At that time Joshua spoke to the LORD in the day when the LORD gave the Amorites over to the sons of Israel, and he said in the sight of Israel, “Sun, stand still at Gibeon, and moon, in the Valley of Aijalon.” And the sun stood still, and the moon stopped, until the nation took vengeance on their enemies.
Joshua 10:12-13 (ESV)
Those for whom the Lord Himself fights know that they need not do battle in darkness, though it should be the season for night.
Children of light carry The Day Of The Lord with them at all times, for it lightens their way and exposes the enemy right before them.
Yet for the wicked and unrepentant, the Day of the Lord is darkness, and not light. But the man whom the light of the world has permeated becomes a beacon of its radiance. For these, it is always the day, though it be the hour of darkness. For these, victory is seen where unlightened eyes are shrouded in gloom.
But those whose way is not lit by that ever-present flame of the Day of the Lord, and those for whom the Day of the Lord is darkness and gloom: these are the armies of darkness, set against the Lord’s army. These cannot live in the light of the Day, and retreat into deeper darkness as the mighty men of valour deliver vengeance upon the enemies of God.
Vengeance is the Lord’s; and the men of His warfare bear the sword of His mouth in the brightness of His countenance. They carry His Day into the night, to the great dismay and ultimate downfall of those who have made peace with the encroaching darkness.
In Him was life; and the life was the light of men. And the light shineth in darkness; and the darkness comprehended it not.
John 1:4-5 (KJV)
I charge you before God, He making all things alive, and Christ Jesus, He witnessing the good confession to Pontius Pilate…
1 Timothy 6:13 (LITV)
With these words Paul exposes the folly of our trust in the understanding of the mere creeds and so-called “confessions” by which we have so often defined our faith. For what theological oration did Christ Jesus give before Pilate? Yet it says, “He witnessed the good confession before Pontius Pilate.” A witness is one who has lived that of which they speak; and the life of which they speak is their confession. Christ witnessed the good confession to Pilate; Christ’s confession was the very Life of God by which He was obedient to His Father in all things.
The good confession of which He witnssed was that He was the Son of God in the flesh. Ours is likewise to be that that same Life of the Son of God is being manifested in the life of our own flesh. Just as God and man were fully present in Christ before Pilate, so also our witness to Him shall be no witness at all until the substance of our reallives is being transfigured by the substance of God’s real Life working in us through the obedience of faith.
The witness which John makes of the apostles’ confession is, “That which we have seen and heard, declare we unto you…” In God’s appointed order, there is no discrepancy, though there be a distinction, between His Word and Christ Himself. Christ is the Word of God. If then we be Christ’s, and His word dwells in us, how can we not be constrained by that Word? “Why do you call Me “Lord, Lord,” and not do the things I say?” We have taken the distinction between command and Commander as justification for the glaring discrepancy between them in our own lives. But God does not abide such hypocrisy.
The incarnation of Christ Jesus is in itself the ultimate rebuke for our rending of the Word spoken from the Word lived. For in Him the Word was born a man, true Divinity elevating true humanity in Christ to its proper place in absolute harmony with God; so that those likewise born again of His Spirit from above might become partakers in the same resurrection life TODAY.
For how does John describe those who abide not in that Life?
By this we know the Spirit of God: every spirit which confesses that Jesus Christ IS come in the flesh is from God. And every spirit which does not confess that Jesus Christ IS come in the flesh is not from God; this is the antichrist which you heard is coming, and now is already in the world.
1 John 4:2-3
Notice how John says that it is a spirit which either confesses or denies the good confession. For he who confesses is he in whom righteousness is seen in the flesh, and he is from God; but he who denies is he in whom righteousness is not found in the flesh, and that one is not from God. In the case of the first spirit, it witnesses truly of that which it has seen and heard: which is the Word of Life; and in them the Life is manifest. But in the case of the second spirit, they bear witness of no such Life in the flesh; and their words are empty, because the Life, which is the good confession, is not manifest in them. Such is the spirit of antichrist: it is contrary to Christ’s Life working in us, though we speak His Name.
