“Be gracious to me, O LORD, for I am in distress;
My eye is wasted away from grief, my soul and my body also.
For my life is spent with sorrow
And my years with sighing;
My strength has failed because of my iniquity,
And my body has wasted away.
Because of all my adversaries, I have become a reproach,
Especially to my neighbors,
And an object of dread to my acquaintances;
Those who see me in the street flee from me.
I am forgotten as a dead man, out of mind;
I am like a broken vessel.” -Ps. 31.9-12
The element of human weakness in the Psalms is a great provision for the Church, for the moment we come onto the grounds of flowery religious cliche, we at once come to unreality, and God will not work with us along those lines. It is noteworthy for us to consider that the sweet-singer and priestly King of Israel, David himself, had seasons where his soul was overcome with grief and confusion, paranoia and weariness, fear and hopelessness. This does not make him an insignificant figure in the history of the faith, but is rather a testament to the faithfulness of God, Who is able to save “to the uttermost” all who call upon His name.
The Psalms are filled with David’s inner turmoils and wrestlings, and he was not afraid to sing of them in the Tabernacle of old. He did not think of his spiritual image before men, for he was pre-eminently concerned for the presence of the heavenly King. He knew that the One Who had formed the world and knit him together in his mother’s womb, was well acquainted with the actual condition of his life. He felt no need to perform spiritually, but to come to God on the grounds of truth, bringing to the Lord the whole of who he was, “warts and all.”
This is a great call for our nip-and-tuck, fashion-obsessed, image-dominated society. We unfortunately bring the unreality of worldly thought into our experience of religion, and most of us can be found putting up the self-image of our choosing; that which looks most presentable to men. But God has ever and always been eager for the reality and truth of our condition, for it is only on those grounds that we meet with His mercy and transforming power.
We would be quick to accuse, and even quote a verse at David if he were to pour out his soul to us as he did in Psalm 31. His pleas with the Lord were often antithetical to the boisterous, Dominionist views of many modern souls in the Church. We might think of his song as a bad witness, a complaining rant, or a sign of his weak spirituality. But how was it that David became such a precious figure with such favor from God? How is it that when Jesus comes He will restore the “tabernacle of David,” that He will sit on “David’s throne,” and that He did not wince when He was called “the Son of David” by the blind man?
God is not ashamed to be identified with David because David cried out to Him from the ground of reality. And it is David’s pursuit of God from the ground of weakness, in grief, in sorrow, even in iniquity, that made him a “broken vessel” who is still “blessing the families of the earth” today. His weakness is the condition of all humanity, but out of that low place, he continued to cry out to the One who is “high and lifted up,” and we are still feeling the reverberations of his life in God in our generation. Am I pursuing Him from the ground of reality, or have I got some image to uphold before men?
When I come to Him from the ground of my own brokenness, at once I am touched by the only One who has the power to cleanse, heal, and restore my soul, and to bring me into alignment with the reality of Himself. And to live in the reality of God Himself, walking circumspectly before Him in all His glorious light, is to be “free indeed.”
“For I have heard the slander of many,
Terror is on every side;
While they took counsel together against me,
They schemed to take away my life.
But as for me, I trust in You, O LORD,
I say, ‘You are my God.’
My times are in Your hand;
Deliver me from the hand of my enemies and from those who persecute me.
Make Your face to shine upon Your servant;
Save me in Your lovingkindness.” (vv. 13-16)
Posted in Featured Articles, The Kingdom of God Tagged with: David, davidic, Jesus, light, presence, psalms, religion, spirituality, The Earth
“Behold, to the Lord your God belong heaven and the heaven of heavens, the earth with all that is in it; yet the Lord set his affection to love your fathers and chose their descendants after them, you above all peoples, as at this day.” -Deut. 10.14-15a
The subject of God’s love is not a syrupy, flighty, or hollow subject. It is not the stuff of spiritual lightweights, nor is it a distraction from the weightier matters of Scripture. His love is not merely an attribute to be considered, nor is it a mere compartment among His many traits. It is not a cheap and fluffy revelation, but the very essence of who the Lord of history is.
