Bill Johnson - You Are God's Dwelling Place (How to Walk in Power and Presence)
One of the most startling and sobering things for me to realize is that Jesus lived with limitations. Even though he is God, he has eternally the capacity to do anything, but he actually chose to live with restrictions or limitations. We know this because he introduced it; he said of himself, «The Son of Man can do nothing of himself.» How many understand that the Son of God can do everything on his own, but as the Son of Man, he can do nothing by himself? It’s important for us to realize that because Jesus was setting a pace; he was setting a standard. He was modeling something that could actually be followed. I know this is something we repeat on somewhat of a regular basis, but I will mention it again today, knowing that it is important for us to pick up the slack in any area that the Lord enables us to address. This is one area in particular—God has called us to walk in equal measure of power and character; both are important, and both are equally significant.
Now, as much as anyone in the room, I am frustrated with people who live very compromised lifestyles and then pray for the sick, expecting miracles to happen. It annoys me to no end, and I understand why a large part of the church has concluded that character is more important than power. I understand why, but it is a reaction to an error that itself creates another error. I ask people the question: «What’s more important, not quenching the Holy Spirit or not grieving the Holy Spirit?» These both have equal value and importance. We grieve the Holy Spirit with sin, wrong ambition, and selfish attitudes. We grieve Him through wrong activity. We quench Him by failing to cooperate with divine activity. To quench is to focus on power; to grieve the Holy Spirit is to focus on character. These are the two legs we stand on, and I want legs of equal length. It does not make me a noble person to emphasize character and not emphasize power. You may get applause from the religious crowd, but it doesn’t produce anything that brings about transformation in culture itself.
I was teaching a class once, and a guy raised his hand while I was discussing operating in the gifts and so forth. He said, «When I have more character in my life, then I will pursue praying for the sick, healing, deliverance, those sorts of things.» So, I asked him a question: «Who gives you the right to decide when you’re going to obey God?» He said, «Heal the sick.» He didn’t say, «When you get your act together, heal the sick.» That was a good point; it felt like a good point to me, and I was encouraged when it came out of my mouth. The point is, it’s not one or the other. The very fact that we think there’s an option reveals the age in which we live. We live in an age when it seems an option, but it wasn’t for Jesus and it wasn’t for his disciples.
Jesus, in the Great Commission—which we’ll look at shortly—told his disciples, «Preach the gospel of the kingdom; declare the kingdom is at hand.» Then he said, «Teach your disciples everything I taught you.» Now, in Matthew 10, he taught them to heal the sick and cast out demons, so in the Great Commission is the responsibility to do everything Jesus taught them, and then they are responsible to teach their disciples and their disciples' disciples the same thing. It was supposed to be maintained as one simple standard throughout the church age until Jesus returns.
The illustration I’d like to use for this comes from a pastor acquaintance of mine who talked about when his church was growing, and they were going to build a new sanctuary. He wanted to be involved in the building process, so he talked to the contractor and said, «Is there anything I can do?» He didn’t know anything about building, but he wanted to help. One day, finally, the contractor told him, «Listen, you can do this.» I don’t remember the exact numbers, so I’ll just give you an example; he said, «You can do this tomorrow because we’re putting up this wall, and we need 100 2×4s cut to exactly 8 feet in length.» He was happy because he had an assignment.
After all the workers left, he sat down, took the tape measure, and measured out eight feet. He drew his line and cut that first board, then put the tape measure away because he wouldn’t need it anymore. He had a nice hard line to reference. He put this newly cut board on top of an uncut board, measured right at the 8-foot mark, marked it, and cut it. He continued this process 100 times. It’s not a problem if you have three or four boards to cut, but when you’re cutting a hundred, your hundredth board is actually over 9 feet long because every time you mark that line, it’s about an eighth of an inch longer than the previous one.
For 2,000 years, we make slight adjustments to everything that has been done, and we end up with a board that looks nothing like the original. We justify this by saying, «This is how things have changed through the ages.» No, there was one measure. Jesus said, «Teach what I taught you to your disciples; let them teach the exact same thing to their followers.» There is to be one standard from day one to the final day. One standard, but it has been changed.
