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Bible Contradiction? Does God dwell in temples?

15 Monday Aug 2022

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The Domain for Truth

bible_contradiction_does_god_dwell_in_temples_resolved

For today’s post we will tackle the question the Skeptic Annotated Bible asked: Does God dwell in temples?

Here are the two answers which the skeptic believes shows a Bible contradiction:

God dwells in temples.

“I have truly built You a lofty house, A place for Your dwelling forever.”” (1 Kings 8:13)

“Then the Lord appeared to Solomon at night and said to him, “I have heard your prayer and have chosen this place for Myself as a house of sacrifice.” (2 Chronicles 7:12)

“For now I have chosen and consecrated this house so that My name may be there forever, and My eyes and My heart will be there always.” (2 Chronicles 7:16)

God does not dwell in temples.

“However, the Most High does not dwell in houses made by human hands; as the prophet says:” (Acts 7:48)

“The God who made the world and everything that is in…

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The Excluded Middle

14 Sunday Aug 2022

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Noted Christian anthropologist and missiologist Paul Hiebert (1932–2007) identified a blind spot in much of Western Christianity, which he called the “flaw of the excluded middle.” So many Christians in the West live as though the story of creation involved in the main just two important characters, God and ourselves. The majority world, however, in contrast, has never forgotten that there is another order of intelligent created life playing its role in the story: namely, the angelic order. Hiebert himself, as a Western-trained theologian and as a social scientist—albeit a Christian one—had forgotten this creaturely order. He confesses,

The reasons for my uneasiness with the biblical and Indian worldviews should be clear. I had excluded the middle level of supernatural this-worldly beings and forces from my own worldview. As a scientist I had been trained to deal with the empirical world in naturalistic terms. As a theologian I was taught to answer ultimate questions in theistic terms. For me the middle zone did not really exist. Unlike Indian villagers, I had given little thought to spirits of this world, to local ancestors and ghosts, or to the souls of animals. For me these belonged to the realm of fairies, trolls, and other mythical beings.

In Hiebert’s view, Western Christianity needs to learn from the global south, where, incidentally, the center of gravity now resides as far as the Christian faith is concerned.

Against the Darkness The Doctrine of Angels, Satan, and Demons Graham A. Cole

The Wonderful Combat, Sermon 5.7

13 Saturday Aug 2022

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Lancelot Andrewes, Reverence, The Wonderful Combat

VI.  [We have no excuse to tempt God]

The 6. is, that none of these Dominum Deum tuum[1], neither Lord, nor God, nor that he is thine, are fit arguments to prove, that we may presume upon him[2].

The Devil belike [presumably] had perceived, that there was some acquaintance betweeneChrist and God, and peradventure [perhaps] had said unto him, you may be bold with him, and with his angels. What? he is your father and (as Caesar’s daughter answered) that though he forget himself to be Caesar, yet do not you forget to be his son[3]. No saith Christ, these be no good arguments to make one presume.

As for Dominus [Lord, master] we will all grant (I am sure) there is small matter of presumption in that[4].

In Deus [God] there may be some more color: but yet very little[5]. It is no good dealing with one that is mightier than ourselves, least he happen not to take it in good part, but fall to earnest, and so we feel the smart.[6] We were not best make sport with Sampson, least he pull the house about our ears, and so make us pay dearly for our pastime.[7]

 Paulsaith, Doo wee prouoke the Lord to anger? are we stronger than he? 1. Cor. 10. 22[8]. If we will needs tempt, we were best tempt with our matches[9]. There is no dealing with fire, for it will burn all that touches it. Heb. 1. 7: his angels and ministers are a flame of fire: But Heb. 12. 29. it is said, Our God is euen a consuming fier[10]. Indeed, if he were like Dagon, the Philistines God, he might be set p and taken down, and we might break his neck & hands at our pleasure[11]: but being the strong and mighty God of hosts [armies], we were best take heed how we deal with him.[12]

Dagon

Tuum [your] what say we to that? An ungracious child might make that an argument of presumption: but whosoever is of any good nature, will make it an argument of the contrary.[13] Isaac was Jacob’s father, but was Jacob more bold to abuse him for that? No, but rather more timorous, Ge. 27. My father (saith he) may chance feele me; & so I shal seem to him a mocker, & so bring a curse on me, and not a blessing.[14]

Is God merciful? yea truly, Mercy is with thee, but that thou maist be feared, Ps. 130. 4.[15] Wee may not abuse his mercy, as to sinne, that grace maye abound, Rom. 6. 1[16]. Is he bountiful and long-suffering? We must therefore the more fear to displease him.[17]

When the Pharisees tempted him, and would adventure their souls in seeking a sign, it is said Mark 8. 11.[18] Christ sighed: & why did he sigh? Because God swore in his wrath, that they should never enter into his rest, whose fathers tempted him in the wilderness. Psalm 95.[19] What rest? He does not mean the rest in the Land of Canaan only, but that which shall be in the kingdom of God. Heb. 3. 10[20].

These two temptations of the Devil, may fitly be compared to those two rocks, between which Jonathan was to pass, which are said, 1. Sam. 14. 4. to be sharp: one is called Borez, which signifies dirt; the other Sench which signifies a bramble, or some sharp-pricke, between which, he and his armor-bearer were fain to clamber up. ver. 13[21]. Between two such rocks lies our way, that is, Presumption, and Desperation: therefore blessed is he that so loves God, that has been be content to creep on hands and feet to him.

Notes:

This section may have more application today than when Andrewes originally preached this sermon. We are people who take God very lightly, and feel free to expect and demand things of God which we should neither expect nor ask.

Andrewes works through the grounds we might raise to expect God to indulge our desires. First, he is our Lord or master. But being a servant gives you little cause to make a demand upon your master.

Second, God: There is somewhat more reason to have an expectation of God. But we have even more reason to be concerned, because God is more powerful than just a master.  Just like the Philistines were stupid to be careless of Sampson and to mock him, we should be very careful to not treat God thoughtlessly because God is far more powerful than Sampson.

Third, but he is my God, my Master: Surely “my” (“your” in the sermon) is a good claim to impose upon God. A bad child might think like that: but a good child would be even more careful of how they treat their father.

Fourth, But God is merciful and forgiving. True: that is a reason we should fear him. If you don’t fear him for this, then you don’t understand who God is and who we are.

The Pharisees tempted Jesus with the demand for a sign. In response, Jesus sighed. Those who tempted God in the wilderness never entered God’s rest. If we will seek to be like them and to tempt God, then we must fear that we will not enter God’s rest.

To avoid tempting God, we must make our way between twin jagged rocks, Despair and Presumption. Let us be content to approach on our hands and knees in prayer and so avoid either danger.


[1] Latin, “The Lord your God”, or “To the Lord your God.”

[2] The fact that he is our Lord and God is no ground to presume upon God.

[3] The Devil may have made the argument: You are the Son of God. You are in such good favor, that you can make demands upon God and the angels that other people cannot.

[4] A servant has some ground, but not much, to seek an indulgence from his master. So calling God our master, is some ground to seek help.

[5] God being God is better ground to seek from God. But it is still not an ironclad demand. Notice in this argument that Andrewes has not come to the word “your” yet. It is not calling upon “my God” but just “the God.”

[6] You must be careful in seeking something from another who is much stronger than you. If the stronger party is offended, he could turn on you (“fall to earnest”) and that could result in your pain (“feel the smart”).

[7] At the end of his life, Sampson, the man whom God would use to perform miraculous feats of strength, was captured by his enemies, the Philistines after Sampson revealed to a prostitute that he was bound by a vow to not cut his hair. Breaking that vow, would cause God to remove his strength. Sampson was captured, blinded, and put to work. At the end of his life, the Philistines brought out Sampson to make fun of him. God granted Sampson one last use of his strength. Sampson pushed down the pillars which held up the house, killing Sampson and his tormentors together. See, Judges 16. Andrewes’ illustration is, you should not mess around with someone who can cause you serious injury.

[8] 1 Corinthians 10:22 (ESV)  “Shall we provoke the Lord to jealousy? Are we stronger than he?”

[9] If you are going to get into a potential conflict, you should limit your adversaries to those whom you can match.

[10] Our God is a consuming fire.

[11] Dagon was an idol of the Philistines. When the Philistines captured the Ark of the Covenant, they put the Ark into the temple of Dagon. In the night, Dagon fell down before the Ark, with serious damage to the statute. See, 1 Samuel 5. If God were an idol, we could knock him over and break the statute.

[12] God is not an idol, but is tremendously powerful. Therefore, we would be wise to be careful in how we approach God.

[13] A bad child might feel comfortable presuming upon his parents. But a good child would do so. He then gives an example from Jacob: When Jacob deceived his father to receive a blessing by pretending to be his brother Esau, Jacob was deeply concerned with his mother’s direction because it was his father he was deceiving. See, Gen. 27.

[14] Genesis 27:12 (ESV)  “Perhaps my father will feel me, and I shall seem to be mocking him and bring a curse upon myself and not a blessing.”

