An acquaintance and former associate of mine, Matt Johnson, helpfully made a connection for me between spiritual growth and the life cycle of trees. And here is Mandy Brown, deepening that connection:
In the spring, when the weather is (hopefully) warm and wet, a tree will grow rapidly, forming large, porous cells known as “earlywood.” Later, as the weather cools, it will grow in smaller, more tightly packed cells known as “latewood.” You can spot the difference when looking at a tree’s rings: earlywood appears as light-colored, usually thick, bands, while latewood shows up thinner and darker. What doesn’t show up in the rings is the dormant period—the winter season, when the tree doesn’t grow at all, but waits patiently for spring.
I think this is a useful metaphor for thinking about how we grow, too. There are times and seasons when the conditions are right for earlywood—for big, galloping growth, where you learn a lot in short order. This is often the case when you first step into a new role, or take on a new and challenging project, or start at a new organization. But those periods of rapid growth are often (and ideally) followed by periods when the growth is slower, more focused, moving in short and careful steps instead of giant leaps. These latewood periods are when the novelty of a new situation has worn off, and the time for reflection and deep-skill building arrives.
In the Christian spiritual life, growth doesn’t happen all at once, nor does it take place at a steady, constant pace. There are times when it seems like nothing is happening at all, but that isn’t necessarily true. Rest, or patient waiting, is preparatory for the growth ahead, big leaps and the small steps. Smith is again helpful: “[W]e must remind ourselves that growth occurs in intervals: there are times of growth, and there are times of non-growth. The latter isn’t a failure so much as a necessary period of rest. Dormancy isn’t stagnant; it’s potentiating. It’s patient.”
If you’re growing, great! Celebrate. If you’re steadying and solidifying, great! Stand firm. If you’re “potentiating,” wait! Be still, and know that God is God.
Most Christians approach the study of the Bible with a genuine desire that the Holy Spirit would impart knowledge of how to love God more fully and serve him more faithfully. Openness to God and a desire to gain knowledge of God’s will are a wonderful beginning. Lifting one’s heart to God is an essential first step for spiritual growth. But God calls us to love him with all of our being, heart, mind, soul, and strength.
Gorman argues that the purpose of the New Testament writings is spiritual formation. The gospel stories, Acts, the epistles, and Revelation present a “theology seeking faith,” or “theology seeking spiritual formation in its hearers and readers.”
Seeking God with the heart, deepening faith by applying the mind, asking God to sanctify the soul, and exercising God-given strength to act upon conviction work together to move the believer toward Christian maturity. If you begin with a heart set upon God, wonderful! Go further. Engage the mind, open the soul, and ask for the strength to live a life pleasing to God.
Over the summer months our office revisits our past year of experiences in Truett’s Spiritual Formation courses. We review student feedback and think about our core objectives and overall approach. The courses have different components, and different points of focus within each component. Keeping everything clear is a challenge.
For the coming year, we’ve designated three primary spaces in each course: Teaching, Covenant Group, and Canvas.
The teaching space is led by an instructor, either Professor Angela Reed or myself, and is focused on the application and practice of spiritual formation concepts and ideas in the life of the leader and the life of the community. Not only are we teaching key spiritual disciples and a theology of spiritual formation, we are helping students make connections to their lived experiences as disciples of Jesus as leaders and as part of the body of Christ. The key questions here are: “How does my understanding of spiritual formation and commitment to spiritual practices shape me as a leader?” and “How do these concepts and practices shape the life of the Christian community?”
The covenant group space is led by mentors. Covenant groups are subgroups within each spiritual formation course and consist of five to eight students. These groups focus on the spiritual disciples (or practices) and their experiences with those practices, building relationships in Christian fellowship, and providing accountability for one another.
Canvas is our designated space for written assignments and online community. In the online tool, Canvas, associated with our course, we use discussion prompts and discussion boards to invite student to reflect on their experiences and their reading, and to interact with one another after submitting an initial response. Our mentors and instructors also interact with students in this space.
In an effort to better explain the spiritual formation process, we’ve also created two more visual diagrams that represent differences in approaching the spiritual life from grace-based and guilt-motivated frameworks. First I’ll explain the guilt-motivated framework, and then I’ll say a few words about our grace-based perspective.
