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The Change wrought by Mercy
“Formerly, I was a blasphemer, a persecutor, and a violent man. Yet, I was shown mercy, for I labored in ignorance and in unbelief.”
(1 Timothy 1:12)
Paul’s testimony is powerful because his life illustrates what God can do. Further, verses like this also illustrate the humility of this convert. Think about it, Paul had been a Pharisee of Pharisees, studying under the great rabbinic teacher, Gamaliel. He had even been given authority to arrest the followers of Jesus under the charge of blasphemy. Yet here he is claiming that he had been the one blaspheming and without faith. For most of us who have grown up in Christian circles, it is hard to relate to how profound a statement this happens to be, but it would be the equivalent to a Muslim Imam converting to the Christian faith or perhaps even that of a Roman Catholic Bishop or Archbishop converting to the Protestant faith.
Yet, notwithstanding Paul’s personal testimony, I think that we need to look more closely at that which Paul accuses himself. Ultimately, it is three things: blasphemy, persecution, and violence. While it manifests itself differently in different contexts, I think it is fair to say that all these things still take place even within Christian circles. Blasphemy is any form of dishonoring God’s name. This certainly covers the Third Commandment, but we ought to remember that dishonoring God’s name can be just as much a a physical as it is a verbal action. For instance, one need not use God’s holy name as a curse word or vulgar oath, one can go about willfully breaking the commandments and still be guilty of blasphemy against God. When worship services follow the directives of men rather than the directives of God, that is blasphemous. When false teachers present a gospel that is not the Gospel as delivered in the Scripture, again, blasphemy is taking place. Any time the things of men are substituted for the things of God (especially in worship and in the life of the church), blasphemy is taking place.
Yet, we are not through. Is not gossip a violence against the name or character of another person? Do you realize that by not following the principles that Jesus lays down in Matthew 18, when you are aware of a brother or sister in sin, that you are committing violence against them. People so often run directly to the pastor or Elders when there is an offense, bypassing their Biblical obligation to speak to the offending brother one to one in the hopes of restoring relationship. How often I have told parishioners that the Elders and I will do nothing until Matthew 18 has been followed. How often people are frustrated by that stance. Yet, to do otherwise is a violence against an unsuspecting brother or sister. In some cases, where there is a breakdown of discipline in the church, it may even a form of persecution.
While Paul addresses sins in various places in this text, to see the change in Paul is a testimony to the mercy God showed him. When a person genuinely experiences the mercy of God, their life is changed. The sad thing is, what does that statement say about so many of the churches in our midst?
The Celebration of Judgment
“He led out His people with jubilation;
With a shout of triumph His chosen ones.”
(Psalm 105:43)
Arguably, what comes to mind with these words is the worship of God’s people at the bank of the Red Sea and as they continue through the wilderness toward the promised land. One of the things that is striking is that not only do the people worship as the Egyptians are destroyed by the waters of the Red Sea, the people of Israel worship again with the fall of Jericho. It may seem logical to see the worship of God’s people on the way out of Egypt and again on the way into Canaan, but what is striking is that in both cases, the people celebrate in worship at the destruction of God’s enemies.
Sadly, this is something that tends to be lacking within our churches today. We often fear praying for God’s wrath against the wicked who oppress us. And, then, when he brings His wrath against them, we shudder and we do not celebrate. While it is right to shudder at the hand of God against His enemies, it is also right to sing praise to Him for their downfall. This is a part of the purpose of the imprecatory psalms. Yes, these psalms were prayed by God’s people in private and dark places, but they were also sung by God’s people in public and communal contexts. We should too.
It is bad enough that many churches would never dream of singing God’s words back to him, but the majority of those who do shy away from what one commentator calls “the war psalms of God.” Yet, the scriptural testimony (which must always be the standard toward which we strive) is that these were sung and sung boldly.
There is one additional element that comes out from the text. Historically, we recognize the worship of God’s people did take place as this verse describes, but grammatically, these words also seem to point us back to God, that God brought His people out and shouted in triumph over His enemies. The simple point is that God is not apologetic about destroying the wicked. He is not apologetic in the here and now and He will not be apologetic in final judgment. His wrath will be poured out on His enemies as He casts them into the fiery pit and the elect that He has redeemed will sing praises in joy at this time as well. As a dear friend once said to a family member, “If you don’t repent, there will come a day when you will find yourself being cast into the pits of Hell and in that day I will praise Jesus for doing it.” It is strong language, but it is the Biblical witness. Jesus’ death was meant to save God’s chosen ones without exception, not all people without exception. And God’s will will be done.
Destroying Seth and the False Church
“He spoke, and the locusts came,
Creeping locusts that could not be numbered.
And they ate all the plants in the land
And they ate all the fruit of the ground.”
(Psalm. 105:34-35)
Word choice is always an interesting thing to pay attention to when reading through the psalms. In the first mention of locusts, the term אַרְבֶּה (arbah — migratory locusts) is used. This is what we find in the account of the eighth plague in Exodus 10:4-19 (and a judgment against Seth, the god of the deserts, from which the locust came). In the parallel use in the second clause of verse 34, the term יֶלֶק (yeleq) is used instead. While synonyms are regularly used to reduce redundancy in poetic works, what is interesting about this word choice is that the only other place that יֶלֶק (yeleq) is used is in the prophetic works and it is used to speak about God’s judgment on the people. Certainly, the choice fits the context as David reflects back on the events of the Ten Plagues. These creatures were not only a means to torment the people of Egypt, simply giving Moses leverage to change the Pharaoh’s mind; they were acts of judgment against the Egyptian people for being idolaters.
Sometimes people read the account of the Ten Plagues as a simply a means of God trying to persuade the Egyptian king, making things worse and worse in an incremental manner. But that is not how the Bible presents these plagues. They are not a matter of God hoping that just a little more pain and suffering will bring release to Israel. This is a matter of God bringing His wrath upon a wicked people — wrath that He has ordained that they receive in full measure. This is one of the reasons that we find the words, “God hardened Pharaoh’s heart” several times in the Exodus account. As Peter writes, God knows how to deliver His own while keeping the wicked under judgment.
Often, people in evangelical Christian circles speak about praying for our nation’s repentance. And, it is good and right to pray for such things. At the same time, I wonder sometimes whether or not we are at a point in our country where the full measure of God’s wrath is about to be poured out. Much the same can be said for what “passes” as the Christian church in the western world. God has blessed our world with prosperity and a voice that has opened wide the gates of missionary activity. With that, though, has come the propagation of false truths and false worship — often even of worship that is fueled by worldly things rather than by the Word of God. God has withheld his hand, perhaps in deference to the remnant of True Churches in our land…but the times remind me much of God’s conversation with Abraham…”If I find fifty, if I find forty-five, forty, thirty, twenty, ten…. The number of True Churches grows smaller and smaller every day it would seem.
What, you ask, are the marks of a true church? The Belgic Confession does a nice job of summarizing the Bible’s teaching on this matter. First, a true church is one where the pure doctrine of the Gospel is preached. This means that there is no mixture of Biblical and humanistic or Biblical and non-Christian being taught. What the Bible plainly teaches, this church plainly preaches without compromise or apology. Where the Bible teaches on creation in six-ordinary days, creation in six days is taught. Where the Bible teaches on election and the sovereignty of God over all things, well, this is what is taught. Where the Bible teaches on God’s hatred toward wicked men, God’s hatred toward wicked men is taught and practiced. Where the Bible teaches on the elements of worship (prayer, preaching, Bible reading, singing psalms, listening to the preaching, and proper sacraments, etc…) these things are taught and only these things are practiced.
Secondly, the True Church practices the Sacraments as Christ has instituted them. It leaves the sacraments as two: Baptism and Holy Communion. It does not add a sacrament or subtract from the sacraments. It recognizes those sacraments as Christ has presented them — as signs and seals that must be joined to saving faith to become effective. It does not make the sacraments idolatrous or something to adore. They are signs. And when it comes to the Lord’s Table, where there is no faith, the sacraments are fenced. Thirdly, discipline is practiced for the purpose of chastening sin. The true church takes sin and repentance seriously. It does not treat some sin more softly than other sins. It has the integrity of a body that cares about righteous living and desires to live under the authority of the Word of God in every area. It desires to live by God’s Law and not by the laws of men and practice follows principle.
In all things, these marks can be summarized by the recognition that the church does not belong to the members or to the denomination. The church belongs to Christ. He is its King and Bridegroom and just as a wife is to submit to her husband’s authority, so too, the church is to submit to Christ’s authority. Part of disciple-making, Jesus teaches, is teaching people to obey everything that Christ has taught us — that “Thy will be done on earth as it is in heaven” would be the heart’s cry of the Church. Find a church that takes these things seriously and without compromise and you have found a true church. Yet, finding such a church is getting harder and harder.
Solomon writes in Proverbs 31 that an excellent wife is a rare thing to find. Let us, as the church, strive to be that excellent wife to our Bridegroom and King, Jesus Christ, lest we find ourselves consumed by judgment that God is bringing into our land.
Is it Proper for Christians to Sing Imprecatory Psalms?
