High-Handed Sinning

In our study tonight about God's covenant with Israel, we looked at one of the penalties for violating the covenant, as found in Numbers 15:30-31. The NKJV translates this sin as acting "presumptuously". We learned that the same Hebrew expression is translated "with boldness" in Exodus 14:8 and Numbers 33:3. The expression in Hebrew is beyad ramah, which literally means "with a high hand".

The basic concept is the same in all three passages, however. It appears to point to the attitude of refusing to remain in the submissive arrangement with a superior. authority. Call it active defiance, if you will. Whether it was refusal to acknowledge Pharaoh's authority over Israel in Egypt (Exodus 14; Numbers 33) or Yahweh's authority over those who are part of the covenant delivered at Mt. Sinai (Numbers 15), the idea is still the same.

In the Numbers 15 passage the attitude referred to is clearly sinful. But in Exodus 14 and Numbers 33, the attitude is not sinful. In fact, staying under Pharaoh's authority would have been sinful because God told them to leave. To whose authority would they bow? This is similar to the choice of the apostles in Acts 5:29.

If you want to learn more about this, you can click here to find Dr. Roy Beacham's excellent series from February 8, 2008, on this topics. I thank God for Roy, as he is one of the men God used to develop in my heart a love for the Hebrew language. (Don't blame Roy for my lack of understanding Hebrew, however.)

Appeasable or Appeased?

In John Owen's (1616-1683) Biblical Theology, the author makes the following helpful statement:

Note, too, that in Christ God is not shown to be "appeasable" but as appeased; that is, as accepting the substitutionary sacrifice of Christ and reconciling its recipients to Himself (2 Corinthians 5:19).

All of man's self-generated religions and philosophies assume the appeasability of God or the gods. Only the true religion refers to God being appeased.

Problems with Moral Philosophy

John Owen (1616-1683), in his Biblical Theology, lists eight serious problems with moral philosophy. Here's his list, from pp. 93-94:

1. It would restrict virtue within the limits of this earthly life. This is to cut virtue off from its own immortal source and so undermine and destroy the whole nature of true virtue.
2. It teaches that every man has the strength to perform all of the good deeds that are needed to achieve the status of virtue--something in itself in direct antagonism to the whole teaching of the gospel.
3. It teaches that man must cultivate faith in himself, and to expect that all of his reward and felicity shall spring from himself. ...it is an extreme contempt of God.
4. It regards virtue as lying in a middle way, the avoiding of extremes. Nothing more foolish could be imagined.
5. It can offer no recognizable, definite, or universal rule of virtue by which we might know it. Virtue might, perchance, be what pleases most men or, again, it might be what pleases wise men; or maybe it is that which best settles the minds of those who don't know what they want!
6. It divorces moral duties from all regard for God's grace, justice, or providence.
7. It teaches that the practice of its own version of morality fosters friendship between the gods and men.
8. It can say nothing about rewards or punishments.

Sound similar to the philosophies of our day, eh? Man has not changed for the better since the days of Owen. Moral philosophy has not improved since his day. It is still governed by the subjective thoughts of fallen men who refuse to submit to the sovereign God.

Thoughts on Prayer from Richard Sibbes

I've been reading The Bruised Reed by Richard Sibbes (1577-1635) over the past couple of months. Normally a book of this size (only 128 pages) is a 1-2 day read for me, but this one is taking time to soak in what Sibbes is saying. I'm a slow learner.

Yesterday I came across the following thoughts on prayer on pp. 50-51.

God can pick sense out of a confused prayer. These [Spirit engendered] desires [to pray] cry louder in his ears than your sins. Sometimes a Christian has such confused thoughts that he can say nothing but, as a child, cries, 'O Father', not able to express what he needs, like Moses at the Red Sea. These stirrings of spirit touch the heart of God and melt him into compassion towards us, when they come from the Spirit of adoption, and from a striving to be better.