In our conversations with students and in our experiences in ministry, we’ve found that many have adopted a guilt-motivated approach to the spiritual life, one that is rooted in misunderstandings of the Christian gospel and subtle (and sometimes overt) shifts toward a works-righteousness way of sanctification. Students are often clear that they are justified by grace, but struggle to see how grace continues to be the dynamism at play in spiritual growth.
Years ago I heard John Ortberg give a talk wherein he talked about a guilt spiral, an approach to the spiritual life where people hear about various ways of connecting with God and, after being compelled, they give it a try. After trying a while, they get tired and fail, and as a result they quit. But then as time passes and they hear more sermons and exhortations to be “doing” certain things, the guilt accrues and becomes too much to bear, and as a result trying begins again, only to repeat the whole cycle over again, spiraling down and down in defeat.
A guilt-motivation approach to spirituality, given enough time, deadens the soul. We need an alternative, a way of approaching the spiritual life that is undergirded, informed, and animated by grace. It is God working in and through us, even as we commit and decide to follow after Jesus Christ.
Professor Reed speaks about this process as a spiral, and our key words recast our understanding of growth.
First, we commit to act. We do the things that Jesus has called us to do. This draws together many streams within the Christian tradition, including the contemplative and activist streams. Our actions are done in response to the calling of Jesus and in line with our tradition.
After taking action, we reflect on what took place. What did we think? How did we feel? What happened? What went right? What went terribly wrong? What was helpful? What was unhelpful? Where was God? Where were the points of resistance? What adjustments are possible? What did I discover about myself?
Then, we learn. We pay attention to our answers and make note of our new knowledge, which includes knowledge of God, self, and our world.
Finally, we refine. We look ahead to our next action–whether it be prayer, fasting, service, sabbath, or some other action taken with God–and prepare to engage from our new point of growth.
This process also spirals, but in a virtuous way. Experience deepens and knowledge deepens.
Our models are in process. We’re constantly listening and discerning and seeking new and better ways to connect truths about the spiritual life to our students as they find themselves today. But these models are a good start, a good foundation, and reflect concepts that we will explore in the year to come.
This is a song about the lies we tell others. We also tell them to ourselves.
I’ve been a fan of Glen Phillips since singing “Thank You” in a service of worship many years ago in Kansas City. I’ve been singing that song since the day I first heard it. God’s love is everywhere.
“Nobody’s Gonna Get Hurt” is a song about the power of words and the deceptions that we persist in, the phrases we utter in our attempts to soften, dismiss, minimize, or distort the realities we face. Well meaning lies, whether meant to protect or obscure or outright hide difficult truths, nevertheless do harm, maybe not in the moment they are uttered, but in their corrosive effects over time. Sometimes silence is better, or a simple, “I don’t know.”
“There’s no price to love, there never was” are words that can only be said by someone who has never loved. Love involves sacrifice, and the deepest loves often come at the greatest cost. Look at Jesus.
“If it’s meant to be, it’s easy,” can only be said by someone who has never had to work for something eternally worthwhile. The easy things aren’t the only things that are “meant to be.” Again, look at Jesus.
“Broken hearts always mend” is a half truth. Sometimes the comfort we long for is elusive; we do not find it in this life. For Christians, hope must remain fixed on the day when God wipes away every tear. I find it interesting that in the new heavens and the new earth there will be any tears at all, but I find it more interesting that God will put a hand to cheek and wipe them away. Only afterward will God abolish death and mourning and crying and pain. Whatever caused the tears, the hurt and the pain, it is not dismissed, but met. It is met by God. Then and only then is it resolved and healed.
Our words have power. We must steward them well. Self deception, must be avoided; the first step in doing so is admitting we are prone to believe our own lies. We must also strive to tell the truth. To tell the truth one must know the truth, and be formed in such a way as to become a truthful person. For Christians, such formation is only possible through encounter with the God who is truth, revealed to us in Jesus Christ, truth in the flesh, truth for us.
“Trinity Sunday” was published in Herbert’s The Temple in 1633. Each morning I read the Bible, a psalm, the daily entry from Oswald Chambers’ My Utmost for His Highest, and a few pages from one (or more) books that I’m slowly, presently working my way through. Herbert’s poetry is a recent selection. I read at least three of his poems each morning.