And again, regarding this second spirit which confesses not: it could be a demon, or it could be the spirit of a man, and there would be no difference. For the true confession that Jesus Christ has come in the flesh is a life being evidently lived in the flesh “by the faith OF the Son of God.”(Gal 2:20). Does the faith of Jesus Christ Himself ever fail? That is the faith by which we are to be living. Religion stops at faith in Christ; but the righteousness of God is “through the faith OF Jesus Christ toward all and upon all those believing…”(Rom 3:22)
John, as he does throughout his first letter, is saying that those who have the Life of Christ ought to walk even as Christ walked: who, though being God, became a man, so that we, being men, might become “the righteousness of God in Him.”
Such is the good confession. To truly confess His name is to have His Life at work even in our life in the flesh, just as He was always about His Father in His own flesh.
If we receive the witness of men, the witness of God is greater; because this is the witness of God which He has witnessed about His Son: The one believing in the Son of God has the witness in himself. The one not believing God has made Him a liar, because he has not believed in the witness which God has witnessed concerning His Son. And this is the witness: that God gave us everlasting life, and this life is in His Son.
1 John 5:9-11 (LITV)
Indeed, I tell you truly: he that believes in Me, the works which I do, that one shall do also, and greater than these he will do, because I go to My Father.
John 14:12 (LITV)
A comparison of four classical composers, with observations on how their music either helps uplift the soul to God, or draws the mind down to wallow in the things below.
1 – Johann Sebastian Bach: The Harmony Of Logos
Examples of Bach:
Brandenberg Concerto No.3:
Bach’s beautiful choral arrangement of the Lutheran hymn “By The Rivers Of Babylon”(“An Wasserflüssen Babylon”):
Toccata & Fugue:
Bach’s music describes in vivid sonic detail the reality of God’s divine order and eternal truth. There is seemingly no phrase or note in his music not written to this one end; all has distinct purpose. There is no waste; and everything is addressed in a most dignified manner. In Bach’s music, the Light is spoken of with awe and reverence; and the darkness is spoken of within the context of God’s mastery over all. There is pure joy in the Lord, with nothing trite or frivolous. There is pure fear of the Lord, with no hint of despair. There is no glorying in man’s thoughts or strength; but much rather in God’s wisdom and power.
Bach is (among other things) the great exegete of the keyboard, and his extensive repertoire lays out for us, as it were, the divinely appointed boundaries of every note’s potential use in relation to another, with every measure of his many compositions effortlessly reflecting his own remark that “harmony is close to Godliness”. There is no flirtation with musical subversion or mindless dissonance; and the occasional unusual sound is employed only to serve the well-being of the hearer as far as it reflects the realities of God’s truth within the created order of the music.
“The aim and final end of all music should be none other than the glory of God and the refreshment of the soul.”
– Johann Sebastian Bach
How well indeed did his music fulfill that saying! | |
2 – George Frideric Handel: The Sound Of Majesty
Examples of Handel:
Overture, from Messiah:
Comfort Ye My People, from Messiah:
Overture, from Alexander’s Feast of the Power of Music:
A contemporary and fellow countryman of Bach (though they never met), Handel’s music is hewn from the same substance, with an ever-present consciousness of honoring God’s glory. There is always a sense of divine majesty in his compositions, by which the sensitive hearer is at times made to feel that they tread on holy ground – and this without either pretension or any sense of overbearing forcefulness on the part of the music: it simply speaks for itself when played, as truth always does when uttered.
The instrumentation alone in his famous work “Messiah” can easily take one into the very holy of holies if the soul is prepared to heed its call; and the accompaniment of prophetic scriptures borne upon its heavenly melodies carries an anointing unparalleled in most hymnody. There is often a hush of awe which falls upon even the most secular of audiences when these pieces are performed in succession. That particular work was reported to have been written by Handel in the course of approximately 30 days (in its base form, without many of the large choral parts – still an astounding feat). | |
3 – Ludwig Van Beethoven: The Self-Interest Of Man
Examples of Beethoven:
Piano Concerto No.1 – Allegro Con Brio:
Cello Sonata No.3 in A Major:
Beethoven’s music still lives within the world of reality and truth, but it often does very little to consciously acknowledge such. There is still an adherence to the orderliness and natural beauty of things; but the element of divine authority is replaced with a largely unanswered search for meaning. Vast portions of his compositions are dedicated to meander through the deep woods of a lonesomely reasoning mind; and their occasional discoveries, though useful, are usually not revelatory. There is natural light, but always the bright sun is hidden behind a blanket of cloud; and the divine is so distant that it need not be directly spoken of.
