Today Is for the Spirit

Jesus. What a beautiful name it is. How could I tell you all He has done for my soul? He truly does give the faith to move internal mountains, and what I am learning from Him today is to welcome Him. I can let go of all that I’ve been burying—all of the secret feelings few see, all of the wandering thoughts I don’t want to show Him. He sees everything, the pain and the sin—and the two commingled.

This is what my heart knows: that Jesus is always near by grace, and we can trust it. His grace is so great and marvelous indeed. He is kind in this way: He stands at the doors of our hearts and knocks; will we let Him in? Will we allow Him entry? He wants in.

And I say: This is my hope—that Jesus wants “in” on this spirit of mine by grace. He knows me and wants me. He does use the weak of the earth to shame the strong—that is, He uses the weakness in me to shame the self-focused strength I think I have. God’s power puts my power to shame. And the Lord of all gives me His power, and His strength, in weakness. So, my power is “shamed” because His power is so strong. It is strong enough to cause me not to fear to show Him all of me. Mercy triumphs over judgment—never forget it.

Will you trust with me that Jesus is this wonderful as to shame our “power” by giving us His? How strong His grace; how strong His mercy.

Today Is for Hope

When my daughter was stillborn, I pleaded with God to accept her home and let me follow. I asked that Jesus would please take me home. What I didn’t know is that He wanted me to stay on earth to learn to know and love Him more.

“She is okay”—that’s what I told myself, as I imagined my daughter in paradise. I deeply wanted to join her. In that desire, I think I issued a bit of rebellion against this life—deciding somewhere within my heart that not fully living would be a tribute of sorts to my girl. I also believe that I grew away from the Lord relationally even though I hung onto my theological understandings. He didn’t grant my request to go home.

I connected with people over the internet about my loss, in an online community, but not as much in person. I didn’t receive the full grace God blessed me with in my church community, and I waited on God to take me home—one day at least, even if not in the days immediately following my daughter’s stillbirth.

I decided somewhere deep within that it would be “okay” with God that I put up this inner protest because I felt I had gone through something so difficult. But I now realize that God doesn’t accept the protest (or the rebellion). He declines.

Instead, He provides; He lifts. And, He causes me to move forward. He does. This is what Jesus does for me, and I love Him for it because it will product an eternal glory that far outweighs this all. I am a Jesus-woman, and He is my hope.

Today Is for Freedom and Peace

God the Father watching over His children: He is keeping us in His tender care. He is watching and waiting for us to draw near. He is blessing our efforts done in faith, and He is strengthening the cores of our inner beings. He truly sustains the brokenhearted and bolsters those who are crushed in spirit. He truly answers the prayers we have—from the precious saints He knows and keeps. He truly walks with us on the road and path of “recovery.” That’s what I consider it: every moment of trusting in God’s grace is a moment of recovery from trusting in self to trusting in God. I imagine His sweet voice in my ear encouraging and molding me—this way, not that way. This feeling not that feeling. This path not that path. I’ve received grace to know that God forgives and accepts me—at great cost to Himself, and no cost to me. (But now to consider all else loss.) Do you know Jesus like this? Like the tender sense in your very soul telling you: you’re mine, period. I am learning to rest here, to trust here, to lean here. I am learning. God’s work is like a sweet grace, a sweet salvation, that could be from no one else. It’s good, indeed, to trust in Jesus.

'21 Reads

The ten books below are not ranked; you’ll not find here “the best books of the year according to Lianna,” “a list of books I endorse,” or even “my favorite books I read this year.” Instead, my list is comprised of a handful of books that drove themselves into my thinking and changed me this year.

Katharina and Martin Luther, by Michelle DeRusha

The story of a marriage between a runaway nun and the Reformer Martin Luther amidst the Protestant Reformation

Spiritual Depression: Its Causes and Cures, by David Martyn Lloyd-Jones

Addresses the source and causes of spiritual malaise; points to hope and joy

The Secret Garden, by Frances Hodgson Burnett

The captivating story of healing and finding joy, friendship, and freedom as a child

Introducing Christian Mission Today: Scripture, History, Issues, by Michael Goheen

An overview of the global mission of the church; includes history and present-day concerns

Christian Mission: A Concise Global History, by Edward Smither

Easy-to-read survey of the history of the spread of the gospel throughout the world

Missions: How the Local Church Goes Global, by Andy Johnson

Explains and helps the church in its vital role in worldwide missions

The Way Home, by Tessa Afshar

A heartfelt and touching six-week Bible study on the book of Ruth pointing toward redemption, providence, and divine purpose

God in the Whirlwind: How the Holy-love of God Reorients Our World, by David F. Wells

On viewing the world through the character of God in His holiness and love

Notes from the Tilt-a-Whirl, by N. D. Wilson

A poetic look at faith, wonder, and creation—coaxing the reader toward awe

The Story of Christianity: Volume 2: The Reformation to the Present Day, by Justo L. González

Traces events, movements, and figures in the history of the church from the time of the Reformation

'20 Reads

The ten books below are not ranked; you’ll not find here “the best books of the year according to Lianna,” “a list of books I endorse,” or even “my favorite books I read this year.” Instead, my list is comprised of a handful of books that drove themselves into my thinking and changed me this year.

Surprised by Joy, by C.S. Lewis

The poignant and reflective spiritual autobiography of C.S. Lewis

Union with Christ, by Rankin Wilbourne

How a doctrine that can be overlooked brings comfort and power to the Christian life

Taking Hold of God, edited by Joel Beeke and Brian G. Najapfour

A rich look at the Puritans’ practice of prayer

Joy: Poet, Seeker, and the Woman Who Captivated C.S. Lewis, by Abigail Santamaria

The life of the Joy Davidman, who would become C.S. Lewis’s muse and encourager

The Soul of the American University, by George M. Marsden

Traces the fall of American higher education from its Protestant foundation to secularism

The Life of God in the Soul of Man, by Henry Scougal

Calls the Christian away from mere knowledge to the life of God deep in the soul

Who Is an Evangelical?, by Thomas Kidd

Kidd’s perspective on the history, doctrine, and cultural expressions of evangelicalism

Keeping the Heart, by John Flavel

How and why to guard the heart as the source of Christian spirituality

Nehemiah: A Pastoral and Exegetical Commentary, by T. J. Betts

Scholarship and pastoral wisdom combined to provide guidance for church life, leadership, and faithfulness

Practicing the Present, by John Koessler

An exploration of how the present is not a transition from past to future, but the time when God works with us

7 Reasons to Stand Against False Teaching

“Do your best,” the apostle Paul writes to protégé Timothy, “Do your best to present yourself to God has one approved, a worker who has no need to be ashamed, rightly handling the word of truth” (2 Timothy 2:15a). Paul is promoting a kind of eager, committed persistence for the truth that the flawless Word of God inspires in us who believe. 

According to 2 Timothy 2:15-19, we can learn to stand in truth and against false teaching for at least seven reasons:

1. God is to be pleased.

2. False teaching leads to ungodliness.

3. False teaching quickly spreads.

4. The faith of some believers might be upset by false teaching.

5. A firm foundation already exists.

6. God differentiates between those who spread truth versus falsehood.

7. False teaching is sin.

Paul unfolds his reasons about fervency for the truth on the basis of who God is and the kind of regard we are to have for Him and those around us.

Because God is Worthy

1.) God is to be pleased.

According to Paul’s teaching, one reason to be firm in the faith is for God to be pleased. Timothy was to view his work as a preacher/ leader as being directly for the Lord. In our contexts, we can consider our handling of God’s Word also as labor we present to Him in love.

We stand against false teaching because God is highly worthy to be pleased with our deeds. 

2.) False teaching leads to ungodliness.

Paul progresses to instruct Timothy that any talk irreverent toward Scriptural truth will only produce more and more ungodliness. If believers present the Word of God as trivial, as means for personal gain or influence, or as mere material for displays of intelligence, wit, or debate skill, these self-serving attitudes can be readily replicated by others—far more readily than the devotion that comes from following God with one’s whole heart.

We stand against false—irreverent—teaching because we follow a God who deserves our fear and devotion so that our human words might reflect well upon the worth of divine ones. 

Because People Stand to Be Deluded

3.) False teaching quickly spreads.

In 2 Timothy 2:17, Paul reiterates that irreverence can spread like a deadly condition. If we are dismissive about the importance of studying, discerning, and conveying the truth of God, others around us stand to be swayed. Those who might have been receptive to the authority of the Scriptures can find their interest in a complete commitment to Christ and His Word diminished if a less demanding alternative is made to seem viable.

4.) The faith of some believers might be upset by false teaching.

False teaching can also bear an impression upon committed believers. 2 Timothy 2:18 teaches: “[Those who have swerved from the truth] are upsetting the faith of some.” People who have been born again may entertain doubts about orthodox truths because falsehood can often sound profound and persuasive, what was once clear becoming clouded. 

We stand against false teaching so that the seeker is not deterred from having ears that hear and the believer is not deluded into believing he or she has an unstable foundation.

Because God Has Spoken

At least three more reasons for determined persistence in truth are conveyed in Timothy 2:19: “But God’s firm foundation stands, bearing this seal: ‘The Lord knows those who are his,’ and, ‘Let everyone who names the name of the Lord depart from iniquity.’” 

5.) A firm foundation already exists.

As Paul’s ultimate impetus for presenting oneself as a right handler of God’s Word, he indicates that God’s truth cannot be broken—that its authority stands regardless of the actions or attitudes of men. So, we stand against false teaching because God’s Word is exactly that. 

6.) God differentiates between those who spread truth and falsehood.

By way of support, Paul outlines two primary inscriptions on God’s unbreakable foundation. First, God is able to differentiate between those who speak truth versus those who speak falsehood. While people might be deluded by false teaching, God’s perception is piercing. He knows.

We stand against false teaching because we are not judged by others’ reception to God’s message. Should world, friends, or family reject us for truth—that God sees us and knows us can be our strength and comfort.

7.) False teaching is sin.