“Trinity Sunday” is a very short poem, but contains a vast survey of Christian doctrine, beginning with creation and concluding with eschatological, ultimate hope. Herbert brings to memory that the story of the Bible begins with God bringing order from chaos. In Genesis 2, God forms the first human being from the dust of the ground. In the final line of the poem, Herbert asks for the blessing of union with God. What began as mud now runs and rises and then finally rests with God. Humble origins, and a heavenly hope.
Between Herbert’s mention of first and last things, we encounter the doctrine of salvation. God is the redeemer, having justified Herbert through the blood of Jesus Christ. God is also the sanctifier, the one who sets the priest and poet apart, making him holy for a purpose: “to do good.”
God is then petitioned: first to purge, then to enrich. Herbert repents, asking God to do the cleansing work. He considers his sin a “heavy” thing. Sin, transgression, wrongdoing before a Holy God most certainly is. Yet God removes the weight. Herbert vows to “sin no more.” There is a turning. Only then does he asks God’s blessing, that his “heart, mouth, hands” (his whole person) be strengthened for God’s purposes and in accordance with the classical Christian virtues of faith, hope, and charity (charity is the traditional rendering; we’re more familiar today with love being mentioned here).
The poem begins and ends addressing the same subject: “Lord” and “thee.” “I” and “my” appear three times; “me” is used four. There is an interplay between Herbert’s “I” and God’s “Thou.” Formed from mud, burdened by sin, Herbert looks to God as Creator, Redeemer, Justifier, Sanctifier, and Sustainer. Herbert looks upon himself, confesses his insufficiencies and inadequacies and faults, and yet he offers himself as a servant, knowing that is the reason God has redeemed and now sanctifies him. He has been caught up and brought into God’s eternal story. He can only play his part with God’s grace, God’s help. The same is true for any who would call upon God today.
I have seen the last three lines of this poem quoted. But those lines become so much richer when they appear alongside and after the first six. To ask God’s help is all the more profound when considered under the full scope of God’s person and work, and to state one’s one weakness, burden, and sin simultaneously serves to humble and uplift. Apart from God, we are quite small and frail, very lost and exposed.
But with God we are united to the source of an unsurpassed and unequaled strength, a strength that works through frailty and weakness and woundedness to make manifest the beautiful gifts of faith, hope, and charity. We are known, and found, and protected, and sent. We are lifted and carried, welcomed and restored.
At first we want the consciousness of being guided by God, then as we go on we live so much in the consciousness of God that we do not need to ask what His will is, because the thought of choosing any other will never occur to us. If we are saved and sanctified God guides us by our ordinary choices, and if we are going to choose what He does not want, He will check, and we must heed. . .God instructs us in what we choose, that is, He guides by our common sense, and we no longer hinder His Spirit by continually saying–“Now, Lord, what is Your will?”
Chambers follows a citation of Psalm 25:14 with a question, “What is the sign of a friend? That he tells you secret sorrows?” Chambers, rightly, says that many are glad to share their troubles, not only friends. No. A friend draws near not uniquely by sharing their woes, but instead when disclosing “secret joys.” When do we receive secret joys from God? Chambers answers with a question: “Have we ever let God tell us any of His joys, or are we telling God our secrets so continually that we leave no room for Him to talk to us?” If God has secret joys to share, surely we want to hear them. Hush. Listen.
Chambers identifies an ever-present Christian concern: knowing the will of God. We often seek the will of God by asking, presenting our requests. We pray, desiring assurance that every choice, every avenue we take, every word we utter, every feeling we have, every thought that crosses our mind, is, with certainty, according to the will of God. But Chambers gently reminds us that answers come with listening and through relationship, the means by which God “gets us in touch with His purposes.”
How does God do so? We listen for the voice of God in prayer; we also study the Word of God in Scripture. God has spoken, and God speaks. We also remain mindful that when we face trials and tribulations, it is through those circumstances that God conforms us to the likeness of Jesus, refines us by the fire of the Spirit, and matures us in faith. We look upon our days with and through the eyes of faith, trusting that God is there, present, with us, has not left us nor forsaken us, and is, right now, renewing our minds, hearts, souls, bodies.
Sanctification is a promise. God does set us apart as holy and will, by grace, render change in those who sincerely trust him–of outlook, understanding, feeling, or hope–at God’s own rate of speed. Our arrival at that place of transformation is often by a circuitious route that we would not choose nor could ever design. It comes when God confides in us, guides us, teaches us, instructs us, not only in what we should actively avoid, but how we are to be and become: people of love, gentleness, wisdom, discernment, service, truth, joy, peace, and humility.
