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Embracing An Unstoppable Advantage For Guaranteed Longstanding Victory

Supply Chains and Tripping Hazards

Something I never heard before 2020 were the two words, “supply chain.”  I looked into those two words and didn’t find them used together before the last half of the twentieth century.  Google books gives just one page of examples for the whole century and none in the nineteenth century.  Examples explode in the last twenty years.

Now that people use “supply chain,” historians provide supply chain advantage as the primary reason for victory in World War Two.  It was easier for the United States to get its supplies in Europe than for Germany to get theirs.  The Americans, over two thousand miles from home, had more and better supplies than the Germans, only hundreds of miles away.

The success of the Viet Cong in the Vietnam War were short supply chains, essentially tunnels, jungle trails, and near limitless volunteers.  Among an assortment of lesser causes, this led to their victory over a superior foe.

To achieve success in life requires eliminating as many possible factors that impede that success.  Next week Monday, I’m supposed to have a hip replacement.  The booklet to prepare for it explains certain fundamentals like removing threats of tripping from the walking surface of your floors.  As you read that, it seems a bit of a “duh” moment.  And yet, people leave tripping hazards all over their lives.

Supply Chain Dysfunction

Life became more difficult for many people beginning in 2020 because of “supply chain” dysfunction.  The price of homes increased because it’s harder to get the supplies.  It’s also more difficult to find the people to build the homes.

God in scripture points out factors comparable to a broken supply chain and a tripping hazard.  Peter expresses one in 1 Peter 2:11:

Dearly beloved, I beseech you as strangers and pilgrims, abstain from fleshly lusts, which war against the soul.

Paul begs and commands those traversing their life’s path on earth, “Abstain from fleshly lusts.”  He didn’t say, “Stop sinning.”  Saying “stop sinning” is like saying, “Win the war.”  You want to win the war, but more basic than that is “build and sustain a supply chain.”  Remove tripping hazards.

Professing Christianity today acts like an industrial complex for fleshly lusts.  It isn’t abstaining.  It riddles the floor with tripping hazards.  If the goal is winning the war, not abstaining is a losing strategy.  It creates a disadvantage so large that it guarantees failure.  Fleshly lusts destroy the supply chain.

Winning the War

People might say they want to win the war.  They might publish multitudes of magnificent war victory posters.  Until they want to abstain from fleshly lusts and then abstain, they won’t.  In fact, professing Christianity today campaigns for feeding fleshly lusts.  It thinks its worst enemy is the command.  Professing Christianity reacts most harsh to the threat of abstaining from fleshly lusts than the fleshly lusts.

A popular phrase, reaching cliche status, I will still use because of its appropriateness.  Professing Christians shoot themselves in the foot when they do not abstain from fleshly lusts.  They might not like the idea, but they are in a war, a war they should desire to win.  Instead, they provide the way for their own defeat.  They have multiple bullet holes in both feet.  I think we should say that they want to lose.  Losing must in fact be their goal.  They are going to get tired of losing, they’ll lose so much.

“Dearly beloved” or “strangers and pilgrims” in this world find their interests in the world to come, not this one.  They instead plan their lives around a future kingdom and a heavenly city.  They invest for eternity.

Still, 1 Peter 2:11 expresses a command to believers, an unpopular mode of communication.  True Christians still participate in fleshly lusts, so Peter commands them to abstain from them.  Commands are not options.  He also provides the consequence of not abstaining.  Psychological problems, soul problems, are the worst ones people have.  They obliterate people and families like Sherman’s march tore through the South at the end of the Civil War.

Fleshly Lusts and True Christianity

Fleshly lusts cannot characterize true Christianity.  If fleshly lusts do, it isn’t Christianity.  It’s something else, not Christianity.  Someone who laps up fleshly lusts is not a Christian.

Biblical Christianity, true Christianity, is more than just a series of things someone doesn’t get to do that he might want to do.  It is wanting to do what Christ wants Him to do and liking it.  Loving it.

The soul that will operate in a godly manner will unhitch itself from fleshly lusts.  A soul that continues in its pursuit of worldly pleasure is not “converted” or “restored” (Psalms 19:7, 23:3).  God does not possess that soul.  It remains in the realm of the wicked one.  This is not a person who has lost his life (psuche, his soul) for Christ’s sake.  He still loves the world and the love of the Father is not in Him.

More to Come

 

Shaping a Jesus In Your Own Image and then Believing in Him for Salvation

Contrasting Christianity

Have you talked in public to an evangelical woman with a cross hanging down into her revealed cleavage?  You see the cross juxtapositioned with the other as a backdrop.  Not a fit, is it?  Maybe you, like me, wonder about the vast differences in professing Christianity.  They both claim to believe in Jesus Christ.  What’s going on?

One church you attend uses superficial, short preaching that centers on men’s felt needs.  They do series on self-interest topics that will attract people.  They keep it short with lots of humor.  The other opens the Bible and explains and applies exactly what it says, word for word.

Some churches use rock or pop music and call it praise.  Others use sacred music, saying that God rejects and hates rock or pop music and doesn’t want to hear it.  The former accepts worldly and even sinful dress or apparel.  The latter preaches against that in a practical way.

A church that calls itself Christian uses world amusements that target every demographic with alluring activities.  The other does exactly what the Bible presents as an obedient practice.

I could go on and on with varied descriptions of these two extremes, both calling themselves Christian.  Both of them say they believe in Jesus.  The modern or postmodern form of a professing Christian church wants toleration from the church with strict conformity to scripture.  When the biblical church, a true one, rejects the belief and practice of the false one, the false one calls this unloving, even unChristian.

Similar Doctrinal Statement, But….

