Misused Bible Verses That Should Concern You – John 17:21

Does John 17:21 Exemplify An On-Going Need for the Church to be One?

It is usually about this time of year that I sense a preponderance of raised eyebrows.  There is a sense, in the community that I live, that I have committed the unforgivable sin.  What is that sin?  Lack of participation.  Indeed, this is the annual gathering of various women to pray for the world.   My reluctance to participate in ecumenical activities brandishes me as something akin to an arrogant, self-righteous sus.  Of course the main armament is John 17:21 (ESV), "that they may all be one, just as you, Father, are in me, and I in you, that they also may be in us, so that the world may believe that you have sent me."

The Gospel of John

The ESV Study Bible helps us summarize this key Gospel.  "The Gospel of John was written to persuade people to believe in Jesus (20:30–31)."^[1]   To take this further the Gospel of John teaches us to believe in Jesus AS GOD!  “In the beginning was the Word, and the Word was with God, and the Word was God.” (John 1:1, ESV).  The Gospel is intent on showing us that, and in Christ's so-called "High Priestly Prayer" (John 17) he does not propose to change his purpose.

The Context

A careful study of John 17 will direct the reader to see that this prayer is the expression of the doctrinal truths already established in this Gospel.  And the preceding context (John 14-16) shows us Christ's intimate love and mercy for His followers and the comfort that they (we) can expect from the Holy Spirit.  This compassion is extended to us because of the imminent death and suffering that Christ anticipates and the glory of His return to the Father. 

The Believer's Study Bible^[2] has nicely organized the prayer for us:

The High Priestly Prayer of Christ
This prayer of the Son of God was recorded to instruct the readers of their privileged place in their union with both the Father and the Son because of Christ’s ministry on their behalf (17:1–26)
Jesus Prays
(1)      For Himself:	(2)      For His disciples	(3)      For future believers
(vv. 1–5)	(vv. 6–19)	(vv. 20–26)
He affirms the glory of the Cross (vv. 1, 2)	He prays for their knowledge (vv. 6–9)	He prays for their oneness (vv. 20–22)
He expresses the very essence of eternal life (v. 3, 4)	He prays for their perseverance (vv. 10–12)	He prays for their perfect unity (v. 23)
He rejoices in the shared glory of the Father (v. 5)	He prays for their joy (v. 13)	He prays for their future presence with Him (vv. 24, 25)
	He prays for their sanctification (vv. 14–17)	He prays for their mutual love (v. 26)
	He prays for their mission (vv. 18, 19)

The Immediate Context

The chart above then shows us that Christ is praying for future believers.  These are Christians who will be saved through the apostolic gospel mission.  In verses 20 to 23 we see that unity and oneness are on the heart of the Savior; and in verse 26 Christ prays for their shared affection.

““I do not ask for these only, but also for those who will believe in me through their word, that they may all be one, just as you, Father, are in me, and I in you, that they also may be in us, so that the world may believe that you have sent me. The glory that you have given me I have given to them, that they may be one even as we are one, I in them and you in me, that they may become perfectly one, so that the world may know that you sent me and loved them even as you loved me . . . I made known to them your name, and I will continue to make it known, that the love with which you have loved me may be in them, and I in them.”” (John 17:20–23, 26 ESV).

John 17:21

The most casual and superficial reading of this text is obvious.  Christ is praying for a unity that is "just as” similar to the unity that is in the Godhead.  There is no hint of unity of appearance or even organization.  There is no appeal for any sort of uniformity.  In this place He is not even praying for theological harmony. Jesus is praying for unity of nature.  The necessary exegetical glance must be toward the Trinity.  It is within the Trinity that there is a shared common nature of divinity.  Christ is praying that all who believe on the Word of the Apostles – the Gospel – would share a familiar nature. 

This is not a new idea! “But to all who did receive him, who believed in his name, he gave the right to become children of God, who were born, not of blood nor of the will of the flesh nor of the will of man, but of God.” (John 1:12–13, ESV).   And again Jesus has taught in John 3:3 (ESV), “Truly, truly, I say to you, unless one is born again he cannot see the kingdom of God.”  "The Johannine symbol of the vine in John 15 contains the same idea of a vital unity in which every separate branch is still an integral part of the one vine . . . As the central life of the vine appears in all the branches and makes them fruitful. so genuine eternal life imparted by Christ will unify his people."[3]

It should prove fairly obvious that Christ believed that it was through believers being in Him; and He being in believers, that this would provide the compelling testimony that the world needs to hear.  It was through the New Birth and this witness that people would believe that He was God. 

