God's Attributes

 

1) Understanding Gods attributes as revealed in His Word is essential for your spiritual well being.

 

You must know God, not as you may conceive Him to be or wish Him to be, but as He has revealed Himself in the Bible. I’ve heard professing Christians say, "My God is not a God of judgment; He’s a God of love." That’s nice, but your God is not the God of the Bible! He is a figment of your own imagination! The God of the Bible is both a God of judgment and of love. Or, there are Christians who dodge a difficult chapter like Romans 9, where Paul says of God (Ro 9:18), "So then He has mercy on whom He desires, and He hardens whom He desires." They don’t want to conceive of God as having the sovereign right to save whom He chooses and to harden others in their sin. But to dodge what the Bible says about God is to make God in your own image, which is idolatry.

 

 

Two things will help you understand God’s attributes. First, read the Bible over and over, asking as you read, "What does this teach me about You, God?"
\ Second, read some good books on the attributes of God.
1. J. I. Packer’s classic, Knowing God [IVP] is a good place to start.
2. A. W. Pink’s The Attributes of God [Baker] is brief, but good.
3. A. W. Tozer’s The Knowledge of the Holy [Harper & Row] is a bit mystical, but worth reading.
4. Stephen Charnock’s The Existence and Attributes of God [Baker] is wordy, but a gold mine. He spends 146 pages on the goodness of God (2:209-355).
5.  Any good systematic theology
6.  (Charles Hodge, Louis Berkhof, Wayne Grudem, Robert Reymond, etc.) will have a section on God’s attributes.
7. There are also some excellent easy-to-read books on various attributes of God, such as
8. R. C. Sproul’s The Holiness of God [Tyndale],
9.  A. W. Pink’s The Sovereignty of God [Banner of Truth],
10.  
11.  or John MacArthur’s The Love of God [Word]. Understanding God’s attributes will give you a firm footing
when you encounter trials.
 
2) Interpreting your circumstances in light of God's attributes is essential for your spiritual well being.
 
You must know God, but then when trials hit, you have to process what you know in light of your difficult situation. By faith, you have to rehearse for yourself what you know to be true, maybe a hundred times a day.
The psalms are full of this type of thing. The psalmist is in a huge crisis. He rehearses for himself what he knows about God’s character and His covenant promises. By the end of the psalm his circumstances haven’t changed, but his attitude and emotions have changed dramatically, because he has interpreted his circumstances in light of who God is. For example, in Psalms 42 and Ps 43, there is a refrain, where the psalmist talks to himself. Three times he asks (Ps 43:5; see also, Ps 42:5, 11), "Why are you in despair, O my soul? And why are you disturbed within me?" He answers himself (Ps 43:5), "Hope in God, for I shall again praise Him, the help of my countenance and my God." When you’re in the emotional throes of a major trial, you have to do this by faith in God’s Word, not by your feelings. Your feelings will be all over the chart, but your faith must rest on the facts about God as declared in His Word of truth: He is good
 
 

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Charles and Charity 50th Wedding Celebration

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

Chad and Charles Whisnant working on Garage 2019

 

Chad Whisnant spent a week helping well, doing the garage. 

"I am the Lord, I change not; therefore, ye sons of Jacob are not consumed." —Malachi 3:6

　

It has been said by some one that "the proper study of mankind is man." I will not oppose the idea, but I

I believe it is equally true that the proper study of God's elect is God; the proper study of a Christian is the Godhead.

The highest science, the loftiest speculation, the mightiest philosophy, which can ever engage the attention of a child of God, is the name, the nature, the person, the work, the doings, and the existence of the great God whom he calls his Father.

 

There is something exceedingly improving to the mind in a contemplation of the Divinity.

 

It is a subject so vast, that all our thoughts are lost in its immensity; so deep, that our pride is drowned in its infinity.

 

Other subjects we can compass and grapple with; in them we feel a kind of self-content, and go our way with the thought, "Behold I am wise."

 

But when we come to this master-science, finding that our plumb-line cannot sound its depth, and that our eagle eye cannot see its height, we turn away with the thought, that vain man would be wise, but he is like a wild ass's colt; and with the solemn exclamation, "I am but of yesterday, and know nothing."

 

No subject of contemplation will tend more to humble the mind, than thoughts of God. We shall be obliged to feel—

 

"Great God, how infinite art thou,
What worthless worms are we!"

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But while the subject humbles the mind it also expands it.

He who often thinks of God, will have a larger mind than the man who simply plods around this narrow globe.

 

He may be a naturalist, boasting of his ability to dissect a beetle, anatomize a fly, or arrange insects and animals in classes with well nigh unutterable names;

 

he may be a geologist, able to discourse of the megatherium and the plesiosaurus, and all kinds of extinct animals; he may imagine that his science, whatever it is, ennobles and enlarges his mind.

 

I dare say it does, but after all, the most excellent study for expanding the soul, is the science of Christ, and him crucified, and the knowledge of the Godhead in the glorious Trinity.

