God’s speech is a central emphasis in the book of Hebrews. In Hebrews, God speaks, says, testifies, proclaims, calls, promises, vows, warns, reproves, and declares. Again and again, Hebrews refers to God’s word, his promise, his oath, his spoken word, and his voice. Something that’s amazing to track in Hebrews is who speaks to whom. First, Father speaks to Son in chapter 1, and Son speaks to Father in chapter 2 (and 10). But then, the Son also speaks to us. And the Spirit speaks to us. And the Father speaks to us.

I want to begin by giving you a peek at where we’re headed this morning. At the end, I hope to talk practically and concretely about what kind of habits we might cultivate in our lives to know and enjoy God, and feed our souls on his word. I have in mind a matrix of four categories: direct and indirect, and alone and together, as you’ll see.
I often summarize God’s appointed means of grace for our Christian lives as (1) hear his voice (in his word), (2) have his hear (in prayer), and (3) belong to his body (in the covenant fellowship of the local church). Our focus in this message is the first — hearing God’s voice in his word, which is God’s primary, or first and foremost, means of grace (his “chief” means, as Jonathan Edwards called it, or the “soul” of the means).
Both prayer and fellowship (which we’ll focus on in later sessions) are secondary, in a sense, to God’s word. First comes his word. First he speaks. Then our prayers come in response to his word. And his word creates the body of fellow believers called the church. The church does not create itself, and the church does not create Scripture, but the church is a “creature of the word.”
To focus in this message on God’s word as his chief means of grace, we turn to the book of Hebrews, where I’d like to linger over two central truths about God’s word, and then finish with some ideas on the kinds of habits we might cultivate in our lives to position ourselves to go on receiving, and enjoying, God’s word, and through his word to know and enjoy Jesus. So then, let’s turn to the first truth about God’s word from the book of Hebrews, from its first two verses.
1. God has spoken.
Do you realize how massive, how significant, this seemingly simple, basic truth is for the very nature of reality and our world and our lives? God did not have to speak to humanity. He could have just created the world — embedded his truth and justice, as it were, in the world through the principles and laws of nature. He might have chosen to reveal himself only through creation, rather than human words.
But wonder upon wonder, God has spoken. Our Father, in all his majesty, has stooped to speak to us in human words. The God who made everything, including you, has spoken — and that changes everything.
Look at the first four verses of Hebrews, and we’ll focus for now on just the first two:
Long ago, at many times and in many ways, God spoke to our fathers by the prophets, but in these last days he has spoken to us by his Son, whom he appointed the heir of all things, through whom also he created the world. He is the radiance of the glory of God and the exact imprint of his nature, and he upholds the universe by the word of his power. After making purification for sins, he sat down at the right hand of the Majesty on high, having become as much superior to angels as the name he has inherited is more excellent than theirs.
So, in the past, God spoke (verse 1). And in these last days, God has spoken (verse 2). This is the kind of God he is. He is a speaking God, a communicative God. We might say God is talkative. In verses 1–2, God’s speaking is cast into two eras: “long ago” and “in these last days” — a past era, an old era, and then a later era, a new era.
Related to these two eras, then, two sets of recipients are mentioned. In the past there were “our fathers” — for Jews, their biological ancestors, and for Christians, our spiritual ancestors. Then, in the new era, there’s “us.” That’s an amazing phrase in verse 2: “to us.” Hebrews doesn’t say God spoke “to them,” meaning the apostles, or the first generation of Christians, but he says “to us,” to his readers in the first century, which includes us in this same church age, in these same last days, some twenty centuries later.
Hebrews also mentions two agents of God’s speaking: In the past they had the prophets. In these last days we have his Son. (And with the mention of the Son, then follows a cascade of sevenfold glory, which we’ll come back to.)
In Many Ways
Focus with me on the past era, when God spoke “at many times and in many ways” (literally, “in many parts and many manners”). The speaking God not only spoke once, or a few times, but many times, in many parts, in many ways, and through multiple (plural) prophets. The God who is is a talker.
First, he spoke to create the world. Again and again in Genesis 1, some twelve times, we hear, “And God said . . . and God called” (verses 3, 5–6, 8–11, 14, 20, 24, 26, 28; interestingly, God speaks to create on all six days, but he calls or names only on days 1–3 and leaves the naming of the plants, stars, and animals to man).
And our speaking God not only spoke to create, but he continues to speak in creation. Psalm 19:1–4 tells us,
The heavens declare the glory of God,     and the sky above proclaims his handiwork.Day to day pours out speech,     and night to night reveals knowledge.There is no speech, nor are there words,     whose voice is not heard.Their voice goes out through all the earth,     and their words to the end of the world.
So, God spoke to create, and he keeps speaking through creation. Then, as we’ve seen, God spoke in human words through his prophets. Psalm 19:7–8 (and all of Psalm 119!) says,
The law of the Lord is perfect,     reviving the soul;the testimony of the Lord is sure,     making wise the simple;the precepts of the Lord are right,     rejoicing the heart;the commandment of the Lord is pure,     enlightening the eyes.
So, not only has he spoken, say, on an occasion or two, but he is a speaking God; he’s prone to speak; he likes to speak. He’s a talker, in the highest and most holy of senses, as he speaks many times, in many parts and manners, through many prophets.
In the Word
Coming back to Hebrews 1, what’s the implied pairing with “many” for the new era? In the old era, to the fathers, through the prophets, he spoke in many parts and ways. Now, in the new era, to us, in his Son — how does he speak? One part, one way, one manner. God has spoken so fully and so richly and so decisively in one particular person — not just through him but in him — that we call him “the Word,” with a capital W.
And so, the Gospel of John begins,
In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things were made through him, and without him was not any thing made that was made. (John 1:1–3)
And then John 1:14–18 says,
And the Word became flesh and dwelt among us, and we have seen his glory, glory as of the only Son from the Father, full of grace and truth. . . . For from his fullness we have all received, grace upon grace. For the law was given through Moses; grace and truth came through Jesus Christ. No one has ever seen God; the only God, who is at the Father’s side, he has made him known.
God has most fully made himself known in his Word.
Manifold Speech
Consider then the nature of God’s word, from the idea of God speaking to its various expressions:

