3:15; Zech. 14:9ff. Beginning with the proclamation of both John and Jesus, ‘Repent, for the kingdom of heaven is near’, (Matt. 3:2; 4:17) the NT takes this theme and carries it to completion in the second coming of Christ (Rev. 19:11ff; cf. 11:15) and the final new heavens and new earth (Rev. 21:3-5)”  (Dr. Robert Saucy, p. 105, Expositors Bible Commentary Vol. 1, The Eschatology of the Bible). 

A.     The Kingdom and the first coming of Christ: 

At the coming of Christ, the kingdom has drawn near. Jesus is born a king (Matt. 2:2) and for this cause He came into the world (Jn. 18:37). Jesus proclaimed that the kingdom of heaven was near (Matt. 4:17) and preached the gospel of the kingdom (Matt. 4:23; Mk. 1:14, 38; Lk. 4:43). Jesus also rebuked the Pharisees for shutting up the kingdom against men and not entering themselves (Matt. 23:13). In the person, ministry, and teaching of Jesus there was an already/not yet presentation of the kingdom in blessing and judgment (Matt. 6:10; 8:11-12; 12:25-32; 13-19; 21:31-32; 23:13; Lk. 19:11-27). 

Jesus spoke of the kingdom as something past- Lk. 13:28; present- Matt. 5:3, 10; 11:12; 12:28; 19:23; Lk. 17:21; and future- Matt. 6:10; 21:43; 25:31-34; Acts 1:6-8. The phrases “kingdom of heaven” and “kingdom of God” are equally interchangeable.  Both are used in Matt. 19:23-24, compare also Matt. 19:23 w/ Mk. 10:23.  Entering life and entering the kingdom are also used interchangeably (Mk. 9:45, 47; Matt. 25:31-34, 46). 

“The statements concerning a present entrance into the kingdom are best explained with Recker as teaching one’s relationship to God through Christ:  The passages in question point not to a realm but to a relationship, and this is substantiated by many passages in their context which call for a receiving of the Christ (Matt. 7:21-22; 8:22; 10:25; 10:32-33: 38:40: 11:6), a submission to God or a stance of humility in relation to God (Matt. 5:3; 18:3-4; 20:25-28; 23:10-12), or simply of subjection to God” (Dr. Saucy,  p. 166, The Redemptive Focus of the Kingdom of God). 

“They do not, therefore, indicate a present inauguration of the kingdom on earth but only a relationship to the coming King and an anticipation of the establishment of His kingdom.  This is exactly the stance of the early church, which saw its citizenship in heaven in relation to the King whose return they awaited for the establishment of His kingdom on earth (Phil. 3:20).”  (Saucy, p. 37, Biblio Theca Sacra, Jan/Mar 1988)  The spatial realm of the kingdom is treated as secondary and derivative to a personal relation to the King and his rule. 

B.  The Kingdom and the Church: 

During the church age (Pentecost to the rapture) there is also an already/not yet approach to the kingdom.  In Acts 1 the disciples raise the question of the restoration of the kingdom to Israel.  Concerning the Lord’s answer Saucy writes:  “Jesus’ response to the disciples about the coming of the Holy Spirit should not be interpreted as refuting their concept of the kingdom.  Jesus implied that their question was legitimate when He referred to “the times or epochs” that are under the Father’s authority, indicated that in the Father’s time their question will be answered.  It is also significant that Jesus did not explain the kingdom as the coming of the Spirit.  Rather He seems to have contrasted the two by relating the coming of the kingdom to “times or epochs,” suggesting a considerable length of time, though it would be “not many days” until the Spirit would come on them” (Acts 1:5-8, cf. 14:22)  (p. 40, Biblio Theca Sacra, Jan/Mar 1988). 

In spite of the “not yet” of the kingdom in relation to Israel, the early church preached the good news of the kingdom of God (Acts 8:12; 19:8; 20:25; 28:23; 30:31).  The epistles also present an already/not yet approach to the kingdom.  Certain blessings of the kingdom are experienced in the Holy Spirit (Rom. 14:17).  At salvation believers experience deliverance from the domain of darkness and are transferred into the kingdom of God’s Son (Col. 1:13; cf. Jn. 3:3-5; Acts 26:18).  This transfer involved experience of blessings related to the kingdom in the forgiveness of sins (Col. 1:14; cf. Lk. 1:71, 77).  The already/not yet distinction of the kingdom between this age and the age to come. (Mk. 10:30; Lk. 16:8; Jn. 12:25; Gal. 1:4; Rom. 12:2; I Cor. 2:6; II Cor. 4:4; Eph. 1:21; 2:7; Heb. 2:8; 6:5), is a distinction of relationship with Christ now and reign with Christ then. 

