INTOXICATED-WITH THE TRANSITORY

By Elder Steven Allen, M.A.

“Then came to him the disciples of John, saying, Why do we and the Pharisees fast oft, but thy disciples fast not? And Jesus said unto them, Can the children of the bridechamber mourn, as long as the bridegroom is with them? but the days will come, when the bridegroom shall be taken from them, and then shall they fast. No man putteth a piece of new cloth unto an old garment, for that which is put in to fill it up taketh from the garment, and the rent is made worse. Neither do men put new wine into old bottles: else the bottles break, and the wine runneth out, and the bottles perish: but they put new wine into new bottles, and both are preserved.” (Matthew 9:14-17) KJV

Transition has always been a catalyst in disrupting egotistical man made systems that were set up to benefit only the privileged. Just as light is a problem for darkness, change, is sometimes a major threat or even an enemy to social, economic, political and religious power structures. Change within certain context can also be annoying to comfort, contentment, ideals, concepts, tradition, inefficiencies and “status quo” mentalities. Anytime change knocks at the door of your heart, in many cases: it is the opportunity to advance from one state, stage, subject, or position to another. It’s a movement of progression, development, and evolution towards something that will be much better for one’s life. As humans, we have to determine when it is necessary to let go of things that were meant to be pointers (symbols), so that we can embrace its actual fulfillment.

Internal evidence in St. Matthew’s gospel written to a Jewish audience, highlights expressly the human need to become nondependent upon symbols (pointers) itself, but to connect with the present reality that supersedes those symbols (foreshadows or types). Despite the fact that many Jews believed in who Jesus was, many others rejected him. In particular, Jesus clashed with the Pharisees not because he was an antinomian, or because of his belief in justification by faith, but because he demanded that they abandon practices that were now counterproductive to advancing the kingdom.i Therefore; they would not, nor, did not believe in the new reality (Jesus) who had now come to be the fulfillment of that, which symbols, types, and shadows indicated, as well as prophecy. Jesus, the long awaited Messiah, King of the Jews, savior of the world had come to set up a new structure consisting of a new Priest (Ps. 110:4; Heb. 7:10-22), and a new Covenant (Jer. 31:31).

Inebriated with the law, John’s disciples and the Pharisees questioned Jesus as to why his disciples were not fasting as prescribed by the law (v. 14). This kind of an inquiry clearly shows how “intoxicated” they were with the law (practices of Judaism) which was intended to be “transitory” in nature. The word transitory is a term that dates back to the 14th century which means: tending to pass away, of brief duration.ii The law was a school master. Its function was to train, guide, and point us to Christ so that we would accept him in the office of prophet, priest and king.iii Jesus, with his skillful approach, elucidates the new offer for the kingdom in three parabolic figures.

First, children of the bridechamber (v. 15): referring to a place where weddings are held and guests are invited. Christ is the messianic bridegroom present to marry his bride-the church. The messianic age had dawned. This occasion was a cause for feasting, rejoicing with exuberate praise, and celebrating, not mourning as fasting often connotes. At this juncture, fasting was not fitting.

Second, new cloth on an old garment (v. 16): Illustrates the dissimilarities between the two materials that cannot be melded together because they are at different stages physically. The old cloth has aged too much to mend a new piece of unshrunk cloth to it; the tension between them would only make the tear worse.

Third, new wine into old bottles (v. 17): new wine has inimitable characteristics all within itself. It is dynamic in nature, continuously in motion, extremely active, constantly changing, and forever expanding due to its producing fermenting gases. Old bottles: the term old (Gr. “palaios”) means: old ancient, no longer new, worn by use, the worse for wear.iv Bottles (Gr.“askos”) means: a leather bag, vessel, or bottle made of animal skin used for carrying liquids.v The bottles referred to here, are not made of glass, they are leather. If these bottles are not tanned or kept in the proper climate, the condition of the leather deteriorates. The leather will dry out, harden, brittle up, become void of elasticity and will no longer have the capacity to expand.

