Oftentimes, one quiet time is not enough in a day. You will need several times throughout the day and oftentimes each session in God’s word will have to look different than the last one. Rarely can you do an in-depth study of Scripture 20 times a day. Instead, you can vary the modes of Scripture intake so that you can stay engaged with God’s word whether you are at work, at home, at the store or wherever you find yourself.

How can a believer consistently internalize the word of God on a day to day basis? How does one cultivate a balanced bible diet? Most mature Christians I meet have two fundamental realities they face each day:

They want to spend time with the Lord in His Word to grow in godliness
Each day’s schedule is incredibly busy and packed with activities and tasks that have to get done

What is the best way to daily put yourself before the word of God in the midst of all the normal, everyday things that need to get done?
I have asked myself this in every stage of life so far and with my family newly expanding, I find myself thinking through this issue again.
I have already written about the book “The Practice of Godliness” by Jerry Bridges. As I have been working through the book, it continues to prove itself an excellent read. I want to analyze a quote I recently read which helps answer some of the questions posed above. Bridges gives 5 staples of a balanced bible diet to work into your day.

A prominent part of our practice of godliness, therefore, will be our time in the Word of God. How we spend that time varies according to the method of intake…hearing, reading, studying, memorizing, and meditating.
The Practice of Godliness by Jerry Bridges

What the Quote Means
This quote appears in a chapter which discusses training yourself for godliness. Bridges rightly argues that one of the primary means by which a believer becomes more godly is through diligent and disciplined exposure to the word of God. Bridges then cites the Navigators five different methods of Scripture intake: hearing, reading, studying, memorizing, and meditating.
These five different categories of Scripture intake are incredibly helpful to keep in your mind. Hearing has to do with listening to the exposition of the Word of God from your Pastor or a teacher. Bridges describes “reading” as a structured Bible reading plan you go through in a year. The basic idea is getting a broad look at Scripture. Studying has to do with going deep into a text using analytical tools and then organizing your information afterwards.
The last two, memorizing and meditating, are closely related. Memorizing is internalizing Scripture to the point you can recall it easily to your mind. Meditating means “murmuring to yourself” the words of Scripture so you are constantly mulling a text over in your mind. Personally, I think meditating is the highest form of Scripture intake and all the other four support the goal of meditating on the Word of God “day and night.”
Why it is Important
There is an old adage that goes “variety is the spice of life.” Similarly, I would say “variety keeps you engaged with Scripture.”
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The enemy will frequently tell you that you are not worthy of being a Christian. Never go for the bait because what he wants you to do at that moment is to begin to justify yourself. The minute you start listing off all your good qualities and victories over sin, he will have you right where he wants you. 

If you are a Christian, you battle with sin. I do not need to list examples of the struggles with the flesh you may have. The minute you read the title of this post, you most likely had a specific battle in mind. You have within you both flesh and Spirit, and the two are contrary to one another. However, knowing this does not mean the fight will be easy or that you have it all under control. Here are five truths about your battle with sin you hate to admit, followed by three points of encouragement.
1. Some battle scars are more recent than you are comfortable acknowledging.
As Christians, we are quick to acknowledge our struggles with sin, but we prefer to talk about past battles—the ones where we have seen significant victory. The problem is, you have recent battle wounds as well. The fact that the struggle is ongoing is not something you like to broadcast to the world.
2. You sometimes try to get as close to the flame as possible without getting burned.
No matter how much you despise the sin that so easily besets you, you still find yourself wanting to get as close to the fire as possible. You think, “I will only allow myself this much room and will draw the line here.” The problem is that every time you get close to the line, it seems to move just a little further. This tendency to push boundaries has left you beating yourself up over going too far on more than one occasion.
3. You sometimes wonder why you desire the very thing you despise.
Every time the deceitfulness of sin deceives you, you wonder how, at times, you desire the very thing you hate. Like Paul, you cry out, “who will save me from this body of death?” Even when you want to do right, evil is close at hand. You know that the problem with temptation is you because deep down, you still have desires that war against your soul.
4. When it comes to your growth in godliness, you thought you would be further along than you are now.
You often think back to the many times you swore it was the last time, and you set out to grow in godliness. If you have been a Christian for a long time now, you remember looking forward to this time in your life with great anticipation. You imagined you would have experienced greater sanctification than you have.
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Dr. Prather elaborated: “In the family that chooses to give their children more freedom in how they’re educated, that parent is now free to protect and advocate for their child’s freedom to learn. If the family is Christian, the parent has the freedom to disciple that child in the faith. If that family is Afrocentric, that family has the freedom to make all of their lessons geared to the child learning their African heritage.”

