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                                                    Section III

                                         The Church and its Future

                                    For we have not followed cunningly devised

                                    fables; when we made known unto you the

                                    power and coming of our Lord Jesus Christ,

                                    but we were eyewitnesses of his majesty.  For

                                    he received from God the Father honor and

                                    glory, when there came such a voice to him

                                    from excellent glory, This is my beloved Son,

                                    in whom I am well-pleased.

                                    But there were false prophets also among the

                                    people, even as there shall be false teachers

                                    among you, who privily shall bring in damnable

                                    heresies, even denying the Lord that bought

                                    them, and bring upon themselves swift

                                    destruction.  And many shall follow their

                                    pernicious ways; by reason of whom the way

                                    of truth shall be evil spoken of.

                                    For when they speak great swelling words of

                                    vanity, they allure through the lusts of the

                                    flesh, through much wantonness, those that

                                    were clean escaped from them who live in

                                    error.  While they promise them liberty,

                                    they themselves are the servants of corruption:

                                    for of whom a man is overcome, of the same

                                    is he brought into bondage.

                                    Knowing this first, that there shall come in the

                                    last days scoffers, walking after their own lusts,

                                    and saying, Where is the promise of his coming?

                                    for since the fathers fell asleep, all things

                                    continue as they were from the beginning of

                                    the creation.

10.  The Church Guided by its Future

            The second epistle of Peter is devoted to warning God’s people about false doctrines and their effects which would make a way into the church before Jesus’ return.  It is of particular interest that the four areas of doctrine and church life that were mentioned by Peter as being perverted was the truth of Jesus’ divinity (1:16-17),  the nature of Jesus’ work  (2:1), the moral or holy character of the church (2:2-22), and the second coming of Jesus (3: 3-4). It would appear that this is a message ripe for today.  As Section II has adequately pointed out, these same four areas of doctrine and practice are still being perverted by false teachers and those who claim to be followers of Jesus Christ.  The only difference now is they seem to be leavening the church unhindered and with full approval of many in leadership positions.  For this reason, Section II dwelt on these four areas.  Moreover, in many respects they represent the core of all that the church says.  Yet just as those in the first century would change the gospel for one which is no gospel, false teachers today using subjective approaches to Scripture, like existentialism, are changing the gospel for one which is no gospel and leading many to destruction.

            Furthermore, Peter was not just interested in his hearers believing these received truths.  Peter desired that they would act upon what they knew to be true (1:5-11) in their daily choices and ways of living.  In other words, the recipients of the letter were to continue to life in faith that they possessed the truth.  To the fact that Jesus was the Son of God who had dies for their sins and redeemed them, they were to live in thankfulness and submission to His commands.  With regard to Jesus’ return, they were to continue to look for Jesus.  In fact, the whole tone of Second Peter is one in which the listeners are urged to stand fast in the hope they have received.  In summing up this desire, Peter writes, “Ye therefore, beloved, seeing ye know these things before, beware lest ye also, being led away with the error of the wicked, fall from your own steadfastness”  (II Peter 3:17  KJV).  It is the subject of “steadfastness” that I wish to examine more closely.  In particular, what is it they are being “steadfast” for?

            When one looks at the preceding verses of the third chapter, the notion of standing firm or secure was giving reference primarily to the idea of Jesus’ second coming.  Peter acknowledged that a full understanding of the events surrounding Jesus’ coming was hard to understand.  Nevertheless, the saints were encourage to remain firm in their expectation.  Inherent in the truth of Jesus’ coming is the goal and vision of the church.  If there is any point where the two approaches to Scripture, the objective and subjective, are in total opposition to each other, it will be found in the vision and goals of the church which are interpreted by each of these approaches.  While the existential view of the future was briefly discussed in Section II, the importance of what the church believes the future to be like must be examined closely.

            It must be granted that within any organization there must be certain visions or goals toward which the group is striving with a corresponding expectation of their actualization.  Faith has been defined as the “substance of things hoped for, the evidence of things not seen” (Hebrews 11:1  KJV).  Thus faith is the evidence presently of what is expected.  In addition, faith is also characterized by an effect on present behavior since the individual is looking toward a certain end and prepares himself accordingly.  In many ways, the future can be spoken of as the icing on the cake.  In other words, the reward or completion for what is done now finally occurs.  This is the point at which all that has been said, all that has been accomplished, all that people have been anticipating, reaches its goal and fulfillment.  In Scriptural terms, this will be the time when the church will be reigning in the Kingdom of God with Jesus.  It will be a time which occurs after Jesus establishes His rule with the armies of heaven and the sword of His mouth.  It will also be a time when all the forces of evil in heavenly places and upon earth will have been placed in everlasting banishment.

