Category Archives: Discipleship

Knowing God

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Christian! Are you battle weary? Do you find yourself quietly questioning the Lord as to what He is doing or not seemingly doing?

There is no shame in admitting that you answer these questions in the affirmative. In fact, it is a positive that you do ask such questions. In asking these questions, you are asserting two beliefs. The first is that you are tired of the seeming triumphs of a “wicked and perverse generation” over the righteous. The second is that you realise that revival and reform can only come from the hand of God.

The other day, I sat in my study and asked God, “What can I do to bring revival?” Some may see this as arrogant; see this as God’s hand being forced by man. Is this the case? Not at all. First, God’s hand can never “be forced” by the will of man. Second, God desires His hand to be moved by the prayers and supplications of His people. God desires to bless His people.

This is made abundantly clear to us in Scripture. Jesus said as much in John 16:23-24 saying, “Truly, truly, I say to you, if you shall ask the Father for anything, He will give it to you in My name. “Until now you have asked for nothing in My name; ask, and you will receive, that your joy may be made full.”

What then can we do to bring revival?

First, and most obviously, we must pray.

Second, we must set a Godly example through obedience to God’s word.

Third, we must act and not grow tired of acting in and for righteousness.

Fourth, we must carry the acts of the wicked to God for His attention.

Fifth, we must ask God to act and not be afraid to ask forcefully.

Sixth, we must be patient, persist in doing good, and continue to implore God to act.

These steps are not invented by the mind of modern man. These are the steps of a righteous man, an oracle, who sought to know and express His desire for God in all of life. This genuine desire to know God and obey God often landed this man in “hot water”. We know that he was not a perfect man. He stumbled. He fell. Yet, he knew that in every circumstance of life, Yahweh was the answer. Note please, Yahweh did not have the answer; Yahweh was the answer!

Who is this mysterious person? We know him by many names. Most commonly, we call him the Psalmist.

In Psalm 119:121-128 we read these words:

I have done justice and righteousness; Do not leave me to my oppressors.

Be surety for Thy servant for good; Do not let the arrogant oppress me.

My eyes fail with longing for Thy salvation, And for Thy righteous word.

Deal with Thy servant according to Thy lovingkindness, And teach me Thy statutes.

I am Thy servant; give me understanding, That I may know Thy testimonies.

It is time for the Lord to act, For they have broken Thy law.

Therefore I love Thy commandments Above gold, yes, above fine gold.

Therefore I esteem right all Thy precepts concerning everything, I hate every false way.

Please note how each of the steps outlined is a step followed by the Psalmist.

The Psalmist begins with a confident assertion that he has been obedient to the Law of God. He has not just believed; he has actually done justice and righteousness. His is not a theoretical knowledge. It is knowledge in action.

We then note that the Psalmist gives voice to those who “oppress”. In other words, the Psalmist has opposition. There are some who care not either for his doctrine or his way of life.

In this “oppression” we can sense the tired notes of the Psalmist’s voice. He asks that the Lord spare him the “oppression of the arrogant.” Yet, even in this trial, the Psalmist will not surrender. He takes heart. He is encouraged. He continues to “look for Yahweh’s salvation and His word (or promise)”.

What an encouragement to all of us. This man was oppressed. He realised that the source of his oppression was the fact that he believed God and obeyed God. Yet, he refused to be shaken from this stand or deviate from this course.

Take heed of his response. The Psalmist not only continues to look for the fulfillment of Yahweh’s word and promise, he  asks Yahweh to “teach” him more statutes; he asks for “understanding” so that he might rightly “know” Yahweh’s testimonies. The Psalmist wants more! In our language, he may be termed a “sucker for punishments.” In Biblical language, his soul hungered for the knowledge of God. Not only is the Psalmist not content with where he is at, he wants to know more of God’s Law so that he can do more justice and righteousness.

Wow! How do we compare with this? The Psalmist realises that he is oppressed because of his faith; yet his response is not to decrease his faith; to make some vain attempt to slip under the radar; or to compromise. No, his reaction is to ask God for more of everything that constitutes faith and Godly practice!

Then the Psalmist arrives at the critical juncture. He understands that the oppressors are outside of his power and jurisdiction. Therefore, he calls for Yahweh to act against them; whether to transform or crush. The Psalmist reinforces his plea for action on the part of Yahweh by bringing the deeds of the ungodly to Yahweh – “Look, my Father. They have broken thy Law. Your Word and testimony are despised in their eyes. Act. Vindicate Thy righteousness and Thy servant!”

With this said, the Psalmist makes affirmation of his love for the Law of God as his only standard. This Word is to him of more value than gold. This Law is “esteemed” in his sight.

Precisely because he loves God’s law, his final confession is that “he hates every false way.”

The Psalmist is a great example to us. His love for God and His Law is paramount; it is his life! How do you view God’s Law – or His Word, if you are more comfortable with that term?

The Psalmist grew weary. He faced opposition. Yet his reaction was to ask God for more faith and more practical works, which no doubt would have brought more opposition. How do we respond? Do we drop our proverbial “bundle”, seek to remain quiet, or do we come to the throne of God and plead for the fullness of the righteousness of Christ?

Lastly, we must observe the antithesis evident in the Psalmist. He so loved God and His Law that he hated all else. If it were not from God, it was repudiated. How do we fair on this point?

We must wrestle with these questions, like them or not. God does act in accord with His will. Most certainly, He acts at His time. However, we cannot use either of these as excuses for what we perceive to be God’s inaction.

In acting, God also takes note of His people, their actions, and their pleas. Are we holding God at arm’s length because we are comfortable with some sins? Do we want God to act against certain sins, but would like others to remain because we are at ease with them? When we look at the world, are we disgusted with their actions and policies or do we find them to be, for the most part, fair? Can we say, wholeheartedly, that we “hate every false way”?

The answer to these questions are tied up with the answers to our opening questions. Battle weary? Wonder why God seems silent? Could it be that we have not followed the Psalmist’s example and proven our wholehearted desire for God and His Law? Could it be that the Lord, gracious in mercy and all wise, is letting the weight of oppression rest on us until we realise that the object of our love is wrong; that the expression of our love is insincere; or that we are so out of touch with God that we do not even realise there is a problem!

Brethren, study the Psalmist. Learn from him. Seek God. Know the fullness of His love and express it back to Him in an obedient life. Jesus did not hold back His love or life from us, how dare we hold ours from Him.

Your Sunday Best (Pt 5)

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As Man has shifted his focus in worship from a transcendent, absolute, holy God to himself and to his own gratification, we have witnessed a patent transformation, not only in the form of worship, but also in the form of the worshipper.

In recent years, I have had many discussions on the topic of an appropriate dress code for worship. Most have been with the younger generation and, of these, some have been family members. The objections put forward are telling in themselves. Apparently, one has to be comfortable in order to worship. One must recognise that God looks on the heart. One must not offend a brother who has less than you. One must be able to connect with the stranger who comes in off the street, and so on.

The common denominator in all of these objections is that they focus on man. As such, they are all exploitable because there is no quantifiable standard. What constitutes “comfortable”? Is not “comfortable” a subjective term? Hence, I could state that I am quite comfortable when I am butt naked in a hot bath. Does this now become an acceptable form for my appearing at Church? God looks on the heart – does that mean that our “wayside pulpits’ now carry the words, “Worshippers Welcome. Clothes Optional”? Wear nothing or everything, for God only views the heart. Our poorer brother! Must I now ring him every Sunday and ask what he is wearing, just so I do not turn up dressed slightly more upmarket and create an offence? As for the stranger, if my connection is not even skin deep and relies completely on my “threads”, well …!

About now, the scorn and derision will be forthcoming from those who hold to these views. Apparently I am overstating the case; going to the nth degree; and just being, ‘plain ridiculous’! Am I? Not in anyway. What I want to show is that when we move from God, the immutable and absolute standard, we move into the subjective. When we move into the subjective there is no absolute, no right or wrong, there is only the opinion of the individual.