Editor’s note: This article first appeared at The American Spectator.
Parents are taking their children’s education into their own hands in record numbers after a disastrously tumultuous school year.
The U.S. Census Bureau’s experimental Household Pulse Survey, which is an online survey recording social and economic impacts of the COVID-19 pandemic, demonstrates a dramatic shift towards homeschooling within the past year and a half. The survey included roughly 22–23 million American households spanning from the spring of 2020 to the fall of 2021.
During Phase 1 (April 23 to May 5, 2020) of the survey, about 5.4 percent of households with school-aged children said they were homeschooling. By the fall (September 30 to October 12, 2020), 11.1 percent of households with school-aged children reported homeschooling. The number increased to a staggering 19.5 percent by May of 2021. Fall 2021 statistics on homeschooling have not yet been published.
This embrace of home education is diverse. The survey respondents indicated that homeschooling in black households increased from 3.3 percent in the spring of 2020 to 16.1 percent in the fall of 2020.
The possible reasons for such a monumental and unprecedented switch to homeschooling are numerous, and include pandemic shutdowns, strict masking, and critical race theory.
The profound failure of school shutdowns during the pandemic was evidenced by the drop-off in student test scores in reading and math and soaring rates of students attempting suicide.
Unscientific mask mandates for school-aged children also received outcry from concerned parents. Even though many young students have reported headaches, dizziness, and brain fog from masking for 8-hour or more school days, some school boards and states still require them. From Broward County to Loudoun County, parents have protested nationwide against mask mandates.
The immense, national backlash to critical race theory in schools may have also catalyzed the turn towards homeschooling. Parents across the country have protested against CRT at school board meetings, claiming the instructional tool promotes racism and hatred. Some states, including Oklahoma, Idaho, and Florida have even banned CRT from schools.
Dr. Anika Prather, a professor of Classics at Howard University and founder of the Living Water School, is an advocate for diverse classical education and a supporter of school choice. Prather told The American Spectator that personalization is a benefit of homeschooling, as parents maintain direct agency over their children’s education.
Dr. Prather elaborated: “In the family that chooses to give their children more freedom in how they’re educated, that parent is now free to protect and advocate for their child’s freedom to learn. If the family is Christian, the parent has the freedom to disciple that child in the faith. If that family is Afrocentric, that family has the freedom to make all of their lessons geared to the child learning their African heritage.”
Similarly, radical gender theory and progressive sex education have infiltrated schools, and have even reached preschools. Schools across the country have adopted LGBTQ+ curriculums, taught “porn literacy” courses, and embraced sexually explicit books accompanied by the use of “sex apps.”
Jeremy Tate, CEO of the Classical Learning Test, an alternative standardized test to the SAT or ACT with a classical approach, is an advocate for classical education. He told The American Spectator that parents are becoming aware of what their children are actually being taught. He said, “Parents are waking up to the reality that mainstream education has gone completely off the rails. It is now radically disconnected from the kind of education that gave birth to America.”
Parents may be flocking to homeschooling because what our Founding Fathers believed about education is now fundamentally lost, Tate said. He also echoed Dr. Prather’s insights on minority families and homeschooling, saying that “We have witnessed the largest exodus of black families from public schooling in American history. The founder of National Black Home Educators, Joyce Burgess, reports a three times growth in homeschooling among blacks. They are voting with their feet.”
Prather summarized this shift in education: “Homeschooling is powerful because it gives the parent complete authority in how their child is educated . . . There is a joy in being able to design the educational experience you want for your child. Our founders knew that this freedom was important, and the Constitution protects our rights as parents to choose the education we prefer for our children. That is something to be celebrated.”
Emily Burke is a Student Fellow for the Institute for Faith & Freedom. Studying English, Philosophy, and Pre-Law at Grove City College, Emily also serves as an Editorial Intern for The American Spectator through the Young Writers Program. Heavily involved in political writing, editing, and research, Emily aims to apply those skills in the fields of journalism and public policy concerning issues of constitutional government and the future state of education. You can follow her on Twitter @emilyfburke. This article used with permission.