 

Nothing will so enlarge the intellect, nothing so magnify the whole soul of man, as a devout, earnest, continued investigation of the great subject of the Deity.

 

And, while humbling and expanding, this subject is eminently consolatory. a meeting place a place of a solemn assembly

Oh,

there is, in contemplating Christ, a balm for every wound; in thinging on the Father, there is a quietness for every grief; and in the influence of the Holy Ghost, there is a yielding source for every sore.

 

Would you lose your sorrows? Would you drown your cares? Then go, plunge yourself in the Godhead's deepest sea; be lost in his immensity; and you shall come forth as from a couch of rest, refreshed and invigorated.

I know nothing which can so comfort the soul; so calm the swelling billows of grief and sorrow; so speak peace to the winds of trial, as a devout musing upon the subject of the Godhead.

The Canons of Dort Divine Election and Rewprobation

 

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Canons of Dort (A.D. 1619)

The Synod of Dordrecht
November 13, 1618—May 9, 1619

First Head of Doctrine. Divine Election and Reprobation

  

. As all men have sinned in Adam, lie under the curse, and are deserving of eternal death, God would have done no injustice by leaving them all to perish and delivering them over to condemnation on account of sin, according to the words of the apostle: "that every mouth may be silenced and the whole world held accountable to God." (Rom 3:19). And: "for all have sinned and fall short of the glory of God," (Rom 3:23). And: "For the wages of sin is death." (Rom 6:23).

but in this the love of God was manifested, that He "sent his one and only Son into the world, that whoever believes in him shall not perish but have eternal life." (1 John 4:9, John 3:16).

And that men may be brought to believe, God mercifully sends the messengers of these most joyful tiding to whom He will and at what time He pleases; by whose ministry men are called to repentance and faith in Christ crucified. "How, then, can they call on the one they have not believed in? And how can they believe in the one of whom they have not heard? And how can they hear without someone preaching to them? And how can they preach unless they are sent?" (Rom 10:14-15).

The wrath of God abides upon those who believe not this gospel. But such as receive it and embrace Jesus the Savior by a true and living faith are by Him delivered from the wrath of God and from destruction, and have the gift of eternal life conferred upon them.

 

The cause or guilt of this unbelief as well as of all other sins is no wise in God, but in man himself; whereas faith in Jesus Christ and salvation through Him is the free gift of God, as it is written: "For it is by grace you have been saved, through faith — and this not from yourselves, it is the gift of God" (Eph 2:8). Likewise: "For it has been granted to you on behalf of Christ not only to believe on him, but also to suffer for him" (Phil 1:29).

That some receive the gift of faith from God, and others do not receive it, proceeds from God's eternal decree. "For known unto God are all his works from the beginning of the world" (Acts 15:18 A.V.). "who works out everything in conformity with the purpose of his will" (Eph 1:11). According to which decree He graciously softens the hearts of the elect, however obstinate, and inclines them to believe; while He leaves the non-elect in His just judgment to their own wickedness and obduracy. And herein is especially displayed the profound, the merciful, and at the same time the righteous discrimination between men equally involved in ruin; or that decree of election and reprobation, revealed in the Word of God, which, though men of perverse, impure, and unstable minds wrest it to their own destruction, yet to holy and pious souls affords unspeakable consolation.

Election is the unchangeable purpose of God, whereby, before the foundation of the world, He has out of mere grace, according to the sovereign good pleasure of His own will, chosen from the whole human race, which had fallen through their own fault from the primitive state of rectitude into sin and destruction, a certain number of persons to redemption in Christ, whom He from eternity appointed the Mediator and Head of the elect and the foundation of salvation. This elect number, though by nature neither better nor more deserving than others, but with them involved in one common misery, God has decreed to give to Christ to be saved by Him, and effectually to call an draw them to His communion by His Word and Spirit; to bestow upon them true faith, justification, and sanctification; and having powerfully preserved them in the fellowship of His son, finally to glorify them for the demonstration of His mercy, and for the praise of the riches of His glorious grace; as it is written "For he chose us in him before the creation of the world to be holy and blameless in his sight. In love he predestined us to be adopted as his sons through Jesus Christ, in accordance with his pleasure and will — to the praise of his glorious grace, which he has freely given us in the One he loves." (^{Eph 1:4-6). And elsewhere: "And those he predestined, he also called; those he called, he also justified; those he justified, he also glorified." (Rom 8:30).}

There are not various decrees of election, but one and the same decree respecting all those who shall be saved, both under the Old and New Testament; since the Scripture declares the good pleasure, purpose, and counsel of the divine will to be one, according to which He has chosen us from eternity, both to grace and to glory, to salvation and to the way of salvation, which He has ordained that we should walk therein (^{Eph 1:4, 5; 2:10).}