[15] Psalm 130:4 (ESV)

                  4                 But with you there is forgiveness,

that you may be feared.

This may seem to be a contradiction in terms. Spurgeon explains this as follows: “None fear the Lord like those who have experienced his forgiving love. Gratitude for pardon produces far more fear and reverence of God than all the dread which is inspired by punishment. If the Lord were to execute justice upon all, there would be none left to fear him; if all were under apprehension of his deserved wrath, despair would harden them against fearing him: it is grace which leads the way to a holy regard of God, and a fear of grieving him.” C. H. Spurgeon, The Treasury of David: Psalms 120-150, vol. 6 (London; Edinburgh; New York: Marshall Brothers, n.d.), 119.

[16] Romans 6:1 (ESV) “What shall we say then? Are we to continue in sin that grace may abound?”

[17] The goodness and patience of God are reasons to not seek to tempt him.

[18] Mark 8:11–12 (ESV)  “11 The Pharisees came and began to argue with him, seeking from him a sign from heaven to test him. 12 And he sighed deeply in his spirit and said, ‘Why does this generation seek a sign? Truly, I say to you, no sign will be given to this generation.’”

[19] Psalm 95:6–11 (ESV)

                  6                 Oh come, let us worship and bow down;

let us kneel before the Lord, our Maker!

                  7                 For he is our God,

and we are the people of his pasture,

and the sheep of his hand.

                                    Today, if you hear his voice,

                  8                 do not harden your hearts, as at Meribah,

as on the day at Massah in the wilderness,

                  9                 when your fathers put me to the test

and put me to the proof, though they had seen my work.

                  10               For forty years I loathed that generation

and said, “They are a people who go astray in their heart,

and they have not known my ways.”

                  11               Therefore I swore in my wrath,

“They shall not enter my rest.”

[20] The book of Hebrews quotes Psalm 95 and the curse of God that those who tempted him in the wilderness would not enter the “rest”, the promised land. The book of Hebrews then applies that warning to us. Since we will not be entering Canaan, the “rest” in Hebrews must refer to a heavenly rest: Hebrews 4:1 (ESV)  “Therefore, while the promise of entering his rest still stands, let us fear lest any of you should seem to have failed to reach it.”

[21] 1 Samuel 14:1–5 (ESV)  “One day Jonathan the son of Saul said to the young man who carried his armor, “Come, let us go over to the Philistine garrison on the other side.” But he did not tell his father. 2 Saul was staying in the outskirts of Gibeah in the pomegranate cave at Migron. The people who were with him were about six hundred men, 3 including Ahijah the son of Ahitub, Ichabod’s brother, son of Phinehas, son of Eli, the priest of the Lord in Shiloh, wearing an ephod. And the people did not know that Jonathan had gone. 4 Within the passes, by which Jonathan sought to go over to the Philistine garrison, there was a rocky crag on the one side and a rocky crag on the other side. The name of the one was Bozez, and the name of the other Seneh. 5 The one crag rose on the north in front of Michmash, and the other on the south in front of Geba…. 13 Then Jonathan climbed up on his hands and feet, and his armor-bearer after him. And they fell before Jonathan, and his armor-bearer killed them after him.”

The Wonderful Combat, Sermon 5.6

12 Friday Aug 2022

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Lancelot Andrewes, mercy, The Wonderful Combat

V. [Why we Should not Tempt God]

Now follows the reasons why we may not tempt God.

There be two sorts of tempting: the one, by ignorance; other by unbelief. It is the manner of surgeons, when they are to dress a wound, and know not how far, nor which way it goes, to tent it: In the same manner is God (after the manner of men) said to tempt us, sometimes to prove what is in our hearts, and whether we will keep his commandments, Deut. 8. 2. as he did the Israelites forty years. To this end he both made them hungry and fed them with Manna[1].

[Tempting God by Doubting God]

We sometimes tempt God, as if the arm of his power had received a wound, or his eye a hurt, as if he could not help or discern our wants, as well now as before, because he brings us not water out of the rock Num. 20. 10[2]. But such miracles now are not agreeing with his will, which must content us: he will have mercy on whom he will have mercy, Rom. 9. 19. and we must not despise the riches of his bounteousness and patience, and long suffering which leads to repentance, Rom. 2. 4[3]. The Lords hand is not shortened, that it cannot save[4]; nor his ear heavy, that it cannot hear, because he doth not reprove us, we think him like us, Ps. 50. 19[5]. When God holds his peace, we think his tongue is cut: but I wil not alwaie hold my peace, saith God, Mal. vlt[6]. But how shall I know this? say men nowadays, as Zacharias knew his wife was with child, Luke 1. 18. who (when he would not believe the angel that told him so, but would needs have a sign, was stricken dumb, Behold thou shalt be dumb til the day. Here is a sign for incredulity: he had been as good have believed without a sign.[7]

[Misusing God’s Mercy]

The second kind of tempting, proceeds of over-much familiarity, when as we think we may be bold with God, and that he will take it in good part, and therefore we will put him to it, (as we say) we will try both him and his angels, what metal is in them, and what they can do. We are to think upon the name of God, as of a heavy and weighty thing, that is not upon every small occasion to be taken up and removed.

We are not to account it as a feather, that we may lightly toss up and down at our pleasure: & even so are we to esteem of the mercy of God.

It is not to be advocated upon every vain trifle, for that were to use God as we are wont to use our jugglers [distractions]. Come on let us see what you can do, show us a miracle, say they, Exodus chap. 7. ver. 11.[8] So, Herod desired to see Christ, that he might see some miracle of him, as in the thirteenth of Luke, the eight verse[9].

It is a heavy case when men stand thus affected toward God, when afterwards in the two & twentieth of Luke, verse 64. they blindfolded him, and bad [asked] him who stroke [had hit] him.[10] We ourselves would not be so used, we could not endure to see our friends used so: how much less ought we to use God in that manner? especially, that attribute quality, or property of God, which of all others, he would have to be most magnified, that is, his mercy?[11]

He must needs take it very heinously [as something hateful] to see that [mercy] abused, since (of all the rest) he makes most account of it. Howsoever he could be content to serve, yet would he not be a servant to our sins in any case, Isaiah 43. 24[12] especially not to be made a pack-horse (if I may so say) for our sins to lay load on, even till his back aches. He saith by Amos, chap. 2. ver. 13. that he is pressed under us, as a cart is pressed that is under sheaves[13]. Let us not make a dung-cart of Gods mercy[14], let us forbear him that service of all other.

Notes

God puts in circumstances which prove and improve our faith. Sometimes, God gives us deprivation to teach us to rely upon him alone. Sometimes, God gives us abundance to prove that we will not put our hope in stuff.

And yet, we easily turn and fail in these tests. Rather than improving our faith, they prove our lack of faith.

When we suffer lack, we demand a miracle of God. We expect water to come from the rock, when God requires us to wait upon him.  We then begin to think that something has gone wrong with God! We act as if God can no longer hear or see. We speak as if God were somehow unable to provide for us. Yet, the trouble lies with us alone. We are called to be patient and wait upon God; not to demand that God serve us.

To demand miracles of God is to tempt God.

In abundance we can also tempt God. The primary application which Andrewes raises here is our abuse of God’s mercy. He uses a few images which truly make plain the nature of our “tempting God” when we abuse and expect his mercy.

First, he likens our abuse to the men who put a blindfold over the eyes of Jesus and then beat him, demanding, “who hit you.”

Second, in an even more apt image, he says we treat the mercy of God like a “dung cart”: a foul, stinking cart carrying rot, and disease, and dung. We sin and we expect the mercy of God to carry our sin off so that we no longer have to suffer its ill effects.


[1] Andrewes is using the word “tempt” in a manner consistent with the underlying word used in the Greek New Testament. When we use the word “tempt” now, it has the connotation of being a solicitation to commit a sin, typically a seduction of some sort. But the word “tempt” here has the connotation of “test.” Our faith can be tested by lack: we can believe God will not care for us.  Our faith can be tested by abundance, leading us to be lackadaisical. In the wilderness, God gave the Israelites both abundance and hunger to prove their faith.

We should not consider such testing to reference an ignorance in God, but rather a display to us. When my faith is tested, the truth of it becomes plain to me.  

[2] In Numbers 20, God miraculously provided water from a rock. There are times when are angry and act is if God had something wrong with him so that he could not perform the miracle which we were presently expect. The absence of the miracle is because God has determined that such a miracle is not warranted at this time.

[3] Andrewes here underscores the absolute freedom of God in salvation (and in all his actions). When we complain of why God saved this one and not that, God replies, “I will have mercy on whom I will have mercy.” It is God’s sole prerogative to so act. And, at the same time, God’s patience and mercy are made available to all to give them time to repent: which mercy and forbearance we reject unless God intervenes.

[4] This is an allusion to Isaiah 50:2 (ESV)

                  2                 Why, when I [God] came, was there no man;

why, when I called, was there no one to answer?

                                    Is my hand shortened, that it cannot redeem?

Or have I no power to deliver?