Praying
Recently, I began to read a book that I found interesting in its concept, purpose, and accomplishment. A woman named Berenice Aguilera discovered a copy of John Calvin’s commentaries and realized that the original transcriber of his sermons—more than four hundred years ago in St. Peters, Geneva—also transcribed and printed his closing prayers. These brief living intercessions are printed in most of Calvin’s books of sermons. Berenice was so moved in reading them that she proceeded to gather them together, and she seems to have published them herself in England—because there is no name of a publisher to be found anywhere in a 255-page book that she has titled Praying through the Prophets. Publishing the book herself would have required not only cash but a strong conviction that there was something very valuable in listening to John Calvin speaking to God after he had spoken to the people in his congregation. This one book contains more than three thousand prayers of the Genevan Reformer at the close of each of his sermons on the Major and Minor Prophets from Jeremiah to Malachi.
I initially dipped into these prayers and found them refreshing. In daily readings, I am in the latter chapters of the prophet Jeremiah and Lamentations, so I have begun, at the end of the verses apportioned for each day, to read the prayers of Calvin on that chapter. These latter chapters of Jeremiah contain both a relentless declaration of the forthcoming destruction of mighty Babylon and also words of encouragement to the Lord’s people in captivity there. Let me give an example of a portion of Jeremiah as he seeks to encourage the people of God in their long exile from Jerusalem, and then the prayer of John Calvin when he finished preaching on them:
You who have escaped from the sword, go, do not stand still! Remember the LORD from far away, and let Jerusalem come into your mind: ‘We are put to shame, for we have heard reproach; dishonor has covered our face, for foreigners have come into the holy places of the LORD’s house.’ Therefore, behold, the days are coming, declares the LORD, when I will execute judgment upon her images, and through all her land the wounded shall groan. Though Babylon should mount up to heaven, and though she should fortify her strong height, yet destroyers would come from me against her, declares the LORD (Jer. 51:50–53).
This is the prayer of John Calvin after he has preached on these verses:
Grant, Almighty God, that when you hide at this day your face from us, that the miserable despair that is ours may not overwhelm our faith, nor obscure our view of your goodness and grace, but that in the thickest darkness your power may ever appear to us, which can raise us above the world, so that we may courageously fight to the end and never doubt that you will at length be the defender of the church which now seems to be oppressed, until we shall enjoy our perfect happiness in heaven, through Christ our Lord. Amen.
What simplicity, theocentricity (God-centeredness), humility, and submissive yearning that expresses the oneness of the redeemed. That spirit is what we long to experience when we are hearing public prayer. Christians meet at the mercy seat. When we all bow there in the presence of our Lord in prayer, we are never closer together. There are Christians who will refuse to read anything that was written by John Calvin. They are missing so much. He was a man of prayer. You will never understand or appreciate the Genevan Reformer or realize his impact in the world until you grasp how there was a part of his life lived at the throne of grace. I often heard Ernest Reisinger say, “It is a sin to preach and not to pray.”
When one visits the Martyn Lloyd-Jones Trust website, one discovers that five examples of the congregational praying of Dr. Martyn Lloyd-Jones are recorded there. They are most moving, comprehensive, and deeply reverent as spoken by one addressing the almighty Creator of the cosmos through what His Son Jesus Christ has achieved. The first recorded prayer was prayed on the opening Sunday of a new year, and so it is the longest—fifteen minutes and thirty-eight seconds. The others average between ten and eleven minutes, but all are so gripping and relevant that the last thing one thinks of is their length. Little wonder people looking back sometimes said that when they went to Westminster Chapel for the first time, it was the praying of the Doctor that moved them more than the preaching. Only a man who knows the Scriptures, prays privately, and who walks in the Spirit could pray for that length, gripping and lifting a congregation of 1,400 into the presence of the Holy One. John Owen said, “If the word does not dwell with power in us then it will not pass with power from us.”

Sexual chemistry is extremely powerful, with effects that have been compared to that of taking highly addictive drugs such as cocaine. It is nothing to be dealt with lightly, as can be seen from the havoc and wrecked lives left in its wake.