The precise reason why Jesus says: “you cannot put new wine into old bottles,” is because new wine is so dynamic it expands or grows at a much faster rate than old wineskins. If new wine, still fermenting, is poured into such an old skin, the pressure buildup from the fermenting gases will explode the leather bottles ruining both the wine and bottle. New wine is unequivocally, undeniably, absolutely not compatible with old wineskins. The dynamism of new wine cannot be contained within the limitation, frailty and weakness of the old wineskins. New wine has to be poured into new vessels pliable, flexible and conducive enough to accommodate its dynamic existence. The new religious structure that Jesus brought “Christianity” (new wine) could not be stored in old wineskins of Judaism. The practice of the law as it were, was abolished by the Gospel (Gal. 3:1-29, Rom. 8:2-3). Christianity is introduced with fresh concepts, new truths, and innovative language to communicate spiritual ideals.vi

The application is relatively palpable. Jesus came then with the effervescence of new wine bursting the constraints of tradition by introducing Christianity. Jesus challenged those that were clinging onto the old system to accept the new order. His offer included a cornucopia of spiritual and natural blessings. Today, several changes have to take place in order to experience fully what God is doing in the earth realm:

One, paradigm shift. Our thinking has to be flexible and pliable to the things of God, less we become irreversibly drunken by our own praxis. The old wineskins is representative of individuals, institutions (religious or secular), business and churches that are operating within systems that are no longer valid for advancing the kingdom of God in the world in which we live. Many of these systems are not in touch with changing climates of their culture, era, time or location. They have lost their ability to be relevant, resourceful, and creative. Their philosophies are stagnate stale and spoiled. As a result, they no longer have the capacity to expand. God will not pour his new wine (spirit) into such a system.

Two, transition. Sober up from the fleeting (transitory), and move into that which God is presently offering. Whether the transition is comfortable or painful, it is the decisive moment between paralysis and progression.
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i Marcus J. Borg, and N.T. Wright The Meaning of Jesus Two Visions (New York: Harper Publishers, 1999), 43.ii "Transitory." Merriam-Webster Online Dictionary. 2009 .Merriam-Webster Online. 16 September 2009 <http://www.merriamwebster.com/dictionary/transitory>iii Galatians 3:20-25.iv James Strong, The Exhaustive Concordance of the Bible : Showing Every Word of the Test of the Common English Version of the Canonical Books, and Every Occurence of Each Word in Regular Order., electronic ed. (Ontario: Woodside Bible Fellowship., 1996), G3820.v Spiros Zodhiates, The Complete Word Study Dictionary : New Testament, electronic ed. (Chattanooga, TN: AMG Publishers, 2000, c1992, c1993), G779.vi Ralph Earle, The Wesleyan Bible Commentary, vol. 4, Matthew to Acts (Massachusetts: Hendrickson Publishers, 1979), 47.

Spiritual Abuse - The Unquestioned Authority

Just in case some of you dismissed my article, "Six signs and symptoms of a controlling ministry and spiritual abuse," for whatever reason. The following article was written by one of my blog followers, 'RemnantGirl", who has a blog dedicated to Spiritual Abuse Survivors as well as domestic violence. Sisters of the gospel, I beseech you to read this article and check out her blog.

Unquestioned Authority:

In an unhealthy church, it is considered rebellion when someone questions decisions that are made or statements that are said from the pulpit. Granted, there are those who constantly question the leadership in any church -- but often such constant questioning comes from an individuals critical attitude.

Pastors must learn to deal with such questioning in a compassionate, positive manner. However, in an unhealthy church, any and all questions are considered threats to the pastor's "God-ordained" authority. Members who do dare to question their leaders or who do not follow their directives often are confronted with severe consequences.

A man from one church told me, "We were told that it is more important to obey leaders than to question what they are doing." He went on to say, "It was unthinkable to question the motives of the pastor."

For example, one couple, members of a church on the West Coast, decided to take a family vacation. This couple purchased their airline tickets and finalized the rest of their plans. They were looking forward to their long-needed time off. Once the pastor discovered their plans, he rebuked them for not getting his permission first and warned them not to go on the trip. They went anyway. Shortly after they returned, they were visited by some of the church's leadership. They were informed that by going on vacation against the pastor's wishes, they were in rebellion. To enforce the pastor's authority, there had to be some form of punishment applied. This couple was then informed that no one from the church was permitted to speak to them or have any contact them for a time determined by the pastor. Even their children were not permitted to play with any of the other children from the church.