[5] Psalm 50:18–22 (ESV)

                  18               If you see a thief, you are pleased with him,

and you keep company with adulterers.

                  19               “You give your mouth free rein for evil,

and your tongue frames deceit.

                  20               You sit and speak against your brother;

you slander your own mother’s son.

                  21               These things you have done, and I have been silent;

you thought that I was one like yourself.

                                    But now I rebuke you and lay the charge before you.

                  22               “Mark this, then, you who forget God,

lest I tear you apart, and there be none to deliver!

[6] “I will not always hold my peace.” The reference at this point is unclear.

It may be a reference to Isaiah 62:1 (ESV)

For Zion’s sake I will not keep silent,

and for Jerusalem’s sake I will not be quiet,

                                    until her righteousness goes forth as brightness,

and her salvation as a burning torch.

[7] When the Angel Gabriel appeared to Zacharias to announce the birth of John (the Baptist), Zacarhias seemed to not believe this could be true. Gabriel provided a sign: Zacharias would be unable to speak until the baby was born.  As Andrewes says, Zacharias would have been better off just believing the angel without a demand for proof.

[8] Exodus 7:8–12 (ESV)

8 Then the Lord said to Moses and Aaron, 9 “When Pharaoh says to you, ‘Prove yourselves by working a miracle,’ then you shall say to Aaron, ‘Take your staff and cast it down before Pharaoh, that it may become a serpent.’ ” 10 So Moses and Aaron went to Pharaoh and did just as the Lord commanded. Aaron cast down his staff before Pharaoh and his servants, and it became a serpent. 11 Then Pharaoh summoned the wise men and the sorcerers, and they, the magicians of Egypt, also did the same by their secret arts. 12 For each man cast down his staff, and they became serpents. But Aaron’s staff swallowed up their staffs.

[9] Luke 23:6–12 (ESV)

6 When Pilate heard this, he asked whether the man was a Galilean. 7 And when he learned that he belonged to Herod’s jurisdiction, he sent him over to Herod, who was himself in Jerusalem at that time. 8 When Herod saw Jesus, he was very glad, for he had long desired to see him, because he had heard about him, and he was hoping to see some sign done by him. 9 So he questioned him at some length, but he made no answer. 10 The chief priests and the scribes stood by, vehemently accusing him. 11 And Herod with his soldiers treated him with contempt and mocked him. Then, arraying him in splendid clothing, he sent him back to Pilate. 12 And Herod and Pilate became friends with each other that very day, for before this they had been at enmity with each other.

[10] Luke 22:63–64 (ESV)  63 Now the men who were holding Jesus in custody were mocking him as they beat him. 64 They also blindfolded him and kept asking him, “Prophesy! Who is it that struck you?”

[11] This is a striking argument: To abuse and presume upon the mercy of Christ is like the men who beat the blindfolded Jesus and said, “Who hit you?” The mercy of God is to be highly praised and exalted, not abused and misused.

[12] Isaiah 43:24 (ESV)

                  24               You have not bought me sweet cane with money,

or satisfied me with the fat of your sacrifices.

                                    But you have burdened me with your sins;

you have wearied me with your iniquities.

[13] Amos 2:13 (ESV)

                  13               Behold, I will press you down in your place,

as a cart full of sheaves presses down.

[14] We must not use God’s mercy like a garbage truck, fit only to carry off what we wish to throw away.

The Wonderful Combat, Sermon 5.5

09 Tuesday Aug 2022

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Lancelot Andrewes, Tempting God, The Wonderful Combat

IV. [Application: We Must Do the Work, Where God has Provided the Means]

Therefore, we must not at all tempt God at no hand[1]: we must not think but God is able to bring water even out of a rock, Nu. 20. 11, when there is nothing but rocks and stones[2]: but when we may hope to find it, we must dig for it.[3] So, when the soil will bear corn, we must till it.[4] When Elisha was in a little village, not able to defend him from the Assyrians, he had chariots, & horses of fire to defend him, 2. Kings 6. 17; but, when he was in Samaria, (a strong walled city) then when the King of Israel sent to fetch his head, he said to those which were with him, Shut the doore, vers. 32.[5] Christ in the wilderness miraculously fed many: in the city he sent his Disciples to buy meat [food, not just “meat”] as John 4. 8[6].

In the beginning, when the Gospel was published [proclaimed], there wanted sufficient men [there were not enough men] for the purpose: the Apostles had the power, as appears Acts 8. 29. that on whomsoever they laid hands, he received the Holy Ghost, & was straight able and meet to preach the Gospel[7]: but after, every man to his study, 1. Tim. 4. 5. These things exercise, &c[8].

Wee see, that notwithstanding Paul was told by an angel that there should be no loss of any man’s life in the ship, yet he caused the mariners to cut the ropes, and to cast anchor, Acts 27. 23. 24. 29. 30. 31. 32. Nay, when some would have gone out by boat, he would not let them. [9]

Paul Shipwrecked, G. Dore

So, here Christ answers, that howsoever -angels attend on him, he may not tempt God.[10]

Notes

Andrews underscores and applies the proposition: God can act without ordinary means. Yet, ordinary means are available, we are to use them. This applies even in spiritual matters. He gives the example of the post-Pentecost church. God worked miraculously to proclaim the message of Christ’s resurrection and ascension. We could add to this the miraculous gift of languages in Acts 2.  Yet, as we continue to read through Acts, we discover that this miraculously ability to seemingly instantly proclaim the good news now requires effort. We now have seminaries and discipleship programs for ministerial work. When we lay hands on the servant, it is at the end of his training, when he has worked and is now prepared to go out.

Andrews gives another argument: Jesus had the right to call upon angels. But he did not exercise that right and rather relied upon the ordinary means so that he would not tempt God.

And so, we cannot sin and ask God to take away the consequence. That is to tempt God. We cannot proceed foolishly and look to God to take away the consequence. We cannot forgo the ordinary means and then expect God to fulfill the end. This applies in our “regular” life, it also applies to spiritual matters.


[1] At no time.

[2] Numbers 20:10–11 (ESV) “Then Moses and Aaron gathered the assembly together before the rock, and he said to them, ‘Hear now, you rebels: shall we bring water for you out of this rock?’ 11 And Moses lifted up his hand and struck the rock with his staff twice, and water came out abundantly, and the congregation drank, and their livestock.”

[3] We should never doubt that God is able to produce water from a rock. But, if we desire water, we should use the ordinary means and dig a well.

[4] If we desire grain, we should plant it.

[5] When the Assyrians came with an army to take Elisha’s life, and Elisha was vulnerable. God provided an angelic army to protect him:

[6] When the multitude was with Jesus in a desolate place (Matt. 14:15), Jesus performed a miracle to feed them. When he was with his disciples in the City, he sent them to purchase food:  “For his disciples had gone away into the city to buy food.”  John 4:8 (ESV)  

[7] In the time immediately following Christ’s Ascension and Pentecost, that God worked in a miraculous manner. It has often been noted that the record of miracles seems to end even during the life of the Apostles. Andrews notes a particular miracle of being fit to proclaim the Gospel, that Jesus had rose from the dead. It seems that upon receiving a special unction of the Holy Spirit, they could immediately evangelize.

[8] 1 Timothy 4:6–11 (ESV)  “6 If you put these things before the brothers, you will be a good servant of Christ Jesus, being trained in the words of the faith and of the good doctrine that you have followed. 7 Have nothing to do with irreverent, silly myths. Rather train yourself for godliness; 8 for while bodily training is of some value, godliness is of value in every way, as it holds promise for the present life and also for the life to come. 9 The saying is trustworthy and deserving of full acceptance. 10 For to this end we toil and strive, because we have our hope set on the living God, who is the Savior of all people, especially of those who believe.

11 Command and teach these things.”

[9] Paul was on a ship along with many other people. The ship was caught in a storm and was driven for days. When it seemed that all hope was lost, an angel appeared to Paul and told him that all would live, but only if everyone stayed in the ship. Some mariners were secretly trying to abandon the ship. Paul told the Centurion, that if the mariners left, no one would survive.

[10] Even though Christ is attended upon by angels, he will not take advantage of that right: he will not tempt God.

The Wonderful Combat, Sermon 5.4

06 Saturday Aug 2022

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Lancelot Andrewes, Tempt God, The Wonderful Combat

III.  [What it is to “tempt God” in the Christian life]

Thirdly, as it is a point of God’s power to help without means: so has he in his wisdom appointed means: there be degrees, whereby we ascend to the effect: they are as a pair of stairs. Where these are, we must use them; but when he offers us a strange sign, it is scrupulous & foolish niceness to refuse it.[1] As, when God bad Ahaz aske a sign, Is. 7. 12. and he would not for tempting God, he was too precise, he was but an hypocrite[2]. Moses asked a sign & had it[3], and God was well pleased with it. And so did Gideon also, to assure himself of delivering Israel by him, Judges 6. 36[4].