“Rage but do not sin; speak in your own hearts upon your own beds and lament. Selah!”
(Psalm 4:4 {4:5 in the Hebrew text})
“Be angry and do not sin! The sun shall not go down on the thing that provoked you nor shall you give the devil a place of habitation.”
(Ephesians 4:26-27)
Many Christians today have fallen into the trap of thinking that “niceness” is a virtue in Christianity. They are told that they must be pacifists, allowing their enemies to slap both cheeks and take advantage of their persons. They have been told that loving their enemies means tolerating the wickedness that their enemies do and throwing up their hands in cultural defeat. Yet, this is not how the Bible calls upon Christians, in particular, Christian men, to live. Yet, if this is the case, how are we to understand the many Biblical texts to love our enemies and to do good to those who persecute us?
To begin with, is it proper for the Christian to be angry? King David clearly says, “Yes,” as he looks upon the wicked in the land who dishonor the king and seek after the vain words of men rather than the Truth of God’s Word. In addition, we find the Apostle Paul quoting David’s words when he speaks to the church in Ephesus, in particular, when teaching them how to live in faithful community with one another.
Yet, David and Paul are not giving unrestricted permission for anger. They clearly teach two things about anger. First, we should be angry without sinning. Second, we should not let the sun go down on that which is provoking us. While the first addresses how we are (or are not) to express our anger, the second is an imperative command that we do not passively tolerate that which is sparking our anger. We should act.
The question that must be asked, then, is how do we properly express our anger without also sinning? Yet, in asking this question, two preliminary questions must first be asked. The first preliminary question is, “what kind of evil is provoking us?” The second preliminary question is, “against whom is this evil being afflicted?”
The reason that these preliminary questions need to be asked is that they reveal the motive for our response. And, in some cases, the answer to these questions should dictate how we are to respond. For instance, is the evil simply a matter of personal offense or inconvenience? Perhaps you feel that your employer is demanding too much from you. How should you respond? In many cases, your response, as a Christian, should be to turn the other cheek and go the extra mile (Matthew 5:38-42). Perhaps you have a neighbor who is belligerent and irritating every time you interact with him. Should you not express kindness towards him, and by doing so, “heap burning coals” upon his head (Proverbs 25:21-22; Romans 12:20)? Perhaps, by doing so patiently, you will bring a sinner away from his wandering and save him from death, covering a multitude of sins (James 5:20). When the enemy is truly our own or if the evil being done is merely a matter of personal frustration and inconvenience, the Bible is pretty clear that we must respond in kindness, patience, and even love.
Yet, there are also times when the enemy is not really yours and the evil being done is wickedness in the eyes of God. For instance, when the children are taunting God’s prophet, God sends out a pair of she-bears to maul them (2 Kings 2:23-25). When the Israelites are tempted by Balak to engage in sexual immorality with Midianite women, Phinehas is honored for running a spear through the sinning Israelite and his Midianite seductress (Numbers 25:6-13). In fact, because of Phinehas’ bold action, the judgment of God on the people was ended. When Jesus spoke to the Pharisees who were perverting the Law for their own gain, he cursed them with a series of “Seven Woes” (Matthew 23). Our Lord goes as far as to prescribe capital punishment for those who would lead children away from His teachings (Mark 9:42). The Apostle John, known as the Apostle who speaks more about love than any other Biblical writer, strongly condemns Diotrephes for his arrogance (3 John 9-11).
The Biblical examples abound, but let us return to the question at hand in our modern context. What of those who flagrantly murder babies on a daily basis in abortion slaughterhouses? What about the wicked who lead our children away from the teachings of God? What about the Sodomites that flagrantly boast of their immorality all around us? What of the idolaters who set up icons to venerate? What of those who promote humanistic worship rather than the true worship of God? What of those who set themselves up as “kings” in the church rather than submitting to the one True King and His Word? These are not our enemies and these are not establishing an inconvenience to us. These are the enemies of God and they are practicing and promoting evil. How shall we be angry but not sin?
Indeed, God clearly states that “Vengeance is mine and recompense…” (Deuteronomy 32:35; Romans 12:19; Hebrews 10:30). That means we do not have the authority to take up a spear as did Phinehas, and run them through. Nevertheless, if we are men with any sort of backbone, we cannot ignore such wickedness all around us. How, then, do we properly express our indignation to God without sinning? God has given us an answer: imprecatory psalms. Arguably, the imprecatory psalm people often struggle the most with is Psalm 137 (Psalm 136 in the LXX). The language of verse 9: “Blessed is the one who holds and dashes your children against the rock!” Recognizing that this is not a prescription for action, but is an expression of outrage, I can think of no better language to teach Christians to express their indignation against the evil committed by abortion doctors throughout the land.
The task of the church is two-fold. First, it is to “make disciples of all the nations” (Matthew 28:19). What does this discipleship look like? Jesus tells us that it is that the people would be baptized and be taught to obey all that Jesus has instructed (Matthew 28:19-20). Often, Christians only see this as a matter of evangelism. Yet, evangelism is only the first step towards disciple-making. In Jesus’ words, obedience is the real target. That is what it means to be a disciple.
Yet, there is another essential passage that instructs us as to the nature of the church. Namely, that of tearing down the gates of Hell (Matthew 16:18). Many see this as Jesus making a promise that Hell cannot destroy the church, but that understanding misses the metaphor that our Lord is using. Gates are a defensive structure and the location where most attacks take place (as they are more vulnerable than walls). Thus, what Jesus is teaching is that Hell cannot withstand the attack of the church when the church is healthy. We are to tear down the strongholds of hell and the devil that are all around us (2 Corinthians 10:4) and we do that by destroying arguments and every lofty opinion that is raised against the knowledge of God (2 Corinthians 10:5). Yet, our weapons are spiritual in nature (2 Corinthians 10:4; Ephesians 6:10-20; 1 Thessalonians 5:8; Hebrews 4:12-13) as are our ultimate enemies.
As judgment begins in the church (1 Peter 4:17), we should take heed to examine our own hearts and even use the imprecatory psalms against the sins that so often ensnare our lives. Psalm 139 is a psalm that is beloved by many Christians, but that too, is an imprecatory psalm. Verses 19-22 calls upon God to destroy the wicked and then the psalmist boldly cries out that he hates the wicked with a complete hatred and he counts them as his enemies. Yet, pay close attention to what the psalmist writes in verses 23-24, in closing the psalm: “Search me, O God…see if there is any grievous way in me.” He not only cries out that he hates the evil, but he asks that if there is any evil dwelling in him that God would reveal it. Here, the imprecation helps us to look properly at self-examination and at how we are to develop our own hatred for sin.
People in the western world often wonder why the church has grown so weak and why the churches are dominated by women and not men. One of the reasons is that the church has emasculated much of its own worship. We have been taught that we must always be submissive and that loving our enemies means that we are to tolerate evil. Such is not what Scripture teaches when scripture is carefully studied. Often, when people speak of singing imprecatory psalms, the focus is on why they may be sung. Here, I argue why they must be sung. We will never raise up young men to be like Phinehas if we do not sing such psalms and we will never be able to be angry without sinning unless these war psalms of God are on our lips.
Reflexive Praise
“Give praise to His holy name!
May the hearts of those who seek Yahweh rejoice!”
(Psalm 105:3)
This verse of the psalm begins with the very familiar phrase: “Hallelujah.” Or, if we were going to pronounce it as it is written, “hithhalelu!” Why is that significant? It is significant because the verbal stem is what is called a “hithpael” (notice the “hith” sound at the beginning). In the Hebrew language, the Hithpael communicates the idea not only of an intensified action, but it is an intensified action with which the speaker participates (technically we would call this a “reflexive” verb).
Why is this important? It is important because David is not just commanding others to praise God, he is praising God himself. It is a reminder that those who would lead worship (pastors and the Elders; perhaps some assistants or musicians) are also to engage in worship. Too often, worship is treated more like a form of entertainment — whether through praise bands, choirs, or people singing special music — when worship is supposed to be something in which we all participate. Even the unbeliever is commanded to worship, as we saw earlier in this psalm. I have known Elders who have somehow seen themselves as being above singing in worship and I have seen congregations where only a small percentage of the people actually sing (many hoping that the volume of the band or the organ will cover for the fact that their singing is little more than a mumble).
No, my friends, we are all to engage in worship. Do you want a choir in your church? Indeed, let the entirety of the congregation be the choir. Do you want to practice so you know the music prior to Sunday morning? Indeed, bring the entire body together so that everyone can practice singing what will be sung on the following Sunday. This is especially important if you are learning a new psalm to sing (while not new to God, many will be new to the congregation). And the Elders should be the most visible leaders of worship. The same is true for the pastor. Our praise is reflexive by the very nature of what it is. The angels will join with you; the mountains and valleys will join with you. All of the created order will join with you. Worship he King.