This election was not founded upon foreseen faith and the obedience of faith, holiness, or any other good quality or disposition in man, as the prerequisite, cause, or condition of which it depended; but men are chosen to faith and to the obedience of faith, holiness, etc. Therefore election is the fountain of every saving good, from which proceed faith, holiness, and the other gifts of salvation, and finally eternal life itself, as its fruits and effects, according to the testimony of the apostle: "For he chose us (not because we were, but) in him before the creation of the world to be holy and blameless in his sight." (^{Eph 1:4).}

The good pleasure of God is the sole cause of this gracious election; which does not consist herein that out of all possible qualities and actions of men God has chosen some as a condition of salvation, but that He was pleased out of the common mass of sinners to adopt some certain persons as a peculiar people to Himself, as it is written: "Yet, before the twins were born or had done anything good or bad — in order that God's purpose in election might stand: not by works but by him who calls — she (Rebekah) was told, 'The older will serve the younger.' Just as it is written: 'Jacob I loved, but Esau I hated.'" (^{Rom 9:11-13). "When the Gentiles heard this, they were glad and honored the word of the Lord; and all who were appointed for eternal life believed." (Acts 13:48).}

And as God Himself is most wise, unchangeable, omniscient, and omnipotent, so the election made by Him can neither be interrupted nor changed, recalled, or annulled; neither can the elect be cast away, nor their number diminished.

The elect in due time, though in various degrees and in different measures, attain the assurance of this their eternal and unchangeable election, not by inquisitively prying into the secret and deep things of God, but by observing in themselves with a spiritual joy and holy pleasure the infallible fruits of election pointed out in the Word of God — such as, a true faith in Christ, filial fear, a godly sorrow for sin, a hungering and thirsting after righteousness, etc.

The sense and certainty of this election afford to the children of God additional matter for daily humiliation before Him, for adoring the depth of His mercies, for cleansing themselves, and rendering grateful returns of ardent love to Him who first manifested so great love towards them. The consideration of this doctrine of election is so far from encouraging remissness in the observance of the divine commands or from sinking men in carnal security, that these, in the just judgment of God, are the usual effects of rash presumption or of idle and wanton trifling with the grace of election, in those who refuse to walk in the ways of the elect.

 

As the doctrine of election by the most wise counsel of God was declared by the prophets, by Christ Himself, and by the apostles, and is clearly revealed in the Scriptures both of the Old and the New Testament, so it is still to be published in due time and place in the Church of God, for which it was peculiarly designed, provided it be done with reverence, in the spirit of discretion and piety, for the glory of God's most holy Name, and for enlivening and comforting His people, without vainly attempting to investigate the secret ways of the Most High (^{Acts 20:27; Rom 11:33f; 12:3; Heb 6:17f).}

What peculiarly tends to illustrate and recommend to us the eternal and unmerited grace of election is the express testimony of sacred Scripture that not all, but some only, are elected, while others are passed by in the eternal decree; whom God, out of His sovereign, most just, irreprehensible, and unchangeable good pleasure, has decreed to leave in the common misery into which they have willfully plunged themselves, and not to bestow upon them saving faith and the grace of conversion; but, permitting them in His just judgment to follow their own ways, at last, for the declaration of His justice, to condemn and punish them forever, not only on account of their unbelief, but also for all their other sins. And this is the decree of reprobation, which by no means makes God the Author of sin (the very though of which is blasphemy), but declares Him to be an awful, irreprehensible, and righteous Judge and Avenger thereof.

Those in whom a living faith in Christ, and assured confidence of soul, peace of conscience, an earnest endeavor after filial obedience, a glorying in God through Christ, is not as yet strongly felt, and who nevertheless make use of the means which God has appointed for working these graces in us, ought not to be alarmed at the mention of reprobation, nor to rank themselves among the reprobate, but diligently to persevere in the use of means, and with ardent desires devoutly and humble to wait for a season of richer grace. Much less cause to be terrified by the doctrine of reprobation have they who, though they seriously desire to be turned to God, to please Him only, and to be delivered from the body of death, cannot yet reach that measure of holiness and faith to which they aspire; since a merciful God has promised that He will not quench the smoking flax, nor break the bruised reed. But this doctrine is justly terrible to those who, regardless of God and of the Savior Jesus Christ, have wholly given themselves up to the cares of the world and the pleasures of the flesh, so long as they are not seriously converted to God.

 

Since we are to judge of the will of God from His Word, which testifies that the children of believers are holy, not by nature, but in virtue of the covenant of grace, in which they together with the parents are comprehended, godly parents ought not to doubt the election and salvation of their children whom it pleases God to call out of this life in their infancy (^{Gen 17:7; Acts 2:39; 1 Cor 7:14).}

To those who murmur at the free grace of election and the just severity of reprobation we answer with the apostle "But who are you, O man, to talk back to God?" (^{Rom 9:20), and quote the language of our Savior: "Don't I have the right to do what I want with my own?" (Matt 20:15). And therefore, with holy adoration of these mysteries, we exclaim in the words of the apostle: "Oh, the depth of the riches of the wisdom and knowledge of God! How unsearchable his judgments, and his paths beyond tracing out! 'Who has known the mind of the Lord? Or who has been his counselor?' 'Who has ever given to God, that God should repay him?' For from him and through him and to}

1.  
 