Very often I’ve said that two indistinguishable churches have a very similar doctrinal statement.  The drastic incongruence between the two does not relate to their doctrinal statement.  The contradiction relates to a true or false or a beautiful or ugly imagination of God.  One fashions a god made after lust and the other after reverence.  God and all associated with Him stays sacred in a true church.  That church turns off a lot of people, not the aesthetic or feeling many professing Christians want.

Changing the God in the imagination changes everything about believing in Him, obeying Him, and worshiping Him.  It distorts everything.  Let me give you a simple illustration.

Scripture commands not to use corrupt communication.  It does not say what that is.  What was corrupt at one time and with the different imagination of God becomes uncorrupt.  It’s fine now.  Are you using corrupt communication?  No, because the meaning changed.  You have a different God that allows for that communication, so it’s fine.

The Beauty of Holiness

Psalm 96:9 says, “Worship the LORD in the beauty of holiness.”  That’s a command that one might obey or disobey.  Let’s say someone does something he calls worship and it is not in the beauty of holiness.  That isn’t worship.  Here is a person claiming to worship, but not worshiping and in reality disobeying God.  People also do not know who God is because of the false portrayal of God presented.

The false god in the imagination that might have a pretty good doctrinal statement still completely misses.  This is how two professing Christianities portray such vast difference between the other.  The true presents something according to true churches through most of history.  The false presents a counterfeit, calling itself authentic or genuine.

Most of the false Christianity deemphasizes repentance.  Some of it will hold to repentance as an entrance unto salvation in Christ.  However, it’s just the word repentance used.  It isn’t repentance, because it doesn’t turn from these worldly things that dishonor God.  It hangs on to them.

False Repentance

What does the false repentance turn from?  It can be the superficial turning of not believing to believing.  However, at the same time holding to an impostor belief.  A person still has not turned from unbelief, because he distorts belief too.  Other forms of false repentance occur.  The Apostle Paul showed how that people replace true repentance with something short of it in 2 Corinthians 7.

I don’t think what I’m writing is beyond comprehension for people.  They know that two things that are different are not the same.  Only one of these turns from the belief and practice of historic Christianity.  That’s the false one.

Many, many people have shaped Jesus into their own image and then received the false one.  They read their chosen version of the Bible, which says, believe in Jesus.  They do.  Now they think they’re saved.  He must be Jesus.  If He isn’t, they haven’t believed in Him.  They are lost.

What’s different about those believing in the false Jesus?  Jesus is immanent.  He comes down and close in His manner as described in scripture.  He’s also transcendent.  1 Peter 1:16 says, “Be ye holy; for I am holy.”  Jesus is holy.  Their Jesus is not.  He isn’t sacred and He does not require holiness like Peter says.

Are Worldly Pleasures A Necessary Sacrifice For or Unto Salvation?

The Lord Jesus Christ told stories, called “parables.”  In one of a later of those in Matthew 22, Jesus uses the story of a certain king and the marriage of his son.  The “certain king” is God the Father and “his son” is God the Son, Jesus.  The point of the story revolves around those who get into the wedding ceremony as a guest.  Getting into the wedding ceremony is getting into the kingdom of heaven, which is the same thing as getting into heaven.  Why don’t people get into heaven (compared to getting into a wedding as a guest)?

I think anyone reading here understands the concept of not getting into something you want.  Something was sold out or a no vacancy.  Nothing could be worse than not getting into heaven.  It would be great to find out why you won’t get in.  Not everyone will get into heaven.  Jesus teaches this exclusivity.  The Bible explains who gets into heaven and who doesn’t.  In the parable of Matthew 22:1-14, Jesus tells a story that explains why people won’t get in.

Maybe you missed an event for some reason.  Maybe for some reason you didn’t get a hotel you wanted on a particular night.  Perhaps you tried out for a team and didn’t make it for some reason.  You interviewed for a job, even your dream job, and you didn’t get it for some reason.

Jesus gives a few reasons for someone not getting into heaven.  Jesus knows more than anyone about why people won’t get into heaven.  Of all the reasons, His last reason is more important than any of the others.  However, in the passage with the parable at least three verses explain one of the reasons people don’t get into heaven.  That reason is worldly pleasures.

Someone who wants the kingdom of heaven, who wants Jesus Christ, can’t also want worldly pleasures.  Verses 3-5 read:

3 And sent forth his servants to call them that were bidden to the wedding: and they would not come. 4 Again, he sent forth other servants, saying, Tell them which are bidden, Behold, I have prepared my dinner: my oxen and my fatlings are] killed, and all things are ready: come unto the marriage. 5 But they made light of it, and went their ways, one to his farm, another to his merchandise.

A parallel passage to Matthew 22:1-14 is Luke 14:1-24.  Concerning the reason of worldly pleasures, Jesus says there in verses 17-20:

17 And sent his servant at supper time to say to them that were bidden, Come; for all things are now ready. 18 And they all with one consent began to make excuse. The first said unto him, I have bought a piece of ground, and I must needs go and see it: I pray thee have me excused. 19 And another said, I have bought five yoke of oxen, and I go to prove them: I pray thee have me excused. 20 And another said, I have married a wife, and therefore I cannot come.

Jesus presents salvation as a choice for which someone cannot have it both ways.  Jesus earlier in Matthew (6:24) said, “No man can serve two masters.”  In the next chapter He says you either take the narrow road or the broad road.  When someone chooses the narrow road, having counted the cost, he is not choosing the broad or wide road that leads to destruction.  Some of those on the wide or easy road choose worldly pleasures over Jesus Christ.  This is akin to choosing self over Jesus.

Worldly things that keep someone from the kingdom of heaven are their own ways, their farm, and their merchandise (Matthew 22:1-14).  It’s also represented as a piece of property, five yoke of oxen, and a wife (Luke 14:1-24).  These are all things, worldly things, pleasures or lusts, that someone puts ahead of the Lord and His kingdom.  The passage is saying you’ve got to make a choice and choosing the narrow, instead of selfish pursuits, worldly ones, is part of that choice.  You can’t serve God and mammon (Matthew 6:24).