In great, weighty, and extraordinary callings, it was allowable to request a sign: but when there is no need, or when there be otherwise sufficient, as Matt. 16. 1 where many miracles were daily done before their eyes, and where (though they had never so many more) yet they would not have believed on him. Such were the Scribes and Pharisees, that for every trifling occasion, must have a sign from heaven[5]. Thus, to grate upon God’s omnipotent providence, is saucy malapertness.[6]

For ordinary matters, there be ordinary means to serve our turns: and for extraordinary, there be extraordinary ways and means reserved, that we need not let fall our trust in matters corporal, we all confess there be means, as they which will not work, may not eat, 2. Thes. 3. 10.[7] In warfare there is no victory to be hoped for, without fight, building of ramparts, and making of darts and shields, 2. Chron. 32. 5.[8]

Only in spiritual matters we think to do well enough, though we never put too our endeavor; we lay all upon God, and trouble not ourselves. There is but one degree or step in all Christianity; it is no more but out of the font to leap straight into heaven; from predestination, we leap straight to glorification: it is no matter for mortification, there be no such mean degrees[9]. But Saint Paul tells us, it is so high, that we had need of a ladder, in which be many steps: insomuch, as he puts a How shall to every step, Rom. 10. 14. How shall they call on God on whom they haue not beleeued? &c. There must be calling on God, believing on him, hearing his word: there must ordinary means.[10]

And there is a ladder of practice, as well as of speculation or contemplation 2. Pet. 1. 5[11]. Join virtue with your faith, & with virtue knowledge, and with knowledge temperance, and so patience, godliness, brotherly kindness, and love: if these things be in you, you shall not be idle and fruitless in the knowledge of Christ: for he that hath not these things, is blind: he goes blindfold to the wood, and may chance hop beside heaven, or step besides the ladder[12].

A great many say as Balaam did, O let my soule dye the death of the Righteous: but they care not for living the life of the righteous[13]. He went but blindfold, he knew not the Angel that stood with a sword drawn in the way, but would have gone upon it, if his ass had been so foolish[14]. A great many think that presumption, in being secure of their salvation, is good divinity [good theology][15]. Balaam thought he went well, when he went on the point of a naked sword[16].

So, one enticed by the flattery of a harlot, thinks he goes to a place of great pleasure: but he goes as one that goes to the slaughter, & as a fool to the stocks Proverbs7. 22[17]. Those whom it pleases God to have partakers of his kingdom, he puts them in mind to remember their Creator in the days of their youth, before the evil days come[18]: he gives them the grace of timely repentance, and suffers them not to defer it till the last cast, and then to think that with the turning of a pin (as it were) they shall with a trice be in heaven, with Elijah in a whirlwind[19].

Augustine saith, We may in some cases advise men to have great hope that they shall be saved: but in no case give them warrant of security[20]. So, in Ephes. 5. 6. This we know, that no whoremonger nor vncleane person, hath anie inheritaunce in the kingdome of heauen. Let no man deceiue you through vaine words, he that doth righteousnesse is righteous[21], and hee that doth vnrighteousnes, is of the diuel. 1 John 3.7[22].

Now therefore to neglect the hearing of the word, or when he comes to hear it, to clap down in his place without desire or mind to bear it away, thereby to be bettered in his life; and without purpose after by meditating on it, to chew it, and so to kindle a fire within himself, whereby it may be digested, and turned into the substance of the mind: this is to tempt God[23]:

So, also to bear a greater countenance, and make more show of holiness than indeed is in one, is to lay a greater yoke on himself than he need as Act. 15. 10 is a tempting of God[24]. Again, he that sins must look for evil to follow, Psal. 91. 10[25]. He therefore that sins, and yet thinks to escape punishment tempts God[26].

They that by often experience have found, that such and such things have been to them occasions of sinning, and yet will presume to use the same again, tempt God[27]. And those which set up their Idols in their heart and put the stumbling block of iniquity before their face, Ez. 14. 3[28] & yet think not they sin, such tempt God. He that comes to ask forgiveness of God and will not perform the condition in the Lords prayer, that is, Forgive others, tempts God[29].

Generally, he that seeks for good of God, & will not perform that which he is to do; or does evil, thinking to escape scot-free, without endeavoring to avoid or resist it, both these tempt God: and to these two may all other be referred[30].

Notes

God has appointed ordinary means for the spiritual life of the Christian. These are like the steps of a staircase or the rungs of a ladder. If we would progress, we must take the steps.

God is not bound by the ordinary means. And in extraordinary cases, God may even supply extraordinary evidence. But to demand an extraordinary sign when ordinary means will suffice is to tempt God.

A practical application of this might be demanding God provide an extraordinary sign when it comes to making an ordinary decision. Someone might ask themselves, “Should I take this job?” This is an ordinary decision. Wisdom, experience, advice are sufficient to make this decision. But it is not uncommon for people to look around for mystical signs as evidence from God.

If you want to eat, get a job. If you want success in battle, prepare for war.

Demanding and seeking such extraordinary signs would be to tempt God.

When it comes to spiritual matters, we are even more likely to “tempt God.” God has provided well-established means to repent, to grow in grace, to mortify sin. But it is easy and common to tempt God here. A person may think, I have been baptized, my work is done. God will get me to heaven. They want to jump from the font (the source, the beginning) to heaven (the end) without any steps in between.

But the Scripture is clear that this life from repentance to glorification is to follow a pattern. We move from faith to virtue, from virtue to knowledge, from knowledge to self-control, and so on.

There are two basic patterns for those who seek to avoid the steps of the Christian life. One is to seek the good ends of God without practicing the steps to proceed. For instance, one can seek forgiveness of sin, but refuse to grant that forgiveness to another:

Matthew 6:5–15 (ESV)

“And when you pray, you must not be like the hypocrites. For they love to stand and pray in the synagogues and at the street corners, that they may be seen by others. Truly, I say to you, they have received their reward. 6 But when you pray, go into your room and shut the door and pray to your Father who is in secret. And your Father who sees in secret will reward you.

7 “And when you pray, do not heap up empty phrases as the Gentiles do, for they think that they will be heard for their many words. 8 Do not be like them, for your Father knows what you need before you ask him. 9 Pray then like this:

                        “Our Father in heaven,

                        hallowed be your name.

            10          Your kingdom come,

                        your will be done,

on earth as it is in heaven.

            11          Give us this day our daily bread,

            12          and forgive us our debts,

as we also have forgiven our debtors.

            13          And lead us not into temptation,

but deliver us from evil.

14 For if you forgive others their trespasses, your heavenly Father will also forgive you, 15 but if you do not forgive others their trespasses, neither will your Father forgive your trespasses.”

This is to tempt God: to seek the end without the appointed conditions.

A second way to tempt God is to live in unrepentant sin: I will sin without seeking to mortify sin and think that God will forgive me my sloth. I will do evil and think God will ignore it, or perhaps even reward. That also is to tempt God.


[1] We are to use the ordinary means which God has appointed for our good. But, when God does something unexpected (a strange sign), we may and should make use of that unexpected situation.

[2] Isaiah 7:10–17 (ESV)

10 Again the Lord spoke to Ahaz: 11 “Ask a sign of the Lord your God; let it be deep as Sheol or high as heaven.” 12 But Ahaz said, “I will not ask, and I will not put the Lord to the test.” 13 And he said, “Hear then, O house of David! Is it too little for you to weary men, that you weary my God also? 14 Therefore the Lord himself will give you a sign. Behold, the virgin shall conceive and bear a son, and shall call his name Immanuel. 15 He shall eat curds and honey when he knows how to refuse the evil and choose the good. 16 For before the boy knows how to refuse the evil and choose the good, the land whose two kings you dread will be deserted. 17 The Lord will bring upon you and upon your people and upon your father’s house such days as have not come since the day that Ephraim departed from Judah—the king of Assyria!”

This refusal by Ahaz sounds like he is not tempting God and thus is behaving as Jesus did when tempted by the Devil. Calvin explains as follows:

And Ahaz said. By a plausible excuse he refuses the sign which the Lord offered to him. That excuse is, that he is unwilling to tempt the LORD; for he pretends to believe the words of the Prophet, and to ask nothing more from God than his word. Ungodliness is certainly detestable in the sight of God, and in like manner God unquestionably sets a high value on faith. Accordingly, if a man rely on his word alone, and disregard everything else, it might be thought that he deserves the highest praise; for there can be no greater perfection than to yield full submission and obedience to God.

But a question arises. Do we tempt God, when we accept what he offers to us? Certainly not. Ahaz therefore speaks falsehood, when he pretends that he refuses the sign, because he is unwilling to tempt God; for there can be nothing fitter or more excellent than to obey God, and indeed it is the highest virtue to ask nothing beyond the word of God; and yet if God choose to add anything to his word, it ought not to be regarded as a virtue to reject this addition as superfluous. It is no small insult offered to God, when his goodness is despised in such a manner as if his proceedings towards us were of no advantage, and as if he did not know what it is that we chiefly need. We know that faith is chiefly commended on this ground, that it maintains obedience to him; but when we wish to be too wise, and despise anything that belongs to God, we are undoubtedly abominable before God, whatever excuse we may plead before men. While we believe the word of God, we ought not to despise the aids which he has been pleased to add for the purpose of strengthening our faith.