Canons of Dordt Outline

 

A Brief Outline of the Canons of Dordt (1618-19),

the Original Five Points of Calvinism

Rev. Angus Stewart

Head I: Of Divine Predestination (Unconditional Election)

A. HISTORY

ALL HAVE SINNED AND DESERVE ETERNAL DEATH

• God sent His Son

• God sends preachers
• Not all believe

B. EXPLANATION

• The source of faith and unbelief
• Faith is according to God’s decree

C. MEANING

• Definition of election
• One election
• Unconditional election
• Sovereign election
• Unchangeable election

D. ELABORATION

• The assurance of election
• Election and piety
• Election must be preached
• Reprobation commends election

E. DIFFERENCE CLASSES OF PEOPLE

• Those alarmed at reprobation
• Children of believers dying in infancy

Head II: Of the Death of Christ and the Redemption of Men Thereby (Limited Atonement)

A. THE NECESSITY OF CHRIST'S REDEMPTION

• God’s justice demands satisfaction
• Christ makes satisfaction
• Christ’s satisfaction is of infinite value
• Why Christ’s satisfaction is of infinite value

B. TTHE PREACHING OF CHRIST'S REDEMPTION

• The promise of the gospel
• The guilt of unbelief
• The gift of faith

C. THE ACCOMPLISHMENT OF CHRIST'S REDEMPTION

• Particular redemption
• Effectual redemption

Heads III and IV: Of the Corruption of Man, His Conversion to God and the Manner Thereof (Total Depravity and Irresistible Grace)

A. MAN'S CORRUPTION

• The fall
• Original sin
• Total depravity

B. THE WAY OF SALVATION

• The light of nature (No)
• The law (No)
• The Holy Spirit applying the gospel (Yes)

C. THE PREACHING

• Its extent in OT and NT days (see I:3)
• Its serious call (see II:5)

D. THE TWO RESPONSES

• Why some refuse to come (see II:6)
• Why others are converted (see II:7)

E. REGENERATION

• The nature of regeneration
• The wonder of regeneration
• The incomprehensibility of regeneration

F. FAITH

• Faith is the gift of God
• Faith is unmerited

G. MAN'S RESPONSIBILITY

• We are not stocks and blocks
• We must use the means of grace

Head V: Of the Perseverance of the Saints (Perseverance of the Saints)

A. TTHE SAINT'S DEPRAVITY

• Our remaining sin
• Our sins and spots
• Our inability to persevere of ourselves

B. THE SAINT'S SINS

• Our falling into sins
• The results of our sins
• Yet we cannot fall away

C. WHY THE SAINTS CANNOT FALL AWAY

• Our regeneration and renewal
• The works of God, Christ and the Holy Spirit

D. THE ASSURANCE OF PRESERVATION AND PERSEVERANCE

• It is obtained by us
• How it is obtained by us
• It does not exclude our having carnal lusts

E. THE FRUIT OF THE SAIN'TS ASSURANCE OF PRESERVATION AND PERSEVERANCE

• Not pride or carnal security but godliness
• Not licentiousness or a disregard to piety but carefulness

F. DIFFERENT PERSPECTIVES ON THE PERSERANCE OF THE SAINTS

• God uses the means of grace to preserve the saints
• The views of the ungodly and of the church on the perseverance of the saints

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Charles E Whisnant Hillside Yard 2012

 

When Charity and I moved to McDermott Ohio in September 2012 this is how our hillside in the back of our house looked.

Boxcar Train Graffiti

This type of graffiti has a long, strange, and thoroughly American lineage. The first markings to appear on boxcars were made with chalk and pencil by railroad workers, noting arrival and departure times, weights, and other information about the car’s contents for the benefit of their colleagues in distant cities that would be unloading them.
As Woody Guthrie-style rail riding became a popular, illicit way for people to travel cheaply across long distances in the early part ...of the 20th century, a whole taxonomy of hobo markings began to appear on the sides of these boxcars – like the railroad workers’ markings, these were cryptic notations meant for a specific, in-the-know audience

. (In 2010, the Walker Art Center screened Bill Daniels’ film “Who is Bozo Texino?” — one of the best examinations of this phenomenon and required viewing for anyone interested in this

Charity, or Love or Agapa Part one

First Corinthians 13:4 to 13

 

