Overview of the First Four Commandments

Overview of the First Four Commandments

An outline from last Sunday, as we looked at the first four commandments concerning our duty to God, (Exodus 20). 

That duty is summed up in the requirement to love God with the totality of our being.  Love demonstrates itself in obedience.  The first four commands are essentially concerned with the worship of God. We therefore show our love by keeping God’s commandments regarding his worship.

1     WHY we worship – v1, 2.  He is our personal God and powerful redeemer.

2    WHOM we worship – v3.  There are to be no other gods before God’s face. This excludes the worship of false gods, (paganism), the worship of a god of our own imagination, (pseudo-christian liberalism), and the worship of those less than God, (Mary and saints).

3    HOW we worship – v 4 – 7.

3.1       Not by the use of images or icons, which can not represent the infinite God.  Icons of Christ fail to truly represent his deity – we worship the whole Christ, not merely his humanity.

3.2      Not by insincerity in worship. We use his name in vain when we do that in worship that he has not commanded.

4    WHEN we worship.  This is a principle imbedded in the very heart of the moral law. For Christians the day has changed but the principle has been preserved.

5    Conclusion – we view these four worship  commandments through the lens of Christ, his person and work. He is the reason why we worship, our personal God and powerful redeemer.  He is the one whom we worship alongside the Father and the Holy Spirit, the Triune God.  He is the one who directs us how to worship, in spirit and truth, and in simplicity and sincerity.  We need no visual representation because Christ, the reality is present by his Spirit. He is the one who dictates when we worship, on the Lord’s Day or Jesus’ Day.

When we preach the commandments we guard the purity of the worship of God.  Ignorance of the first four commandments is the reason that so much evangelical worship is sub-biblical.

This is simply a skeleton.  Personal application was imbedded throughout.

Pro-Smacking Fundamentalism

The online propaganda sheet for secularism, rabid Scottish nationalism, LGBTism etc, the Herald, has sunk to new depths with its headline, “Revealed: Pro-smacking lobbyists funded by Christian fundamentalists.” 

http://www.heraldscotland.com/news/15626142.Revealed__Scotland__39_s_pro_smacking_lobby_funded_by_Christian_fundamentalists/

In its “exclusive” revelation it uncovers the fact that Christians are against criminalising loving parents who occasionally physically chastise their children.  Shock, horror, outrage!

The language is interesting, It speaks of the “pro-smacking” lobby and does not call them the “anti-criminalisation of parents” lobby.  This gives the impression that Christians spend their energy thinking of ways to abuse their children and traumatise them by physical punishment and should be defined as pro-smackers.  Of course when it comes to a similar issue, say the protection of unborn lives, the Herald will not speak of the “pro-life” movement, but use derogatory terms such as anti-abortion of anti-choice.  

Then again, why speak of "Christian opposition" when you can bring in the catch all scare word, “fundamentalist. It seems that anyone now who is a Bible believing Christian is a “fundamentalist”.  (This in contrast to the acceptable face of Christianity seen in the Church of Scotland which is anti-smacking, pro-gay, and most definitely not Bible thumping – good liberal values acceptable to the secular mafia)

See:http://www.churchofscotland.org.uk/news_and_events/news/2017/church_backs_smacking_ban

Of course, if you can castigate these fundamentalists, such as the Christian Institute, as also showing their rabid fanaticism in opposing the draconian State Named Person legislation - which seeks to appoint a state guardian for every child in Scotland who will determining if the child’s well-being is being furthered or hindered by parental care, instruction and example - so much the better.  You see these pro-smackers are also anti-child protection, the very essence of evil, or so the Herald would have us believe.

Any opposition to the SNP’s support of criminalising loving parents is ipso facto proof that the opponents are fundamentalists, who are daring to do the unimaginable, namely, argue from the Bible as well as argue from common sense, history and the consensus of popular opinion.  The gay marriage activist and anti Christian Green MSP, John Finnie, is quoted as being very concerned with the  view that there may be a “theological basis” to arguments against a smacking ban. It seems you are not permitted to argue from theological premises, but it is perfectly acceptable to do so from anti-theological or atheistic premises.