In the context of worship, this means that each individual decides for himself what it is that God should receive in worship, the method by which He should receive it, and the quality of the thing offered, right down to the worshippers attire. However, as we have already seen, when the opinions of the individual are at the forefront of the decision making process, God’s revealed standard means little. In fact, God is not in view because the individual is consumed by the exalted self.

In opposition to this, when we come to worship God truly, none of these objections even come into view. When we are consumed by the offering of praise and worth to our Saviour God, these objections pale into insignificance. When I am consumed with God, my comfort is of little importance. When I am consumed with God, I realise that my heart and everything else about me, is laid bare before God’s all seeing eye. When I am consumed with God, I am not looking at clothing labels and nor is my brother. When I am consumed with God, the stranger will be welcomed in compassion – “for you were strangers once”![1]

Tragically, the result of worshipping God in accord with our standards rather than the Biblical standard is that we Christians have begun to reflect an extreme casualness in the way we worship God. This is seen both in how we present for worship and what is offered as worship. This is the consequence of taking our eyes from God and fixing them upon Man. Subtly, we have imbibed a false doctrine that maligns God as unimportant and dismisses His holiness as a standard for our conduct and appearance.[2] As a result, the modern Christian, especially the young, present to worship God, bleary eyed, yawning, late, and dishevelled, but supposedly ready to worship in spirit and in truth. Methinks not!

Okay, yes, it is easy to criticise. It is easy to point fingers. In this case the finger pointing is essential and that for two reasons: First, to highlight a major sickness (issue) within the modern Church; Second, to show that it is a problem by pointing to the Biblical data.

You see, when I have had the aforementioned discussion and I posit that the Bible does have something to say about dress codes, I am invariably met with a blank stare, a look of derision, sheer disbelief, or a ‘New Testamenty’ – “God looks at the heart!” thus endeth the discussion![3]

So let us look at the evidence.

First, let us look at our culture. Now, to be sure, culture is not authoritative. However, it is instructive. It has rightly been said that “culture is religion externalised and made explicit”.[4] This means that when you view culture, you are viewing the application of the major ideologies or religion(s) of that culture.

Now, very few, if any, would dispute that our culture has undergone a transformation, and that not in a good way. Most would perceive that there has been a general downturn in morals, ethics, and standards. This is particularly so when we talk about law, justice, honesty, and so on. What of the dress standard? Is it not also true that we have seen a major decline in the way people dress? Gangsters are mimicked. Hats are worn sideways and backwards. Faces are shielded by hoods as though the wearer were allergic to light or ashamed of their very being. Modesty has all but become a forgotten term.

What is at the root of this downturn? It has, no doubt whatsoever, to do with the fact that as a nation we have abandoned God. In exactly the same way that this piece contends that Christians have pushed God aside in worship, so we have pushed God aside nationally as a people. We threw out the old religion, Christianity, with its holy God and His pernickety rules and embraced new religions that gave Man freedom – Secularism, Humanism, Evolution, and others. Each let Man off the leash, to run free in the park, but what was the consequence? What happens when a fallen creature is given unbridled freedom?

Well, look around you. The downward spiral you witness every day is a direct result of this nation swapping religions.  Murder, mayhem, theft, despair, PC, homosexuality, promiscuity, divorce, abortion, etc., etc., are all a result of the new religion. The incongruity for us as Christians is that we quite happily recognise this downturn in regard to the big moral issues, but we skirt the question when it comes to the lesser and more personal item like a dress code.

For those old enough, think back to the term, “Your Sunday best”. Whenever you were required to go anywhere of note, you would speak of ‘putting on your Sunday best’. Implicit in this statement is the fact that the best was reserved for Sunday, God’s day, and for His worship. Culturally, we had a regard for God. Culturally, there was honour for God. Sunday was a day of rest and worship. It was a sanctified day, a day set apart to God, and as a culture we reserved our best for that day.

It is also noteworthy that at that time, the dress code was generally of a higher standard. Modesty was in vogue. People did not appear down the street in their pyjamas. Hats were worn for a purpose and as part of a standard. They were even worn correctly.

Yes, people can mock, but it does not alter these facts. Simply put, when God was honoured in our nation, we saw a higher standard all around, including in personal hygiene and appearance.

Sadly, the national trend of jettisoning God was expedited by the Church’s capitulation on many fronts, but particularly in regard to worship. As a child I remember that many preachers wore robes and or dog collars. Yes, even in some Protestant denominations. At the very least the minister would wear a suit.

Then came the influence of the new religion, and regrettably it held sway over a good number of the clergy. They began to argue for dumping the robes and dog collars. Sure, they started off in suits, but as they had no objective standard, it was not long before the tie was abandoned, the jacket became uncomfortable, it was cheaper to by jeans, and so on.

As the dress standard amongst the clergy waned, so did their standard in a number of other areas. With the clergy actively lowering their standards, it would not be long before preaching on these topics evaporated. Without preaching, “How would the people hear?”

This is a simple cause and effect scenario. Lamentably, it is more than a scenario. It is a matter of history.

As stated, this is not authoritative, but it should show, to any who are genuinely interested, that when God was honoured our standards and the standards of our society were far higher. The degradation caused by apostasy is not just seen in sexual perversion and the aborting of the unborn. It is seen in us, Christ’s people, as we succumb to the standards of the new religion instead of maintaining the holy standard of righteousness given by God.

Let me ask, seriously and genuinely, “Where would your “Sunday best” gain you admittance?”  The footy? The pub? The museum? Would you wear it to court, if summoned? Would you wear it to a wedding or civic function? Would you wear it to meet Premier, Prime Minister or Queen?

Second, let us turn to the Biblical evidence.

At the outset, we must state that a major problem with many topics like the one before us is that Christians have been robbed of an ability to study the Bible. Proof texting became the rage. In so doing it taught Christians that if a doctrine was not stated in a single text of a few words, then it must not be in the Bible.[5] Consequently, Christians, in studying this topic, would look up a concordance under “dress code for worship” hoping that they would find a reference to Hezekiah 12:24 – When thou comest unto worship, wearest thou thy bestest suit, adorned (pronounce the ed) sufficiently with a tie of matching character.

Of course, purists like myself look predominantly to verses 25 and 26:

When thou comest unto worship, wearest not upon thine feets the cultural icon of the ‘thong’, nor adornest thy body with that abominable shit of T. Knowest thou not that any buttonless shirt be unholy.  Also present not they body clad in the jean even though it dost have the holy name ‘Levi’ writ upon it. Be thou shaven or bearded. Comest thou not unto worship with thribble growth.

However, having looked and found nothing, they conclude that the Bible is silent. Yet the Bible is not silent. Not even close.[6]

Our first text is Genesis 35:1-4. There we read:

Then God said to Jacob, “Arise, go up to Bethel, and live there; and make an altar there to God, who appeared to you when you fled from your brother Esau.” So Jacob said to his household and to all who were with him, “Put away the foreign gods which are among you, and purify yourselves, and change your garments; and let us arise and go up to Bethel; and I will make an altar there to God, who answered me in the day of my distress, and has been with me wherever I have gone.” So they gave to Jacob all the foreign gods which they had, and the rings which were in their ears; and Jacob hid them under the oak which was near Shechem.[7]

The first thing to notice is the context of this text. It is firmly planted in the context of redemption and worship. God calls upon Jacob to move to Bethel – the House of God – and to build an altar there. In response to this call by God, Jacob undertakes a covenantal clean up. Jacob gives three commands to all under his authority:

  1. Remove all Idols;
  2. Purify yourselves;
  3. Change your garments.

For those committed to the view that dress is unimportant in the worship of God, point three becomes a real challenge. If God only looks at the heart, why is Jacob concerned with how his people look?