John Calvin, Isaiah, electronic ed., Calvin’s Commentaries (Albany, OR: Ages Software, 1998), Is 7:12. Jerome comments on this passage:

To a casual onlooker he made it appear that he did not have a problem of too little faith, but rather was possessed of such deep faith that he did not want to ask for evidence. To do so, he alluded to Scripture, but like others before and after him, he took the scriptural statement out of its context. His allusion was to Deut. 6:16, where testing (or tempting, AV) the Lord was forbidden. However, the sense of that passage is of a demand for proof arising from doubt and rebellion. Such a testing is indeed repugnant to God (so also the NT: Matt. 16:4; Mark 8:12; Luke 11:29); but a testing of God which grows from faith and, out of faith, dares to rest its weight upon God, that testing God invites (so 2 K. 20:8–11; Mal. 3:10; cf. also Ps. 34:7 [Eng. 6] for a different expression of the same thought). It is obviously not belief which prompts Ahaz’s statement. If it were, he would not have continued with the plans for an alliance with Assyria. Rather, it is unbelief which gives rise to his announcement, an unbelief profound enough that it will not even permit evidence that it is wrong.

John N. Oswalt, The Book of Isaiah, Chapters 1–39, The New International Commentary on the Old Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1986), 206.

[3] Exodus 4:1–9 (ESV) Then Moses answered, “But behold, they will not believe me or listen to my voice, for they will say, ‘The Lord did not appear to you.’ ” 2 The Lord said to him, “What is that in your hand?” He said, “A staff.” 3 And he said, “Throw it on the ground.” So he threw it on the ground, and it became a serpent, and Moses ran from it. 4 But the Lord said to Moses, “Put out your hand and catch it by the tail”—so he put out his hand and caught it, and it became a staff in his hand— 5 “that they may believe that the Lord, the God of their fathers, the God of Abraham, the God of Isaac, and the God of Jacob, has appeared to you.” 6 Again, the Lord said to him, “Put your hand inside your cloak.” And he put his hand inside his cloak, and when he took it out, behold, his hand was leprous like snow. 7 Then God said, “Put your hand back inside your cloak.” So he put his hand back inside his cloak, and when he took it out, behold, it was restored like the rest of his flesh. 8 “If they will not believe you,” God said, “or listen to the first sign, they may believe the latter sign. 9 If they will not believe even these two signs or listen to your voice, you shall take some water from the Nile and pour it on the dry ground, and the water that you shall take from the Nile will become blood on the dry ground.”

[4] The Angel of the Lord came to Gideon and told him that Gideon would deliver Israel from the overwhelming oppression of Midian. Gideon seeks to confirm that he understands the command he has received and that God in fact will do this wholly unexpected thing (using Gideon to deliver) Israel.  Gideon laid out a “fleece” a sheepskin on the ground overnight. He first asked that the skin be wet with dew but the ground be dry; and it was so. He then asked that the fleece be dry and the ground be wet.

[5] Despite Jesus having performed many public miracles, the leaders of Israel (Scribes & Pharisees) demanded a “sign from heaven.”

[6] Irreverent back-talking,

[7] An example of an ordinary means is that you want to eat, you need to work to get the food: “For even when we were with you, we would give you this command: If anyone is not willing to work, let him not eat.” 2 Thess. 3:10 (ESV) God can feed us by means of a miracle, but that is not the ordinary means.

[8] 2 Chronicles 32:5 (ESV)

5 He set to work resolutely and built up all the wall that was broken down and raised towers upon it, and outside it he built another wall, and he strengthened the Millo in the city of David. He also made weapons and shields in abundance.

[9] Andrews notes that the Christian life proceeds through various steps: Romans 8:28–30 (ESV)  “28 And we know that for those who love God all things work together for good, for those who are called according to his purpose. 29 For those whom he foreknew he also predestined to be conformed to the image of his Son, in order that he might be the firstborn among many brothers. 30 And those whom he predestined he also called, and those whom he called he also justified, and those whom he justified he also glorified.” There are some who in spiritual things think that there is no need for “ordinary means” to progress. We are predestined and walk into heaven. If there is any “work” to be done, it is all of God and nothing of us. But the Scripture is different. For example, we are called to mortify (put to death) our sins: “For if you live according to the flesh you will die, but if by the Spirit you put to death the deeds of the body, you will live.” Romans 8:13 (ESV)  

[10] Paul shows that the Christian life progresses by steps, as if up a ladder. We can see the steps on the ladder when Paul uses the phrase “How shall” to make each step of the passage:  “14 How then will they call on him in whom they have not believed? And how are they to believe in him of whom they have never heard? And how are they to hear without someone preaching? 15 And how are they to preach unless they are sent? As it is written, ‘How beautiful are the feet of those who preach the good news!’” Romans 10:14–15 (ESV)

[11] This is not the only “ladder” in Scripture. Peter sets out another ladder which looks more to the internal workings of a human being (“speculation”): 2 Peter 1:3–8 (ESV) “3 His divine power has granted to us all things that pertain to life and godliness, through the knowledge of him who called us to his own glory and excellence, 4 by which he has granted to us his precious and very great promises, so that through them you may become partakers of the divine nature, having escaped from the corruption that is in the world because of sinful desire. 5 For this very reason, make every effort to supplement your faith with virtue, and virtue with knowledge, 6 and knowledge with self-control, and self-control with steadfastness, and steadfastness with godliness, 7 and godliness with brotherly affection, and brotherly affection with love. 8 For if these qualities are yours and are increasing, they keep you from being ineffective or unfruitful in the knowledge of our Lord Jesus Christ.”

[12] If you do not take the ordinary steps laid out in Scripture, you like someone walking blind. You are hoping to hop into heaven, but you won’t find the ladder which takes you there.

[13] Balaam was a prophet for hire: He was retained by the Moabite King to curse Israel, but was unable to do so. In one place he says, “

                  “10             Who can count the dust of Jacob

or number the fourth part of Israel?

                                    Let me die the death of the upright,

and let my end be like his!”

Numbers 23:10 (ESV). Andrews notes that Balaam wants the death of the righteous, but is unwilling to live the life of the righteous.

[14] As Balaam began on his trip to curse Israel, his donkey stops at something Balaam cannot see. Balaam becomes angry and tries to force the donkey to proceed. Only then does Balaam finally see what the donkey saw: an angel with a sword standing in the way.

[15] Many people think that a presumptuous security in their salvation is good theology. In our culture, this would be someone who “said a pray”, raised a hand, or was baptized, and there was nothing more to their Christian life.

[16] Balaam thought he was going well until he saw an angel with a sword ready to kill him.

[17] The foolish young man who turns into a prostitute thinks he is merely going to have a good time.

Proverbs 7:21–23 (ESV)

                  21               With much seductive speech she persuades him;

with her smooth talk she compels him.

                  22               All at once he follows her,

as an ox goes to the slaughter,

                                    or as a stag is caught fast

                  23               till an arrow pierces its liver;

                                    as a bird rushes into a snare;

he does not know that it will cost him his life.

[18] Ecclesiastes 12:1 (ESV) “Remember also your Creator in the days of your youth, before the evil days come and the years draw near of which you will say, ‘I have no pleasure in them.’”

[19] The ordinary work of God in our lives is the work of hearing, believing, repenting, mortifying, worshipping, then coming to glory. But there are some who presume upon the goodness of God and think that they live as they wish then turn on a dime (a pin) and like Elijah, a chariots of fire and a whirlwind will take them to heaven.

[20] We can hold out the hope that you can be saved: this is a good promise and offer of God. But we cannot give them any assurance that they are saved (outside of the promise of God and the necessity of repentance and belief). God can save anyone. But those who live a life contrary to repentance can have no security of salvation.

[21] Ephesians 5:5–6 (ESV)  “For you may be sure of this, that everyone who is sexually immoral or impure, or who is covetous (that is, an idolater), has no inheritance in the kingdom of Christ and God. 6 Let no one deceive you with empty words, for because of these things the wrath of God comes upon the sons of disobedience.”

[22] 1 John 3:7–8 (ESV) “Little children, let no one deceive you. Whoever practices righteousness is righteous, as he is righteous. 8 Whoever makes a practice of sinning is of the devil, for the devil has been sinning from the beginning. The reason the Son of God appeared was to destroy the works of the devil.”

[23] Here is how you tempt God: Fail to come to hear the Word preached. Come to the sermon, but don’t pay attention. Don’t take what you have heard with you; and then don’t meditate upon it so that it will work in you, “kindle a fire.”

[24] To make a show of holiness, when it is a show and not a reality, is another way to tempt God. Acts 15:6–11 (ESV) “The apostles and the elders were gathered together to consider this matter. 7 And after there had been much debate, Peter stood up and said to them, “Brothers, you know that in the early days God made a choice among you, that by my mouth the Gentiles should hear the word of the gospel and believe. 8 And God, who knows the heart, bore witness to them, by giving them the Holy Spirit just as he did to us, 9 and he made no distinction between us and them, having cleansed their hearts by faith. 10 Now, therefore, why are you putting God to the test by placing a yoke on the neck of the disciples that neither our fathers nor we have been able to bear? 11 But we believe that we will be saved through the grace of the Lord Jesus, just as they will.’”

