Tag Archives: Attributes of God

Objections to Worship

Last week’s post was about worship of God “in spirit and truth” as Jesus phrased it. But there is an objection from skeptics to God desiring worship. They say the desire for worship on the part of God, and particularly the command for us to worship Him, is petulant, arrogant, needy, egotistical, and so on. Do they have a case? Let’s work through that today.

The main problem I see with this line of reasoning is that they seem to be objecting to a perceived lack of warrant, or justification, for worship. But this is because the god they object to is too little of a god, so to speak. Like the strawman fallacy, where one creates a caricature of your opponent’s view to pick apart and easily defeat, the skeptic has made a “straw god” to be disgusted with. It would, indeed, be the height of arrogance for a mere man to demand worship as God; no matter how amazing or powerful or smart he was, he would still be, without a doubt, unqualified for that role. But that’s not the God I serve.

  • The God of the Bible is distinctly and uniquely qualified to be worshiped. God is everything we consider to be praiseworthy. For example, we might praise the gracious and persistent love of a parent for their child even when the child rebels and hates the parent; yet God demonstrated His love for us in that He loved us before we could love Him [Rom 5:8,10, 1Jn 4:19]. We might praise the self-sacrifice of the soldier that gives his life to save his comrades; yet Christ gave His life as a sacrifice for all [Rom 5:6-8, 1Jn 4:10]. We might praise the judge who stands up against a corrupt system and refuses to be bought off with bribes, but rather punishes the guilty and releases the innocent that was unjustly charged; yet God is perfectly just [Deut 10:17, Ro 2:11]. He is all of these things and more, to the nth degree. Does this mean that God is subservient to independent behavioral standards then? On the contrary, we have these ideas of exemplary moral conduct because they are grounded in the unchanging nature of God.
  • All others are not qualified to receive worship. Some skeptics charge that demanding worship is indicative of the most unpraiseworthy of humans: megalomaniacs, malevolent dictators, psychopaths and so on. So why would we consider that behavior good when God demonstrates it? I would simply note that we are repulsed by humans craving worship because we recognize they are all unworthy of being worshiped, whether they desire it or not. They are not actually omnipotent, omniscient, or even the greatest thing since sliced bread. In attempting to lay claim to something they have no right to, they seek to steal glory from God.
  • God has the right to worship. If some stranger walked up to you and demanded that you salute them when they approached, you might reasonably take offense at that assumption of superiority on their part. But suppose you are a soldier in your nation’s military, in uniform, on duty at your base, and the stranger approaching you was the base commander. Even if you don’t know him personally or even recognize him, the symbols of far higher rank on his uniform mean that he has the right to your respect and your obedience. And if you do recognize him and just don’t like him, that doesn’t really matter. You are still obligated to salute because of his position of authority over you. Of course, you don’t have to salute; but you should probably expect to pay the consequences if you don’t. The skeptic objecting to God’s command to worship Him is treating God like the random stranger walking up and making the same demands – “How rude! Who do you think you are?” But God isn’t a random peer – He is our Creator, and He is sovereign over us, like it or not. You can object to His authority. You can refuse to respect, honor, glorify, and love Him – even though these would be the only reasonable responses if you understood who He was and what He’s done – but there are consequences to that choice.
  • Lastly, praising God and worshiping Him is simply acknowledging what is true. Truth is correspondence with reality, and if God really is loving, merciful, just, holy, sovereign – and if we desire to be truthful – then it is only right that we acknowledge those statements about God.

Gary Parrett described worship as our faithful response to God’s gracious revelation. His revealing of Himself to us warrants the response we call worship, whether that take the form of trembling, reverential awe, or exuberant, joyful praise, or deeply quiet gratitude, or simple, obedient service. If you’re a skeptic, don’t miss out on being reconciled with your Creator, the one and only King of all, because you objected to a little god that was only a pretender to the throne.