What is the focus of our praise? God’s holy name. The term “holiness” is the Hebrew word קָדֹשׁ (qadosh). It means to be set apart for God’s sole purpose. Thus, the instruments of the Tabernacle and Temple worship were only ever to be used for worship in the Tabernacle or temple, respectively. They were never to be used for common chores. Hence, God’s name is Holy and is only ever to be used for the adoration of God’s people (this is why breaking the third commandment is treated so harshly). And, of course, we, as God’s people are called upon to be Holy. What does that mean? Every moment of your day is to be used in such a manner that you honor our God. Your life does not belong to you; you do not get to live as you see fit. It belongs to God and you are called upon to use it as He sees fit. Anything more than that is rebellion — it is sin.
So, praise His holy name. And, if you seek Yahweh, rejoice in seeking Him! Why rejoice in the seeking? First, the only reason you seek Him is because He has changed your heart and is drawing you to Himself. This is good news indeed! He will be found by those who diligently seek Him with their obedience to His Word (1 Chronicles 28:9). And where might you find God? He is not hiding in the woods or on the golf range. He is revealed in His Word. Finding God is not simply an experience that one may or may not have. Finding God is an intentional act of seeking Him where He may be found. And he may be found in the Scriptures, for that contains the full record of His self-revelation. Yes, experience is often a result of having discovered God in His Word, but it is not ever a stand-alone sort of thing.
So, seek God where He can be found (in scripture); worship His Holy Name (with reverence, as guided by Scripture)! God has not only instructed us to seek Him, but He has given us the means by which He may be sought (scripture) and He has taught us (in scripture) the ways in which He desires to be worshipped when we find Him (again, in Scripture!!!). What more is left than to live a life that honors Him who gave you life in the first place?
Sing a Psalm to God
“Sing a song to Him; sing a psalm to Him!
Speak loudly of all His miraculous works!”
(Psalm 105:2)
How shall we praise God? One of the most fundamental ways to do so is to sing to Him of his wonderful, or miraculous works. Those who object to Christian faith see this as an indication that God is needy, like a self-conscious child that needs people to offer empty platitudes to tell him that he has done well. With God, though, this could not be further from the truth.
No, we sing of God’s miraculous works not to make God feel better; we sing of God’s miraculous works for two primary reasons. The first is a reminder that we are paying attention to the works that God is doing and that we are giving Him His due. Thus, when we see something miraculous, we do not count it as a matter of chance or unexplainable providence; we see His hand at work. The second reason we sing of God’s miraculous works is that it reminds us of who we are worshipping. Sometimes it is easy to fall into a trap of going through the motions in our worship (both public and private). Sometimes it is easy to despair when things just don’t seem to be going the way they ought. But, when we engage in worship and remind ourselves of these works of God, we remember who He is and ought to be made more confident in what we have been called to do. As Asaph writes, he despaired until he came into the sanctuary of the Lord (Psalm 73:17). Worship has a remarkable way of putting things into perspective — giving us a heavenly perspective.
Commonly, English translations of the first portion of this verse will render the text: “sing to Him; sing praises to Him.” While that is a perfectly legitimate translation, in our text here, I wanted to highlight something taking place within the language. In Hebrew, there are many words that can be translated as “sing” or “sing praises,” which is a testimony to the importance of singing in worship — God commands it! Yet, some words are present to help us understand what we ought to be singing when we gather in worship.
In the Greek translation of the Hebrew psalter, there are three general categories of psalms that can be found: psalms, hymns, and odes. Some of the psalms are one or the other (see, for instance, Psalms 4, 5, and 6 are respectively described as a song, a psalm, and a hymn. Some psalms fill multiple categories. For instance, Psalms 66 and 75 are described as “a Psalm, a Hymn, and an Ode.”
How does this help us to understand our text? In the first portion of the first line, the Hebrew word שׂיר (siyr) is used. This is the verbal form of the Hebrew word that is translated as an “ode” or a “song.” In the second half of the first line we see the Hebrew word זמר (zamar) being used. Again we have a verbal root, but this time it is the Hebrew wroot for the word we translate as “psalm.” What is the implication of this? Hebrew uses parallel ideas to add force or clarification to what has been previously stated. So, what is conveyed, David is saying, “sing a song to God! What kind of song? Sing Him a Psalm.” Even the final clause is helpful to understand the full thrust of the command. “What kind of Psalm? One that tells of His mighty deeds!”
David is ushering a command in these words: sing psalms that tell of God’s power and might. They put life in perspective (we are small and God is mighty!). They also give you confidence when you see the wicked prospering (at least in a worldly sense). God is enthroned on high; we should worship like it! Further, this psalm will give us an example of exactly what that looks like.
Ecclesiastical Anti-Nomianism: The Church’s Rebellion
“And as they did not study to have knowledge of God, God delivered them to a worthless mind to do what is not lawful, being filled with all kinds of unrighteousness, wickedness, greediness, and evil. They are full of envy, murder, strife, deceit, and meanness. They are gossipers, slanderers, and haters of God. They are insolent, proud, boastful, inventors of evil, and disobeyers of parents. They are without understanding, covenant breakers, without affections, and without mercy. They know the decrees of God, that those who practice such things are worthy of death, they not only do them, but also approve of those who do them.”
(Romans 1:28-32)
Having been delivered up to a “worthless mind,” those who worship the creation rather than the creator do what is not lawful, the end result is that they do those things that are not lawful. One might expect this to be the case with those who live outside of the church, but sadly, it is common to see lawlessness within the church itself, most commonly in the context of Christian worship.
If lawlessness is the result of a “worthless mind,” then perhaps we must ask the question as to what constitutes a worthless mind — or perhaps, more idiomatically translated, a “worthless worldview.” The term in question is the Greek word ἀδόκιμος (adokimos), which is the word δόκιμος (dominos) with the “alpha-primitive.” The alpha simply turns the word into its negative, like “theist” and “atheist” or “moral” and “amoral.” If you have followed along with the essay on anti-gnosis, you will recognize the verbal form of the word in question: δοκιμάζω (dokimazo). Thus, δόκιμος (dominos) refers to something that has been tested and found to be true, reliable, or otherwise genuine. In turn, ἀδόκιμος (adokimos) refers to that which has been examined and found to be false, unreliable, and inauthentic.
How can a worldview such as that be tested? Shall we not judge a tree by its fruit (Matthew 7:15-20)? In the passage above, Paul gives us an extensive list of bad fruit that comes out of a mind that is worthless. These things, in the context of the passage, are things that are unlawful in the eyes of God. Now, when speaking of the law, the Greek word we usually expect to see is νόμος (nomos), hence the word “antinomian” above. In church history, antinomians are those who have rejected the Law of God and have abused Christian liberty as a form of license, permitting any behavior about which their conscience does not condemn in them.
In the text before us, Paul chooses a different, but related term. Here he speaks of that which is μὴ καθήκοντα (me kathekonta) or that which is “not appropriate” or “not befitting” for a person to do. The nuance is slightly different in that it almost exclusively deals with one’s conduct (where law often extends far beyond conduct to principle). Nevertheless, how does one examine conduct to discover whether it is appropriate or befitting of persons? It is (and must always be) that we go to the law. As Paul will write later in Romans, he did not know that certain things were sins were the Law not to have instructed him (Romans 7:7). One might suggest that these things that are “not appropriate” are more of a reflection of cultural norms and should not be seen as a reflection of God’s Law. Paul puts this notion to rest in the last verse of this passage when he states that those who do things such as that which he has listed are worthy of death. Only Law is capable of assigning capital punishment for its infractions. If we betray a cultural norm, at worst, we shall be looked down upon as an outsider, a persona non grata, or a pariah. Talking too loudly, putting your feet on one’s table, failing to take your shoes off, or eating with your hands may be considered uncouth in many places, but not something worth being put to death. Law, on the other hand, has the power to demand your life in nearly every civilized society.
Notice, though, in Paul’s writing here that it all stems back to worship. People have chosen to worship the creation rather than the creator and thus, their worldview is corrupted and they refuse to obey the Law. In fact, not only do they do such things as Paul has listed, but they encourage others to do them. They promote lawlessness.
Since Paul’s focus is on worship, we ought to turn our attention back toward the church. Truly, everything that has breath is called upon to praise the Lord, but the church, having been given the Scriptures, is in a unique position to instruct the world in what worship ought to look like. At heart, that means he church most model said worship. David writes that in being forgiven from sin, the proper response is to teach others the ways of God so that they turn back to Him as well (Psalm 51:13). David also writes that when God sends out his light and truth to us, the response is worship as well (Psalm 43:3-4 — note, that as Psalm 43 does not have a superscript of its own in the Hebrew text, but the LXX assigns it Davidic authorship). How shall the world know what worship “in Spirit and in Truth” happens to look like if the church shall not practice such worship itself?
That raises the question as to what constitutes worship in Spirit and in Truth. Sadly, were one to take a poll of pastors from across the United States or even the world, answers would vary greatly. Many people have bought into the notion that worship is a subjective experience that is designed to make them feel closer to God. And, while right worship ought to draw us closer to God, to treat it as a subjective matter makes worship about the individual and not about the God who we are supposed to be worshipping. Further, if worship is about God, then we ought to go to God’s Word to determine what ought to be part of worship and then constrain ourselves to those things.
