Category Archives: Bible

Wonder of Christmas Transcends War and Worry

By Gary Palmer

Christmas holds different meanings for different people. For most of us, when you get past the stress of shopping and decorating, there is a sense of peace and joy and just plain childlike wonder at Christmas that transcends everything else. And nothing elicits those feelings quite so well as hearing Christmas hymns.

In fact, at least for a short while, a Christmas hymn stopped a war 95 years ago and restored a sense of humanity and common decency to the combatants on both sides. Known as the Christmas Truce of 1914, on Christmas Eve the stillness of a cold moonlit night was broken by the voices of German soldiers singing “Stille Nacht, Heilige Nacht” from their trenches.

Across No Man’s Land, the British rewarded their German enemies’ rendition of “Silent Night” with enthusiastic applause and cheers, which the German carolers acknowledged with equally enthusiastic bows. The British then reciprocated by singing their own hymns.

Graham Williams of the London Rifle Brigade recalled, “They finished their carol and we thought that we ought to retaliate in some way, so we sang ‘The First Noel,’ and when we finished that they all began clapping; and they struck up another favorite of theirs, ‘O Tannenbaum’. And so it went on. First the Germans would sing one of their carols and then we would sing one of ours, until when we started up ‘O Come All Ye Faithful’ the Germans immediately joined in singing the same hymn to the Latin words ‘Adeste Fideles’. And I thought, well, this was really a most extraordinary thing – two nations both singing the same carol in the middle of a war.”

At one point in the line, a German soldier played Handel’s “Largo” on a violin. The simple words and music of Christmas hymns, although sung in foreign tongues, transformed enemies into brothers. British soldiers realized that the men across the battlefield were not the barbaric Huns depicted in British newspapers. The hymns had the same effect on the Germans. One German soldier reported hearing “… a Frenchman singing a Christmas carol with a marvelous tenor voice. Everyone lay still in the quiet of the night …. We all kept our guard, only our thoughts flew home to our wives and children.”

Along parts of the line, British soldiers snapped to alert thinking an attack was imminent when they saw unusual lights beginning to appear at portions of the German lines. To their delight, the Germans were placing Christmas trees adorned with candles on their parapets. “English soldiers, English soldiers,” shouted the German troops, “Happy Christmas! Where are your Christmas trees?” Amazingly, German soldiers left their trenches and approached the British trenches bearing gifts which the British heartily accepted, offering gifts of their own in exchange.

The unofficial truce also gave the combatants an opportunity to bury the bodies of dead comrades who lay in the mud of No Man’s Land. At one funeral, soldiers from both sides gathered to honor the fallen by reading the 23rd Psalm, once in English and once in German, followed by reciting the Lord’s Prayer.

Those soldiers realized that none of them had any real enmity toward one another. In fact, some exchanged names and addresses and became life-long friends after the war. They were fighting each other because their government authorities ordered it so and they had to obey. As they laid their comrades to rest, heads bared in tribute, soldiers from both sides confessed to each other that they had no desire to fire another shot.

On Christmas morning, worship services were held above both lines of trenches. British and German chaplains intermingled to lead mixed congregations in prayer and the singing of hymns. Robert de Wilde, a Belgian artillery captain, joined an improvised mass held in a barn. “The soldiers were singing,” he remembered. “They were singing: ‘Minuit Chretiens’, ‘Adeste Fideles’, ‘Les anges de nos campagnes’, all the songs we used to sing when we were little.”

Just like the Christmas hymns the soldiers sang to each other, the songs we hear in our churches, our homes and on the radio should remind us of what Christmas is really about. It is about celebrating the birth of the Prince of Peace, the coming of the One who can transcend the madness and mayhem of war as well as the fear and worry over a bad economy.

It is not the power of Christmas hymns that does this, it is the love God expressed through the gift of His Son Jesus Christ that can affect hearts, even the hearts of war-hardened enemies who on a cold Christmas Eve 95 years ago crossed their lines to wish each other a Happy Christmas.

Gary Palmer is president of the Alabama Policy Institute, a non-partisan, non-profit research and education organization dedicated to the preservation of free markets, limited government and strong families, which are indispensable to a prosperous society.

Genesis One Literally Speaking

The first chapter of Genesis has been a source of religious and scientific disagreement for centuries. In the 20th Century, Darwinian evolution became a foundational dogma of both secularism and science. Because it lends its weighty influence to atheism, many regarded Darwinian evolution as being antagonistic to the faith.

According to faithful adherents, Darwinian evolution is undeniable scientific fact, but a number of its key doctrines such as natural selection have been questioned with much skepticism by hundreds biologists, geneticists, chemists, evolutionists, and other scientists.

The most recent public contention has been between establishment Darwinists and intelligent design (ID) scientists. Darwinists call IDers names like religious fanatic, evangelists, and other words not worthy of mention. Yet, most leading IDers are either educated practitioners in scientific fields or science educators. IDers infer an intelligent designer from both their own scientific research (that apologists of Darwinism claim don’t exist) and from the research of other scientists. Darwinists see the inference as a religious threat to evolution science and many of them oppose ID based on their atheistic views.

Earlier in the 20th Century, the debate was between Creation science and Darwinian evolution. Today, many leaders in the scientific community regard ID as a renewed form of Creation Science, which means scientific findings biblically interpreted.

One of the hotly contested interpretations has been a literal seven day creation of the heavens and/or earth. It has been contested because the results of scientific dating techniques refute its claim. Carbon dating show the earth is billions of years old. Yet, evidence also exist that shows humans lived contemporaneously with dinosaurs–an evolutionary impossibility. There even exists a fossilized human sandal embedded in pre-dinosaur sediment, which raises a legitimate but unanswered question as to whether carbon dating is correct or whether human have been around throughout most of earth history.

If the Hebrew word for day in Genesis 1 is literally interpret as a 24 hour period, then Genesis 2 presents a terrible problem. In that chapter, the universe was created in one day. Overcoming this dilemma is not that difficult because the text also says that on the 7th day God rested. It is logical to infer that here is a summary reference to chapter one.