            Scripture depicts this vision of the future as awaiting a final act of consummation in which life as man knows it presently is changed forever. Peter speaks of this vision as the saints' inheritance which is “reserved in heaven” (I Peter 1:4 KJV).  The Book of Hebrews exhorts the saints to continue in their hope of the promise as many saints, who remained faithful even though they did not receive the promise, had done before, such as Abraham (Hebrews 11: 1-12,17 ).  Paul further exhorted this church to “seek those things which are above, where Christ sitteth on the right hand of God.  Set your affections on the things above, not on the things of the earth” (Colosians 3:1-2  KJV).  What all these passages indicate, as those in Second Peter, is that the saints looked for the coming reign of Jesus in terms of an actual historical event.  Other passages indicate that this “Kingdom” and reign of Jesus would not come about by earthly effort, but as Jesus Himself established it.  Thus, if some died before the actual arrival of Jesus, they would be caught up in heaven.  Others who were still alive would be translated to meet Jesus in the clouds and join those who had died (I Thessalonians  5:16-17).

            These truths are important because they had an effect on the ministry, mission and vision of what the church was to do.  The early Christians were not consumed with the gathering of wealth, of trying to actualize their abilities, or in setting goals to be achieved by a certain date.  For the most part, they continued in the faith with an expectant belief that the coming of Jesus was to occur very soon.  Moreover, the proclamation which was given was directly connected to this fact and was shaped by the expectation of Jesus’ return.  Hence, the urgency of the hour and the willingness to share possessions joyously were characteristic of the early church.

            In comparison to this is how the “other gospel” which has been exposed in this book would have affected the early church if it had been espoused.  It is clear from what has already been stated that an actual historical coming of Jesus of Nazereth is dismissed as a characterization of an “ultimate environment,” a term used by James Fowler.  Further, this ultimate environment is viewed as one which is brought about by man as he responds to the possibility of becoming.  One can only wonder if the early Christians would have done as much so zealously if they only expected and meant that they could bring in the “Kingdom of God.”  Given the opposition, it is more likely that this view, if it was true, would have caused the early Christians to give up on the gospel.  Equally, they would not have been waiting “patiently” for something which they in fact were to bring about themselves.

            The crucial point is that the future moved the church in very specific ways, a future which was characterized by the physical return of Jesus.  This is also the crucial point for modern man when considering the future.  Is the future one initiated and consummated by Jesus, or one brought about by man in response to the possibility of becoming?  How this is answered will determine the nature and methods of ministry and the goals of ministry.

            It has been said many times that what is important is what is being done now, not what will happen in the future.  Thus individuals proudly state that they are “panmillenial” in belief, meaning all will “pan out in the end.”   It is not the scope of this book to argue the merits of any particular millennial position, although I embrace, as does Scripture, the premillenial position.  What is important is the fact that how one views the future has a direct impact on the way ministry is done today.  To say that it does not matter is to proceed without any point of reference as to what is the priority.  In fact, there can be no true theology which is complete without  some type of reference as to what is expected and what the end shall be.  How a person views the future will affect also how a person acts now.  This is the point of John when he wrote, “now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is.  And every man that hath this hope in him purifieth himself, even as he is pure” (I John 3:2-3  KJV).  The importance of this text is it demonstrates how man’s hope and expectations of the future affect his present actions.  This is a practical truth which is true with regard to spiritual matters, as well as, other matters that man deals with everyday.

            It will be argued, at this point, that with regard to the future, the things to come, there is wide and irreconcilable views on what will occur.  Thus, to try to adopt a certain view, say premillennialism, is too controversial.  The truth of this matter, however, is that all of these positions have arisen due to the different approaches to Scripture.  This is recognized by J. Dwight Pentecost.

                        The adoption of different methods of interpretation has produced the

                        variant eschatological positions and accounts for the divergent views

                        within a system that confront the student of prophecy.  The basic

                        differences between the premillennial and  amillennial schools and

                        between the pretribulation and posttribulation rapturists are

                        hermeneutical, arising from the adoption of divergent and irreconcilable

                        methods of interpretation.  (p. 1)

The point being, a consolidated understanding of the future of the church is not an impossible task.  In fact, the task is not left completely up to man and his ability.  Jesus told His disciples that when the Spirit of Truth comes, which He did on Pentecost, He would “show you things to come” (John 16:13  KJV).  Either this is a truthful statement from Jesus or a lie.  The truth is the church was unified in its expectation.

            Returning to the idea of “steadfastness,” there was a significant vision which moved the church to behave as it did.  It was the reason why many were willing to give their life for the gospel.  These individuals knew that Jesus would establish His rule over the earth.  They also knew that they would give an account for the work they did as Jesus’ servants.  As all men are, however, they became weak at times and wondered if they were being fools to expect Jesus’ return.  The trials and persecutions would be so severe that many would want to turn their backs on the truth.  To add to this conflict, many were coming into the church and speaking as if the resurrection was past or that Jesus was not coming back.  In the face of all of this, the Scripture writers provided encouragement and exhortation to refresh and stir up the saints’ ability to stand firm through the power of the Spirit of God.  The fact of Jesus’ return was a significant factor in moving the church into action in the first century.  Equally, it would have been foolish to give up ones’ life for a promise which was only meant to happen in this world if this had been the case.

