Justin Holcomb – 9 Types of Leaders in Scripture

Though it does not focus on leadership development methods or offer lists of strategies for being a great leader, the Bible is filled with numerous examples of leaders, both good and bad. There is a lot to be learned simply by examining the various leaders in Scripture.

1. The prototype

Moses stands as the prototype of a leader in the Old Testament. He served the people of Israel as a prophet, a judge, a king, and a priest. He brought the word of the Lord both to Israel and to Pharaoh (Exod. 3–11), he heard Israel’s complaints (Num. 27:1–4), he led the nation out of Egypt (Exod. 12:31–15:21) and ran military campaigns (Exod. 17:8–16), and he officiated the first Passover (Exod. 12).

Moses can easily be viewed as an example of good leadership. In fact, the stark contrast between a good and a bad leader is clear in the difference between Moses and his brother, Aaron, who gives in to the people’s demands for a golden calf (Exod. 32:4) and shifts the blame to the people and away from himself (Exod. 32:22).

Yet even Moses, the prototypical leader, experienced failure. When Israel complained to him concerning their lack of water in the wilderness, Moses went before the Lord, who told him to speak to a rock from which God would pour forth a stream of water (Num. 20:1–8). However, Moses, in his frustration, struck the rock and was prohibited from entering the promised land because of his disobedience (Num. 20:9–12).

2. Prophets

Prophets functioned in Scripture as God’s mouthpiece: they spoke judgment (Ezek. 13), encouragement (Mic. 4:1–5), exhortation (Mal. 2:1–9), and hope of restoration (Isa. 40–66). God’s word was spoken with integrity by prophets such as Huldah (2 Kings 22:14) and Jeremiah (Jer. 36). In the New Testament, John the Baptizer functioned as a prophet, leading Israel to repentance and telling Israel of deliverance in the person of Jesus (cf. Matt. 3:1–12; Mark 1:1–8).

3. Priests

Priests, also serving as leaders, were responsible for teaching the law (cf. Ezra in Neh. 8–9; 2 Chron. 17:8, 9). They led in sacrifice (Lev. 1–7), atonement (Lev. 16:29–34), cleansing (Lev. 13), and feasts (Lev. 23). However, priests often failed by setting up idols (Jer. 2:8), leading people astray (Ezek. 7:26), loving money (Jer. 6:13), and embracing corruption (Jer. 18:18). Jesus goes so far as to tell a parable against the priests (Matt. 21:33–46), and Paul says that the wrath of God came upon the Jewish leadership because they killed Jesus (1 Thess. 2:14–16).

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Julian Freeman – Is Anxiety Really Sin?

“Stress” is not a biblical word. “Worry” and “anxiety” are. And they are sins.

That’s the thought that started a conversation the other day. Can we actually say that something like anxiety is sin? What makes it a sin? Isn’t it just a weakness to be delivered from? Or, rather, shouldn’t we conceive of it as a mental illness?

There are a few different ways that we could go about answering. Let’s try beginning with the commands of Jesus himself.

It’s a Command
The command “Do not be anxious” is repeated several times by Jesus in Matthew 6 (Matt 6.25, 27, 31, 34) and it is repeated again in Matt 10.19.

While those commands deal with specific situations, the underlying reality at play is that if Jesus commands people to “not be anxious” we know that (1) it’s not just a chemical imbalance or a mental disorder, and, (2) there are at least some ways in which anxiety is a sin, simply because Jesus commands against it.

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Book Review – Preaching the Word: Psalms 1-41

The-Psalms-Vol-1-1-41 The Psalms have long been a favorite portion of God’s Words. They form the basis for many songs we sing in worship and they are a definite source of hope, comfort, and inspiration when the good and bad situations of life come our way. The Psalms offer to the believer far more than just words to be put to song or a pick me up when you are feeling down. Throughout the Psalms, we see the picture of God as King. James Johnston, in his commentary on Psalms 1-41 rightly subtitled Rejoice, the Lord is King, focuses his salient exegesis on this important element of the first portion of the Psalms.

This commentary is part of the highly readable and accessible Preaching the Word series. Intended as a tool for pastors to be better equipped to take the truth of Scripture and to share those truths with their congregations, this particular commentary series is focused not on examining every nuance of language or culture (although such things are noted), but rather on looking at the meat of a passage so that biblical sustenance can be provided to God’s people. Johnston’s contribution to this series is no different.

