Children Who Bloom in an Instant
Nature teaches us many lessons and the lesson of the blooming is one of them. God created some plants to open their flowers in an instant and others only over a much longer stretch of time. Both reflect his design. We cannot slow the plant that opens in an instant or rush the plant that opens in a month. But what we can do is enjoy the difference and celebrate the beauty. And so, too, with our children.
Those who explore the vast boreal forests of Canada are rarely far from a bunchberry dogwood, a plant so common that some have suggested it ought to be Canada’s national plant. The cornus canadensis is a little shrub that often carpets the floors of the great fir and spruce forests. A perennial, its shoots rise in the spring and soon each produce a whorl of six leaves. Come the early days of summer, a number of tiny flowers surrounded by four white bracts top each shoot. It is not the size of the plants or even their beauty that catches the eye as much as their sheer volume and their way of bringing cheer to an otherwise drab forest floor.
What few know about the bunchberry dogwood is that it holds a world record, for its blooms open faster than any other plant in the world. In fact, it moves at a speed few organisms can match. When its flowers begin to form, so too do the stamen, and they grow cocked under the petals like tiny medieval trebuchets. When the bud is fully formed and the time is right, the pressure of the stamen pushing against the petals opens the flower with a burst of energy and a spray of pollen. This takes place in less than one half of one millisecond, too fast for the eye to see, too fast even for a camera to record unless it can shoot thousands of frames per second. From the maturing of the bud to the full opening of the flower is far less than the blink of an eye. It’s a miracle of nature.
A great question deep in the hearts of many Christian parents is why some children bloom quickly when they profess faith while others take much longer. Why is it that some seem to burst into life while others seem to drag? One child comes to Christ and backs her conversion with immediate habits of devotion—she reads the Scripture and meditates upon it, she prays regularly and fervently, she reads good books and delights to discuss what she has learned. This comes quickly, easily, and joyfully. Then another child comes to Christ, truly and genuinely, yet has far less interest in reading the Bible, less interest in prayer, little interest at all in reading good books and engaging in spiritual conversation.
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Repent or Perish
In Luke 13, Jesus responds to two recent tragedies with a sobering and eternal warning that we all need to heed carefully lest we stumble upon the Rock of offense (1 Pet 2:8). In the first instance, Pilate, no friend of the Jews, mingled the blood of some Galileans with their sacrifices (v. 1). Even though Luke does not explicitly identify who these Galileans were, based on Pilate’s disdain for Judaism and the involvement of “sacrifices,” it is reasonable to think that they were Jews worshipping at the temple. Moreover, it is likely that it happened around Passover since that was the only festival when the laity could slaughter their own animals. To the disappointment of the crowd, likely composed of Jews, Jesus’ reaction to the tragic event is unsympathetic at best and at worst callous. Surprisingly, He does not applaud them as martyrs or unsuspecting heroes. Furthermore, Jesus does not address the political, social, or national issue, but turns the sensation of the event to a call for repentance. To Jesus, what is supremely significant about this sudden loss of lives, regardless of the cause, is that it serves as a wakeup call to the living of the coming judgment and eternal death to all unrepentant sinners.
Then in v. 4, Jesus recounts another recent event where 18 were suddenly killed in an accident. Based on the Jewish historian Josephus (Jewish War 5.145), the 18 victims were likely Jews in Jerusalem. In like manner, Jesus expresses little compassion about this tragedy but reiterates the warning pronounced earlier, “repent or perish!” His response (v. 5) is identical to the first except the word “likewise” (Greek hōsautōs rather than homoios) which is slightly stronger in force and suggests by the repetition a more emphatic call to respond (BAGD 899). Jesus deliberately uses the passions that surround these tragic deaths to warn them about the need for repentance. In so doing, Jesus highlights how tragedy exposes the fragility and unpredictability of life and thus the eternal significance of being right with God. Therefore, no matter how protected or sheltered one’s life may appear to be (clearly not as much as we assumed before COVID-19), death shows no favoritism. Whether we are prepared for it or not, there is an appointed time for everyone to die and face judgment (Heb 9:27).