            What happens when this view is lost?  Look at many of today’s confessing believers.  Many say openly that Jesus’ return has been expected for many years but has not happened.  As a result, their lives become prone to sin and worldly pre-occupation.  Christians become busy with making it in the world and heaping to themselves luxuries of a season.  It is very much like the wicked servant that Jesus spoke about who began to abuse the menservants and live sinfully (Luke 12).  How different people will act when the expectation of Jesus’ coming is acknowledged.  In a recent controversy, many professing individuals became troubled by a widely circulated pamphlet which gave 88 reasons why the rapture could occur in 1988.  Without a doubt, it promoted some good soul-searching among many believers.  For those who were honest with themselves, there was a recognition of just how much we truly love this world and want to continue in it.  I appreciated the honesty of one of the deacons in my church when he shared that in some ways he wished it would not happen since things were beginning to go well in his life.  I echoed his words for I also discovered there were things in this world I would rather do before I go to glory.  How different this attitude is to that manifested by the saints in the early church.

            It must be admitted that the vision which the church holds, both locally and as a whole, determines the actions and methods of the members.  In a situation where Jesus’ return is felt as immediate, there is found a general tendency to be urgent with regards to outreach and sharing the gospel.  In other assemblies where the vision is viewed more in terms of earthly accomplishments and establishing the “Kingdom of God” through the perpetuation of the church’s ministries, there is a general feeling of ease and complacency as long as the local organization is expanding and maintaining “projected growth.”  Neither of the emphasis’s are to be looked upon as necessarily wrong.  However, whenever one is emphasized to the exclusion of the other, the vision of the church is misdirected.  Equally, those who say the future does not really matter seem to say that there is really nothing certain, so just set some goals, work toward them and hope the best when it all “pans out.”  This is not what the apostles and other writers had in mind.

            Of more alarming concern, however, is how the actions and visions of the church are affected when a subjective approach is used in reference to prophecy of the future.  Especially when the prophecy is reinterpreted to mean something other than actual historical events.   When this occurs, whatever may be viewed as the future or said concerning it, will be false.  Thus, the goals and visions of the local assembly directed by these ideas will be determined in darkness and untruth.  It is as if the blind are leading the blind.  The vision of the future is not God’s but something which man has envisioned and places his sanction upon.

            This clash between the scriptural view of Jesus’ return and other views of the future, like man actualizing an ultimate environment, has had a profound effect on the life of the church.  Many congregations and individuals are living and ministering as if Jesus’ actual return is not a fact.  When people are asked whether they believe that Jesus will return, the answer is for the most part the affirmative.  However, if one takes an objective and serious look at the goals and visions of these individuals, their lives seem to contradict their words.  When one sees the worldly interests of professing individuals, it would appear that they do not believe or want Jesus’ return.  This shows up at the local level where evangelism, rather than being a priority in every believer’s life, is either delegated to a specific group within the assembly, such as the “hired” ministers, or is reserved for those who feel they have the gift for evangelism.  For the average Christian, what is important is not how to share the gospel with family, co-workers, or much less unto the ends of the world, but how can I cope with my situation in this pressurized society.  Instead of seeking ways to be of greater service to Jesus and His mission, the desire is to learn how to get along with others or develop some gift that will be useful for self.

            In this scenario, the church becomes a therapeutic center in which individuals, frustrated in trying to reach their carnal pursuits all week long, come into service expecting to be motivated and their spirits lifted so they can continue giving their best to this world and the gathering of goods.  The preaching which is desired by the members is that which will ensure them that God wants them to have all that they have been fighting for all week long.  The member desires to be encouraged to be steadfast in his endeavors.  As a result, is it no wonder the attitude of many believers is “What’s in this for me?” or “How can my needs be met by coming to this worship service?”  The church begins to thrive on meting these types of expectations and ends with an entertainment section where the “dead weight” sits idly in the pew suffocating  the church in a lethargy of indifference.

            It must be recognized that this type of action in the church has its roots in the vision and goal which the members possess.  This was not what Jesus designed and empowered the church to function toward.  As will be seen in this section, the subjective treatment of prophecy has lead to a wholly different view of the future toward which individuals are giving their lives.  If the future is really what man makes of it, as is suggested by this approach, then the priorities to which the church must give attention must be changed from those which expect Jesus’ return.  If this is not the case,  then many of the values that will be exposed must be seen for what they are, doctrines of existentialism.  Nonetheless, the goals of existential reinterpretation of prophecy have already affected the way many individuals and churches are going about their activities and setting their goals.  It is of particular interest to see how the lost view of Jesus’ return has affected the way evangelism is done.  This is best seen in how it affects, on one hand, the goal of evangelism (e.g., the end for which it is done), and on the other hand, the ways and methods by which evangelism is carried out.  Let us look at this more closely.

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