Pastors operating under a spirit of control are often convinced that they are the only ones who can accurately hear from God. Under the constant exposure to this spirit, members often become convinced that they indeed need their pastor to think for them. In essence, their personal fellowship with the Lord has been abdicated for a relationship with a man. As a result, they lose their confidence in being able to discern the will of God for their lives.

Six signs and symptoms of a controlling ministry and spiritual abuse

"DO NOT BECOME SLAVES OF MEN!"
(1 Cor. 7:23)

In chapter 4 of my book, I deal with an issue that some believers tend to sweep under the rug, turn a blind eye to, or are just too afraid to do anything about it. At the same time, we all at some point in our walk with Christ have seen and (many) have experienced this issue first hand.

Here are six signs and symptoms of a controlling ministry and spiritual abuse:

1. They say things like, “I am standing in God’s stead.”

2. Members are taught that they cannot trust their own judgment or ability to receive direction from the Lord for the important decisions of their lives, but instead must rely upon the so-called wisdom of their "personal pastors."

3. Any semblance of anything other than total and unquestioning obedience to the desires of the church's leadership is considered rebellion and insubordination and is simply not tolerated.

4. Members live under the constant threat of being branded as a “rebel", openly denounced and shamed from the “bully” pulpit and consequently shunned by members of the church.

5. An oppressive performance-based approval and promotion system keeps members in constant internal turmoil and fear as they jump through all the hoops the spiritual taskmasters put before them in an attempt to seek their leaders' approval and favor.

6. Members are indoctrinated and compelled to accept the leaderships set agenda of the group and given no real say.

Get more signs and symptoms of a controlling ministry and spiritual abuse in my new book, Clever Lies and Assumptions from the Pulpit to the Pews.

Has Your Church Become an 8 Hour Job?

What has been the excepted norm of the contemporary or modern Church structure and operation, is changing. Across the country and in various denominations, we are seeing an evolutions taking place among young Churches and their leaders. These Churches are changing the way people see and view the Church. From its over indulgence, greed and the out of control appetite to "out do the other", attitudes, young Churches and their leaders are adopting a more simpler operation as seen in the early church. A structure and operation where the congregants won't feel that being apart of a Church body is like having an extra eight hour job.

In November 2008, I was invited to attend a Pastoral focus group. The group consisted of Pastors from a variety of denominations, positions, and backgrounds. They ranged from no degrees to PhD's. We discussed a lot of things, but one thing in particular was the most pressing comment and complaint and that is, the overwhelming amount of man made protocols and doctrines that are not Biblical. Legalism in the modern church has pushed people from all walks of life from the Church.

A recent, Barna Group survey’s findings show that people no longer look to denominations or churches for a complete set of theological views. Rather, combining beliefs from different denominations, and even religions, is becoming the norm. Another finding in the survey is that Christianity is no longer viewed as the default religion in America. More than 50 percent of the adult respondents say that Christianity is no longer the faith that Americans automatically accept as their personal faith. Residents in the Northeast and West were also more likely than those living in the South and Mideast to say that Christianity has lost its place as the first faith option people consider.

When doing research for my new book, "Clever Lies and Assumptions from the Pulpit to the Pews," I asked men and women from 18 to 45, years of age, what is it that they dislike most about the Church. The overwhelming answer was Church leadership. They felt that the leadership have lost touch with the people.

At the focus group session, I was the youngest, with the least amount of pastoral experience. I was asked to share my thoughts. This is what I told them. "As a Pastor, one of the things I have set out to do is to return to the simplicity and pure doctrines of the New Testament Church as described in scriptures ." In other words, "KEEP IT SIMPLE." Our church functions like a church, not a business. We seek to be the Church, not just have Church. A church where the congregants won't feel that being apart of our church body is like having an extra eight hour job.

How Valuable Are You?

Here is something to think about.

In the book of Luke, chapter 15:1-10 Jesus address the question presented to Him by the Pharesess and teachers of religious law with a parable. To make His powerful point Jesus uses two examples that were staples for survival during this time in history.