In both of these instances, what Jesus focuses on is not the occasion, circumstances, or timing of a person’s death, but the inevitability of eternal death for all those who do not repent. In other words, there is a far greater calamity that awaits those who do not repent and trust in Christ than any untimely, sudden death that one could suffer in this life. The Greek word for “perish” (vv. 3 and 5), apollymai, generally means to destroy, to ruin, to die, but here Jesus uses it with the force of eternal destruction (as in the case of Matt 10:28, “And do not fear those who kill the body but cannot kill the soul. Rather fear Him who can destroy both soul and body in hell.” Compare also 1 Cor 1:18, “For the word of the cross is folly to those who are perishing, but to us who are being saved it is the power of God.” “Perishing” is antithetically parallel to “being saved” which clearly has an eternal significance.). The death that Jesus warns about is the wages of sin which the soul must pay for eternity. Jesus believes that repentance is so essential in this life that He accentuates these two tragic events to warn His hearers about it. For those who did not have an eternal perspective on life, Jesus’ word would have appeared cold and uncaring.
An important note to make at this point is that repentance is not merely a one-time act that happens at conversion but a way of life. Even though believers are justified by faith in Christ, they continually war against indwelling sin in this life (Rom 7:13-25). Therefore, as disciples of Christ, the call for persistent repentance is a must (Luke 9:23). In writing to a group of churches, John declares in 1 Jn 1:8, “If we say we have no sin, we deceive ourselves, and the truth is not in us.” Moreover in Rev 2:1-7, Jesus confronts the church in Ephesus for abandoning their “first love”—their fundamental love for Christ and for one another. Consequently, Jesus declares to them, “Remember therefore from where you have fallen; repent, and do the works you did at first. If not, I will come to you and remove your lampstand from its place, unless you repent.” In the same way, we must continue to repent of our sins lest our hearts become dull and hardened (Mt 13:15) and fall short of finishing the race (2 Tim 4:7-8).
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American Idolatry: The Golden Calves and High Places of the American Church
When we imagine God differently than how Scripture describes Him, we are actually forging an idol in our minds. Idolatry begins in our minds when we exchange the truth of God for our own “truth”: “Claiming to be wise, they became fools, and exchanged the glory of the immortal God for images resembling mortal man and birds and animals and creeping things” (Romans 1:22-23).
The woman said to him, “Sir, I perceive that you are a prophet. Our fathers worshiped on this mountain, but you say that in Jerusalem is the place where people ought to worship.” Jesus said to her, “Woman, believe me, the hour is coming when neither on this mountain nor in Jerusalem will you worship the Father. You worship what you do not know; we worship what we know, for salvation is from the Jews. But the hour is coming, and is now here, when the true worshipers will worship the Father in spirit and truth, for the Father is seeking such people to worship him. God is spirit, and those who worship him must worship in spirit and truth.”John 4:19-24, ESV
Last time, I argued that the Catholic practice or praying to Mary is idolatry. Improper worship abounds in Protestant churches too, enough that the god who is worshipped in many American churches today is not the God of the Bible, so the Jesus whose coming we celebrate in this Advent season would be unwelcome in many American churches. This post will look at that prevalent form of idolatry—the worship of the god of our imagination rather than God as revealed in Scripture—which is much worse than praying to Mary.
American Idolatry
Before looking at the specific idol in question, we need to a refresher on idolatry. We commit idolatry when we put anyone or anything in place of God, including a mental image of God that does not align with Scripture. As a result, we are constantly at risk of creating new idols:
Hence we may infer, that the human mind is, so to speak, a perpetual forge of idols….The human mind, stuffed as it is with presumptuous rashness, dares to imagine a god suited to its own capacity; as it labours under dullness, nay, is sunk in the grossest ignorance, it substitutes vanity and an empty phantom in the place of God. To these evils another is added. The god whom man has thus conceived inwardly he attempts to embody outwardly.John Calvin trans. by Henry Beveridge, Institutes of the Christian Religion III, 1845 (orig. 1581): chapter 11, paragraph 8.