Application

The question then is this: "Is this prayer of Jesus still needing to be answered?"  Do we yet wait for the day when Believers will share a common nature?  John MacArthur is right when he observes, " This is not still a wish, but it became a reality when the Spirit came (cf. Acts 2:4; 1 Cor. 12:13). It is not experiential unity, but the unity of common eternal life shared by all who believe the truth, and it results in the one body of Christ all sharing His life."^[4]   Indeed the Apostle affirms that this prayer has been answered in Ephesians 4:4–6 (ESV), "⁴ There is one body and one Spirit—just as you were called to the one hope that belongs to your call— ⁵ one Lord, one faith, one baptism, ⁶ one God and Father of all, who is over all and through all and in all."  And again MacArthur notes, "The church, the body of Christ, is composed of every believer since Pentecost without distinction, by the work of the “one Spirit” (see 1 Cor. 12:11–13)."^[5]

In John 17:21, Jesus is praying for Pentecost!  The prayer of Jesus in John 17:20-26 was answered at Pentecost!  At Pentecost all believers of all variants and distinctions were united in one by the Third Person of the Trinity – the Holy Spirit.  All true Christians are one by the essential work of the Spirit.

So What About Ecumenism?

When Biblical Christians teach and preach that a person must be born-again to inherit eternal life, this presumes that we believe also that prior to the New Birth we are “dead in the trespasses and sins” (Ephesians 2:1, ESV).  It presumes that the only hope of salvation comes from “God, being rich in mercy, because of the great love with which he loved us, even when we were dead in our trespasses, made us alive together with Christ—by grace you have been saved—” (Ephesians 2:4–5, ESV).   In summary it presumes that “he saved us, not because of works done by us in righteousness, but according to his own mercy, by the washing of regeneration and renewal of the Holy Spirit,” (Titus 3:5, ESV).

If the Bible is true and it is, I would find it an affront to God and the witness of the Holy Spirit to commune with Roman Catholics in a Day of Prayer, who do not believe in salvation by faith alone through grace alone in Christ alone.  Rome also teaches that salvation is accomplished through the meaningful participation in the sacraments. Rome also holds to a view of the mediation of Christ that is shared with His mother: Mary. Will Christ share the glory He had with the Father, with another?

If the Bible is true and it is, I would find it an affront to God and the witness of the Holy Spirit to commune with liberal denominations that deny the deity of Jesus, deny the inspiration and authority of the Bible (as Christ prayed in John 17:17) and deny the need for repentance and faith in Christ – who essentially deny the Gospel. They deny miracles and most would deny the need of the New Birth.

True and biblical ecumenism can only be observed when men and women born of the Spirit, in obedience to the true Gospel, seek the glory of God through pursuits of holiness.  Otherwise the fellowship is a farce – the communion is a charade.   

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^[1] The Holy Bible: English Standard Version. 2001 (Jn). Wheaton: Standard Bible Society.

^[2] Believer’s Study Bible. 1991 (W. A. Criswell, P. Patterson, E. R. Clendenen, D. L. Akin, M. Chamberlin, D. K. Patterson & J. Pogue, Ed.) (electronic ed.) (Jn 17:3). Nashville: Thomas Nelson.

[3] Expositor's Bible Commentary, The, Pradis CD-ROM:John/Exposition of John/III. The Private Ministry of the Word (13:1-17:26)/C. The Last Prayer (17:1-26)/3. The prayer concerning future believers (17:20-26), Book Version: 4.0.2 

^[4] The MacArthur Study Bible. 1997 (J. MacArthur, Jr., Ed.) (electronic ed.) (1619). Nashville, TN: Word Pub.

^[5] The MacArthur Study Bible. 1997 (J. MacArthur, Jr., Ed.) (electronic ed.) (1808). Nashville, TN: Word Pub.

Misused Bible Verses That Should Concern You – 2 Corinthians 3:17

I

Does 2 Corinthians 3:17 Open the Doors to Expressive Worship?