Most Christians enter into marriage thinking neither spouse will have an extramarital affair, but it does happen, as we sadly know. Here is some practical advice for protecting and strengthening your marriage.
Countless affairs are ignited by “chemistry.”
Extramarital affairs can start because of sexual chemistry—and Christians should never underestimate the power of this kind of chemistry. We hear stories of pastors having affairs, and we wonder how that could happen. Of course he knew better—he is a pastor! What a hypocrite! Well, most of the time, it’s likely that sexual chemistry ignited the fuse.
It is helpful to recognize the role hormones play when it comes to the feelings of sexual attraction humans experience. According to the research institute ASDN (Atomic Scale Design Network),
First attraction, first “sparks” in the air followed by falling in love are caused by combination of three neurochemicals: phenylethylamine, norepinephrine and dopamine. Later stages of long relationships are guided by another two: oxytocin and serotonin…Phenylethylamine (PEA), acts as a releasing agent of norepinephrine and dopamine. The first attraction causes us to produce more PEA, which results in those dizzying feelings associated with romantic love. Large quantities of PEA increase both physical and emotional energy and at the same time release more dopamine.
Be acutely aware of the difference between feelings of friendship and sexual chemistry.
To be clear, this kind of chemistry is not a deep, abiding feeling of friendship for someone of the opposite sex. According to psychologist Dario Nardi in his article “PEA—The Hormone of Love,” the hormones involved in feelings of sexual attraction result in infatuation and produce sensations that include giddiness, “butterflies” in the stomach, sleeplessness, and a narrow focus on a particular person.
“Chemistry” can ignite suddenly and unexpectedly. What was once a nice friendship can become sexually charged in an instant.
Sexual chemistry can be even more powerful when the illicit relationship has appealing aspects that are missing in your marriage, because you may be starved for them and not even realize it. Yet, as Nardi explains, the effects of hormones such as phenylethylamine (PEA), norepinephrine, and dopamine don’t last forever:

For better or worse, after a certain period of eighteen months to four years the body builds up a tolerance to the effects of PEA and related hormones.

Even though the feelings of attraction that are produced by hormones such as PEA are likely to diminish over time, the destructive effects of an affair remain. Sometimes a marriage can still be saved at that point—but not always.
This reduction in certain hormones may also be a significant reason why married couples tend to struggle with feeling as romantic with each other as they did when they were dating. It’s good to be aware of this, so you don’t think there is something wrong because these feelings have diminished.
Flee from inappropriate sexual chemistry.
You should never play with fire and sexual chemistry is no different in that aspect, as both can produce disastrous results. If you find you have sexual chemistry with someone who is not your spouse—or the person is married and you are single—the best thing you can do is stay away from that person as much as possible. We find a good example of this in the Bible where Joseph had to repeatedly refuse the advances of Potiphar’s wife and eventually had to flee from her presence to avoid committing sexual sin (Gen. 39).
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We are not told precisely how or why Satan does certain things, but when we analyze the pertinent texts and take into account all of the data, we see what he does and what he is capable of. The Christian, then, is broken over the plight of the unregenerate, properly sobered, and bolstered that Jesus so decisively routed Satan at Calvary.