An eternally fatal flaw of new evangelicalism is that you can take both the world and Jesus Christ.  One does not need to give up one for the other.  No.  The Apostle John echoes what Jesus taught in this parable and others, when he wrote (1 John 2:15):  “Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him.”  In His high priestly prayer in John 17, Jesus says believers will not be “of the world.”  That’s what Matthew 22 is saying in addition to many other passages. Worldly pleasures can and will keep you out of heaven.

“They Will Reverence My Son”

In a story told by the Lord Jesus Christ during His earthly ministry, He said in Mark 12:6:

Having yet therefore one son, his wellbeloved, he sent him also last unto them, saying, They will reverence my son.

In the story, obviously this son is a representation of Jesus Christ Himself and so communicates the purpose of God the Father sending His Son to the earth:  “They will reverence my son.”  They don’t reverence the son in the story and this is why they deserve punishment.  Jesus says in verse 9:

What shall therefore the lord of the vineyard do? he will come and destroy the husbandmen, and will give the vineyard unto others.

The “lord of the vineyard” in the story represents God the Father.  I understand this to be a message to Israel, but it is one to anyone does not respond to the God the Son with reverence.  Should not all of us assume “reverence” is a necessary aspect of saving faith in the Lord Jesus Christ?
.The Greek word translated “reverence,” a verb, is entrepo, which according to BDAG means “to show deference to a person in recognition of special status,” including with that the following references:  Mattthew 21:37, Mark 12:6, Luke 18:2, 4, 20:13,m and Hebrews 12:9.  BDAG provides another translation of the word in other contexts, which means “to cause to turn (in shame), to shame.”  Examples given are 1 Corinthians 4:14, 2 Thessalonians 3:14, and Titus 2:8.
In the story Jesus told, the husbandmen should have been ashamed of themselves for what they did to the representatives of the lord, whom we know represent the Old Testament prophets.  Feeling shame can be a part of this reverence unto the Son.  Not reverencing the Son is not reverencing the Father.  This is how someone could take believing in God.  If someone does not believe in the Son, He does not believe in God.
How can someone reverence if there isn’t such a thing as reverence or no way to reverence?  Going along with the BDAG meaning “recognition of special status.”  How does someone recognize someone for having special status?  Is there a way to do that?  Is there a way not to do that?  A culture where nothing is sacred anymore won’t know how to reverence anything, let alone God.  This, of course, completely messes up its people’s values, because they won’t know how or whom to give special status.
Churches today very often do not reverence the Son with their music.  Their music isn’t sacred.  It is worldly, fleshly, and lustful.  The husbandmen thought the lord, the vineyard, the representatives in the story, and the Son were all about themselves.  Because of how important they thought they were, they couldn’t reverence the Son.
This reverence of the Son relates to repentance.  It relates to true faith in Jesus Christ.  When churches won’t reverence the Son, they are also undermining the gospel.  People cannot imagine or know the true Son of God, when churches do not treat Him with reverence.

Pragmatism, Playing Games, and “Recovering from Fundamentalism”

If you look at a picture of the attendees of a professional baseball game during the 1940s, you see the crowd filled with men in suits and ties.  I don’t know if they called them fans then, but were they legalists?  Anyone who would wear a suit and tie to a baseball game must be a legalist.  That’s what I’ve heard about men today who wear that to church.  They’re legalists.
On the other hand, if someone now wears skinny jeans and a t-shirt while he preaches, that, my friends, is, what I’ve been told, someone who understands the grace of God.  He’s also recovering from fundamentalism.  Maybe you didn’t think it was that simple, but that’s how men, who refer to themselves as “recovering fundamentalists,” do characterize those who wear a suit, shirt, and tie, when they preach the Word of God behind the pulpit.
Men who wore suits to ball games in the 1940s had their reasons.  They didn’t wear suits everywhere they went and doing anything they did.  Men for similar reasons in the 1950s wore suits when they traveled on an airplane or other kinds of public transportation.  In many instances still today, men will wear a suit to a wedding or a funeral.  This was a way to show respect in a culture that put a premium still on showing respect.
Some still consider events and places sacred.  You’ve heard the question, “Is nothing sacred any more?”  Events and places once treated sacred are not any more.  A culture where little is sacred surrenders its means, its symbols and expressions, for treating anything sacred.  It blurs the distinctions between the sacred and the profane.
More than ever today being comfortable and casual is more important in priority than respect and sacredness.  Men come as they are.  In 1 Corinthians 13:5, Paul teaches that love does not behave itself unseemly.  Something unseemly is unfitting of the occasion, like having bad manners.  If something can be unseemly, it can obviously also be seemly.
Personal comfort is about yourself.  “You do you.”  Respect, which relates to something else besides you, is less important, of lesser value, than you.  Love is fruit of the Spirit.  Love seeketh not its own.  That’s God and not you. Many, if not most, worship the idol of “you.”

IFB Off-Ramp

In a very recent youtube video entitled “The IFB Off-Ramp,” Mark Ward interviewed, whom he identified as one of the “recovering fundamentalists” (RF), whom I don’t know.  His interviewee had debated a Ruckmanite IFB over “KJV Onlyism,” also abbreviated KJVO.  Behind the RF in the interview was a piece of modern artwork with a row of varied abstract headstocks of guitars, promoting also a kind of modern music.
The RF says he wants to help and encourage men to be scriptural.  The commonality between Ward and the RF was replacing the King James Version with a modern version.  In the comment section, John Brock, perhaps the former academic dean of Maranatha Baptist University or a close relative, wrote:

Mark, good vid. I appreciate your spirit and the work you do.  I would love to see Nathan’s organization change its name to something less demeaning to the IFB faithful.  “Recovering” is commonly used for sinful vices and applying the term to Bible believing Christians/churches is more apropos to the enemies of the cross.  Your ministry is special and done so well.  I appreciate the sensitivity that you have.  The average believers in fundamental Baptist churches are sincere brethren and demeaning them with broad strokes is unhelpful and can be unloving.  I also would tend to respect the common dress expectations of a church (when invited as a speaker) rather than to parade differences on things of lesser significance.  Keep placing the emphasis on lovingly, respectfully but courageously affirming the truth regarding our precious Book.