When the delegates to the Westminster Assembly gathered to tackle this question, they prayerfully searched the Scriptures to determine those things that God commands to be a part of his worship. Their conclusion is that the Scriptures instructs us to worship with six, very specific elements (WCF, Chapter 21). First, we are to pray with thanksgiving as helped by the Holy Spirit. Second, the Scriptures are to be read with godly fear. Third, the Word is to be clearly preached — in the word of many Puritans, the congregation is the “schoolroom of Christ.” Fourth, the preaching is to be heard with understanding; in other words, we are to pay attention to the Word as it is preached so that we may put it into practice in our lives. Fifth, the psalms are to be sung with a grace-filled heart. And sixth, the sacraments are to be practiced as instituted by Christ. Certainly, a window is left open for occasional vows, oaths, fasts, and special thanksgivings, but they were seen as being used (as with Paul’s collection for those suffering in Jerusalem) as necessity dictates.
All other things, though they might be done with a clear conscience during the normal activities of our week, are not worship and thus, do not belong to the congregational practice when we gather on the Sabbath Day for worship. Reformed theologians refer to this as “the regulative principle of worship,” reflecting on the notion that God orders our worship and regulates it by His word and not by our preferences. Or, to put it another way, God’s Law governs everything we do…especially our worship.
And thus, those who seek to mold worship after their own preferences or likes, those who incorporate elements into worship that do not fit neatly into these categories commanded by Scripture, and those who would incorporate practices found in heathen worship are fighting against the Law of God. They are “ecclesiastical antinomians” and are rebelling against the God of Heaven even as they try and worship that very same God.
And so, the church faces the criticism from the anti-theist of existing to serve its own needs — being greedy for money and providing opium for the masses. When we worship the way we want and the way that makes us feel good, rather than how God commands, how can we blame the anti-theists for their castigation? More importantly, what will be said to God when those who promote this entertainment and human-centered worship stand before His castigation? That ought to make one’s knees tremble. That ought to drive us to the repentance from those elements we have introduced and to embrace those elements we have ignored. Peter insists that judgment begins at the household of God (1 Peter 4:17). Paul encourages us though, that if we would judge ourselves truly (with the Scriptures as our rule!) then we would not be judged (1 Corinthians 11:31).
If we wish to have a compelling witness in this unfaithful world, shall we not begin with the examination of our worship? Shall we not begin by ordering our worship according to God’s Word rather than according to our preferences? Nevertheless, there will be many who will not be able to let go of the idols they have created — to their art, their drama, their therapeutic sermons, their entertainment, their singing of human songs rather than inspired psalms, their movie-screens, and the glitz and glamor of performance because they are comfortable. And, in doing so, our witness will remain uncompelling, suspect, and without authority.
I Continually Sing Praises
“I continually sing praises to joy of which there is nothing better for man under the sun because if one eats and drinks and is joyful it will go with him during his anxiety during the days of his life which has been given to him by God under the sun.”
(Ecclesiastes 8:15)
Like so many passages is this book, a surface reading of the text, or a reading that is taken in isolation of the rest of the book, will lead you astray. Here is not Solomon’s commercial for a hedonistic life — eat, drink, and be merry because that will balance out all of the terrible things that accompany life in this fallen world. While some have read the text in this way, it is a profound misunderstanding of what Solomon is saying.
First of all, we need to remind ourselves of the nature of joy as in the Hebrew there are a number of words that we would translate as such into English. In this case, the word שִׂמְחָה (simchah) is most commonly used in the context of the joy of God’s people in worship. So, even there, we begin to see Solomon’s focus. For Solomon is not praising joy in the abstract or even praising joy in the way that later Greek Hedonists would. He is praising a specific kind of joy that transcends our worldly experience as it is rooted in the worship of the divine.
But what of the eating and drinking? Indeed, it is eating and drinking and being joyful. How often in both modern and ancient times, God’s people choose to eat together and drink together in fellowship around the worship of our great and glorious God. God has provided food for our bellies from the richness of the ground just so that we can eke out a miserable existence, but he provides an abundance of foods and flavors from the ground which can be combined in new and creative ways to create joy for the palate. And for this, God’s people give God thanks and that thanks is poured out into our worship. So indeed, the fellowship we have around the table with other believers in the context of worship aids us as we go through the anxieties and cares of our daily lives, but more importantly, it points us to the joy of worship.
Yet, how often, even professing believers rob themselves of that joy. Worship gets placed low on the priority list or it is treated as a passive activity rather than one with which the believer participates and engages. The singing of God’s people and their eagerness to learn the Word of God are two indications of the joy they have in the Worship of the Lord. If this describes your worship, or if you dread “going to church,” or if you find your worship “unfulfilling or dull” then let me challenge you to look within before you criticize what is going on around you. Ask yourself, “How am I preparing for worship and how am I engaging in it?” Even a funny movie will be dull and bland if you watch it with a bored and disinterested attitude. This is the worship of our Almighty God! So much better than a movie and an expression of joy in a Christian’s life! Take that to heart as you prepare for worship on this Sabbath day.
Judgment, Justification, and a Witness against Us
“Listen to me, my people, and I will speak — Israel, and I will witness against you; I am God, your God.”
(Psalm 50:7)
The Apostle Paul writes in Romans 8:33: “Who shall bring any charge against God’s elect?” Indeed! Who can do so? Only God himself! And this is exactly what we find God doing here. His people have been disobedient in their actions and with their words and God is bringing them to task within this psalm. In particular, the verses that follow will chastise the people for bringing offerings out of habit and routine rather than out of a desire to offer thanksgiving. Secondly, God will chastise them for using the words of liturgy without submitting to their authority. These things God hates.
How often churches fall into habits and patterns of going through the motions and doing things just because that is the way people always remember doing them (of course, memories are always fallible). How often spiritual disciplines become routine and are not done from a spirit of thanksgiving to our God. How regularly God’s people do not know (or really care to know) the God they profess to worship. How often the people of God read the Scriptures but never apply those scriptures to themselves or seek understanding therein. Woe to the church today, for the condemnation that God brings in this psalm is as applicable to the church today as it was to ancient Israel in the days of David.
And thus God comes in judgment…and he has the right to stand in judgment over his people. Why? Because He is God and he has elected his people for himself. One might ask, if the people were not part of the covenant, would they not be under God’s judgment? The answer is no, for God is the creator of all that is and the standard of all that is good, thus He is the judge of all creation. Further, we don’t get a say in the matter. God has chosen us; we did not choose him. It doesn’t matter what we think we might want, God elected a people for himself from before the foundations of the earth and he will effectively bring his people to himself through his Son, Jesus Christ. And he will do so if he has to bring us to faith kicking and screaming. He is God; He has the right to do so. Praise the Lord that in the process, he changes our hearts so that we can see the wonder and beauty of his Son. Yet, when we rebel against the Covenant that God has graciously brought us into, he stands over us in judgment, which is a frightful thing.
And so, where are we left? As believers we are left with the rest of Romans 8:33. Yes, none but God can bring charges against God’s elect, but Paul also tells us why this is the case. “It is God who justifies.” Because of the completed work of Christ, God declares us to be righteous as to the Law, not because we have done it, but because Jesus has done it on our behalf, redeeming us from our condemnation. Does that mean we can live however we like? No, most certainly not! What it means is that we have been delivered from the morass of sin by the sacrificial and substitutionary work of Jesus and praise be to God, we are called to live like it.
Our God is a Consuming Fire
“Our God comes; he is not deaf! Fire devours that which is before him. All around him there is a mighty whirlwind.”
(Psalm 50:3)
What you read here are words of power and might — words that are designed to instill awe in us and to inspire us to worship. How often worship is self-centered and based on what God has done for the individual; here, while the individual is in sight, it primarily revolves around the person of our God. And no, this mighty God is not deaf. He hears our prayers and he hears our praises.
Some translations will render this second phrase, “He is not silent,” presumably connecting this with the second clause and not so much with the first. Yet, this psalm is centered around the fact that God hears our prayers and praises and responds accordingly. How much more appropriate then, it is that we have translated it as we find here — no, our God is not deaf, and thus our prayers and praises are important to Him. Indeed, the prayer of a righteous man has great power (James 5:16). Why does it have such power? It is because God hears those prayers.
What follows is a statement about the might of God that would be demonstrated in person years later with the prophet Elijah. There, upon the Mountain, Elijah had the privilege of an encounter with God — yet God was not in the fire or the wind, but in the “still small voice.” Nevertheless, God surrounds himself with works of power as was witnessed by Elijah — fire is before him and the whirlwind is around him. Did not God appear in the whirlwind to Job (Job 38:1)? Is he not also an all-consuming fire (Deuteronomy 4:24; Hebrews 12:29)? Indeed, the psalmist is celebrating the great truth that our God is mighty and not timid and there is none who can stand in his way. He is a great God, worthy of our praise. Who can stand before a consuming fire (Deuteronomy 9:3; Isaiah 33:14)? No, not one.
Worship and Wrath: Are they mutually exclusive?