Nevertheless, literalists are not out of the deep waters. For covering the scriptures are the waves made by the prophets who said that a day (24 hrs.) is as a thousand years and a thousand years is as one day to God. Punching a few more holes in the literal boat are scientific scholars like Gerald Schroeder who claim that time being relative as proven by Einstein allows for a day being thousands if not billions of years, while at the same time, being merely 24 hours viewed from an earthly perspective. Schroeder is a proponent of the Big Bang theory of the origins of the universe.

The Big Bang theory lends itself to a triune God creating the universe out of nothing as explained by mathematical physicists Frank Tipler as well as to an evolutionary view such as quantum physicist David Bohm’s Implicate and Explicate Order.

A more important question concerning the Creation account than whether God created it in 7 days, 7 millenniums or 7 other periods is how and what did God create? Yet, science specializes in answering how questions. The author of Genesis only informs us that God made the power of His information the source of the Creation. Oddly enough, Bohm also believes that information guiding energy is the source of all matter and life in the universe.

Genesis gives us some additional clues as to how God created. One of those clues is the absence of any mention of God making or creating plant life. God’s involvement is mentioned in all other aspects of creation except plant life. The clue suggests self-organization and replication. Bohm’s theory is particularly useful on the third day.

Not only did plant come forth out of the ground on the third day but so did Jesus of Nazareth. His roots may have been earthly but his destiny extended to the heavens, which leads us to another clue.

In verse one, God began creating the heavens and the earth. A careful reading of the rest of Genesis reveals a clear distinction between heavens and heaven. This distinction refers to all planets, suns and stars beyond the living environment of the earth and its heaven–the airy atmosphere and its upper canopy of water–that God created on the second day.

On each day, God intervenes to form each part of our living environment and each group of species except for plants and humans. That’s right; humans are not a completely separate and distinct specie in the Genesis account. That is inferred by the lack of a new division, either a new day or a distinct body type from those animals of the earth. The uniqueness of humans is their likeness to God. It is true the human body has unique features enabling humans to reflect the nature of God or its opposite. Nonetheless, humans continue to bear a resemblance to other mammals that were also created on the sixth day.

The answer to the question about what God created would not be complete–if it can ever be completely answered–without the following observation:

The first chapter of Genesis is not primarily about God creating the universe; that is limited to the first verse. The focus of Genesis 1 is about God creating a planet capable of sustaining all forms of life. Most importantly, the one eternal creature that God created from the dust–whether by modifying a prior specie or by a special creation–is the only creature that resembles the Creator. The human body resembles the form of God as revealed to Moses, the elders of Israel, the prophets, the apostles as well as by the only perfect human representation–the only begotten son of God, Jesus Messiah. Most importantly, humans resemble the moral, intelligent, aesthetic, and creative being of God.

Literally, Genesis 1 (and 2) is the goal to which the history of corrupted humanity and the history God’s redemption of we humans is destined to attain. The end time is not a bleak account of God’s arbitrary cruelty but rather a judicial account of the final achievement of history’s goal for those who choose the path of God’s redemptive justice. That is also the meaning of chapter 21 of Revelation.

Harp Huggers Hug Their Last On Cloud Nine

Many people still believe heaven will be like an eternal yoga on cloud nine. That is for those who find peace and relaxation through meditation. Western tradition pictures heaven as reclining on a white fluffy cloud enjoying eternal serenity while hugging a golden harp. While hugging one’s golden harp, people believe that by strumming a lively golden strings to the divine rhythm of heaven they will experience greater joy. All of this bliss is magnified by the soothing radiance of heavenly light.

Yes, it is a boring vision of man as an island–a western view of autonomous man in heaven. Autonomous man is left alone in peace by everyone, even God, to enjoy eternal life without government interference. It is an egalitarian vision because everyone that is worthy of heaven gets to enjoy their own rest and relaxation to the same everlasting degree as every other person on their own cloudy oasis. What could be more fair that that?

I have bad news for all those harp huggers. It ain’t so. Sorry to have to burst another bubble–the current economic one is depressing enough; but turning a blind eye to a false vision would be a great disservice. Exposing the false hopes, false dreams, or blinding darkness–however bright with hope may seem–is supposed to be the duty of writers.

The puffy idea that people who do more good than harm are worthy of own their own cloud doesn’t hold water. The whole concept is merely evaporated hope based on a false premise of justice and fairness. As the gospels teach us, do-gooders are no more worthy of heaven than the scum of the earth. Why? One sin is counted as a bad as all sins. Because we all have or will sin, the stain on our do-goodism can not be removed–no even with White Cloud. The only detergent capable of removing that stain, the shame, or the statutory claim against our moral wrongs is the sinless blood of a lamb or rather of the sinless son of God, Jesus of Nazareth.

That’s the gist of the gospel preached by Pastor Jon.

Can preachers like Jon and their gospel be wrong? It is claimed that they are. It is claimed that there are many ways to heaven whatever it really is. It is claimed that the exclusiveness of the gospels is dead wrong, but is it?

If humans are made in the image of God (Gen 1:26), a collective of humans in society is likely to reflect divine justice as least a little. That being the case, do we humans merely forgive breakers of our great moral laws because we are all really nice guys whose love surpasses the need to protect others in society from breakers of those law? Actually, our system of justice forgives no one for doing more good than the last crime committed that has gone unpunished. Of course, I must give credit to the many secularists who have worked very hard to change our inherent sense of justice, but it stubbornly persists as does the persistence of moral evils performed by once upon a time do-gooders. We human do take into account past good behavior or good citizenship in the process of punishing the guilty, which is usually expressed by leniency. Nevertheless, neither God nor we humans forgive do-good lawbreakers until after they have been duly punished–if then.