What we are attempting to do—sometimes we succeed, sometimes not so well—is discover the 8-foot measure again and do exactly what Jesus commanded us to do. In Matthew 28, which we’ll use shortly, there is a very unusual story. We are going to read three portions of scripture, so if you look at Genesis 28—did I say Matthew? Sorry, Genesis 28. This is a story about Jacob and a dream he has that initiates something on earth that is important for us.
Genesis 28:12: «Then he dreamed, and behold, a ladder was set up on the earth, and its top reached to heaven; and there the angels of God were ascending and descending. And behold, the Lord stood above it and said, 'I am the Lord God of Abraham your father, the God of Isaac; the land on which you lie, I will give to you and your descendants.'»
Jump down to verse 16. «Then Jacob awoke from his sleep and said, 'Surely the Lord is in this place, and I did not know it.'» A lot of church services are like that—"Surely the Lord is in this place, and I did not know it.» And he was afraid and said, «How awesome is this place!» Listen carefully: «This is none other than the house of God, and this is the gate of heaven.»
There is a very strange metaphor being used here to illustrate the nature of God’s design. He said, «This is none other than the house of God, the gate of heaven.» What is a gate? A gate is a reality; it takes you from one reality to another. You may go through a gate from your backyard to your driveway or from a gate in your front yard to a public sidewalk. It transitions you from one reality to another. Yet, this first mention, the first revelation in the entire Bible on the nature of the house of God, has several important elements that define everything we are.
Number one, what is it? It’s a place where there’s an open heaven. Number two, God speaks through that open heaven. Number three, angels come and go; there’s angelic activity—that’s all open heaven. That’s all house of God—a gate on the edge of two worlds: the gate of heaven and the gate into the hearts and lives of people. It’s the house of God.
Look with me at John 1. In verse 14, it says, «Jesus is the Word of God made flesh, tabernacled or dwelt among us.» The point I want to make is that Old Testament prophecy in Genesis 28 prophesies the nature of the house of God. The initial fulfillment or illustration of that prophetic metaphor is in the person of Jesus; he is the tabernacle or house of God on planet earth.
In verse 47, we see Nathaniel has this interesting experience. His brother begs him to come and meet Jesus. When Jesus saw Nathaniel coming toward him, he said, «Behold, an Israelite in whom is no deceit.» Nathaniel said to him, «How do you know me?» Jesus said, «Before Philip called you, when you were under the fig tree, I saw you.» Jesus is saying, «Hey, I saw you,» not in the natural; he could see in the spirit. Nathaniel answered and said, «Rabbi, you are the Son of God; you are the King of Israel.» Jesus answered and said to him, «Because I said to you, 'I saw you under the fig tree, ' do you believe? You will see greater things than these.»
He said to him, «Most assuredly, I say to you, hereafter you shall see heaven open and the angels of God ascending and descending on the Son of Man.» Notice any similarities? This is the initial fulfillment of that Old Testament unusual metaphor of an open heaven—angels coming and going—the fulfillment of divine purpose on the earth through a house positioned on the edge of two worlds.
Let’s go to Acts chapter 2. Verse 1 says, «When the Day of Pentecost had fully come, they were all with one accord in one place. And suddenly there came a sound from heaven, as of a rushing mighty wind, and it filled the whole house where they were sitting. Then there appeared to them divided tongues as of fire, and one sat upon each of them. And they were all filled with the Holy Spirit and began to speak with other tongues as the Spirit gave them utterance.»
What were the two natural manifestations seen in these verses? Wind? Yes. What’s the other? Fire. Hebrews 1 calls angels ministers of wind and fire. Jesus said, «You’re going to see more than that, Nathaniel. You will see greater things.» This includes angels ascending and descending upon the Son of Man.