As a child, I grew up singing old hymns of the faith — Isaac Watts, Fanny Crosby, Charles Wesley, and the like. Even today, many of these hymns are deeply ingrained in me. Then, somewhere in my early twenties, praise music became all the rage in the church I attended. And so, I was introduced to essentially a newer and more contemporary body of hymnody — largely written to be accompanied with a guitar than with an organ. And, as with some of the hymns that I grew up singing, some of these “old school” praise songs still can elicit a powerful emotional response.
As I’ve grown older and arguably more mature in my faith, I freely confess that I am drawn more to singing the psalms. This is not a dig against those who are writing hymnody so much as it is a reflection on the fact that I am paying more attention to the words I am singing and desire that those words be as Biblically and theologically accurate as possible. In many cases, when I sing hymns and praise songs, I end up singing with my guard up — something I don’t want to have to do. And so there is a natural gravitation toward the psalms and other Canonical songs.
What has struck me, though, is how different the tone of Canonical singing is than that of the hymnody and praise music with which I am familiar. Namely, I can’t think of too many hymns or praise songs that praise God for his wrath and for the destruction of his enemies. Sure, there is “Onward Christian Soldiers, marching as to war…,” but that’s not really about God’s wrath, its a call to evangelism and spiritual battle. Truly this is an appropriate theme to sing, but it not so much sing praise for God’s work of destroying his enemies in judgment. And I am not saying this because I wake up in the morning thinking, “Oh my, I want to sing of God’s wrath!” But then again, sometimes I do.
What has struck me about the Biblical songs of worship is that they do not just cover the happy parts of the Christian life. They sing of the feelings of abandonment, the struggle with loss, and the righteous anger the Christian ought to feel when facing the abominations of the wicked. And they sing praise to God for his wrath against the wicked.
The reality of this proved striking to me this weekend as I opened our worship. I have been using the songs of praise from Revelation as the language of our calls to worship this year and I arrived on Sunday at chapter 19:1-3, where the multitude in heaven are praising God for judging the great prostitute. That was clear enough, but the words that closed these verses sing praise to God that her “smoke goes up forever!” Indeed! Here are the saints in heaven glorifying God that the destruction of the prostitute, Babylon, is so great that she will burn in hell forever. The language of judgment certainly fills the pages of Revelation, but this passage truly stood out to me.
To be honest, I can’t say that I ever remember singing a hymn or a praise song that contained language like that. Wesley, Toplady, Newton, Watts, etc…, I don’t think I have run into a hymn from one of them that is structured like that. And, if these authors did write hymns praising God for his wrath upon the unbelieving world, they I don’t think they have made their way into any of the hymnals that I have used. Yet, they are in the psalters. Why? Because they are in the psalms.
One of the main errors of the church in America today is that it is theologically unbalanced. Preaching on the Law and on Sin is de-emphasized and preaching on grace is emphasized to such a degree that it dominates the conversation of the Christian. This has created an imbalanced theology in much of America. And, this imbalanced theology has created a culture that don’t think that sin is that bad and they embrace a form of universalism that implies that everyone gets to go to heaven so long as they ask.
Could there be a connection between the way we think and what we sing? I think that there is. Songs have long been one of the most effective ways to teach ideas to people (young and old). This is why we memorize our alphabet using the ABC Song. In seminary, we had to be able to recite the 66 books of the Bible in order — I cannot even begin to say just how many of my peers memorized the books of the Bible as a song. Funny. Music has a way of bypassing many of our intellectual filters and therein lies the danger. When we are singing things outside of the Canon of Scripture, we open ourselves up to the errors of those who wrote the hymn or even to an imbalanced view of God based on the choices made by the one selecting the hymns to sing.
Am I arguing for exclusive psalmody? Not entirely, though it probably would not take much to convince me of the value of exclusive Canonical singing. There are also hymns that are essentially composed of sections of scripture that have been strung together. These can open the door to the potential for using a passage out of its context to make the hymn author’s point, but they are in the realm of what I am growing toward. Recognizing that even exclusive psalm singers are at the mercy of those who translate and versify the psalms, there is no bullet-proof solution. What I am advocating though, is more intentional choices when it comes to the selection of music for worship. Not only ought the music we sing be scriptural, but it also must reflect the breadth of the language with which the people of God are to use as we worship God. In other words, let us not just sing about the wonderful grace and mercy of God, but also of the wrath and judgment he wields over sin.
The Church is not a Circus
Okay, I need to confess something up front…I never much cared for the circus as a kid. It just wasn’t my schtick. Sorry. And if you are a lover of the circus, more power to you, though it seems that there are fewer and fewer traveling circuses going around. But, never mind you that…if you are desperate for the circus to come around, there are plenty of churches that are trying to fill the bill and put on the “greatest show on earth” all for your viewing enjoyment.
Am I being sarcastic? Yes. And then, in a sense, no. Churches, especially the big ones, do some pretty loony things to get people to come in the door. For example, over the years, I have seen stories where the staff dressed up as professional wrestlers and ran around, well, doing what those folks do. I have read accounts where churches have hired designers from Disney to create interactive kids’ spaces and programs. Many use sound and lights and pyrotechnics and I have witnessed churches bringing in strong-men to “bend bars for Jesus.” Shall we mention the old, let’s throw a pie in the face of the preacher to increase attendance model? Gimmicks.
And, while all of these are extremes, sometime the residual effect is that people in our congregations want to grasp a little of that excitement. For example, while I have no objection to contemporary hymnody and “praise songs” being used in church (at least those that are scripturally sound), I do have a problem with the “praise team” putting on a rock-n-roll concert as part of the service. In doing so, they draw attention to themselves and not toward Christ. The same can be said for the “cool” pastors who give a basic moralistic, feel-good message that is theologically and exegetically shallow. We worship an infinite God who has revealed himself in his word, shall we not expect that word to go deeper than we ever imagined? If we are mature, do we really need the pastor to hold our hand on personal application? Would it not be better for him to focus on digging out new treasures from the depths of this Word that help us appreciate the character of our God even more?
And that gets me to my point. What do you come to worship expecting it to be? If you expect entertainment, you are in the wrong place. True, there ought to be much about worship that should be enjoyable to you, but you are there to draw near to God by carefully attending to His word. The sermon should not tickle your ears, but should instruct you on the character of God and exhort you to repent of your sins and live in a way that honors that character. My grandfather (a Methodist minister) used to say, “If you have not stepped on toes in the sermon you have not preached.” There is great truth to that. Entertainment tends to leave you as you are — just perhaps more at ease from the stresses of life. The worship of God’s people is designed to be a tool to conform you into the image of Christ.
Yet, I look at the landscape of the “church” around us and I scratch my head. Exhortation and instruction seem to be only secondary and occasional byproducts of their approach. I see those praise bands practicing for hours to get their “set” down pat. I know of many pastors who practice their sermons with an audience repeatedly during the week to make it come across just so when it is delivered. In fact, many of them purchase sermon outlines that are pre-prepared. All they have to do is to personalize them and adapt them to their context — their job then largely is that of an actor performing a role and not as the shepherd-teacher of Christ’s church. Of course, many of these places have long ceased trying to be Christ’s church in anything but name and have imbibed of health-wealth and word-faith heresies to tickle those itching ears.
Pastors, you are teachers and exhorters, not performers. We need to be prepared but not polished. And we need to do our grunt-work in the Text of God’s word. It needs to work on us and get into our souls before we can ever expect that it will get into the souls of our people. Musicians, like the pastor, be prepared for what it is that you will play on Sunday morning; you are leading God’s people in worship. That said, it is not a performance and errors will be forgiven by Christians who have any sort of spiritual maturity.
And folks in the pews — parishioners as some denominations would refer to you — do not sit passively expecting to be entertained. You are not there to be entertained. You are there to actively engage in the worship of the King of the Universe, Jesus Christ. That does not mean that you need to put on a show…in fact, just the opposite. But it does mean you must participate. You must sing with the people of God — do not just stand there reading the words out of the hymnal and praying that the hymn is done soon — and do not bawl over the people around you as to draw attention to yourself. Sing with the people of God in their worship.
In times of corporate prayer, pray with the one leading the prayer. Ask yourself, “Do I really agree with the petitions of this prayer and if I don’t, in what ought I repent?” In times when the scripture is being read, ask yourself, “Do I understand what has been read and what can I learn about God and my relationship to him, from these words?” And when the sermon is being preached, pay careful attention. If you tend to get lost, take notes and think of questions that you might ask the pastor afterwards. And, before you come to worship, read over the passage your pastor will be preaching from, pray for him (and you), and again, formulate questions that you would like to have answers to from the passage — there is a good chance that he will address many if not most of these things…listen for them. And if he does not answer all of your questions, ask him afterwards, he will find it a thrill and a joy to engage in this kind of dialogue.
Oh, and if I have a pet peeve, it can be found in one of two complaints…either: “I am not being fed in worship” or “everything the pastor says goes over my head.” First of all, it is only the small children at the table that need to be fed; older children and adults feed themselves — Christians should strive to do that when the table has been set in the pastor’s sermon. Second of all, while that is typically meant as a complaint against the pastor, it speaks far more about the character of the one who is complaining…clearly they have not prepared themselves for worship nor have they actively engaged in worship during the service. In other words, those who say such things have imbibed some bad ideas about what worship is to be somewhere along the lines and unless they are open to correction, we will see them drift toward those who will tickle their ears instead of convicting their hearts. Sad.