Here are the two questions Jesus posed:

Question 1: “If a man has a hundred sheep and one of them gets lost, what will he do? Won’t he leave the ninety-nine others in the wilderness and go to search for the one that is lost until he finds it?”

Questions 2: “Or suppose a woman has ten silver coins and loses one. Won’t she light a lamp and sweep the entire house and search carefully until she finds it?

There are two key examples that Jesus uses that represent you and me. The sheep, and the coin. He uses these two examples because in those days, a sheep, and a coin, where the two most valuable items (outside of water). His point to all standing around Him as He taught was this: People are just as valuable to Jesus as sheep and a coin were to the Pharisess. In other words Jesus considers people valuable. How much more should we?

Five reasons why Melchizedek does not provide a legitimate pre-law foundation for tithing

Based on a previous blog post, two individuals mentioned the relationship between Melchizedek and Abraham as proof that Christians under Grace should continue to tithe. Not so.

Many Church leader like to use Genesis 14 to support why they belief Christians under Grace should still tithe. The unfortunate thing is that they do it without knowing the biblical, historical facts of tithing and the relationship between Melchizedek and Abraham, not to mention the reason why Abraham gave a tenth of his spoils of war to Malchizedek. Oh it's interesting when you consider that many just repeat what they hear, regardless of what the Bible says.

First, Abraham VOLUNTARILY tithed spoils of war, not his personal income or wealth.

Secondly, Abraham gave what was not his personal property. All Theologians will tell you that according to Leviticus Law, you only tithe what belongs to you. What Abraham gave to Malchizedek did not belong to him.

Third, the tithing of Abraham was a single event. There is no where else in the bible that mentions Abraham giving a tenth ever again.

Fourth, Abraham chose, or purpose in his heart to give a tenth to Malchizedek. The same type of giving that Paul talked about in 2 Corinth. 8 and 9.

Five, During that time in history, it was customary to give a tenth of your war spoils to those who assisted you in winning the war. This was Malchizedeks role and relationship to Abraham.

Melchizedek does not ­ provide a legitimate pre-law foundation which can be used as an example of tithing for the New Covenant Christian. This conclusion is also held by many Christian denominations, it is noteworthy that this is also the original position of the Scofield Reference Bible, leading schools such as Dallas Theological Seminary, Moody Bible Institute, Wheaton College, and highly respected authors such as Craig Blomberg, Lewis Sperry Chafer, Walter Elwell, Theodore Epp, John MacArthur, Charles Ryrie, Charles Swindol, Merrill Unger and John Walvoord. These evangelical scholars contend that the historical Melchizedek was never used to validate tithing in the Mosaic Law under the Old Covenant and cannot be used to validate tithing in the New Testament after Calvary. It will be shown that there is no eternal principle found in Genesis 14 which can be brought forward beyond Calvary to the church today. Ample evidence of this position exists in the writings of the previously mentioned authors which are used as textbook authorities in many colleges and seminaries today.

Historical Note:
Abraham did not choose to tithe to Melchizedek because he was priest of the true Most High God. Instead, Abraham was obligated by long-standing Arab war custom to return a tithe of the spoils of war. Since there is no correlation between this tithing and that found in the Mosaic Law, the Mosaic Law never quotes Genesis 14 or even alludes to it in support of tithing. This is strange, indeed, since most modern tithe-advocates ignore the law as a foundation, go first to Melchizedek, and then turn back to Leviticus 27 and Malachi 3 to find money instead of food. They also preach ­tithing and Melchizedek from Genesis 14 instead of the more dangerous Melchizedek text of Hebrews 7.

The king of Sodom followed the old tradition when he asked for return of the persons taken from him. Evidently, Canaanite custom permitted Abraham to keep the goods and only return the persons. Therefore, as soon as Abraham offered a tenth of the spoils to Melchizedek, the king of Sodom insisted that Abraham keep the balance of the goods, the ninety percent, for himself (vv. 20-21). Verse 21 simply must be included in any discussion of verse 20. (Should the Church Teach Tithing? A Theologian's Conclusions about a Taboo Doctrine Russell Earl Kelly, PHD)

“What are some things you do in your church to encourage giving as opposed to tithing on a regular basis?”