Mark Ward answered also in public:

I totally understand where you’re coming from. I think I’ve made my peace with the name, because as an internet writer (blogs and YouTube) I have come—a bit reluctantly—to realize that some amount of “clickbait” in one’s headlines is part of the game. I say some amount because me and my old editor at the Logos Blog agreed we would never promise something that didn’t come true. But we knew we were fighting for eyeballs. You can see that in my video title here: “The IFB Off-Ramp.” That’s probably a bit more attention-getting that strictly necessary.

Brock presented at least two criticisms:  (1)  Change the name of RF because of wrong aspects especially about the meaning of “recovering” and how it demeans independent Baptists, and (2) respect the common dress expectations of a church.
Ward dealt only with argument one.  He justified to Brock the titles Recovering Fundamentalist (RF) and IFB Off-Ramp because they were (1) clickbait, (2) part of the game, and (3) fighting for eyeballs.  You get a bigger crowd if you use the methodology.
Mark Ward didn’t answer either of Brocks points.  He essentially said that you’ve got to do certain means and methods to reach a certain end.  The end justifies the means.  Some might be familiar with this as pragmatism.

Pragmatism?

Do modern version advocates, most often critical text proponents, follow scripture as the basis for what they do?  Both Ward and the RF say that’s what it is.  I don’t hear anything scriptural in particular coming from either of them in the interview, except for Ward’s brief reference to 1 Corinthians 14:9 and his intelligibility argument.  I’m not going to address that again here.

From my observation and many others’, IFB has been steeped in pragmatism.  They’ve used gimmicks or carnal means to attract crowds.  They’ve been doing that for decades, because it was a good way to get eyeballs.  It is proverbial “clickbait” and “playing the game.”
This IFB pragmatism also either followed, led to, or paralleled a superficial, 1-2-3 pray-with-me “gospel” for numbers.  The two feed off each other.  You can’t keep a crowd attracted by superficial means with an in depth presentation.  It also must carry with it certain characteristics fitting of the spirit of this age.
When almost the entire infrastructure and happenings around an apparently serious dealing with scripture is modernistic, worldly, compromising, and casual, that affects the message.  As someone famously wrote:  the medium is the message.  All of the surrounding and environment and context affect the understanding.  It’s like blowing an uncertain trumpet.  The message will lose its intelligibility.  This all relates to Christian worldview.
What does it mean to recover from this brand of fundamentalism?  Does it mean going to more that is superficial, like the modern art, pop music, and casual and worldly dress?  Many adherents to evangelicalism want a church with a modern version.  It’s a prerequisite that goes along with all the other pragmatism that is used to get eyeballs.  Most everyone in the theater seating doesn’t care what the underlying text is.
Mark Ward is willing to associate and fellowship with Recovering Fundamentalists.  The real deal breaker would be if they used only the King James Version.  On the other hand, if someone preaches a true gospel, evangelizes in a scriptural way, and has a reverent assembly with robust expository preaching, even using the original languages, but it uses only the King James Version, that divides Mark Ward.  The RF are Mark Ward’s bedfellows.  These are his people.

Profane

Reading through the Bible for my second time this year, I arrived at Leviticus again and the word “profane” stood out to me.  It is found 26 times in the Old Testament of the King James Version and seven in the New.  Fifteen of those total times are in Leviticus.

In eighteenth century English dictionaries, to profane something is to violate something sacred.  The Universal English Dictionary in 1706 defines “profane”:

Ungodly, unholy, irreligious, wicked; unhallowed, common, ordinary:  It is often opposed to sacred.

The Hebrew word, translated “profane,” also many times means and is translated “to bore or to pierce.”  Something is added that is not natural to a thing when it is pierced.  It is violated.  I like to use the analogy of a dirty dish placed with the clean dishes.

Here are the fifteen usages of the English word “profane” in Leviticus, all found in five of the chapters.

Leviticus 18:21, And thou shalt not let any of thy seed pass through the fire to Molech, neither shalt thou profane the name of thy God: I am the LORD.

Leviticus 19:12, And ye shall not swear by my name falsely, neither shalt thou profane the name of thy God: I am the LORD.

Leviticus 20:3, And I will set my face against that man, and will cut him off from among his people; because he hath given of his seed unto Molech, to defile my sanctuary, and to profane my holy name.

Leviticus 21:4, But he shall not defile himself, being a chief man among his people, to profane himself.

6, They shall be holy unto their God, and not profane the name of their God: for the offerings of the LORD made by fire, and the bread of their God, they do offer: therefore they shall be holy.

7, They shall not take a wife that is a whore, or profane; neither shall they take a woman put away from her husband: for he is holy unto his God.

9, And the daughter of any priest, if she profane herself by playing the whore, she profaneth her father: she shall be burnt with fire.

12, Neither shall he go out of the sanctuary, nor profane the sanctuary of his God; for the crown of the anointing oil of his God is upon him: I am the LORD.

14, A widow, or a divorced woman, or profane, or an harlot, these shall he not take: but he shall take a virgin of his own people to wife.

15, Neither shall he profane his seed among his people: for I the LORD do sanctify him.

23 Only he shall not go in unto the vail, nor come nigh unto the altar, because he hath a blemish; that he profane not my sanctuaries: for I the LORD do sanctify them.