1. Charity suffereth long -

Paul now proceeds to illustrate the "nature" of love, or to show how it is exemplified. His illustrations are all drawn from its effect in regulating our conduct toward others, or our contact with them. The "reason" why he made use of this illustration, rather than its nature as evinced toward "God," was, probably, because it was especially necessary for them to understand in what way it should be manifested toward each other. There were contentions and strifes among them; there were of course suspicions, and jealousies, and heart-burnings; there would be unkind judging, the imputation of improper motives, and selfishness; there were envy, and pride, and boasting, all of which were inconsistent with love; and Paul therefore evidently designed to correct these evils, and to produce a different state of things by showing them what would be produced by the exercise of love. The word used here μακροθυμεῖ makrothumeidenotes "longanimity," slowness to anger or passion; longsuffering, patient endurance, forbearance. It is opposed to haste; to passionate expressions and thoughts, and to irritability. It denotes the state of mind which can bear long when oppressed, provoked, calumniated, and when one seeks to injure us;

 

compare Romans 2:4; Romans 9:22; 2 Corinthians 6:6; Galatians 5:22; Ephesians 4:2; Colossians 3:12; 1 Timothy 1:16; 2 Timothy 3:10; 2 Timothy 4:2; 1 Peter 3:20; 2 Peter 3:15.

2. And is kind -

The word used here denotes to be good-natured, gentle, tender, affectionate. Love is benignant. It wishes well. It is not harsh, sour, morose, ill-natured. Tyndale renders it, "is courteous." The idea is, that under all provocations and ill-usage it is gentle and mild. "Hatred" prompts to harshness, severity, unkindness of expression, anger, and a desire of revenge. But love is the reverse of all these. A man who truly loves another will be kind to him, desirous of doing him good; will be "gentle," not severe and harsh; will be "courteous" because he desires his happiness, and would not pain his feelings. And as religion is love, and prompts to love, so it follows that it requires courtesy or true politeness, and will secure it; see 1 Peter 3:8. If all people were under the influence of true religion, they would always be truly polite and courteous; for true politeness is nothing more than an expression of benignity, or a desire to promote the happiness of all around us.

3. Envieth not -

οὐ ζηλόι ou zēloiThis word properly means to be "zealous" for or against any person or thing; that is, to be eager for, or anxious for or against anyone. It is used often in a good sense (1 Corinthians 12:31; See the 1 Corinthians 14:1, 1 Corinthians 14:39 notes; 2 Corinthians 11:2 note, etc.); but it may be used in a bad sense - to be zealous "against" a person; to be jealous of; to envy. Acts 7:9; Acts 17:5; James 4:2, "ye kill and envy." It is in this sense, evidently, that it is used here, - as denoting zeal, or ardent desire "against" any person. The sense is, love does not envy others the happiness which they enjoy; it delights in their welfare; and as their happiness is increased by their endowments, their rank, their reputation, their wealth, their health, their domestic comforts, their learning etc., those who are influenced by love "rejoice" in all this. They would not diminish it; they would not embarrass them in the possession; they would not detract from that happiness; they would not complain or repine that they themselves are not so highly favored - To envy is to feel uneasiness, mortification, or discontent at the sight of superior happiness, excellence or reputation enjoyed by another; to repine at another‘s prosperity; and to fret oneself on account of his real or fancied superiority.

 

Of course, it may be excited by anything in which another excels, or in which he is more favored than we are. It may be excited by superior wealth, beauty, learning, accomplishment, reputation, success. It may extend to any employment, or any rank in life. A man may be envied because he is happy while we are miserable; well, while we are sick; caressed, while we are neglected or overlooked; successful, while we meet with disappointment; handsome, while we are ill-formed; honored with office, while we are overlooked. He may be envied because he has a better farm than we have, or is a more skillful mechanic, or a more successful physician, lawyer, or clergyman. "Envy commonly lies in the same line of business, occupation, or rank." We do not, usually envy a monarch, a conqueror, or a nobleman, unless we are "aspiring" to the same rank. The farmer does not usually envy the blacksmith, but another farmer; the blacksmith does not usually envy the schoolmaster, or the lawyer, but another man in the same line of business with himself.

 

The physician envies another physician more learned or more successful; the lawyer envies another lawyer; the clergyman is jealous of another clergyman. The fashionable female who seeks admiration or flattery on account of accomplishment or beauty envies another who is more distinguished and more successful in those things. And so the poet envies a rival poet and the orator, a rival orator; and the statesman, a rival statesman. The correction of all these things is "love." If we loved others; if we rejoiced in their happiness, we should not envy them. "They are not to blame" for these superior endowments; but if those endowments are the direct gift of God, we should he thankful that he has made others happy; if they are the fruit of their own industry, and virtue, and skill and application, we should esteem them the more, and value them the more highly. They have not injured us; and we should not be unhappy, or seek to injure them, because God has blessed them, or because they have been more industrious, virtuous, and successful than we have.

 

Every person should have his own level in society, and we should rejoice in the happiness of all - Love will produce another effect. We should not "envy" them, because he that is under the influence of Christian love is more happy than those in the world who are usually the objects of envy. There is often much wretchedness under a clothing "of purple and fine linen." There is not always happiness in a splendid mansion; in the caresses of the great; in a post of honor; in a palace, or on a throne. Alexander the Great wept on the throne of the world. Happiness is in the heart; and contentment, and the love of God, and the hope of heaven produce happiness which rank, and wealth, and fashion, and earthly honor cannot purchase. And could the sad and heavy hearts of those in elevated ranks of life be always seen; and especially could their end be seen, there would be no occasion or disposition to envy them.