A Church that will remain unnamed advertises their worship service this way:

Someone else quipped: " A Sunday ago, we sang a song about freedom. It was a moving song that said, “Where the Spirit of the Lord is, there is freedom.” But the worship leader kept saying, “God we need your freedom, please bring your freedom. Bring down the walls so freedom can come.”Over and over we pleaded for God to bring His freedom . . ..” [1]

Another Church (unnamed) exults: " The most common expression I heard from new people coming to _______________ about the worship service was “such freedom, yet safe.” Paul declared, “Now the Lord is the Spirit, and where the Spirit of the Lord is, there is freedom” (2 Corinthians 3:17).

Is Paul teaching us in 2 Corinthians 3:17 that when the Spirit manifests Himself in a corporate worship service that expressions of worship can suddenly be set free, unencumbered, uninhibited and gloriously animated?  Let's see.

2 Corinthians

Paul is anxious about the Church in Corinth.  He has been waiting to hear how it's doing from his colleague, Titus.  He's had to deal with them in some difficult ways and like any of us, he is concerned about their reaction.  He meets with Titus in Macedonia and then sends him back to Corinth with this letter.  In the letter he explains why he has not visited them a third time and shares with them the sense of fulfillment he has in both his ministry and in them personally.  At the end of his letter, Paul’s tone changes abruptly as he once again defends his apostleship and personal character. This letter also includes a reminder to the church at Corinth about their promise to help brothers and sisters in Judea who have experienced a famine.

Context

Chapters 1:12 to 7:16 are regarding Paul's ministry. After his opening greeting, Paul begins to defend himself against the criticisms he faces. In this passage, he makes a general defense of his integrity and ministry.  Chapter 3 is a continuing defense of his apostolic ministry but within this chapter Paul transitions into a discussion of the New Covenant aspect to his ministry. He does so by comparing the Old Covenant ministry of Moses to his own.  We note that in 2 Corinthians 3:4–18 (ESV),

⁴ Such is the confidence that we have through Christ toward God. ⁵ Not that we are sufficient in ourselves to claim anything as coming from us, but our sufficiency is from God, ⁶ who has made us sufficient to be ministers of a new covenant, not of the letter but of the Spirit. For the letter kills, but the Spirit gives life. ⁷ Now if the ministry of death, carved in letters on stone, came with such glory that the Israelites could not gaze at Moses’ face because of its glory, which was being brought to an end, ⁸ will not the ministry of the Spirit have even more glory? ⁹ For if there was glory in the ministry of condemnation, the ministry of righteousness must far exceed it in glory. ¹⁰ Indeed, in this case, what once had glory has come to have no glory at all, because of the glory that surpasses it. ¹¹ For if what was being brought to an end came with glory, much more will what is permanent have glory. ¹² Since we have such a hope, we are very bold, ¹³ not like Moses, who would put a veil over his face so that the Israelites might not gaze at the outcome of what was being brought to an end. ¹⁴ But their minds were hardened. For to this day, when they read the old covenant, that same veil remains unlifted, because only through Christ is it taken away. ¹⁵ Yes, to this day whenever Moses is read a veil lies over their hearts. ¹⁶ But when one turns to the Lord, the veil is removed. ¹⁷ Now the Lord is the Spirit, and where the Spirit of the Lord is, there is freedom. ¹⁸ And we all, with unveiled face, beholding the glory of the Lord, are being transformed into the same image from one degree of glory to another. For this comes from the Lord who is the Spirit.

Immediate Context

In this passage Paul outlines the glory of the New Covenant and then the permanence of the New Covenant.  He does this by providing an illustration from Exodus 34:29–35.  Moses wore a veil to hide the glory of God.  Paul explains that even today Jews who do not believe in Christ have a veil over their hearts and they miss seeing the glory of God in Christ Jesus.  But if one turns to the Lord, the veil is removed. It is here that Paul abruptly writes, “Now the Lord is the Spirit, and where the Spirit of the Lord is, there is freedom.” (2 Corinthians 3:17, ESV).   

Paul's point is that by looking to the Spirit of Christ, not the Law of Moses, the veil of God's glory is removed and a person is set free – free from what?  Twice previously Paul compared the Old and the New in terms of death and life ("⁶ . . .  ministers of a new covenant, not of the letter but of the Spirit. For the letter kills, but the Spirit gives life. ⁷ Now if the ministry of death, carved in letters on stone, . . .."^[2]).  We are certain contextually that the freedom must have something to do with freedom from death; death that results in trying find life through the Law.  Paul argues in Romans 7 that because of our sin nature that law-keeping produces death (v13).