The problem is God’s only punishment for sin is death. The soul that sins it shall die, declared the priestly prophet Ezekiel. The wages of sin is death, said the Apostle Paul. Because it is, only death can fully satisfy the demand of divine justice. Thus, the only cloud of serenity humans earn by greater good works than bad is a dark cloud of pending judgment. That is except for the fact that God initiated and accepted the willing sacrifice of sinless living souls on behalf of us guilty humans. (Gen 3:21; 4:4; 8:20-21, etc.) Sacrificed animals, however, are not sufficient to satisfy divine justice fully for one important reason: they are not culpable for sin. Only human commit moral crimes against God’s laws. Only the sacrificial death of a willing and sinless human could possibly satisfy divine justice fully, and only God would be qualified to offer such a sacrifice. The gospel of Jesus, his apostles’ epistles, and the testimonies of those who constitute the Church claim that Jesus is that effectual sacrifice we all need,and the evidence is their moral and God-honoring lifestyle.

Thus, the Jesus-oriented lifestyle is the only one that can lead to heaven.

Jesus freaks are weird dudes because they have given up the Western and Eastern illusions of heaven as either a cloudy bliss of liberalism or an antinomian* free ride to heaven’s gate as the Hale-Bopp comet followers proved. Even if the Boppers made it to the gate, they were likely turned away because they had failed to get the right entry tickets. Jesus freaks, on the other hand, live for the day when they will live in a renewed heaven and earth where God evidently dwells among them. Heaven will be like the new beginning that came at the end of the movie Knowing–only better. For some it will be even better than being able to eat of the fruit of the tree of life again. It will be a techie heaven where humans will continue to invent new technologies, according Pastor Jon. I must note here that Pastor Jon used to work for the computer technology giant IBM. In this heaven, we humans will also continue to enjoy music, singing, worshipping God, exploring and learning, eating good food while discussing with friends and loved ones whatever comes to mind, and other things God created us to do. There will be a great new heath care reform plan too. HMOs, Medicare/Medicaid, doctors, drug companies, their lobbyists, and legislative supporters will no longer exist. In this heaven, no pain will be regarded as great gain. Broken bones due to sports injuries or other forms of play will a thing of the past, and so will wild animals eating or otherwise harming us humans. There will be no weight loss programs or the pain of failure. Who knows, a five-day a week job in which we do work totally unrelated to our training or goals may be no more as well.

Yet, the reality of heaven is hell. At the present, we live between heaven and hell. Some of us experience as much of hell as we ever will. Others, however, experience as much of heaven on earth as they ever will, said Pastor Jon. Destiny is a choice given by God. What one chooses is the only fate there is. Eternal life in heaven or hell is the final consequence of our earthly choices. This is a fact backed by the testimonies of many who have died and who came back to life to share with doctors, researches, and us ordinary folk what they experienced on the other side. You may have heard of Don Piper who has discussed his ninety minutes in heaven publicly and who has been written down in a book by the same title. It is worth reading, and so is choosing to follow Jesus to heaven.

Those who will not be there include the cowardly, unbelieving, abominable, murderers, immoral persons, sorcerers, isolators, and all liars. (Rev. 21:8) I wonder how many people in modern business, sales, education, media, politics, or mainstream religion will make it above the cloudy illusions of success, influence or wealth to heaven?

* Antinomian is the rejection of all moral law and human accountability for it. Those who hold this view are of the illusion that Christ as the end of the law for salvation means grace is the end of all accountability to moral law rather than the means to fulfilling it. As such, grace is the equivalent of lawlessness.

Paraphrased quotes of Senior Pastor Jon Young came from this my own less than perfect memory of his Sunday morning sermon at Dayton Avenue Baptist Church on August 9, 2009

Render unto Caesar what is Caesar’s and to God what is God’s

“Render unto Caesar” is a phrase taken from the synoptic gospels. Is has been used as Jesus’ opponents concerning payment of taxes. This phrase has been used as support for blind obedience to government edicts. It has more recently been used to justify laws advocated by gays and their supporters. The latter actually is merely an application of blind obedience or acceptance of government edicts. This particular application is may be classified as special interest law under the rubric of civil rights and equality under law.

Those who used this phrase to justify law including tax laws abuse the text for their personal interests and goals. For Jesus neither supported or opposed taxes or Caesar in this passage. He addressed his opponents in a way that forced them to confront where their allegiance was centered.

The immediate context of this phrase informs us that Jesus’ opponents–Pharisees and Herodians–came looking for some statement that they could use against him. Their goal was to find a legitimate accusation of anti-Roman radicalism in order to bring against his movement Caesar’s wrath. Israel’s leaders had seen–maybe even assisted–Caesar to exterminate would-be freedom movements and their hatred of Rome’s oppressive regime. Fortunately, Jewish delegate didn’t find such an accusation against Jesus.

Instead, Jesus asked his opponents to show him a coin that was used to pay taxes. Once produced, Jesus asked them whose likeness and inscription was on the coin. To which they responded: Caesar. Then, Jesus said, “Render unto Caesar the things that are Caesars and to God the things that are God’s.” (Matthew 22:21, Mark 12:17, and Luke 20:25)

The point Jesus was making was this: Caesar made the coin. Give him his coins. God made you. Give God what belongs to him. Here, Jesus alludes to the familiar passage in Genesis 1:26-30, which states that God made man in his image and likeness, both male and female, with authority over all living creatures and plant life. They were to care for those lesser souls and consume the fruit of plant and trees. It is here that our natural law freedom and rights begin, according to John Locke’s Treatise on Government.

A lot more could be made of Jesus’ response to the Pharisees and Herodians. For example, because God made the heavens and the earth, the metal used by Caesar to make coins belong to God as well. What right did Caesar have to make them, use for trade instead of barter, and to demand some of them back called taxes? Here is a clue to another statement made by Jesus concerning paying taxes. Matthew includes an earlier encounter of the disciples with Caesarean tax collectors. The tax collectors wanted to know if Jesus paid the temple tax. Peter said, yes. However, when they met up with Jesus, he asked Peter this question:

What do you think, Simon? From whom do the kings of the earth collect customs or poll tax, from their sons or from strangers?