Leviticus 22:2, Speak unto Aaron and to his sons, that they separate themselves from the holy things of the children of Israel, and that they profane not my holy name in those things which they hallow unto me: I am the LORD.

9, They shall therefore keep mine ordinance, lest they bear sin for it, and die therefore, if they profane it: I the LORD do sanctify them.

15, And they shall not profane the holy things of the children of Israel, which they offer unto the LORD.

32, Neither shall ye profane my holy name; but I will be hallowed among the children of Israel: I am the LORD which hallow you.

Profane, you can see, is an adjective, noun, or verb.  As a verb, the Hebrew word (chalal) means, “to be commonly used.”  The Hebrew word is also translated in the King James Version, “pollute” (Numbers 18:32).  An understanding of “profane” must be taken in contrast to sacred, hallowed, or holy.

Something sacred is kept separate, not mixed with the common.  By mixing it with the common, it is profaned or becomes profane, which is the opposite of holy.  By adding something common to something sacred, the sacred is profaned.  It is no longer hallowed or kept separate.  The common is something not sacred, so it is of a different nature than the sacred or the holy.  For something to remain holy, it must be kept distinct, and a difference must be kept between the holy and the profane in order to keep sanctified that what is holy.  This is especially in important in worship and Leviticus is a guidebook for worship.

To keep something hallowed that is sacred, one must understand it’s nature.  What makes it holy?  What is this act, thing, or person in its essence?  Then only something of that essence or of the same kind can be associated with it, brought into contact with it, or linked with it or correlated to it.  It’s worth reading all the usages above from Leviticus.

The first usage in Leviticus of “profane” reads, “neither shalt thou profane the name of thy God.”  It does not explain what that is.  It assumes the reader knows what that is.

“The name of God” is who God is.   It’s what characterizes Him in His Person and Work.  To profane His name is to associate or correlate with Him something that is contrary to His nature.  It disrespects Him.  It dishonors Him. It mischaracterizes Him, and this is very serious to do to God, so God adds, “I am the LORD.”  John Gill writes about this:  “I [am] the Lord; who would avenge such a profanation of his name.”  God isn’t going to allow someone to keep profaning His name.

I’m going to select a few of the above examples to give the sense or understanding of “profane.”  Leviticus 21:12 says, “Neither shall he go out of the sanctuary, nor profane the sanctuary of his God.”  To profane the sanctuary is to make it common.  It’s a sacred place and it is treated as a common place, not unique to God.  This is not just profaning God, but profaning God’s sanctuary, something closely associated with God.

Leviticus 22:1-2 say,

1 And the LORD spake unto Moses, saying, 2 Speak unto Aaron and to his sons, that they separate themselves from the holy things of the children of Israel, and that they profane not my holy name in those things which they hallow unto me: I am the LORD.

Those who had become common and, therefore, not holy, were not qualified to offer holy sacrifices.  God would be profaned by the unholy offering the holy.   The person himself could profane God and the worship of God and the thing offered could be profaned so as to profane God and the worship of Him.  Common things, which are unholy, are to be kept out of worship.  They may not even be evil — they’re just common.  Something is made common when it is not treated in a unique or sacred manner, but is treated like everything else.

How people understand God in their imagination comes in a major way through association.  Not only does God take offense at it, because it disrespects Him, but it also gives people as much as anything a wrong view of God.  Someone will have a lesser view of God, a diminished understanding of Him, and that will affect a person’s life.  He may not believe in the true God or live in accordance with the true God.

As much as anything today as an application of profane is the mixture in worship in the contemporary churches what is common with what it holy.  Professing churches give God profane worship and they profane God.  They give Him something worldly, lustful, and distorted so as to blaspheme God.  The people then become like their worship.  They themselves are profane and this just results in even further profanity of God and of their lives.  The world doesn’t know God because of the correlation of the common or the profane with God in professing churches.  The people of these professing churches are made common and profane as they blaspheme God with their profanity.

What Is Worldly Worship?

At least twenty years ago, from scripture I came to the following as a definition of worship.  It is my definition, but I believe it reflects what the Bible says.  “Worship is acknowledging or recognizing God for Who He is according to His Word and giving Him what He says that He wants.” If I were going to add a secondary important aspect, “worship necessitates coming to the right God and in the right way.”  You aren’t worshiping God if He isn’t actually God and then you’re not worshiping Him if you are doing it your way.  God doesn’t accept just anything.

I googled the two terms “worldly worship” and it produced 12,300 results.  Those were not all articles written by me, although I found I had used that terminology in some online writings.  It is a known concept though, worship that is worldly that is not acceptable to God, which is of the nature of the world system and not the nature of God.  I went ahead and googled “syncretistic worship” too, because I think it’s a related concept.  That showed up 6,060 times.

Syncretize means:  to “attempt to amalgamate or reconcile (differing things, especially religious beliefs, cultural elements, or schools of thought).”  When referring to syncretism in worship, many have pointed to the practice in Israel of bringing aspects of the worship of paganism into the worship of God, mixing the two.  Many examples of syncretism are seen in the nation Israel (Exodus 32:1-8; Leviticus 10:1-7; Deuteronomy 12:30-31; 1 Kings 3:5-10; etc.).  The way Israel syncretized is not the only way to syncretize.  Mixing something impure with purity makes it impure.

Speaking of worship, Paul commands, “be not conformed to this world” (Romans 12:2).  Because God accepts only holy worship, not profane, then it can’t be conformed to this world system, the spirit of the age.  Obviously, everything we do occurs in this world or on this planet, on earth.  The world system clashes with God.  It is represented by darkness and all the characteristics described in scripture as seen in many places, one of which as an example is James 3:15:  “earthly, sensual, and devilish.”  There are many more.  One should assume that all of these can be understood and applied.

