Six Ways to Transform Boring to Fruit Bearing: “Why do I have to study this stuff in the first place?”

The above statement is one that crosses the minds of most every student that is required to take a course in history, be it the History of Christianity, Music History, or Hymnology. A related question may have also been vocalized: “After all, all these people are dead, and why do I have to know all those dates? This stuff has nothing to do with today!” At first, the statement seems to only be that of a “whiner” and should be ignored, however the truth that the question raises is actually more revealing: Material has been taught without adequately explaining the need for knowing that particular content.

Countless students have been subjected to “boring lectures about dead people” rather than giving them an understanding of how what has happened in the past is an integral part of their present and future. Unfortunately, Scripture itself, has been taught in the same way with similar results. I would not accuse all who teach of this crime, nor would I say that not all students would sit eagerly awaiting the content if presented adequately, but I do wish to lay down some helps that might aid both in transforming “boring to fruit bearing.” With that in mind, please allow me to give my “two cents” toward a solution to the problem. I would first like to give some technical background and then some biblical understanding that I trust will be helpful.

Warning: technical information ahead. Please keep reading, the road may be bumpy, but will get better soon.

Time, space, nor purpose allow for trying to explain how we learn, but basic to learning itself is understanding the levels at which we grasp material. I am not claiming to be an expert on learning, but only a learner myself. I share these things because they have been a great help to me in my journey of teaching. “Bloom’s Taxonomy” can give us a basic understanding of the various levels of learning:
[http://www.utexas.edu/student/utlc/study_groups/pgm_study_strategies/studying_blooms.pdf]
Knowledge: Observation and recall of information
Comprehension: Understanding information, grasping its meaning.
Application: Using learned material in a new context or applying the rules, methods, or theories learned.
Analysis: Seeing patterns, recognizing hidden meanings and identifying and organizing parts of a whole.
Synthesis: Generalizing from known facts, putting together ideas or knowledge from several areas to create new ideas, drawing conclusions, seeing relationships
Evaluation: Comparing and discriminating between ideas, assessing the value of theories, ideas, presentations, or plans; verifying the value of evidence, determining the objectivity/subjectivity of information and value of evidence, sing reasoned arguments to make choices

Our levels of understanding are much deeper than just “knowing” the content, the most basic level, yet this is the one that is most often the focus of testing and retention. If we are to move past just a superficial understanding of any subject, we must move on to comprehension of the information, application of the information, analysis of that information, and hopefully to a synthesis and evaluation of that information.

Allow me to give an example of how this works using Martin Luther as an example:

Knowledge: Observation and recall of information
– Luther protested non-biblical practices by nailing his 95 thesis to the door at Wittenberg.
Comprehension: Understanding information, grasping its meaning.
– His belief that Scripture dictates practice led him to remove from the mass those things which Scripture did not teach and to change to a language that all the people could understand.
– This led him to emphasize the importance of congregational participation in public worship
Application: Using learned material in a new context or applying the rules, methods, or theories learned.
– Just as a study of Scripture revealed to Luther that congregational participation is important to public worship, so as we plan worship, we need to keep in mind corporate worship must involve the entire congregation.
Analysis: Seeing patterns, recognizing hidden meanings and identifying and organizing parts of a whole.
– To accomplish his task of involving the congregation and teaching Scripture to the congregation,Luther paraphrased passages, such as Psalm 46 [A Mighty Fortress], and wrote melodies in which the congregation could sing. He also encouraged the writing and composing of hymns on biblical topics for teaching.
– This is contrasted with Zwingli, who did not allow music in worship and Calvin, who allowed only unaccompanied psalms sung in unison in worship.
Synthesis: Generalizing from known facts, putting together ideas or knowledge from several areas to create new ideas, drawing conclusions, seeing relationships
– Though each of these reformers were godly men and seeking Scripture as their guide, each approached the issue from differing viewpoints.
– In time, all three would influence a future generation of worshipers and play an important role in the development of congregational worship.
– There are various worship related issues today that are similar to past ones; perhaps seeing how they were dealt with then could help us today.
Evaluation: Comparing and discriminating between ideas, assessing the value of theories, ideas,presentations, or plans; verifying the value of evidence, determining the objectivity/subjectivity of information and value of evidence, using reasoned arguments to make choices.
– As those who followed the practices of these reformers grew, modifications and refinements were made, so that over time, the singing of hymns was included in most of the groups that previously only used the psalter.
– As groups react with one another, there is a tendency to become more fixed in certain beliefs, and at the same time refine others. Though this change may take more than one generation, adjustments will be made.
– An evaluation of worship practices in Southern Baptist churches in the 1950's differed greatly with those of more Pentecostal leanings, however, the current worship practices of many SBC churches is similar to those of some charismatic congregations.

The previous statements are given as an example and represent personal opinion, but do provide an example of the various levels.

