The only hope of being delivered from the tyranny of ever-changing, man-made standards of righteousness is to be clearly committed to and advocates of God’s one, unchanging standard as summarized in the Ten Commandments. Without this, Christian moral reasoning is lost and virtue and righteousness will be dictated by the most effective mob. But, understanding and embracing such biblical wisdom grants freedom and strength to withstand the mobs and refuse to kowtow to their demands of obeisance to their false gods and compliance to their false standards. 

One of great failures of modern evangelical Christians that has been undeniably made manifest over the last few years is the lack of moral reasoning that plagues so many of our number—even those regarded as leaders. I have commented on this and written about it in relation to racial tensions and abortion and politics. At the bottom of this deficiency, I have argued, is a failure to recognize and think deeply about the teaching of God’s Word on law and gospel. Many of our leaders have rightly encouraged us to keep “the gospel above all” but have done so in ways that suggest there is no place for the law.
One of the great needs of our day is to recover what was better understood by many of our forebears about the relationship between law and gospel. Specifically, we need to face up to the fact that the God who gave us His gospel has also given us His law and He cares as much about His law being obeyed as He does His gospel being believed. Such understanding is no threat to the gospel. On the contrary, it exalts the gospel and protects it from antinomianism on the one hand and legalism on the other. In fact, the gospel cannot be properly appreciated apart from a recognition and appreciation of the law. The very subsoil of Mount Calvary is Mount Sinai.
This is what I mean: Without the law, there is no sin and without the knowledge of the law there can be no recognition of sin (Romans 4:15, 5:13, 7:7-8; 1 John 3:4). Without sin, there is no need for grace—specifically, the grace of God in the gospel.
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The eighteenth-century British philosopher and statesman Edmund Burke, in speaking of the sublime, identified it as “astonishment,” that is the “state of the soul, in which all its motions are suspended, with some degree of horror. In this case the mind is so entirely filled with its object, that it cannot entertain any other.” And, for illustration, he pointed to the ocean, which can be “an object of no small terror.” [1]

Featured in Thirty-Six Views of Mount Fuji, this woodblock print captures the peril of three fishing boats tossed by a rogue wave in Sagami Bay, twenty-five miles southwest of Tokyo. In the year this painting appeared, 1831, another great outdoor painter, John James Audubon, traveled from England to New York to begin his work on Birds in America; Meanwhile, over in Europe, the Impressionist artists, Monet and Renoir were still children, but they would one day be influenced by Hokusai’s work.
There is much beauty in nature, but aestheticians have identified an experience that goes beyond savoring a sunset, delighting in a blanketing snowfall, or taking in the fall colors of New England. They speak of “the sublime,” that which is intimidatingly splendid. It’s kin to a word occurring five times Psalm 24:7-10—‘glory,’ as in “the King of glory.” The Hebrew word for ‘glory’ is kabod, a cognate of kebed (“heavy”); it connotes substance and heft, the sort of awesome presence that terrified Isaiah in his chapter six. Painfully aware of his deplorable weakness, the prophet feared being “crushed” by the sovereign holiness of God.
The eighteenth-century British philosopher and statesman Edmund Burke, in speaking of the sublime, identified it as “astonishment,” that is the “state of the soul, in which all its motions are suspended, with some degree of horror. In this case the mind is so entirely filled with its object, that it cannot entertain any other.” And, for illustration, he pointed to the ocean, which can be “an object of no small terror.” [1]
In his Critique of Judgment, Immanuel Kant supplied other examples of the sublime:
Bold, overhanging, and, as it were, threatening rocks, thunderclouds piled up the vault of heaven, borne along with flashes and peals, volcanoes in all their violence of destruction, hurricanes leaving desolation in their track, the boundless ocean rising with rebellious force, the high waterfall of some mighty river, and the like, make our power of resistance of trifling moment in comparison with their might.[2]
And so we’re pointed to the oceans, whose water covers around seventy per cent of the earth and whose dynamics are quite sublime, as Hokusai knew full well.
This painting hails from the Far East, in contrast with the other three, which are Western. I include it to underscore the gospel implications for lands unknown to (even unsuspected by) the Israelites in David’s day. Though Psalm 24 is Hebrew scripture delivered to God’s chosen people, its reach circles the globe. As Augustine observed of Psalm 24:1-2, “This is true, for the Lord, now glorified, is preached to all nations to bring them to faith, and the whole world thus becomes his church.” [3]
The Domes of the Yosemite (1867), Albert Bierstadt, The Athenaeum, St. Johnsbury, Vermont

