To be well-balanced Christians, we should be men and women who dive deeply in the word and examine the doctrines of the faith. These beautiful truths should not only challenge our thinking, but deeply move our affections for the Lord. The more we learn about him, the more we should love him. The more we love him, the more we should desire to learn more about him.

Human beings are people of extremes. The pages of history give testimony to our ability to diagnose a problem and then overcorrect to an opposite error. Children raised under the pressures of legalism often gravitate toward licentiousness. Reacting against an overemphasis in logic, some have gone to the opposite error of relative truth.
The church is not immune to such pendulum swings.
One area we see the pendulum continually swinging back and forth is the area of thinking and emotions. Some refer to this as focusing on either the heart or the mind, some might say emphasizing either Word or Spirit.
However one phrases it, the gist is that in our personal life and in our church services, we tend to either highlight truth/thinking or emotional/experiential. Some tend to prioritize emotions to the neglect of their mind. Others, perhaps in reaction against that, feed their mind but seem unmoved in their emotions.
How do we understand the relationship between truth and emotions? What are we to make of church services that simply seek to move our emotions just to have an emotional experience? What about the churches that strain the gnat regarding truth but seem to lack any true emotion?
Both/And Not Either/Or
Perhaps instead of swinging the pendulum to one extreme or the other, we recognize the value and importance of both truth and emotions. Jesus said we need to love God with all our heart, soul, strength, and mind. Those who gravitate naturally to the experiential side need to equally emphasize truth and doctrine. Those who naturally flock to the truth and love studying doctrine would do well to make sure those truths are stirring their affections for the Lord.
Martyn Lloyd-Jones emphasized the need for both. He said that often the problem is “due to the fact that people have emphasized either experience or doctrine at the expense of the other, and indeed they have been guilty, and still are, of putting up as contrasts things which clearly are meant to be complementary.”‌1 He argued that we must avoid the extremes of fanaticism on the one hand, or dry intellectualism on the other.
We tend to think that you have to pick between truth or emotions. Many assume if you focus on truth, then you will be dry, intellectual, and boring. A church service with this emphasis will feel more like an academic lecture. Others view emotion as mere effects of entertainment or emotional manipulation. Certainly, both of these extremes exist, but that doesn’t mean it has to be one or the other.
Books could be written on this subject, but for today we’ll just narrow it down to two propositions: (1) Our emotions should be based on truth, and (2) studying truth should move our emotions.
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Written by C.R. Carmichael |
Wednesday, April 26, 2023
Arrogance is at the root of our problem, as pride arrives just in time to initiate the tragic fall (Proverbs 16:18). We may be technologically advanced, but it isn’t helping us if we wield our latest digital tools as weapons against God….Thankfully, all is not lost because God is still in control, the Spirit is still moving, and salvation is always near with the redeeming power of Jesus Christ—f we only have faith.

Understanding the Digital vs. the Analog
So what is meant by putting forth the metaphorical argument that “the Digital” of transhumanism is an evil and dangerous corruption of the righteous design of “the Analog” established by God for the fruitfulness of mankind?
Technically speaking, digitization is the process of converting analog information like an object, image, document, or signal into a computer-relatable language encoded with a mathematical combination of “ones and zeroes.” Though its primary function is to speedily generate and disseminate data, it has become a darling of transhumanists because digitization can also be used as a powerful tool to transplant reality and, according to journalist Gil Press, “encourage the replacement or augmentation of the physical with the virtual or online presence.”
Of course, the “physical” that they desire to replace is nothing less than the creation of God, which, in a rhetorical sense, is the “Analog” of God. This is so because long ago He spoke the world into existence and saw that everything He had made answered the plan which His eternal wisdom had conceived; and “Behold, it was very good” (Psalm 33:6-9; Genesis 1:31).
Why call it the Analog? Think of an analog watch built with a traditional clock face and hands. Back in the days before digital watches, it was just a “watch.” But now, to differentiate it from the digital display, we call the very first watch, “analog.” The name is an example of a retronym, which is defined as a word created to avoid confusion between older and newer types of creations, usually because of advancements in technology.