In response to our previous blog post, someone asked me the following question, “What are some things you do in your church to encourage giving as opposed to tithing on a regular basis?”

This is a great question and I am all too happy to give an answer.

Fact: Tithing may be preached from the pulpit, but according to the latest Barna research it is practiced only sporadically in the pews. The research revealed that in 2007, only 5 percent of adults in the U.S. tithed. Those most likely to tithe were evangelicals (24 percent of whom tithed); conservatives (12 percent); people who had prayed, read the Bible and attended a church service during the last week (12 percent); charismatic or Pentecostal Christians (11 percent); and registered Republicans (10 percent). The lowest rates of tithing were among people under the age of 25. [www.barna.org, 4/14/08]

Some of the things that we do to encourage giving are:

1.Teach the purpose and importance of giving. Too many times church leaders like to mix the Law and Grace when it comes to this subject, as if it all means the same thing. Not so! To do this is to curse yourself, your ministry, and God’s people. (See Galatians 3)

In chapter ten of my book I talk about this very question. This chapter is intended to teach Christians, leaders, and lay persons how we are to give under grace. It is also intended to take the pressure off of God's people to give what they don't have. Rather a person tithes or not, you can not make them give what they do not want to give nor what they do not have. Unfortunately for to0 long, many church leaders have used fear, condemnation, and oppression to force God’s people to give. Now, because people have been mistreated this way, many or reluctant to give, especially men.

Giving is important and necessary to do the will of God. Never once in my book do I state that the people of God should not give. What I do say, and what I have said, is that Christians are not under the Law (See Book Excerpts) Therefore, the Old Testament system of tithing was brought to an end at the death and resurrection of Christ. That's why the apostles never mentions anything about tithing to the new testimaent Church.

For years Church leaders have spent and spend a lot of time teaching tithing, and their beliefs or conviction concerning tithing. Why, because on average, people do not like to let go of their money. With this in mind, how much more should we also teach what the Bible says about giving, for those of us who choose to live under the new covenant of Grace?

2. Trusting the bank and the future giving of church members is not faith! The key is to keep your church out of debt. Unlike most churches, our church does not live or operate above its means. We know what we are able to handle as well as what we can’t handle.

In chapter three of my book, we deal with the financial debt of the Church. I ask the question, “Why is the Church in Financial Debt?” The answer is simple because we seek after the things of the world. The Church says, “Seek God,” but teaches seek MONEY. Church leaders say by their actions, “Look how the Lord blessed me,” after they have squandered away the people’s generous giving of money. The modern day Church is not the best example of good financial stewardship.

In an article by Pastor Clark Whitten, “The High Cost of Debt in Ministry,” Pastor Clark Whitten based on experience, warns that, “Debt can devour--even kill--an otherwise effective ministry.” In my experience, churches that teach tithing tend to have more debt then churches that do not teach tithing. I have also noticed that the more money churches take in the more they tend to spend and the debt that before seemed manageable has suddenly become a threat to the very existence of the church. Churches pay the price for mistaking wants for needs. What the Church does not seem to understand, nor do they teach is that God promises to provide for our needs--not for our wants.

3. We also encourage debt free living in our personal lives. If your Church is in financial debt so are its members. Many Christians are in an atmosphere where they are taught and pressured into believing that, “It’s yours, go get it.” Or “God does not want you to live below your means.” Those of you, who have known me for some time, know what I say and believe, and that is, if your foundation is flawed, your works will be also.

Experts such as the Barna Group say that there is no distinction in the Christian community from the secular world when it comes to consumerism and debt? The data seems to say that there’s not much difference at all. Whatever our avowed values, our behavior looks very much like that of the world: high levels of spending, large credit card debt, foolish financial choices and a self-centered mindset.

The less debt church members have in their personal lives, the more they are able and want to give to the Church. Through out my book, I deal with how the church aught to teach and deal with the issue of money, tithing and giving.

There are many great schools and churches which have flourished without teaching tithing. Examples are: Moody Bible Institute, Dallas Theological Seminary, Wheaton College, Talbot Bible School and John MacArthur's Master's Seminary. The key to successful churches is not the teaching of tithing. Rather it is the successful teaching of soul-winning and personal evangelism.