Paul then refers to an activity that ought to characterize believers—while not being sinless, we are to be those departing from our sins. We stand against false teaching because teaching God’s truth falsely is iniquity.

Two Ways I Stand Against False Teaching

As a church member

In my daily life, one way I stand against false teaching is through my ongoing commitment to the kind of home church I have selected. I have confidence that those entering the place our church worships will receive words from the pulpit that arise from the Scriptures and that have been presented to and weighed before God prior to being delivered to the congregation. And, I have confidence in the eagerness of my church to attend to the truth of all that is being taught throughout its leadership, from pastor and elder to small group leader. 

As a parent

Another way I stand against false teaching is through mothering my four-year-old daughter. I engage with her in apologetic and polemical work as we discuss the world in which we live—its reception to Christ and its favorite messages to her age group.

As a family, we also seek to find new ways to discuss and describe the gospel message, teaching nuances and applications. This guards against misconceptions that further teaching can dispel and against the fallenness of human memory that can find itself withered where once stoutly built. All of this I do as a follower of Christ who is ever needful of Him and His cross. So, as often as I sin against my daughter, I seek to make swift apology—to uphold what is right through failure to do it. After apologizing, I often reaffirm to her the truth of the perfection of God, who never does her wrong—and we rejoice in Him, and His truthfulness and graciousness, together.

Being firm in the faith can be considered a habitual occupation—a layer of good work for the Lord that rests atop the rest of the labor of our days. We can hear Paul’s instructions to Timothy like a refreshing call of reminder to be fervent about what is true, about the faith that has been delivered once for all to us, the saints (Jude 3).

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This post was originally published at Unlocking the Bible.

'19 Reads

The ten books below are not ranked; you’ll not find here “the best books of the year according to Lianna,” “a list of books I endorse,” or even “my favorite books I read this year.” Instead, my list is comprised of a handful of books that drove themselves into my thinking—in the assorted ways described below—and changed me this year. (Note: In order to avoid redundancy, I excluded any books that I mention in Keeping the Faith.)

On the Incarnation, by Athanasius

Athanasius’ meditations on Jesus, God Incarnate, upholding the universe imparted to my spirit true Christmas joy. He wrote: “Existing in a human body, to which He Himself gives life, He is still Source of life to all the universe, present in every part of it, yet outside the whole; and He is revealed both through the works of His body and through His activity in the world.” (Pg. 15) To read Athanasius’ reflections was beauty imbibed!

Provence, 1970: M.F.K. Fisher, Julia Child, James Beard, and the Reinvention of American Taste, by Luke Barr

For all of this book’s discussion on good taste and foods that taste good, its greater value for me was in the distaste it produced: never before had I quite identified that what I call excellence might sometimes be snobbery. And, purchasing the book on a whim to read about Julia Child for fun, it was a surprise lesson no less.

American History: A Very Short Introduction, by Paul S. Boyer

Largely, Boyer carried me through a sweep of American events—but this book also made me grieve. The author wrote: “The means have changed—from open-air exhortation to televangelism and suburban megachurches—but evangelical faith and missionary zeal remain alive and well in the twenty-first-century America.” (Kindle Loc. 361) Can George Whitefield and Joel Osteen possibly be seen as belonging to the same group worshiping the same God? 

Agnes Grey, by Anne Brontë

Prior to reading this novel, I had dwelt on character as a reward in itself—and most of all, as a response to God’s grace of godly perseverance in suffering (Romans 5:3-5). But this book propounded that being able to interact in robust and substantive ways with other people also rests on good character—another reward. 

Grace Abounding to the Chief of Sinners, by John Bunyan

Bunyan influenced me as a writer. From him I saw that divulging how one’s personal, developing faith interacts with the truths of Scripture can be a writing pursuit timelessly of aid. Bunyan writes, for example, of an illness that brought him near death. After confessing that he had once been afraid of death, he relayed: “Now death was lovely and beautiful in my sight; for I saw we shall never live indeed till we be gone to the other World. Oh, methought this life is but a slumber in comparison with that above; at this time also I saw more in those words, Heirs of God (Rom. 8:17), than ever I shall be able to express while I live in this world. Heirs of God! God himself is the portion of the Saints.” (pg. 50)

Eight Women of Faith, by Michael A. G. Haykin

Lady Jane Grey: an Evangelical Queen—she was (very briefly) queen of England prior to her execution by “Bloody Mary.” Her debate with Roman Catholic John Howman, or John of Feckham, about why she was an evangelical; her words for her younger sister about the treasure of Scripture; and her final speech prior to death all reveal an abiding faith in Christ—whom she knew through Reformation doctrine. Addressing those who would soon witness her execution, she said: “I do look to be saved by no other mean, but only by the mercy of God, in the blood of his only Son Jesus Christ.” (Kindle Loc. 424) I pray that her conviction printed on Haykin’s page would be assumed in my heart with the same black-and-white clarity. 

The Four Loves, by C. S. Lewis

Under Lewis’ tutelage, friendship became a less amorphous concept to me. He wrote, “To the Ancients, Friendship seemed the happiest and most full human of all loves; the crown of life and the school of virtue.” Another of his thoughts: “. . . [Friendship] is a relation between men at their highest level of individuality.” And then: “The very condition of having Friends is that we should want something else besides Friends. Where the truthful answer to the question Do you see the same truth? Would be ‘I see nothing and I don’t care about the truth; I only want a Friend,’ no Friendship can arise—though Affection of course may. There would be nothing for the Friendship to be about; and Friendship must be about something. . . .” I often want my friends involved in one endeavor or another that I undertake—and I have sometimes noticed the same tendency in others too. Lewis puts words to why. (Kindle Loc. 742, 859—Note: The Kindle edition I own is no longer available, so I have linked to another.)

Christianity & Liberalism, by J. Gresham Machen

Even if anti-intellectual Christians have existed, God cannot be described as such. I mused throughout reading Machen that the God who created the intellect gives it the satisfaction of His inscripturated word. My reasons for desiring knowledge, and anticipation of how knowledge can augment my faith expressed, grew meatier.

The Short Life of Jonathan Edwards, by George Marsden

For this entry on my list, I make an exception to my premise for this post. I must reveal my appreciation for this book—that if I were ranking books I read this year, this would be among the top. The even writing, the marked detail, the unexpected pieces of history interwoven—I fell ravenous over this little feast. (I say “little” because, in full, it registers at 176 pages as compared with Marsden’s Edwards: A Life at 640). The whole of it fed me; so, I can do no better than humbly raise it for your 2020 reading list (if you haven’t read it already).

The Soul in Paraphrase, By Leland Ryken

I am certainly not familiar with all of George Herbert’s poems—simply reading one here or there over the years or using a topical guide when I want to feel with him on a given subject. So, when might I have found Prayer (I) had I not read The Soul in Paraphrase? I stand indebted to Ryken for introducing me to a poem that I anticipate carrying into the next year and still remembering the year after that.

Luther Taught Me to Have Faith Again Today

These present days of Christian life can feel disjointed—I have been reborn, but am not glorified. Or, I have been made alive to the things of God, but am not without the sin He hates. 

How Do I Relate with God, Though I Still Sin?

I have received the grace of Christ in justification—I trust that God credits Christ’s righteousness to me. I trust too that God will make me perfect in future glory, and that He is making me more like Christ by the power of the Spirit on this earth. But even while knowing Christ’s beauty, love, and hope, I have sorrowfully sinned this day.

So, though having been reborn and having hope in eternity, I have found a question concerning my day-to-day fellowship with God percolating within me: How do I relate with God at this present time, amidst the reality of my present sin that is incompatible with my new and future life in Christ?

Luther’s Answer Is Daily Faith

Reformer Martin Luther explains how living in constant fellowship with God on this earth depends upon ongoing faith. He writes that God “deals with us according to our belief in Christ until sin is killed.”[1]

Though my basis for approaching God cannot be that I have refrained from selfishness or that I have loved God will all of my being this day, I can approach God with faith in Christ. I can commune with him through faith that my burden of sins is removed from me—not strictly my burden of past sins, but the ones that would have just this day earned damnation for me, if not for Christ. 

Daily Faith in God’s Grace

The gospel was not only true at the point of my conversion, and will not only be evident at the time of my glorification, but is in effect this minute. My Christ-purchased fellowship with God is preserved and available, though I am not without sin. This in-between time seems designed to continually remind me of God’s kindness anew—as I continually must acknowledge my need for this grace.

I require a sustaining, presently-saving work of God—a work no less necessary to keep me from wrath than my initial rebirth. I can never be without the gospel because I am saved again every day. I am not suggesting that I must be re-justified, or born again again. My one-time justification instantly ushered me into the realm of peace with God (Romans 5:1). But, as Paul teaches, Christians are presently “being saved” by the gospel (1 Corinthians 1:18, 15:2), and are presently “being guarded” in a state of peace with God by his power, which takes place through the continual relationship with Christ of faith (1 Peter 1:5).

 God knows I am not perfect; I am not to approach Him as if I were. He knows I am not made to stand independently of Christ; I am never to approach Him as if I could. I come before the Father in Christ with faith—yesterday, today, and until faith becomes sight.

Daily Faith with Full Assurance

Luther describes faith as ongoing in the Christian life: “Faith is a living, unshakeable confidence in God’s grace.”[2] And this is how God would have me approach Him, with full assurance of pardon and certainty of salvation—for I do know Christ, and this is true to how I know my Lord to be. 

Luther continues: “This kind of trust in and knowledge of God's grace makes a person joyful, confident, and happy with regard to God and all creatures.”[3] Not only are my questions of practical fellowship with God met with God’s daily grace, these questions are spun through Christ into new praises of the present day’s preservation. 

In this practice of imperfectly coming before Him, God impresses upon me a glad, bold, happy certitude that none of this salvation stems from me. I could not earn it at first, and I cannot sustain it at present. But nevertheless, it is sustained! Salvation for today is delivered by the God whose mercies are new toward me every morning (Lamentations 3:23).

Daily Faith That Sustains Good Works

When I do come before this kind God, then, I desire that I might bring to him not only the confessions of how his grace has been needed, but my thanks too—offerings of glad, good works that His grace has wholly enabled and inspired. 