The world is attractive to sinful flesh.  Satan shapes the world system to lure people away from God.  Because the world is a lure, it also works when a church uses it.  Satan designs it as a lure and if a church takes that lure and uses it, it’s still a lure.  That’s the temptation of using anything worldly.

Varied aspects of this world are filled with meaning.  Many of those meanings are not congruent with God.  One should even expect that they are not.  Whatever it is that will please God has already been around.  One should question any new style or method, especially that has proceeded from worldly lust, which Titus 2:11-12 says that the grace of God teaches us to deny.  I contend that rather than denying worldly lust, most churches today promote it.  They might argue that this new way is neutral, neither good or bad.  God’s people didn’t originate it, actually rejected it, and then after a period of time, accepted it, then used it, arguing now that God also wants it.

Someone may ask, what basis do I have that churches are using worldly music?  I haven’t been in all these churches, so how do I know?  Not only have I been all over the country, but I’ve looked at websites of churches all over.  I know enough.

Every church and their leaders should want accountability as to whether they are using worldly worship.  They should look for constructive criticism.  People are deceived in many different ways as they relate to God.  The broad road to destruction has many religious people on it.  When I read the materials of the church growth movement used as a model for thousands of churches, they encourage worldly worship as means of church growth.

God doesn’t accept worldly worship, so why would churches still do it?  Why would Nadab and Abihu offer strange fire to the Lord?  I would contend that the strange fire of Nadab and Abihu is a lesser perversion of worship than most worldly worship, and God killed them for offering it.  They were still offering incense. They just changed the recipe.  They offered something God didn’t say that He didn’t like.  They offered something different than what God said He wanted.  It seems that Nadab and Abihu just didn’t take God seriously, what could be called, not fearing God.  We know what they did was bad and wrong and sinful, but it was still not something that God had said was wrong.

Worldly worship we know God doesn’t want.  There are two obvious motives for giving God something He doesn’t want, and they are seen in scripture.  First, the one offering it likes it.  This is the serving the creature of Romans 1.  He’s not really even giving to God as much as he’s doing something for himself that he likes.  I’ve seen this again and again in churches I’ve visited.  It can happen anywhere.  Second, other people will like it too, so it will make the church more popular.  The people wanting that worship don’t like what God likes, but they either convince themselves or are just deceived into thinking that God will accept it.  A third reason is deceit.  The feeling the worldliness causes often is mistaken for a spiritual experience.

Worldly worship parallels with a worldly life.  The world offers what the flesh desires.  There were times in church history that a wide chasm existed between the worship of the Lord in the churches and the world.  That gap has shrunk to where there isn’t much difference.  It’s worse that that.  The churches like the world and they expect God to like it too.  It shows an amazing lack of understanding of God and what He wants.

As you have read this, reader, perhaps you wanted to know more specifics.  “Give me a specific of worldly worship.”  I could say, using the world’s music in worship.  To get more specific, I could go further, using rock music in worship.  There are many other specific examples.  It’s better to start with the principles for discerning what is worldly and that God doesn’t want something worldly.

To accommodate worldliness, I have heard evangelicals give a very narrow understanding of worldliness as internal only, that nothing external is worldly.  However, Paul wrote, “Be not conformed to this world.”  There is internal worldliness, the love of the world in the heart, but conforming by definition must be external.  God doesn’t want something we can see and hear is worldly.  He rejects it.

Is Piercing One’s Self or Having One’s Self Pierced Compatible with God?

In the history of the world and then the more specific history of the United States, new beliefs and practice begin that differ from what was previously believed and practiced.  Those beliefs and practices are either corrections or improvements to what was previously occurring or they are perversions, corruptions, or deterioration to or from what was previously occurring.  What is unique to United States history more than most cultures in the history of the world is that the United States culture has been shaped by the Bible.  If they are corrections or improvements, someone should go to the Bible for the defense or change.  The present belief and practice is bad and needs to be changed and this is why.

When I say, “piercing,” it’s this:

 

a form of body modification . . . the practice of puncturing or cutting a part of the human body, creating an opening in which jewelry may be worn, or where an implant could be inserted.

 

Piercing in the United States is a change of belief and practice.  You have not seen piercing in almost the entire history of the United States.  It’s not that piercing never existed.  It wasn’t accepted in the colonial America and the United States.  So, is it a correction or improvement, or is it a perversion, corruption, or deterioration?  When people began piercing themselves, did they go to the Bible to find this new belief and practice, or was it a movement of rebellion or paganism?

Someone might observe that changes occur all the time in a culture, for instance, something like handwriting, to typewriter, and now to computer.  It’s a silly argument, but I’m going to deal with it, because it is the normal kind of argument piercers might use.  Using a computer for word processing is an improvement to handwriting.  It is faster and neater.  However, that isn’t a cultural change that one can deem is right or wrong.  It’s not wrong to handwrite or type or word process.  It is a better or easier way of doing things.  It has no inherent meaning if what you are reading is in handwriting or through word processing, any more than reading something on a tablet or on paper.

Piercing isn’t an improvement on the human condition like the polio vaccine.  It isn’t a better, more secure window. that keeps out the rain and the cold.  Piercing expresses something, means something, that is a departure or deviation.  We know from scripture that these types of practices arise from belief.  They are filled with meaning.  God warns about such practices.  They aren’t neutral.  They reflect on a worldview.  In Leviticus 19:28, God warns:

 

Ye shall not make any cuttings in your flesh for the dead, nor print any marks upon you: I [am] the LORD.

 

This could apply directly to piercing, and is surely the reason American culture had an aversion to piercings.