However, if we are going to give the text the respect it is due we will see that there is a logical progression. First, true worship calls for the destruction of all other gods and idols. This is but a precursor to the Sinaitic command, “You shall have no other gods before Me. You shall not make for yourself an idol, or any likeness of what is in heaven above or on the earth beneath or in the water under the earth. You shall not worship them or serve them; for I, the Lord your God, am a jealous God”.[8]

Having put away the external symbols of falsehood, the people were called upon to purify themselves. They were to repent, to turn fervently to God and embrace all His ways. They were to hold Yahweh as the one true God. The Hebrew word behind our term “purify” is quite strong. Wilson states that it means “to be ceremonially clean, clear, or purged from moral pollution; to be cleared from the penal consequence of sin.”[9] Not only this, the form of the verb means that they are to cause themselves to conform to the required state. Therefore, they must purify themselves, make themselves clean, and make themselves acceptable.

Before moving on to discuss the garments, I would like you to note the pattern and principle established so far. These people were pagan or, more appropriately, polytheists. Although Jacob had met Yahweh, he had allowed his wife to have a household idol. This being so, it was unlikely that he had taken a tough stand with any of his servants who were from foreign nations. Their casual attitude to religion was manifest in their external appearance. Not only did they have household idols, but presumably they carried trinkets and talismans. The reference to “the rings in their ears” is most likely due to the fact that they were a talisman or an actual depiction, in miniature, of a foreign god.

Clearly established, then, is the principle that the inward belief was represented by the outward and external action and dress of the people. Therefore, when Jacob called his people to repentance and purity they had to cast off the old appearance that promulgated the false religion and clothe themselves in a manner that disseminated their dedication to Yahweh.

When this principle is properly understood, it makes absolute sense that the command to “put way idols” and to “purify yourselves” is followed by a command to “change your garments”. The change of heart was to be reflected by the discarding of one external appearance and the embracing of another. Thus, Keil and Delitzsch remark:

The burial of the idols was followed by purification through the washing of the body, as a sign of the purification of the heart from the defilement of idolatry, and by the putting on of clean and festal clothes, as a symbol of the sanctification and elevation of the heart to the Lord (Josh. xxiv.23).[10]

It was necessary that the change in heart be reflected by an external change. It is strange, then, that this concept seems so foreign to the modern Christian, for we are talking nothing other than sanctification. The believer of any age should be marked as different by the fact that the external and observable is different. If it be but the same as the pagan, how are they to be distinguished? If “the old has gone and the new has come” why is there nothing distinctive about the new? If, in terms of Psalm 40, we have been lifted from the pit, out of the miry clay, been given a rock upon which to stand, and have had a new song placed in our mouth, why is it that we are tuneless and look as though we have just competed at a mud wrestling tournament?

Despite what those of the opposite view may think, these are valid questions. The simple reality, established as Biblical warrant by this text, is that our outer attire should be a part of our Christian witness and worship. Just as our actions and our words should always be to God’s praise, so should the way we dress. This article focuses primarily on worship, but the principle has currency for the rest of life. We are to be a Christ exalting people who bring Him glory by taking dominion over this earth in His name. Taking dominion is nothing other than bringing Christ’s rule by His principles over the world – starting with ourselves.[11] Nowhere should these principles and our obedience to them be more evident than in our corporate worship on the Lord’s Day.

Rather than dismissing this text and the principle embodied in it as a cultural anachronism, we would do much better to cherish it and through it better and more elegantly worship the One Living and True God, through Jesus Christ, in the Holy Spirit.

Love for God should make conformity to this principle an offering a joy and not a burden. Focus upon God’s worth should, indeed, makes us forget about ourselves. Rushdoony rightly said: “Respect for God from the time of Genesis to the present has meant such cleanliness as a sign of respect.”[12]

Our second text is found in Exodus 19:10-15:

The Lord also said to Moses, “Go to the people and consecrate them today and tomorrow, and let them wash their garments; and let them be ready for the third day, for on the third day the Lord will come down on Mount Sinai in the sight of all the people. “And you shall set bounds for the people all around, saying, ‘Beware that you do not go up on the mountain or touch the border of it; whoever touches the mountain shall surely be put to death. ‘No hand shall touch him, but he shall surely be stoned or shot through; whether beast or man, he shall not live.’ When the ram’s horn sounds a long blast, they shall come up to the mountain.” So Moses went down from the mountain to the people and consecrated the people, and they washed their garments. And he said to the people, “Be ready for the third day; do not go near a woman.”[13]

Moses has led the people out of the land of bondage and to redemption. He has led them to the foot of Mount Sinai and to their God. At this point, the people are about to meet God in a very personal way. In preparation, Yahweh sets forth His principles of worship so that the people can enjoy their worship of Him without fear. Consequently, the requirement of holiness is stressed by a command to “consecrate” and another to “wash” their garments.

When these texts are viewed together we see that they are set in the context of redemption and worship.  Whether that be at the familial level (Jacob) or at the corporate / national level (Moses) the principle remains the same. Redemption / salvation is to worship and that worship is to take place in accord with the standards that God has set.

Equally, it must be seen that God’s standard not only impacts the composition and structure of worship, but that the worshipper’s comport is also in view. In both these texts, it is God who states that the external appearance of the worshipper must reflect the consecrated or holy estate into which the worshipper has been brought.

As we move forward in redemptive history, we see Yahweh hand down His Law to His people. In that Law there are strict guidelines for worship and purification. Not surprisingly, we encounter many occurrences in which the washing of the outer garment is required in order to complete the purification rite.[14]

Those who disagree with the position espoused will claim that these are ceremonial laws that have passed away and are no longer binding. Even if that be granted, would we not be wise to apply ourselves to understanding the principles involved and applying them to our modern situation?

In reality, it is hard to see how these key elements can be dismissed as passé. Are we not talking about redemption and worship? Are these not concepts that transverse the Testamental divide of the moderns? Are we not talking of core principles that transcend time and reach into eternity precisely because we are speaking of the attributes and character of God?

With these questions in mind, let us leave the Old Testament and look to the New Testament. This shift is not because we are not satisfied with the Old Testament data as some of our readers may be, but because it is important to see that the Scriptures are unified on this subject.

When people think of the New Testament teaching on the subject of clothing, many will think of that solid New Testament principle, which states that “God looks on the heart”. This is a fundamental New Testament statement that shows forth the unity of Scripture. It does so because this solid New Testament passage is actually found in 1 Samuel 16:7!

The second principle that many would focus upon is that found in the book of James. In chapter two, verses one through nine, James speaks of the rich man and the poor man in the assembly. However, his argument does not have to do with the standard of dress or cleanliness, but with the attitude displayed by Christ’s people. Instead of palavering to the rich and despising the poor, the Christian should have been courteous to both. Judging by external motives alone is declared by James to be “bad reasoning”.

Why pander to the rich man when he is the one who exploits / dominates people and takes them to court in person? Why despise the poor man when he is in fact an heir of the promise, called from the foundation of the world, and washed clean in Jesus blood? The point of James’ argument is simple – our discernment should be spiritual and not simply based on sight.

Does James contradict our thesis? No. As stated, James is speaking to a different issue. If we were to focus upon the issue of clothing in worship and ask James for advice, I am sure it would go along the lines of the rich man helping the poor man to take a step up.

Does the New Testament have any other data that may help us? Yes, it does. Let us start with the opaque and work toward the perspicuous.

Matthew 22:1-14 contains the parable of the Wedding Feast. As this is a parable, we need to make sure that we do not stretch the evidence or deal falsely with the text. However, that does not mean that evidence or principle cannot be gleaned from the passage.

Of interest for us are the verses eleven and twelve, which read: “But when the king came in to look over the dinner guests, he saw there a man not dressed in wedding clothes, and he said to him, ‘Friend, how did you come in here without wedding clothes?’ And he was speechless.”

At the outset, we must understand that this text presents some difficulties. Commentators are unsure as to how to bridge the gap between verses ten and eleven. Were the guests to hurry home and dress appropriately? Did the King provide the garments? These are questions of debate.

What is not unclear, given the King’s response, is that there was a standard of dress appropriate to a wedding function. Calvin says:

There is no point in arguing about the marriage garment, whether it is of faith or a holy and godly life; for faith cannot be separated from good works and good works proceed only from faith. All Christ wants to say here is that we are called by the Lord under the condition that we be renewed in our spirits into His image, and therefore, if we are to remain in His house … we are to practice the new life so that our appearance … may correspond to our honourable calling.[15]

Calvin’s words, at this point, echo what has already been established, namely, that our external appearance (dress or behaviour) must reflect the reality of Jesus Christ as a holy and righteous King. As Kingdom participants, we are to be different and identifiable by that difference. Importantly, that difference should reflect the higher standard held by the Christian precisely because Jesus is his King.