Luther describes how faith is connected to a willing spirit: 

Through faith, a person will do good to everyone without coercion, willingly and happily; he will serve everyone, suffer everything for the love and praise of God, who has shown him such grace. It is as impossible to separate works from faith as burning and shining from fire.[4]

Doing good works—this aspect of my fellowship with God—is sustained through daily faith as well. For faith is completed—it finds its fitting outlet—by works (James 2:22); if faith in in God’s assurance of grace is not continual, neither will works be. But as faith is exercised, works flow. 

I think the Christian life will continue to feel disjointed—for, I am declared righteous, but do not live fully righteously. But God’s grace is laced through each phase of the pilgrimage to support it all—not only justification and glorification, but also this present day’s salvation. 

Luther has taught me to exercise faith in the Lord again today—that this present, imperfect moment in time meets a grace perfect and preserving. Every day until sin is no more, God communes with me once again through faith in my Lord.

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[1] Martin Luther, Preface to the Letter of St. Paul to the Romans (Grand Rapids: Christian Classics Ethereal Library, n.d.), 5, https://www.ccel.org/ccel/luther/prefacetoromans.pdf.

[2] Ibid., 6.

[3] Ibid.

[4] Ibid.

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This post was originally published at Unlocking the Bible.

We Are Never Helpless in Helping

Regularly, I encounter suffering in other believers’ lives that I cannot remedy or change. Further, I am unable to comprehend the full impact and the unique features of others’ pressures and sorrows. Yet, I often desire to be that impossibly close. Knowing what I cannot do could lead to discouragement. But the apostle Paul writes of a better way.

“Join Me”

Paul tells—no, urges—the church in Rome to join him in his struggle (Romans 15:30). He doesn’t instruct his fellow Christians to solely accept and acknowledge their real limitations in helping him. He also doesn’t say that because they are not the agents of solution or omniscient listeners, they aren’t much help after all. He tells them to enter into his concerns.

After teaching upon teaching of gospel theology in his letter to the Romans, Paul then writes to the church in Rome about his needs. He desires to be free in Judea to continue his mission and well-received in ministry in Jerusalem (cf. Acts 24:17), all so that he may be refreshed through a trip to the church at Rome(Romans 15:31-32). And Paul gives the church at Rome these prayer requests fundamentally on the basis of their being fellow believers who share with him in the love of God through Christ, as his letter describes. While he is hoping to visit them, he has been prevented from doing so (Romans 1:13). But he entreatsthat they share his concerns; he wants their help.

As one immediate and personal application of the theology he had been teaching—a theology that joins believers together in the Lord—he asks them to pray.

“I urge you, brothers and sisters, by our Lord Jesus Christ and by the love of the Spirit, to join me in my struggle by praying to God for me.”
Romans 15:30 NIV

Commonality Affects Prayer

If any of the recipients of his letter have merely casual concerns for him thus far, he urges them forward. If they have little to no concerns, he asks them to consider their same Lord and the same love of the Holy Spirit among them—the God who makes their priorities and sense of mission shared. And if they already do have significant concern, then he directs that drive of compassion toward one end—the means by which he believes that he will substantially receive their aid. 

When a believer is suffering and we want to help more than we possibly can help, we can pray.

Perhaps you have done all that you are able to do in the life of a suffering friend—been present to listen, continued toremembered him or her over time, sought to offer specific service of some kind, or insightful and compassionate words of biblical help that God has enabled you to provide—and you still feel as though you wish you could do more. Don’t belittle the help you have already given. And then, don’t doubt the purpose of the compassion that is remaining in your heart; don’t allow it to make you feel helpless. It’s there for a purpose. 

As we pray for God’s glory in the lives of our believing friends and family members, we remember what He can do:

1. God can see into our inner beings to know our exact needs,preparing corresponding provisions of Himself to help the believer stay near to Him in sorrow. The Holy Spirit is able to guide the suffering Christian into the truth of the Word, the truth that affords lasting comfort and provides foundation for perseverance.

2. God could change circumstances altogether, glorifying Himself through a demonstration of His power. And He can also arrange the sufferer’s days to allow for upliftingcircumstantial help amidst pain.

3. God can provide opportunities through suffering by the Spirit to display Christ-like character and proclaim the gospel that alone gives hope, as God’s glory radiates through the believer’s life. God can enable the Christian to maintain, and often increase, his or her witness to Christ while in the saddest of days.

4. God can move the Christian’s inner spirit to pray with a hopeful, expectant, and believing heart that He would come back for His own soon. And the Christian’s spirit can also gain greater compassion for those who yet do not have the hope of the gospel, thanking God for His patience with this world.

God can press His good purposes into human sorrow with such power that the believer can have immense joy through the privilege of glorifying His Name and depending upon Him at all times. Paul is, of course, right. We have commonality through our shared love of God that enables us to instantaneously understand the manner in which we can pray for one another.

Additionally, Paul does not only ask for prayer as a fellow believer, but also as one who is engaged in a life devoted to the ministry of the Word and to the spread of the gospel to those who had not yet heard it. As we think of those who are suffering, we can pray too for believers experiencing various pressures as a result of their devotion to ministry and missions—joining as supporters of their labors. 

Never Helpless in Helping

Because we have prayer, we are never helpless in helping. We can call upon the Lord who knows us and all of our circumstances with knowledge that is comprehensive, familiar, and precise. Pressing into our desires to help others in impossible-to-us ways is useful, hope-filled. For, in those desires, we remember to pray into others’ lives the comforts of our shared, infinite God. 

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This post was originally published at The Ploughman’s Rest.

Proverbs for the Writer

“The fear of the Lord is the beginning of knowledge” (Proverbs 1:7). This, stated my professor, would be the starting point for our class on doctrine. Delivered to Bible college by the bus of the public school system, this axiom was delightfully new to my academic environment. The basis of a for-credit class would be not only the knowledge of God, but a pursuit of knowing God from a requested disposition of worship and humility? I gleaned from Proverbs 1:7 and this class: Humble yourself before God in order to know Him. Who He is as Lord requires it!

This principle has followed into my present-day studies and writing. I do not first learn and write so that I can write a post or make a submission. I first learn and write, privately, so that I can love my God more and better as He deserves. If He so ordains my study and writing to remain private, I am content—no, rejoicing!—already. 

When God does ordain study and writing to be for others—not only my transformation and worship—I find that the book of Proverbs also gives help for handling the truth and conveying it from the basis of humility before the Scriptures. A survey of Proverbs has been helpful to me as a framework for wise theological blogging—and if you are a studier and writer, I invite you to peer into these notes I have made on Proverbs in case they are beneficial for you as well:

• “For the LORD gives wisdom; from his mouth come knowledge and understanding” (Prov. 2:6). If I am writing theologically, I ask: What is the basis for truth in my words—how has His revelation driven these words?

• “The LORD by wisdom founded the earth; by understanding he established the heavens; by his knowledge the deeps broke open, and the clouds drop down the dew” (Prov. 3:19-20). If the Lord made all of creation with wisdom, understanding, and knowledge, how many depths of these do I not know? My eyes can distinguish only drops. So, I am led to specificity with my words, attempting to not write of little-known (to me) depths, to be watchful for assumptions, and to not champion my own sense of reasonableness. 

• “My son, be attentive to my wisdom; incline your ear to my understanding, that you may keep discretion, and your lips may guard knowledge” (Prov. 5:1-2). To accurately preserve the knowledge of God when writing about Him is a sacred charge. Thus, I work against a rambling writing style and thoughtless, vague metaphors. For with these, the full point is purposefully beyond ascertaining and misinterpretations are easily made, causing truth to be delivered in obscured tidbits, at best.

• “The wise lay up knowledge, but the mouth of a fool brings ruin near” (Prov. 10:14). Truth about God is to be sought as gold, causing me to desire carefully-selected and to document accessibly-cataloged sources. 

• “Whoever loves discipline loves knowledge, but he who hates reproof is stupid” (Prov. 12:1). To be corrected into better theology is a service to me—disagreement on content never being taken personally. Public debates and dialogues can be appreciated for the same reason—that they might purify the theological understandings of readers beyond those directly involved. 

• “A scoffer seeks wisdom in vain, but knowledge is easy for a man of understanding” (Prov. 14:6; c.f. 15:14). A desire to exalt God’s perfections and ways allows theological knowledge to be healthily absorbed. And this parallels then passing forward knowledge through writing. When God is the focus, study and personal experiences flow into being utilized for demonstrating and conveying truth. 

• “The tongue of the wise commends knowledge, but the mouths of fools pour out folly” (Prov. 15:2). Before I began blogging and was familiar with the evangelical blogging landscape, I appreciated and commended truth-saturated articles from evangelical sites irrespective of the writer. Since, I have become more familiar with the blogosphere’s writers and notice the bylines when I read articles, yet I still aim to remember my former mindset. Meaning, I like to remember that other readers are likely looking at the knowledge content of articles at ministry blog sites—over and above the writers. What I write, the substance, is deserving of my attention—not that I have been the one to write it. If truth has been conveyed—whether through me or someone else—I can rejoice.

• “Whoever restrains his words has knowledge, and he who has a cool spirit is a man of understanding” (Prov. 17:27). I have been a writer who thought I knew much; later, I experienced conversations with a humble professor at seminary who confessed how much he stood to learn. Far surpassing me, he chose to not answer some of my questions on this basis. I saw him demonstrate wise restraint—I was impressed and immediately desired to possess the same disposition.

• “Desire without knowledge is not good, and whoever makes haste with his feet misses his way” (Prov. 19:2). The organizational, connective, and creative aspects of blogging have all been part of my desire to write online. Yet, these desires needed to be weighed. And this proverb has taught me a singular test: Am I publishing this to promote the knowledge and worship of God? On this basis, my impulses are honed, steered, or rejected.

• “The eyes of the LORD keep watch over knowledge, but he overthrows the words of the traitor” (Prov. 22:12). Theology is a study involving precision and accuracy. God is worthy to be pursued and known for who He has revealed Himself to be, which causes me to—prayerfully—refrain from taking liberties with Scripture. 