Easter, the Resurrection, and Worship
Folks that know me well, know that I don’t much like the choice of the word, “Easter,” that is used in English speaking and German speaking congregations. The term originates from the name of a pagan goddess of the woodlands and is just one more reminder of syncretism that is found in the Christian world. Much like with Christmas, we seem to have created two parallel holidays: Easter with its chocolate and bunnies as a celebration of the coming of spring and Resurrection Sunday to venerate Jesus’ rising from the tomb (for my satirical reflection on Christmas and X-Mass in honor of C.S. Lewis, click here…).
Don’t misunderstand these musings… Theologically, I do affirm that we gather every Sunday to celebrate the Resurrection and to bless God’s name. Yet, with others, I agree that there is a pragmatic value attached to setting apart a time during the calendar year to focusing especially on the resurrection of Jesus Christ from the dead and reminding ourselves of its foundational importance to Christianity. In addition, Easter (think spring and new life here) and the tendency of people to come out to church, lends itself to being a time where a greater emphasis should be placed on evangelism and again the resurrection.
But can we talk honestly about church practices at Easter for a minute? How oftentimes, the tendency is to make this service bigger and fuller than other services during the year, save perhaps on Christmas Eve? The logic flows somewhat like this: 1) more people will come out, 2) if we make more of a production, then perhaps people will appreciate it enough to come out again the following Sunday.
But wait a minute? Is worship meant to be a production? Productions are about what we are doing and are about an outward performance. Is that really what should be present in the life of the church? I would say, no, it is not. Worship is about our drawing close to God according to His Word, they are about blessing God’s name and submitting ourselves to the instructions found in His Word. It’s not about us. It never was and never will be. The moment you make worship into a production is the moment you cease to be practicing something that is Biblical an you begin practicing idolatry. Further, the logic of the argument mentioned above fails as soon as those visitors, impressed by the production, come out any other Sunday morning of the year. Then, they see the hypocrisy of those putting on the production and what does that say about genuine Christianity?
Am I saying that we ought never do anything special on Resurrection Sunday? Of course not. But I am saying that those kinds of special things must never cross the line and become a performance. I am also saying that if you would not include said special music on any other Sunday of the year, you ought not include it on Resurrection Sunday, lest you fall into the trap of performance. Of course for some churches, performance is a way of life and that in itself is a conversation to be had another time.
So, where do I fall on this matter in terms of practice? I confess, it is easy to fall to the temptation of doing something big on Resurrection Sunday morning. The Resurrection of Christ is the great triumphant benediction of all of history, so indeed, that makes sense. But at the same time, I have become over the years much more sensitive to not making the morning a production. That defeats the purpose of why we gather and presents a false picture of Sunday worship to visitors. So, the order of service and elements that are present are the same as is found the rest of the calendar year. The only difference is that my preaching tends to be a little more evangelistic in nature than would be found on any other given Sunday. Other Sundays I focus a little more heavily on the discipleship of the body. What I don’t do is to make Resurrection Sunday or more commonly, “Easter Sunday,” into what one pastor I know calls “Superbowl Sunday for the Church.” That, I think is wrong.
This is something that I am still chewing on, what are your thoughts?
Christian Leadership
“And so, as Gideon heard the account of the dream and its interpretation, he bowed in worship. And he returned to the camp of Israel and said, ‘Arise! For Yahweh has given the camp of Midian into your hands!’”
(Judges 7:15)
If you have not yet taken notice, one of the hallmarks of Gideon (at least early in his career as a Judge) is that his actions are prefaced by worship. Here he has snuck up on one of the Midian sentry posts, overheard the telling of a dream that God has designed to encourage Gideon’s faith and confidence, and now, before he retreats back to safety, Gideon bows before the Lord and worships. It is probably not long, simply a reverential prayer of gratitude, but it is worship. And as we have noted before, that is exactly the mindset that every Christian ought to have as we go through life. For the believer, action begins with worship.
There is an interesting Hebrew idiom that is employed here when it comes to the interpretation of the dream. Literally the text reads: ‘As Gideon heard the account of the dream and its cracking open.’ The word in question is rRbRv (shever) and ordinarily it is used to refer to breaking or shattering something with force. Applied to the dream in question, the figure of speech is obvious. And though this is not a common use of the Hebrew term, it does seem to establish a bit of a play on words with what follows. For, just as the dream has been “cracked open,” so too will the clay jars that Gideon and his men carry be “cracked open” (same word). And all of this to crack open and destroy the Midianite camp like an old clay vessel. Such are the ways of God.
One more piece about Gideon…notice that as he rallies the troops, he gives them ownership in the victory. He does not say, “God has given Midian into my hands.” He does not say, “God has given Midian into our hands.” He uses the second-person plural — your. Gideon is the one called to lead this battle and God is bringing the victory, but the three hundred men of Gideon are the ones whose hands will seize the day. How important it is for leaders to remember this great truth. Worship God and give your people ownership in the victory. How easy it is for leaders (and pastors even!) to take all the credit for things wrought by those serving under or alongside of them. And, when that happens, how misplaced the credit really is.
Cleaning House
“And it was in the night that Yahweh said to him, ‘Take the ox which is your father’s and a bull, the second one being seven-years old. And destroy the altar to Ba’al which is your father’s and the cut down the Asherah which is beside it. Then build an altar to Yahweh on the top of that row of stones. Take the second bull and make a burnt offering go up with the wood of the Asherah which you cut down.”
(Judges 6:25-26)
Following worship comes the cleaning of house. Interestingly, it seems that his own father is the one to whom the altar to Ba’al belongs, suggesting that perhaps his father was functioning as a priest to the people of his village. Given that Joash (Gideon’s father) was of the Tribe of Manasseh, not a Levite, once again it seems that man is doing what man wants to do, not what God has determined to be right — such seems to be the story of mankind.
In the end, though, God will not share his glory with anyone or anything and he will not have that glory confused with the worship of worldly and pagan things. Thus, before God works through Gideon, God requires Gideon to purge his father’s household, and by extension, his community, of the pagan altars and to establish right worship for those who would follow Him.
As I look around the churches in our culture today I am largely convinced that before God will do a work of reformation and revival in our world, a lot of altars to Ba’al and Asherahs need to be brought down and destroyed. Worship that is man-centered and celebrity centered needs to be turned into rubble. Worship that is idolatrous needs to be burned along with the songs that have more in common with humanistic worldviews than with Biblical teachings. And we need to turn all of our thoughts toward God as directed by His Word. Then, when the church is in humble repentance at the fire of man-made things, man-made priorities, and man-made ideas about God, then, I believe we will see the hand of God begin to work in our nation.
Worship
“And Gideon built an altar to Yahweh there and he called it, ‘Yahweh-Shalom.’ Even unto this day, it is still in Ophrah of the father of the Ezrites.”
(Judges 6:24)
Now, given that the Angel of Yahweh has moved on, Gideon begins his work as a Judge over Israel with worship. He builds a formal altar at that place (one which still exists when this book is being written) and worships there, naming the place, “Yahweh is Peace.” The title of the place anticipates God’s call on Gideon’s life, for “peace,” in its Biblical context, does not so much deal with the cessation of war as it deals with the removal of those things that hinder your worship — deliverance from the effects of sin. Thus, as Gideon overthrew the Midianite oppressors, peace was established (sadly, only for a short season!).
What is most significant about this event is the prominence given to worship. As God’s people, all of our lives should be marked by worship. And, while we no longer make blood sacrifices on altars, we do establish special places in our lives where God has worked mightily. These become witnesses to the community and reminders to us for days of trial that God is yet enthroned in the heavens and no amount of evil, nor Satan’s greatest attacks, can ever change that reality.
And so, we bow before the Lord and worship before any work is done. And no matter how busy our days nor great our responsibilities, all things fall as a distant second to our worship of the Almighty God, our King. How sad it is that so many professing Christians have mistaken this reality. How sad it is that sports or income or hobbies or simple sloth have gotten in the way of this great and wonderful calling which we have been given. So, let us cast these worldly things to the side and worship…daily in our private places of prayer and with our families and weekly with the household of God.
Regulative Principles and Worship
“So Gideon went and prepared a kid goat and an ephah of unleavened flour. The flesh he put in a basket and the broth he put in a pot. And he went to him under the Terebinth and presented it to him. And the Angel of God said to him, ‘Take the flesh and the unleavened cakes and rest them on the rock — this one. Then pour on the broth.’ And he made it so.”
(Judges 6:19-20)
Gideon, thus, gathers a form of grain and meat offering before God. This is essentially the same offering as well later be provided by Manoah when he encounters the Angel of Yahweh (Judges 13:19). While the formulae of the offering does not fit any of the prescribed sacrifices for sin or peace, the context, though demands that this is a form of offering, not just as food for the road, as some commentators would suggest. Note the language above about a sacrifice and about Gideon seeking a sign.