A second text in the opaque category may be that found in Matthew 17:2 – “And He was transfigured before them; and His face shone like the sun, and His garments became as white as light.”

We will not attempt any great commentary on this passage. We simply wish to pause long enough to note that whatever happened to Jesus in the transfiguration also affected Jesus’ clothing. Jesus’ face shone and so did Jesus’ garments.

Transitioning from the opaque to the perspicuous, our first port of call is James 5:2 – “Your riches have rotted and your garments have become moth-eaten.” In this text, James is condemning the rich by showing how “their sins will find them out.” James points out that their riches are really nothing of significance for they will not pass God’s test. Their clothes are rotting and their gold and silver have rusted (v 3).

Like the parable of the Wedding Feast, this text is a negative example that shows the Biblical principle that the internal and external are inextricably linked.

Last, we would present a number of texts from the Book of Revelation:

  • Revelation 3:4-5– But you have a few people in Sardis who have not soiled their garments; and they will walk with Me in white; for they are worthy. ‘He who overcomes shall thus be clothed in white garments.
  • Revelation 4:4 – And around the throne were twenty-four thrones; and upon the thrones I saw twenty-four elders sitting, clothed in white garments, and golden crowns on their heads.
  • Revelation 6:11– And there was given to each of them a white robe; and they were told that they should rest for a little while longer, until the number of their fellow servants and their brethren who were to be killed even as they had been, should be completed also.
  • Revelation 7:9, 13-14 – After these things I looked, and behold, a great multitude, which no one could count, from every nation and all tribes and peoples and tongues, standing before the throne and before the Lamb, clothed in white robes, and palm branches were in their hands … And one of the elders answered, saying to me, “These who are clothed in the white robes, who are they, and from where have they come?”  And I said to him, “My lord, you know.” And he said to me, “These are the ones who come out of the great tribulation, and they have washed their robes and made them white in the blood of the Lamb.
  • Revelation 22:14 – Blessed are those who wash their robes, that they may have the right to the tree of life, and may enter by the gates into the city.

Despite the reservations of many, the Book of Revelation is not a deep mystery to which there is no understanding. On the contrary, much of its teaching is plain. Essentially, we see in the Book of Revelation King Jesus waging war against the enemies of God. As part of that picture we are introduced to the magnificence of the salvation won for us by Jesus and the heavenly scene of glorified saints at worship.

These themes are presented to us right from the start when Jesus comes to seven struggling congregations and speaks to them in person. In those places we see that the heavenly warfare is played out on the earthly stage. We see covenant sanctions, both positive and negative, set before the people as a spur to righteousness and as a deterrent from sin.

In the congregation of Sardis there is a delusion present. Most think they are alive when in fact they are dead. However, Jesus points to a few who have not “soiled their garments”. Their reward is that they will “walk with Jesus in white”. Then Jesus encourages us all by stating that the one “who overcomes shall thus be clothed in white garments”.

Similarly, the church of Laodicea shared a related delusion. They thought themselves rich and clothed in fine raiment when in fact Jesus condemns them as poor and naked (3:17). Jesus urges the Laodiceans to come to Him for all their needs, including “white garments, that you may clothe yourself, and that the shame of your nakedness may not be revealed” (v 18).

These words to the Church are important for us as they give a setting for all the following references to “white robes”, “washed robes”, and “white garments”.[16]

It is important that we allow Scripture to speak and to show us the continuity found in the Book of Revelation. In that place, the saints are always in white. Soiled clothing and nakedness (the two inappropriate standards) are replaced by white robes washed and made clean in the blood of the Lamb.

Please take this in. We are not introduced to clean and changed hearts, though that be true. We are not given intricate details on justification by faith, though that be true. Rather, we are shown the true nature of our redemption in a simple picture – we are given clean white clothes to wear.

When this evidence is brought together the consistency from Genesis to Revelation cannot be denied. God clothed Adam and Eve in the garden and He clothes the saints in Revelation. Throughout we see that the outer garment is a sign of the heart’s relationship to God. The naked must be clothed. Those with soiled garments must remove them and wash them or they must change them for a new set. Likewise, we see that this change of clothing is always associated with God and His worship.

In conclusion, we once more need to challenge those who would readily dismiss the teaching of these texts. After all, we are talking about two concepts that are familiar to every Christian – holiness and sanctification. As the redeemed of God in Christ, the fact that we are reclothed through regeneration should also be evident in us possessing a sanctified and elevated approach to God’s worship. In short, our standard of dress on a Sunday should reflect the fact that we are bought with a price, that we are washed and sanctified, and that we have no greater joy than to meet with God’s people to show forth His eternal worth.

We have argued elsewhere that heaven, rather than being a tantalising dream, should be a standard for our present reality and lives. The import of this statement is simple. If it is true of heaven, then it should be a goal here and now. To say this is simply to express the prayer Jesus taught us in different language – Thy will be done on earth as it is in heaven.

When we glimpse heaven through the pages of Scripture we see the exalted saints of glory gathered together in white gleaming robes, surrounded by angelic beings, worshipping God and the Lamb in purity. This is our goal. This should be that for which we strive earnestly and unceasingly now.

Salvation is worship. Salvation is worship in purity. Worship is showing forth God’s worth. How do we show God His worth, when we offer Him second best and worse? Did not Yahweh condemn Israel for brining blemished sacrifices? Yes. Yahweh even went so far as to say, ‘How many of your governors would be happy with these offerings?’[17] Yet here we are, the enlightened of the space age, and we will not understand two basic concepts: 1. God demands and deserves the best of everything; 2. All offerings must be offered in accordance with His command.

Part 6

[1] Deuteronomy 10:19

[2] Much of this harks back to comments made previously to the effect that large portions of Christendom have dismissed large portions of the Bible, namely the Old Testament. As they dismiss its teaching as authoritative they are a priori unwilling to listen to and learn from the principles taught therein. As it is in Israel that man is primarily taught how to worship an absolutely holy God, closing those pages can only be detrimental for our understanding and practice of worship.

[3] It may be worth noting that this “New Testamenty” text actually comes from the Old Testament and can be found in 1 Samuel 16:7. It is picked up thematically in Luke 16:15, but it is not directly quoted.

[4] Henry van Til, The Calvinistic Concept of Culture.

[5] This was before the new religion of the exalted self caused them to lay there Bible’s aside and rely on their own judgement.

[6] Once more, a part of the problem is that the “New Testament” Christian will not read the Old Testament or simply dismisses its teaching. Thus, vital and pertinent evidence is discarded.

[7] The New American Standard Bible, (La Habra, California: The Lockman Foundation) 1977.

[8] Exodus 20:3-5.

[9] William Wilson, Wilson’s Old Testament Word Studies (MacDonald Publishing Co, McLean, VA.) SV: Pure, Purge, Purify.

[10] Keil and Delitzsch, Old Testament Commentaries (6 vols) volume 1, pp. 242-243.

[11] For those questioning the legitimacy of this process, may I point you to Jesus’ words in the Great Commission – Teach the nations to obey (keep / guard / protect) all that I have commanded.

[12] Rousas John Rushdoony, Genesis (Ross House Books, 2002) p. 230

[13] The pertinent verses for our discussion are 10, 14, and 15. The rest are included to give a context and to help the reader grasp the gravity of the situation.

[14] Please see: Leviticus 15:5, 6, 7, 8, 10, 11, & 13 as examples. Compare with Leviticus 17:16.

[15] John Calvin, Matthew, Mark, Luke, Vol 2. P. 109. Italics added.

[16] There are also several references to “bright / white linen” etc.

[17] Malachi 1:8.