[25] If you live like the Devil and want to claim the promise of God’s protection you tempt God:

Psalm 91:9–11 (ESV)

                  9                 Because you have made the Lord your dwelling place—

the Most High, who is my refuge—

                  10               no evil shall be allowed to befall you,

no plague come near your tent.

                  11               For he will command his angels concerning you

to guard you in all your ways.

If “you have made the Lord your dwelling place.”

[26] Punishment follows sin. The one that sins and thinks he will escape all consequences is tempting God.

[27] Sin often proceeds by habit: There is a cue for the sin, “an occasion,” and then the sins follows. For example, in Proverbs 7 the young man goes out alone, in the dark, past the house of the harlot. He walks to the match and then the fire follows. The person who repeatedly returns to the occasion which leads to his sin, and then is “surprised” that sin follows is “tempting God.” See, Proverbs 4:23–27 (ESV)

                  23               Keep your heart with all vigilance,

for from it flow the springs of life.

                  24               Put away from you crooked speech,

and put devious talk far from you.

                  25               Let your eyes look directly forward,

and your gaze be straight before you.

                  26               Ponder the path of your feet;

then all your ways will be sure.

                  27               Do not swerve to the right or to the left;

turn your foot away from evil.

[28] Ezekiel 14:1–5 (ESV)

Then certain of the elders of Israel came to me and sat before me. 2 And the word of the Lord came to me: 3 “Son of man, these men have taken their idols into their hearts, and set the stumbling block of their iniquity before their faces. Should I indeed let myself be consulted by them? 4 Therefore speak to them and say to them, Thus says the Lord God: Any one of the house of Israel who takes his idols into his heart and sets the stumbling block of his iniquity before his face, and yet comes to the prophet, I the Lord will answer him as he comes with the multitude of his idols, 5 that I may lay hold of the hearts of the house of Israel, who are all estranged from me through their idols.

[29] The person who asks forgiveness of God and refuses to forgive others, as is stated in the Lord’s Prayer (Matt. 6:14-15), tempts God.

[30] There are basic ways in which one tempts God: First, the person who seeks good from God and then refuses to do that which God requires (forgive me, but I will not forgive others). Second, the person who does evil and then expects God to at least ignore it. He develops this a bit one: the one who sins and yet refuses to do anything to avoid the temptation which leads to the sin.

Edward Taylor Meditation 41.2

06 Saturday Aug 2022

Posted by memoirandremains in Edward Taylor

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Edward Taylor, Edward Taylor Meditation 41, poem, Poetry, Poetry Analysis

(The previous post on this poem may be found here)

Stanza Two

The magnet of all admiration’s here.
Your tumbling thoughts turn here. Here is God’s Son,
Wove in a web of flesh, and blood rich gear.
Eternal wisdom’s housewifery well spun 10
Which through the law’s pure fulfilling mills did pass.
And so went home the wealthiest web that was.

Notes

This stanza will draw together imagery which at first seems completely unrelated: weaving, webs, mills, flesh and blood, death, and victory. And magnets.

The tone of this stanza is interesting in that the poet is speaking to himself. The first line could potentially be an objective state: The focus of all admiration the “magnet” of all admiration could be understood a fact beyond the poet’s particular concern: If he wrote the “sun is hot”, he would mean it is hot for everyone; but not just for him alone.

But in line 8, he clarifies that he is speaking about himself: “Your tumbling thoughts turn here.” This is the magnet of poet’s admiration: this is where his thoughts turn. It is a subtle aside, for certainly when he makes an apparently objective observation it would include himself. But by speaking directly to himself, he implicitly ignores the rest of the world. For me, this is the magnet of admiration, this is where my thoughts turn.

Referring to Christ as magnetic is interesting. Calling some “magnetic” is so cliché as to not even be used a cliché, but magnets were a far more curious object at this time.

In 1618, a book was published which contained the known scientific investigation of magnetism (begun by William Gilbert, d. 1603), the title page reading as follows:

MAGNETICALL Aduertisements: OR
DIVERS PERTINENT obseruations, and approued ex∣periments, concerning the natures and pro∣perties of the Load-stone.
Uery pleasant for knowledge, and most needfull for practise, of trauelling, or fra∣ming of Instruments fit for Trauellers both by Sea and Land.
Whereunto is annexed a breife Discouerie of the idle Animaduersions of MARK RIDLEY Dr. in Physicke, vpon this Treatise entituled Magneticall Aduertisements.

ACTS 17. 26.He hath made of one bloud all nations of men for to dwell on the face of the earth, and hath determined the times before appointed, and the bounds of their habitation, that they should seeke the Lord, &c.
The second Edition.
LONDON, Printed by Edward Griffin for Timothy Barlow, and are to be sold at his shop in Pauls Church-yard, at the signe of Time. 1618.

Richard Sibbes (two generations before Taylor) made use of magnetism in an image similar to Taylor’s use here (the magnet as an image of desire):

Christ’s love in us, is as the loadstone to the iron. Our hearts are heavy and downwards of themselves. We may especially know his love by this, that it draws us upwards, and makes us heavenly minded. It makes us desire further and further communion with him. Still there is a magnetical attractive force in Christ’s love. Wheresoever it is, it draws the heart and affections after it.

Richard Sibbes, The Complete Works of Richard Sibbes, ed. Alexander Balloch Grosart, vol. 2 (Edinburgh; London; Dublin: James Nichol; James Nisbet And Co.; W. Robertson, 1862), 77. And:

Desires are the immediate issue of the soul, the motion and stirring of the same to something that likes it. When there is anything set before the soul having a magnetical force, as the loadstone, to draw out the motions thereof, we call that desire, though for the present it enjoys it not.

Richard Sibbes, The Complete Works of Richard Sibbes, ed. Alexander Balloch Grosart, vol. 1 (Edinburgh; London; Dublin: James Nichol; James Nisbet and Co.; W. Robertson, 1862), 338.

This object of desire is the Son of God:

            Here is God’s Son,

Wove in a web of flesh, and blood rich gear.


The 9th line begins with an accented “wove”. The lack of a pause before this word gives it a special emphasis, it is further underscored by being alliterative with “web.” The image startling: wove and web bring an air of a spider’s web. The Son of God is now utterly bound-up in flesh. The second half of the line “blood rich gear” is even more striking. By gear, we outstanding that the Son of God has been outfitted, but outfitted with “blood.” Blood rich at first seems to indicate the color of the gear. But this also alludes to the eventual death of Christ where his blood was poured out.

What weapon does Christ then possess, what gear? Death. The gear will be blood. There is yet another possible use of blood here: When a warrior is proceeding and covered in blood, the implication is that he is covered in his enemy’s blood and that he will not be stopped:

Isaiah 63:1–6 (ESV)
63 Who is this who comes from Edom,
in crimsoned garments from Bozrah,
he who is splendid in his apparel,
marching in the greatness of his strength?
“It is I, speaking in righteousness,
mighty to save.”
2 Why is your apparel red,
and your garments like his who treads in the winepress?
3 “I have trodden the winepress alone,
and from the peoples no one was with me;
I trod them in my anger
and trampled them in my wrath;
their lifeblood spattered on my garments,
and stained all my apparel.
4 For the day of vengeance was in my heart,
and my year of redemption had come.
5 I looked, but there was no one to help;
I was appalled, but there was no one to uphold;
so my own arm brought me salvation,
and my wrath upheld me.
6 I trampled down the peoples in my anger;
I made them drunk in my wrath,
and I poured out their lifeblood on the earth.”

By using the phrase “blood rich gear,” Taylor manages to evoke multiple aspects of Christ’s work and life.

The weaving now comes back as image of domestic industry. This is a good example of how one must be careful not to impose one’s own expectations upon a text: The idea of web and wove, although appropriate of a spider, are not the aspects which Taylor draws out. Domestic weaving is something completely beyond my experience, but would be commonplace for Taylor.
Eternal wisdom has brought forth this work of God in Christ: God made flesh, well-spun. That workmanship (the housewifery) passed through the law: Christ fulfilled the demands of the law: he went through the “wringer” as we might say. To pass through a mill would be grain broken between two millstones. But the effect upon Christ was not his destruction, but rather to be possessed not of a destroyed garment but one the costliest of all:

Eternal wisdom’s housewifery well spun 10
Which through the law’s pure fulfilling mills did pass.
And so went home the wealthiest web that was.

The admiration is the success of the Son of God in so passing in blood rich gear.

This last set of images evokes the weaving & the blood image: for to pass through the mill would be completely destroy – and yet here, not destroy.

