Psalm 91 and the Word of Faith

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Pastor Elly Achok Olare has become a very precious friend of mine in recent months. He and I share a very similar background in that we both were at one time pastors in the word of faith movement. I was recently asked a question about Psalm 91 and its proper interpretation and poised the same question to Pastor Elly who serves in Mumias, Kenya, Africa, asking for his thoughts on the matter. Here is his reply:

Hello there, I was just asked this: One of the most important verses that the word of faith movement refers to is Psalm 91 which they feel gives them authority over the devil. For example, the verses on trampling over the scorpion, the adder and the lion. They will refer to this verse as God giving them authority over Satan, and if they see that Satan is causing ill health, death, etc., then they see it as they have power over Satan rightfully given by God in this verse. How would you answer that? just wondering what sort of answer you would give for this question?

Dear friend and fellow combatant in the faith once and for all time delivered to the saints’

Pastor John, you have put before me a question whose difficulty is only matched by it’s huge importance to our faith and churchmanship. I shall not pretend to have answers to that question which would even start to satisfy a curious mind. However, as you have placed a demand on me so I shall happily contribute my two cents on the matter. As I read the question, I recalled Luther’s appreciation for the aptitude and succinctness of his opponent Erasmus in “identifying the real issue, the matter upon which the debate turns”. In a real sense the question that was posed to you and which you now share with us is such a one in the whole matter of the Word of Faith/prosperity Gospel heresy.

Allow me dear friend to observe two quick points before I attempt my response.

First; I believe that for those already schooled in the foundational doctrines of Grace, having known Christ aright, and been taught of God, the explanation which shall proceed is the “bread of children”. It will be nothing more than a tying of loose ends, and a confirmation of those things which the Holy Spirit has already testified to in the heart. To borrow the words of scripture “a savor of life unto life”. However seeing how diametrically opposed this soul destroying system of the Word of faith or prosperity Gospel; so called, is to the Gospel of God’s Grace in the face of Jesus Christ, it will take a little more than explanation to wrestle such an enslaved mind to submission to the true doctrine of Christ.

The second point I would beg your indulgence upon is to wonder at the strange,albeit wonderful providence of God, in that when I happened upon this question of yours, it was during a short break during our Wisdom Training Center diploma class lectures. Would you believe what the subject was? PENTECOSTALISM, CHARISMATICS AND WORD OF FAITH THEOLOGIES, being part of our course module on cults and religions of the world. I thought that was a strange providence. I had my students engage with this question and therefore in a subtle way, their own contributions will also show in this response.

FIRST THINGS FIRST: OUR EXEGETICAL TAKE ON PSALMS 91

As with all heresies the first mistake is always incurred at the point of hermaneutics. The tendency is to ‘copy & paste’ texts of scripture from the written pages straight to application in our own lives, experience and expectations. However as we read and re-read this passage,we could not escape the subtle yet compelling feeling, that we were looking at one of those special texts. The language employed is too grand, too pure and altogether too exalted to attach primarily and directly to any ordinary human being-even if that human being is a believer in Christ.

This Psalm as with many others, is very Christological. Its application has to pass through the ‘sieve of Christ’, and the redemptive motif which burdens the Old Testament.

In my view, a failure to grasp this will derail any attempt at making sense of the Psalm. The word of Faith movement is a utilitarian system and we expect that they shall latch onto such texts to vindicate their un-biblical presuppositions.

It is noteworthy that at the temptation of our Lord in Luke 4:1-4, Satan appeals to some texts in this passage-verses 11 and 12 in particular,and applies directly to our Lord. Note the words of the tempter “if you are the Son of God”, as If to say “give proof of it in fulfilling this psalm. The tempter knew that the Son of God was the subject of that particular Psalm, it anticipated him and so as if to verify that He is The Son of God he tempts Him in this way. In the second place, observe that Our Lord does not rebuke Satan for applying this psalm to Him,He only rebutted thus “It also written…” We must observe in passing that the tempter here in the Lucan account dangles before our Lord exactly what the word of faith dangles to millions today, material gain and self aggrandisement. It was the same trap set for our first parents-lust of the flesh and a pursuit of materialism. The Lord would not be drawn in and in this, He unlike the first Adam, overcame the tempter.