Is Satan capable of inception? Does he whisper temptations in our ear? Is Satan’s authority, power, and relationship to unbelievers the same or different from Christians? These are all valid and, frankly, somewhat haunting questions. I am not left emotionally unmoved by the many destroyed marriages and ministries around me Satan has devoured. I trust your experience is comparable. It is vital that you and I rightly discern and evaluate Satan. He is not to be trifled with nor buffooned, but in Christ, his back was utterly broken on Calvary’s hill. Therefore, it is important we establish a few implications that help us to discern the person and activity of Satan:
1.) Satan is not omniscient, omnipresent, omnipotent, nor eternal.
There was a time when Satan was not. In contrast, there was never a ‘time’ when the Son of God was not (i.e., The Son is eternal). Satan is created and contingent just as humans are (Col 1:16-17). In Job 1:6, the Lord asked Satan, “Where have you come from?” to which he responded, “From roaming through the earth.” He is physically positioned in the universe. He is not omnipresent and thus is unlikely to be personally tempting individual Christians. In Matthew 4 and Job 1-2, he fails to know the future and his potency is shown to be limited by God.
2.) Satan exercises his otherworldly dominion by way of a hierarchical, geographical, and militaristic strategy.
In Matthew 4, Satan legitimately offers Jesus the kingdoms of the world. These kingdoms seem to have a geographical and governmental nature. This offer is textually grounded in Deuteronomy 32 and Psalm 82. But through the cross, Jesus took back the authority forfeited in Adam (Col 2:14-15). Therefore, in Matthew 28:18, Jesus states that all authority has been given to Him. In John 12:31 we’re told Satan is the “ruler of this world,” which rings of realm and region. Then, there is that peculiar reference to the “prince of the kingdom of Persia” in Daniel 10:13, 20. This dark prince opposes the angel Gabriel and the angelic prince Michael. It’s hierarchical. Experientially, this rings true. The nature of spiritual warfare varies depending on the continent and culture (North America, Asia, Africa, etc.). Satan leads a hierarchy of demons (Mt 12:24), a divergent and highly capable army, which implies he is leading an otherworldly ‘outfit’ that personally tempts persons (Col 2:15, 1 Pt 5:8-9) depending on the sinful sensibilities of a given culture.
3.) Satan can manipulate matter, weather systems, and bacterial life.
We see in Job 1 that Satan is able to manipulate matter and weather patterns and, in Job 2:8, he infects Job with a skin disease. His purpose is to afflict Job, and for our machinations, we note he is capable of feats not afforded to humans.
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John Calvin was a scholar and recipient of the consolation that God gives to his suffering people. For him, consolation was not, as we might think, a second prize, a replacement for what we really want but rather, he thought it as bringing us the most important thing: Christ, his grace, and his mercy.
Wikipedia, that ubiquitous source of unimpeachable scholarship, defines “consolation” as “something of value, when one fails to get something of higher value….” That is precisely the opposite of what John Calvin (1509–64) meant by “consolation.” For Calvin, the consolation that Christ gives to his people, by the gospel, through the Spirit, is not second prize but to be valued above that which we lost. When we consider Calvin, “consolation” might not be the thing we first associate with him. The dominant perception of Calvin in our culture is that of a tyrannical, dyspeptic fellow, who delighted in nothing more than to dispatch a few heretics to the flames before breakfast. That caricature, however, was one drawn by his enemies during his lifetime and sadly, despite the facts, it has stuck for a variety of reasons.
First, the modern picture of Calvin has been skewed badly by the uncritical acceptance by earlier modern historians of partisan caricatures of Calvin and thus, he has been a useful foil for advocates of the modernist religion. Just as the Renaissance scholars juxtaposed themselves as enlightened, in contrast to the allegedly benighted middle ages, so in the various European and British Enlightenments of the 18th and 19th centuries scholars capitalized on sixteenth-century caricatures of Calvin to create a useful whipping boy with which to contrast their own view of the world.
Second, enlightened Modernity went to war against Christian theism, against its doctrines of the Trinity, of God as Creator, of Adam as federal head of humanity, of sin, of grace, of salvation through faith in Christ, and of a divinely instituted church. In short, enlightened Modernity rejected the historic catholic faith and Calvin became a symbol of repressive Christian theism. In place of Christianity, Modernity advocated a religion of a unitarian, unknowable God, of human perfectibility, of the universal fatherhood of God, of the universal fraternity of man, and of human autonomy with respect to all external authorities (e.g., Scripture or the church). For Modernity, nothing was more antithetical to the religion of the Enlightenment than the doctrine of unconditional predestination and thus, in the modern period, Calvin became the theologian of the decree from which writers began to draw inferences about what he must have done in Geneva. The one thing every modern, enlightened person thinks he knows about Calvin is that he killed Servetus. Of course the story was much more complicated and most of what people think they know is false.
The result of the modernist, Enlightenment polemic against Calvin has been what P. E. Hughes called a “popular fantasy” of Calvin as the tyrant of Geneva. Consider a January 2009 article in the New York Times Magazine, which discusses the resurgence of aspects of Reformed theology among evangelicals. To buttress the author’s contention that Calvinism is inherently oppressive she appeals to an unhappy episode in Calvin’s life, suggesting, in effect, that Calvin was a tyrant and thus it is not surprising that his modern followers have similar impulses. To be sure Calvin could be severe with enemies and even friends but he was also a theologian of consolation.
Yes, Calvin was a sinner, but he was more a suffering pilgrim in Geneva than he was a conquering, jack-booted tyrant. He endured regular insults that today would drive most ministers from their pulpits. His opponents discharged firearms outside his house. Some named their dogs after him and threatened him. People made rude comments during sermons and when that was forbidden, they made rude noises in their attempt to thwart his preaching. He was summarily and unjustly fired from his position as minister in the church in Geneva because he dared oppose some of the leading families in Geneva. When, three years later, he was called to return, ostensibly for a short period that turned into 23 years, he obeyed more out of duty than joy.
He married Idelette de Bure in 1540. They were married for nine years. In that time she bore him a son, Jacques, who died in infancy, in August of 1542. Idellete herself died in 1549 leaving Calvin a widower. We do not often think of Calvin as a widower and father who lost an infant child, and Calvin did not encourage others to pity him. He recorded very little about his interior, emotional life and there was no sixteenth-century equivalent of Oprah in Geneva. Nevertheless, Idellette’s suffering and death and the loss of his son “left a mark,” as we say. These aspects of Calvin’s life, however, did not make it into the New York Times Magazine.