Psalm 24:1-2 – 1The earth is the Lord’s, and the fulness thereof; the world, and they that dwell therein. 2 For he hath founded it upon the seas, and established it upon the floods.
Bierstadt, an eighteenth-century German-American painter was remarkable for his glorious landscapes, as were other Americans of the Hudson River School—Frederick Church, Asher Durand, George Inness, Thomas Cole, Thomas Moran, and Thomas Cole.  Whether working in the Hudson Valley, the Sierra Nevadas, Yellowstone, or the Andes, these men astonished their viewers with breathtaking portrayals of God’s handiwork. Bierstadt introduced many to the Rockies, helped spur the conservation movement, and has been featured on two of America’s commemorative stamps.
This painting portrays California’s Yosemite Valley, granted protection under Abraham Lincoln in 1864 and designated a National Park in 1890.
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False teachers speak the world’s language. They promise bodily pleasure and satisfaction. They promise riches, beauty, and material gain. And they promise that by following their teaching you will win the approval of others and increase your status in this world. False teachers are absorbed in what is transitory and they speak to people whose hearts love the world and its lusts rather than God. They are in it for the money, for the status, for the pleasures they crave, and they promise their hearers that they will enjoy the same by following them and their message.

As history moves closer to the return of our Lord Jesus Christ, we should expect a rise in false teachers, false prophets, and false messiahs. Jesus prophesied about the increase of such deceivers in Matthew 24:5, 11, 23, and 24. The Apostle Paul echoed our Lord’s warning in 2 Timothy 3:13, reminding Timothy that imposters will proceed from bad to worse in the last days. Why does the number of false teachers increase as we move closer to the second coming of Christ, and how can believers identify those the New Testament cautions us against following? As we conclude our series on identifying false teachers, I want to consider how one of the final books written in the New Testament helps us understand why false teachers come and how to identify them.
The Apostle John lived longer than any of the Twelve Apostles, with many scholars dating his death near the end of the first century. He composed the letter we call 1 John some time in the 80s. He was writing to a church that had just experienced a significant split, with some in the church departing over the doctrine of Christ. These factious people taught a defective view of the Son of God. While scholars debate the specific nature of their heresy, it seems evident that they did not believe that the Son of God had come in the flesh, which also led them to deny that the Son of God had shed His blood for the forgiveness of the sins of the world. Their false teaching was essentially a denial that Jesus was the Messiah (1 John 2:22). From John’s description of these false teachers and their departure from the church, it seems that some of them wielded significant influence over members of the congregation, so John wrote to equip these believers to mark and avoid such deceptive false brothers. In so doing, John also explained where these false teachers come from.
False teachers, according to 1 John, are a clear sign that we are living in the last hour because false teachers are aligned with the spirit of antichrist. In 1 John 4:3, John says, “And every spirit that does not confess Jesus is not from God; this is the spirit of the antichrist, of which you have heard that it is coming, and now it is already in the world.” John’s point is that false teachers arise because they are motivated by the same spirit that ultimately will motivate and empower the final antichrist at the end of the age. That spirit is the spirit that works in those who belong to this present world (1 John 4:6). In 1 John 5:19, the Apostle makes clear that the world is under the power of the evil one, the devil himself. The spirit of antichrist, therefore, is the evil one who exalts himself as god and opposes God and His truth. During the last hour, the activity of the spirit of antichrist will increase so that many arise who corrupt the truth about Christ and seek to keep the world in its deceptions and under Satan’s power.
False teachers come as a clear signal to Christians that we are living in the last hour and that Satan is making his final attempt to destroy Christ and His blood-bought people.
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