Chambers is clear in reminding us that God knows every detail of our lives. God shares “amazing intimacy” with us. God knows us best, tending to our “tiny things,” in which God reveals his grace. As grace takes effect, we speak differently, we feel differently, we think differently and believe differently, we become like God by learning the way of Christ from Christ and in Christ.
The brilliance, I think, in Chambers’ meditation is the suggestion that we are not always consciousness with regard to how or why God has brought about our harmony with God’s will, our freedom in Christ, and our accountability to the Spirit. We desire God’s guidance. We draw near to God. Then, we find ourselves doing things that stem from being bathed in God’s grace, immersed in God’s Word, and present to God’s Spirit. We don’t always perceive it. We should. Chambers says God “guides our common sense,” which might also be said as, “God gives us wisdom” or “adjusts our judgment.”
That which seems natural to us was once unnatural. Our common sense would not be common apart from the God who is truth. The supernatural has taken up residence in us, the Spirit of God has made a home in us, and God’s immeasurable grace has done a quiet work in making us something we could never have become without The redeeming work of Jesus.
To walk in the will of God as though it were the only way to walk, the most natural way, is an incredible testament to the gracious action of God. God has shared “secret joys” with us, the greatest of which is God’s very self. God is there to be known, and God makes that knowing possible.
Comedian George Carlin joked, “I was thinking about how people seem to read the Bible a whole lot more as they get older. Then it dawned on me – they’re cramming for their final exam.”
That may be true. It’s definitely funny. But it is misguided, at least insofar as it suggests there may be an entrance exam for eternity, or a minimum Bible reading requirement. God measures us not by what we know but who we know, by how we know the Father, and Jesus, the Son who was sent. We’re justified, or declared righteous, by faith in Jesus. But if we know him, God should see evidence of that relationship reflected in the content of our lives. The Bible is one resource that helps us know God better, so that we might walk with God more faithfully.
Many friends that I’ve made through the years have expressed interest in the Bible. They’ve been encouraged to read it. They’ve wanted to learn what is there, to understand the text, and to allow it to enrich their lives. But they’ve struggled to begin, or, once begun, they found it difficult to continue, or confusing in content. They understood that the Bible can help them grow in their spiritual life, but they struggled to understand how. And because they were unable to read the Bible profitably, they failed to make Bible reading a habit.
But that doesn’t have to be the case.
So how do we make it a habit? How can we read the Bible routinely and profitably, not only for knowledge of what it contains, but for knowledge of God?
I’m going to share ten pointers that have helped me. Throughout my years of study and in my practice of ministry, I’ve read the Bible from beginning to end a handful of times, and I’ve read select books more times than I could count, either for personal study or in preparation to teach. I’ve become more and more familiar with the story of Scripture by listening to sermons, reading books, and attending classes by learned instructors who helped me understand what I found in Scripture. I’ve also been to church as a matter of habit and through sermons, the public reading of the Bible, and in small group settings (like a Sunday school), I’ve been equipped to read the Bible with a measure of understanding.
I’m not done learning. But here is what I’ve learned, so far.
1. Acknowledge the Bible is not an Easy Book, but it is Understandable
The Bible is a collection containing sixty-six individual books–thirty-nine books in the Old Testament (or Hebrew Bible, or First Testament) and twenty seven books in the New Testament. There are a number of genres among those books, including narrative, history, genealogy, poetry, allegory, apocalyptic, epistolary, prophetic literature, and wisdom writings. There are various authors, some known, and others unknown to us. These books span centuries. The Old Testament was written hundreds of years (or more) before the birth of Jesus, while the books of the New Testament were written between the 40s or 50s (at earliest) to the 90s (arguably) of the Common Era.
When you read the Bible you are reaching back across history, trying to understand language, culture, idiom, geography, and context that is different from our own. The Bible is not an easy book.
But it is understandable. Through reading the Bible we can access the thoughts and stories of those who recorded their experiences with God, and we can learn from those experiences. We can learn what God is like, how God relates to humankind, and how we are called to live in light of the reality of God and what has been done in and through Jesus. We can also learn a great deal about what we are like, how God has made us to reflect God’s image, how we have been broken by sin, and how God has worked to redeem us through God’s action in history.
The Bible may not be an easy book, but it is an understandable book.