I have zero interest in stirring up affection or affinity for the angelic realm; they exist, and they cooperate with us. It’s foolish to ignore them, and it’s equally foolish to worship them. They are not to be worshiped; I don’t serve them, but they help to facilitate God’s assignments in our lives. To ignore them is not smart.
In Acts chapter 2, there’s this sound of wind and fire that comes into the room. Verse 6 states, «When the sound occurred, the multitude came together, and they were confused because everyone heard them speak in his own language.» Verse 7, «Then they were all amazed and marveled.» Verse 12: «So they were all amazed and perplexed.» Verse 13: «Others were mocking.» This is a perfectly described revival. If you think you can have an authentic move of God without those things, you are horribly mistaken.
Years ago, I bought these little geodes—these little rocks that look ugly on the outside. Inside, there are beautiful purple crystals. I bought some for my kids and said, «This is revival; it looks ugly on the outside, but it’s gorgeous on the inside.» And that’s similar to how a move of God is. It has to be experienced.
You know, Michael, the daughter of Saul and wife of David, was up in her palace, mocking David as he danced before the Lord because worship at a distance always looks weird. Because of her disdain, she bore no children to her death. Barrenness took over where there was a rejection of sacrificial giving to the Lord in thanksgiving and praise.
Now, look at verse 11: «We hear them speaking in our own tongues the wonderful works of God.» They are all speaking languages they didn’t know, but people in the crowd heard them and said, «They are speaking the mighty deeds of God.»
Think of this: that which has been building for hundreds of years has its first intelligent expression in revealing the wondrous works of God. Come on! Of all the things that could have happened in that moment, this preceded the conversion of 3,000 people. I would suggest that as powerful as Peter’s preaching was in bringing the moment of decision for that crowd, it was put against the backdrop of a revelation—a corporate revelation—over thousands of people of the wondrous works of God.
They made a decision to follow Jesus in the context of a revelation of the wondrous works of God. This unusual story, this unusual picture, is in a way a fulfillment of an unfolding of Genesis 28. It is an open heaven; there’s a voice, there’s presence, there are people, and there’s angelic activity because God revealed that the nature of his work on earth is to place a house on the edge of two worlds.
You see, your act of obedience—the Holy Spirit recognizes the origin of that word you spoke, and it is their assignment to enforce it. There’s a cooperation; it is the reality of this world somehow released into that one. Jesus announced it over himself; he himself was the prototype of the house of God, the people of God. You and I shall see greater things than these; you will see angels ascending and descending on the Son of Man.
Let’s put it this way: you will see angels ascending and descending on the people of God. It’s not just on the gathering; it’s on the people—angels ascending and descending. I feel like part of the great test or lesson for us is how easily we are distracted from our call by the signs and wonders.
For example, it was time for Elijah to go home to heaven. All the sons of the prophets knew it and told Elisha, «He’s going to be taken from you today.» Elisha said, «I know; leave me alone.» Then Elijah asked him, «What would you like for me to do for you?» Elisha answered, «I want a double portion of what you have.»
The double anointing is double responsibility, so be careful for what you ask. He says, «What would you like?» Elisha replies, «I want a double portion of what you have.» Elijah says, «That’s a rough one.» But, he adds, «If you see me when I’m taken…» It’s interesting that he says, «If you see me when I’m taken.»
In the next moment, a chariot of fire comes down out of heaven. What was the chariot for? To see if Elisha could stay focused on his assignment—which was to keep his eyes on Elijah. Sometimes we get involved in spectacular things and are easily distracted from our assignment.
Here’s Elijah with his assignment: «Elisha, keep your eyes on me.» The chariot of fire comes, and he actually watches as Elijah goes up in that whirlwind. As Elijah ascends, the mantle falls down; Elisha picks it up, goes to the river, strikes the water, and says, «Where’s the God of Elijah?» The water parts—it’s an awesome story!
We have been summoned and called to do greater things in Jesus. It would have felt like the worst statement if it weren’t in the Bible: «You will do greater things in Jesus.» But Jesus himself announced it—greater things than these shall you do.