In Beethoven the transcendent is lost to long rabbit trails of thought, and, at times, impulsive little adventures in melody. Not that anything is ever objectionable to the hearing – there is still a clear appreciation for beauty – yet it is limited to created beauty, and seemingly not the Creator Himself. Beethoven does eventually come to an appropriately resolved end in his compositions; but we are usually left wondering what ultimate reason there was for much of the journey. There is a distinct sense of spiritual unfulfullment despite the typical excellency of his musical form.
One always remembers the feeling of Beethoven’s music; but only a few of his pieces leave a definite impression – and even where they do, all of his music is strongly laced with the sighing melancholy of humanism’s emptiness. Even where he breaks through his troubles into a happy theme, it is always with a certain dullness of heart. Even if the light is brilliant without, it is as though the eyesight remains dim from within. Any soul not lulled to a certain numbness by much of his music is left wanting for a warmth and wholeness that was not granted; and who now shall sing to that soul of the brighter Day? | |
4 – Richard Wagner: The Madness Of Devils
Examples of Wagner:
Prelude of “Tristan und Isolde” – which has been cited by some as an early inspiration to Nietzsche’s trajectory of thought.* It is a daunting and tiresome listen:
The Ride of the Valkyries – known to often evoke in men a heightened desire for war and pointless worldly conquest:
Much of Wagner’s music (particularly as heard above) is the expression of the subversive amoral philosophy of will-to-power. There is no reality or truth there except whatever the soul desires to conquer and call its own. As an excellent example of this Satanic mindset, the starting notes of “The Ride Of The Valkyries” sound perfectly like the arousal of jealousy; and the ensuing journey is one of a constant blowing about in the swirling winds of the growing lust for power, which is the only meaning in this nihilistic worldview.
Therefore, its end is wanting of any real wholesome resolve; and throughout, the key signature changes frequently, but not often to a wholly related key. Its sense of mounting triumph has no source outside of what it has accomplished in itself by sheer will: the transcendent is drowned out completely by self-glory. At last, it crashes to an end after a swift tumble into darkness, having left the listener’s heart in great alarm. And after its echoes die off in the ears, one is left with no new thing to contemplate, no melody by which the soul is given a path toward the Logos of God. The divine is utterly cut off; the soul (if it has trusted the music) is left open to the first thought or spirit that may seek to lead it astray.
It is also worth noting that this Wagner, the composer, was a great personal influence upon Nietzsche, the philosopher; and a hefty portion of Wagner’s music certainly does seem to subvert divine order, just as the philosophy of that madman, leaving in its wake the chaotic void into which he himself no doubt gazed. | |
There hasn’t been a time since the fall of man when music was not a battleground for men’s souls. | |
Make a joyful noise to the LORD, all the earth; break forth into joyous song and sing praises!
Sing praises to the LORD with the lyre, with the lyre and the sound of melody!
With trumpets and the sound of the horn make a joyful noise before the King, the LORD!
Let the sea roar, and all that fills it; the world and those who dwell in it! Let the rivers clap their hands; let the hills sing for joy together before the LORD, for He comes to judge the earth. He will judge the world with righteousness, and the peoples with equity.
*For some additional interesting information on this subject matter, listen to this interview which I came across recently. He lays out the history of the subversion of music in the late classical era quite well, and particularly touches upon the relationship between Wagner and Nietzsche. | |
** I do not own any of the music or audio used in this post; it is herein used for reviewing purposes only. **
It is the inconsistencies which we most tolerate within ourselves that make us the most hypocritical. These may even seem to be our smallest faults; yet no matter what they are, if we tolerate them the most, they render us more grievous hypocrites than the greatest failings of which we immediately repent.
Wickedness and idolatry will take whatever shape or form that it requires to survive; and subtlety is its greatest weapon.
Repentance is the destroyer of all hypocrisy, and righteousness fills the void left by its absence. Heavy lies the flesh of he who does not repent of every known fault; but free is the man whose slave-master is Christ.
The immensity and depth of the anointing into which the Holy Spirit longs to baptize God’s children is such that words too holy to be spoken, songs too holy to be sung, and deeds to holy to be done might yet be able to become spoken and sung and done through we as His broken vessels – if we only will allow ourselves to be so shattered by His revelation to us. He would put a new song in our mouths, if only we stopped using them to make excuses.