Johnston begins this commentary with some needed background information on the Psalms to include its overall composition, genre, its place in the Torah (an important point to make), the fact the Psalms is the Old Testament book most often quoted in the New Testament (an interesting bit of trivia), and the reality they are a collection of Psalms that forms a book, one that points to the Messiah, a book that tells a story of God’s dealings with His people and His sovereignty in carrying out His divine plan.

Building on that all important foundation, Johnston then proceeds to walk the reader through the first forty-one Psalms. I found the exegesis of the Psalms to be pointed, focused, and quite helpful. I have a large number of commentaries in my library on the Psalms as a result of taking a course on the Psalms in Seminary. Many of those commentaries seem to be bogged down in the theological, linguistic, and cultural minutia of the text. While such things are important to a large degree, there is a need for a commentary that takes an in-depth look at the text without swimming too far and too often into the deep end of the theological pool. Johnston’s commentary does wade into the deep end when needed, yet spends most of its time providing sound practical application of the text, something sorely needed in the world of commentaries.

Each Psalm in this commentary is examined in great detail, noting the background/historical items of interest that led to the writing of that particular Psalm. Johnston then concludes his discussion of that particular Psalm with come closing comments, encapsulating in a paragraph or to the “so what” of the discussion points. Interspersed in his commentary are personal examples and relevant stories that demonstrate using everyday examples the truths demonstrated in the text.

For instance, in his examination of the most famous Psalm of them all, that of Psalm 23, Johnston walks the reader through the reality that as King of Israel, David was to be the shepherd of his people. Even then, “David is also a sheep – the Lord is his Shepherd. A greater Shepherd cares for him.” Taking that truth, Johnston then aptly notes how this idea of a great Shepherd for God’s people is beautifully and notably revealed in the life of Christ. Johnston comments “Like David, Christ was both a sheep and a shepherd. As the Lamb of God, Christ trusted his Father with his life.” He goes on to also correctly note, “Christ is not only a sheep, he is also our Shepherd. God took on flesh to become a Lamb to save us and a King to rule over us.” This has a daily application for us as believers, something Johnston also ensures the reader clearly understands. As our Great Shepherd, “He guards and guides us through this life”, even as we maneuver through those rocky and dark places, God is always with us.

It is this high quality and useful exegesis and application that gives me no qualms about highly recommending this commentary. Those who love the Psalms will find this commentary to be a treasure trove of sound biblical information on this beloved book of the Bible. This is a tool both pastors and laymen will be able to use in their daily Bible study, in particular when they are spending time discovering or perhaps re-discovering Psalms 1-41. I look forward to the other volumes in the Psalms commentaries in the Preaching the Wordseries.

This book is available for purchase from Crossway Books by clicking here.

I received this book for free from Crossway Books for this review. I was not required to write a positive review. The opinions I have expressed are my own. I am disclosing this in accordance with the Federal Trade Commission’s 16 CFR, Part 255 : “Guides Concerning the Use of Endorsements and Testimonials in Advertising.”

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J. Gresham Machen – Christian Scholarship and the Defense of the Faith

There are, indeed, those who tell us that no defense of the faith is necessary. “The Bible needs no defense,” they say; “let us not be forever defending Christianity, but instead let us go forth joyously to propagate Christianity.” But I have observed one curious fact — when men talk thus about propagating Christianity without defending it, the thing that they are propagating is pretty sure not to be Christianity at all. They are propagating an anti-intellectualistic, non-doctrinal Modernism; and the reason why it requires no defense is simply that it is so completely in accord with the current of the age. It causes no more disturbance than does a chip that floats downward with a stream. In order to be an adherent of it, a man does not need to resist anything at all; he needs only to drift, and automatically his Modernism will be of the most approved and popular kind. One thing need always be remembered in the Christian Church — true Christianity, now as always, is radically contrary to the natural man, and it cannot possibly be maintained without a constant struggle. A chip that floats downwards with the current is always at peace; but around every rock the waters foam and rage. Show me a professing Christian of whom all men speak well, and I will show you a man who is probably unfaithful to His Lord.