• “By wisdom a house is built, and by understanding it is established; by knowledge the rooms are filled with all precious and pleasant riches” (Prov. 24:4; c.f. 24:5). Needing to be built and filled implies process and progress—or, hard work—not the Google searches I often employ. How much will I exemplify my love for God by working in a disciplined manner for more understanding of Him? This proverb reminds me to watch the lives of those already more disciplined and studied. How compelling, reaching, and fluid are the words of those who have long studied God! I can witness the reward.

Just as I learned in Bible school that knowledge of God starts with humble study, so when I write theologically for others, my words can also humbly submit to His revelation. When God’s Word drives the substance of my words for others, unhelpful practices and mindsets can be more easily and routinely eliminated. My best defense against temptations that accompany writing online is a high view of God, a fear of Him—that He is utterly worthy of words that honor who He is and make Him wisely known.

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This post was originally published at Servants of Grace.

Imitating Jonathan Edwards’ Godly Parenting

Words filled with biblical truth spoken into an air of uncertainty must be among the most agonizing parents can deliver to a child. Will children receive the Scriptures as foolishness or as the wisdom of God (1 Corinthians 1:18)? The answer is not always known.

As parents, if closeness with our children were the only aim when they approach us with their fears and pains, we might restrict our replies to: “God is near. He is with you” or “God aches with you.” I find momentous biblical truth about the character of God in each of these replies (Hebrews 13:5; Lamentations 3:32-33). 

Yet, when in self-sacrificial love for our children we prioritize their relationships with God over and above their relationships with us, more biblical counsel emerges. This counsel potentially puts the parent-child relationship at risk for the sake of their good (Matthew 19:29) and sends us in prayer toward a God who draws people to himself.

Jonathan Edwards and His Daughter, Esther

Jonathan Edwards offered this kind of self-sacrificial love to his daughter, Esther. He wrote the following words to her when she was ill. His words meet the reality of the world’s sorrows:

I would not have you think that any strange thing has happened to you in this affliction: ‘Tis according to the course of things in this world, that after the world’s smiles, some great affliction soon comes.[1]  

He counsels her to make the time of illness useful within her spirit:

God has now given you early and seasonable warning not at all to depend on worldly prosperity. 

Having humility before God about her earthly illness would foster contentment in eternal rest. If she cannot improve her circumstance on this earth, Edwards advises she look to the eternal glory God might glean from her difficult season:

Therefore I would advise….if it pleases God to restore you, to lot upon no happiness here. 

Labour while you live, to serve God and do what good you can, and endeavor to improve every dispensation to God’s glory and your own spiritual good, and be content to do and bear all that God calls you to in this wilderness, and never expect to find this world any thing better than a wilderness. 

Lay your account to travel through it in weariness, painfulness, and trouble, and wait for your rest and your prosperity ‘till hereafter where they that die in the Lord rest from their labours, and enter into the joy of their Lord. 

He encourages his daughter to give herself wholly to the Lord in suffering. He can deliver challenging, truth-focused counsel because he has already made the same commitment to the Lord in his life. As a loving parent, being at a distance from his child without hope for future visits would undoubtedly be painful. 

But the exemplary nature of his contented commitment to God is on display when writing to his suffering daughter who is out of his reach, across many miles.  

You are like to spend the rest of your life (if you should get over this illness) at a great distance from your parents, but care not much for that. If you lived near us, yet our breath and yours would soon go forth, and we should return to our dust, whither we are all hastening. 

‘Tis of infinitely more importance to have the presence of an heavenly Father, and to make process towards an heavenly home. Let us all take care that we may meet there at last.[2]

He delivers world-denying hope in courageous words to a hurting child. First, by speaking challenging thoughts he risks that his words might be met with disagreement causing relational distance.

Second, he speaks words for the good of his child, without thought of himself. He advises his daughter to “care not much for” being near or far from him—so long as she remains near to the Lord. Edwards clearly has no greater joy than that his daughter would walk in the truth (3 John 1:4).

My Own Parenting

I do not want any less than what Edwards exemplifies. I would not ultimately want a pleasant-enough relationship with my daughter to the detriment of considering eternity—heaven and hell—together. Truth may be agonizing, at times, to convey—but these kinds of words are good; they are love. Speaking them is the kind of risk God asks me to take for the sake of Christ and the good of my daughter (Romans 10:14).

When my daughter is grown, I want her to see parents like Edwards. I want us to be rightfully content in the Lord so that our only request and hope is that she walk with the Lord to eternity. Edwards’ counsel is compelling, in part, because he is true to maintaining an eternal focus himself. To ask my daughter to follow me in contentment where I have never been would prove challenging! 

Ultimately, Edwards and his daughter are brought closer together through this focus. Esther writes of their relationship:

Last eve I had some free discourse with My Father on the great things that concern my best interest—I opened my difficulties to him very freely and he as freely advised and directed. 

The conversation has removed some distressing doubts that discouraged me much in my Christian warfare—He gave me some excellent directions to be observed in secret that tend to keep the soul near to God, as well as others to be observed in a more publick way—What a mercy that I have such a Father! Such a Guide![3]

Every decision of faith in the Lord is solely each individual’s to make. But, parents can aid their children’s individual decisions by refusing to create a relational dynamic intent on bringing us a sense of happiness and fulfillment. 

Looking to Edwards and his Esther, as a type of Christ-exalting relationship, we can continue to aim higher, with prayerful hope, for the kind of rich comradery that flows when both parties, by God’s grace, love the truth and content themselves in the Lord alone.

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[1]Iain Murray, Jonathan Edwards: A New Biography (Edinburgh: The Banner of Truth Trust, 1987).

[2] Ibid., 402.

[3] Ibid., 419-420.

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This post was originally published at Unlocking the Bible.

Don’t Let Suffering Silence Your Prayers

I called the nurse into the hospital room, “I think I felt her kick. Can we check?”

A shadow passed over her face. Not many minutes prior, the doctor had told me, my husband, and the nurses that my yet-to-be-born, 42-week daughter had no heartbeat.

The nurse gave me the monitor and asked if I wanted to use it. She quietly, kindly excused herself from the room. But I think her face held some pity. Perhaps she thought I was having trouble accepting reality. But I knew my God could undoubtedly answer my prayer for renewed earthly life for my daughter.

Soon, circling my stomach, I understood that my prayer had not been answered with a “yes.” As time went on, that “yes” seemed less and less likely. 

 Home from the hospital daughter-less, I was no longer sure how to pray for new requests. I had not presumed that God owed me a “yes,” and I was not angry at him. But because that particular request had felt urgent and precious, I suddenly felt I had little I wanted to ask of him. I was silenced.

Five years have passed since the fresh grief of losing our daughter, but I was recently impressed by a biblical figure who endures terrible hardship with a far different response to prayer in the midst of his pain—Nehemiah.

God’s people had been justly exiled from their homeland, with only some surviving (Neh. 1:2). But a remnant returns to the homeland, first led by Zerubbabel and second by Ezra to relearn the law of God and to rebuild. 

The book of Ezra records the generous faithfulness of God to allow this return and rebuild:  

Yet our God has not forsaken us in our slavery,but has extended to us his steadfast love before the kings of Persia, to grant us some reviving to set up the house of our God, to repair its ruins, and to give us protection in Judea and Jerusalem. (Ezra 9:9)

With a personal interest in this rebuild for his fellow people and for the sake of God’s name, Nehemiah, an honored cupbearer in Persia to the king, eagerly inquires about the Judean remnant. But unfortunately, he receives news that the walls around the city are broken and destroyed, for progress has been halted (Ezra 4:12, 17-23). Rebuilding efforts are dampened, leaving the remnant without the protection of walls. They receive a “not right now” answer from God that they don’t expect. 

As one who is acquainted with suffering, I wonder if the people felt a measure of finality in this development—God has said “no,” so what more should we pray? Perhaps the remnant thought: I have accepted a “no” from God on this exceedingly dear request. I have accepted it and am even ready to bear another “no.” So, for what else should I pray? This is how I felt concerning my daughter. 

Nehemiah understands what feeling sorrow upon sorrow is like. Upon hearing of the remnant: “I sat down and wept and mourned for days” (Neh. 1:4a). Yet, what directly follows from Nehemiah’s mourning is an invitation for God’s people who are suffering to still see purpose in prayer. Nehemiah offers exemplary words to the Lord amidst his tears (Neh. 1:5-11). He remembers God’s character and covenant with a clear belief that the Word of God unalterably stands. Because of this, he knows that he has a legitimate basis for coming before God. 

In tears and after hearing of opposition, he is remarkably able to pray, “let your ear be attentive and your eyes open, to hear the prayer of your servant” (1:6a). Instead of his suffering stalling him from prayer, he expectantly requests God’s “ear” and “eyes.” One commentator notes, “The superficially curious juxtapositioning of ‘eyes’ and ‘hearing’ provides a fully intelligible metaphor.”[1] With earnestness, Nehemiah requests God’s attuned attention. I admire Nehemiah’s fervor to seek the face of God after his homeland and many of his fellow people had been destroyed, after rebuilding efforts had been stilted, and more—after the fame of his God might have seemed to be discounted among the nations due to the exile. He had faith in God’s Word. And therefore, he trusted that a “not right now” was different than a “never”—and he knew that a “not right now” was only a reason to keep praying.

While my daughter will never have more breath in this life, Nehemiah was granted success for further rebuilding efforts. Though our requests and results are not parallel in that sense, I think about the grander principle of the reputation of the Lord in both. God would allow Nehemiah to rebuild the walls and further pursue restoration after exile for the sake of His covenant name and faithfulness. And God did demonstrate the power of His name through His presence and the strength—spiritual and otherwise—He gave me even in the early hours of birthing a still child. After the sorrowful “no” I received to prayer and after likely seeming illogical to the hospital’s medical staff in my knowledge of God’s capabilities, God was not done.