Dispelling Darkness

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Don’t you just hate curly questions? You know the ones to which I refer. They put you on the spot. They make you feel uneasy. Your brain scrambles with the constant egoistical message, “C’mon dude! You’re a smart man. You can answer this!” Yet all that flashes before your eyes is something akin to that wretched web error: “Http 404 page not available!” In an instant, I am once more back at school and standing in the corner.

As perplexing and humbling as the “curly” question is, sometimes it has a great benefit. If we will lay our egos aside for just a moment, we will realise that the curly question may be a blessing in disguise. If we are willing, the curly question becomes to us Alice’s rabbit hole or the Pevensie’s wardrobe – it becomes a portal to a journey of discovery!

One such curly question came to my attention via a visiting missionary. He related how he had once been asked by a tribesman, “Where does the darkness go when the light is turned on?” I can imagine the surprise the missionary felt. Here you are to teach people concerning the Bible and you end up with a question that would puzzle most physicists.

Yet, the question has merit. I have found myself pondering this question from time to time. The more I thought about it, the more I saw that it was a profound question; the answer to which had far reaching implications. It brought to me a perspective on obedient Christian living that was life affirming, but which also shook me to the core.

You see, as Christians we are familiar with the conceptual use of light and darkness as parallels of good and evil. What is not apparent to most is that the statement just made is indeed false. Yes, it is what most Christians perceive. However, that perception is an error.

What do I mean? Simply this. It is a mistake to view the Scriptural use of light and darkness as just an analogy for good or evil. When we diminish these concepts to a mere analogy, we rob these concepts of their veracity and potency. In Scripture, light and darkness are not simply concepts used for illustrative purposes. They are real, powerful, inherent forces.

In other words, the Biblical authors were not at a script writing session discussing, “Okay. God is good. Satan is bad. What can we use to illustrate this concept?” As the discussion continues they stumble upon a correlation between good and light. “Aha!” the lead writer exclaims, “from now on good will be conceptualised as light and evil as dark!”

The reality is that evil is darkness and darkness is evil. Just as good is light and light is good. In Scripture, both are seen equally as inherent forces. They are, in a sense, tangible, palpable, intrinsic entities to be reckoned with.

To bring this issue into sharp relief, we need to think here in terms of antithesis. The basic presupposition of every Christian is, or at least should be, God is! This forms the building block for every piece of theology. God is. All that opposes God is not God, from God, or a part of God. God is infinite; the not God, finite. God is eternal; the not God, temporal. God is immutable; the not God, changeable.

This antithetic relation is also seen when viewing light and darkness. John says: “God is light, and in Him there is no darkness at all” (1 John 1:5). Note what John does not say. John does not describe God as light, similar to light, or like light. No, God is light. Consequently, darkness has no part in His essential nature.

James brings out this same dictum when he refers to, “the Father of lights, with whom there is no variation, or shifting shadow” (James 1:17). Whist this text seems difficult, at first, its intent is extremely clear. God is understood in the plural (lights) as emanating a perfect light from multiple sources. The effect of this light emanating from multiple points is to eliminate every shadow.

Think here of a sports match under lights. Given the state of the light and the limited position of the light towers, it is not uncommon to see four or five distinct shadows following each player. Imagine now the same game, but with more towers, betters lights, and, in particular, light from above and below. Now, the perfect light eradicates every shadow. No matter where the player moves, shadows are an impossibility.

The perfection of this light and its intensity is also shown to us when God is described as He “who dwells in unapproachable light” (1 Timothy 6:16). The truth of this is borne out by other Biblical texts.

Consider the events surrounding Moses encounter with Yahweh. Moses wanted to meet God face to face. In Exodus 33:18-23 we read the following exchange: “Then Moses said, “I pray Thee, show me Thy glory!” And He said, “I Myself will make all My goodness pass before you, and will proclaim the name of the Lord before you; and I will be gracious to whom I will be gracious, and will show compassion on whom I will show compassion.” But He said, “You cannot see My face, for no man can see Me and live!” Then the Lord said, “Behold, there is a place by Me, and you shall stand there on the rock; and it will come about, while My glory is passing by, that I will put you in the cleft of the rock and cover you with My hand until I have passed by. “Then I will take My hand away and you shall see My back, but My face shall not be seen.”

Here, Moses asks to see Yahweh’s “glory”. Yahweh says, “No!” Instead, Moses is granted permission to only see Yahweh’s “goodness”. Even now, with this limited grant, Yahweh still insists that he shall hide Moses in the Rock and cover him with His hand until He has passed by. Then Moses will be granted a look at Yahweh’s back. What was the result of this encounter upon Moses? He shone. Moses was, in essence, irradiated by the light of Yahweh’s presence.

We read of a similar type of event in the New Testament when Jesus confronts one Saul of Tarsus on the road to Damascus. Acts 9:3 states, “And it came about that as he journeyed, he was approaching Damascus, and suddenly a light from heaven flashed around him.” When Paul relates this story to King Agrippa, he describes it in these words, “At midday, O King, I saw on the way a light from heaven, brighter than the sun, shining all around me.”[1]

These accounts serve to show how intrinsically light is allied to the being of God. This connection is not just that of an analogy for the purpose of explanation or illustration. It is far more. It is in essence, ontological.

This fact is borne out by John. When he opens his gospel he begins with this ontological antithesis. Jesus, God’s Son, the very nature of God, [2] comes to the world and is light. The world, fallen and rebellious – the not God—is darkness. Jesus mission is to liberate His people who are lost or bound in darkness by drawing them into the light.[3] That light is God. Yet, it is also to draw men to Himself, for Jesus is God.[4]

This truth is also borne out when we look at some further statements of Jesus and events surrounding His life. Jesus is establishing a Kingdom. That Kingdom is life and light. It is so because the King of that Kingdom is nothing less than Life and Light: “But you are a chosen race, a royal priesthood, a holy nation, a people for God’s own possession, that you may proclaim the excellencies of Him who has called you out of darkness into His marvelous light”.

Consequently, when a parallel is draw, and the focus falls upon those barred from the Kingdom, we see them described as being cast into darkness. Indeed, all those who rebel against God are said to be in darkness.

  • [The unfaithful Israelite] shall be cast out into the outer darkness; in that place there shall be weeping and gnashing of teeth (Matthew 8:12).
  • Then the king said to the servants, ‘Bind him hand and foot, and cast him into the outer darkness; in that place there shall be weeping and gnashing of teeth (Matthew 22:13).
  • And cast out the worthless slave into the outer darkness; in that place there shall be weeping and gnashing of teeth (Matthew 25:30).
  • For whom the black darkness has been reserved forever (Jude 13).[5]
  • These are springs without water, and mists driven by a storm, for whom the black darkness has been reserved (2 Peter 2:17).[6]
  • And angels who did not keep their own domain, but abandoned their proper abode, He has kept in eternal bonds under darkness for the judgment of the great day (Jude 6).

We must also take note of that peculiar event that took place as Jesus hung upon the cross dying. All the writers of the Synoptics tell us that the land was darkened from the sixth to the ninth hour.[7] Interestingly, the darkness did not descend when Jesus died, but as Jesus was dying. As the life drained from the Light of life, so darkness encroached. The symbol of God’s judgement came to the fore to show that His wrath was being poured out upon Jesus.

The potency of this statement is that darkness came at the precise time of noon. At the time when the sun should burn the brightest, it was snuffed out. What better cosmological testimony, to bear witness to the truth of Scripture, than to have the one created source of our light and life extinguish at the same time that Jesus, our eternal light and life, was being extinguished by God because He carried the sin of His people.

At this point many things could be said and need to be said about the wonder of Jesus’ death as life for His people. We need to understand His great substitutionary atonement. However, it is beyond the scope of this article to do so. For now, we need to focus upon the light and darkness. Jesus was light. God’s judgement, darkness. When Jesus fell under God’s just judgement, when Jesus was forsaken by God, the light failed and darkness enveloped the inhabitants.