This is why Christian commentators who say that this is not an issue that the Church should campaign on are mistaken.  It is simply yet another club that atheistic secularism will use to beat Christian parents.  If this passes, (and due to the duplicity of the SNP who have renegaded on previous assurances that they will not legislate on this matter but now support the Bill, it will pass), it does not take a soothsayer to prophesy that among the first to be target will be Christian parents.  Just as the gays have not targeted Muslim bakers, photographers and printers, so the secularists will focus their anti-smacking enforcement on Christian families.

I can imagine a Named Person, already appalled that little Johny’s parents have dared to teach him that in God’s eyes marriage can only be between a man and a woman, that homosexual conduct is sin and that we cannot change our gender just because it feels right, interrogating the helpless child and asking, “Has Mummy or Daddy ever smacked you or in any way threatened your well-being by sending you to the naught-step or temporarily withdrawing TV privileges?” By coaxing the hapless child to incriminate parents the secular State enforcement machine will take another step in the battle against the destructive influence of Christianity.

Write to your local and regional MSP to express your opposition to this proposed legislation, pray against it individually and corporately and STOP BUYING THE HERALD!

Innovations in Worship

Innovations

Following on from my commendation in the last posting on the Ten Commandments, I read this amusing anecdote concerning the Rev William B Robertson, (1820 – 1886), who was minister of the United Presbyterian Congregation in Irvine, (1843 – 1886):

“During his whole ministry Dr. Robertson took a warm interest in the devout expression of the public worship of the Presbyterian Church. He had no sympathy with the idea of ministers being required to follow a prescribed liturg ; but, on the other hand, he was often pained by the slovenly manner in which the various parts of public worship were conducted. From time to time he introduced minor changes into the forms of the service in his own church, as he found that the people became willing to acquiesce in them. A lady who was connected with another congregation in Irvine said to him one day : " I hear that you are introducing some dreadful innovations into your church service." "Indeed," he replied ; "what innovations?" "Oh," she said, "I am told that you read the Ten Commandments at the communion table." "Is that all you have heard of? " he rejoined ; " We have introduced a far greater innovation than that." "What is it ? " asked the good lady somewhat anxiously. "We try to keep them," was his reply.”

“Scottish Clerical Stories and Reminiscences” by Jerdan, Charles, Edinburgh 1920

https://archive.org/details/scottishclerical00jerd

Displaying the Commandments

Displaying the Commandments

I was preaching in Perth Free Church last Sunday on the theme of the Law of God. (https://www.sermonaudio.com/sermoninfo.asp?SID=10221786380)

One of my introductory remarks was on the general ignorance of the ten commandments in society at large and in the church in particular. I mentioned that I had never ever seen the commandments displayed in any church, and there was a kind response from one older member who told me that in some Church of England congregations the commandments were displayed on a plaque at the entrance to the church.  A quick Google image search confirmed this, with some rather imposing examples.

So, why should we not display the Ten Commandments somewhere in our church facilities.  I can already hear the counter argument, “Why the Ten Commanments; why not the Beatitutes, or the Lord’s prayer, or 1 Corintians 13 on Love?”

This is not an either or situation.  There are many possible biblical passages to display and perhaps a rotating display where the posters were changed monthly might be appropriate.  However, I still think there is a valid argument for a permanent display of the Ten Commandments.

They need not be engraved in stone.  Modern technology allows us to print them off, our local high street print shops can expand them in full colour A3 poster size for next to nothing, and you can buy a nice A3 poster frame on Amazon.

Of course, we can also re-introduce the reading of the Law back into our worship, and this site provides a number of examples of responsive readings.

Let’s hit back at ignorance by display, instruction, and liturgy.

Beatitudes and Responses

Beatitudes and Responses (Psalms of David)

Occasionally, in place of the Reading of the Law before the Prayer of Confession, it would be appropriate to use the Beatitudes.  Indeed, it would be possible to frame the prayer of confession on the basis of the Beatitudes.  I recently read in a 19^th century American Episcopalian work on the revision of their liturgy a reference to the Beatitudes with responses based on Psalm 51, (which the writer thought was rather artificial), but have not been able to trace this,.

These responses, based on the Psalms are appropriate.  I have edited them from some suggestions in: 

https://tidesandturning.wordpress.com/2013/03/09/the-beatitudes-in-the-prayers-of-king-david/

Matthew 5:3   Blessed are the poor in spirit, for theirs is the kingdom of heaven.