“Though Christ has overcome the strong man (Lk. 11:21-22) and believers are overcomers in Him, the enemy is yet given provisional power to overcome the saints (I Pet. 5:8; cf. Rev. 11:7).  Thus care must be taken to distinguish the arena and expression of kingdom power promised for today.  Kingdom power may take one of two forms.  There is the power of persuasive love involved in personal salvation, and there is the power of coercive force involved in the domination of hostile powers. The power of persuasive love is operative through the presence of the kingdom today. There may be occasional manifestations of the power of coercive force in miraculous actions, but that dimension of kingdom power awaits the arrival of the King for its general and universal application” (Saucy, pp. 45-46, Ibid.).  

C.  The kingdom and Israel: 

“One need not deny the Kingdom’s presence in some sense in this age to safeguard a special expression of it later for national Israel.  The spiritual dimensions of it can be operative now for all people (which allows the Sermon on the Mount to be relevant today) without precluding a future earthly 1000-year social, political, and spiritual expression of the kingdom with special emphasis on Israel” (Dr. John S. Feinberg, p. 68, Continuity and Discontinuity). 

Israel occupies a special place in the plan of God.  “The nation of Israel plays a special role in God’s program of history. God created Israel from the seed of Abraham through the twelve sons of Jacob; he established Israel as a unique nation among the other nations of the world (Deut. 7:6-8; Num. 23:9). To Abraham and his seed, God promised not only that he would establish a great nation but would provide them with a permanent land (Gen. 12:2; 15:18-21; 17:7-8).  But God’s elective purpose of Israel did not end with the nation; it included the entire world.  He called Israel to be a “kingdom of priests” (Ex. 19:5-6) through which his saving revelation would flow to all peoples. To Israel he committed “the very words of God” (Rom. 3:2; cf. 9:4-5) and the coming of the Word incarnate. These were destined to flow through this nation to the blessing of all, as Jesus declared to the Samaritan Woman, Salvation is from the Jews” (Jn. 4:22).  God’s very dealing with Israel in judgment and restoration is for the purpose of glorifying his name among all nations (Ps. 102:14-16; Ezek. 38:21-29).” 

“In light of the nation’s rejection of Christ at his first coming and its subsequent judgment and dispersion, some have understood the church as the new Israel that fulfills spiritually the promises of the OT nation. But nowhere does the NT demand such an interpretation.  Israel continues as a nation among nations distinct from the church, which is called from all peoples. During this time when the nation has been set aside, God has continued his program of salvation, grafting in the Gentiles to share in the blessings covenanted to Abraham and first enjoyed by Israel (Rom. 11:17-24). The promised kingdom has begun according to the mysteries (Matt. 13). But this in no way precludes the fulfillment of the specific promises to the nation. The covenant blessings to Abraham that lie at the root of God’s total salvation history encompass the nation and all peoples (Gen. 12:1-3).  The church may, therefore, have a share as the “seed of Abraham” in Christ (Gal. 3:29) without being Israel and fulfilling the specific promises to this nation. Both testaments consistently teach that Israel has a future” (Saucy, p. 114-115, Expositors Bible Commentary, Vol. 1, Robert Saucy). 

Revelation 20:1-8 specifically refers to a 1000 year reign of Christ on the earth. This reign is in keeping with the OT prophecies of Israel’s future.  As Dr. Feinberg wrote: “Because of passages like Zech. 12:10ff., Matt. 24:29-30, and Rom. 11:25-27, dispensationalists expect a great ingathering of Jews to Christ at the end of the tribulation as they “look on me, the one they have pierced” (Zech. 12:10). 

Jews saved during the church age are members of it and find their identity with it. But OT Jewish saints and Jewish tribulation saints after the rapture will form the believing remnant of Israelites who see the fulfillment of the OT promises to Israel in a 1000-year earthly kingdom.  OT prophecies predict a time of spiritual, social, political, and economic blessing for Israel (e.g. Zech. 12-14; Is. 60; Jer. 31:27-40; Zeph. 3:11-20). Those prophecies are still unfulfilled. Thus, one can reasonably expect a distinctive future for Israel”  (Feinberg, pp. 81-82, Continuity and Discontinuity). 

Dr. Saucy concludes:  “The messianic reign thus culminates God’s historical kingdom purpose.  Destined to rule the earth for God (Gen. 1:26-28; Ps. 8; Heb. 2:6ff), man failed through sin, but God will triumph over failure through his own son, Christ the God-Man, who will bring His kingdom on earth as it is in heaven (Matt. 6:10). When this is accomplished, the Son gives up the kingdom to the Father and this inaugurates the eternal state (I Cor. 15:24ff). (p. 118, E. B. C., Vol. 1) 

Application: In their relationship to the King, believers in this age, as heirs and citizens of the kingdom, should maintain behavior in keeping with that reality (I Cor. 6:9-10; 15:50; Gal. 5:19-21; Eph. 5:5; Col. 1:12-13; Ja. 2:5). Continual patterns of behavior in opposition to kingdom ethics should cause people to question their membership in God’s kingdom.