The love of God is a vast reality, and it has ever and always been bound to His personality and purposes. A Biblical understanding of the love of God is absolutely foundational to the life of the Church, and if we have yet to know Him as the One who “sets His affections to love” us, we have yet to know Him as He is.
The Deuteronomic writer paints with a broad brush in these two verses, and I wonder if they strike our hearts as they must have struck his.
Verse 14 tells of the greatness of God as Creator and Ruler of the entire created order, and of heaven itself. He is high and lifted up, far above the peak of the highest mountain, transcending in every way the greatest of earthly kings and the most powerful of angelic beings. The earth belongs to Him, and “all that is in it.” We cannot wrap our minds around His greatness and glory, we can only ascribe the honor to Him in worship, and be swallowed up in wonder at His Person.
But in that great sweep of awe and transcendence, the writer reminds the children of Israel that the Lord has “set His affection to love” their forefathers, and that the chosenness of the fathers was also upon them as a nation. In that chosenness, it was not only the commandments that applied to them, but the setting of His very affection and love as well.
Could they believe, in the trial of the wilderness, with blisteringly hot winds against them, that the concentrated affections of God Himself had been directed toward them? Unfortunately, most of them could not. But He remains the same, and His heart is still set towards the sons of men, with desire to cleanse, redeem, and show His love to them in remarkable ways.
There are notes of His pure and fervent love sounded throughout the Scriptures, from the patriarchal times right through to the prophets, most notably Hosea, and it reaches a climax in the revelation of Jesus Christ in the New Covenant. Israel, as a people, has a great bulls-eye on it’s chest, and the arrow of His affections will one day hit it’s mark in an everlasting way, when all at once she has been purged and redeemed in the Day of the Lord.
Remarkable for the Church, which is mostly made up of Gentiles, is that we have been “grafted” into the same covenantal glory with God. Through Israel, most pointedly through a Jewish Man called Jesus, we have been inducted and adopted into the understanding that God has set His affections to love us. Do we believe it? Have we a consciousness, in the midst of emotional collapses, failures, and wilderness times, that He has set His affections to love us?
Have we an awareness that it is not only the great heroes of the faith that He loves, but that His heart is set toward us as well, not only to command and call us, but to love? Dear saint, you are indeed a “wild olive shoot,” a vessel not yet totally formed, but you have been grafted into the full revelation of God’s affections and love, and this has always been His intention and desire. Ask the Lord for a greater perception of His set affections towards you.
From that tender place, the mighty light of His love will shine in your soul, and you will “circumcise your heart, and stiffen your neck no longer.” You will fear and love the Lord God of Israel with all your heart, and everything will be made new.
Many generations ago, He set His affections to love the fathers of Israel, and in this generation, He has set His affections to love you. This is no small thing, and to come into this understanding is to “taste of the powers of the age to come.” Bask in that reality, and you will walk in “newness of life.”
Posted in The Kingdom of God Tagged with: angelic beings, israel, love of God, Reality, Revelation, Scripture, the church, The Earth, wilderness
What if the atheists are right? What if our Universe, the Earth, mankind, and you and I all exist by mere chance? What if, as Carl Sagan put it, “the Cosmos is all that is or ever was or ever will be,” and with nothing beyond the physical universe, Richard Dawkins was correct in stating “we are on our own in the universe…. humanity can expect no help from outside”?
Point 1: If the Cosmos is all there is, then all that is will die.
“Earth has been habitable for 4.5 billion years and only has a half billion years left.” That’s the conclusion of Pennsylvania State University professor James Kasting. According to Professor Kasting, “Astronomers always knew that the oceans would evaporate, but they typically thought it would occur only when the Sun left the main sequence – that will be in five billion years. However, my calculations show the oceans may evaporate much earlier.”