Dangerous Assumptions

Ever assumed you knew something that turned out to be completely different? I know I have. It doesn’t take long to learn how embarrassing hasty assumptions can be. Yet we still have to make a lot of assumptions in life every day. I have to assume when I go to bed each night that my truck will start in the morning, and I don’t actually need to get up at 2 in the morning and run an ultra-marathon just to get to work on time. A dead truck is a possibility, but practically speaking, my assumption of reliable transportation is a fairly safe assumption given that truck’s history of dependability. In engineering, we have to make a lot of assumptions that can drastically change the results, and we’re expected to be able to judge whether those assumptions are justified or not. Assuming certain vibrational characteristics for a project, only to find out your structure’s resonant frequency actually matches the frequency of the average person’s walking gait, can change a client’s bold, cantilevered office building with a view into a nauseating life of trying to do office work on the end of a diving board. Assuming a connection to be rigid when it’s not, or assuming a high frictional resistance that may or may not be present can completely alter load paths, and divert force into components never designed for it. Assuming a beam is adequately braced when it’s not can change the mode of failure from a nice slow yielding to a sudden lateral-torsional buckling, drastically lowering the safe load on the beam, and possibly resulting in a structural failure. Just like assuming a snake isn’t poisonous, a lot of engineering assumptions can pack a deadly bite.

So what is it about assumptions that can be so disastrous? The issue is how close they are to, or how far they are from, reality. In essence, it’s a matter of how truthful the assumption is, for truth is simply correspondence to reality. If I assume the max unbraced length of a 30 foot long beam is 5 feet and it turns out to be 6 feet, then I’m fairly close to the truth of the matter , and I’ve erred on the side of caution, so my design should do well. If I assume it’s 30′ and I don’t need any bracing at all, then I’m working off a false premise, and I’m flirting with disaster. Sadly, a lot of people are making an even more dangerous assumption every day, many never realizing it until it’s too late.

What is this deadly assumption, you ask? Let’s work through some examples of it and find a common denominator:

  • “God is love, so that means everybody goes to heaven, right?” This assumes a very one-dimensional caricature of God, who is also just and righteous and holy. One could just as easily state, “God is just and we’re all sinners, so that means everybody goes to hell, right?” Or we could see Him as He has revealed Himself to us, and recognize that His love provided a way for us to be reconciled and justified before His perfect unbending justice, but only if we don’t reject it. Thus, some will be saved and some won’t.
  • “I’m a pretty good person, so God surely wouldn’t send me to hell.” This assumes that an absolutely perfect and holy God grades on a curve. We may lower our standards but why assume a perfectly just God would do the same?
  • “I don’t need God to be a good person, and that’s what counts, right? – Leaving the world a little better place than I found it?” This common misconception is based on a relativistic notion of “goodness”. But unless you happen to be the one perfect person in the whole world, good isn’t good enough to meet God’s perfect standard. And besides that, a lot of people throughout history have convinced themselves their heinous actions were actually for the “greater good.” So beware of subjective standards of “goodness”.
  • “I don’t like this God yours, so I’m going to just find one I like better.” My preference often has little to do with reality, and this dangerous assumption makes the mistake of thinking one’s dislike and rejection of God somehow circumvents the need to deal with God’s independent existence (and our potential obligations to Him) on His sovereign terms.
  • “I hadn’t really thought about what happens when I die, but I’m sure it’ll all work out in the end.” When has apathy and sticking one’s head in the sand ever been a good strategy for anything? The person saying this isn’t really sure of anything other than that they don’t want to think about anything that might require them to change course.

There’s a common assumption at the base of all of these statements – that we, as individuals with our finite comprehension, somehow know better than our omniscient Creator how He should’ve done things. It’s the notion that our way – our personal and very subjective way – is the right way, instead of God’s way. Ultimately, it comes back to pride, which, as the Bible wisely warns, “goes before destruction” [Prov 16:18]. So be wise and learn from the mistakes of others, and avoid the eternal consequences of these most dangerous assumptions.

Apologetics Leads to True Worship

Apologetics and worship? Aren’t those mutually exclusive? Christian apologetics, the reasoned defense of the faith, is often seen as rather dry and clinical – a very cold, sterile niche of Christianity set aside for those kinda weird nerds or those that are a little more quarrelsome than they should be. Meanwhile, worship is of the heart, not the head, right? Well, this nerd begs to differ. Worship is certainly more than feelings. I would dare say that many mistake the beat of a good tune for the moving of the Spirit of God, but I digress….