Psalm 70:5 But I am poor and needy; hasten to me, O God! You are my help and my deliverer; O LORD, do not delay!

Matthew 5:4  Blessed are those who mourn, for they shall be comforted.

Psalm 30:11  You have turned for me my mourning into dancing; you have loosed my sackcloth and clothed me with gladness

Matthew 5:5   Blessed are the meek, for they shall inherit the earth.

Psalm 37: 3, 11 Trust in the LORD, and do good; dwell in the land and befriend faithfulness.  The meek shall inherit the land and delight themselves in abundant peace.

Matthew 5:6 “Blessed are those who hunger and thirst for righteousness, for they shall be satisfied.

Psalm 63:1 O God, you are my God; earnestly I seek you; my soul thirsts for you; my flesh faints for you, as in a dry and weary land where there is no water.

Matthew 5:7  Blessed are the merciful, for they shall receive mercy.

Psalm 18:25   With the merciful you show yourself merciful; with the blameless man you show yourself blameless.

Matthew 5:8   Blessed are the pure in heart, for they shall see God.

Psalm 51:10, 11   Create in me a clean heart, O God, and renew a right spirit within me.  Cast me not away from your presence, and take not your Holy Spirit from me.

Matthew 5:9  Blessed are the peacemakers, for they shall be called sons of God.

Psalm 34:14 Turn away from evil and do good; seek peace and pursue it.

Matthew 5:10   Blessed are those who are persecuted for righteousness’ sake, for theirs is the kingdom of heaven.

Psalm 31:15   My times are in your hand; rescue me from the hand of my enemies and from my persecutors!

Slow Down and Read 2

Solw Dwon and Raed 

One of the diecufliifts in unsig the rcih adaunnbce of toioahgclel luiatterre taht has now been dstiieigd and is abillavae trhuogh the itirchnntreaeve.org and ohetr seits is taht smeotmies the OCR is lses tahn peecrft. Coumpetr stafwroe is not as good as the haumn bairn in inirepenrttg achirac txet. Ieendd, smtmoiees it is taltloy uesless and the txet is mroe or lses unbadlraee. In taht csae I adboann my mboi (kdnile) txet and rrseot to the pdf igmaes. It is lses ufusel, canont be seeahrcd or cnanot be cut and pteasd as txet, but it is rbldeaae. 

Mroe otfen the OCR is smpily %E2%80%9ogCddy%E2%80%9D and wtih a lttile pscreaenerve can be raed rbansolaey wlel. Waht is deos do is mkae me solw dwon and raed retahr tahn sacn the txet. By dnoig so I tkae mroe in and tnihk mroe cllfueray abuot waht I raed. I uesd to hvae a psoter in my calss room in wchih a parpagrah of txet was jbulmed up, but the fisrt and lsat lettres of ecah wrod wree in the crcreot palce: 

%E2%80%9niccorCAdg to a rcrecshaeh at Cbmgiadre Urensivity, it deson't mteatr in what oerdr the lertets in a word are, the only iepmrtont thnig is that the frsit and last letter be at the right pacle. The rest can be a tatol mess and you can siltl read it wutihot polrbem. This is baeusce the haumn mind does not read every lteetr by ilestf, but the word as a wolhe.%E2%80%9D 

Waht azaemd me was not how mnay puplis cuold raed the txet, but how mnay of our pilups wtih dxeislya cuold rades it! Puipls wree aslo iniugetrd taht tcahrees cuold raed txet upidse dwon, or at lseat I cuold, wchih was vrey useufl in syniervug tehir oongnig wrok. (Try it; it cmeos wtih ltilte pciracte.). Rraecesh aslo sohws taht a beurrld or gryeed txet is prelcfety rlbedaae and taht it aiagn mekas you solw dwon and tihnk as you raed. 

Sniowlg dwon to raed any txet is of bfnieet; swonilg dwon to raed Srtpurice is of eronumos bfeenit. We semtmieos seped raed our bilebs as if mroe is bteter and qkuicer is cdmlaembone. I smtmeeios feed docetunms itno a Srtpiz rdeear, (http://siptnzirc.com/ ), and trhee can be a pcale for tihs wehn lrgae anoutms of txet hvae to be dstegeid qucikly. I was not srusiperd to fnid taht trhee is a smrat pnhoe app taht uess the tohglonecy to raed the blibe, %E2%80%9C BbGiilset %E2%80%93 Stpriz the Blbie%E2%80%9D. I do not tinhk tihs is how the bilbe sluohd be raed. Nor do I tihnk taht lesiintng to the bblie txet at x1.5 or x2 seped is waht sholud be dnoe. 