From a Biblical standpoint, therefore, the Analog can be broadly defined as the elemental state of the world as originally created by God (even after the “generation loss” caused by the Fall), and the Digital can be viewed as the latest attempt by man to improve upon or completely remake that original design by digitization or digitally-driven science and technology.
Today, most people would likely assume that the digital process is superior to the analog. But such is not always the case. In the area of sound recording, for example, many audiophiles will tell you that digitization has not served us well. As often reported by those who have ears to hear the difference, the digitized music presented in compact discs and streaming audio can generally sound compressed, lifeless, bass shy and synthetic; whereas analog from vinyl records and tapes has “a physicality and immediacy in the sound of musical instruments” that is “warm, airy, and much closer to a live performance.”
The public at large, in fact, seems to agree with this assessment. Worldwide sales of vinyl records have increased sharply in recent years as people everywhere have rediscovered their fondness for the analog listening experience which, as one audio engineer tells us, “feeds the soul” because it most faithfully captures the original signal and waveform of God.
Indeed, according to mathematician Katrina Morgan, there is a credible scientific reason for this perception. “Analog captures a physical process,” she explains, “whereas digital uses mathematics to reduce the process to finite bits of information. What, if anything, is lost in that reduction is difficult to pinpoint. But the limitations of math in replicating reality may factor in to the difference in listening experiences reported by so many vinyl lovers.”
If Morgan’s general assessment is correct, there is a real danger of corrupting reality when we try to copy it with a binary conversion process that is inherently limited and reductive. Is it not prudent, then, that we ask what other aspects of God’s “analog” world are not improved by digitization?
The Increasing Dissonance of the Digital
To put it plainly, human beings are not computerized robots; we are image-bearers of God formed from the earth and comprised of flesh, soul and spirit (Genesis 2:7; Zechariah 12:1; Matthew 26:41; 1 Thessalonians 5:23). While the Digital is nothing but a “hall of mirrors, deterministic, cold and sterile,” we as part of the Analog are “numinous, reverberative, warm and fertile.”
Can we not spiritually discern the important difference? Our earth and sea is vast and spacious and teeming with life, and it vibrates with His wisdom, eternal power and divine nature (Romans 1:20; Psalm 104:24-25). Did God not create the physical world with these nurturing properties so that mankind could “be fruitful and multiply” (Genesis 1:28)?
Surely, this is why the Analog has a pleasing full-spectrum resonance, and the reason why we find that there is an increasing dissonance in the world when we blindly pursue a conversion to the Digital.
For decades, digitally-driven science and technology has been touted for their revolutionary capacity to usher in a new age of health and well-being, and yet in many ways our lives do not appear that much improved. Perhaps more than ever before, we are finding our highly-digitized world struggling with a malaise of the spirit, a strange wave of sicknesses, and the menacing advent of unexpected death. So why does it seem we are no longer truly thriving on this earth?
Statistically, we are in poorer overall health, despite amazing advancements in diagnostics, trauma medicine and other specialties. The CDC, in fact, has recently reported decreases in life expectancy and increases in obesity and drug overdose rates. Fertility rates have plummeted 50% over the last 70 years, post-pandemic deaths rates are up by 40%, and three million more people between the ages of 16-64 have been added to the U.S. disabled population in the last two years.
Even worse, our usually-resilient young people are now more prone to serious health problems. The incidence of cancer in people under 50 has increased around the world. Millennials have also noticed a spike in strokes among their peers, as 10% of U.S. victims are now under the age of 45. And the autism rate among American children (which back in 1970 only affected one in 10,000) has now dramatically risen to one in 36 (CDC).
Truth be told, something very strange is going on when public school systems are scrambling these days to provide more classroom space for the rising number of psychologically troubled or special-needs students.
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Written by Rev. Dr. Bill Fullilove |
Friday, November 5, 2021
If ever one could have, should have, grumbled, if ever one got what he did not deserve, it was our Lord, Jesus Christ.  But while we whine in the face of God’s blessings, he was silent in the face of God’s cursing.  “God made him who knew no sin to be sin for us, so that we might become the righteousness of God.” (2 Cor. 5:21)  Amazing grace, indeed.  Maybe just amazing enough grace to transform our grumbling and complaining into gratitude, kindness, and thanksgiving.