When Jesus died, the light returned because the penalty had been paid. The debt owed had been repaid. God’s people had light and life once more. The true power of this fact had to wait until resurrection morn when Jesus arose from the dead. In essence, we still await its fullness in Jesus’ second coming. Yet, we have been given hints.[8] Note that when Jesus was transfigured His garments shone with exceeding brightness (Mark 9:3). On resurrection morn, the two Marys were confronted by an angel, whose “appearance was like lightning, and his garment as white as snow” (Matthew 8:23).[9] Then, when Jesus ascended, He is once more accompanied by two men in “white clothing” (Acts 1:9).

In short, we are given glimpses leading up to Jesus’ death, at Jesus’ resurrection, and at His ascension, that light is the dominant order of the Kingdom. This is put beyond doubt when we read in Revelation 4:5: “And from the throne proceed flashes of lightning and sounds and peals of thunder. And there were seven lamps of fire burning before the throne, which are the seven Spirits of God.” Note here the emphasis upon light in this text as it focuses upon God’s throne.[10] More importantly, we must note that the term for the “flashes of lightning” seen proceeding from the throne is the same term used to describe the Angels in Mathew 28:3 and Luke 24:4.

The brightness or radiance of God is therefore a tangible aspect that is reflected in those whom He possesses – His angels and His saints.

Okay. What, then, is the practical application for us?

Well, to answer this we need to return to the curly question? What happens to the darkness when light appears? The simple answer is that light dispels darkness. Light dissipates darkness.

However, more needs to be said. Imagine that you stand in the opening to a room. Before you is a thin veil to prevent leakage. The room is full of water. Suddenly, a large volume of air is pumped into the room. What would happen? You would get wet, very wet. You would be engulfed by one element as it was displaced by another. The same would happen if we reversed this process. This time you would feel a rush of wind.

Now for the challenge! Stand in a doorway in the dark. Flick the light switch and …! What did you feel? Any elements rush by? Did you feel the darkness running from the room? Did you find it hard to move around the rest of the house because there was now an extra room full of darkness spread out in the other rooms? Did you hear the darkness complaining as it moved passed your ear canals: “I wish they’d make up their minds. I was just getting comfortable and now I gotta shift!”

No, you felt nothing and you heard nothing. That is because the light dissipates the darkness by eliminating and overcoming it. We can think here of the space age ray guns. Unlike Captain James Tiberius Kirk, our ray guns are not set to stun, but to disintegrate. We are out to atomise and vaporise – even though these terms are in themselves inadequate descriptors.

When the light shines, darkness is overcome. It is dispelled. In the presence of light, darkness simply vanishes. It is destroyed and replaced.

This leads us to the “So what” of practical application.

Christian, strap yourself in! It is time for shock and awe!

In Matthew 5:14-16, Jesus gives His people a bit of a job description: “You are the light of the world. A city set on a hill cannot be hidden. Nor do men light a lamp, and put it under the peck-measure, but on the lampstand; and it gives light to all who are in the house. Let your light shine before men in such a way that they may see your good works, and glorify your Father who is in heaven.”

Wow! Shock and Awe. Jesus is not the light of the world. You are! Okay, Jesus is the light of the world, but so are you, His blood bought disciple. The consequence of being Christ’s disciple is that you are the light of the world. You are not as light. You are not like light. You are the light of the world. This light cannot be hid. It must shine. It must illumine. It must overcome the darkness. So says Jesus!

Just as Jesus is one with the Father, so we, as Jesus’ blood bought disciples, are partakers of the Godhead. We become as our God. We become lights. Our essential nature becomes one of light. We are, as it were, luminaries of and for Christ, the eternal Son of God.[11]

This constitutes the “Awe” part of “Shock and Awe”. What a great blessing it is that God has so completely saved us that we are left awestruck and pondering the statement of John: “See how great a love the Father has bestowed upon us, that we should be called children of God; and such we are” (1 John 3:1). We are! We are the children of God through Jesus Christ! Mind blowing; yet beautiful and wondrous.

Now comes the “Shock”. How should we then live as God’s children? What does it mean to be the luminaries of God’s family? What burden or obligation does this place upon us?

Many modern Christians will simply not like what comes next, but it must be said. Many will agree that the world is dark. I have spoken to a number of Christians in recent times who are of the opinion that the “end is nigh”, based on the ungodliness of our time and culture. Yet, almost to a man, they have had no idea of their responsibility as light bearers.

The simple fact is that the world will always be the world.[12] It will always be a dark, smelly, putrid place, full of death and dying until Jesus makes all things new.[13] The ungodly will never be Godly apart from Christ. The point of this is that the Christians of our day tend to circle the wagons and then sit around the campfire moaning about the darkness in the world. Well, wake up people! Who are the lights? You are!!! If it is dark, shine!

If the word is dark it is because we are abandoning our God given task to “let our light shine.” It may be worth noting the imperative at this point. We could, and probably should, translate this text as “Shine your light before men!” It is not an option. We are light bearers by nature, by consequence of our newness of life in Christ. They only way that we can fail to shine is by deliberately choosing to veil that light – when place ourselves under a container.

Consequently, the pertinent question is, “Are we veiling the light of Jesus Christ?” The further question is, “Are we aiding the ‘deeds of darkness’[14] by failing in our task to provide an all pervasive and prevailing light to this world in Jesus name?”

How do we veil the light? Simple. We drift into sin. We begin to judge right and wrong by a measure of our own making rather than by God’s revealed Law-Word. We even abandon the idea of right and wrong by adopting a false view of God’s love. We enter upon practices that seem good to us, by our measure and our standard, but which are frowned upon by God.[15]

We slip in this direction because we have given up on reading God’s word. We no longer say with the Psalmist, “Thy Word is a lamp to my feet and a light to my path” (Psalm 119:105). Rather, we have become enamoured with pragmatism and the theory of “what works”. We have fallen in love with the concepts that the World has taught us. We are concerned to comply with the latest law of the civil magistrate in regard to our operation and worship, but we will not heed the dictates of Almighty God on these same subjects.

Why is this? Sadly, it is because we have lost the object of our love, Jesus Christ. We have allowed the rank individualism of our age to fill our senses with the heady aromas of autonomy and thereby lead us from Christ. Man fell precisely because he thought of glory for self before glory for God. Unfortunately, we are tainted still with that trait. Even as Christians, we are tempted to follow the dictates and desires of self rather than the dictates of God.

This penchant has resulted in us desiring our own glory and happiness above that of our Christ. Therefore, we adopt practices in worship that make us feel good and we then feign and project our acceptance with God. We rearrange our family to fit what is most appealing to me and my needs, and then invoke the name of the latest guru to justify our action. We capitulate to the demands of the world for tolerance and equality and comfort ourselves in the knowledge that God has told us to love everyone.

When the wheels fall off and we are faced with a crisis, what is our reaction? ‘Oh, the devil made me do it!’ ‘The world has encroached. They are insidious.’ ‘Oh, the church did not help my family.’ Yes, we are back in the Garden. Having believed the lie all over again, we resort to the same inane finger-pointing as did Adam and Eve.

It is time for us to “Man up!” It is time to accept that we have sinned against the One Holy God of heaven and His blessed Son, Jesus. It is time to confess before God that we have been disobedient and that we have hid the light of Christ through unfaithfulness. It is time to reject the error and tear down the false idols we have erected. It is time, in true humility, to genuinely repent of these sins and turn away from all that does not glorify God. It is time to turn back to God’s word and earnestly implore Him to teach us, through the Holy Spirit, of His standards, precepts, and law. It is time for us to accept God’s word as our only standard, to accept it willingly because it is God’s word, and to echo Christ’s words – My food is to do the will of Him who sent me (John 4:34).

If we are concerned about the darkness then we must shine. That is our task. That is our nature as God’s children. If our light is hindered it is because we have forgotten our first love and have begun to crawl under a basket. I implore your brethren, by the mercies of God, repent and shine.

There is a modern chorus that contains the words, “Shine Jesus Shine”. Many sing it with gusto. However, does it make an impact? The song needs more emphasis upon the fact that we are Christ’s light bearers. Yet, in fairness, it does contain the lines, “As we gaze on Your kingly brightness. So our faces display Your likeness. Ever changing from glory to glory, Mirrored here may our lives tell Your story.”