If I see someone with piercings, I don’t think that pulling the implement out will bring a right relationship with God.  Not piercing doesn’t get someone to heaven.  Obviously, the heart yields this behavior.  The piercing manifests on the outside something on the inside.  I’m more concerned with the inside, but that doesn’t mean ignoring the outside.  If a person has it right on the inside, you’ll know it by the outside.  The former precedes the latter.  The latter, however, will necessarily follow though.

The new covenant is a corollary to the old.  God still wants obedience.  It’s enabled by a new heart.  Piercing is a manifestation of the old heart.  This is a person who says he has faith, but piercing is not showing that faith by his works.  It matters.  It isn’t turning from idols to serve the living and true God.  You can’t serve both God and mammon.  Piercing is mammon.

I see professing Christians, who call themselves Jesus followers, propagating their piercing more than they do Jesus, if they do Him at all.  They are ashamed of Jesus Christ, but proud of their piercing and other forms of worldly expressions.

God created male and female.  He created them obviously different.  He did a good job by His own perfect assessment in Genesis 1.  He expects male and female both to wear things, even as God Himself made garments for Adam and Eve to put on for the sake of modesty.  God doesn’t tell either male or female to pierce.  That didn’t start with God.  Mankind started piercing itself on its own.  Is it right for people to pierce themselves for whatever purpose they have for doing so?

Piercing is more than a form of jewelry, but it is a form of jewelry.  God doesn’t promote jewelry, but it is regulated in scripture.  Not all of it is right.  1 Timothy 2:9 instructs:

 

In like manner also, that women adorn themselves in modest apparel, with shamefacedness and sobriety; not with broided hair, or gold, or pearls, or costly array.

 

Here Paul says, not, “not with . . . gold, or pearls.”  When the Bible says something about it, it says, not.  This is not that women can’t wear jewelry, but the problem is with wearing, not with not wearing.  The same is seen in 1 Peter 3:3:

 

Whose adorning let it not be that outward adorning of plaiting the hair, and of wearing of gold.

 

These texts never even regulate men, because men are assumed not to be wearing these decorations.  Why are men wanting to decorate themselves like women with jewelry?  Think about it.  Women wear these things, not men.  That is in scripture.  That’s why in the United States, men would never consider wearing an earring.  This didn’t originate with godly men.

Piercing is new in the history of the United States.  Even as recent as when I grew up, it was controversial for a woman to be pierced and no men were pierced.  I remember men being pierced for the first time when I was a teenager in the 1970s.  Girls were never pierced.  They would only be pierced as a kind of point of reaching womanhood and then only once in each earlobe, and even then it was disputable among Christians.

Jewelry itself is not prohibited.  It is regulated.  It is an adornment, an accessory, like a decoration.  The goal is to allow the beauty of God to shine through.  This is where the simple single earring in the lobe of each ear has become acceptable in a mere supplementary way.  This is not to make a statement or express a philosophy.  It is for a woman and pertains to beauty within the nature of a woman:  feminine, dainty, delicate, splendid, and ladylike.

Multiple piercing and piercing all over various body parts is new in the United States and it corresponds to an ungodly trajectory in the culture.  It wasn’t spawned by a growth in godliness.  Even for women, piercing only once in each earlobe even was frowned upon until the 1960s.  Men being pierced associated itself with the unisex movement.  It was entirely rejected by churches.

When I see a man with piercings, I still reject it as both unisex and pagan.  Personally it makes me sick.  I abhor it, when I see it.  Multiple piercings are significant of reprobate culture and depravity.  Amanda Porterfield in an entry within Religion and American Cultures: an Encyclopedia of Traditions, Diversity, and Popular Expressions reports that after World War 2, piercing began increasing in popularity among the gay male subculture.  That’s where piercing of men started in the United States.

Piercings obviously mean something.  People want them.  They get them.  When they do, they’re sending a message.  Even the world says that the piercings mean rebellion.  If you google the two words, piercing and rebellion, you’ll get almost three million results, and dozens of articles.  It’s a self-attesting truth.  A male piercing and all multiple piercing is a kind of rebellion, even according to the world.  Is this what should characterize a Christian?  Is it sacred?  Does it distinguish someone as profane and worldly, characteristics to be avoided for a true believer in God?  Does it matter if a Christian is worldly and presents himself in a profane way?  Of course it matters.  It dishonors God.

Many times children growing up in a Christian home start piercing in contradiction and in rebellion against their parents.  Apparently, they are showing their liberty or authority.  They don’t have to do what they’re told.  They want to embarrass or shame their parents with their appearance.  That’s a big reason they’re doing it.  They might still say they’re Christian, especially with the state of evangelicalism today.  They have left the belief and practice of their parents.  They should consider what God told Moses in Leviticus 19:1-3:

 

1 And the LORD spake unto Moses, saying, 2 Speak unto all the congregation of the children of Israel, and say unto them, Ye shall be holy: for I the LORD your God am holy. 3 Ye shall fear every man his mother, and his father, and keep my sabbaths: I am the LORD your God.

 