And He is not done with us who believe. His name is great—all will see it, and we are right to have faith in the silencing moments. We are right to keep praying. That is the hope intrinsic to Nehemiah’s story. And that is the hope intrinsicto the story of all believers. Devastating circumstances and prayers that are met with “no” or “not right now” may introduce the darkest times of life, but even these cannot thwart the holy arc of God’s glorious plans that reign above this earthly existence. 

Soon, God would help me pray again. I would find words before Him. I started with a sentence from the apostle Paul, turning it into a prayer for tear-filled days. May what has happened to me actually serve to advance the gospel (Phil. 1:12). Reminiscent of Nehemiah’s prevailing concern for God’s name and reputation (Neh. 1:9, 11), this kind of prayer can well pour from the suffering soul. For when our anticipated trajectory for life crashes, we know God’s forever-plan still stands. And as long as God’s plan is unfolding, we will have a reason to fold our hands and say, “hear the prayer of your servant” (Neh. 1:6).

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[1] H. G. M. Williamson, Word Biblical Commentary, Vol. 16: Ezra, Nehemiah, gen. ed. David A Hubbard and Glenn W. Barker (Waco, Texas: Word Books, 1985), 173.

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This post was originally published at Servants of Grace.

70 Prompts for Giving Thanks to God

“Oh give thanks to the LORD, for he is good, for his steadfast love endures forever! Let the redeemed of the LORD say so, whom he has redeemed from trouble and gathered in from the lands, from the east and from the west, from the north and from the south.”

— Psalm 107:1-3

Today, I am listing 70 prompts for giving thanks to God as one of his redeemed. God, you have:

1.    given me a way to rejoice at all times (Phil. 4:4; 2 Cor. 6:10).

2.    comforted me in all of my sorrows (1 Cor. 1:4).

3.    not treated me as I deserve (Ps. 103:10).

4.    given me all of the good gifts that I enjoy (1 Tim. 6:17; Jas. 1:17).

5.    been the perfect peace of my soul, though I still sorrowfully sin (Rom. 5:1).

6.    not counted my sins against me (2 Cor. 5:19).

7.    suffered and died for my sins (1 Pet. 3:18).

8.    cleansed me by your blood (Matt. 26:28; Heb. 9:22; Heb. 13:12). 

9.    satisfied the wrath of God on my account (Rom. 5:9).

10.  not destined me for wrath, but for salvation (1 Thess. 5:9-10).

11.  set me a place at your table (Rev. 19:6-9). 

12.  welcomed me into your family (Eph. 1:5).

13.  awakened me to spiritual reality with your holy anger (Rom. 2:5).

14.  led me to uprightness through teachings of judgment (Rom. 14:12; 2 Cor. 5:10).

15.  taught me right and wrong (Heb. 4:12).

16.  given clear warnings to protect me (Mk. 8:38, Jude 3).

17.  not let my foot slip (Ps. 121:3,7). 

18.  defined me as a saint, not a sinner (Rom. 1:7; Jude 1:3; Rev. 14:12).

19.  given me a family of believers that is eternal (Matt. 12:50).

20.  transferred my citizenship to your kingdom (Col. 1:13; Phil. 3:20; 1 Pet. 2:9).

21.  made me part of your bride (Eph. 5:25-27).

22.  remained faithful when I have not displayed faith (2 Tim. 2:13).

23.  caused me to awe at your holiness (Isa. 6:5; Rev. 1:17).

24.  already brought holiness into my life (Gal. 5:16-17).

25.  given me love for your perfection and a longing to be like you (Deut. 32:4; Ps. 19:7; Matt. 5:48; 1 Cor. 13:10).

26.  planned good obedience for me, even now (Eph. 2:10).

27.  granted me true spiritual light (2 Cor. 4:6).

28.  shown me valid wisdom (1 Cor. 2:13-14).

29.  worked wise perspectives into my life (Ps. 19:7).

30.  enabled me to know your first priority to inform my life decisions (1 Cor. 15:3-4).

31.  greatly loved me through your discipline (Prov. 3:11-12; Heb. 12:6).

32.  brought me back to your Word, many times (Ps. 119:176).

33.  directed me with authority (Prov. 4:11; Matt. 28:18).

34.  been to me the authority worth unreservedly following (Gen. 18:25b; Rev. 22:13).

35.  gifted me fear through which I am straightened and can be satisfied (Ps. 112:1, 20; Ps. 147:11; Ps. 34:9; Prov. 22:4).

36.  made me lower than I was (Rom. 12:3; 2 Cor. 12:9-10).

37.  brought me through fire purer than I was (1 Pet. 1:7). 

38.  held me near (Ps. 18:16).

39.  shown me what love is (1 Jn. 4:10).

40.  delighted in me (Ps. 147:11; Ps. 149:4).

41.  had compassion for my neediness in sin (Matt. 9:36).

42.  waited for me with patience (2 Pet. 3:9). 

43.  called me to know you (1 Cor. 1:9; Rom. 8:30).

44.  set me on a foundation that will never buckle (Eph. 2:20).

45.  shifted me into better alignment with my foundation (Eph. 2:21).

46.  enabled me, by your Word, to be solid when circumstances were not (Ps. 119:89).

47.  led me to goodness (Ps. 23:1, 6).

48.  been my only good (Mk. 10:18; Ps. 34:10).

49.  poured your joy into my soul, enacting strength (Neh. 8:10).

50.  provided the desire to worship you alone (Ps. 86:10).

51.  made me bow that justice belongs to you in your timing (Jn. 5:22; Rom. 12:19).

52.  caused me to rejoice in the truth (1 Cor. 13:6).

53.  always told me the truth about myself (2 Tim. 3:16).

54.  allowed me to mourn in myself more of what you hate (Rom. 2:4).

55.  heard my prayers and inclined your ear to my spiritual need (Ps. 116:1).

56.  taught me to love in truth (1 Jn. 3:18; Jn. 17:17).

57.  in turn made your truth the cherished foundation of my dearest relationships (Eph. 4:13, 15; Prov. 13:20).

58.  provided me with people I can imitate (1 Thess. 1:6).

59.  challenged me to not coast in the elementary teachings of the gospel (Heb. 6:1-3).

60.  taught me more of your beauty through your law (Ps. 119:14-20).

61.  preserved the Word I am privileged to have copies of and read (Matt. 5:18).

62.  preserved the Church I am privileged to be a member of (Matt. 16:18).

63.  given me examples in the history of your people, prodding me forward (Heb. 12:1).

64.  caused this pale earth to not feel like my home (Heb. 13:14).

65.  foreshadowed my resurrection by your own (1 Cor. 15:22-23).

66.  added me to your inheritance (Eph. 1:11; Col. 3:23-24).

67.  said that my death will only bring me to life (Rom. 8:38-39; Phil. 1:21).

68.  set certain hope before my eyes (Tit. 1:2).

69.  shown me that your work is real—it must be for any goodness to be in me (Phil. 1:6).

70.  given me a dear urgency to please you more, considering all you have given (Phil. 2:12).

Thank you, my God, for you have redeemed me, and I say so!

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This post was originally published at Unlocking the Bible.

Becoming a Selective Listener—In the Best Sense

Our so-called “information age”—when information has become the going commodity—involves voluminous data, assertions, thoughts, and opinions whizzing both from and toward us online. Within this environment, not only do false teachers exist—as in historical times—but they have now inherited the power to ask for attention through greater reach, even paying for more influence. 

Has ever a time existed when selectivity about whom we follow for spiritual guidance been a more vital skill? 

Unwise Listening

Regardless, this is not a new challenge. Even many years ago, Reformer John Calvin recognized a human propensity toward being unwise listeners. He noted, 

Men, of their own accord, choose to be deceived rather than to be properly instructed […] the world will have ears so refined, and so excessively desirous of novelty, that it will collect for itself various instructors, and will be incessantly carried away by new inventions.

Following Calvin and his wariness for theological ingenuity, to cultivate biblically-formed, selective listening skills can be considered a duty. In fact, being a passive listener does not appear to be a biblical category—and by “passive listening” here, I mean falsely believing that I am not choosing the messages I am influenced by because they come toward me online, outside my seeking. Instead, being swayed by fancy-sounding, yet sub-biblical teaching is, according to Calvin, a choice.

Selective Listening and Scripture

Psalm 1:1 shows a progression for falling away from the truth of Scripture: walkingwith wicked counsel, standing in the way of this counsel, and then openly sitting in congruence with evil. Again, Calvin writes that Psalm 1:1

…shows how by little and little men are ordinarily induced to turn aside from the right path. They do not, at the first step, advance so far as a proud contempt of God but having once begun to give ear to evil counsel, Satan leads them, step by step, farther astray, till they rush headlong into open transgression.

2 Timothy 4:3-4 reveals a similarly flawed pattern—listening to teachers who are not sound, taking action by turning from truth, and, finally, wandering off altogether. 

Both patterns begin with listening. 

When commenting on Psalm 19 and then on 2 Timothy 3:16, D. A. Carson laments that too often, our selective listening ironically applies to the Scriptures themselves:

Many people choose snippets and themes that soon constitute a grid for eliminating the rest [of Scripture]…Worst of all, Christians invest so little time and energy in learning what they claim to be the Word of God that it falls away by default.

The danger in contemporary evangelicalism is not formal rejection of Scripture, but an unrealistic assumption that we know the Bible while in fact we press “on” (in reality, slouch backwards) toward endless conferences on leadership, techniques, tools, gimmicks, agendas.

Becoming a Selective Listener by Knowing Scripture

Following from Carson’s thoughts, listening well to the full counsel of Scripture (Acts 20:27) grows wise listeners with the ability to select influences well. If you do not know where to begin, here are some thoughts I have collected while learning from others in my family, church, and Bible college/seminary on delving into further study of the fullness of Scripture:

1. Check your assumptions.

Begin your study of Scripture with an assumption that God is perfect and that, therefore, his holy words are always and absolutely best. If you come across a verse or concept that seems “off” to you, assume that your understanding can grow, rather than conjecturing a problem with God’s word choices or character.

