Reading time: 3 minutes
One of the standard arguments for the deity of Christ runs as follows:
- The First Commandment demands that we worship no other gods besides the Lord God (Exod. 20:3; Deut. 6:13; Matt. 4:10).
- Jesus is (rightly) worshiped by his disciples (Matt. 14:33; 28:9; 28:17; Luke 24:52; Rev. 5:11-14).
- Therefore, the worship of Jesus must be the worship of the Lord God.
Since it’s very difficult to reject premise 2 while accepting the authority of the New Testament, some unitarians (those who deny the deity of Christ) concede the point but counter that worshiping Jesus doesn’t violate the First Commandment even though Jesus is a mere creature. They suggest that the commandment needs to be understood in the context of Ancient Near Eastern polytheism. What the commandment forbids is the worship of other gods in addition to the Lord God (specifically pagan gods such as Baal, Molech, etc.). The worship of Jesus doesn’t involve any such thing (so it is argued) because the one true God is being worshiped through Jesus, by God’s own designation. Jesus is God’s unique agent and mediator of salvation, and therefore the worship due to God for his works of salvation can be appropriately mediated by Jesus. In short, to worship Jesus is to worship God indirectly rather than directly. Jesus is the proper medium for the worship of God. But that doesn’t require us to say that Jesus is equal to God.
One difficulty with this response is that it neglects the close connection between the First and the Second Commandment. Both commandments are concerned with the proper worship of God, but in different respects. The First Commandment says, in effect, that we must worship the true God only: no worship of false gods. The Second Commandment says, in effect, that we must worship the true God truly: no false worship of the true God. The paradigmatic case of the latter sin is worshiping God through creaturely images (cf. Deut. 4:15-17).
The golden calf incident (Exod. 32:1-20) serves as an object lesson in false worship. Not only do the Israelites worship false gods (note the plurals in vv. 1 and 4) they also worship the true God falsely (note v. 5, where Aaron pathetically tries to redeem the idolatrous worship by turning it into “a feast to the Lord”; apparently his strategy was to make the worship of the golden calf an indirect worship of the Lord). However we interpret the thinking of Aaron and the Israelites here, it’s clear enough that the first two commandments are being violated. (Compare the later idolatry of Jeroboam in 1 Kings 12:25-33 which obviously parallels the incident in Exodus 32; in both cases the idolatrous image-worship is rationalized as Yahweh-worship.)
Reading time: 3 minutes
[The following article appeared in the June 2015 issue of Tabletalk magazine. It is reproduced here with permission.]
“What is truth?” Pilate’s question reflected a jaded skepticism toward the very idea of truth rather than a serious philosophical inquiry. How tragic that a man entrusted with matters of life and death should express such a cynical attitude. And how very different should be the attitude of Christians, whom Jesus described as those who are “of the truth” (John 18:37).
The supreme value of truth is evidenced by the presence of the ninth commandment in the Decalogue: “You shall not bear false witness against your neighbor” (Ex. 20:16). The commandment is most immediately concerned with truthfulness in a judicial context. Deuteronomy 19:15-21 gives instructions about witnesses in a criminal case. A single witness is insufficient to establish a charge; there must be two or three witnesses (Deut. 17:6; see also Matt. 18:16; 2 Cor. 13:1; 1 Tim. 5:19). If there is any question about the integrity of a witness, the judges must “inquire diligently,” and if the witness is found to be a “false witness” (Heb. eid-sheker—the same term used in Ex. 20:16), he must receive the very penalty that would have been applied to the accused. Thus, perjury carried a maximum penalty of death under the Mosaic law.
Reading time: 2 minutes
Occasionally sermon illustrations are handed to you on a plate. Here’s a gift for any pastor preaching on the Tenth Commandment:
“You shall not covet your neighbor’s house; you shall not covet your neighbor’s wife, or his male servant, or his female servant, or his ox, or his donkey, or anything that is your neighbor’s.” (Exodus 20:17)
From today’s edition of The Telegraph:
With her culinary wizadry, [sic] melt-in-your mouth voice and Rubenesque figure, Nigella Lawson has made a career out of turning heads.
But while many husbands might resent such flirtatious behaviour, Charles Saatchi yesterday revealed his pleasure at his television chef wife’s appeal — declaring “who would want to be married to someone who nobody coveted?”
In extracts from his new book, the outspoken adman turned art collector also described the Ten Commandments as an “overrated lifestyle guide” which only succeed in “making people confused and guilty”.
Mr Saatchi, who has been married three times, insisted that the tenth commandment in particular was “obviously a no-hoper” because “coveting is all everyone does, all the time, every day.”
No kidding. Saatchi makes the right observation, but draws entirely the wrong conclusion. Let the apostle Paul set the record straight:
What then shall we say? That the law is sin? By no means! Yet if it had not been for the law, I would not have known sin. For I would not have known what it is to covet if the law had not said, “You shall not covet.” But sin, seizing an opportunity through the commandment, produced in me all kinds of covetousness. For apart from the law, sin lies dead. I was once alive apart from the law, but when the commandment came, sin came alive and I died. The very commandment that promised life proved to be death to me. For sin, seizing an opportunity through the commandment, deceived me and through it killed me. So the law is holy, and the commandment is holy and righteous and good. (Romans 7:7-12)
Reading time: 3 minutes
In a previous post I posed some questions about David VanDrunen’s defense of Two-Kingdom (2K) doctrine and raised a general objection to his position (and to similar 2K views). In response to a comment on that thread, I tried to boil down the objection as follows. On my reading, VanDrunen seems to be committed to all of the following claims:
(K1) When living as citizens of the common kingdom, people should observe the moral standard of that kingdom.
(K2) The moral standard for the common kingdom is natural law (and only natural law).
(K3) When living as citizens of the common kingdom, Christians should observe the distinction between the two kingdoms.
(K4) It is not a deliverance of natural law that Christians should observe the distinction between the two kingdoms.
In a nutshell, my objection is that these claims form an inconsistent set: they can’t all be true. So the question is whether 2K advocates really are committed to all four claims, and if not, which do they reject.
Reading time: 6 minutes
I recently read David VanDrunen’s A Biblical Case for Natural Law and Living in God’s Two Kingdoms. VanDrunen’s is the most scholarly, articulate, measured, and irenic defense of Two-Kingdom (2K) doctrine I’ve encountered. However, I have some questions about its application and a possible objection to it in principle.