The point is that we should not just be asking Jesus to shine. We should not just be asking Jesus to “Shine on me”. We should be asking Jesus to shine with the full radiance of His brightness through us. This is the weakness of this chorus. It is individualistic and “me” centred. “Jesus, shine on me!” No. no. Jesus, please shine through me! Jesus, please shine through your people! Jesus, make us into the luminaries of your nature! Jesus, use us to dispel the darkness! These should be our prayers and pleas before the throne of grace.

Brethren, we are the light of the world. Our God-given power is that we can eradicate darkness through our Christ-like lives. It is ours, not to curse the darkness, but to eradicate it. It is ours to disintegrate both its power and presence.

Again, my friends, please think about this one fact. If we are surrounded by darkness, it is we, the children of God, who are at fault because our light is not present so as to overcome the darkness. We are failing in our task to illuminate this world for and with Christ.

Where does the darkness go when the light comes? I do not care where it goes. I am happy that the Christ-light dispels darkness. I am happy that righteous lives dispel darkness. I am happy that Jesus righteousness replaces the works of the Evil one. I am happy when darkness is gone because it means that God’s people are obeying their God and living in the brightness of his countenance.

Brethren, why do we let the darkness pervade our land and our lives? Do we love Jesus so little that we will not surrender all to him for His glory and the glory of our Father? Do we love Him, who gave His all, so little that we will not give up certain pleasures for His honour? Is not Jesus, the very essence of Wisdom, worth our being wise in the making of ethical decisions that will glorify His name?

May we all ask ourselves the sobering question, “Am I letting my light shine before men so that my Father in heaven is glorified by the watching world?”


[1] Acts 26:13.

[2] Hebrews 1:3 – “And He [the Son] is the radiance of His glory and the exact representation of His nature, and upholds all things by the word of His power.”

[3] See Simeon’s prayer (Luke 2:29-32). See Zechariah’s prophecy regarding John, which had implications for Jesus (Luke 67-79). See the beginning of Jesus’ ministry (Matthew 4:15-16) Compare: John 3:19; 8:12; 12:46; Ephesians 5:8; 1Thessalonians 5:5.

[4] John 6:44; John 12:32; John 9:5; John 11:9; 2 Corinthians 4:3-6.

[5] Jude’s phrase here could be translated as the blackness of darkness, the gloom of darkness, or the gloom of the nether regions. The last of these is more interpretive. The importance is that it once more shows the fact that the nether world, God’s place of judgement, is a place where His essential nature is not. Thus, it is totally bereft of light.

[6] Peter here uses the same phrase as Jude.

[7] That is from noon to 3pm.

[8] One very clear hint is seen in the dead saints raised at the precise time of Jesus’ death. In Jesus’ death, men lived.

[9] See also: John 20:12; Mark 16:5; and Luke 24:4. Luke’s “dazzling apparel” has parallel to Matthews “like lightening”. The term expresses a gleaming brightness.

[10] Fire is throughout Scripture a covenantal sign of God’s presence.

[11] John 17: 9-11; 17-23: “I ask on their behalf; I do not ask on behalf of the world, but of those whom Thou hast given Me; for they are Thine;  and all things that are Mine are Thine, and Thine are Mine; and I have been glorified in them. “And I am no more in the world; and yet they themselves are in the world, and I come to Thee. Holy Father, keep them in Thy name, the name which Thou hast given Me, that they may be one, even as We are …  “Sanctify them in the truth; Thy word is truth. “As Thou didst send Me into the world, I also have sent them into the world. “And for their sakes I sanctify Myself, that they themselves also may be sanctified in truth. “I do not ask in behalf of these alone, but for those also who believe in Me through their word; that they may all be one; even as Thou, Father, art in Me, and I in Thee, that they also may be in Us; that the world may believe that Thou didst send Me.  “And the glory which Thou hast given Me I have given to them; that they may be one, just as We are one; I in them, and Thou in Me, that they may be perfected in unity, that the world may know that Thou didst send Me, and didst love them, even as Thou didst love Me.” See also 2 Peter 1:4.

[12] It is important to understand that the term “world”, when used by Scripture, often means ‘an ethical system that is opposed to God’s rule’. An illustration of the attitude implied is seen in the “kings and rulers of the earth” who plot against God and His Messiah saying “let us cast off their fetters!” It is a desire for autonomy. It is a desire to return to the Garden and once again challenge God’s sovereign right to rule.

[13] John 3:19: “And this is the judgment, that the light is come into the world, and men loved the darkness rather than the light; for their deeds were evil.”

[14] Ephesians 5:11

[15] Read the story of Ahaz in 2 Kings 16:10-16. Note how he sees a pagan altar, copies it, and brings it into Yahweh’s temple. Note his offerings and sacrifices. They are the Biblically prescribed offerings, but they are offered on a pagan altar. Consequently, they are not offered to Yahweh with a pure heart. This is simply religious motility, not true worship. It is syncretism. It is the blending of the true and the false, which renders all false and unacceptable to God.

A Battle Plan (Pt. 5)

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2. Counting the Cost.

The second aspect that is so necessary to Christian Warfare is the preparedness to count the cost. This may seem an odd point to highlight, however, it is extremely necessary.

Let me make a statement that will no doubt offend many:

If you are a Christian living in Australia today and you are not persecuted or do not feel some restriction upon your life, then you are doing an extremely poor job of living as Christ commands!

React as you will to this comment, I would simply ask that you weigh the evidence:

  • Christians cannot preach openly;
  • Christians are muzzled. The message of Christ is not free in certain arenas, and the list is growing;
  • Christians are the ones being constrained by “equality” legislation;
  • Christians are being attacked for their stand on abortion and homosexuality – when they stand;
  • The Christian standard of ‘marriage’ is constantly attacked;
  • Sabbath! Not popular today, but have you been asked to work rather than worship? Think about this, the Biblical view of the work week has been almost obliterated.
  • Registration for homeschoolers. Not just a Christian issue, but one that impacted many Christians; your children are now livestock to be tagged;
  • School. Have you had a teacher question you as a parent? Have you had to write a note to a school so that you could take your child somewhere on a school day;
  • Headship. Men are not free to be head of their homes. To act as head is to be considered draconian and a bigot;
  • Christmas. Well, really it is just ‘mas’. Christ was removed some time ago. One Council this year going with “Seasons Greetings” rather than “Merry Christmas”. Reasons were given, but one must see that it is nothing but compromise;
  • Family. How has Big Brother intruded upon your responsibility to raise your children to God’s glory? Discipline? Out! Training? Out! Respect for parental authority? Out! Biblical Training? Out!
  • Church. What sermons do you like? What sermons do you hear? Have you heard a sermon on Hell lately? Have you heard a sermon on God’s hatred of sin? What about a sermon on complete obedience to Jesus Christ with a detailed explanation of what that entails. Then there is the State encroachment upon what may or may not be said within the church.

This is the reality of Australia in 2013, its godless laws and pluralistic Christianity. As stated, if these godless laws and attitudes have not impacted upon you noticeably, it is because you have begun to think as the world thinks through imbibing the notions and form of a pluralistic Christianity. In this case, Brethren, you are imbued with the world and not with Christ.

Therefore, the question is, “What cost are you willing to pay?” It is pointless to even contemplate heading off to a warzone if you are not prepared to endure the sight of blood; the sound of bullets; the thunder of artillery; or even things as simple as eating tinned beef and squatting over a hole in the ground! “What cost are you prepared to pay?”

The truth of the matter is nothing less than this: It is going to take great sacrifice to turn this country around. Understand well, I do not mean, as a starting point, persecution to death, but I do not rule that out. My initial concern is far simpler. What are you prepared to do without in order to prosper the cause of Christ?

We have become a very luxurious and complacent nation. As a result, we have often put our comforts ahead of obedience to Christ. We have become adept at interpreting our welfare in terms of God’s blessings, no matter what the circumstances. Yes, God blesses richly. Remember well, however, that He only blesses obedience. Thus, if we think we have received a windfall at the hand of God but it is extended to us through disobedience, it is not blessing but curse.