2. Join a Community of Interpretation
In the second century, Irenaeus of Lyons wrote in his treatise Against Heresies I:10:2-3:
As I have already observed, the Church, having received this preaching and this faith, although scattered throughout the whole world, yet, as if occupying but one house, carefully preserves it.
Nor will any one of the rulers in the churches, however highly gifted he may be in point of eloquence, teach doctrines different from these, for no one is greater than the Master; nor, on the other hand, will he who is deficient in power of expression inflict injury on the tradition. For the faith being ever one and the same, neither does one who is able at great length to discourse regarding it, make any addition to it, nor does one, who can say but little diminish it.
It does not follow because men are endowed with greater and less degrees of intelligence, that they should therefore change the subject-matter [of the faith] itself.
Irenaeus believed that the Christian faith was a received tradition, one that was passed down carefully from one generation to the next, without change or adaptation, tracing itself back to the teachings of the Apostles. This idea traces back to the Bible. In Titus 2:1, Paul exhorts Titus, “But as for you, teach what accords with sound doctrine.” Paul wants Titus to pass on what he has been taught.
In 2 Peter 1:12-15, we find another example that shows early church leaders passing down a received set of teachings. Peter writes, “So I will always remind you of these things, even though you know them and are firmly established in the truth you now have. I think it is right to refresh your memory as long as I live in the tent of this body,because I know that I will soon put it aside, as our Lord Jesus Christ has made clear to me.And I will make every effort to see that after my departure you will always be able to remember these things.”
In early Christianity, we find evidence that the earliest ideas and teachings were contested. But there also appears to be a solid core that emerged as normative for Christian faith and practice. A canon of texts and a tradition of interpretation became established, and while the canon has remained, the interpretative tradition is more like an ongoing conversation. Some aspects of the tradition are firmly established. Others continue to be debated.
Today, there are a number of established traditions, the oldest of which is found in Roman Catholic and Orthodox Christianity. The Protestant traditions are more nascent, but nonetheless they are well developed, and in their beginnings sought to return to apostolic or primitive Christianity, returning the church to the Bible and the teachings of the Apostles themselves.
Whether you are a Lutheran, Episcopalian, Presbyterian, Methodist, Baptist, Catholic, Pentecostal, or non-denominational Christian (or some combination thereof), solidify your ties to a community of interpretation. Learn from others of like conviction who have read the Bible and offered an interpretation of its meaning. Discover where you agree and where you disagree, as well as where the tensions rest. Uncover what unites the Christian tradition, and where traditions differ. Learn your own tradition’s weaknesses, and come to respect other traditions’ strengths. Stand firm on your convictions. But also have humility concerning the claims you make. You may be wrong, even if you doubt it.
3. Clarify Your Reason for Reading
Why do you want to read the Bible?
In John 5:39-40, Jesus said this to the religious leaders of his day, “You study the Scriptures diligently because you think that in them you have eternal life. These are the very Scriptures that testify about me,yet you refuse to come to me to have life.”
Jesus points to motive. He observes that while his opponents read the Scriptures, they did so in a way that led them to miss the coming of Israel’s Messiah. Jesus suggests that if they read the Scriptures to encounter God, and not as an end in itself, then perhaps they would have recognized him for who he was and they would have found eternal life in him.
If you want to read the Bible to win arguments, to appear knowledgeable, to impress God, or because you think reading the Bible may result in God granting you blessing or favor, perhaps you should revisit your motives. Do you want to read the Scripture in order to know God, to meet Jesus, to become better acquainted with the provocations of the Spirit? Do you want to grow in holiness, flee from sin, increase in love of neighbor, learn compassion for enemies, and more? Do you simply want to be the person God created you to be? What’s your reason for reading?
N. T. Wright said, “The Bible is the book of my life. It’s the book I live with, the book I live by, the book I want to die by.” Wright regards the Bible as a companion resource for life, a guide, and as instruction to prepare for death. He trusts that in and through it, God has spoken and that God speaks.
Why will you read it?
4. Acquire a Good Bible and a Few Study Tools
If you’re going to read the Bible it is a good idea to have one that is readable and accessible. All you may have is an old King James family Bible, its pages worn and hard to read. That’d be a start. But if you’re not familiar with ye Olde English, it might prove challenging.
A Bible commentary, like The New Interpreter’s Bible One-Volume Commentary. Commentaries come in multi-volume sets, and there are several good, reliable series. But having a one-volume commentary can come in handy, especially if you’re just beginning your study of the Bible and are building your theological library.