Peter gave the obvious answer, “from strangers.” To this Jesus replied, Then, the son are exempt. Jesus continued by instructing the disciples to go to the sea and take the shekel they would find in the first fish they caught and give it to the tax collectors for both himself and them. If he and they were exempt, then why did he have them pay the tax? “So as not to offend the temple tax collectors.

In essence, Jesus was telling his disciples that he and they were sons of God, the true king. Being members of His kingdom, they owed no one but God.

But wait, the issue was whether Jesus paid the Temple tax, not Caesar’s tax. This fact suggests one of at least three possible meanings: (1) Jesus regarded the Temple tax as illegal, which would coincide with how many viewed the Temple authorities as well as their corruption of the Temple service. 2) Jesus viewed the Temple-tax as an indirect form of taxation of Rome, or (3) possibly both.

However it was actually regarded, the fundamental aspect of Jesus statement was a reaffirmation of God’s original covenanted authority over Israel. That God is the only true king of Israel (and humanity) is evident in the Exodus account and more specifically in God’s statement about the Israelites’ demand for a king. They wanted a king like other neighboring nations. To the prophet Samuel, God said, “Listen to the voice of the people … for they have not rejected you, but they rejected Me from being king over them.” (1 Samuel 8:4-6,7, 8)

This may also be applied to America. With regards to the founding of America, some colonialists considered God as their king. The national seal proposed and explained by Thomas Jefferson and others contained allusions to God as king. Written in the Declaration of Independence is not only a covenant with God along with the social contract but also the implications of God as king being the source, witness and defending judge of America’s national freedom and statehood.

All of which, past and present liberals have rejected and have largely replaced with anti-religious secularism and socialism.

Does it then follow that we who acknowledge God as such are not obligated to pay taxes to government?

No; we are obligated by our voted agreement to pay taxes in exchange for the beneficial services rendered by government created first by our social contract, then by consent to the forms of government and their functions created by our Constitutions, and since then by our consent to taxes for additional services by majority vote.

Today, some relevant questions requiring an honest answers include whether particular taxes and their correlated services were voted in by common majority consent; whether they are beneficial rather than harmful to our rights and forms of government; whether Americans should continue tolerating the negative consequences of the liberal rejection of God’s rightful place in America’s public life; and what exactly is God’s kingship supposed to look like?

Adventure with God to the holy city

Deal bountifully with your servant,
That I may live and keep your word.
Open my eyes, that I may behold
Wonderful things from your law.
I am a stranger in the earth;
Do not hide your commandments
         From me.
My soul is crushed with longing
After your ordinances at all times.
You rebuke the arrogant, the cursed,
Who wander from your commandments.
(Psalms 119:17-21)

Studying the word of God is a wonderful adventure. It is a journey of exploration. The journey is not unlike the kind portrayed in Indian Jones movies. It is life-long profession that is often perilous. Overcoming the terrible obstacles means getting to and possessing the treasure. The Lost Ark is the treasure. The Ark represented the presence of God. The journey is thus both with and to God. It is a progressive relationship with our creator-redeemer-king. Inside the Ark was deposited the covenant and testimony God gave to Israel and the world. Thus the treasure deposited inside the Ark is God’s word.

As Psalms 119: 17-18 states, the treasure is more than something to gain for personal profit. It is something learned and lived while on the adventurous journey called life. It is life lived by the bounteous provision of the divine King in His kingdom. God’s kingdom encompasses our world as well as the entire universe. Nevertheless, those invited chose to enter by choice not by coercion.

The Psalmist expressed his emotional attachment to God. As above, the Psalmist’s emotional bonds to God are mediated through God’s concrete laws, testimonies, and judgments–in other words, God’s covenantal word.

As we are on the journey, we too may keenly feel like a stranger in a secular world. The secular world does not know God. Even many religious communities or nations, do not seem to know God. At least not as we experience the living God. You, I, or the Psalmist are not alone in this sense of being in a foreign land. The gospels express in great detail how Jesus not only felt this but, according to Christian teaching, he was literally from another world–from heaven. Like other acclaimed prophets, the feeling of not being of the present world is typical. The 11th chapter of Hebrews gives us a list of how many of them were treated as aliens as well. A more contemporary version of such a list is the Book of Martyrs.

As for the Psalmist, the people of God living in a world of biological and social necessities often experience periods of distraction in which they feel like souls disconnected from the life-giving Spirit. This is often described as weariness but not necessarily physiological. It can be spiritual affecting our mental state. Spiritual fatigue can create an intense longing for the renewed vitality experienced by communing with God mediated through meditation on His word. It is a moving meditation because the time spent contemplating the word results in mutual human-divine acts along the journey. Genuine relationships are always lived through mutual acts of communication and support.

That is meaning of verses 19 and 20.

However, the Psalmist is right to remember the consequences for erring from the commandments of God. Is it any different in secular society? Does breaking the law not result in suffering the penalty for doing so? Can mates violate their sacred vows of trust and loyalty without doing harm to their once mutual trust, love, and future life together? The end result is best defined as death. Death is the severance of morally bonded relationships. Can there be any worse curse than such a death? (v.21)

One reason for believing Psalm 119 was authored by King David is found in verses 22-24. Here again we read expressions of one who must have experienced injustices similar to those suffered by king David. Although anointed as king by the prophet Samuel, the same prophets who had also anointed Saul, David’s ascent to the throne was met with violent attempts to kill him. His rival was then King Saul, who had both ordered others to kill him as well as attempted it himself many times. After divine providence saw fit to end the evil reign of Saul, David was finally made king over Israel. Yet, his son, Absalom, was later to counsel with others about taking over the kingdom. Even David’s son attempted to kill the anointed one. There were leaders of other tribes and kingdoms who schemed against David as well. Yet, God’s chosen one overcame them all.