Our situation parallels that of Israel. We have failed to heed God’s warning just as Israel of old did:

Then it shall come about when the Lord your God brings you into the land which He swore to your fathers, Abraham, Isaac and Jacob, to give you, great and splendid cities which you did not build, and houses full of all good things which you did not fill, and hewn cisterns which you did not dig, vineyards and olive trees which you did not plant, and you shall eat and be satisfied, then watch yourself, lest you forget the Lord who brought you from the land of Egypt, out of the house of slavery. “You shall fear only the Lord your God; and you shall worship Him, and swear by His name. “You shall not follow other gods, any of the gods of the peoples who surround you, for the Lord your God in the midst of you is a jealous God; otherwise the anger of the Lord your God will be kindled against you, and He will wipe you off the face of the earth. (Deuteronomy 6:10-15)

We have experienced good in this land. God in times past has blessed us with good things. However, we have been ‘riding on the sheep’s back’ for quite a while. We are beginning to realise and be recompensed for the failures of previous generation. If we continue in the misguided belief that all is well, we will only hasten the shipwreck of our nation and ourselves (Jeremiah 6:13-14; 2 Chronicles 18:6-7).1 Thus, it is fundamentally important that we ask ourselves the tough questions. What will we sacrifice to bring our nation and its thoughts captive to the obedience of Jesus Christ?

  • Will we give up a job that pays well, but which prospers evil?
  • Will we remove our children from a convenient educational system that we may train them Biblically?
  • Will we sacrifice an hour of TV for prayer?
  • Will we sacrifice two lattes a week in order to propagate and disseminate the truth?
  • Will we take a stand at work against worldly and errant policies?
  • Will we stand with the preacher who proclaims Christ in His fullness?
  • Will we drive as far to worship or to a good conference as we would for a sporting event?
  • Will we speak into the silence?
  • Will we give up our newest favourite sitcom, for a night of Bible study?
  • Will we stop ‘clock watching’ during worship?
  • Will we adopt the “Berean Attitude”?

Once more, these are but a few issues. Maybe they do not all apply to you. Maybe, we need to turn them around? Would you, for the sake of brining this nation and its people under the rule of Christ, sacrifice:

  • $20,000 a year to take a righteous job?
  • Time, convenience, chats with friends, and your own deficiencies, to Biblically educate your children?
  • By putting your TV in a cupboard or selling it, so that you could pray more?
  • A few delicacies, so that you could support a ministry or by books to give away?
  • Employment in order to expose the corruption of the World?
  • Freedom, wealth, or friends to stand with a Godly minister?
  • Your time to worship God truthfully or be taught sound doctrine?
  • Reputation in order to defend the Biblical?
  • Recreation to the dominion of Jesus?
  • Comfort, time, reputation, to demand that the public worship of God be a minimum 3 hours?
  • Whatever it takes to know God better through the study of His word.

In Luke 14:25-35, Jesus gives very firm instructions to those who followed Him, including His disciples, on the cost of true discipleship. Jesus illustrated His point with two examples. The first was in regard to building a tower. Jesus pointed out that we do not set out to build something without first knowing the cost. If we do not count the cost, the likelihood is that we will run out of money and be left with a half built edifice. We will then, according to Jesus’ instruction, become objects of ridicule.

Jesus’ second example involved that of a king who was threatened by another. The king’s response was not to immediately summon the army to war, but to study his opponent. The king had to know whether he had any chance of victory when opposing an army twice the size of his own. If he did not, it was futile to begin a war that could end in a massacre.

In both these examples, there was a cost based in prudence. Jesus words, directed to me and you, demand that we show similar prudence. If we look at Jesus’ words carefully, we see that there is a logical progression between decision and outcome. With regard to the tower, the right calculations end with a functional building that will result in praise. Miscalculation or non-calculation results in the uncompleted building being a source of shame and ridicule. Similarly, the wise king weighs his ability to win a war against a larger opponent. He takes many things into account – the life of his people; his own prosperity and future; his glory or shame, and so on.

Consequently, we too must count the cost with regard to the end result. When we set out on a task, have we considered the consequences should we fail to complete that task? Importantly, we need to understand the task of which we speak. Our task is linked to the Kingdom. We might even say, ‘Our task is the Kingdom.’ When we talk of the final goal and completion of our task, therefore, we are speaking of nothing less than Heaven and Hell; Jesus Christ as Saviour or Judge; Eternal bliss or eternal damnation; Eternal glory or eternal shame! Consequently, we must ask pointedly, “Have we set out on the Kingdom task having failed to calculate the cost?” Maybe the question needs to be modified slightly. Have we, for selfish gain, embezzled from the project along the way causing a shortfall and thereby compromising the goal? Have we hired poorly qualified contractors who will save dollars but who will give us a dodgy result?  Have we hired good builders, but purchased substandard building materials from a “shonky” supplier? All these scenarios, and many beside, corrupt the goal. Each one impacts upon the venture’s final condition.

This “cost counting” is serious stuff. Three verses from the passage cited need to be embraced:

  • If anyone comes to Me, and does not hate his own father and mother and wife and children and brothers and sisters, yes, and even his own life, he cannot be My disciple.
  • Whoever does not carry his own cross and come after Me cannot be My disciple.
  • So therefore, no one of you can be My disciple who does not give up all his own possessions.

Please note the repetition of the phrase, “cannot be My disciple”! As stated, these are serious words and we would do very well to heed them. Jesus does not say that we will be poor disciples if we fail to count the cost. Jesus does not say that the one who compromises will be a mediocre disciple. Jesus does not even say that the double-minded disciple will receive a “P” on a pass / fail grading system. No! Jesus denies such a one the right to be His disciple.

These words are of immense importance. They are grave words. They are sober words. Most of all, at least to me, they are fearful words. If we are warned in such unwavering tones at the outset, what then of the one who compromises along the way? (Illustrated in Jesus’ example of cross bearing.)

My friends, this is why I have placed this category in an article on Christian Warfare. Jesus’ words are as relevant to us today as when He spoke them on earth. They are words that must, not should, but must, accompany us every day of our pilgrimage. They are words that should be at the forefront of our minds daily. Jesus’ words should help us to have clarity of purpose; to remember that we have been bought with a price; transferred to the Kingdom of His beloved Son; and consequently intent on gaining the crown.

Therefore, whenever we speak of Christian Warfare, we need to have a subjective element before us. That element comes in the form of a question: “Have I surrendered all to the Lordship of Jesus Christ?” Then we must ask, “Am I continuing to surrender all to Jesus Christ?” Now, we must answer, not from the subjective, but from the objective. That is to ask, “How do we measure up when bathed in the pure beam of God’s search light?” (Psalm 139:23-24)

Given our cultural decay and our disobedience to God, revival and reform can only come with sacrifice. What are we willing to give up?

Above, we focused on the fact that reform must be accompanied by, better still, preceded by, depravation. At this point, I would like to refine the focus of that statement. Instead of thinking dollars and lattes, let us think belief. What are you prepared to sacrifice in terms of false belief? What beliefs have you adopted because they allow you to be comfortable and to blend into the world? What beliefs have you not adopted that would equip you to perform your task as salt and light?

Whist the former questions ought to be addressed, they will remain unanswered until you make a decision to believe better things – sound doctrine, to feed your mind on better things – give up milk, and to act in accord with these better things – conformity to Jesus (Romans 8:29-30). This is the essence of Paul’s command in Romans 12:1-2. We should not, but often do, retain old ways of thinking once we have come to Christ. (Particularly when there is no challenge from the pulpits because the Church has lost Her way.) We retain old feeding grounds. We retain old desires. All of these inject into our new life an element of compromise or a ‘failure to count the cost’.

Therefore, in sincerity, I ask, “Are you willing to join in the Christian Warfare of Christ’s Kingdom by counting the cost and changing how you think, where you feed, and what you desire?”

Footnotes:

1. An example of this is the way in which many insist on labelling Australia as a Christian nation. I question whether Australia was every, truly, a Christian nation. Regardless of what Australia was or may have been, there is no way that we can consider this country to be Christian today!