2. Be a learner.

Go straight to the passages that are most challenging for you, and be prayerfully willing to engage in a learning process that humbly gleans from the wisdom of those who have already spent their lives in study. Everything changes when we become Christians—we are reborn into new people, and are given spiritual sight and hunger for God’s Word. Becoming Christians does not automatically make us experts on Christ and his Word, but propels us toward learning. So building Scriptural knowledge and wisdom is simply part of walking with Christ. 

3. Look back to different times.

Do not be overwhelmed with the quick, current Christian publishing environment—thinking you need to keep pace. While having present-day books is important (especially for putting theology into today’s language and for responding to current theological challenges that were not historically encountered head-on), not to mention enjoyable, becoming separated from the theological problems of one’s own generation often best comes through historical works. Read classic, doctrinal resources—primary sources. Some ideas of authors are: Irenaeus, John Chrysostom, Augustine of Hippo, John Calvin, Jonathan Edwards, Charles Hodge, or Carl F. H. Henry. 

4. Find a scholarly mentor.

If possible, search for a scholarly mentor who loves the gospel and is versed in the historic tradition of the Christian faith. Pursue this so that (1) you can ask questions about difficult areas of interpretation and viewpoints that differ from yours, and (2) you can be introduced to areas of thought outside of your context of which you would not have known to inquire. 

But first, ask a potential mentor about his or her beliefs. Here are some ideas:

• Does he or she convey the full gospel message including the unpopular aspects—like repentance, the reality of hell, God’s holiness and wrath, and the necessity of receiving it with the kind of grateful response that leads to growth in righteousness?

• Can he or she affirm the Chicago Statement on Biblical Inerrancy?

• Is he or she committed to a literal, historical-grammatical hermeneutic?

• Who are his or her theological influences, and similarly, what does this person believe about the gospel and Scripture?

• Does he or she see the significance of describing differing viewpoints with accuracy?

If this kind of relationship is not available to you, “mentors” come in various forms; I have been shaped through pages of books, words of sermons, and lectures in the classroom or through recordings. Through these means, mentors can be numerous. For no scholar stands alone; faithful Christian scholars consider themselves part of a wider, conversing community—ideally seeking to challenge, correct, and steer each other collectively into the best possible exegesis. Much can be learned from listening in to these kinds of conversations through multiple sources.

Gladness in Growth

Transferring the plentiful information available to us into wisely-held knowledge almost invariably produces a keen awareness about how much one has yet to learn, and how little is already grasped. Do not take these thoughts as a reason for discouragement, but a cause for gladness that you have a concrete indication you are following those ahead of you. 

Keep following; I will too.

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This post was originally published at Unlocking the Bible.

Meditations on Dust

The godly are the God-ward—and faced there, they know they are not like what they see. They are not righteous in all their ways; they are not naturally near to the truth; not able to save, able to endure, able to abound in a perfection of goodness and greatness, able to act with self-generated and -sustained power, able to count stars beyond stars, able to reduce rulers to naught or view earth and all therein from on high, with a glance, and weigh it as a piece of dust, a sliver of grass—as nothing.

Turned to Him, how little I like to feel small—to accept small. But that the nations are dust cannot reflect poorly on the Creator, as if finitude were evil. From above, He once called all of this terrestrial ball “good.” If my view to creation were as to the dust, one floating, sailing speck, it would leave my sight as soon as it entered. I might absorb it with the swipe of a rag-holding hand, no misgivings. Who are we that He is mindful of us? This is the kind of mystery in Scripture most perplexing. He decided to love—to set His image upon—miniscule; an amebic sphere contained the incarnation… Yet, not only size is involved—that is not the offense—but small became evil, hateful, proud. Dust acted like it was something. No wonder He laughs (Psalm 2:4). What if my creation were dust? How great is His love for us!

Being small, unable to generate power or increase my own strength, I am weak, fainting, weary, utterly falling, etcetera—list proceeding. And so I wait. I must wait—God-ward. The renewal of His people will certainly come, whether presently or eschatologically—hope will actualize into mounting up, running, and the overall-not-fainting. And we will be saved. But the weak must wait; I must wait. Otherwise, I become a workman who molds an image and realizes a carved abomination. When the weak attempt to generate greatness, we can never alone find a tree unable to rot or a project that is incapable of falling. One breath—one laughing exhale—and He levels the accomplishments of man. I am weak; so, if He does not act—does not heal, does not increase strength, does not give the insight, or the muscles or the words or the voice or the whatever it is I am wanting, I must be the waiting.

Lifted from the finite—waiting toward God sets me at the Word, breathed by inerrant breath. It is standing. And it will forever be—this book that the world contrives is infected with fantasies and tainted [instead of made holy] by hatred. It prevails—this book that I would doubt and despise in spiritual blindness if not for His Spirit. How great His grace! His Word stands; the blade of grass will soon not. What can man say against God’s flawless revelation? Nothing; he can sit beneath, remembering who still measures as you know what on the scales.

Only knowing I am nothing can I see that He upholds my spirit when I fall—preserving me to the end; only when bowed can I see how and in what manner I am raised up to know Him; only when I am hungry can I receive His timely food; only in want can I know the wonder of His Word. I want to be infinitely low,[1] and know His unfathomable grace; my voice to cry for help, and know His kind deliverance; my eyes to look upon Him with love, and see some of the unsearchable greatness and beyond-measure glory. He, He, He—the cause of all being held together, sustained every day. He—righteous in all His ways, gracious in all His words, full of compassion, slow to anger and great in mercy—He is good to all. What is the strength of my soul? His nearness, that I might receive all I can of who He is and what He gives, worshiping Him for both, for always. 

Three words emerge from the dust—wait, Word, and worship. Being one who is nothing before God, I must wait for Him—for His strength in my inner spirit, resting within the hiding place of His peace during temptations, while He unveils one next detail of His mind for me and mine. And before His Word—I receive there—the bread, the high, heavenly bread raining here, as upon the grass for prime collection. And in worship, whatever is done, accomplished, and gained—God alone is great. With that, dust contents itself as such and can move along glorying in God being God—and is now being swept up for all existence in Him.

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1. I believe Jonathan Edwards used this phrase, although I cannot now locate the quotation.

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This post was originally published at For The Church.

8 Words for Worshipful Meditation

The voice of the dinner host resounds throughout the dining room and kitchen, “Alright, the food is ready, friends! First, grab your silverware, plates, and napkins here, and then start going along this side of the table to get your food. Don’t forget, drinks are on the far counter—we have ice water, lemonade, and coffee.” 

For guests to follow instructions from their host about the meal he or she has prepared and provided is honoring to do. Similarly, as we hear what God’s Word teaches about itself, we are guided through the “meal” of meditation. 

Eight Words for Worshipful Meditation

Meditation has been defined as follows:

Act of calling to mind some supposition, pondering upon it, and correlating it to one’s own life. A wicked individual meditates upon violence (Prov. 24:2). The meditation of a righteous person contemplates God or His great spiritual truths (Pss. 63:6; 77:12; 119:15, 23, 27, 48, 78, 97, 148; 143:5). He hopes to please God by meditation (Ps. 19:14). Thus meditation by God’s people is a reverent act of worship.[1]

To remember the ways God has said his Word is profitable toward our souls while we contemplate it in meditation is honoring to him and worshipful. As one way to help in this pursuit, below are 8 words taken from Psalm 19 and 2 Timothy 3:16 that God speaks concerning Scripture. Provided as well are some explanations about these words, followed by questions to guide us as we ponder and then correlate to life the principles and teachings we have studied throughout the Bible.

Reviving (Psalm 19:7a)

Matthew Henry writes that Scripture “is of use to convert the soul, to bring us back to ourselves, to our God, to our duty.” Scripture makes us turn to the Lord, it plunges his life-giving ways into more of the depths of our hearts.

How does this passage awaken my soul to the Lord and things eternal, and deaden me toward the world?

Making Wise (Psalm 19:7b)

Henry writes, “It will give us an insight into things divine and a foresight of things to come. It will employ us in the best work and secure to us our true interests.” Scripture causes us to see life in light of the greatness of God, helping us live with increasing temperance and diligence.

In light of this passage, how am I challenged to live, act, and make decisions in a more godly way?

Rejoicing (Psalm 19:8a)

Henry writes, “The law, as we see it in the hands of Christ, gives cause for joy; and, when it is written in our hearts, it lays a foundation for everlasting joy, by restoring us to our right mind.” Scripture gives joy to our lives; the person who knows and follows what is right and true is spared from great misery. 

What teachings, provisions, and promises in this passage bring joy to my life as I align with them and know my God better?

Enlightening (Psalm 19:8b)

Henry writes, “It brings us to a sight and sense of our sin and misery, and directs us in the way of duty.” Scripture gives us new understandings — it challenges our minds to see everything by holy light that glories in God.

What can I learn from this passage that I did not previously know—how does it change the way I think about what is true, valuable, etc.?

Teaching (2 Timothy 3:16)

John Calvin writes, “[Instruction] ranks above all the rest; for it will be to no purpose that you exhort or reprove, if you have not previously instructed.” Also, Matthew Henry refers to “teachings” as “doctrine.” Scripture instructs us, giving us information about God, our world, and ourselves that we simply could not otherwise know.

How does this passage help me understand God, his acts in this world, and his will for people?

Reproving and Correcting (2 Timothy 3:16)

Calvin writes, “Reproof and correction differ little from each other, except that the latter proceeds from the former; for the beginning of repentance is the knowledge of our sinfulness, and a conviction of the judgment of God.” Scripture confronts the sin and untruth in us; it stands contra evil and provides clarity about how to change.

How am I convicted as I read this passage? How do my ways not measure up to the holiness of God, and how can I be corrected?

Training (2 Timothy 3:16)

Calvin writes, “Instruction in righteousness means the rule of a good and holy life.” Scripture fills our lives with the abundant peace of living according to the everlasting ways of God.

According to this passage, in what ways can my life be filled with the righteousness God loves because I love him?