4

How To Study The Bible

The sacred page is not meant to be the end, but only the means toward the end, which is knowing God himself. A. W. Tozer

Why Read Scripture?

It is said that you study the Bible to know God. But the truth is, you won't fully know God. Think of another mystery about knowing someone else: about how you never really, fully get to know your friends, your children, or your spouse. There's always the unexpected, the surprise, the seemingly out-of-character action, something new, or something that's been there all along but you didn't notice it or it hadn't come up before. A complete knowledge of anyone (including yourself) is a mystery that's out of human reach. Yet, you do in a sense, know them: you develop an understanding in which you have far more than enough trust to go by as you relate to them. The same is true of knowing God -- only, God is so complex it boggles the mind. God does not remove the mystery, but through Scripture you can develop that same kind of understanding, solidarity, and trust. Not just a 'basic' knowledge, either; you can understand God and divine purposes with awesome depth. You can learn enough to grasp who God is, what God's about, how a life of following Jesus can be lived out, and where it's headed. Enough to catch the virus of God's good news and have it lodge itself in every cell. Not a full comprehension of the relationship, but an apprehension of it that's more than enough for it to be not only God's way, but yours too. Through the Bible, far more than anywhere else, the Spirit reveals what God is up to so you can recognize when it's happening around you and within you, and then move forward.

A Library, Not A Storage Bin

　

The Bible were not written, gathered, and kept over the years just to be a bin for holding grand truths and stories with morals that have good effects. Though anyone can find in it (or be led by the Spirit to find in it) answers to many great mysteries, and even find from it the right questions to ask, it's not a question book or an answer book. It's not enough to just study Scripture, or to be able to remember a scriptural section or verse at any given moment, or have other measures of supposed scripture mastery. When you read it without faith, you miss the whole point of having it. Sure, you might develop strength of character from its examples, pattern your life according to the moral values in it, and even impact the world with something it taught you. But that's not why it's there. The Bible's not firstly a book about mysteries or wisdom or morality; it's not even a book about religion. Scripture was written with a very different purpose in mind: the Spirit uses it to reveal the purpose, vision, and love of God, and to start, shape, and deepen faith in Christ. The Spirit made it to show how Christ recreated our relationship with God. The Scriptures are great because of the Great One who stands behind it and that Great One's love for us, a love that came to us, suffered death, and overcame even death so that we might also overcome it. The medium (of print or speech or Web) is not the message; the God who Reveals is the message, and the medium is the messenger. Even more, the message is that of a love letter, not that of a rap sheet or a facts list. And like with a love letter, it's not so much how it's said than Who says it and why.

"Perhaps there will be many Christians to whom it would not occur to pose the question whether the process of secularization has anything to do with the biblical understanding of the goal of history. The Bible, for them, belongs to a religious world which is not admitted to belong to the world of secular events... But this is to read the Bible wrongly. Whatever else it may be, the Bible is a secular book dealing with the sort of events which a news editor accepts for publication in a daily newspaper; it is concerned with secular events, wars, revolutions, enslavements and liberations, migrants and refugees, famines and epidemics and all the rest... We miss this because we do not sufficiently treat the Bible as a whole. When we do this, we see at once that the Bible... is in its main design a universal history. It is an interpretation of human history as a whole, beginning with the saga of creation and ending with a vision of the gathering together of all the nations and the consummation of God's purpose for mankind."

----- Lesslie Newbigin, *Honest Religion for Secular Man*

Thirst to Know

To learn of God requires that you thirst to find out. It's the same thirst you have for learning your lover, or the field of work you most want to do. Knowing plenty is not good enough; there's always more, better, more robust and full. Keep reading, keep listening to others when they communicate about what Scripture says. One teacher will speak of its beauty, another of its plan, yet another of its usefulness, and still another about its ugly parts and puzzles. Maybe one Bible verse will teach Scripture's gospel heart, while another will overturn the tables on your misunderstandings or how you're being cowardly in applying it. Maybe someone will puncture your excess zeal, or show how you put off doing what God is calling you to do, or thank you for doing it right. But you have to thirst. You don't have to spend 24/7 on it -- that would seriously get in the way of why you're thirsting. But be intentional - be eager to learn. And be disciplined - many folks have taken on the discipline of daily scripture readings, not as a law, but as a good habit. Remember that 'consensus' is a somewhat-informed, commonly-held opinion that's begging to be challenged. Question, challenge, wrestle, and sometimes even insistently reject what you hear. Doubt your knowledge, doubt your doubts, and don't believe everything that you think. Trust instead that the Spirit is at work, and it is this same Spirit that communicates through the Bible beyond and above anything else. God wants you to know. The One you thirst to know is the One who loves you so much that you have been made a part of the coming party. What's not to love about that?