The alliteration on the “w” throughout this stanza also draws it tight

The Wonderful Combat, Sermon 5.3

04 Thursday Aug 2022

Posted by memoirandremains in Lancelot Andrewes

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Lancelot Andrewes, Ordinary means, Presumption, Tempting God, The Wonderful Combat

II. [In ordinary times, use ordinary means]

For the second, we are to know, that where need is, (as the Heathen speaks) there a man may commit himself to the providence of God, & rely upon him[1]. For we have heard, that where the means fail us, God hath yet in store his four prerogatives: therefore, when it comes to a dead lift (as we say) then to have a strong confidence in GOD, is thank-worthy: and it is the practice & property of faith, to say boldly with Abraham when he saw nothing present, that even on the hill God will provide, Gen. 22. 14[2].

When our enemies are behind us, and the Red Sea before us, then to look for a way through the sea, and to expect Manna out of heaven, and water out of the rock, is much worth[3]. So, our Savior, when he and his company were in the desert, where no meat was to be had, fed them miraculous: but being near to the town where they might have it, he dismissed them[4]. When Elijah was in distress, & all meats failed him, then the Angel brought him meat, 1. Kings 19. 6[5]. When Hagar and Ishmael were in the wilderness, and the water in the bottle spent, and she in great heaviness, then GOD comforted her from heaven, Gen. 21.7. When the Israelites were in the deserts, then they had an Angel to lead them, Ex. 23. 20[6]. When Sidrach, Misach and Abednago were cast bound into the fiery furnace then God sent them an Angel to be their deliverer, Dan. 3. 38[7]. And so when Daniel was thrown into the lions’ den (not when he put himself in) God sent his Angel to stop the Lions mouths, Dan. 6. 22[8]. When we are deserti in deserto[9], and all means fail, it is time to trust in God, as Jobdid[10].

Our conversation [conduct, not merely speech] therefore must be without covetousness, and we must be content with those things that we have: for he hath said, he will not fail us, nor forsake us, Heb. 13. 5[11]. This [takes] it out of the compass of tempting God, and this is as much as the Psalm could warrant him to look for[12]. Look upon it[13], and you shall see, that it expresses such dangers, as could not be prevented by man’s care & industry, as, from the snare of the hunter, v. 3. who uses to lay it so as we cannot see it to avoid it. Ver. 5. Thou shalt not feare the arrowe that flyeth by daye. An arrow (we know) will reach a man far off before he be aware. And so, throughout the Psalm, they are things out of our defense, therefore they need Angel’s help: but when we have means to help ourselves, God’s omnipotence is for the time discharged[14]. Eutychus that fell out of a window by heaviness of sleep, was restored to life by Paul, Acts 20. 9[15]. This then is Christ’s answer, If there were no stairs, and he must needs go down, it were a good Scripture to meditate on.

Notes

When may we look for God to miraculously intervene? When there are ordinary means to solve our trouble, we are to look to ordinary means. If you are sick and there is medical treatment available, look to the medical treatment. But when there are no ordinary means, we may look to God directly. If the medical treatment cannot save us, then we can look to God to save us.

This is good direction: There is a kind of Christian who looks to God to resolve our problems without normal human intervention: I will have money to pay bills without work. I will have health without taking care of my health. And so on. To do this is presume upon God, to “tempt” God.

There is another kind of Christian who will never look to God and will seek to solve all problems around God and without God. This is the temptation to turn stones into bread.

The temptation of the pinnacle offers a good illustration of this: If there are stairs, take the stairs: do not jump. But if you are pushed from the pinnacle, trust in God.


[1] “Where need is”: where there is a lack of something which puts someone in need. When we are truly in a circumstance where we cannot proceed or where we suffer the lack of something, we should properly trust God to care for us. We are to commit ourselves to the providence of God.

[2] When we have exhausted all of the ordinary means, or where there is no ordinary means to resolve our difficulty, it is appropriate to rely upon God to resolve our trouble. The passage referenced concerns God’s command to Abraham to sacrifice Isaac, the son of promise. The command of God is twice troubling: First, there is the obvious problem of a human sacrifice, particularly of one who is beloved. But with Abraham, the command of God was to destroy the very thing which God had promised Abraham. God promised Abraham as a son. Abraham had waited decades for God to fulfill that promise. And only through Abraham would God fulfill the promises to Abraham of a land and a people. To kill Isaac was for all of God’s promises to apparently fail. However, God provided a substitute for the life of Isaac. “So Abraham called the name of that place, ‘The LORD will provide’; as it is said to this day, ‘On the mount of the LORD it shall be provided.’” Genesis 22:14 (ESV)

[3] Andrews recounts God’s miraculous deliverance of the Israelites in Exodus. First, Israel was pinned between the Egyptian Army on oneside and the Red Sea on the other. God provided an escape through the Red Sea.  (Ex. 14) Second, in the wilderness, the people ran out of food. God provided “manna” to feed the people. (Ex. 16) Third, when there was no water to be had, God provided water from a rock. (Ex. 17:1-7) From this Andrews concludes: When we have no ordinary means to go ahead, God has the wisdom and power to provide for us miraculously.

[4] For instance, in Matthew 14, the crowd remained with Jesus until the end of the day. Since they were in a “desolate place” (Matt. 14:15), Jesus did not send them away but fed them miraculously

[5] Elijah was in a desolate place and could find nothing to eat. There, God miraculously fed him.

[6] God says to Moses, “Behold, I send an angel before you to guard you on the way and to bring you to the place that I have prepared.” Exodus 23:20 (ESV)

[7] The three refused to worship an idol set up by the King of Babylon. For their refusal, they were cast into a “fiery furnace.” They miraculously survived the ordeal. And one “like the son the gods” (Dan. 3:25) was seen in the furnace with them.

[8] Daniel did not look for persecution or trouble. But when persecution found him, God saved him.

[9] Deserted in the desert.

[10] We are to use ordinary means.  But where there are no ordinary means, we are to rely upon God.

[11] We are to be content with what God provides. When God provides ordinary means, we are to be content. When there are no ordinary means to escape, we are to be content knowing that God has not deserted us: “Keep your life free from love of money, and be content with what you have, for he has said, ‘I will never leave you nor forsake you.’” Hebrews 13:5 (ESV)

[12] The promise of the Psalm quoted by the Devil should not be taken as a blanket promise that no difficulty would ever befall Jesus (or us). But rather, a promise that God has the ability in the midst of extraordinary difficulties to provide an extraordinary remedy.

[13] Andrews quotes lines from the Psalm to prove his point. The troubles listed a “snare” and an “arrow” are both things that one might be able to avoid with ordinary means: A snare is unseen and an arrow can shoot you from a place you did not expect. God promises protection for these troubles we cannot avoid by ordinary means. Therefore, an “angel’s help” is offered.

[14] When we have ordinary means, we should not look to God to provide an extraordinary protection.

[15] Eutychus was a young man listening to Paul speak late into the evening. He would have without question have been working all day, the evening being the only time he could be free. Eutychus fell asleep and fell from the window. But God miraculously spared and raised Eutychus.

Wondering what this new religion will be

28 Thursday Jul 2022

Posted by memoirandremains in Culture

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Culture, New religion, religion, Secular religion

These are only general notes and questions to myself, and certainly not a final position on any of this.

I am working with the general proposition that Western history is moving along these lines: The largely Christian (broadly stated) world gave way to a “secular” world (see Charles Taylor for perhaps the most sustained account of this transition), in which the materialist atheist could be presented as the most reasonable person. The new atheism of 20 years ago would be the high water mark of this movement.

However, for whatever reason, that position has proved to be unstable. Even in the height of materialism and atheism, superstition and magic were always present and active among the most seemingly materialistic (see, The Myth of Disenchantment). Now, we are moving into the space of a new general religion (when a religion becomes the most common worldview in a culture, it will appear to be commonsense and not a “religion”: it is just the way things are).

Transgenderism as an ideology seems to partake of the rudiments of a religious system. I’m going to begin with a quotation Kathleen Stock:

Here are four axioms of modern trans activism, which I’ll be examining from different angles in this book.

1. You and I, and everyone else, have an important inner state called a gender identity.

2. For some people, inner gender identity fails to match the biological sex – male or female – originally assigned to them at birth by medics. These are trans people.

3. Gender identity, not biological sex, is what makes you a man or a woman (or neither).

4. The existence of trans people generates a moral obligation upon all of us to recognise and legally to protect gender identity and not biological sex.

Stock, Kathleen. Material Girls (p. 14). Little, Brown Book Group. Kindle Edition.

This paragraph which begins Material Girls lays presuppositions of transgenderism. What I find fascinating about this the extent to which this is an explicitly religious program.

First, it makes a profoundly metaphysical claim about a real self which is someone different than one’s current physical body. It is not merely that one feels a disassociation from one’s body, but rather that there is a more real self which is not the physical body. The materialist would contend one is only a physical body. A Christian (I’m not adequate to address other religions on this point) would contend the physical body is one’s “real self.” However, we would add the caveat that a description of the human being which is limited to the body is inadequate.

This metaphysical claim is an overarching claim that there is a reality which goes beyond the body in some way. I am not sure where or what this “real” self is. It is not completely clear to me that constitutes an incorporeal mind or soul; it seems to be an ideation.