As we meditate upon God’s holy Word as he has intended, he teaches us to pray from our hearts, “Let the words of my mouth and the meditation of my heart be acceptable in your sight, O Lord, my rock and my redeemer” (Psalm 19:14).

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1.  LeBron Matthews, “Meditation,” in Chad Brand, Charles Draper, Archie England, Steve Bond, E. Ray Clendenen, Trent C. Butler, and Bill Latta, eds. Holman Illustrated Bible Dictionary. (Nashville, TN: Holman Bible Publishers, 2003)

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Women Wonderfully Different and So Very Similar

To my sisters in Christ —

Anna, the daughter of Phanuel, was a Christ-exalting woman in Scripture. She was a prophetess who knew Scripture, and sat at the temple, worshipping, fasting, and praying constantly. She was there when the Son of God arrived for His dedication, and she recognized her Redeemer, giving thanks for Him. She proclaimed the news of His coming with adoration to all who were waiting (see Luke 2:36-38).

Deborah, who was sought-after for her wise judgments, was a prophetess, military leader, and worshipper of Yahweh who led Israel into a period of rest for forty years. According to the theme of the book of Judges, Israel had success as they feared the Lord; Deborah faithfully led them into that success, fear of the Lord, and peace (see Judges 4-5).

Huldah was a prophetess during the reign of Josiah when the Book of the Law of God was rediscovered. She prophesied that God would bring disaster upon Israel for forsaking Him, and yet, that because the book of the law was found and heard with penitence, God would not bring this disaster within their lifetimes. She promoted and gave dynamic impetus to the spiritual revival of Israel during the kingship of Josiah with her truthful words (see 2 Kings 22-23).

Priscilla helped to instruct a new believer, Apollos, in the way of God more accurately. The Apostle Paul was one of her and her husband’s houseguests (see Acts 18:2-3; 24-26). Paul pointedly commended them for making personal sacrifices for the apostle as fellow servants of the Lord (see Romans 16:3-5).

Tabitha, a disciple in the early church, was full, or overflowing like a stream, of good works of mercy or charity in benevolence toward others—including making clothing. She was also given the honor by Peter of being raised from the dead to demonstrate the great power of God; many believed at this sign of the apostle to the authenticity of Christ (see Acts 9:36).

Anna was devoted, ready to recognize and proclaim her Redeemer when He arrived. Deborah was a sought-after woman of wisdom whose leadership of Israel ushered them into a time of peace and fear of God. Huldah inspired and promoted Israel’s return to the good law of God and to favor in His eyes. Priscilla was hospitable, self-sacrificial, and well-versed in Scriptural theology such that she could help teach the ways of God to a fellow brother. Tabitha was devoted to charitable works of service—they overflowed from her heart.

Each woman belonged to God as His child, under His Fatherly provision and direction (Matthew 7:11; Hebrews 12:3-11), devoted to Him and His righteous Word in the circumstances God brought. Each of their godly actions flowed from the Lord, each person beautiful in their own ways of reflecting Him while serving those around them—all together being used by God in His Word to teach us the truth. Yet, each one had markedly different circumstances, gifts, and roles in life.

It seems to me that you and I are also different in the same way Scripture’s women of history were different. Yet, we are also the same: we are children of the same Father who rely upon His Word for how to live, believe, worship, and serve, with the God-given honor of together representing Him in the pieces of His plan for this world we cherish as gifts and call our lives.

As women, we may be in various seasons, circumstances, and roles, and we may bring different gifts to what we commonly share. Yet, Anna’s delight was discovered in Scripture and fulfilled in Christ, Deborah’s wisdom and victory were attributed to her God, Huldah’s prophecy came from Him, Priscilla depended upon the ways of God in order to teach them and follow them, and Tabitha’s heart overflowed because she was a disciple of Christ. The beauty of each one’s service flowed from a humble love for the truth.

They were wonderfully different, while so very similar—like us. 

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This post was originally published at For The Church.

9 Spurgeon Quotes on Fear and Faith

According to Charles Spurgeon (here and here), Psalm 56:3—“When I am afraid, I put my trust in you”—holds a tension and, yet, a resolve that is uniquely characteristic of the Christian’s experience of fear. 

1. Spurgeon gives voice to inner complexities.

Notice, first, then, that here is David in a complex condition. He says, “I am afraid,” yet with the same breath he says, “I will trust in You.” Is not this a contradiction? It looks like a paradox. Paradox itmay be, but contradiction it is not!

2. He illustrates that intellectual qualms need not be viewed as displacing of faith.

You have seen a precious promise or a glorious Doctrine and you have believed it because you have found it in God’s Word. You have believed it so as to grasp it and feel it tobe your own, yet, perhaps, almost at the same time certain rationalistic thoughts have come into your mind and you have been vexed with doubts as to whether the promise is true. You remember, perhaps, the insinuations of others,or something risesup out of your own carnal reason that renders it difficult for you to believe, while at the same time you are believing! You battle with yourself—one selfseemsto say, “Is it so?” and yet your inner self seemsto say, “I could die for it, I know it is so!”

3. He teaches that there is courage in being honest about fears.

David says, “I am afraid.” Admire his honesty in making this confession. Some men would never have admitted that they were afraid. They would have blustered and said they cared for nothing! Generallythere is no greater coward in this world than the man who never will acknowledge that he is afraid.

4. He reminds that even when faith can stand to grow in those times of life when death seems impending, faith one can still have. And greater truths also abound.

But if, as a rule, you and I can think of death without any kind of fear, if no tremor ever crosses our minds, well then, we must have marvelously strong faith, and I can only pray we may be retained in that strength of faith! For the most partthere is such a thing as terror in prospectof death—the fear is often greater in prospect than in reality! In fact, it is always so in the case of the Christian.

[…]

And so the fear and the faith shall go on hand in hand together for a while, till at last perfect love shall come in and take the place of fear—and then faith and love shall go hand in hand to Heaven!

5. In noting the despondency of going anywhere but to God, and that being one’s end, he promotes gratitude for grace. 

It is a sure sign of Grace when a man can trust in his God, for the natural man, when afraid, falls back on some human trust, or he thinks that he will be able to laugh at the occasion of fear. He gives himself up to jollity and forgetful-ness, or perhaps he braces himself up with a natural resolution—"To take arms against a sea of troubles, And by opposing end them." He goes anywhere but to his God.

6. He puts on display the illogical nature of natural human impulses.

You say, "I feel so dead and cold, I have not the spiritual vivacity and warmth and life that I used to possess. I used to come up to the Tabernacle and feel such joy and rejoicing in worshipping on God's Holy Day, but now I feel flat and dull." Oh, but do not be tempted to get away from Christ because of this! Who runs away from the fire because he is cold? Who, in summer, runs away from the cooling brook because he is hot? Should not my deadness be the reason why I should come to Jesus Christ?

7. He teaches that when lamenting over a life that has created, of oneself, nothing that pleases God, but only the opposite—to then rejoice, for grace is true.

When I can see marks of Grace in myself, to trust Christ is easy—but when I see no marks of anything good, but every mark of everything that is evil and then comeand cast myself upon Him and believethat He can save me, even me, and rest myself upon Him—this is the faith which honors Christ and which will save us! May you have it and such time as you are afraid of sin, may you trust in Christ!

8. He is honest and serves as an example of how to respond inthe starkest realizations unworthiness.

I dare to say these ancient words [of Psalm 56:3] tonight from the depths of my soul! I am afraid of my sins! I am afraid of my unworthiness! I never live a day but what I see reason to be afraid! If I had to stand all by myself, I would be afraid to stand before God! If I had never done anything in my life but preach this one sermon, there have been so many imperfections and faults in it that I am afraid to place any reliance upon it! But my Lord Jesus, You are my soul's only hope. I trust entirely in You!

9. Best of all, he takes Christ at his word.

A Christian has no right to be always saying—"Do I love the Lord or no? Am I His, or am I not?" He may be compelled to say it, sometimes, but it is far better for him to come just as he is and throw himself at the foot of the Cross and say, "Savior, You have promised to save those that believe! I believe, therefore You have saved me!" I know some think this is presumption, but surely it is worse than presumption not to believe God! And it is true humility to take God at His word and to believe Him.

In the day of being afraid, Spurgeon teaches that Christian confidence is not in one’s inner state, intellectual reachings, adequacy of confession, absence of future experiences of fear, coping abilities (i.e. humor or human resolve), history of actions and inactions, or self-perception. With all of these in view—and the cause for fear growing when considering each one—“when I am afraid, I put my trust in you” (Ps. 56:3). A Christian’s confidence in fear is that God does exist as One who, of his own incomprehensible decision and grace, rewards those who seek him (Heb. 11:6).

70 Prompts for Adoring God

I worship you, my God, because of who you are: 

1. Eternal, immortal, and invisible, you alone are God (Psalm 90:1-2; 1 Timothy 1:17; Isaiah 45:5).

2. You are Spirit (John 4:24). 

3. You are living (Joshua 3:10).

4. You are one able to create ex nihilo, or out of nothing (Hebrews 11:3), in six days, and resting on the seventh (Genesis 1).

5. You are independent of all creation, and have life in and of yourself (John 5:24).

6. You are known to all (Romans 1:19-20).

7. As self-existent Yahweh, you are self-revealing to your people (Exodus 3:14-15).

8. You are omnipresent, or everywhere, always (Psalm 139:7-12).

9. You are omniscient, knowing everything (Proverbs 15:3).

10. You are omnipotent, or all-powerful (Matthew 19:26; Hebrews 1:3). 

11. You are omnisapient, or all-wise (Romans 16:27).

12. You are sovereign (Ephesians 1:11, 20-21).

13. You are one God in three Persons (Matthew 28:19; 1 Corinthians 8:6).

14. Each Person of the Trinity is fully and equally God; in appearance and outworking, the Father begets the Son (John 1:18), and the Holy Spirit proceeds from the Father and the Son (John 14:26; 16:7).

15. Jesus Christ was preexistent before the incarnation (John 6:38; John 17:5).

16. Jesus Christ humbled himself (Philippians 2:5-7).

17. Jesus Christ became incarnate in the flesh (John 1:14), conceived by the Holy Spirit without a human father and born from a virgin (Matthew 1:18). 