When we imagine God differently than how Scripture describes Him, we are actually forging an idol in our minds. Idolatry begins in our minds when we exchange the truth of God for our own “truth”: “Claiming to be wise, they became fools, and exchanged the glory of the immortal God for images resembling mortal man and birds and animals and creeping things” (Romans 1:22-23). Because of this exchange, God gives people over to various dishonorable passions, most notably homosexuality (Romans 1:26-27). When people abandon the fundamentally-different God in exchange for gods resembling themselves, is it any wonder that they proceed to abandon the fundamentally-different opposite sex in exchange for what is the same?
That is exactly what many American churches have done. They have abandoned the God of the Bible in exchange for a god that was created in the mind of man and resembles man. When discussing theological illiteracy, we saw that many have erroneous views of God. Contrary to Scripture they think that He makes mistakes, changes, and is largely absent. They deny Jesus’s divinity and see the Holy Spirit as an impersonal force. And since many believe that our God is the same as the god of the non-Messianic Jews and Muslims, they think He accepts any and all worship. As a result, they teach an overly-simplistic version of God: that God is love—and not much else. They have no concept of His holiness, righteousness, justice, and wrath. As a result, many people view God as the harmless and lovable grandpa who could never hurt a fly, much less condemn anyone to hell. This modern false god is safe and easy to approach, which is just as idolatrous as the opposing view we discussed last time: that God is unapproachable. But that weakness makes this god very unsafe, for a harmless god is a worthless shelter. Only the true God who is omnipotent, holy, just, jealous, and wrathful can give us true comfort and shelter. For believers, all of God’s attributes work in our favor, so Christianity would be worthless without them. The defanged god of the American church is worthless: he is no god at all, so there is no reason to fear him. Unsurprisingly then, there is no fear of God in most American churches. And since the fear of God is the beginning of knowledge and wisdom (Proverbs 1:7, 9:10), many churches have succumbed to folly.
The modern view of Jesus is similarly worthless, lacking any semblance of power. As we discussed recently, the church at large (like society) has become very effeminate, so the resulting depiction of Jesus has become effeminate as well: a hippy with fair complexion, long hair, and soft clothing. In many “worship” songs, Jesus is portrayed as the doting boyfriend. As a result, it is often difficult to differentiate worship songs from pop love songs, especially with lyrics involving sloppy wet kisses.[1] Many misunderstand “gentle Jesus meek and mild”, forgetting that gentle doesn’t mean docile and meekness means immense strength restrained by self-control—i.e., ideal masculinity. Most people couldn’t imagine Jesus with a sword (Matthew 10:34) and a robe bloody from trampling His enemies (Revelation 14:19-20, 19:15 cf. Isaiah 63:3). They would be appalled to know that it was the pre-incarnate Christ (the Angel of the LORD) who annihilated 185,000 Assyrian soldiers (2 Kings 19:35, Isaiah 37:36). But that is exactly what Scripture says about Jesus Christ, so if you cannot imagine Jesus ruling the nations with an iron fist (Revelation 12:5 cf. Psalm 2:9), you are worshipping an idol erroneously called “Jesus”. Churches that teach these things are committing idolatry and leading their people to commit idolatry. They have exchanged the distinctiveness of God for the sameness of a god made in their own image (Romans 1:24-27). Just as the lack of commitment to the local church could be considered spiritual adultery, worship in many American churches could be considered spiritual homosexuality. Since none who unrepentantly practice homosexuality will enter heaven (1 Corinthians 6:9-10, Ephesians 5:5), those who practice this spiritual homosexuality shouldn’t expect to enter heaven either. But this is nothing new.
Golden Calves and High Places
In many ways, the church’s idolatrous false god made in man’s image is a modern golden calf. In Exodus 32, as Moses was on Mt. Sinai receiving the Law from God, his brother Aaron made a golden calf for the people to worship. Bearing some resemblance to the true God, the calf is credited with rescuing them from Egypt (Exodus 32:4) and given the sacred name of God (Exodus 32:5), so this was an attempt to worship the true God. But being uniformed by the truth of who God is, the calf ended up reflecting some attributes of God but many attributes borrowed from pagan gods. As punishment for this idolatry, Moses obliterated the idol and the Levites slaughtered three thousand of the idolaters (Exodus 32:20,28-29).