Certainly a Christianity that avoids argument is not the Christianity of the New Testament. The New Testament is full of argument in defense of the faith. The Epistles of Paul are full of argument — no one can doubt that. But even the words of Jesus are full of argument in defense of the truth of what Jesus was saying. “If ye then, being evil, know how to give good gifts unto your children, how much more shall your Father which is in heaven give good things to them that ask him?” Is not that a well-known form of reasoning, which the logicians would put in its proper category? Many of the parables of Jesus are argumentative in character. Even our Lord, who spoke in the plenitude of divine authority, did condescend to reason with men. Everywhere the New Testament meets objections fairly, and presents the gospel as a thoroughly reasonable thing.

Some years ago I was in a company of students who were discussing methods of Christian work. An older man, who had had much experience in working among students, arose and said that according to his experience you never win a man to Christ until you stop arguing with him. When he said that, I was not impressed.

It is perfectly true, of course, that argument alone is quite insufficient to make a man a Christian. You may argue with him from now until the end of the world; you may bring forth the most magnificent arguments: but all will be in vain unless there be one other thing – the mysterious, creative power of the Holy Spirit in the new birth. But because argument is insufficient, it does not follow that it is unnecessary. Sometimes it is used directly by the Holy Spirit to bring a man to Christ. But more frequently it is used indirectly. A man hears an answer to objections raised against the truth of the Christian religion; and at the time when he hears it he is not impressed. But afterwards, perhaps many years afterwards, his heart at last is touched: he is convicted of sin; he desires to be saved. Yet without that half- forgotten argument he could not believe; the gospel would not seem to him to be true, and he would remain in his sin. As it is, however, the thought of what he has heard long ago comes into his mind: Christian apologetics at last has its day; the way is open, and when he will believe he can believe because he has been made to see that believing is not an offense against truth.

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Michael Boling – Reflections on Deuteronomy 8-10

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Deuteronomy 8-10

The theme of remembering and being obedient to all of God’s commands continues. Remembering and being obedient are yet again connected to the blessings of the covenant oath God had sworn to Abraham, Isaac, and Jacob. The phrases “be careful to follow” and “be careful not to forget” are repeated in an effort to drive home the importance of these commands given by God and the necessity of obedience. Those who declare there is no grace inherit in these commands have overlooked the repeated mention by God of His deliverance of His people, His provisions for them in their wilderness wanderings, and the giving of the land of promise. Obedience is simply the response one gives to a God who demonstrated such grace.

As He did in Deuteronomy 7, God reminds the people yet again in Deuteronomy 9 that it was not due to their righteousness or abilities that Israel was about ready to enter the land of promise. It was solely due to God working His divine plan and His commitment to His covenant promises. It will be God who will go before them to destroy the inhabitants of the land. It was also due to the great wickedness of these nations that God was using His people to execute His judgment upon the wicked.

God through Moses reminded the people of their past missteps in order to demonstrate their penchant for not remaining faithful to Him as well as to remind them of the consequences of such actions. In particular, God reminded Israel of the golden calf incident. Moses noted how he interceded on behalf of the people due to God’s righteous anger against the people for worshiping this false idol.

Moses also reminded the people how the first set of the commandments written on the stone tablets had been broken by Moses when he saw the people dancing madly before the golden calf. God provided a two stone tablets like the first ones that were placed inside the Ark of the Covenant. The placement of God’s commands in the Ark of the Covenant signifies the everlasting nature of those commands. They were given from the mouth of God and thus were placed in the Ark of the Covenant which was in the Holy of Holies (i.e. God’s presence).

The people were urged to walk in the fear of the Lord and in obedience to His commands and decrees out of love and service to the God who had chosen them and delivered them from bondage. Moreover, they were told to circumcise their hearts, thus demonstrating that obedience was not a matter of works, but rather an issue of their heart relationship with their God. He is the one worthy of praise. He is the one who saved them. He was the one who made them numerous as a nation as promised to Abraham so long ago. God is faithful.

These chapters are a reminder to us of the importance of God’s commands even today as well as the importance of obedience from a heart of love to our God who has saved us from bondage. We must also circumcise our hearts before God. Those who claim God’s law has been nailed to the cross and that keeping God’s law is nothing but a works centered concept truly need to read the words of Deuteronomy and they need to pay attention to how these same words and commands are reiterated throughout the New Testament. Obedience is the necessary response to God’s grace. God’s commands are holy, perfect, and for our benefit so we can understand how to love Him and to love others.