There is never a holy sigh, never a tear we shed, which is lost. And as every grace increases by exercise of itself, so does the grace of prayer. By prayer we learn to pray. So, likewise, we should take heed of a spirit of discouragement in all other holy duties, since we have so gracious a Saviour. Pray as we are able, hear as we are able, strive as we are able, do as we are able, according to the measure of grace received. God in Christ will cast a gracious eye upon that which is his own.

May He who hears such prayer be glorified. May He who hears also multiply the ministry of the folks at The Banner of Truth Trust to continue reprinting such writings as these.

JS Bach's "Brandenburg Concerto" on 2 Pianos

My two daughters are currently practicing in our living room with their piano partners (also sisters) for their 8 hands-2 piano rendition of the first movement of J. S. Bach's "Brandenburg Concerto Number 3" (which explains why I'm currently on the computer in another room!). This piano arrangement by Robert J. Bardeen is a lovely piece and they are doing very well with it. They will be presenting it soon.

I told my wife the other day as we listened to them practice how I found it fascinating to know that Bach carried all that (and more) around in his head for a long time, all the details in precise arrangement, eventually (in his early to mid-30's) writing it out for others to hear and enjoy. It is truly fascinating, each part significant, all working together to accomplish the overall task.

But ultimately, we know with certainty, it is nothing in comparison to God's overall task of bringing glory to His name by working all things after the counsel of His will (Ephesians 1:11).

Does Christ Live in Us?

Perhaps you are aware I have been reading through Christless Christianity by Michael Horton. So far it has been a good read. But today I ran across what seems like a statement that contradicts the Bible. On page 183, Horton writes:

Nevertheless, it is the Spirit, not Jesus, who lives within us.

While I appreciate his zealous effort to counteract the evangelical gnosticism of which he is writing, this is not an accurate statement. Christ indwells Christians individually and corporately. We see the individual indwelling in Galatians 2:20: "I have been crucified with Messiah, and I am no longer living, but the Messiah is living in me...." We see the corporate indwelling in Colossians 1:27: "To them God desired to make know what are the riches of the glory of this mystery among the peoples, which is Christ in you (plural), the hope of glory."

So, whatever else these two passages may mean, they at least indicate some sort of indwelling by Christ. There is no theological problem with Christ being embodied in heaven and being spiritually present on earth at the same time. Thus, Horton needs to tweak his statement to be in alignment with Scripture.Yes, the Spirit does live within us (John 14:17; Romans 8:9, 11; 1st Corinthians 3:16; 2nd Corinthians 1:22; 2nd Timothy 1:14; James 4:5), but so does Christ.

Having said all this, I would still recommend the book for your reading.

A Battle We All Face

While reviewing Piper's Let The Nations Be Glad, I was reminded of a battle we all face. Near the end of this helpful book, Piper writes:

Missions exists (I would add the ekklesia) because worship doesn't. The ultimate issue addressed by missions (and the ekklesia) is that God's glory is dishonored among the peoples of the world. When Paul brought his indictment of his own people to a climax in Romans 2:24, he said, "The name of God is blasphemed among the Gentiles because of you." That is the ultimate problem in the world. That is the ultimate outrage.

The glory of God is not honored.
The holiness of God is not reverenced.
The greatness of God is not admired.
The power of God is not praised.
The truth of God is not sought.
The wisdom of God is not esteemed.
The beauty of God is not treasured.
The goodness of God is not savored.
The faithfulness of God is not trusted.
The commandments of God are not obeyed.
The justice of God is not respected.
The wrath of God is not feared.
The grace of God is not cherished.
The presence of God is not prized.
The person of God is not loved.

...The opposite of this disrespect is worship. Worship is not a gathering. It is not essentially a song service or sitting under preaching. Worship is not essentially any form of outward act. Worship is essentially an inner stirring of the heart to treasure God above all the treasures of the world--

a valuing of God above all else that is valuable
a loving of God above all else that is lovely
a savoring of God above all else that is sweet
an admiring of God above all else that is admirable
a fearing of God above all else the is fearful
a respecting of God above all else that is respectable
a prizing of God above all else that is precious

In other words, worship is right affections in the heart toward God, rooted in right thoughts in the head about God, becoming visible in right actions of the body reflecting God. (pp. 206-207)

This then raises the question for us: are we worshiping God on Saturday (and the other days of the week), so that we may worship Him together as an ekklesia on Sunday? Do you see the battle that is taking place in our hearts individually and corporately? Let us pray that God would grant His grace to enable us to genuinely worship.