Summary

So clearly the freedom that the Spirit brings is a freedom from death.  As this Expositor notes, "Not only does he remove the veil; he also sets a person free from bondage to sin, to death, and to the law as a means of acquiring righteousness."[3]   " The bondage was to death, sin, and hopeless effort to obey the law by our own power."^[4]  It is by beholding this glory of the Lord (not in subjection to the Law) that the believer is changed  (Greek: metamorphoōg) into an ever-increasing “glory” (v. 18).  What a wonder this new found freedom brings.  A freedom from "condemnation, guilt, sin, death, the old covenant, and blindness to the gospel, as well as freedom that gives access to the loving presence of God."^[5]

Conclusion

This liberty in one sentence is the freedom we have in the New Covenant "from the futile attempts to earn salvation by keeping the Law."^[6]  And this Holy Spirit power is inherent grace that transforms the believer progressively in increments.  Paul's letter to the Galatians follows the same theme, as Dr. Thomas Schreiner points out:

"Paul’s argument here is illuminating and fits with what he says in Romans 6 as well. Those who are directed by the Spirit are no longer under the law, and therefore they no longer live in the old era of redemptive history under the reign of sin. Freedom from law does not, according to Paul, mean freedom to sin; it means freedom from sin. Conversely, those who are under the law live under the dominion of the sin. Hence, for the Galatians to subjugate themselves to the message of the Judaizers would be a disaster, for it would open the floodgates for the power of sin to be unleashed in the Galatian community. The answer to the dominion of sin is the cross of Christ and the gift of the Spirit. If the Galatians follow the Spirit, they will not live under the tyranny of sin and the law." [7] [Emphasis mine.]

The Holy Spirit frees us to see God's glory and be changed by it.  Something the Law could never do apart from the New Birth.  We are free to obey.

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[1] Read more: http://www.beliefnet.com/columnists/doinglifetogether/2013/10/are-we-theologically-correct-in-praise-and-worship-time.html#ixzz3SmD04mkk

^[2] The Holy Bible: English Standard Version. 2001 (2 Co 3:6–7). Wheaton: Standard Bible Society.

[3] Expositor's Bible Commentary, The, Pradis CD-ROM:2 Corinthians/Exposition of 2 Corinthians/I. Paul's Explanation of His Conduct and Apostolic Ministry (2 Cor 1:1-7:16)/C. Major Digression-the Apostolic Ministry Described (2:14-7:4)/1. Its grandeur and superiority (2:14-4:6)/e. Veiling and unveiling (3:12-18), Book Version: 4.0.2

^[4] Whitlock, L. G., Sproul, R. C., Waltke, B. K., & Silva, M. (1995). The Reformation study Bible: Bringing the light of the Reformation to Scripture: New King James Version (2 Co 3:17). Nashville: T. Nelson.

^[5] Crossway Bibles. (2008). The ESV Study Bible (2227). Wheaton, IL: Crossway Bibles.

^[6] MacArthur, J. F., Jr. (2003). 2 Corinthians. MacArthur New Testament Commentary (113). Chicago: Moody Publishers.

[7] Schreiner, Thomas R. (2011-01-04). Galatians (Zondervan Exegetical Commentary on the New Testament) (Kindle Locations 9647-9653). Zondervan. Kindle Edition.

Misused Bible Verses That Should Concern You – John 16:13

Does John 16:13 Promise the Individual Christian Divine Guidance?

Charles Stanley, in his book: The Wonderful Spirit-Filled Life, writes “but how do we recognize the Spirit’s guidance? How do we discern between our own thoughts and His leading? After all, the Holy Spirit does not speak with audible words. Rather, He guides us through an inner voice (John 16:13), our own consciences (Romans 9:1), and other quiet, subtle ways.” [1]

Elsewhere Dr. Stanley writes, “The Holy Spirit does not speak on His own. Like Christ, this member of the Trinity has willingly submitted to the authority of the Father. Everything He communicates to us is directly from the Father: "He will not speak on His own initiative" (John 16:13).”[2]

Is this true?  This is not an assault on Dr. Stanley. One could pick any number of Christians including Bible teachers that trust God’s guidance by the direct leading of the Holy Spirit based upon the promise of John 16:13.   Is that what Jesus is teaching here?