Rev. Jhon T. Csroan, a frmoer mtoeordar of the Petryrsbiean Cuchrh in Ianerld, ocne seyatd wtih us on Aarrn. He srhaed taht for his devotnoial rneiadg of Srtrpicue he uesd Sricputre Uinon noets, but the Fnecrh langague voeirsn. Tihs had cmoe auobt by acncidet wehn he was viitnsig in Cadnaa and neeedd new nteos but olny the Fncerh lanaugge vesiron was abiavalle. He fnuod taht uisng the Fencrh S.U. neots sleowd him dwon, mdae him tihnk mroe auobt waht he was rieandg and deevploed a depeer daenvootil icnittareon wtih Sprcurite. 

I am not aincovtdag taht we nsrescelaiy raed our Bbelis in a fioregn lgunagae, raed tehm trgouhh the meidum of bad OCR or raed the txet upidse dwon. Waht I am adocvaitng is taht we solw dwon, thnik, pary, and medattie as we raed Suticprre. Eualqly, wehn we are rineadg toihlgecoal lutitraree we slouhd solw dwon and dgiset waht we are redniag. We may not get tghuroh as mcuh, but waht we raed wlil be of mroe beeifnt to us. 

Slow Down and Read

Slow Down and Read

One of the difficulties in using the rich abundance of theological literature that has now been digitised and is available through the internetarchive.org and other sites is that sometimes the OCR is less than perfect.  Computer software is not as good as the human brain in interpreting archaic text.  Indeed, sometimes it is totally useless and the text is more or less unreadable.  In that case I abandon my mobi (kindle) text and resort to the pdf images.  It is less useful, cannot be searched or cannot be cut and pasted as text, but it is readable.

 

More often the OCR is simply “dodgy” and with a little perseverance can be read reasonably well.  What it does do is make me slow down and read rather than scan the text.  By doing so I take more in and think more carefully about what I read.  I used to have a poster in my class room in which a paragraph of text was jumbled up, but the first and last letters of each word were in the correct place:

“Aoccdrnig to a rscheearch at Cmabrigde Uinervtisy, it deosn't mttaer in waht oredr the ltteers in a wrod are, the olny iprmoetnt tihng is taht the frist and lsat ltteer be at the rghit pclae. The rset can be a toatl mses and you can sitll raed it wouthit porbelm. Tihs is bcuseae the huamn mnid deos not raed ervey lteter by istlef, but the wrod as a wlohe.”

What amazed me was not how many pupils could read the text, but how many of our pupils with dyslexia could reads it!  Pupils were also intrigued that teachers could read text upside down, or at least I could, which was very useful in surveying their ongoing work.  (Try it; it comes with little practice.).  Research also shows that a blurred or greyed text is perfectly readable and that it again makes you slow down and think as you read.

Slowing down to read any text is of benefit; slowing down to read Scripture is of enormous benefit. We sometimes speed read our bibles as if more is better and quicker is commendable. I sometimes feed documents into a Spritz reader, (http://spritzinc.com/ ), and there can be a place for this when large amounts of text have to be digested quickly.  I was not surprised to find that there is a smart phone app that uses the technology to read the bible, “ BibleGist – Spritz the Bible”. I do not think this is how the bible should be read.  Nor do I think that listening to the bible text at x1.5 or x2 speed is what should be done.

Rev. John T. Carson, a former moderator of the Presbyterian Church in Ireland, once stayed with us on Arran.  He shared that for his devotional reading of Scripture he used Scripture Union notes, but the French language version.  This had come about by accident when he was visiting in Canada and needed new notes but only the French language version was available.  He found that using the French S.U. notes slowed him down, made him think more about what he was reading and developed a deeper devotional interaction with Scripture.

I am not advocating that we necessarily read our Bibles in a foreign language, read them through the medium of bad OCR or read the text upside down.  What I am advocating is that we slow down, think, pray, and meditate as we read Scripture. Equally, when we are reading theological literature we should slow down and digest what we are reading.  We may not get through as much,  but what we read will be of more benefit to us.