How?

But how do you learn from the Bible? The very idea of learning important stuff about God can be intimidating. But you can do it. There are more details elsewhere on this site, but it boils down to this:

study it yourself;

study it with others;

live how the Spirit leads you by it;

live it out with others, especially (but not only) others who are living it out.

Your mind will change as you learn - if it doesn't, then you're not learning. You will live differently as you mature in your faith. You will make mistakes. Many mistakes. That's okay, you can make them, just don't hold on to them or fear them, for that's part of the learning process. You learn from your mistakes. You will also stir up nastier sides of yourself, perhaps even using what you read to bolster evils within you. But, don't fear that, either, because: (1) you can turn away from these sort of wrongs, and (2) God forgives, and provides a new start. The Spirit's guidance means you have no reason to fear the Scriptures.

Don't just read Scripture. Do something with it!

The Scriptures Speak, and Stuff Happens

It's often said in mainline Protestant churches that the Bible is only the Word of God when it is read with faith. I myself would not put it quite that way. It seems to me that there is something inherent about the Scriptures that is the Spirit's own, in a way unlike anything else. Christians acknowledge this in saying that the Spirit inspired the actual writings and speeches (such as by the prophets, story-tellers and editors) that led to the writings. If so, much of the Spirit's greatness would have rubbed off on it. One way to see if it's so is to see if it bears a key mark of God's Word: it does not come back empty. Do the books of the Scriptures (the Bible canon) meet this standard even in non-believers' hands? Yes. For all of this modern culture's disbelief and cynical bitterness, it's not at all rare to see the Scripture's effect. Even in the hands on those who don't believe in Christ or even in a god, whether in art or literature, diplomacy or politics, family life or inner transcendent longings, and whenever people speak of peace or justice or morality or character or vision, something of the Word's words, meanings, ethics, and intents do in fact come through. Sometimes those doing it have no idea where it came from; sometimes they know full well and ignore or reject God but still learn from the truths God put into Scriptures. It does not come back empty.

Read It With Attitude

The Bible screams to be read with faith. But it really matters what faith one has. Case in point: Saul of Tarsus. He had read the Hebrew Scriptures all his life long. He was even trained in the school of thought and practice which was slowly developing what would eventually become the Talmud. He thoroughly believed in God -- not just any god, but the God of Abraham and Sarah, of Moses and of David -- and probably believed strongly enough to give up his life if need be (a very real possibility in Roman times). By all the standards of Scripture as revealed up to Jesus' time, he was following God as he should have. But those standards had been radically changed only a few years earlier, and God set about to break through all that Saul knew. God didn't use Scripture to make the breakthrough. There was no New Testament yet to bear the new Word, since people were still busy living the New Testament. So God created an experience that would open Saul up to the truth: Saul was blinded. When his blindness ended, he had new eyes for seeing what had already been revealed in a new light: a new Word from God, Jesus. Saul was no longer Saul, but Paul, an apostle. And Paul went on to live, and write, that new revelation, as the author of letters and as the foremost evangelist of all. The light that the Spirit shed through Paul's life and pen, in turn, now lights our way.

One part of a good attitude toward Scripture is to read it with passion. In 2010 in Capetown, the Third Lausanne Congress expressed it as loving Scripture like its pages were love letters from the one you love, "not for the paper they are, but for the person who speaks through them." They further expressed this love, for:

The Person Scripture reveals, as "the primary witness to the Lord Jesus Christ".

The story the Scriptures tell, which is "for all people on earth".

The truth the Scriptures teach, which is "the foundation for exploring and understanding all dimensions of God's truth".

The life its God calls for, for "nothing commends the gospel more eloquently than a transformed life".

Free In Christ

A reader writes:

You wrote that "Experiences that are not found in Scripture can be Christian, so long as they adhere to the gospel as found in Scripture, and to Paul's concerns for order, and can be tested by all the means of discernment at our disposal." Where does Scripture say this?

Some people say, "if it's not in Scripture, it's not Christian". That would be to miss the whole point of Scripture. Scripture was not meant to be the bare limit of what we can do in the faith. If it were, we couldn't worship the way we do, we couldn't be organized in congregations (as we know them) or denominations, and we certainly couldn't use the Internet. Our work, play, art, romance, political systems, music recordings, and "nuclear family" (a modern construct) would rarely be able to be put to use for God. The truth is, Scripture simply doesn't directly cover such things, and isn't meant to. Scripture is there to teach you about Christ and what it means to follow him. It gives you ways to sift and evaluate, and helps you develop a God-pleasing way of looking at the world within you and around you. Scripture shows you the way God works so you know it when you see it, or when you do it.