The Gospel of John

“The Gospel of John was written to persuade people to believe in Jesus (20:30–31). The opening verses declare that Jesus is God, stressing his unique relationship with God the Father. The book focuses on seven of Jesus’ signs (miracles), to show his divinity. Jesus called people to believe in him, promising eternal life. He proved he could give life by raising Lazarus (ch. 11) and by his own death and resurrection.”^[3]  John 13 -16 describe the very personal and private ministry of Jesus to the Twelve. Chapters 13-14 describe events in the Upper Room and then He speaks in terms of His departure and death.  Chapters 15:26 to 16:15 describe His replacement: the Promise of the Holy Spirit.

The Context (John 16:4–15)

“But I have said these things to you, that when their hour comes you may remember that I told them to you. “I did not say these things to you from the beginning, because I was with you. But now I am going to him who sent me, and none of you asks me, ‘Where are you going?’ But because I have said these things to you, sorrow has filled your heart. Nevertheless, I tell you the truth: it is to your advantage that I go away, for if I do not go away, the Helper will not come to you. But if I go, I will send him to you. And when he comes, he will convict the world concerning sin and righteousness and judgment: concerning sin, because they do not believe in me; concerning righteousness, because I go to the Father, and you will see me no longer; concerning judgment, because the ruler of this world is judged. “I still have many things to say to you, but you cannot bear them now. When the Spirit of truth comes, he will guide you into all the truth, for he will not speak on his own authority, but whatever he hears he will speak, and he will declare to you the things that are to come. He will glorify me, for he will take what is mine and declare it to you. All that the Father has is mine; therefore I said that he will take what is mine and declare it to you.”

In the ESV, eighteen times in these nine verses, John uses the word “you”.  Who are the “you”?  “The time had come for a new revelation. Previously Jesus had been with the disciples to counsel them and answer their questions. Now, in view of his imminent removal, they needed someone to take his place. He revealed to them the coming of the Holy Spirit, whom he had already mentioned in the general discourse (14:16-17, 26; 15:26).”[4]  The “you” is clearly and unambiguously the Twelve (I use that in the technical sense, not the numerical sense).

The Immediate Context John 16:12–15

¹² “I still have many things to say to you, but you cannot bear them now. ¹³ When the Spirit of truth comes, he will guide you into all the truth, for he will not speak on his own authority, but whatever he hears he will speak, and he will declare to you the things that are to come. ¹⁴ He will glorify me, for he will take what is mine and declare it to you. ¹⁵ All that the Father has is mine; therefore I said that he will take what is mine and declare it to you.

We should note the words of Jesus carefully.  As He speaks to the Twelve, He reminds them that they have more to know – more to learn.  He then promises that the Holy Spirit will guide them into all truth (presumably the all truth that will fill out their inadequate knowledge).  The Spirit comes on the authority of Heaven to “declare to you the things that are to come.”  This is what He, the Spirit, will reveal:  things to come.  In that He will glorify Christ and give them what Christ has been unable to give them, to date. “They would also be enlightened about coming events . . . In this promise lies the germinal authority of the apostolic writings, which transmit the revelation of Christ through his disciples by the work of the Holy Spirit. He would conduct them (hodegeo) into the unknown future as a guide directs those who follow him into unfamiliar territory.”[5]

Simply put, Jesus' teaching ministry to his apostles would not end with his departure. Rather, his teaching ministry to them will continue via his replacement, the Holy Spirit, the "other helper." He is not at all saying that the Spirit will "teach every believer everything" or cause every believer to "remember everything which he said" or "guide every believer into all truth." That was not what he said, and that is not what has happened. His promise is to his apostles.  [Some of these ideas I attribute to a Reformed Baptist Conference.  I believe the author was Fred Zaspel.  I came from a talk entitled The History of Revelation.]

Summary

What this Commentator says is critical: “In this promise lies the germinal authority of the apostolic writings.”  In other words, it is this promise that lies behind and forms the bedrock of the inspiration and canonicity of the New Testament.  “The Spirit’s ministry of guiding Jesus’ followers into all the truth is a promise especially directed toward these 11 disciples, and it finds particular fulfillment in the subsequent work of these disciples in personally writing or overseeing the writing of the books of the New Testament.”^[6]

Jesus, then, is emphasizing not only the uniqueness of the Holy Spirit, he is also stressing the uniqueness of the apostles.  They are the repositories of God’s full and final revelation.

The only way, that any Christian, could possibly interpret this as a promise, for him or her, is in the most general and indirect way.  We have before us the Apostolic fulfillment of that promise: The New Testament.  When we read the New Testament and apply it by the help of the Spirit’s illumination, there is at the most some implication of the text for us today.  But to claim direct, personal guidance of the Spirit based upon this text of Scripture is not only a perversion of the text, but a most dangerous activity.