It is reasonable to conclude that these verses were part of very intensely felt prayer for help from God by David. For consider their content:

Take away reproach and contempt from me,
For I observe your testimonies.
Even though princes sit and talk against me,
Your servant meditates on your statutes.
Your testimonies are also my delight;
They are my counselors.
(Psalms 119:22-24)

Our Lord Jesus seconded David’s prayer when he proclaimed:

Blessed are you when people insult you and
Persecute you, and falsely say all kinds of
evil against you because of me. Rejoice and
be glad, for your reward in heaven is great;
for in the same way they persecuted the
prophets who were before you.

This is the last in a list of beatitudes and part of a summary of messages delivered by Jesus during his prophetic and redemptive ministry in ancient Israel. It is called a be-attitude for obvious reasons.

Because the Lord claims the sole right to vengeance for evils done against His people, we who are members of His kingdom must follow the righteous example David and Jesus. History has evidenced that both were victorious by doing justice, loving kindness, and walking humbly with God. (Micah 6:8). Whereas David was a victorious king in his time, Jesus remains victorious for all times. His victory is eternal because he perfectly and fully accomplished God will and redemptive plan without violating the moral law of God. Because the redemptive justice of God was fully satisfied through the sinless life, death and resurrection of Jesus, Jesus resign over God’s kingdom is the prize of the adventure and treacherous journey to the eternal city of God.

Unlike David, Jesus was killed but God raised him from death and made him Lord over all. God made Jesus a winner of the prize of a sinless life that accomplished redemptive justice for all humanity, or, should I say, for whomsoever will humbly accept the divine terms.

Purity in an impure world

Last week I discussed Psalms 119:1-8. If in fact it is a psalm of David, this helps understand his inner tensions with his own impurity and his pursuit of living such a life. For David, the key to achieving a blameless life is by obeying God’s law. It is the same key to achieving and maintaining moral purity.

In verses 9-16 of this Psalm, how to maintain the moral purity of a legally blameless life is the question answered.

How can a young man keep his way pure?
By keeping it according to Your word.
 

As we saw last week, the key to achieving a blameless life begins with seeking to know God. It is a genuine relationship with God that results in true holiness. That is, no human can become like God with knowing, learning from, and emulating God. Just as kids emulate parents attitudes and behaviors, so it is by imitating God.

David repeats it in verse 10:

With all my heart I have sought you;
Do not let me wander from Your commandments.
 

How in the world can anyone seriously expect to emulate God who they can not see? The answer to that question was answered by Jesus of Nazareth. As you have seen me you have seen the Father. (Jo. 12:45; 14:7-15) Jesus also said what he saw the Father doing, he did likewise. What God his Father taught him, that was what he taught others. The life of Jesus demonstrated was the holiness and everlasting of God. Therefore, we should emulate it too.

There remains a problem. After his resurrection, Jesus ascended to the throne of God. Since then, no one has seen or heard Jesus emulating God. The good news is the problem of no visible example of God-likeness is resolved by the succession of followers of Jesus. Apostle Paul told the followers of Christ to “[b]e imitators of me, just as I am of Christ.” (1 Cor. 11:1) Dr. Jon Young, pastor of Dayton Avenue Baptist Church, extends this is all followers of Christ. As we obey and live out the word of God, our lives will be living translations of the likeness of God and His way.

The point here is that Jesus did not come into the world to abolish the law (word) of God. He came to fulfill it. (Mt. 5:14-20) This was repeated by John, who put it this way: “This is the love of God, that we keep His commandments.” (1 Jo. 5:3) Paul expressed essentially the same thing when he wrote: “The whole law is fulfilled in one word, “You shall love your neighbor as yourself.” (Gal. 5:14)

That is how purity once achieved is maintained.

As David answers the question in verse 1, purity is maintained by:

Seeking God and his righteousness with all your heart, soul, and strength; (v.10; Mat. 6:33; Deut. 6:5)
 
Safe guarding the treasures of God’s word in your heart; (v. 11; Mat. 6:19-21)
 
Speaking about how God has made the law and promises a reality; (v. 12-13; Dt. 6:5-7; Mat. 10:31-32)
 
Rejoicing in the rich adventure and process of the word made life; (v. 14; Mat. 13: 45-46; Prov. 3:13-24)
 
Meditating on the word in order to continue learning and to remember. (v. 15-16; Deut. 6:8-9; Jo. 7-11)
 

The underlying current of the above is religious or ritual practices; it is love. Those who love God commit to seeking God, learning of God, treasuring shared experiences with God, and the rejoicing with God in them. It is a personal life shared with God and Jesus. It is shared because it is the loving relationship initiated by God (1 Jo 4:10) and continued by our response and continued commitment to that God who first loved us.

Psalms 119: 1-16 is the expression of love towards God. The life of Israel and the Jews began as an expression of God’s love leading to freedom. David is here returning that love through his desire to live faithfully in that relationship. Prophets Ezekiel and Jeremiah spoke of the failure of Israel to do likewise. They envisioned the day of a New Covenant in which love and faithfulness would be the enduring reality of God’s chosen people. Jesus has furthered that new covenant to all peoples of all races, languages, and nations. For he is that covenant spoken of by the prophet Isaiah. (Isa. 49:6; 53:1-12) Now, all who keep the commandments of God and Christ show their abiding love for the true and living God.

The blessing of faith’s law

Psalm 119 is my favorite Psalm. This Psalm is intimately connected to the beginning of my relationship with God and Jesus Christ. This Psalm is full of precious gems of great value to life in both the present and the eternal future. Our marketing saturated culture should find this Psalm interesting. That is because it begins by extolling those benefits of the product being extolled. For teachers of grammar, this Psalms exemplifies methods of learning still effective today. It gives each letter of the Hebrew alphabet a lesson of moral and social value certain to impact the lives of those choose to live those lessons.