Balancing Evangelism and Edification

While doing some research on the topic of evangelism, I ran across this quote from Jean Henri Merle D'Aubigne (1794-1872) in his History of the Reformation (Powder Springs Press, ISBN 13: 978-1-60702-162-9). Concerning the need for balance in these two areas, he wrote on p. 488:

There are two movements in the Church: one is effected inwardly, and its object is its preservation; the other is effected outwardly, and the object aimed at is its propagation. There is thus a doctrinal Church and a missionary Church. These two movements ought never to be separated, and whenever they are disunited, it is because the spirit of man, and not the Spirit of God, prevails.

One Reason The Church Exists

I have been reading Michael Horton's Christless Christianity recently. While I acknowledge there is nothing new or earthshaking in this resource, yet I found this paragraph on p. 141 an encouragement to maintain the proper focus while seeking to do church.

The church exists in order to change the subject from us and our deeds to God and his deeds of salvation, from our various missions to save the world to Christ's mission that has already accomplished redemption. He sends us into the world, to be sure, but not to save it. Rather, he sends us into the world to witness to Christ as the only Savior and to love and serve our neighbor in our secular vocations. Evil lies not outside us but inside; it is salvation that comes from outside ourselves.

God's Glory and Our Sin

Jerry Bridges is one of my favorite contemporary authors. I think every book from his pen that I have read has challenged my soul, and for this I am grateful. I have never met him nor have I heard him speak in person. But God has used him in my life nonetheless.

Recently, while reading in "Respectable Sins", I came across this jewel on page 137.

The damage to God's glory by our sin is determined not by the severity of our sin but by the value of God's glory.... Every sin we commit, regardless of how insignificant it seems to us, is an assault on His infinite glory.

Thank you, God, for using such men to teach us such truth.

Powerful Prayer or Powerful God?

Yesterday I prayed regarding an apparently dismal situation, yet I was impressed to pray that God would do a work that would cause people to marvel at His power and grace. I left the situation physically but was still involved with it the rest of the day. Upon returning to the exact location from earlier in the day, my wife and I saw what seemed to be an answer to that earlier prayer.

My first thought was that of gratitude to our sovereign God. A subsequent thought, however, arose: was that a powerful prayer or a powerful God? That temptation came because of a quip by an unconverted person immediately following the earlier prayer. "That was a nice prayer. Very nice." But it wasn't the prayer, nor the pray-er. It was a powerful God.

Perhaps it wasn't my prayer after all. Perhaps it was the concerted prayers of Christians in different states praying for this situation. Perhaps it was the urgent prayers of the spouse in the situation. But ultimately it doesn't matter, does it. It was God. When we begin to take credit for the answers to our prayers, we are taking to ourselves glory that belongs to God alone. God does not share His glory with anyone, even pray-ers who may desire to honor Him.

Belief in What?

One of my heroes from my unconverted days was Kevin McHale, currently head coach for the MN Timberwolves. He played BB in northern MN, and then played college ball for the MN Gophers. Then he was privileged to play for the Boston Celtics in the NBA for many years.

Regarding his team's recent surge in victories, he made the following statement to AP: "They have to be able to find each other and believe in each other. Life's not worth living if you don't have belief in something." My initial response was, oh really?

Belief in what? Belief in whom? Some would say, "But Phil, it's only basketball. Don't make it a theological issue." But are we not to demonstrate faith in God in ALL things. Are we not to do all things without confidence in the flesh, flesh of any kind.

I have written elsewhere about the distinction between being comfortable on the field/court and being self-confident or confident in our teammates. Mr. McHale is correct about the importance of faith, but incorrect about the object of faith. God will tolerate no competition for our confidence. He is God, and there is no other. He alone is worthy to be the object of our faith.