Right after, “ye shall be holy,” God says, “ye shall fear every man his mother, and his father.”  Young adults don’t want to fear their parents.  The parents are horrified by the piercings.  This isn’t God’s will.  Adult children don’t have to get pierced.  If their parents don’t want that, they shouldn’t do it.  It’s something simple not to do.  God wants them to respect that in their parents and it is understandable their parents don’t want it.  These childish adults though think having their own way is more important.
Some parents are afraid to show disapproval of piercing.  They don’t want their children angry with them.  This is an unbiblical role reversal.   As Leviticus 19 above indicates, the children should fear their parents, not vice versa.  Adult children today really do want their parents afraid, so that their parents will pander to them.  Piercing is an expression of this rebellion.
Perhaps a child grows up in what he or she thinks is a suffocating environment, so that he or she feels nowhere to turn, is trapped.  Other people, their young friends, tell them they’re ripped off, like Eve in the Garden of Eden was told by Satan.  Parents say, no, you can’t do that.  Piercing shows the adult child controlling his or her own body.  No one will tell this person what to wear or what to do.  This lack of submission shows rebellion, immaturity, like a two year old throwing himself on the floor when a parent says, no
The piercing is not a solution for the liberty some adult child seeks.  It’s actual entrapment.  Even though the intention might be to show freedom, it actually shows bondage.  Satan is winning this one, even if the parents act like they’ve lost.  Jesus was pierced for our liberty.  That’s where true freedom comes.  People are only complete in Jesus Christ.  Our piercing is His piercing.  He and his grace bring liberty not to sin, not to conform to the world
Jesus Christ is who and what a true believer will show.  Associating with Jesus means separating from the world, revealing a difference between the holy and the profane.  The Christian is commanded as a reasonable sacrifice to the Lord, not to be conformed to this world.  Piercing conforms to the world.  It is not compatible with God.

The Belly or the Bowels (part two): Either a Belly Church or a Bowel Church

Part One

In Philippians 3:19, the Apostle Paul uses these words:  “whose God is their belly.”  Let’s play a thought experiment with a potential reader of those words at the end of that chapter of Paul’s epistle to the Philippians church.  He says,

My God is not my belly, so Paul isn’t talking about me.  He must be referring to unbelievers or apostates, and I’m not one.  I believe in the true God.

This is important to consider, especially in the changing nature of churches today.  Just because the name of God and of Jesus are both used doesn’t mean that these are the true God and Jesus of the Bible.  This reader isn’t going to say, “My belly is my God, you’re right, Paul.”  No, this reader is going to say that the true God and the true Jesus really are truly their God, but in fact their belly is their God.  True faith in God is not some arbitrary check in a box.  Many false religions put the check in the right boxes, but are not genuine faith.

The belly and the bowel contrast presented in part one distinguish between two religions or even two churches, with the exception that one of them isn’t even a church, because it isn’t preaching true conversion. The belly religion or church contradicts true salvation.  No one in the kingdom will have his belly as God.  It is a fabricated kingdom in someone’s imagination, that he calls God’s kingdom, because then he envisions being in God’s future kingdom, while also pitching his tent in the kingdom of this world.  This has now long become the norm in evangelicalism, churches pandering to bellies.

The bowel approach relies on scripture alone, exclusively scriptural methodology, what the Apostle Paul taught in 1 Corinthians 1-3.  That always “works.”  When I say works, God’s Word is powerful.  What I mean is that it really works.  However, it also doesn’t “work.”  It never “works.”  The belly approach works far more in getting some tangible result and almost everyone reading this knows what I mean.  The belly approach incidentally is the Rick Warren approach of Purpose Driven Church.  Growing up, Warren didn’t like how unsuccessful his father’s church was, so he crafted a strategy that would always work.  His belly wanted more.  The nature of how the belly approach works reminds me of the moment Dr. Seuss’s Grinch gets its idea.  It’s either a wonderful or an awful idea, all depending on how one judges the two.  An awful idea became a wonderful idea, that was still awful.

Churches that proposition the belly introduce a different God.  God doesn’t work through the belly.  He addresses the bowels.  God makes this plain in scripture.  It is determinative.  If your means or agency is belly, this isn’t God.  It is a kind of bait and switch.  A belly allurement is not offering God.
What is a belly church?

To follow Paul in Philippians 3:19, the belly church minds earthly things.  BDAG provides two definitions of the Greek word translated “earthly”:

1.  pertaining to what is characteristic of the earth as opposed to heavenly; 2.  pert. to earthly things, with implication of personal gratification, subst. worldly things

Someone again might ask:  But this is a church, isn’t it?  It calls itself a church.  This is where discernment comes in.  In the next verse, Paul writes, “Our conversation is in heaven.”  He is saying literally, “Our citizenship exists in heaven.”  The word “is” or “exists (huparcho) is to say “what belongs to someone,” so that heaven is where the believer’s possession is.  The church is the domain of heaven on earth, not the domain of earth on earth.  The domain of earth on earth is the world.
The belly church tries to make earthly ones at home on earth instead of heaven.  Belly things are earthly things.  The belly church charms its subjects with its dress, music, recreation, and in general way of life, which is the meaning of culture.   It presents a worldly culture, and then says it represents God.  It isn’t a solemn or reverent assembly.
The contemporary belly church labels its earthly culture, the grace of God.  Its adherents call this culture authentic, because it is who they really are.  They are free to be themselves, earthly and at home on this earth.  Their redemption brings a quantity of life, but not a quality of life.  It isn’t redemption, because their god is still their belly and they are still minding earthly things.  They love the world, so the love of the Father is not in them (1 John 2:15-17).
Some churches have just modified the earthly things, dialing them down and adding heavenly things, in accordance with the bowels, the affections.  Their worship isn’t sacred.  It’s just less worldly.  It’s church schedule is still filled with earthly activities.  Very often these churches attract using earthly attractions, retaining a semblance of church.  An erosion has occurred to where the modifications of heavenly things, syncretizing them with earthly things, have become their own culture.  They’re not really sacred anymore.  They’re just called sacred, because the church has been using them.  Being used in the church doesn’t make something sacred, whether it is a modified heavenly thing, mixed with earthly things, or completely earthly things.
Associates of or supporters of belly churches, please consider whether your God is your belly.  You might call it Jesus.  You’re being fooled, and this deception will send you all the way to Hell.  Let’s just say it.  You think you’re on your way to heaven, but you’re going to Hell.  When you’re there, taking in the deception that your belly religion is Christianity, that will be an eternal, painful regret of the nature of gnashing of teeth.
(To Be Continued)

AUTHORS OF THE BLOG

  • Kent Brandenburg
  • Thomas Ross

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