It is those who know their sins, who know their need for a Savior, who look to Christ for consolation. John Calvin was just such a one. He found comfort in the good news of Christ’s incarnation, obedience, death, resurrection, and ascension, in justification by grace alone, through faith alone, in Christ alone. He found consolation in his union with Christ, in the sacraments, in corporate and private prayer, in friendship, and in the support of fellow ministers in and around Geneva. Calvin was, as Herman Selderhuis has reminded us, a theologian of the cross.
The Calvin of history, however, was, as Bob Godfrey reminds us, a pilgrim and a pastor, who needed and found consolation in the midst of suffering, in Christ and his work for us, through the work of his Spirit in us, and who ministered that comfort to others. In the following parts of this series we will see how he was an exegete, theologian, and pastor of consolation.
I. Calvin’s Exegesis of Consolation (in Paul)
In the first part we saw that Calvin was a pilgrim who himself needed the consolation of the gospel, given by the Spirit, through the ministry of Word, sacrament, and prayer. He was also a careful, thoughtful, and sophisticated reader of texts and principally Scripture. It is well known that Calvin was deeply influenced by Renaissance humanism. We all know about the Renaissance concern to get back to original sources (ad fontes) and to read them in their original context, according to the original intent of the author. A less well-known aspect of the humanism in which Calvin was trained was concern for the well-being of humans as God’s image bearers.
In his 1539 commentary on Romans we get a picture of how he understood Paul’s doctrine of paraklesis (consolation or comfort). Commenting on Romans 15:4, on the phrase, “through the patience and the consolation of the Scriptures we might have hope,” he recognized that the noun paraklesis might be translated a couple of different ways. He wrote:
The word consolation some render exhortation; and of this I do not disapprove, only that consolation is more suitable to patience, for this arises from it; because then only we are prepared to bear adversities with patience, when God blends them with consolation.
There were two reasons for not translating “paraklesis” as “exhortation,” the first is because “consolation” or “comfort” fit the context better, but the second reason is pastoral, because it is better pastoral theology. One of the chief purposes of Scripture is to “to raise up those who are prepared by patience, and strengthened by consolations, to the hope of eternal life, and to keep them in the contemplation of it.” He made the same choice in his interpretation of paraklesis in his 1548 commentary on Philippians 2:1.
No Pauline epistle focuses more on consolation than 2 Corinthians. In his 1546 commentary on 2 Corinthians Calvin had opportunity to consider the biblical doctrine of consolation at length. On 2 Corinthians 1:3-4, “The God of all consolation, who consoles us in all our tribulation.” Calvin argued that Paul was able to endure “his tribulations with fortitude and alacrity” because of the “support derived from his consolation….” The source of our consolation is the “Father of our Lord Jesus Christ,” who is the source of blessings, “for where Christ is not, there the beneficence of God is not.”
On verse 4, he noted that the consolation that Paul had received was not for his own benefit but for that of the Corinthians, because “whatever favors God conferred upon him, were not given for his own sake merely, but in order that he might have more in his power for helping others. And, unquestionably, when the Lord confers upon us any favor, he in a manner invites us by his example to be generous to our neighbors.” This he said is particularly true for pastors.
In his comment on 2 Corinthians 2:15 he argued that the comfort spoken of there should not be taken “actively” but “passively,” to mean “that God multiplied his consolations according to the measure of his tribulations.” The troubles of this life are “common to good and bad alike,” but when they happen to “the wicked” there is nothing redemptive in them. When they happen to believers, those Christians “are conformed to Christ, and bear about with them in their body his dying, that the life of Christ may one day be manifested in them.” Because our sufferings are in union with Christ, part of our identity with his sufferings, we are “sustained by the consolations of Christ, so as to prevent him from being overwhelmed with calamities.”
The ground of comfort is extrinsic, it is the promise of God in Christ. It has subjective consequences, however, just as the afflictions of which Paul speaks in 2 Corinthians 1:6 refers to our personal experience of misery. Comfort or consolation is the antidote, as it were, for our experience of being “pressed down with anxiety from a feeling of misery.” Consolation refers to the lightening of the mind of grief.
For Calvin, Paul’s sufferings and experience of consolation “flowed out to the whole Church” and served as an encouragement to them that, “inasmuch as they concluded, that God who had sustained and refreshed him in his emergency, would, in like manner, not be wanting to them.” Paul’s sufferings were for the salvation of the Corinthians, not that they were “expiations or sacrifices for sins, but as edifying them by confirming them.” Salvation and comfort were joined “with the view of pointing out the way in which their salvation was to be accomplished.”
Why does God permit us to suffer? On 2 Corinthians 1:9 Calvin argued that we don’t appreciate how “how displeasing to God confidence in ourselves must be” so that, as a corrective, “it is necessary that we should be condemned to death.” The good news is that “God raises the dead. As we must first die, in order that, renouncing confidence in ourselves….” We must begin with despair, but “with the view of placing our hope in God.” He returned to that theme on 2 Corinthians 7:6. The Lord “comforts the lowly.” “Hence a most profitable doctrine may be inferred—that the more we have been afflicted, so much the greater consolation has been prepared for us by God.”
Though he is often pictured as a systematic theologian and though most people give most of their attention to Calvin’s Institutes, in fact Calvin was a preacher and a student of Scripture. His Institutes were harvested out of his biblical commentaries and preaching. So, his conception of the necessity, nature, and source of consolation, for the Christian, was shaped by the way he encountered the biblical teaching about consolation and particularly from his work in the Pauline epistles.
II. His Theology of Consolation (1559 Institutes)
In the previous installment we looked at the way Calvin read Paul’s epistles and how he drew from them a doctrine of consolation, of God’s presence with his people in Christ, by the Spirit, in the gospel, in the sacraments, and in prayer. In this (third) part of this series we consider Calvin as a theologian of consolation.
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Of course, the world begins its attack with race. There must be a racist lurking behind every corner. Everything is boiled down to race, and all disagreement must include some underlying racial motivation. And yet, Christian charity would require us to admit at least the possibility that the issue might be entirely theological without any racial motivation at all. 