Numbers, the fourth book of the Bible, is undoubtedly the great book with the terrible marketing plan. The Greek title is arithmoi, the Latin numeri, and hence the English “Numbers,” a title that inspires only a few actuaries and statisticians to even open a sleepy eye. Yet, the New Testament insists that Numbers matters deeply to the Christian faith, serving as a corrective to so many common human tendencies, tendencies that creep into the church and into the Christian life, tendencies that if unchecked will twist and warp lives and communities of faith.
Grumbling holds pride of place among the signature themes of the book. The Israelites – delivered from slavery in Egypt by the ten plagues, rescued via the parting of the Red Sea, having received the Law, having seen God’s power at Sinai, eating manna daily – the very same Israelites, as they begin to march towards Canaan in Numbers 11, immediately begin grumbling and complaining about and against God.
Three episodes follow, the first merely setting the stage:
And the people complained in the hearing of the Lord about their misfortunes, and when the Lord heard it, his anger was kindled, and the fire of the Lord burned among them and consumed some outlying parts of the camp. Then the people cried out to Moses, and Moses prayed to the Lord, and the fire died down. So the name of that place was called Taberah, because the fire of the Lord burned among them. (Numbers 11:1–3, ESV)
“In the hearing of the Lord” is a technical term here, meaning that the people were gathered at the gate of the Tabernacle. This particularly defiant act is met with the fire of judgment.  Hence the name of the place, Taberah, likely from the Hebrew meaning “place of burning.”
The second episode begins to show the spiritual dynamics of complaint:
Now the rabble that was among them had a strong craving. And the people of Israel also wept again and said, “Oh that we had meat to eat! We remember the fish we ate in Egypt that cost nothing, the cucumbers, the melons, the leeks, the onions, and the garlic. But now our strength is dried up, and there is nothing at all but this manna to look at.” Now the manna was like coriander seed, and its appearance like that of bdellium. The people went about and gathered it and ground it in handmills or beat it in mortars and boiled it in pots and made cakes of it. And the taste of it was like the taste of cakes baked with oil. When the dew fell upon the camp in the night, the manna fell with it. Moses heard the people weeping throughout their clans, everyone at the door of his tent. And the anger of the Lord blazed hotly, and Moses was displeased.(Numbers 11:4–10, ESV)
In other words, the people ate every day by a miracle, and that was not enough.
We often take God’s care and provision not just for granted, but as something onerous and burdensome.  We become accustomed to God’s gifts, much as we become accustomed to speed when riding in a car on the expressway.  Accelerating down the entrance ramp, we ease slightly back in our seats, experiencing the acceleration.  Yet, before long, 55 seems slow.  So does 65.  So does 75.  And before long, if we are not careful, we are doing 85, whizzing by others, only to suddenly have our daydream interrupted by the flashing lights of the local police department!  We become accustomed to speed, forgetting that we are not beings made to go more than a few miles per hour under our own locomotion.  So it is with God’s gifts.  We cease to notice that those gifts are even there.  We start to complain about how slow things feel, how we want more.
Even more, a complaining spirit makes them (and us) revisionist.  What do the Israelites begin doing?  Talking about how good it was in Egypt!  Remember their lives in Egypt?  They were slaves, worked to the bone, their children killed, the victims of a genocide.  Until God miraculously delivered them.  But a complaining spirit forgets all that.  They would rather – they think (Remember that they are fooling themselves, too.) – they would rather return to slavery than live in the Lord’s miraculous blessing.  Hence, along their journey the place named, Kibroth Hattaavah, “marked graves” or “graves of craving.”
Isn’t it amazing that we do the same thing?  We live every day in the miraculous love of Christ.  We are fed by his grace, both physically and spiritually.  Our every breath and being is sustained by him.  Our work and our rest are his gifts.  Yet before long we become accustomed to his gracious gifts and start to not just forget them, but to scorn them.  We find ourselves saying, “Why do I have to go to this job?  I hate it.  Why do I have to care for these children?  They take so much out of me?  Why do I have to serve as a member in this church?  I don’t like these people.”  We take God’s gifts – jobs, children, church – not simply for granted, but we start to even complain about them.