In studying the ontological argument the past few weeks, I have read through quite a few references on it. Most address the validity of it, the objections to it, responses to those objections, and so on. But Doug Groothuis was the only one to remind the reader that this argument for the existence of God was originally part of a prayer. Says Groothuis: “Anselm’s version of the argument was offered as part of a prayer. He earnestly sought to offer an argument to God that would convince “the fool” of Psalm 14 that God must exist. So, the chapel and the study become the same room. The existence of the greatest possible being should compel our worship, since no greater being is possible and we are far lesser beings than this being.”[1]

But is this joining of the study and the chapel unique to this one argument? Hardly. It’s difficult  to really think of the axiological argument (the moral argument), without thinking of the perfect justice of God. And as praiseworthy as that attribute of God is, that also reminds us of how far we fall short of His standard and are rightly condemned by that perfect justice [Rom 3:10,23]. But then we are reminded of Jesus Christ’s sacrifice, “once for all” [Heb 7:27], that we may be reconciled to God [2Cor 5:18-21], not because of our own works [Ti 3:5], blind as we were on our own, but only because of God’s grace [Eph 2:8-9]. And we can joyously sing with that former slave-trader John Newton:

“Amazing grace! how sweet the sound!
That saved a wretch like me!
I once was lost, but now am found;
Was blind, but now I see.”

The teleological argument (the design argument) has always made such perfect sense to me as an engineer who designs things. How could I not recognize the handiwork of the Master Designer in everything from the grand scale of the finely-tuned cosmos [Ps19:1-2] to the layered mysteries of genetics [Ps 139:14]?  Surely, I recognize the signature of Him whose work astounds me afresh the closer I study it! And then, recognizing the staggering heights of power and knowledge we speak of when we bandy about words like omnipotence and omniscience, what could be more fitting than that beautiful hymn “How Great Thou Art”? ”

“O Lord, my God, when I in awesome wonder
Consider all the works thy hand hath made,
I see the stars, I hear the mighty thunder,
Thy power throughout the universe displayed;
Then sings my soul, my Savior God, to thee:
how great thou art, how great thou art!”

The cosmological argument points us toward the necessity of a transcendent First Cause, existing beyond space and time [Col 1:17, 1Cor 2:7]. And when we work through the implications of this, words like “eternal” can’t be uttered quite so flippantly. And we join with that great hymn writer Isaac Watts in humbly approaching our Eternal God :

“Through every age, eternal God,
Thou art our rest, our safe abode;
High was thy throne ere heav’n was made,
Or earth thy humble footstool laid.

Long hadst thou reigned ere time began,
Or dust was fashioned to a man;
And long thy kingdom shall endure
When earth and time shall be no more.”

Of course, worship must be sincere, and cannot be manufactured, but worship flows out of a grateful heart convinced of who God is and what He’s done. A study of apologetics teaches us why we believe what we believe about God,  and the more we study God – His attributes, His past actions, His foretelling of future actions, His statements about Himself and what they mean – the more convinced we will be of His praiseworthiness. We tend to worship unsuitable things all too easily. It is so commonplace in our culture, that here in America, we’ve even named a common quest for fame “American Idol.” But a mind renewed and  informed by a steady diet of God’s truth can put the brakes on that idol factory of the heart, and redirect it toward the only worthy object of worship: God almighty. Yes, our minds must be involved in worship. Learning about God, if understood, necessarily leads to worship; it can do no other. So, as I get ready to leave in the morning for 3 very full days of classes and presentations from some great men of God, I encourage you to love the Lord with all your heart and soul and strength, and – yes – your mind. [Lk 10:27]


*  If you don’t see the humor in the intro graphic above, it may help to know the 2 men in the bottom of the photo are the Christian philosophers William Lane Craig and Alvin Plantinga. Read my original post on the ontological argument here, to find out why they might worship God as “maximally great”. 😉

[1] Douglas Groothuis, Christian Apologetics (Downers Grove, IL: Intervarsity Press, 2011), p. 186-7.

The Patience of God

The Deluge – Gustave Dore

Skeptics will often point to examples in the Old Testament of the Bible that they say show God to be a very malevolent, genocidal, vile Being. But what if some of these examples actually showed the patience and grace of God instead? Think that’s a tall order? Let’s dig into that this week with three examples.