What will happen after our planet can no longer support life? Professors Peter Schröder and Robert Smith predict that “In a few billion years, the Sun will fuse the last of its hydrogen into helium, turn into a red giant and expand to 250 times its current size.” Initially, there will appear to be hope for the now lifeless planet we call home, as the gravitational pull from the Sun will be loosened, enabling the Earth to widen its orbit and escape being enveloped by the Sun. However, this widening orbit will cause a “tidal bulge” on the Sun’s surface. This bulge will “lag just behind the Earth in its orbit, slowing it down enough to drag it to a fiery demise.”
Tens of billions of years later, according to astrophysicists, “the sun will have shrunk to a white dwarf, giving little light and even less heat to whatever is left of Earth, and entered a long, lingering death that could last 100 trillion years—or a thousand times longer than the cosmos has existed to date. The same will happen to most other stars, although a few will end their lives as blazing supernovas. Finally, though, all that will be left in the cosmos will be black holes, the burnt-out cinders of stars and the dead husks of planets. The universe will be cold and black.”
“By the time the final chapter of cosmic history is written—further in the future than our minds can grasp—humanity, and perhaps even biology, will long since have vanished. Yet it’s conceivable that consciousness will survive, perhaps in the form of a disembodied digital intelligence. If so, then someone may still be around to note that the universe, once ablaze with the light of uncountable stars, has become an unimaginably vast, cold, dark and profoundly lonely place.”
Is this really our great hope? That all that we know, all that we love, all that we are… may live on one day as nothing more than a faint and distant memory, drifting aimlessly through a cold, dead nothingness? If “the Cosmos is all that is or ever was or ever will be,” then what else IS there to hope for? Since there is no God, there is no outside force to intervene. We, the Earth, and the Universe will ultimately share the same fate… death.
Point 2: If atheism is true, then man’s search for meaning is in vain.
Psychoanalyst and Nazi concentration camp survivor Victor Frankl spent the later part of his life developing a psychological technique he termed logotherapy, which he developed by studying his and his fellow prisoners’ psyches during his years in concentration camps. His work was focused on “the meaning of human existence as well as on man’s search for such a meaning,” which he detailed in his book Man’s Search For Meaning
How essential is this search of meaning to man? Frankl summed up his findings by saying that “this striving to find a meaning in one’s life is the primary motivational force in man,” and yet if, as William Lane Craig points out in his book Reasonable Faith, “mankind is a doomed race in a dying universe,” what ultimate meaning could there be in the existence of anything or anyone? Perhaps one could say that they have “influenced others or affected the course of history,” but while their life “may be important relative to certain other events… what is the ultimate significance of any of these events? If all these events are meaningless, then what can be the ultimate significance of influencing any of them?” If there is no God, there can be no meaning.
This is why many atheists compare man’s search for meaning to questions like “what is the meaning of a cup of coffee?” To distinguish ourselves in any ultimate sense from an inanimate object is nonsensical, we both simply exist, neither one having any ultimate reason for existing, and neither holding any more inherent value than the other, which brings me to my next point.
Point 3: If there is no immortality and no ultimate moral authority, then all things are permitted.
Humanist philosopher Richard Taylor points out in his book Ethics, Faith, and Reason that “to say that something is wrong because . . . it is forbidden by God, is . . . perfectly understandable to anyone who believes in a law-giving God. But to say that something is wrong . . . even though no God exists to forbid it, is not understandable. . . . The concept of moral obligation [is] unintelligible apart from the idea of God. The words remain but their meaning is gone.” The only way that something can be wrong in any real and objective sense, is if a God exists to declare it to be so.
If there is no God, and we have no ultimate moral authority to turn to, then what possible right could any of us have to declare anyone or anything wrong? We simply exist, and prefer one thing or the other. Truly, there exists a more or less consistent set of moral laws that we all subscribe to (a point we will explore later), but with no binding moral authority, choosing to acknowledge and behave according to these rules is nothing more than a valueless fact. Ghandi chose to follow these rules, Hitler didn’t. Is Ghandi a better person for doing so? Only in the sense that the majority of our species have decided it to be so. Was Hitler wrong for killing six million Jews? Most would say yes, but what of the minority of people that would say no? If God does not exist, then moral judgment is nothing more than opinion.