Second, there is a sin of mis-matching the unseeable, incorporeal real self. That this is a sin is clear in that there is a moral obligation imposed upon all people to recognize the supreme reality of this ideation.

A metaphysical claim to an immaterial reality coupled to unbending moral obligation to recognize this immaterial reality contains at least the rudiments of a religion. Indeed, this metaphysic includes the proposition that language creates reality:

Butler makes the general assumption that anything at all humans can meaningfully think about is socially constructed, ‘all the way down’ as it were. This means she thinks there are no material facts before language – that is, prior to culturally specific linguistic and social constructions of them. Linguistic categories, including scientific and biological ones, aren’t a means of reflecting existing divisions in the world, but a means of creating things that otherwise wouldn’t have existed.

Stock, Kathleen. Material Girls (p. 23). Little, Brown Book Group. Kindle Edition. When seen from within a Christian perspective, this is an arrogation of the power of God to create reality by means of speaking. God says “Let there be light,” and there is light. But no such power appertains to human beings. Yet this ideology contends that language actually constructs reality. This is a profoundly religious sentiment.

When we look more broadly into the culture surrounding this belief system we see a number of rituals which fulfill the broad outlines of religious observance.

Early on in this movement, there were commentators (such as Mohler) who noted that transgenderism echoes the Gnostic idea of a secret real self beyond the body. There is another element common to Gnosticism, that of special knowledge held by only some. That special knowledge is critical to transgenderism: “A further influence in the background here is what is known in philosophy as ‘standpoint epistemology’. This is the idea that some forms of knowledge are socially situated, so that only if you are in a particular social situation are you able to easily acquire that kind of knowledge.” Stock, Kathleen. Material Girls (p. 34). Little, Brown Book Group. Kindle Edition.

In short, this is more than the imposition of civility. While this is only the briefest outline, it seems to me that this entails the rudimentary aspects of a “religion.”

It would not be difficult to take these 8 elements of a religion (found here) and find a corresponding application that the general pride and particular “transgender” world constitutes a religion:

EIGHT ELEMENTS OF RELIGIONS
1. BELIEF SYSTEM
or WORLDVIEW: Many beliefs that fit together in a system to make

sense of the universe and our place in it.

That is unquestionable.
2. COMMUNITY: The belief system is shared, and its ideals are practiced by a group.

Again, this is a given.

3. CENTRAL STORIES/MYTHS: Stories that help explain the beliefs of a group; these are told over and over again and sometimes performed by members of the group. They may or may not be factual.

The transgender position insists on a story which is radically different than that held by Western Civilization just a few years ago.

4. RITUALS: Beliefs are explained, taught, and made real through ceremonies.

It could be contended that the entire work of physically transitioning constitutes a fundamental ritual, as well the wearing of certain clothing, et cetera.

5. ETHICS: Rules about how to behave; these rules are often thought to have come from a deity or supernatural place, but they might also be seen as guidelines created by the group over time.

Again, unquestionable.

6. CHARACTERISTIC EMOTIONAL EXPERIENCES: Most religions share emotions such as awe, mystery, guilt, joy, devotion, conversion, inner peace, etc.

The core emotional experience is the basis of the truth claims.

7. MATERIAL EXPRESSION: Religions use things to perform rituals or to express or represent beliefs, such as: statues, paintings, music, flowers, incense, clothes, architecture, and specific sacred locations.

Transforming one’s body.

8. SACREDNESS: Religions see some things as sacred and some not sacred (or profane). Some objects, actions, people and places may share in the sacredness or express it.

This might be the more difficult element, in that no god is explicitly invoked (at least not by all adherents). But there is an apparent element of being “special” or even transcendent in the idea of transcending one’s body.

The Wonderful Combat, Sermon 5.2

27 Wednesday Jul 2022

Posted by memoirandremains in Lancelot Andrewes

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Lancelot Andrewes, Temptation of Christ, Temptation of Jesus, Tempting God, The Wonderful Combat

I. [What it is to tempt God]

First, whosoever will not use such ordinary means as God hath appointed, tempts God[1]: if he use extraordinary, (as here the Devil would have Christ do) when nobody went about to thrust him down, willfully to have cast himself down, were great madness: or when a man hath a faire pair of stairs to go down by to call for a Cherub to carry him, or for the wind to fly down, Psalm 18. 10[2] were great wantonness[3].

There is an humor in man[4], that we are all given unto by nature; to be marvelous desirous to try conclusions, in matters that are rare, and unknown unto them contemning things common, and to be fond after strange novelties[5]. It was told them as plain as could be, that they should not reserve of the Manna till morning, and they needed not to have reserved it, they had flesh every day: and yet forsooth they would needs keep it[6], if it were but for an experiment sake, to try whether it would stink or no, Ex. 16. 20[7]. And though they were forbidden to gather on the Sabaoth day, and on the even had enough for two days, and it was told them they should find none; yet they must needs try. When a thing cannot bee had without great difficulty, it is our manner to have a vehement longing after it, as when David was in a hold, and the garrisons of the Philistines were in Bethlehem, then being thirsty, no water would serve his turn, but that in Bethlehem, 2. Sam. 23. 15. But when three mighty men, had broken into the host of the Philistines, & had brought him of it, he cared not for it[8].

Notes

What does it mean to “tempt God?” Andrews takes it as presumptuous misuse of what God has provided. God has given us “ordinary means” to live in this world. While God is capable of miracles, we are not to presume God will provide such a miracle. To jump from a building and to expect God to save us is to presume upon God’s goodness. You will also hit the ground. 

We would agree that the person who jumped from the tower was a madman. But are there places in which we do presume upon God’s goodness? Do we do something foolish and say, “I did this for God, so God will bless me?” I have seen very heated conversations on the question as to whether a particular decision is a matter of trusting God or presuming upon God. While leaping from a building may an easy call, there are other matters which are less clear.

For instance, a man with a perfectly stable job quits his job and moves him family to a new city to attend seminary to be a pastor. Is this a pious act of faith, or a presumptuous tempting of God (God, I gave up my job, so you have to take care of my family)?

We are susceptible to this ploy not merely through false piety. It can also come about because we want what we do not have. It is easy to seek to justify our vain curiosity on the supposedly pious ground.

The test which Andrews lays out for us is this: Has God provided an “ordinary means” to accomplish this end? It is not presumption to take the stairs down to the ground floor. Perhaps if we asked ourselves pointedly, “What is the ordinary means to accomplish this end” we would be spared much sorrow.


[1] By “ordinary means”, Andrews means the normal way in which something is done. When just proceed in the world without asking to

[2] Psalm 18:6–10 (ESV)

                  6                 In my distress I called upon the Lord;

to my God I cried for help.

                                    From his temple he heard my voice,

and my cry to him reached his ears.

                  7                 Then the earth reeled and rocked;

the foundations also of the mountains trembled

and quaked, because he was angry.

                  8                 Smoke went up from his nostrils,

and devouring fire from his mouth;

glowing coals flamed forth from him.

                  9                 He bowed the heavens and came down;

thick darkness was under his feet.

                  10               He rode on a cherub and flew;

he came swiftly on the wings of the wind.

[3] God has appointed “ordinary means” for us to conduct our lives. We use ladders and walk down stairs. If we jump off a building and say, “God catch me!” We are either crazy or extremely sinful.

[4] A natural disposition.

[5] We are always curious about those things which have not experienced. We tend to ignore those things of which we have had experience. This was an issue which would have been a matter of consideration at this time.  There was a great deal of exploration. Modern science was beginning to test everything. The question of curiosity a live issue at the time of this sermon. Consider the following notice by Francis Bacon in a letter to his uncle, Lord Burghley dated 1592:

I confess that I have as vast contemplative ends, as I have moderate civil ends: for I have taken all knowledge to be my province; and if I could purge it of two sorts of rovers, whereof the one with frivolous disputations, confutations, and verbosities, the other with blind experiments and auricular traditions and impostures, hath committed so many spoils, I hope I should bring in industrious observations, grounded conclusions, and profitable inventions and discoveries; the best state of that province. This, whether it be curiosity, or vain glory, or nature, or (if one take it favourably) philanthropia, is so fixed in my mind as it cannot be removed. And I do easily see, that place of any reasonable countenance doth bring commandment of more wits than of a man’s own; which is the thing I greatly affect. (Bacon 1857–74, VIII, 109)

Quoted, https://plato.stanford.edu/entries/francis-bacon/

[6] Truly, this would be something they would “have to” do.

[7] Exodus 16:18–20 (ESV)  18 But when they measured it with an omer, whoever gathered much had nothing left over, and whoever gathered little had no lack. Each of them gathered as much as he could eat. 19 And Moses said to them, “Let no one leave any of it over till the morning.” 20 But they did not listen to Moses. Some left part of it till the morning, and it bred worms and stank. And Moses was angry with them.

[8] When David could not get into Bethlehem, he said, I wish I could drink from the well in Bethlehem. Andrews’ point is we human have a tendency to want what we cannot have and look into what is not our business. It was this tendency for a sort of discontentment which the Devil is seeking to exploit by means of this temptation.

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