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Put Not Your Trust in Princes—An Exposition of Psalm 146
Jesus is the God of Jacob and that great king who reigns from Zion. This is why the people of God assemble together to “praise the Lord” and offer “hallelujahs” unto our creator, redeemer and covenant Lord. Jesus accomplishes all of things through his word and through his sacraments. Therefore, let us do as the Psalmist exhorts us to do. Let us “praise the Lord!” Let us “praise the Lord as long as we live.” Let us “sing praises to our God while we have our being.” For “the Lord will reign forever, the God of Zion for all generations.”
Background to the 146th Psalm
My guess is that almost everyone reading this can recite the 23rd Psalm from memory. Yet can you recite Psalm 146 from memory? Probably not. Although not as well known as the 23rd Psalm, Psalm 146 is certainly worthy of our time and study. Consider the fact that Christians frequently use expressions like “praise the Lord,” and “hallelujah.” Where do these expressions come from and why are they used? These expressions come from biblical passages like Psalm 146. Like many other Americans, Christians are prone to place their trust in great men (politicians, military heroes, people of fame, wealth, and power), because such people can exercise influence upon over lives and our ways of thinking. But in Psalm 146, we are reminded not to place our trust in anyone or anything other than God, who is the creator and sustainer of all things. And then it is our Lord Jesus who alludes to this Psalm when beginning his messianic mission. So there is much here for us to consider in the 146th Psalm.
Psalm 146 is representative of an important group of five Psalms at the end of the Psalter, the so-called Hallel Psalms (146-150). As we will see, Psalm 146 is a joyful Psalm of praise. Together with Psalms 147-150, these five Psalms bring the fifth Book of the Psalms (Psalms 107-150), as well as the entire Psalter, to a close. The five Hallel Psalms are classified as “Psalms of praise,” and are used as daily prayers in most synagogues. Collectively these Hallel Psalms reflect a sense of joy and delight and although not as well-known as other Psalms (such as Psalm 23) this group of Psalms does include Psalm 149 (in which we are urged to “sing a new song”) and Psalm 150 (with its famous refrain, “let everything that has breath praise the Lord”).
Psalms of Praise
There are Psalms written by David, Moses, and the sons of Korah. Psalms are used in the temple (for worship), royal Psalms (with messianic implications), wisdom Psalms, and a Psalm such as the well-known 23rd Psalm, often classified as a “Psalm of trust.” Here, we consider another genre (or form) of Psalms–a Psalm of Praise. This Psalm has been used as the text for several German hymns, and Isaac Watts’ hymn “I’ll Praise My Maker While I’ve Breath” is also based upon this Psalm. The 146th Psalm is a Psalm which directs us to offer praise to the Lord, as well as to exercise great care in choosing in whom we place our trust.
As a so-called Psalm of Praise (and part of a section of the Psalter devoted to praise), this Psalm is often called a Song of Zion (because of the reference to Mount Zion, in v. 10). It was almost certainly composed for use in the temple.[1] As with other Psalms (especially those used for worship in the temple), the authorship of Psalm 146 is unknown. Ancient Jewish tradition identifies Psalm 146 and 147 as coming from prophets Haggai and Zechariah, and therefore to the fact that these Psalms were written for use in the temple after Israel returned from the exile in Babylon, making these Psalms among the most recently written in the Psalter. There is nothing in these Psalms which ties them to either of these prophets, so it is probably best to consider this Psalm’s authorship as undetermined (unknown).[2]
An Exhortation to Praise the Lord in Private and in Public
Psalm 146 opens (vv. 1-2) and concludes (v. 10b) with an exhortation for the people of God to praise the Lord (individuals who assemble together for corporate worship). Verses 3-4 call for us to renounce our dependency upon kings and princes, while verses 5-6 remind us that God is creator. In verses 7-9 we read of our sustainer and covenant Lord, who is the great king (v. 10a).[3] There is also a progression in this group of five Hallel Psalms from the individual’s praise of God (Psalm 146:1), to the people of God offering him praise collectively (Psalm 147:1, 12), with their praises ultimately extending to the heaven and earth (Psalm 148:1, 7). These five Psalms wrap up the Psalter by affirming that God’s word goes out to the end of the earth (Psalm 149) until everything that has breath praises the Lord (Psalm 150).[4] This arrangement of these five Psalms is certainly not accidental.