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Mark Johnston – Tempted, Tried, but Never Failing

Beach RESIZED_0 The temptations of Christ are recorded in three out of the four Gospels, so clearly they are meant to highlight a significant component of Jesus’ mission to save. But, despite their prominence in the Gospels, they have been subjected to a range of interpretations – some of which tend towards misinterpretation.

The most common misinterpretation – or at least one that manages to shift the main focus of this episode away from its central significance – is to regard Jesus as model of how to deal with temptation. So, when Satan tempts us to sin, like Jesus we should have a suitable arsenal of Bible verses at our fingertips with which to resist his overtures.

Although there is undoubtedly some truth in that approach, it fails to do justice to the passages that record this incident and the weight they attach to it. The Gospels present it as an integral part of what Jesus had to accomplish to secure redemption. Each Evangelist deals with the event from a slightly different angle, but with a view to highlighting the far-reaching import not only of what Christ was exposed to in his encounter with Satan, but what he actually proved and achieved through it all. Far from being forced into a defensive mode through the devil’s advances, he showed himself from the very outset to be the One God had promised to send to fulfil his promise to Adam in the protoevangelium (Ge 3.15).

Luke’s account in particular provides some penetrating insights into the way this episode in Jesus’ personal history becomes a vital component of redemptive history. A number of little details in particular bring this into focus for us.

Luke (in line with Matthew and Mark) points to the fact that Jesus went into the wilderness because the Holy Spirit led him (Lk 4.1), but he adds two significant details. The first is that Jesus was ‘full of the Holy Spirit’.

Luke, more than any other Gospel writer, has a special interest in the role of the Holy Spirit in the life and ministry of Christ. From the moment and manner of his miraculous conception (1.35) through the source of the prophetic pronouncement by Zechariah (1.67) and the encounter with Simeon in the Temple (2.25-27), the Messianic promise of John the Baptist (3.16) and the graphic revelation of the Spirit in Jesus’ baptism (3.22), the Holy Spirit is intimately involved with the mission of Christ through all its stages.

So here, as Jesus is about to be led into the wilderness, for Luke to note that he was ‘full of the Holy Spirit’ (4.1) signals that he is about to face something of a different order than anything he has faced so far during his earthly life. More than that, the fact Luke glosses the preposition used by Matthew and Mark to say that Jesus was not merely led ‘into’ the desert by the Spirit (as though to be abandoned there) but, rather, was led ‘in’ the desert points to his ongoing support throughout the wilderness ordeal.

Another significant detail in Luke’s account is his choice of ‘the devil’ diabolos to identify the tempter (4.2). The name ‘devil’ carries the connotation of ‘slanderer’ and suggests that the evil one’s intent through this encounter was to discredit Jesus on the very threshold his mission and so sabotage the mission as a whole. The reference to Jesus’ being in the desert ‘for forty days’ in this context would also not have slipped the attention of a 1st Century reader of the Gospel – certainly not one who was familiar with the Hebrew Bible, as Theophilus, the first recipient of this Gospel almost certainly have been. The recurring references in the Old Testament to ‘forty’ periods of time – either days, years, or even the ten 40’s of the Egyptian captivity – almost always pointed to a significant chapter in God’s programme of redemption. So at the start of the most significant chapter of all in his redemptive programme, it is hardly surprising to see that marker being laid down once more.

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Dr. Albert Mohler – What is Truth? Truth and Contemporary Culture

In 1999, Pulitzer Prize winning historian and biographer Edmund Morris released his much-anticipated work on Ronald Reagan. Entitled Dutch: A Memoir of Ronald Reagan, this novel—or biography, or biographical novel—set off a great deal of controversy, not least among those who had hoped for a successor to Morris’s magisterial and quite factual, if interpretative, biography of Theodore Roosevelt.

Morris was quite upfront that his intention was to capture Reagan’s essence in a mixture of historical narrative, biographical interpretation—and fiction. His publisher, Random House, even had the audacity to claim in its advertising that through this device, Morris was merely telling the truth in an altogether new way. Morris, himself the object of no small amount of criticism, said concerning his project, “It was an advanced and biographical honesty.” In other words, by inventing a good percentage of the biography, he had made the book more honest than it would otherwise have been.