In this post, my observation will be limited to the first alphabet … sales pitch … and life lesson:

1How blessed are those whose way is blameless,
  Who walk in the law of the Lord.
2How blessed are those who observe His testimonies,
  Who seek Him with all of their heart.
3They also do no unrighteousness;
  They walk in His ways.
4You have ordained Your precepts,
  That we should obey them diligently.
5Oh that my ways may be established
  To keep Your statutes!
6Then I shall not be ashamed
  When I look upon Your commandments,
7I shall give thanks to You with uprightness of heart,
  When I learn Your righteous judgments.
8I shall keep Your statutes;
  Do not forsake me utterly!

If David the Shepherd-King of Bethlehem wrote this Psalm, the last verse makes a lot of sense. His life story was one of being alone, betrayed, and forsaken, but not by God. As a boy, he was often alone in the fields with the family sheep. He learned to conquer his fear though his faith in God. He developed great courage and fighting skills through his trust in God. God revealed His powers as David learned to practice the law by faith. The same was true later in life when King Saul betrayed David’s loyalty with jealous attempts on his life, and when his son Absalom did the same.

Whether David is its author or not, the above verses explicates different angles the benefits of a vital relationship with God. Poetic parallelism is the structural form of the first two verses, which means they present very similar concepts. The blameless are those who observe the testimonies of God. They are blameless because they do no unrighteousness. They do no unrighteousness because they obey all of the God’s word–commandments, precepts, statutes. Thus they live a life exemplifying law of the Lord, which also means to live God’s way.

This is what the author wants more than anything.

The key to understanding the above verses is in the phrase: “who seek Him with all of their heart.” The greatest benefit of all that is implied in these verses is being able to know God. If a genuine relationship is not the end result of whole-hearted seeking, then the rest is meaningless. In a society governed by laws defined as originating from God, obeying them would beneficial to one’s freedom and health. However, God would be merely a synonym for the state, which the reality of secular states. Secular states like Russia and China did exactly that they made the state the god of all people. The politics of evolution seeks to erect a similar society.
To those who seek God with all of their heart, the Bible is a means of making history concrete reality in the present. It is the physical soul’s connection to the divine King who is spirit. Another related benefit is through the same process through which humans begin to learn about themselves, their whole nature, their disconnected purpose, and the empirical support of their eternal future. For such, the shame and baseness of past alienation and moral destitution fades out of existence.

That is why the Bible is a dangerous book in a secular society whose governing authorities have vaunted themselves to the position of everyman’s god. It is a vital threat because while looking into the word of God its creator looks back and speaks into the soul and spirit. The Supreme Judge calls the reader to justice while pointing to His provision of forgiveness and a new start. The desired end is a life blessed and blameless before gaze of God.

The first century writer, John, called Jesus the Word of God (Jo. 1:1-18). This perspective originated in two different experiences. The first was John’s relationship with Jesus. He witnessed Jesus life, his teaching, his works, his death, and his resurrection. (Jo. 18:24-25) More important perhaps was his continued relationship with Jesus as Lord after he ascended to the heavenly throne of God. (1 Jo. 1:1-10; 5:1-5) Jesus is the embodiment of God’s word because he witnessed its literal fulfillment. Moreover, John was given additional treasures when God gave him a cinematic overview of the world’s future. As recorded in Revelation, Jesus is called the word of God coming to destroy the enemies of God. (Rev. 19:11-16)

The significance of Jesus as word of God is this: He is the means to the blessing of a blameless life. God was in him reconciling the world to Himself. (2 Co. 5:19) God thus raised up for us all the way, the truth, and the life to follow into the blessing of blameless living with God. (Jo. 14:6) The law of faith in Jesus is the way. (Ro. 3:21-31)

By Daniel Downs

“We Hold These Truths” Americans Have Wandered Out of History, Part IV

In this last installment of his sermon, Rev. Atwood shares some more personal thoughts and an appeal.

by Rev. Nate Atwood

And so I sit, in my driveway, hymnal in hand, meditating on the words of the past hymns, “My Country ’tis of Thee,” and thus upon the thoughts of those who had a much higher vision for America than I hold—“Our father’s God to Thee, Author of liberty, to Thee we sing; long may our land be bright with freedom’s holy light; protect us by Thy might, Great God our King.” I open my Bible and drink in the Scriptural truth recorded by Moses, “I am the Lord thy God that
brought thee out of the land of slavery. . . .” “Proclaim liberty throughout the land and to all the inhabitants thereof. . . .” Yes, it is God who gave us liberty.

And as I think on these things I watch my two-year-old son playing in our backyard, this blond-haired little boy wandering from swing set to flower bed . . . in his own way rejoicing in the gifts of God. He is happy. He is safe. He is free. May God grant that he will continue to grow up in a nation of liberty wherein he will have the privilege of pursuing the dreams God has for His life. May he live in the dignity which only freedom can fully afford and which cost our founding fathers and their families so very much.

As I sit, and meditate, and watch my son, it seems my sanctified imagination gets swept away, and in this holy moment I sense a peculiar variation of the “cloud of witnesses” round about me. I imagine–and it is only inspired imagination—General Washington, President Adams, and Patrick Henry standing around my chair, their hand upon my shoulder, their gaze also fixed upon little Noah. I see them in my mind’s eye smiling at this blond boy’s freedom, safety, promise, and pleasure at swings and slides and flowers.

I can almost hear their voices, softly saying, “This is what we did it for . . . so that you could raise your son in the dignity, potential, and joy which freedom affords. We delight with you, young citizen. Our sacrifices were well worth it. Now, raise him to the Light and introduce him to the Author of Freedom. And in that introduction make sure that he knows the sacred story of this nation as well as the history of Israel. Teach him to think Biblically. Yes, make him a student of history.”

Reverend Nate Atwood has been in the ministry for sixteen years as an ordained minister in the Presbyterian Church. He has been Senior Pastor at Kempsville Presbyterian Church in Virginia Beach, Virginia, since Palm Sunday, 1999.