“Therefore my appeal is that the PCA re-focus on the gospel ministry of the church and make that its declaration rather than repeatedly making statements on race and its related issues.”
Are There New Issues?
Last article addressed whether the Presbyterian Church in America’s (PCA) position on racial sin was clear. This question is raised as this series of articles (for the first one click here) makes an appeal to PCA elders to turn the corner on a prevailing General Assembly (GA) conversation: race and racial sin. To that end, three questions are asked that should help give clarity on the need for continuing attention on this topic:

Whether the PCA has a clear and thorough declaration on the sin of racism;
Whether there are any new or extraordinary manifestation of this sin rearing its head in society or the PCA that would warrant additional teaching from God’s word;
Whether the PCA neglects shepherding of private or public unrepentant sins in this regard that should be addressed by church courts.

The first question was raised and answered in last installment with a resounding “yes!” The preponderance of theological statements, pastoral letters, and reports from the PCA (1977, 2002, 2004, 2016, 2018) has rendered further declarations on racial sin simply an exercise in restatement and redundancy.  However, questions 2 and 3 above are yet to be tackled.
Overture 45 (and 46) at the 48th General Assembly (St. Louis, MO)
Both Metro Atlanta (#45) and Metro New York (#46) presbyteries submitted an identical overture, asking the GA to take several actions on behalf of the Asian-American members of the PCA. Although the reasoning for any overture is never part of the final denominational adoption of a request, it is still pertinent because they argue that a significant new development in the area of race relations has arisen that would make a new statement necessary and good. Two points are specifically important:
“Whereas, Metro Atlanta Presbytery learned with sorrow of the tragic deaths of eight people in and around our own presbytery on Tuesday, March 16, 2021, six of whom were of Asian descent, who were wives, mothers, sisters, and daughters made in the image of God; and
Whereas, even though the ultimate motivation of this shooter remains unestablished, these tragic shootings happened within the larger context of an increase in violence in this nation against Asian Americans over the last year; and have brought to light the racism that many of our Asian American brothers and sisters in Christ, and Asian American neighbors have experienced, and remind them of the anti-Asian racism that has been present in the past.”[1]
These reasons sound very much like a case for answering the second diagnostic question above with a “yes.” It is an assertion that there is a new form of racial sin previously unacknowledged by the PCA warranting additional clarification from the denomination. However asserting something is not the same thing as proving it.
Is There An Extraordinary Increase In Racial Sin?
Certainly US news outlets reported an increase in violence against Asians with vigor. For example here is a story of such increased violence from NBC. In the article, several cities are cited as examples, but for simplicity’s sake, only New York City will be considered here. Included in the article is the statistical analysis that the city with the largest surge in race based crime is NYC at a staggering 833% increase. Reporting things that way makes for an alarming headline and concern is an understandable result. However, as Christians it is important to think critically to understand if such numbers are, in fact, indicative of a racial crisis in our land.
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As we look back on the race we ran, we will see that the God who planned our days, the God whose providence knew the end from the beginning, laid out his provision for us at exactly the points we most needed it, the points we would otherwise have been most likely to be disqualified.