A Bible handbook, like Stephen Miller’s Complete Guide to the Bible. Zondervan also produces a Bible handbook; there are others. But Stephen has always been kind to me, and I count him as a friend.
5. Ask God for Help and Honor God’s Leadership
A. W. Tozer wrote, “The Bible is a supernatural book and can be understood only by supernatural aid.” That is true, to a point. All people can profit at some level from the reading of Scripture. But those who profit most will do so by seeking first to know God through the Bible. Any knowledge of God that we obtain is always a work of God’s supernatural grace.
That’s why you should ask for help. Pray while you read, and earnestly and simply ask God to enlighten your mind and enable you to understand. Apply what you learn. And if you ever feel challenged, that’s good. Maybe God is unearthing something that needs to change. Honor God’s leadership.
To candid, reasonable men, I am not afraid to lay open what have been the inmost thoughts of my heart. I have thought, I am a creature of a day, passing through life as an arrow through the air. I am a spirit come from God, and returning to God: Just hovering over the great gulf; till, a few moments hence, I am no more seen; I drop into an unchangeable eternity! I want to know one thing, – the way to heaven; how to land safe on that happy shore. God himself has condescended to teach the way: For this very end he came from heaven. He hath written it down in a book. O give me that book! At any price, give me the book of God! I have it: Here is knowledge enough for me. Let me be homo unius libri (” a man of one book”).
Here then I am, far from the busy ways of men. I sit down alone: Only God is here. In his presence I open, I read his book; for this end, to find the way to heaven. Is there a doubt concerning the meaning of what I read? Does anything appear dark or intricate? I lift up my heart to the Father of Lights: – “Lord, is it not thy word, ‘If any man lack wisdom, let him ask of God?’ Thou ‘givest liberally, and upbraidest not.’ Thou hast said; ‘If any be willing to do thy will, he shall know.’ I am willing to do, let me know, thy will.” I then search after and consider parallel passages of Scripture, “comparing spiritual things with spiritual.” I meditate thereon with all the attention and earnestness of which my mind is capable. If any doubt still remains, I consult those who are experienced in the things of God; and then the writings whereby, being dead, they yet speak. And what I thus learn, that I teach.”
Wesley had a method. He entered solitude, welcomed God’s presence, opened the Scriptures, asked good questions of the text and of himself, lifted his heart to God and asked for help, read comparatively, meditated on what he had read, sought counsel from others, studied other books, and taught others what he had learned.
I read devotionally and acquisitively, and most often I employ the inductive Bible study method, which you can read about here.
7. Formulate a Plan for Study
Looking for a Bible study plan? Here are several. Here are others. If you have a study Bible, open it up and browse the introductory material. There is likely a plan there.
You could study one book of the Bible per month. If you did that for every book of the Bible, you could read the entire Bible in five and a half years. I read four chapters each day, plus a Psalm. I underline as I go and make notes. When I finish, I’ll choose another copy of the Bible and begin again. That’s my plan.
What’s your plan?
8. Set a Rhythm
I begin each day with Bible reading and prayer. That’s my rhythm. I have a daily reminder in my tasks, which helps me to stay on track.
Set an appointment on your calendar. Make it a daily task. Recruit a trustworthy friend to ask you if you have been routine in reading.
9. Let the Bible Read You
In Psychology and Spiritual Formation in Dialogue, C. Stephen Evans helpfully applies the wisdom of Danish philosopher Søren Kierkegaard to our reading of the Bible. Kierkegaard’s reading of James 1:22-27 led him to conclude that Scripture is like a mirror, reflecting God, reflecting itself, but also reflecting us. Evans observes, “One way we can go wrong is by making God’s Word simply an object of scholarship to be studied rather than reading it to hear God speak to us.”
In Self-Examination, Kierkegaard offered this advice in reading the Scriptures, “Remember to say yourself incessantly: It is I to whom it is speaking; it is I about whom it is speaking.” Through the Bible, God addresses us. When you understand the Bible, apply it. Put it into practice.
10. Stick With It
C H. Spurgeon said, ““Bible study is the metal that makes a Christian,” and A. W. Tozer remarked, “Nothing less than a whole Bible can make a whole Christian.” Once you begin, stick with it. Don’t quit. And if you do stop for a while, don’t be overwhelmed by guilt. Begin again.