Conclusion

This passage also implies the closing of the biblical canon.  The truth that we need for the future has been communicated by the Spirit to the Apostles.  There is no further direct and unmediated revelation. Our source of Truth is in fact the fulfillment of that promise: our New Testament.  In other words, a very real power of attorney was given to the apostles. Equipped by the teaching of our Lord himself and via his Spirit, they were our Lord's commissioned spokesmen, his personal representatives

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[1] Quoted by:http://www.gotquestions.org/guidance-Holy-Spirit.html#ixzz3RTyHDr4V

[2] http://www.intouch.org/you/article-archive/content/topic/knowing_the_voice_of_god#.VNvnDPnF-So

^[3] The Holy Bible: English Standard Version. 2001 (Jn). Wheaton: Standard Bible Society.

[4] Expositor's Bible Commentary, The, Pradis CD-ROM:John/Exposition of John/III. The Private Ministry of the Word (13:1-17:26)/B. The Last Discourse (13:31-16:33)/3. The discourse on revelation (16:1-33)/b. The revelation of the Holy Spirit (16:5-15), Book Version: 4.0.2

[5] Expositor's Bible Commentary, The, Pradis CD-ROM:John/Exposition of John/III. The Private Ministry of the Word (13:1-17:26)/B. The Last Discourse (13:31-16:33)/3. The discourse on revelation (16:1-33)/b. The revelation of the Holy Spirit (16:5-15), Book Version: 4.0.2

^[6] Crossway Bibles. (2008). The ESV Study Bible (2057). Wheaton, IL: Crossway Bibles.

Misused Bible Verses That Should Concern You - 2 Chronicles 7:14

Does 2 Chronicles 7:14 Promise Revival When the Church Prays?

Whenever you question the interpretation a person's favorite verse you get into big trouble!   For years, especially in my relationship with "revival movements" I hear 2 Chronicles 7:14 quoted.  You probably know the verse:

¹⁴ if my people who are called by my name humble themselves, and pray and seek my face and turn from their wicked ways, then I will hear from heaven and will forgive their sin and heal their land.

2 Chronicles

The ESV Bible notation, instructs us that Second Chronicles actually 'chronicles' the history of Judah after the exile. The author recalls the magnificence of Solomon's reign that occurred before all of this. The record mostly focuses, though, on the sin that propelled Judah into captivity, the faithfulness of God and the sovereignty of God in their return.^[1]  So the verse in question falls within the context of the author (maybe Ezra) reminding the people of their history under Solomon (Chapters 1-9).   An important part of that history was the creation and dedication of Solomon's Temple (3:1–7:22).

Immediate Context

The dedication of the Temple is a glorious event with an amazing speech by Solomon as he kneels before the Lord, praying and worshipping. He prays that God would listen to the prayers that come from that Temple.  He asks God to forgive the people's sin and repent.  He prays for all who serve in that Temple, including himself.   As the years go by and this great King completes the construction of his own palace – in the middle of the night, God appears to Solomon, privately. 

“Then the Lord appeared to Solomon in the night and said to him: “I have heard your prayer and have chosen this place for myself as a house of sacrifice.” (2 Chronicles 7:12, ESV)

God is indeed responding in much grace as the prayers of dedication are heard and will be answered.  Solomon must have been delighted.  Remember what Solomon had previously asked: (2 Chronicles 6:22–40)

•   ²² “If a man sins against his neighbor . . .  ²³ then hear from heaven
•   ²⁴ “If your people Israel are defeated before the enemy because they have sinned against you, and they turn again . . .  ²⁵ then hear from heaven and forgive the sin of your people
•   ²⁶ “When heaven is shut up and there is no rain because they have sinned against you, if they pray . . . ²⁷ then hear in heaven and forgive the sin of your servants,
•   ²⁸ “If there is famine in the land . . . ²⁹ whatever prayer . . . ³⁰ then hear from heaven your dwelling place and forgive . . .."
•   And so on ….