18. Jesus Christ, with a human nature, experienced the weakness and growth that are a part of the human experience (Mark 2:15; 14:33; 15:34; Luke 2:40; 7:9). 

19. Jesus Christ was tempted and overcame (Luke 4:2); with a divine nature, he could not sin. 

20. Jesus Christ is God—the image of the invisible God (Colossians 1:15) and the one of whom deity is claimed (Luke 1:43; John 1:1; Matthew 22:44; Hebrews 1:10-12).

21. Jesus Christ’s omnipotence is displayed through his miracles over nature (Matthew 8:26-27; Matthew 14:19; John 2:1-11). 

22. Jesus Christ’s eternality is known through self-revealing statements (John 8:58; Revelation 22:13).

23. Jesus Christ’s omniscience is displayed through perceiving hidden thoughts (Mark 2:8; John 1:48), and in knowing all things as attested to by his disciples (John 16:30).

24. Jesus Christ is omnipresent, as seen in his claim to be with the disciples always (Matthew 28:20).

25. Jesus Christ is sovereign, as demonstrated in his authority to forgive sins (Mark 2:5-7).

26. Jesus Christ is worthy to be worshipped and adored (Philippians 2:9-11; Revelation 5:12).

27. Though not relinquishing any divine attributes, Jesus Christ gave up the outward appearance and radiance of his glory in order to complete the mission of the Father (Philippians 2:7), using his divine attributes only as necessary for his mission and ministry, out of submission to the Father.

28. Jesus Christ is one Person without separation, including two natures without confusion—human and divine—in hypostatic union (Hebrews 1:3). 

29. The Person of the Holy Spirit has intellect, emotions, and will. With intelligence, he knows the things of God (1 Corinthians 2:10-11); with emotions he can be grieved (Ephesians 4:30), and according to his will, he distributes spiritual gifts (1 Corinthians 12:11).

30. The Holy Spirit is deity with omniscience (1 Corinthians 1:11-12), omnipresence (Psalm 139:7), and involvement in creation (Psalm 104:30); blasphemy against the Holy Spirit is blasphemy against God (Matthew 12:31-32).  

31. Father, Son, and Spirit—one God—you are unity (Deuteronomy 6:4).

32. You are Elohim, sovereign and transcendent over all the earth (Deuteronomy 2:30; 33; 3:22).

33. As El-Shaddai, you are God Almighty, powerful and strong (Genesis 17:1). 

34. As El Elyon, you are God Most High who reigns supreme (Genesis 21:33).

35. As El Olam, you are God Everlasting and changeless forever (Genesis 21:33).

36. As Yahweh Jireh, you are “The Lord Will Provide” (Genesis 22:14).

37. As Yahweh Nissi, you are “The Lord Our Banner,” the victorious (Exodus 17:15).

38. As Yahweh Shalom, you are “The Lord is Peace” (Judges 6:24). 

39. As Yahweh Sabbaoth, you are “The Lord of Hosts,” the commander (1 Samuel 1:3). 

40. As Yahweh Maccaddeshcem, you are “The Lord Thy Sanctifier” (Exodus 31:13). 

41. As Yahweh Tsidkenu, you are “The Lord Our Righteousness” (Jeremiah 23:6).

42. The way you relate to your creation can be described by many images, like the image of Father (Matthew 6:26; 2 Corinthians 6:18; 1 John 3:1). 

43. The image of Mother (Isaiah 66:13; Isaiah 49:15; Matthew 23:37; Luke 13:34).

44. The image of Husband (Isaiah 54:5; Hosea 2:19; Revelation 21:1-7). 

45. The image of Friend (John 15:12-15). 

46. The image of Shepherd (Psalm 23; John 10:11)

47. The image of Teacher (Psalm 32:8; Isaiah 48:17). 

48. The image of Ruler (Psalm 103:19; 1 Timothy 6:15). 

49. The image of Judge (Isaiah 33:22; 2 Timothy 4:8). 

50. The image of Deliverer (Exodus 6:6; Matthew 1:21).

51. And the image of Justifier (Romans 3:26). 

52. You are a preserver of all you have made (Nehemiah 9:6; Colossians 1:17).

53. You are one who gives decrees that are all-encompassing, or inclusive of all creation (Ephesians 1:11).

54. Your decrees are for your own glory (Psalm 19:1), and they are based upon your sovereign contentment (Daniel 4:35).

55. Your decrees are best because they are based upon your infinite wisdom (Psalm 147:5; Psalm 104:24). 

56. You are morally pure and set apart (Leviticus 11:44-45).

57. You are holy (Revelation 4:8).

58. You hate sin and are angered by it (Joshua 7:1). 

59. You are perfectly wrathful (Romans 1:18; Nahum 1:2).

60. You are compassionate (Psalm 103:13-14).

61. You are patient (Romans 2:4).

62. You are love (1 John 4:8, 16).

63. You are good (Psalm 25:8).

64. You are just (Genesis 18:25).

65. You are righteous and gracious (Psalm 145:17).

66. You are rich in mercy (Ephesians 2:4).

67. You are immanent, near and active (Jeremiah 23:23-24; Acts 17:27-28). 

68. You are immutable, or unchangeable (Hebrews 13:8; James 1:17). 

69. You are true (Isaiah 65:16).

70. You are the blessed and only King of kings and Lord of lords (1 Timothy 6:15).

Help me to know you, to love you for who you are, and to value what you value, my God. 

Amen.

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This post was originally published at Unlocking the Bible.

A Well Lived Life

When the sun turned down for the day and golden light peaked through the edges of my living room blinds throwing glistening shadows onto dim walls, my eyes assumed the same golden gleam with thoughts of recent hours. The sun grew over walls and furniture—and all the swells of the day—for the hour or so of light’s gold: the dining room table where a candle earlier sped and smoked, the distant corner of the kitchen where orange slices were held and bites were taken alongside grins and chats, and the stairs that withheld against pounded motions of every happening, whether languid and clomping or running late with clipping.

My lips met spiced tea and my mind swelled over those waves of the day, freeing the memories that active minutes compress—enumerating the menagerie of surges and stages. Finally, the thought came as the sun yielded to the downward pull and the last spark was gone before night’s scroll was unrolled—Was this one well lived?

The last light fell, and I had all appreciation for that unique sunset slice of the day—it was like the lightning that flares when a person of mystery speaks revealingly and the rarity only adds to gratitude and wonder, leaving a trace of want for when it will happen again. So, a sunset does not grace the every minute, and with the last light, today’s provoked, Can you be content to mirror many other days after today’s strains?

Now, if one can enter near, a late octo- or nonagenarian might musingly review not a day of life for Christ, but a life. The gray hair of the godly, that crown of splendor and honor (Prov. 16:13), affords its own glow for watching eyes—perhaps the brightest and fiercest sparks of belief and holy desire. Chair close, one hears of minds that have worked and worked, and of hearts’ resolve, and eternity’s splendor in sight from earliest days. One might hear of children and family, and friendships and ministry while witnessing the effects of prayer’s secret dependency. One will certainly hear of Christ, as the godly gray are naturally nearest, anticipatorily, to see His face in all of glory’s bright.

In these, my elders, I’ve seen steps of resolve, commitment to the path that is straight. Steps that haven’t veered back and away or circled, as with a loose, stray connection—but have traveled steadily, with a resolve that started from the dedication of earliest teenage days (Ecclesiastes 12:1). I’ve heard of consistency in studying, of adeptness with mastering one day’s portion of Scripture at a time to accumulate wealth, a considerable responsibility—without having been shirked or shunned, but received as weighty and worthy duty (Prov. 1:7, 2:2; 2 Tim. 2:15). I’ve noticed the freedom and joy, and sole honor for Christ, in the gray-haired whose finances have long reflected the weight of eternity and Scripture’s guiding hand, for whom money has not directed decisions of value, for the path to heaven is highest (Matt. 6:19, 23).

Pure sparks have graced my sight of love for family, care for husbands and wives while in view of a marriage-honoring God (Heb. 13:4), and for the ministry that began in one’s home—how instruction and love of children has not been seen as secondary but as prized with piles of devoted time (Deut. 6:5-9). With the family of God, I’ve seen the peace of relationships that are deemed successes if giving has been sacrificial—where mutuality has been warmly welcomed, but personal fulfillment has not been given the status of being the aim or goal (Phil. 2:3). I have beheld how the deposit of truth has been regarded—the fountain for unity (2 Tim. 1:14; Rom. 16:17-20) and how speaking its core message of the King has served as compassion for those in the dark (Rom. 10:14).

Gazed fixed, I have gleaned themes of wisdom, that when tutors have been sought for the school of saintly life, selectivity and standards have been welcomed by all. For good mentors have been careful to bow and exegete well the holy Word—pointing to those who have been advanced in maturity and dedication—with thoughtfulness to approve by Scripture every influence, faithfully, no matter the cost (1 Cor. 11:1; Phil. 1:9-10). Now, when I hunt for their lives of prayer, I scarcely collect in my sight all that’s certainly there—for they are faithful to the Lord’s instruction, to maintain reverent secrecy (Matt. 6:5-6). Yet, in their lives’ humility and given trust, evidence abounds of those who have long ago settled that they can do nothing, would never want to do anything, apart from Him (John 15:5; Phil. 4:11-13).

I’ve traced my hand over a life’s day to follow the sparkling-sun-movement, a sun still graciously lasting by God’s hand to have come this evening after visiting lives of all ages. And as golden hours will double and triple and more in my experience, Lord willing, tomorrow and the next day again, I will have less and less propensity for youthful doubtfulness in the truth that my days are short—just as He has said (Jas. 4:14). My home will travel through sunset again; while I sip that tea and steep in the swells, the lightning spark of want noted in my day-end light—my question—is now seated in Scripture’s witness to imitate those whose whole lives have already been well lived for Him (Heb. 13:7; 2 Thess. 3:9; 1 Cor. 4:16).

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This post was originally published at For The Church.