Many believers today have a greater faith for the return of Christ than they do in the power of the gospel. What I mean by that is the return of Christ is beyond glorious; I never want to dumb that down. It frustrates me, though, that many people believe the only thing that can fix this world is not the power of the gospel we preach but the return of a military invasion of God to set things in order. In other words, the confidence isn’t in the message we’ve been given.
Can an individual life that is in utter ruin be saved? Not just forgiven—can it be restored, its place of sanity restored, addictions broken, a healthy family, and a healthy lifestyle? Can it happen to one, then to his family, to his family line? Yes! What about his neighborhood and city?
The power of the gospel is what we need. We are called to embrace tuning our tuning fork to the one sound—the original sound that said, «Do what I taught you to do, teach everyone under you to do the same. Don’t change the standard; get the tape measure out again and do it the way you were instructed. Lay hands on the sick! Don’t worry about how well you do or how badly you do; just obey what He said to do.»
I don’t have the luxury to change the assignment to what I know how to do well. Most people define their ministries by what they do well. When they try to figure out what their ministry is, they often focus on what they are good at, not what they are called to do.
Now, I welcome you to do what you’re good at, but don’t do it at the expense of what you’re called to do. If you pray for the sick and nothing happens, figure out why—just don’t change the assignment. If you pray and don’t see breakthrough, pray longer. Get up earlier, go to bed later, skip a meal—you won’t die!
I shared this concept a few years ago. I envisioned you and me coming together in this room, our teams leading us. I love the instruments, the vocals, and all that part, but I won’t worship here beyond what I worship outside of here. There’s a sound we carry into our city; it’s a sound of «yes.» It’s the sound, can I say, of a melody—a «yes» to Jesus seen in your countenance.
It’s heard not because you sing over the fence to your neighbor, but through your kindness. There’s a sound released because of how you attend to someone in need. Something happens in a city when this many people, multiplied by all the other houses of faith in our city, hear that wind of God begin to blow. It blows across the reed of that saxophone, releasing a distinct sound that causes people to stand who never would have asked the question. They stand and say, «What must I do to be saved?»
How did they get there? I don’t know; there was a sound. A sound—a «yes» in private—and it became public, changing the atmosphere of an entire city. I believe God is creating a sound over Reading; it’s a unique sound. Over the cities you are from, every «yes» in private becomes a «yes» in public.
I want you to stand because we’re going to pray together. At some point, I would love to do a full series on the promised land in the Old Testament. I love that story! What gets me out of that story is that the promised land is a picture of what you and I get to live in every day. In other words, our delight is in the fulfilled promises of God in our lives.
There’s something about the promises of God that, more and more, I’m feeding myself on. My wife has been listening to—and we both have—scriptures being read, just listening to the promises of God. It’s important that we meditate on those, prayerfully ponder them, repeat them, quote them, and work until they become part of us.
Biblical meditation is the digestive system of the spirit man; it takes the food and translates the nutrients into our lifestyle, making us different. We become other because something He has said has become part of who we are—how we think.
I pray over you that God’s promise would contribute to a unique harmony—a beautiful harmony—being released over our city that changes what is possible simply because you said «yes.» Whether in private or public, your «yes» becomes a corporate «yes» that makes an impact. The promises of God are taken seriously. They are taken to heart, and when we ponder and think about them, the nutrients of God assimilate into our system.
We think differently, we pray differently, we expect differently; it’s as organic as breathing. We were born for promises. I pray that for you. The promise of eternal life is available to anyone in this room who would say, «Bill, I don’t know what it is to be a disciple of Jesus. I don’t know what it is to be a follower of Jesus. I want to be what the Bible calls born again. I want to know what it is to be forgiven by God. I want to know what it is to be brought into a family.»
If that’s you in this room, raise your hand high—just say, «That’s me. I want to know Jesus. I want to know what forgiveness is.» I see that hand; thank you, sir. Anyone else? Put your hand up high. I see that hand. Anyone else? That’s wonderful!