The Promise

So God comes to Solomon in the night and says, "I have heard your prayer."   Indeed if such and such happens in Israel and they repent I will hear their prayer.  Or, stated otherwise:

“When I shut up the heavens so that there is no rain, or command the locust to devour the land, or send pestilence among my people, if my people who are called by my name humble themselves, and pray and seek my face and turn from their wicked ways, then I will hear from heaven and will forgive their sin and heal their land. Now my eyes will be open and my ears attentive to the prayer that is made in this place.” (2 Chronicles 7:13–15, ESV)

God does not paint a rose garden for this nation.  He tells them that they are going to sin.  And as a result there will be drought and famine, etc.  But for sure, if His People (Israel) will humble themselves, pray, seek God and repent, God promises to forgive and heal.  He promises to specifically restore the land and produce. What will be restored are crops, harvest, physical produce, etc.

"God promised that the nation would receive relief from the hardships caused by their sin if the people would turn to Him in humility and prayer. This promise was especially relevant to the restored community following the Babylonian exile. A number of events in the divided and reunited kingdoms illustrate the principles of this passage (12:6; 13:14; 14:8–15; 18:31; 20:5–19; 32:20; 33:12, 13 and notes). Many times in Chronicles the concepts in this passage appear as the decisive factor for divine blessing and curses."^[2]

To employ this promise to bring about spiritual revival in a nation rips it out of it's context and misappropriates it.  Now does that mean we shouldn't pray for revival?  No!  Does that means we shouldn't pray for our countries? No!  To fail to do so would be to disobey 1 Timothy 2:1–2 (ESV),

¹ First of all, then, I urge that supplications, prayers, intercessions, and thanksgivings be made for all people, ² for kings and all who are in high positions, that we may lead a peaceful and quiet life, godly and dignified in every way. [my emphasis]

Summary

"God is pleased when we pray. He is also pleased when we intercede for others, for our leaders, and for our country. God also desires to see people humble themselves and repent so that they may be saved through faith in Christ and come to the knowledge of the truth. Then they will join the people of God (the church) who are called by his name. Additionally, they will also find new citizenship in a spiritual kingdom that will stand firm for eternity and cannot be shaken (Hebrews 12: 28). They will become citizens of a better country, with a city that has uniquely been prepared for them (Hebrews 11: 16). They will be citizens of heaven itself (Philippians 3: 20)."[3]

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^[1] The Holy Bible: English Standard Version. 2001 (2 Ch). Wheaton: Standard Bible Society.

^[2] Whitlock, L. G., Sproul, R. C., Waltke, B. K., & Silva, M. (1995). The Reformation study Bible: Bringing the light of the Reformation to Scripture: New King James Version (2 Ch 7:14). Nashville: T. Nelson.

[3] Bargerhuff, Eric J. (2012-05-01). The Most Misused Verses in the Bible,Surprising Ways God's Word Is Misunderstood (pp. 76-78). Baker Book Group. Kindle Edition.

Misused Bible Verses That Should Concern You - Psalm 46:10

Does Psalm 46:10  Encourage the Believer to Rest in God?

The Church has been drawn to a lot of “feel-good’ plaintive choruses including ‘Be Still and Know That I Am God.[1]’   As a new Christian I recall singing that in the churches I attended.  It was comforting and consoling. 

Be still and know that I am God

Be still and know that I am God

Be still and know that I am God

I am the Lord that healeth thee; My boundless mercy shall endure; I love you with a steadfast love; and ending with In Thee O Lord I put my trust

This chorus is based upon Psalm 46:10 (ESV), ¹⁰ “Be still, and know that I am God. I will be exalted among the nations, I will be exalted in the earth!”   Psalm 46 is related to Psalm 45 in that is describes God’s rule over the world.  This psalm was the basis for Luther’s famous hymn “A Mighty Fortress Is Our God.” “Nothing in the text specifies the occasion when it was written, but the destruction of the Assyrian army of Sennacherib (2 Kings 19:35) is a dramatic example of the way in which this psalm was fulfilled during the history of this world.” ^[2]  Reading Spurgeon’s Commentary on this Psalm he writes, “Hold off your hands, ye enemies! Sit down and wait in patience, ye believers! Acknowledge that Jehovah is God, ye who feel the terrors of his wrath!”[3]  Who is to be still?  God’s enemies? The nations? Or the Church, the People of God?

Structure

Psalm 46 is divided into two by an important insertion: “The Lord of hosts is with us; the God of Jacob is our fortress. Selah” (Psalm 46:7 and 11 ESV) Verses 1-7 form the first stanza and verses 8-11 for the second.  Because the first half exclaims the glorious relationship with God, we assume that the second half is written to the same audience.  But the tone and audience of this Psalm change in verse 8. The latter part describes God’s war against His enemies.