The evaluation of the past for guidance and understanding of the present and direction for the future is a consistent theme throughout the Scriptures. Moses commanded the people to teach their children so that they would be able to follow God’s laws and understand the meaning for why they did what they did. [Exodus 12:26], Joshua did the same after crossing the Jordan [Joshua 4:6]. Psalm 78 is a wonderful example of explaining sharing the history, but also the reasons for which they needed to do it:
1 My people, hear my teaching;
listen to the words of my mouth.
2 I will open my mouth with a parable;
I will utter hidden things, things from of old—
3 things we have heard and known,
things our ancestors have told us.
4 We will not hide them from their descendants;
we will tell the next generation
the praiseworthy deeds of the LORD,
his power, and the wonders he has done.
5 He decreed statutes for Jacob
and established the law in Israel,
which he commanded our ancestors
to teach their children,
6 so the next generation would know them,
even the children yet to be born,
and they in turn would tell their children.
7 Then they would put their trust in God
and would not forget his deeds
but would keep his commands.
8 They would not be like their ancestors—
a stubborn and rebellious generation,
whose hearts were not loyal to God,
whose spirits were not faithful to him.

Asaph continues giving detailed histories of God’s mighty acts and how the people continued to sin, were punished, and about God’s abundant mercy and grace. The purpose for doing so had been established in the first eight verses.

Paul in Romans 15:4 gives us similar encouragement: “For everything that was written in the past was written to teach us, so that through the endurance taught in the Scriptures and the encouragement they provide we might have hope.” A key to moving beyond boredom to fruit bearing is to seek out the lessons of the past and apply them to our present situation.

I can remember a high school student complaining about having to go to Sunday School saying, “But I’ve heard all those stories before!” The sad truth was that the only thing being shared was content. Somewhere there was a well meaning teacher repeating the content that had been shared to him or her, and now the process was just repeating itself. What little application there might have been, [“we all need to trust God more,”] was never shared with “how” to trust God more. How do we do that? It takes some work, some thinking, but it is well worth it.

“OK,” you might say, “but how do I start doing all this? No one ever taught me that way, how can I do it?” I would start with learning to ask questions related to the material involved. Learning the content is just the first step, and asking pertinent questions can help mine out the deeper things that can make the difference and even life changing insights. For example:
[Knowledge] What is being said? Who, when, where, and how is it being said?”
[Comprehension] Why is it being said? What difference did it make?
[Application] What difference would it make if we were to do it? How can we apply some principles from this?
[Analysis] How were they able to overcome the obstacles and make it work? Why did it not work? What were the outside influences involved and how did they affect the outcome? Can I break it down into smaller parts
[Synthesis] Have there been other times when similar things have happened with the same or differing results?
[Evaluation] What might happen if this were tried now in our situation?

I’m sure that you can think of many more, for the questions change with the material to be shared, but these are just for starters to help get you going. Sharing the riches of God’s Word and helping students connect the past with the present is an exciting adventure and not one without bumps along the road, but it is definitely one that I keeps me ever digging more and learning more myself. God bless you in your journey!

Isaiah 6: Descriptive or Prescriptive?

“Just because the Bible mentions something, doesn’t mean that it is teaching it.” Scripture mentions that Judas hung himself, but none would say that Scripture is teaching us to do the same. This might explain in part the difference between a passage being descriptive, that is, describing an event or one being prescriptive, that is, prescribing a specific action. Good biblical interpretation must look at the context in which a passage was written to see what it meant to the ones to whom it was written.  Many heresies and poor biblical understanding stem from just such a lack of diligence in Bible study.  At the same time, if our understanding of the God’s Word only reaches to the level of understanding content and never reaches to the level of application, we will most likely end up as the guardians of wonderful biblical stories that have little connection with our everyday life.

We dare not forget Paul’s admonition to the Romans: “For everything that was written in the past was written to teach us, so that through the endurance taught in the Scriptures and the encouragement they provide we might have hope." (Rom. 15:4) When the apostle wrote this, he  was concluding his amazing treatise to the believers in Rome explaining how they were to relate to one another. While it is true that much of what we read in Scripture is historical documentary of what has happened to God’s people in the past, Paul encourages those in Rome to look for the larger lessons or principles that might be applied to daily life. As we look as these passages to learn the lessons they might be teaching, we must remember that since Scripture does not contradict itself, what is taught in a particular passage must be consistent with what is taught in other passages of related material. With this in mind, let’s look again at Isaiah 6:       

    [1] In the year that King Uzziah died, I saw the Lord, high and exalted, seated on a throne; and the train of his robe filled the temple. [2] Above him were seraphim, each with six wings: With two wings they covered their faces, with two they covered their feet, and with two they were flying. [3] And they were calling to one another:
   
       “Holy, holy, holy is the LORD Almighty;
       the whole earth is full of his glory.”
   
     [4] At the sound of their voices the doorposts and thresholds shook and the temple was filled with smoke.
   
     [5] “Woe to me!” I cried. “I am ruined! For I am a man of unclean lips, and I live among a people of unclean lips, and my eyes have seen the King, the LORD Almighty.”
   
     [6] Then one of the seraphim flew to me with a live coal in his hand, which he had taken with tongs from the altar. [7] With it he touched my mouth and said, “See, this has touched your lips; your guilt is taken away and your sin atoned for.”
   
     [8] Then I heard the voice of the Lord saying, “Whom shall I send? And who will go for us?”
   