We are living in an age of great confusion about the issue of truth. In recent weeks, Ralph Keyes has authored a book entitled The Post Truth Era, in which he suggests that society has now moved beyond a concern for truth. Truth has become such a contested category, he writes, that most persons go through life actually expecting to be lied to, to be the recipients of dishonesty, and to be confronted with endless misrepresentations by advertisers, cultural leaders, and now even biographers. In a world of media invention and virtual reality, truth has become a distant category to many persons, especially in the academic elite. Sociologist Jay A. Barnes, in his recent work on lying, suggests that people have grown so accustomed to untruth that many postmodernists now claim that lies are actually “meaningful data in their own right.”

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Book Review – Inheritance of Tears

TEARS-COLOR-460-72 Why do bad things happen? Perhaps the sting of pain is most distinctly felt in the loss of a child, particularly the loss of a child through miscarriage. The cessation of that unborn life before there was the chance to break forth from the womb and for the parents to enjoy raising up their child assuredly is a heart-wrenching and devastating event. Is there good to be found in such tragedy? Is God still in control in the midst of such sorrow and grief? Jessalyn Hutto, in her powerful new book Inheritance of Tears: Trusting the Lord of Life When Death Visits the Womb, shares her experience with miscarriages and how she came to realize that in the midst of life’s storms, God is always there and remains sovereign.

The pain of miscarriage is quite evident and Jessalyn shares quite vividly the pain she experienced. I can only imagine what it must be like to have lost a child in such an early stage of pregnancy and what it must be like to come back to a church setting where it seems every other woman in the building is experiencing the joy of their baby boy or girl. This topic is something I have heard little spoken about in church, perhaps because as Jessalyn notes, most people do not know how to respond to someone who has gone through the pain of miscarriage. Perhaps this is because most do not have a good grasp on the sovereignty of God.

It is that very topic and how Jessalyn unpacks that important theological subject against the background of her own experiences that makes this book so powerful and important. Even if dealing with a miscarriage is not something you have experienced or are currently experiencing, the fact of the matter is at some point in life, you will face tragedy. Whether that is the loss of a loved one either expectedly or unexpectedly, the loss of your job, financial woes, health issues, or any number of problems, in this life we will have trouble. Scripture makes it quite clear that in a world dealing with the problem of sin, we will all come face to face with tragedy and sorrow.

How we handle such situations is key. Jessalyn aptly notes “Our holy God not only knows each and every event that will occur in our lives before it happens, he actually plans our lives down to the smallest detail – again, for our good and his glory.” Many will balk at such a statement, claiming that makes us robots or declaring that means God causes evil. Jessalyn recognizes the difficulty for a finite creation (humanity) to understand the ways of an infinitely holy, just, and righteous God who is our creator and sustainer. In response to those who take issue with her previous statement, she saliently comments, “What we must struggle to understand, of course, is how his goodness can also be expressed through the suffering he allows to enter our lives…we must assume that even something as horrible as miscarriage can be considered good as it passes through the Lord’s sovereign hand for his good purposes.”

Jessalyn also reminds the reader that we serve a Savior who is acquainted with grief. He came to earth and died on the cross for us. He experienced rejection. He shed tears of blood. Through that sacrifice, he has provided a solution to this sin and death problem. It is that glorious future that Jessalyn concludes her book with, reminding the reader that the “suffering we face presently will be overshadowed by the glorious inheritance yet to come. This is a battle we fight through faith. And as we fight, experiencing glimmers of our eternal reality along the way, our souls will be happy in Jesus.”

This is a book I highly recommend for anyone dealing with pain and sorrow in their life or who has questions about God’s sovereignty. Jessalyn Hutto does an excellent job of orienting the conversation to what God tells in His Word about His sovereignty and His plans for us. She shares these truths from the perspective of one who has gone through the midst of trial and who has been able to see God’s sovereignty work in her own life, even in the midst of the sorrow of miscarriage.

This book is available for purchase from Cruciform Press by clicking here.

I received this book for free from Cruciform Press for this review. I was not required to write a positive review. The opinions I have expressed are my own. I am disclosing this in accordance with the Federal Trade Commission’s 16 CFR, Part 255 : “Guides Concerning the Use of Endorsements and Testimonials in Advertising.”

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Dr. Jason Lisle – Faith vs. Reason

Some Christians have the idea that faith and reason are in conflict, divided by some unbridgeable chasm. They think that one takes over where the other leaves off. In reality, faith and reason work together seamlessly to help us know and love our Maker.