The Immediate Context: Psalm 46:8–10 (ESV)

⁸ Come, behold the works of the Lord, how he has brought desolations on the earth. ⁹ He makes wars cease to the end of the earth; he breaks the bow and shatters the spear; he burns the chariots with fire. ¹⁰ “Be still, and know that I am God. I will be exalted among the nations, I will be exalted in the earth!”  

English Text Comparison:

ESV	NIV	KJV	TANAKH (The Jewish Bible)
““Be still, and know that I am God. I will be exalted among the nations, I will be exalted in the earth!””	“He says, “Be still, and know that I am God; I will be exalted among the nations, I will be exalted in the earth.””	“Be still, and know that I am God: I will be exalted among the heathen, I will be exalted in the earth.”	““Desist! Realize that I am God! I dominate the nations; I dominate the earth.””

The key question is, “Who is this passage written to?”  The notes in the ESV Study Bible conclude: “Since the address in v. 10, be still, and know, is plural, readers should imagine God speaking these words to the nations, among whom he will eventually be exalted.”^[4]  The notation in the NET Bible would affirm this perspective. “This statement may be addressed to the hostile nations, indicating they should cease their efforts to destroy God’s people, or to Judah, indicating they should rest secure in God’s protection. Since the psalm is an expression of Judah’s trust and confidence, it is more likely that the words are directed to the nations, who are actively promoting chaos and are in need of a rebuke.”[5]

“God commands the forces of chaos (vv. 2–3) and the nations (v. 6) to stop their raging and recognize Him as God (2:10–12).^[6]  Likewise the Geneva Study Bible understands the verse: “He warns them who persecute the Church to cease their cruelty: for also they will feel that God is too strong for them against whom they fight.” 

There are also those that disagree.  For example: “These words appear to be addressed not to the enemy, but to Israel herself. What joy is brought to our souls when we are confronted with a problem which has no solution, and yet God works it out for our good and His glory.”^[7]  But the profound expositors Keil & Delitzsch write: “The mighty deeds of Jahve still lie visibly before them in their results, and those who are without the pale of the church are to see for themselves and be convinced. In a passage founded upon this, Psalm 66:5, stands מפעלות אלהים; here, according to Targum and Masora (vid., Psalter, ii. 472),מפעלות יהוה.” [8]

Summary

Verse 9 gives us the clear context necessary to properly interpret verse 8.  The day is coming when God will bring all His enemies into submission.  With one command of His voice He will cause wars to cease and He will be exalted.  He will be acknowledged as God.   I believe the New Testament collorary to this passage is  Philippians 2:9–11 (ESV):

⁹ Therefore God has highly exalted him and bestowed on him the name that is above every name, ¹⁰ so that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, ¹¹ and every tongue confess that Jesus Christ is Lord, to the glory of God the Father.

Conclusion

The command to cease striving is very likely God speaking to the nations who are fighting against His people and His purpose. “You won’t win, so quit while you can!”  I don’t think, in light of this interpretation that this is a verse a Christian wants to claim.  Claiming it makes you an enemy of God. This would be in line with the Jewish Targum and some of the Church’s best expositors.

Does this mean that the Believer has no confidence to rest in God?  Absolutely we do; but not based upon Psalm 46:10!

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[1] Lee Herrington | Tom Fettke, © Words: 1992 Word Music, LLC (a div. of Word Music Group, Inc.)

Music: 1986 Word Music, LLC (a div. of Word Music Group, Inc.)

^[2] Brug, J. F. (1989). Psalms 1–72 (2nd ed.). The People’s Bible (192). Milwaukee, WI: Northwestern Pub. House.

[3] http://www.spurgeon.org/treasury/ps046.htm

^[4] Crossway Bibles. (2008). The ESV Study Bible (994). Wheaton, IL: Crossway Bibles.

[5] https://bible.org/netbible/

^[6] Barry, J. D., Heiser, M. S., Custis, M., Mangum, D., & Whitehead, M. M. (2012). Faithlife Study Bible (Ps 46:10). Bellingham, WA: Logos Bible Software.

^[7] KJV Bible Commentary. 1994 (E. E. Hindson & W. M. Kroll, Ed.) (1040). Nashville: Thomas Nelson.

[8] http://www.studylight.org/commentaries/kdo/view.cgi?bk=18&ch=46