       And I said, “Here am I. Send me!”
   
     [9] He said, “Go and tell this people:
   
       “‘Be ever hearing, but never understanding;
       be ever seeing, but never perceiving.’
    [10] Make the heart of this people calloused;
       make their ears dull
       and close their eyes.
    Otherwise they might see with their eyes,
       hear with their ears,
       understand with their hearts,
    and turn and be healed.”
   
     [11] Then I said, “For how long, Lord?”
   
       And he answered:
   
       “Until the cities lie ruined
       and without inhabitant,
    until the houses are left deserted
       and the fields ruined and ravaged,
    [12] until the LORD has sent everyone far away
       and the land is utterly forsaken.
    [13] And though a tenth remains in the land,
       it will again be laid waste.
    But as the terebinth and oak
       leave stumps when they are cut down,
       so the holy seed will be the stump in the land.” [NIV]
                           
Surely it is clear that this is God’s call on the prophet’s life, one in which he would never be the same.  In this light, Isaiah’s experience is understood as a descriptive in nature. However, many have used this as a model for worship as well, and in this sense it has been interpreted as being prescriptive, that is, more of a command than a simple description.  Recently, I have been challenged to think through this and though I can’t say that this is the final answer, I will say that this is how I understand the passage at this stage of understanding.

First and foremost, we must see how God used this experience in the life of the prophet to face the enormous task that lay before him, one that literally would shape his life from then on. We can describe it in terms that others have used: First, God takes the initiative to reveal Himself and then He reveals His nature and character, His majesty and holiness. After having seen a vision of the holiness of the Almighty, the prophet sees himself as sinful and living among a sinful people. This confession brings about God’s forgiveness, as symbolized by the burning coal from the altar. God then issues an open ended call: “Whom shall I send? Who will go for us?”, to which Isaiah responds, “Here am I, send me.” God then gives the directives to his mission.

There is nothing in the passage that declares that every follower of God must have such a vision; it is descriptive. However, the question must also be asked, “What lessons might be learned from Isaiah’s experience?  What lessons might be learned that are consistent with the teachings of the rest of Scripture?” First, God does take the initiative. God took the initiative in the garden of Eden to seek out Adam and Eve. He took the initiative to call out Abraham. The bush was burning before Moses ever turned around to see it. God’s plan for salvation was formed before the creation of the world, – surely it is understood that God does take the initiative.

Another lesson is that God does reveal Himself: “The heavens declare the glory of God.” (Ps. 19:1) The myriad of miracles throughout Scripture reveal that God continually showed His nature and character. At the same time, we know that “our ways are not His ways,”(Is. 55:8) and that “all have sinned and come short of the glory of God.” (Rom. 3:23) The acknowledgment of sin is part of confession, which is coming in agreement with God in how He views our sin.  We also know from God’s Word that “if we confess our sin, He is faithful and just to forgive us our sins and cleanse us from all unrighteousness.” (1 John 1:9) Refusal to confess sin breaks our fellowship with God. (Is. 59:1-2) God reveals Himself as we respond in obedience to Him: “Whoever has my commands and keeps them is the one who loves me. The one who loves me will be loved by my Father, and I too will love them and show myself to them.” (John 14:21)

Although the Isaiah passage is not prescriptive in that we all must have heavenly visions before for we can worship God and that every occasion of our worship must mirror step by step what happened in Isaiah’s life, there are some similarities that do occur in worship. Scripture is clear that we must approach the Father with “clean hands and a pure heart.” (Ps. 24:3-4) In Jesus’ parable, it is the repentant tax collector, not the Pharisee whom God hears. (Luke 18:13) In this sense, one can see the similarities to Isaiah’s experience and identify personal experiences with his.

At the same time there are many other experiences of worship described in Scripture that do not follow the prophet Isaiah’. Many of David’s songs of praise and worship are expressions of gratitude and exaltation. For example, in Psalm 100 we are commanded to “enter His courts with thanksgiving and his courts with praise,” that is, praising Him for who he is and thanking Him for what He has done. Mary’s declaration in Luke 2 became a song of praise for the Early Church. Paul and Silas were worshiping by singing praises to God before the earthquake. (Acts 16:25) All of these are wonderful expressions of worship that must also be taken into account.

So what, then? What difference does all this make in my life and worship and that of the church where I worship? I’m glad you asked. Here are a few things then, to keep in mind that I believe will aid in our worship and are lessons learned from Isaiah. First, we must remember that God has taken the initiative in Jesus Christ and we must realize that it is “in Him” and “through Him” that we come “to Him.” Secondly, we must come with “clean hands and pure hearts.” When David was moving the ark of God to Jerusalem, he failed to follow the instructions of using only Levites carrying it on poles. God struck Uzzah dead as he tried to steady the ark on the cart when the oxen stumbled. All the praise and celebration that David had organized could not make up for his lack of obedience. (1 Sam. 6) In the same way, we must come in obedience to God if we are to worship biblically. In addition, from outside of the Isaiah passage, we must come to worship in gratitude and praise as Psalm 100 commands. We must remember that just because a passage of Scripture is descriptive doesn’t necessarily mean that it has nothing to say to my life and practice.