If it helps, bring to mind the words of Psalm 19:7-13, which says:
The law of the Lord is perfect, refreshing the soul. The statutes of the Lord are trustworthy, making wise the simple. The precepts of the Lord are right, giving joy to the heart. The commands of the Lord are radiant, giving light to the eyes. The fear of the Lord is pure, enduring forever. The decrees of the Lord are firm, and all of them are righteous.
They are more precious than gold, than much pure gold; they are sweeter than honey, than honey from the honeycomb. By them your servant is warned; in keeping them there is great reward. But who can discern their own errors? Forgive my hidden faults. Keep your servant also from willful sins; may they not rule over me. Then I will be blameless, innocent of great transgression.
I’ve given up more than once. I’ve bogged down in the commandments. I’ve gotten lost in a genealogy. But I’ve come back. I’ve made a new beginning. I’ve kept reading.
Jonathan Edwards is one of the greatest minds in American history. He is most well known as a Puritan minister, particularly for his role in the First Great Awakening, and is still read in literature and history courses for his sermon, “Sinners in the Hands of an Angry God.” Though known as “America’s Greatest Theologian,” his theological work also has significance for philosophy, particularly metaphysics, epistemology, and value theory.
Edwards is someone I have read, but not as closely and carefully to this point as I one day aspire to. But one document I have read is his “Resolutions,” which begins, “Being sensible that I am unable to do anything without God’s help, I do humbly entreat him by his grace to enable me to keep these Resolutions, so far as they are agreeable to his will, for Christ’s sake.” He sets a guideline for himself, “Remember to read over these Resolutions once a week.”
Here are a few of my favorites:
1. Resolved, that I will do whatsoever I think to be most to God’s glory, and my own good, profit and pleasure, in the whole of my duration, without any consideration of the time, whether now, or never so many myriads of ages hence. Resolved to do whatever I think to be my duty, and most for the good and advantage of mankind in general. Resolved to do this, whatever difficulties I meet with, how many and how great soever.
5. Resolved, never to lose one moment of time; but improve it the most profitable way I possibly can.
9. Resolved, to think much on all occasions of my own dying, and of the common circumstances which attend death.
13. Resolved, to be endeavoring to find out fit objects of charity and liberality.
17. Resolved, that I will live so as I shall wish I had done when I come to die.
24. Resolved, whenever I do any conspicuously evil action, to trace it back, till I come to the original cause; and then both carefully endeavor to do so no more, and to fight and pray with all my might against the original of it.
25. Resolved, to examine carefully, and constantly, what that one thing in me is, which causes me in the least to doubt of the love of God; and to direct all my forces against it.
28. Resolved, to study the Scriptures so steadily, constantly and frequently, as that I may find, and plainly perceive myself to grow in the knowledge of the same.
34. Resolved, in narrations never to speak anything but the pure and simple verity.
37. Resolved, to inquire every night, as I am going to bed, wherein I have been negligent, what sin I have committed, and wherein I have denied myself: also at the end of every week, month and year.
42. Resolved, frequently to renew the dedication of myself to God,
which was made at my baptism; which I solemnly renewed, when I was received into the communion of the church; and which I have solemnly re-made this 12th day of January, 1722—23.
47. Resolved, to endeavor to my utmost to deny whatever is not most agreeable to a good, and universally sweet and benevolent, quiet, peaceable, contented, easy, compassionate, generous, humble, meek, modest, submissive, obliging, diligent and industrious, charitable, even, patient, moderate, forgiving, sincere temper; and to do at all times what such a temper would lead me to. Examine strictly every week, whether I have done so.
52. I frequently hear persons in old age say how they would live, if they were to live their lives over again: resolved, that I will live just so as I can think I shall wish I had done, supposing I live to old age.
56. Resolved, never to give over, nor in the least to slacken my fight with my corruptions, however unsuccessful I may be.
67. Resolved, after afflictions, to inquire, what I am the better for them, what good I have got by them, and what I might have got by them.
70. Let there be something of benevolence, in all that I speak.
A close examination of the document shows that Edwards added to his list over time. His first list of resolutions was not his final list. He found room to grow, new resolutions, new matters of focus for his life with God.
Such a list clarifies convictions. It offers a helpful guide, a standard, and a rule for living.
These are not resolutions for a year, but for a lifetime.