I recently read an account of one of the world’s most dangerous and demanding races. Over the course of a week, participants must run nearly 300 kilometers over scorching desert terrain. Once they set out, they are expected to remain mostly independent and to follow a track that has been staked across flatlands and dunes, dry river beds and infrequent oases. To ensure participants have the provisions they need, the race organizers leave stores of food, water, and medical supplies at a number of locations. The racers set out smartly with great pomp and vigor, then stagger and stumble bedraggledly across the finish line 6, 7, or even 8 days later.
These being modern times, each of the racers carries a GPS tracker with him so he can later trace his route and analyze his progress. Each of the racers sets out with his mind fixed firmly on the finish line, and each would insist that he has spent a week exerting superhuman effort in running straight toward it. Yet the GPS would show that while his route has led from beginning to end, it actually led through each one of those supply stations. And, in fact, both are true. His single-minded devotion to the race led him to each of the locations where he could be resupplied.
The Bible often compares this life to a race—a race in which we are to be every bit as focused, every bit as single-minded, every bit as driven to reach the finish line. “One thing I do,” says the Apostle Paul. “Forgetting what lies behind and straining forward to what lies ahead, I press on toward the goal for the prize of the upward call of God in Christ Jesus.” “Let us also lay aside every weight, and sin which clings so closely, and let us run with endurance the race that is set before us,” says the author of Hebrews. The Christian life is a long and grueling race through a wearying desert world.
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Written by Jon D. Payne |
Wednesday, September 1, 2021
It is the glorious gospel of grace that will drive you to find a solid church home, foster a strong devotional life, establish healthy friendships, and pursue sexual purity. Good intentions, personal resolutions, and parental expectations may inspire for a time. But only by abiding in the incomparable love of Christ will you remain steadfast and immovable during your first year in college and beyond.

Dear college freshman,
Ready or not here it comes: In a couple weeks you will begin classes as a college freshman. It’s no exaggeration that these next four years will be some of the most meaningful and formative of your life. For this reason, it’s vital that from the first day you set foot on campus you have the right perspective—one informed and shaped by the wisdom of God’s Word.
Perhaps you already know today’s typical college scene isn’t hospitable toward serious followers of Christ. In reality, it’s quite inhospitable, a spiritual war zone of sorts (Eph. 6:10–13). Drunkenness and sexual promiscuity are the norm, not the exception. Vulgarity is rampant. Porn is common. Academic integrity is increasingly elusive, and the winds of postmodernism blow briskly through the classroom. Consequently, the pressure on campus to conform to the world far outweighs any encouragement to live with biblical conviction.
That is why I’m writing to you—to encourage you to stand firm in the grace of God (1 Pet. 5:8–9, 12), and to let nothing come between you and Jesus during your freshman year.
Here is a five-part biblical strategy for maintaining a strong walk with God on campus.
1. Find a solid church home.
The first thing you need to do when starting your freshman year is find a good church. This is what they call a no-brainer. You need a church. Every Christian needs a church. A churchless Christian is a vulnerable Christian. Why? Because the local church is Christ’s ordained means of protecting, nourishing, equipping, and tending his blood-bought flock (John 21:15–17; Eph. 4:11–14). Jesus, the Good Shepherd, executes these tasks through spiritually qualified elders (1 Tim. 3:1–7). These undershepherds are called and set apart to faithfully proclaim the Word, administer the sacraments, pray, and watch over the souls of God’s children (1 Cor. 1:21; 11:23–26; Acts 6:4; Acts 20:28).
Therefore, dear freshman, if you neglect the ministry of the church during your college years you will be like a lost and exposed lamb in the wild, vulnerable to the evil one’s attacks (1 Pet. 5:8). Moreover, you will be impoverished of godly wisdom and accountability during a season of life when you need it most.
And not only do you need the church, but the church needs you. Christ has given you spiritual gifts to bless his body—yes, even in college. Christ’s body is healthiest when every member is doing their part. “When each part is working properly,” Paul writes, “the body grows so that it builds itself up in love” (Eph. 4:16). You are a vital member of the body of Christ (1 Cor. 12:12–26).
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