One might think these Israelites would get the picture, but chapter 12 begins with a third area of complaint, this time against Moses, the leader that God had given them:
Miriam and Aaron spoke against Moses because of the Cushite woman whom he had married, for he had married a Cushite woman. And they said, “Has the Lord indeed spoken only through Moses? Has he not spoken through us also?” And the Lord heard it. (Numbers 12:1–2, ESV)
God’s people love to rebel against their leaders.  In Numbers 12, Miriam and Aaron start to gripe about Moses’ leadership.  They begin their complaint with ethnic prejudice – racism – the fact that Moses’ wife is from Cush (modern day Ethiopia).  Sadly, the church has replicated this type of sin again and again, and we are hardly free from it today.
In verse 2, though, we realize that Miriam and Aaron are just dragging Moses’ wife into it to get at him (another thing that is far too common in the church today).  Even underneath the racism is jealousy – they betray themselves with their words: “Has the LORD indeed spoken only through Moses?  Has he not spoken through us also?”  This jealousy is particularly important, as Aaron and Miriam had leadership roles of their own, and jealous infighting among the leaders of God’s people threatens the whole expedition.  Now that is a lesson the church today needs to hear!
I must say that I am, sadly, not immune to any of this.  None of us are.  I am easily piqued and sometimes petty, full of pride.  My best charitable moments are often overwhelmed by sin, and even when I think myself free of pride, I dig deeper and find it is still there, just another layer of the onion.  I have had my share of being the guilty one (and the not guilty one) in these situations, and I think I am most scared of the times I think I was the “not guilty one.” That just smacks of rationalization.  We are easily piqued and petty, and the one writing is the chief of sinners.  And jealous infighting among God’s leaders can sink any church.
Thing is, grumbling is a precursor, not a steady state. Grumbling doesn’t simply stay put as low-level aggression and dissatisfaction. Sooner or later, it leads somewhere. In Numbers, it leads to rebellion, which characterizes the next section of the book. Chapter 13 begins with the rebellion of the spies. Israel reaches the southern edge of Canaan, sends in spies to explore the land, and receives back the report: “The land is wonderful…and full of giants. We will be crushed if we try to enter.”
At the end of forty days they returned from spying out the land. And they came to Moses and Aaron and to all the congregation of the people of Israel in the wilderness of Paran, at Kadesh. They brought back word to them and to all the congregation, and showed them the fruit of the land. And they told him, “We came to the land to which you sent us. It flows with milk and honey, and this is its fruit. However, the people who dwell in the land are strong, and the cities are fortified and very large. And besides, we saw the descendants of Anak there. The Amalekites dwell in the land of the Negeb. The Hittites, the Jebusites, and the Amorites dwell in the hill country. And the Canaanites dwell by the sea, and along the Jordan.” But Caleb quieted the people before Moses and said, “Let us go up at once and occupy it, for we are well able to overcome it.” Then the men who had gone up with him said, “We are not able to go up against the people, for they are stronger than we are.” So they brought to the people of Israel a bad report of the land that they had spied out, saying, “The land, through which we have gone to spy it out, is a land that devours its inhabitants, and all the people that we saw in it are of great height. And there we saw the Nephilim (the sons of Anak, who come from the Nephilim), and we seemed to ourselves like grasshoppers, and so we seemed to them.” Then all the congregation raised a loud cry, and the people wept that night. And all the people of Israel grumbled against Moses and Aaron. The whole congregation said to them, “Would that we had died in the land of Egypt! Or would that we had died in this wilderness! Why is the Lord bringing us into this land, to fall by the sword? Our wives and our little ones will become a prey. Would it not be better for us to go back to Egypt?” And they said to one another, “Let us choose a leader and go back to Egypt.” Then Moses and Aaron fell on their faces before all the assembly of the congregation of the people of Israel. (Numbers 13:25–14:5, ESV)
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