We now turn to the text of Psalm 146. In the opening two verses we read, “Praise the Lord! Praise the Lord, O my soul! I will praise the Lord as long as I live; I will sing praises to my God while I have my being.” The Psalm opens with the call to “Praise the Lord” (the Hebrew is hallelujah). This call is an imperative (a command) to praise the Lord which is followed by a heart-felt desire to obey the command– “I will praise the Lord as long as I live.” The idea seems to be that each one of us as individuals offers our heart-felt praises (hallelujahs) to the Lord. Although each one of us praise the Lord, in the Psalm, God’s people come together and form a chorus (i.e., public worship), of people who praise the Lord all our lives.
To put it another way, as the people of God we are called together to praise the Lord and together we form an assembly (all those individuals who praise the Lord from the heart). We are to do so throughout the course of their lives. The point is that our praise of God is not a momentary thing–“oh yeah, I praised the Lord once,” but such praise to be the pattern of our lives (“as long as I live,” “while I have my being” I will praise the Lord). It is not a stretch to say that the contemporary application is that we not be Easter and Christmas Christians, but we make both the individual and corporate praise of God an important and frequent part of our lives. In other words, corporate Lord’s Day worship is the appropriate place for the people of God to praise our Lord and offer up to him our hallelujahs.
Princes Are Necessary, but Cannot Save Us From Sin
This call to praise the Lord has important ramifications. Because we are to “praise the Lord” all our lives, we are not free to direct such heart-felt praise to anyone else. In verses 3-4 the Psalmist tells us, “put not your trust in princes, in a son of man, in whom there is no salvation. When this breath departs, he returns to the earth; on that very day his plans perish.” While we are to praise the Lord, we are not to praise kings or princes. Yet as soon as we say this, some clarification is needed because elsewhere Scripture seems to say otherwise. As we read in 1 Peter 2:17, “honor everyone. Love the brotherhood. Fear God. Honor the emperor.” In 1 Timothy 2:1-3, Paul, like Peter, writes,…first of all, then, I urge that supplications, prayers, intercessions, and thanksgivings be made for all people, for kings and all who are in high positions, that we may lead a peaceful and quiet life, godly and dignified in every way. This is good, and it is pleasing in the sight of God our Savior.
The idea expressed by the Psalmist is not that princes are kings are unimportant, and therefore not to be honored. Kings and princes (or even presidents and prime ministers) are raised up by God, and play vital roles in the civil kingdom where they exercise legitimate rule and authority. Because this is the case, Paul says, we are to honor our leaders, pray for them (which should be done every Lord’s day in the pastoral prayer), and even obey them as long as what they command does not conflict with the word of God. But the Psalmist says we are not to trust them or praise them in the same manner in which we trust and pray to God. A Christian can serve the king, the prince, or the president, but not Der Fuhrer or the Caesar who claims divine rights and prerogatives for themselves. Such a ruler is an Antichrist.
The Psalmist’s point is that all rulers in the civil kingdom remain sinners, and despite their earthly prestige and power stand before God on the day of judgment just as the rest of us do when we die. This is why in Psalm 118:8-9 we read, “it is better to take refuge in the Lord than to trust in man. It is better to take refuge in the Lord than to trust in princes.” We have no business trusting (having faith) in those men and women whom God has made, rather than trust in their creator. In chapter 35:2, Isaiah makes the point that on the day of judgment “the fool will no more be called noble, nor the scoundrel said to be honorable.” Great men and women are often not so great. In Psalm 116:11, we are reminded of the grim reality that “all mankind are liars.” Because they too are fallen, kings and queens cannot save us from the guilt and power of sin. Eisenhower, Churchill, and Stalin “saved us” in a sense from the tyranny of men like Hitler, Mussolini, and Tojo. Yet, because all of these men are sinners in need of a savior, not one of them could do a single thing about the guilt and power of sin. Salvation from sin can only come as a gracious gift from the Lord, not from any king or prince.
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