  1. In Genesis 6-9, we read the account of The Flood, of which Noah and his family were the sole survivors. God wiped out the entire population of the earth at that time, except for 8 people. Was that an act of brutality or justice tempered with grace? Well, consider this: in Genesis 6:3, we are told that God started a 120 year countdown timer for mankind. Why? Continuing on, we read of how thorough man’s wickedness had become – that his every inclination was only toward evil, all the time [Gen 6:5, 11-12]. But Noah was “blameless among the people of his time” [Gen 6:9 NIV]. God could’ve just instantly started over from a clean slate, but He chose instead to redeem the mess we humans had made of everything, and rebuild the human race from a faithful servant. Not only that, He gave the corrupt people around Noah 120 years to repent. Peter reinforces this point when he tells the recipients of his first letter that “God waited patiently in the days of Noah while the ark was being built” [1 Pet 3:18-20 NIV]. In his second letter, he calls Noah a “preacher of righteousness” [2 Pet 2:5]. We don’t get a lot of details about this time frame, but we can infer that Noah was bearing witness of God’s impending judgement in word and deed, but nobody else saw fit to turn back to God. When they passed up the offer of grace, all that was left was the just punishment.
  2. In the book of Joshua, we read of the Israelite conquest of Canaan after the Exodus from Egypt. The slaughter of the various Canaanite peoples is often cited as divine genocide, but was it? For that answer, we need to turn back several books and several centuries earlier, to Genesis and the history of Abraham. There, God makes a covenant – a solemn binding agreement – with Abraham and tells him that his descendants will spend 400 years as slaves, but then will return to live in the land, but not until then, “for the sin of the Amorites has not yet reached its limit” [Gen 15:16 NET]. These people would continue their moral slide into complete depravity, and yet God would allow them over 400 years to turn from their sin. But finally, God would use Israel to punish the people of Canaan. First, however, He tells them, that the land they are about to  conquer is not theirs because of any merit on their part, but rather “it is because of the wickedness of these nations that the LORD your God is driving them out before you” [Dt 9:5]. What had they done to warrant this punishment? Leviticus 18 lists a variety of sexual sins such as incest, adultery, homosexuality, and bestiality, as well as child sacrifice. This chapter begins and ends by saying that these were the practices of the people of Canaan that God was driving out before Israel, and they are not to follow the Canaanite example [Lev 18:3, 24-30]. Interestingly, verse 28 adds that if they do, Israel will be “vomitted” from the land just as the Canaanites were about to be [Lev 18:28 NIV]. And in fact, many of the times that Israel was invaded and taken into exile, it was described as punishment for their rebellion against God.  So was the Canaanite conquest divine genocide? No. Rather it was divine justice that God also used against His own people when they did the same evil the Canaanites did. And it was only done after an even longer forbearance than the pre-Flood world was given. It’s also interesting to note the language in Deuteronomy above: the Lord was “driving them out” before the Israelites. This was not an extermination order to hunt these people down and kill them wherever they went; they were “free to flee” that area and live.
  3. This last example marks the beginning of the overall conquest of Canaan above, and also comes from the book of Joshua. Starting at the end of chapter 5 through the end of chapter 6, we read of the fall of Jericho. The people of Jericho had already heard of the miraculous parting of the waters when the Israelites left Egypt 40 years before, and the defeat of 2 other kings east of the Jordan River on the way there [Jos 2:10]. They were scared [Jos 2:11], and maybe some of them fled as people often do in times of war, but some didn’t. This wasn’t some sudden appearance like an alien ship suddenly coming out of warp in a sci-fi movie; this was a long process with plenty of warning. But even then, after the Israelites crossed the Jordan River (again, miraculously), and were at Jericho, there was still opportunity for the people of Jericho to repent. Have you ever wondered why God had the Israelites march around the city once a day for 6 days, then march around 7 times on the 7th day before He caused the walls to come crashing down? Why not just do it immediately? Or why not use giant hailstones like He did later against the 5 kings of the Amorites (Jos 10:11)? Or fire and a surface-rupture earthquake like with Korah’s rebellion against Moses [Num 16:1-40]? Here, even for the rebellious people of Jericho that refused to flee the coming judgement, there was still grace – a final 6 days’  grace before the end.

The prophet Ezekiel said that God takes no pleasure in the death of the wicked, but rather desires that they turn from their ways and live! [Ezk 33:11] In all of these cases, there are actually delays of judgement to allow whosoever will the opportunity to repent, to turn to God while there’s still time. God is still extending grace to people today, an open invitation to lay down our rebel arms and surrender. Don’t sit behind your fortress walls of skepticism, thinking they will protect you. Death shreds all those defenses and will leave you exposed before the God of the universe, where, having rejected His grace, perfect justice will be the only option. There are no plea deals, no grading on a curve, no excuses accepted. But it doesn’t have to be that way – call on the name of the Lord Jesus while it is still called “today”! [Heb 3:15]