See also Part III, Part II and Part I.

“We Hold These Truths” Americans Have Wandered Out of History, Part III

by Rev. Nate Atwood

In the second installment of Rev. Atwood’s sermon on the biblical basis of our nation’s legal history, he focused on the definitive biblical aspects of the Declaration of Independence. Secular authors like Alan Dershowitz argue that its primary author, Thomas Jefferson, was a deist. This is the point at which we begin the third installment of Rev. Atwood’s sermon.

* * * * * * * * * * * *

 

Now some of you are thinking, “But Thomas Jefferson was a deist, not an evangelical Christian. How can we claim such firm Biblical footing for his document?” First of all, it’s important to note that Thomas Jefferson was not the sole author of the Declaration of Independence. In June of 1776 a committee of five people were tasked by the Continental Congress to write a Declaration. John Adams, the devout and deeply Biblical Christian, was the chairman of that committee. He tasked Jefferson with the work of writing as he recognized Jefferson’s literary talent. But it must be said that the work came out of Adams’ committee and under his oversight. It also must be said that while Jefferson was not an evangelical Christian, he was still deeply affected by the Biblical imprint of his time. Thus, in reflecting on the Declaration of Independence, he wrote, “We do not claim these rights under the charters of kings or legislators, but under the King of Kings.”

The truth of the matter is that liberty had been developing as a national idea for many years. Jefferson and Adams, as well as the whole of the Continental Congress, did not live or write in a vacuum. Franklin Cole, in a book entitled, They Preached Liberty, extensively studied the sermons preached from Colonial pulpits during the years leading into the Revolutionary War. His thesis was that all of the ideas found in the Declaration were first found in America’s pulpits. For example, in 1768, Reverend Daniel Shute of Hingham, Massachusetts, declared, “life, liberty and property are the gifts of the Creator.” (Sound familiar?) In 1770, in an election sermon Rev. Charles Turner insisted, “The Scriptures cannot be rightfully expounded without explaining them in a manner friendly to the cause of liberty.” In 1768 Rev. Richard Slater of Mansfield, Connecticut assured his listeners, “God never gives men up to be slaves till they lose their national virtue, and abandon themselves to slavery.”

Given this careful devotion to God in the writing of the Declaration of Independence, it is not surprising that when it was first read publicly on July 4, 1776, a bell was rung to call the people of Philadelphia together. That bell is the “Liberty Bell,” and you can still read on it the inscription placed on it for that day. . . . “Proclaim liberty unto all the land, unto all the inhabitants thereof.” In case you don’t recognize it, that’s a Bible verse Leviticus 25:10. In fact, this might well be called America’s verse. Yes, our forefathers knew it and built their lives upon this truth . . . it was God who gave us liberty. And because liberty came from God they entitled it “the holy cause of liberty.”

Furthermore, because liberty came from God and was therefore sacred, these signers of the Declaration of Independence were more than willing to die for their convictions. Adams and Jefferson survived the war without great loss. Other signers of the Declaration did not fare so well. Of those fifty-six men, five were captured by the British, tortured, and then executed. Twelve had their homes ransacked or burned. Two lost their sons serving in Revolutionary Army.
Another two had sons captured. Nine of the fifty-six fought and died in the war from wounds or the hardships of battle. Indeed, they did pledge their lives, their fortunes, and their sacred honor. Such were the sacrifices of the American Revolution. These were not wild-eyed, rabblerousing ruffians. They were soft-spoken men of means and education. They had security, but they valued liberty more. And they valued liberty, because they knew that liberty came from God and was therefore holy. Remember, these fifty-six men were the ones who added two more clearly Scriptural references to God to Jefferson’s version of the Declaration as it came out of Adam’s committee. The historical record is clear: they were motivated by their belief in God (God as He is defined by Scripture). No wonder they were willing to put their lives on the line. . . . After all, during the war one of the favorite slogans of the Americans was “No King but Jesus!”

In 1831, in Albany, New York the French author Alexis de Tocqueville recorded yet another July 4th celebration. Found in his book Democracy in America, in which this celebrated author repeatedly noted the unbreakable connection between American democracy and American faith in God, de Tocqueville recorded that on this particular July 4th he was awakened by the firing of guns in a federal salute and the ringing of all church bells. He came out to see what was going on
and was invited to join in a great parade, devoid of “any real military splendor” but marked by people from all walks of life, floats representing every conceivable occupation, and “three or four old soldiers, who fought with Washington, whom the city preserves like precious relics, and whom all the citizens honor.” They “carried with great pomp a tattered old American flag, bullet torn, which came down from the war of independence.”

De Tocqueville expected the parade to end in some fine government building but was surprised to see it ended, instead, in a Methodist church where the entire Declaration of Independence was read with “much warmth and dignity.” He recalled that the reading was preceded by “a prayer made by a Protestant minister . . . I recall this fact,” he said, “because it is characteristic of this country, where they never do anything without the assistance of religion.”

Let’s remember the lesson of history . . . religion can survive in the absence of freedom. But freedom without religion is tenuous at best and can even be dangerous. George Washington reminded the country of this truth in his farewell address, “Of all the dispositions and habits which lead to political prosperity, religion and morality are indispensable supports.” So how might you celebrate the 4th of July? I think the record of history I just went through should give you some ideas. I just hope you will celebrate it. I also hope that you will, as families worshipping together. And perhaps you’ll experience a moment such as I knew and which I recorded in my prayer journal….

See Part II and Part I.