Further, we see the sacrifice placed on a rock (rocks were often used as make-shift altars — 1 Samuel 14:33), designated by the Angel of Yahweh. Further, the meat and items were arranged on the rock as directed by the Angel of Yahweh. So, even though the elements themselves were chosen by Gideon, the presentation of the sacrifice itself is defined by God. Such is a reminder that our worship before God is something that ought always be marked and directed by God himself in the Word. The specifics might vary somewhat from congregation to congregation (some sing psalms, others sing hymns, still others praise songs, and others yet, sing a combination of all three; some preach through books of the Bible but others preach passages of scripture around given themes; some worship for an hour others for significantly, more, etc…), but the elements remain the same as commanded by God (Reading Scripture, Preaching, Corporate Prayer, Singing, Offerings, Sacraments, etc…).
Think on These Things
“The last thing, brothers, is that whatever is true, whatever is noble, whatever is upright, whatever is holy, whatever is lovely, whatever is praiseworthy, if there is virtue and if there is praise, think on these things.”
(Philippians 4:8)
There is one more aspect of Paul’s counsel to us here that we need to dwell upon…something of which we have spoken repeatedly throughout this letter that Paul writes. Paul writes of these things that are good and holy and praiseworthy and states that we must think on these things. Paul does not speak of how these things might make us feel or of how these things might move us. He says that we are to think on these matters — we are to reason them through and apply our minds in an orderly way to the ideas conveyed within that which is good and holy and praiseworthy.
The word that Paul uses here is logi/zomai (logizomai), and it means to come to a conclusion through a rational process. It refers to the notion of looking at all of the options that vie for our attention in a given area, to ponder them in our minds, and then to come to a reasoned decision about them. This is not a matter of feeling or of good wishes; this is not a matter of what emotions some experience might stir up within me; this is a matter of reasoned thought.
And if there is something that the church has abandoned over the past several decades, it is reason. Often worship services are all about how one feels. Often worship is only understood in the context of those happy songs that might be sung and one neglects that sitting under the instruction of God’s Word is also a vital aspect of worship. One also often forgets, when only the bouncy, happy songs are sung, that the Prophet-King, David, wrote more laments than he did bouncy-happy songs (not a surprise when you think about the fallen world in which we live!).
Even when it comes to doctrine…which simply is taken from the Latin word, doctrina, which means, “teaching,” people fail to use their reason. Every new idea is evaluated on the basis of preference and the feeling that it evokes rather than evaluating ideas as one rigorously reasons through the Word of God. This reasoning about the Word of God was the practice of the wise Bereans when Paul first showed up in their city (Acts 17:10-12). Shall this not be our practice as well? Woe to the church today that only moves only on the basis of their passions. Woe to the church whose feelings and emotions rule over their minds. For God has not called us to feel these things, he has called us to reason about them…to think them through…and to govern our passions with our minds and what we know is right.
There is no doubt that emotions have their place in the Christian life. God has made us with every expression of life that we attribute to the passions. Yet, the place of the passions is to be governed by the mind. The passions must be reminded by the mind what is right and true or the passions will descend into utter despair and irrationality. The mind must also defend the passions against the seduction of feeling, at least in the way feelings are often manipulated by those leading in worship or worse, from those leading into hedonistic error.
Further, the church in the west has dominantly bought the lie that there is a separation between our spiritual life and the life we live in every other context. The lie states that while reason is reserved for non-spiritual matters. Some even fear that they will lose their faith if they reason about what that which they say they believe! “If it makes you content and fulfilled,” the lie of the enemy states, “go on and have your religion, but keep it out of the marketplace.”
Yet, I tell you that Paul says that we ought to reason about our beliefs and further, if we do, it will mature and strengthen the beliefs we have! Further, Paul tells us that our religion belongs in the marketplace — do you not think that while Paul was making tents in Corinth that he was not “reasoning with” those for whom he made tents, to show the Jew that Jesus was the Christ from the scriptures and to show the Greek that Jesus was ultimately the reasonable redeemer whom we all need? Dear ones, do not give up on your minds. Do not “blindly believe” what is taught in church or in the Bible, but believe because you have reasoned them through, guided and instructed by the whole council of God. “Think on these things,” Paul says, and it will help keep you from error.
The True Circumcision
“For we are the circumcision; those who worship in the Spirit of God and who boast in Christ Jesus and who do not trust in the flesh.”
(Philippians 3:3)
Indeed, in Christ’s economy, circumcision is no longer a matter of the flesh, but is a matter of the heart. To take the notion one step further, we should argue that circumcision of the flesh was always meant to be a physical symbol of an inward reality — an inward circumcision. And, as noted above, as the physical symbol changed (circumcision to baptism), the physical cutting is no longer deemed necessary while the inward reality (a circumcised heart) remains the same. Thus not only is Paul of the circumcision (physical and spiritual) the uncircumcised (physically) gentiles who were a part of the church in Philippi are circumcised in the eyes of God (spiritually). If the cutting is done out of ritual or as a sign of works it is an abomination…a mutilation of the flesh; the cutting that takes place in the heart is worked by God and by God alone upon us and is designed to prepare us for glory (as well as to equip us to live out our life in the here and now.
And ultimately, then, what is the visible mark of this inward circumcision? In addition to baptism, it is a life that is lived glorying in Christ and not trusting in the works of the flesh. It is a life marked by worship in the Holy Spirit and not by worshipping in the strength or pattern of the flesh. It is a life that is oriented around serving God (the word in this passage which we translate as “worship,” literally means “to serve in a liturgical or religious manner”).
The question we must set before us is whether or not this is how we live. Is this what we strive for? Do we still take pride in our flesh or is the only thing in which we glory the work of Christ in and over this weak flesh of ours? The former relies on an outward circumcision; the latter relies on an inward. And Paul will shortly remind us that the outward circumcision avails us nothing if we seek to stand upon it. The bottom line is that it is all about Christ, from beginning to end, it is all about Jesus.
My hope is built on nothing less
than Jesus’ blood and righteousness;
I dare not trust the sweetest frame,
But wholly lean on Jesus’ name.
— Edward Mote
The Wall Goes Up!
“My eye has been made to see my wall being raised up;
Before me is the one who does evil;
My ear hears.”
(Psalm 92:12 [verse 11 in English])
A short survey of English Bible translations will give a vast variety of interpretations of this verse, thus it ought not be surprising that the one I offer above is again rather distinct from some of the others. In fact, about the only thing that each translation can be said to have in common is that it speaks of the eye seeing and the ear hearing something, though that something is debated by translators.
The text literally speaks of seeing “my wall” being raised up. The Hebrew word used there is r…wv (shur), which typically refers to a small wall that might be placed around a well or a fence that might be laid between two people’s property. In context, it seems that God is giving the psalmist the confidence to say that though the enemy is on my borders, I shall not fear because even now I see God erecting a wall to protect me and to protect this covenantal land that God has entrusted to my family.
If we translate the verse in this fashion, then rather than it speaking of the destruction of the psalmist’s enemies, its focus is really on the defense of the psalmist from his enemies…something that lends itself better to the following verses. Remember too, this is a Sabbath psalm, and as such, this is that which the assembled congregation would be singing as they implore God’s protection from the foes all around them.
The notion of the ear hearing things is not so much a notion of the psalmist hearing perhaps the clamor of the enemies outside of the walls, but instead it is covenantal language that speaks of the design of God: “He who has ears, let him hear” is a common Biblical phrase to say, “Listen to the design and wisdom of God.” In other words, while the enemy is before you, listen to God’s plan to preserve you healthy and strong from the onslaught of the wicked…for (as the following verses speak) it will be you who bear fruit in old age.
Thus it is a reminder to us to be confident and sure that God is in the business of strengthening and walling in his own to preserve them from the evil one. And indeed, God is still in the business of preserving his own today which ought not only to give us confidence in doing his work in this world, but it should also drive us to praise for he has done this for us.
Rejoicing in Yahweh’s Divine Actions
“For you make me rejoice constantly, Yahweh, in your divine action; in the works of your hands, I continually exult.”
(Psalm 92:5 [verse 4 in English])
The question that we must raise is whether or not we can really say, with the psalmist that we rejoice and exult in the works of God. On the surface level, our first response is probably to say that we do rejoice in God’s works, but in saying that we need to take a closer look at what we are suggesting. Indeed, it is easy to rejoice in the blessings that God brings into our lives, but what of the trials? What of those times when everything is falling apart and we just cannot figure out which end is up in life? Is it not harder to rejoice in God and exult in his works when such things take place? Yet this, too, is in sight of what the Psalmist is saying.
Sometimes the hardest thing to do, when things fall apart in our lives, is to praise God in the midst of such things. Yet, in times of distress like this, such is what our soul most needs. We need that communion and worship and we need to affirm that God’s work is continually a good thing in my life because it is used to conform me into the image of his Son, Jesus.
One of the great reminders of this principle is the setting aside of the Sabbath day. A day where we join with the body of Christ and worship together — where we even lift one another up in worship, standing in the gap for the brother and sister who is broken and cannot stand (spiritually) on their own feet to do so. That joined with the promise that if we count the Sabbath a delight, God will raise us up from our depths and give us a taste of his glory (Isaiah 58:13-14).