This Son of God is the figure who dwells in the secret place of the most high. He is the one who is presently and for all eternity sitting at the right hand of majesty on high – Acts 7:56. Jesus Christ is one who staked His legitimate claim to that inner sanctum of glory, when he prayed thus “give me the glory which I had with you from the beginning” – John 17:5

It is this Lord whom the Father will “when He calls upon me,and I will answer Him”, the Psalm paints a further picture, “I will be with Him in trouble; I will deliver Him and honor him” – 91:15. Perhaps these are glorious foretastes of the humiliation and subsequent exaltation of our Lord – Philippians 2:6-11. Surely it is He who in the days of His flesh offered prayers and supplications with “strong crying and tears”, to He who was able to save Him” and was heard ” – Hebrews 5:7.

It is only about him might the words appropriately and legitimately apply when the psalm says “He holds fast to my love” – 91:14 and “I will set him on high, because he hath known my name”. Continue reading →

The Bible and “Youth Ministry”

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Voddie Baucham on Youth and Age Segregated Ministry:

Time Stamp – For Questions:
0:01:13 Institutional Sacred Cows
0:02:14 Follow the Money
0:05:15 History of the Sunday School Movement
0:06:43 Expansion of the Youth Ministry
0:07:37 What about kids whose parents don’t teach them?
0:11:19 If you get rid of youth ministry, how do you justify similar ministries?
0:12:59 You claim to be an abolitionist, what do you mean?
0:15:00 We’ve created a Church within a Church
0:17:14 Are high numbers of kids really leaving the church?
0:18:53 On foxes guarding the hen house
0:20:33 How do we reach the lost if we get rid of youth ministry?
0:22:02 Why can’t we have youth ministry and parental involvement
0:24:12 Don’t kids who leave the church eventually come back?
0:25:12 Give and example from the Bible for how you train your youth.
0:28:08 Didn’t Jesus get trained in the Temple when he was twelve?
0:30:10 Why is it wrong to gather youth together to worship and pray and be taught?
0:31:37 What is the real issue?
0:32:54 Does the church have freedom to innovate?
0:35:59 What is your message to fathers?
0:36:59 What is your message to pastors??

The Church and the Reformation

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Article: Ecclesiastical Eclipse: Evangelicalism and the Reformation by Bruce Baugus (original source RI. This is a good thing; however, my expectations are limited because the broadly evangelical discussion of the Reformation often reduces its legacy to a set of disembodied ideas about salvation (e.g. sola gratia and sola fide) and theological method (e.g. sola Scriptura). While the cultural and political implications of these ideas are much discussed (and sometimes exaggerated), the centrality of the church and the character of the Reformation as a fundamentally ecclesial affair are often neglected or under appreciated.

In fact, Evangelicalism, as a loosely confederated movement of extra-ecclesial institutions such as parachurch ministries, schools, publishing houses, websites, speakers, bands, and conferences, has a rather awkward relationship with this aspect of the Reformation’s legacy.

Churchly Character of the Reformation’s Legacy

From the beginning and throughout the sixteenth and seventeenth centuries the object of reform was not so much the doctrine debated in universities but the institutional church–its worship, ministry, discipline, and government. While the Reformation was certainly marked by profound doctrinal development within prolegomena and the loci of soteriology and ecclesiology, the central ideas of the Reformation were neither as unprecedented nor distinct as they are sometimes portrayed.

This, at least, was the argument advanced by the next several generations of Protestants who argued their interpretations and teachings of the gospel were not only true to Scripture but also in line with the best strands of the catholic tradition. Unprecedented, new, distinct, or other adjectives that suggested genuine novelty of thought were close to condemnations at that time; being a reformer was a delicate and often dangerous vocation.

Conversely, even the most defining and unifying Protestant claim, that sinners are justified by grace alone through faith alone, found several defenders among Roman Catholic loyalists at the Council of Trent. Giulio Contarini and company (Ranke, History of the Popes, counts seven in all; I.138), at least resisted the push to anathematize this view. They obviously lost the argument, but the fact they made the case at Trent in 1546-47, while pope and emperor were waging war against Protestants, is telling.

I am not suggesting, of course, that doctrine was inconsequential to the Reformation (or that the gospel is just some set of ideas); on the contrary, the Reformation was driven by evangelical convictions preached in pulpits and taught and debated in classrooms and writings. What I am suggesting is that the distinguishing characteristic of the Reformation as a historical development is not found in the ideas alone but in the transformation of the church across swaths of Europe as the institutional embodiment of those evangelical convictions. Without that there would have been no Reformation and no heritage for us to commemorate and debate five hundred years later. Continue reading →