Here are the words of one of Job’s three foolish friends. They are the words of a man led astray, thinking to counsel rightly; when truly he speaks according to a demonic message which he received:
“Now a word was brought to me stealthily; my ear received the whisper of it. Amid thoughts from visions of the night, when deep sleep falls on men, dread came upon me, and trembling, which made all my bones shake. A spirit glided past my face; the hair of my flesh stood up. It stood still, but I could not discern its appearance. A form was before my eyes; there was silence, then I heard a voice: ‘Can mortal man be in the right before God? Can a man be pure before his Maker? Even in His servants He puts no trust, and His angels He charges with error; how much more those who dwell in houses of clay, whose foundation is in the dust, who are crushed like the moth. Between morning and evening they are beaten to pieces; they perish forever without anyone regarding it. Is not their tent-cord plucked up within them, do they not die, and that without wisdom?’
Job 4:12-21 (ESV)
This is a chillingly familiar experience to many people in our own day. We live in a time dominated by this spirit – and it particularly targets the children of God. It works to crush all hope in the possibility that “a man can be in the right before God,” or “be pure before his Maker.” It works to undermine all trust in God on the part of His servants, by accusing the all-knowing God of evil suspicion, saying, “even in His servants He puts no trust…” And it even tries to excuse its own rebellion as the fault of the Most High: “His angels He charges with error…”
There sat Job: penniless, comfortless, and sickly; and here came the void to swallow him whole by utter despair. It is a spirit which causes men an empty dread, “…and trembling, which made all my bones shake.” Its appearance could not be discerned, just like the nothingness into which it drives men. And it blames God for the very meaningless existence that it is truly the purveyor of, saying, “Between morning and evening they (men) are beaten to pieces; they perish forever without anyone regarding it. Is not their tent-cord plucked up within them, do they not die, and that without wisdom?”
This is not the Spirit of the Living God: for He is not a spirit of such fear; “but of power, of love, and of a sound mind.”
But those who do not quickly shun and rebuke this spirit of despair in their own lives are left to gradually accept the slow descent into spiritual apathy and compromise; until they come to embrace it as the very wisdom of God, the gospel truth, and refuse to overcome its stranglehold upon them, returning to God nothing upon the investment He made in them. It is the strongman of vices beyond number: it is the invisible pressure which suffocates us from the breath of God, it is the filth of the world which smothers our hearts with callousness; and its only bane is HE WHO IS IN YOU.
If anyone thinks he is religious and does not bridle his tongue but deceives his heart, this person’s religion is worthless. Religion that is pure and undefiled before God the Father is this: to visit orphans and widows in their affliction, and to keep oneself unstained from the world.
The religion toward which every man’s heart is naturally drawn is characterized by a boasting in his own spirituality through the outward show of lofty words, and even lovely deeds, while inwardly there dwells secret depravity unchecked. But true religion in the sight of God is characterized by the golden harmony of authentic selflessness and personal holiness.
There is a sureity of tongue that is born not of holy confidence, but of arrogance; and yet there is also a self-deprication that is born not of humility, but of sinful pride.
The spiritual worship that is to be the very walk of every child of God is a daily offering of life to receive Life; it is the fragrance of holy conduct born of the fear of the Lord’s mercy. For he in whom the demerrited mercy of God does not invoke a reverence unto obedience has not known God.
I appeal to you therefore, brothers, by the mercies of God, to present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship.
To “worship in spirit and in truth”(Jn 4:24) is directly equivocal to living a selfless and holy life. For to be authentically selfless only flows from the shattering recognition of the mercy of God; and to be truly holy is to be true – which is to be without mixture in one’s dealings with He who is all-knowing.
How, therefore, does the selfish man walk humbly, and the sinner live holy? By the application of the cross to every facet of his life and being, spirit soul and body. For he to whom the cross of Christ truly applies shall bear his own cross also. And it is this bearing of the cross which promises the abundant entrance into the heavenly kingdom. In the urgency of such a life in God, there is found the foretaste of eternal rest; and in the overcoming obedience of such a faith, there runs a trust which takes hold of a purely God-ward contentment.
“The truly religious man does everything as if everything depends on himself, and then leaves everything as if everything depended on God.” – Joseph Parker