God’s Faithfulness
“To declare your chesed in the morning;
And of your trustworthiness in the night;
Upon the ten strings and upon the harp;
With the sound of the zither.”
(Psalm 92:3-4 [verses 2-3 in English])
Again we find an emphasis on singing praise accompanied by the sound of instruments. The reference to the “ten strings” in Hebrew is unique to the book of psalms (33:2, 92:4, 144:9) and is likely a reference not simply to a small personal shoulder harp (which might have had 5 or 7 strings), but to a larger harp requiring more skill to play. Granted, depending on the dating of this psalm, much larger harps would have been familiar items; the ancient Egyptians had 22 strings on their full-sized arched-harp. Arguably this is one more reminder that this psalm has its focus the gathered worship of God’s people where skilled musicians (levitical or otherwise) would have been present, not simply to private worship.
The additional reference to the zither seems to reinforce both the corporate setting (as multiple instruments are being mentioned) and to skillful musicians required to play it. Often this word is translated as lyre, which shouldn’t surprise us as the lyre has its origins in the zither. Again, the emphasis of music in Sabbath worship.
Yet, what is more important is not the instruments used but for what God is being praised. Here, it is his “chesed” and his trustworthiness. The word chesed I have simply left untranslated as there is not a simple word-for-word equivalent of this idea. Ultimately it refers to God’s covenant faithfulness to his people (that’s us!) despite the covenant unfaithfulness of his people (sadly, that’s us too…). This we do not deserve, but this God graciously gives to his own to his own glory and praise. As the Apostle Paul wrote, salvation is by grace, not works, lest any man should boast (Ephesians 2:8-9). Indeed, it is worth praising our God for his faithfulness and for his chesed.
And it is for this faithfulness (amongst other things) that we praise God when we gather together on the Sabbath. The sad thing is that all-too-often, the lyrics of our praises are focused heavily on the individual, not on the God who saves the individual. Loved ones, remember, it is not our goodness or our works that brings about God’s faithfulness…God is faithful despite our lack of goodness and our failures…that is the essence of Grace. As the old Fanny Crosby hymn went… “To God be the glory, great things he has done!”
And you shall remember—for you were a slave in the land of Egypt and Yahweh, your God, redeemed you. Because of this, I command this thing of you today.
(Deuteronomy 15:15)
A Song for the Sabbath
“A Psalm: A Song for the Day of the Sabbath”
(Psalm 92:1 [superscript in English])
That which we identify as Psalm 92 begins with a clear statement of its purpose. It is written for use on the Sabbath day. And, presuming that superscripts are given to us as indicators of purpose and groupings of psalms, it follows that this introduces Psalms 92-97 as a grouping of psalms (given no superscripts until psalm 98) that are all designed for worship on the Sabbath day.
Sadly, in the western world, we have largely lost any sense of the Sabbath’s significance. Stores are open for business (even stores that purport to be Christian stores!), it is often the busiest day of the week for restaurants, amusement parks are open for business, athletic teams are practicing, and there is no abatement in the worldly junk that passes for television entertainment. We fill our lives with so much activity that we are beyond busy and then we buy into the lie that if we just rob ourselves of the Sabbath day and make that day busy as well, then we will find the satisfaction and fulfillment that we crave. Yet, falling into this pattern is a downhill race to self-destruction.
Probably even sadder is that teaching on the Sabbath in our culture is often ignored or avoided because of fears of stepping on toes. Yet, the scriptures have no hesitation about speaking of the Sabbath Day. The other challenge in our culture is that teaching on the Sabbath only tends to be received in terms of negatives and not in terms of positives. People hear “DON’T” and then they shut their minds off and never hear the “DO.” Yet, the scriptures place far more emphasis on the “DO” and the blessing of the Sabbath day. We don’t seem to have a problem hearing the words: “You shall no Murder” or “You shall not commit adultery” but when people hear the Sabbath spoken of, they seem to shut down and miss the blessing of the teaching.
While there are entire books and treatises written on the Sabbath, for the devotions that will follow, we will let this psalm guide our thoughts and hopefully challenge our practices. Though the day of the Sabbath has changed from Saturday to Sunday, the principle behind the Sabbath day remains the same; may the Spirit move our hearts as we reflect and meditate on these words.
“Remember the Day of the Sabbath and continually consecrate it.”
(Exodus 20:8)
No King but Caesar
“Again, they continued screaming, ‘Take him up! Take him up! Crucify him!’ Pilate said to them, ‘Shall I crucify your King?’ And the chief priests answered, ‘We do not have a King except for Ceasar!’”
(John 19:15)
Those final words, “we have no king but Ceasar,” would be scandalous were individuals had spoken them during Jesus’ day, but it is not just individuals making this statement…in fact, it is not even the mob that continues to shout for Jesus’ death. It is the High Priests, those in spiritual leadership amongst the people, who are crying out — people whose only allegiance was to be pledged to God above, not to the men below who ruled over them. It was not to be given to Herod and certainly not to the Roman Emperor, Tiberius Caesar.
During Jesus’ lifetime, the Jewish aristocracy held Tiberius in relatively high esteem, even to the point of venerating him. Though Tiberius refused to be worshipped as a god, he did permit a temple to be built in his honor in Smyrna and Herod Antipas (the Herod of this account) built a city on the Sea of Galilee in Tiberius’ honor — a city that Herod would make his Capitol. Yet, the common people still resented Roman rule and the priests should have known better. Nevertheless, in the context of a mob, reason is never a highly esteemed virtue.
The language of “take him up!” should conjure up several images. The first is that of the insult paid by the young boys to Elisha (2 Kings 2:23-25). In a sense, the boys were saying to Elisha, “your master went up to God and out of our lives, you go too!” God judged those boys (and by extension the village) harshly for their sin. But the lifting that the people here had in mind was the lifting of Jesus’ body upon the cross. Yet, that too should conjure up the image of Jesus’ conversation with Nicodemus (John 3:1-15) and how Jesus stated that he would be “lifted up” just as the bronze serpent was lifted up on the cross in the wilderness (Numbers 21:4-9).
We may not be in a mob context at the moment (I hope that is not the case!), but this should give us a moment to pause to ask ourselves to whom we are loyal. By our actions; by the way we invest our money; by the way we use our time; and by the fashion that we apply our energies…to whom are we loyal? Is it to an institution (even the church!)? Is it to a political party? Is it to a person? Is it to a corporation? Is it to Christ? If your loyalty is to anybody or anything other than to Christ Jesus, you stand convicted as do these chief priests…one cannot serve two masters (Matthew 6:24).
The Noblemen Gather the People to God
“The noblemen of the people gather the people of the God of Abraham for to God are the shields of the earth. He is to be greatly exalted!”
(Psalm 47:10 {verse 9 in English translations})
The close of this psalm begins with an interesting visual picture. First of all, the term that we render as “noblemen” is the word byIdÎn (nadib) speaks of one who distributes or provides for those in his care. Thus, the idea conveyed by the term is not so much one of rank, but of activity. Similarly, the language of gathering is a farming analogy — the psalmist speaks one of gathering together the people like one would harvest grain or corn. Essentially what is being conveyed is that those who are leaders of men — responsible for providing for those under them — have a spiritual obligation to gather their people together — not just with a common vision or for work, but to exalt the God of creation.
How the nobles of our world have fallen short in their tasks. How often even those who are tasked with leadership in the church fall short of their task. So much time gets spent on managing money and wealth that often the point behind the wealth is missed entirely. For even the wealth with which we have been entrusted is to be used to the glory of God. If, once everything has been said and done, people are not gathered to worship our risen King, then leadership has missed its greatest aim and purpose. Paul writes to Timothy telling him that the people are to be in prayer for their civil leaders…why? So that they may live peaceful and godly lives (1 Timothy 2:1-2) — a life that can only be had when worship is your first and highest goal.
What follows the phrase about the people being gathered to God is the language of shields. What does it mean that the shields of the earth are to God? There are several ways in which this phrase could be understood. The word N´gDm (magen), or “shield,” can be understood literally as a piece of armor that would be used in warfare. Indeed, the armies of the earth — even the pagan armies — belong to God and will be used and disposed of to bring about his good and sovereign will. Yet, this term can also be used figuratively, which seems a better interpretation in the context of this psalm. Princes over the people provide protection for their charges — in fact, on an earthly level, that is one of the most significant tasks a prince must do. Thus, in a couplet, we find the Prince’s duties joined together in one — in terms of eternal priorities, he must bring his people to God and in terms of earthly priorities, he must protect them — something that can only be done effectively when the people find their refuge in the God of Israel.
And thus people from, all across the earth — Jew and Gentile — are brought before the throne of God — brought together as one flock. Indeed, that is something that is promised to take place fully and completely at one time — some to glory and some to eternal judgment. And God is to be greatly exalted for his work. May we all be found as wheat in the great mill press of God.
Therefore, God has exalted him and has graciously given him the name that is above all names, in order that in the name of Jesus every knee should bend in heavenly places, earthly places, and places under the earth, and that every tongue would admit that Jesus Christ is Lord to the glory of God the Father.
(Philippians 2:9-11)
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