Many Christians perceive a conflict between reason and faith. On the one hand, God tells us to reason (Isaiah 1:18). We are to have a good reason for what we believe, and we are to be always ready to share that reason with other people (1 Peter 3:15). So we attempt to show unbelievers that our belief in the Scriptures is reasonable, justified, and logically defensible. The Bible makes sense.

On the other hand, we are supposed to have faith. We are supposed to trust God and not lean on our own understanding (Proverbs 3:5). The Bible tells us that the “just shall live by faith” (Romans 1:17; Galatians 3:11). It seems that we are supposed to trust God regardless of whether His words make sense to our understanding.

So, which is it? Are we to live by reason or by faith? Are we supposed to rely upon our intellect, drawing rational conclusions, rejecting those things that don’t make sense? Or are we to accept the teachings of Scripture without regard to logic and reason, even if it does not make any sense?

The apparent conflict between faith and reason troubles many people. When they are properly understood in their biblical context, however, any apparent conflict disappears.
This apparent conflict troubles many people. But it stems from a critical misconception about the meaning of both faith and reason. When both terms are properly defined in their biblical context, any apparent conflict disappears. Yes, we are to have good reasons for what we believe, and we are also to have faith. In fact, without the latter, we could not have the former.

Misconceptions of Faith
Mark Twain once defined faith as “believing what you know ain’t so.”1 Perhaps this is what many people have in mind when they think of the word faith. Indeed some people seem to pride themselves in their belief in the irrational—thinking that such “faith” is very pious. “Why do I believe in the Bible? Well, I guess I just have faith.”

But is this what the Bible means when it uses the word faith? Not at all. The Bible does not promote a belief in the irrational or any type of unwarranted “blind faith.”

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Jason Garwood – Returning to the Good News

e129b34154c7090222f6dc6de745c577 “What you really need is good news,” I told him. He didn’t understand. We had met time and time again and unbeknownst to him, he was trying to perform his way into the kingdom. “You can’t do that,” I exhorted, “otherwise you miss the entire point of Jesus and his performance on your behalf!”

Whether we acknowledge it or not, we all need good news. Not just good news, but better-than-anything news. News that announces something spectacular—like nothing you could ever imagine or fabricate. And until you recognize this need, you’ll be helpless. Like an engine with no gas, your life, without a constant barrage of Jesus-is-King news, will stall.

I often tell my congregation that I have 34 years left in my ministry here, and for those 34 years, you will hear the gospel over and over again, not because you don’t know it in your brain, but because knowing it in your brain isn’t enough. We must know it—I must know it—in our hearts, and in our hands. The gospel isn’t the starting point—it is the point. It’s the point of everything! And until we understand this truth, we will continue to be lured away, enticed by other false gospels that over-promise and under deliver.

Martin Luther is reported to have said that he continues to preach the gospel each and every week because each and every week his people forget it. I’m sure he would include himself in this assertion because let’s face it, we’re all guilty as charged.

Because of this, I came up with five simple reasons as to why we need to hear about Jesus and his glorious gospel each and every day. “Give us Jesus” ought to be the rally cry of the church. Over and over again, our hearts should be yearning to hear the gospel again and again—like my two-year-old daughter begging for a “horsey-ride” on my back, let us go back to the truth that sets us free.

Give us Jesus and his gospel:

1. SO OUR AFFECTIONS ARE STIRRED

Our emotions are impressed with many things. Whether a good movie, television show, football game, or shiny new Apple product, we love an emotionally stirring experience. We thrive on it. But what happens when those emotions become sour? What happens when we just don’t feel like worshiping Jesus and finding joy in him? What do you do when your affections are clouded with bitterness, jealousy, envy, and anger?

Jonathan Edwards is helpful: “Upon the whole, I think it is clearly manifest, that all truly gracious affections arise from special and peculiar influences of the Spirit, working that sensible effect or sensation in the souls of the saints.”[1] It is the Holy Spirit that drives our affections towards gospel holiness and one of the means by which he does so is through gospel proclamation. We need it. Fighting for joy is absolutely that: a fight; but joy in him is absolutely worth it (Ps. 16:11). Only when old affections have been expunged by greater, far superior affections can we be free from idolatry. Give us Jesus so our affections are stirred!

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