We Hold These Truths” Americans Have Wandered Out of History, Declaration Part II

By Rev. Nate Atwood

(Read part 1)

Last week, I posted the first part of a sermon by Rev. Atwood. He shared the importance of relearning our whole national history. Those aspects that modern education censors out. As he pointed out, scripture was an important part of the rise of political freedom, which resulted from the rule of law. That is God’s law applied through human law. The founding generation emphasized the great value of knowing facts of history because those facts taught them about the causes of oppression, corruption, and failure as well as the means to a good and prosperous society. Therefore, our ancestors created states and bound them together in federation based on their belief in God and on their knowledge of covenantal and world history. To forget what they and their ancestors learned and achieved the hard way will enable tyrants present and future to repeat the same evils that robbed people of God’s gift of life and liberty.

This second part of Rev. Atwood’s sermon focuses on the Declaration of Independence and the role Scripture had to play in its writing.

If we Americans have wandered out of history, let’s wander back into it.

Speaking as a Christian, a teacher of the Bible, and an American citizen, I’d like to make these basic observations with regard to the Declaration of Independence. This isn’t, first of all, a political document. First of all, and primarily, the Declaration of Independence is a religious document. Let me ask you this series of questions, . . . why did the signers of the Declaration think they could declare independence? Why did the signers of the Declaration think that it was morally permissible to rebel against England? Why did the signers
of the Declaration think they, as an upstart, rag-tag, largely impoverished group of people, could defeat the greatest military power on the face of the earth? After all, wasn’t their setting a bit like the Taliban thinking they could defeat the United States? What motivated these men? Even more to the point, . . . what was their authority for making these claims and choosing this course of action? Where did they think human rights came from? How did they understand the role of government in human affairs?

The answer, of course, is contained in the Declaration itself. “We hold these truths to be self-evident, that all men are created equal, that they are endowed by their Creator with certain unalienable Rights, among these are Life, Liberty, and the pursuit of happiness.—That to secure these rights, Governments are instituted among Men. . . .” As you read the Declaration of Independence, it is very clear that the moral authority for the drive for independence was found in
God Himself. Even more to the point, this moral authority was found in the Bible itself.

John Adams, in a letter written late in his life to Thomas Jefferson, remarked that the Founding Fathers found their agreement in the “basic principles of Christianity.” This is a remarkable statement, and scrutiny of the Declaration itself suggests just this. Let’s take a moment and step inside the Declaration and “connect the dots” between the various phrases and thoughts found therein and the teaching of the Bible. In fact, let’s begin with the idea of “rights.”
Where did the concept of “rights” come from? Well, it is taught in the Bible. For example, Psalm 82:1–4 refers to the concept of “rights.”

God presides in the great assembly; He gives judgment among the “gods”: “How long will you defend the unjust and show partiality to the wicked? Selah. Defend the cause of the weak and fatherless; maintain the rights of the poor and oppressed. Rescue the weak and needy; deliver them from the hand of the wicked.”

What we must grasp is that the Founding Fathers lived in an era profoundly shaped by the Bible. As inheritors of the Reformation, they lived in a time when it was simply taken for granted that society was to be structured around the teaching of the Bible.

Additional thoughts and phrases in the Declaration of Independence are clearly Biblical. For example, there is a clear definition of the role of government contained in the Declaration. . . . “That to secure these rights, Governments are instituted among Men. . . .” Did you know that this is precisely what the Bible teaches as the role of government? Psalm 82 is written to an assembly of governmental leaders (these are the “gods” referred to in the psalm). Romans 13 similarly sees that the government’s use of force is based upon a commitment to protect the innocent. The Founding Fathers justified their rebellion against the British crown because it was a government that no longer upheld the rights of the citizens. Their logic was that the British were in rebellion against God by this failure, and thus were no longer a legitimate authority. Four times the Declaration of Independence directly refers to God. Each of these references is
completely consistent with what the Bible teaches to be true about God and is, in fact, the same language the Bible used to describe God. The first reference is to “Nature’s God.” The concept therein is that the idea of justice and law can clearly be deduced from the natural order created by God. This is precisely what the Bible teaches in Romans 1. The second reference is to God as “Creator.” The Bible teaches this in Genesis 1. (I realize it may seem obvious to us that God is Creator, but if you study world religions and philosophies you’ll learn that this is a distinctly Biblical thought. For example, Eastern religions and even Greek thought viewed the universe as eternally pre-existent—at least in the form of matter if not structure. The idea of a “Creator” is not so universally held as we might surmise.)

The last two references to God are found towards the end of the Declaration of Independence. He is referred to as “the Supreme Judge of the World.” Yes, again and again the Bible teaches us that God is our Judge (“There is One who seeks and judges,” John 8:50). The final reference to God is an appeal to “the protection of Divine Providence.” Here is a profoundly Biblical concept—the idea that God is active in the affairs of men, that God rules in those affairs, that God orders those affairs so as to ultimately protect His interests, and that in so doing He protects those who ally themselves with His causes. (“The name of the Lord is a strong tower, the righteous run unto it and are glad,” Proverbs 18:10, and Romans 8:28, “For we know that in all things God works for the good of those that love Him and are called according to His purposes.”)

Now let’s return to my earlier premise that the Declaration of Independence is first of all a religious document and only secondarily a political document. Do you now see why I hold this position? My point is that we must look deeper than the course of action our Founding Fathers took. We must examine the reasons for that course of action, and those reasons were clearly religious. Their appeal was simply to God as their moral authority and their protection. Their actions were political, but their motivations were religious.

In other words, before America was conceived in liberty, America was conceived in God. Now isn’t it true that a law of nature is this: “He who conceives is the father”? You might call the Declaration of Independence our national birth certificate. Every year we remind ourselves that this is the day our nation was born. And—if we have a shred of common sense—we honor our founding fathers. But according to this—our Birth Certificate—we were conceived in God and His Truths.

In other words, the real Founding Father is the Lord of Hosts. And so on the 4th of July, our national birthday, we should honor our ultimate Founding Father … our Father in heaven.

(Read part 1)

Reverend Nate Atwood has been in the ministry for sixteen years as an ordained minister in the Presbyterian Church. He has been Senior Pastor at Kempsville Presbyterian Church in Virginia Beach, Virginia, since Palm Sunday, 1999.