The apostle Paul speaks of Christian freedom, that we are not saved by following Law (Romans 8). All is permitted in Christ, but not all is good or right (1 Cor 6). Scripture teaches you what good and right are, what evil and wrong are, what the fruit are, what the commands are. But new things are happening all the time. Through the Scriptures, God gave us ways to discern how and where the Spirit is leading us, mostly by showing us what God is up to. We have to test our experiences: how does it reflect, or help us reflect, the gospel or the love of Christ, how does it help us become Christlike, how is God's will for the human race, or for you, furthered by this? If your experiences, or anything else, fall in line with the Gospel, and has the character of what Scripture teaches as the Spirit's fruit, God may well be at work in it, no matter how strange or contradictory it seems.

"The truth is, of course, that the curtness of the Ten Commandments is an evidence, not of the gloom and narrowness of a religion, but, on the contrary, of its liberality and humanity. It is shorter to state the things forbidden than the things permitted: precisely because most things are permitted, and only a few things are forbidden."---- G.K. Chesterton, Illustrated London News, 01-03-1920

The Bible is Scripture, not a drugstore novel.

QUOTES

"Faith is the master, and reason the maid-servant."----- Martin Luther

"Consider that the first time someone spoke of God in the third person and therefore no longer with God but about God was that very moment when the question resounded, 'Did God really say?' (Genesis 3:1). This fact ought to make us think."----- Helmut Thielicke

"Through this experience I found that the Bible was not adequate. I needed God in a personal way -- not as an object of my study, but as friend, guide, comforter. I needed an existential experience of the Holy One. Quite frankly, I found that the Bible was not the answer. I found the Scriptures to be helpful -- even authoritatively helpful -- as a guide. But without my feeling God, the Bible gave me little solace.

In the midst of this 'summer from hell', I began to examine what had become of my faith. I found a longing to get closer to God, but found myself unable to do so through my normal means: exegesis, Scripture reading, more exegesis. I believe that I had depersonalized God so much that when I really needed him I didn't know how to relate."----- Daniel Wallace, about what happened during his son's bout with rare cancer. In *Christianity Today*, 12 Sept 1994.

About the Bible:

Lesson 1: What is Scripture, and why?

Lesson 2: The Bible as God's Message

Lesson 3: Scripture Teaches Us

Lesson 4: The Bible in discernment

Lesson 5: Studying the Bible

Lesson 6: Thought Processes for the Bible

Lesson 7: What Does 'Biblical' Mean?

Lesson 8: Some Key Concepts of Bible Study

Lesson 9: Words For Describing the Bible

Lesson 10: Devotional Bible reading

More about the Holy Writ:

Starting Out

Scripture Teaches Us

the Scriptures are there for you

The Spirit in human authors

grasping the Bible's meaning

narrative interpretive methods

Scripture in prayer

Bible code theories

decisive for worldview and way of life

The Bible is inspired

is the Bible always right?

rrread rrrealll sslloooww (apologies to Dave Ross)

Scripture as a window

on the 'search for Jesus'

read with other people

Try out these actions

on the "Q" source

on bible criticism

Prayer For Guidance and Wisdom

Let us ask the Lord to broaden our ideas, make them clearer, and bring them closer to the truth, that we might also understand the other matters which He has revealed to His prophets. May we study the Holy Spirit's writings under the guidance of that same Spirit and compare one spiritual interpretation with another, so that our explanation of the texts may be worthy of God and the Holy Spirit whom inspired them. May we do this through Jesus Christ our Lord, to whom glory and power belong -- and will belong throughout the ages. ----- Origen

Questions

Look at the list of words that are used for describing the Holy Writ. Which one(s) mean the most to you? Why? Which one do you have the hardest time accepting? Why?

What one hing most puzzles you about the Bible? Or about how other folks you know approach it?

For those whose churches/cells/small groups have had to scrpturally re-examine its actions or stance on a specific matter:

How did you turn to the Word of God in this process? What else did you use?

Were you able to form consensus?

At what point did you discover that change was needed and actions must be taken?

In what ways was Scripture helpful? Was there a way it might have held you back in any way from fixing the situation? How?

Try these out:

Describe what you experience when reading or hearing Scripture. (I don't mean what you're 'supposed to' experience. What you do experience.)

Choose a book of the Bible you've never read before, and read it aloud at the loudness and speed you would use in ordinary speech. Read it all the way through, even the technical parts. This can be done a chapter or two a day, which gives you more time to think about it.

Or, choose a poetic passage, such as in the Psalms, Song of Songs, or Lamentations. Read it aloud, slowly, giving yourself time to savor it and let it sink in.

Think of Scriptural ideas, symbol, or passages that have affected your life through non-Christian or general-public sources or people. (They're all over the place, but you may have to think a bit to find them.)

Name one thing you have learned from the Scriptures.

When you're studying the Gospel, try memorizing some of the key summary lines Jesus says, or scriptures of encouragement, or some of the promises Jesus makes to His followers.

If you're reading the Bible in a church study group, try asking yourselves the question: What does Scripture say about our part in the mission of Christ's