And what of injustice? If there is no God, the only punishment that can be given to someone that desires to do evil is in this life. There is no ultimate justice, only the hope that to some extent evil will be punished and good will be rewarded through government, society, etc… As insufficient as these entities are in combating and punishing evil, what happens when even they are taken away as a hindrance to evil? Consider the story of Christian missionary Richard Wurmbrand, who was tortured for his faith in the prisons of communist Romania, as he reflects on the beliefs and actions of his atheistic torturers:
I often asked my torturers, “Don’t you have pity in your hearts?” They usually answered with quotations from Lenin: “You cannot make omelets without breaking the shells of eggs,” and “You cannot cut wood without making chips fly.”
I said again, “I know these quotations from Lenin. But there is a difference. When you cut a piece of wood it feels nothing. But here you are dealing with human beings. Every beating produces pain and there are mothers who weep.” It was in vain. They are materialists. For them nothing besides matter exists and to them a man is like wood, like an eggshell. With this belief they sink to unthinkable depths of cruelty.
The cruelty of atheism is hard to believe. When a man has no faith in the reward for good or the punishment of evil, there is no reason to be human. There is no restraint from the depths of evil that is in man. The Communist torturers often said, “There is no God, no hereafter, no punishment for evil. We can do what we wish.” I heard one torturer say, “I thank God, in whom I don’t believe, that I have lived to this hour when I can express all the evil in my heart.” He expressed it in unbelievable brutality and torture inflicted on prisoners.
— Richard Wurmbrand: Tortured for Christ
19th Century Russian novelist Fyodor Dostoyovski explored the impact of atheism in his work The Brothers Karamazov. At one point, a character recounts the statements of one of the brothers:
“Let me …. tell you another little story, this one about Mr. Ivan Karamazov himself, an interesting and characteristic story, I think. Well, not more than five days ago, in a company consisting mostly of ladies of our town, he solemnly declared, in the course of a discussion, that there was nothing on earth to force men to love their fellow men, that there was no law of nature that a man should love mankind, and that if there was love on earth it did not stem from any natural law but rather from man’s belief in immortality. And here he added parenthetically that if there was any natural law, it was precisely this: Destroy a man’s belief in immortality and not only will his ability to love wither away within him but, along with it, the force that impels him to continue his existence on earth. Moreover, nothing would be immoral then, everything would be permitted, even cannibalism. He went even further, finally asserting that, for every individual — people like us now, for instance — who does not believe in God or immortality, the natural moral law immediately becomes the opposite of religious law and that absolute egotism, even carried to the extent of crime, must not only be tolerated but even recognized as the wisest and perhaps the noblest course…”
“Just a minute!” Dmitry shouted unexpectedly. “I want to get it straight: crime must be considered not only as admissible but even as the logical and inevitable consequence of an atheist’s position. Did I get it right?”
“You’ve got it right,” Father Paissi said.
In her essay Existentialism and Dostoevsky, Katharena Eiermann summarized Ivan Karamazov’s contention as, “if there is no God, everything is permitted.” Wurmbrand’s atheistic torturers understood this tie between God, immortality, and morality, and with no outside entity to stop them in this life, they were left without any fear of punishment, and the result was seen in the 18 wounds to Wurmbrand’s neck, back and chest he showed to the U.S. Senate upon his return to America. If atheistic evangelist Richard Dawkins was right in declaring that belief in immortality was “dangerous nonsense,” and thus that there is no immortality and no supernatural creator, then are not all things (including the acts performed by these Communist torturers) permitted?
Posted in Philosophy & Science Tagged with: atheism, meaning, Richard Taylor, Richard Wurmbrand, science, The Cosmos, The Earth, The Sun, Victor Frankl, VOR Series: The Basics, WIlliam Lane Craig