First is God’s word as concept. God speaks. He reveals himself. He’s communicative and talkative, speaking to create, through creation, and particularly through his prophets.
Second, then, his word, spoken through prophets, is written down to preserve it, called Scripture.

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Fasting from information is one way for us to come away when taking time off work is not possible and the demands of ministry and family can’t be avoided. When times of solitude are few and far between, we can still reduce the surrounding noise.

A Still and Quiet Mind is scheduled to be released on June 22; pre-order here.
REST YOUR THOUGHTS
I’m sitting outside in my favorite chair while I write. The sun warms my face while a strong breeze hits my body. The temperature is perfect. I can’t help but pause from my writing to enjoy the simple pleasure of being outside.
I live in a suburban neighborhood, and it’s surprising how much wildlife I notice when I stop to pay attention. A squirrel trounces by like it owns our yard. Two red-breasted robins fly past, a crow lands on our fence, and a yellow bird of unknown variety pecks for juicy morsels in the grass. A bumblebee lazily drinks from a vibrant flowering bush.
I’ve been stuck inside all winter, and suddenly—it’s spring. I close my eyes and enjoy the surround-sound chorus of caws and whistles. The pleasant cacophony of bird calls is much louder than I realized when I was focused on my work. Good words and good feelings fill my mind and my soul. Warmth. Peace. Stillness. Sunshine. Rest. Thank you, God, for this moment.
I’m thankful for the break. Life is busy these days. I often spend the entire day working on my computer, only to find myself drawn to my phone every time I take a break. I love my work. I’m also thankful for the convenience, connection, and entertainment I find each time I open my phone. Still, the constant intake of information, data, and opinions sometimes leaves my mind filled with restless, racing thoughts by the end of the day.
Knowing my mind’s tendency toward exhaustion, I purposefully look for moments when I can set my phone aside and step outside. I don’t need to travel far. A few minutes sitting in my backyard or a short meander to the neighborhood park is often enough to help me to clear my mind. It’s good to breathe the fresh air and allow myself to simply exist without doing work or consuming information. My mind is most at peace when I create purposeful space to pause in restful and beautiful outside places without the company of my phone.
I think these moments help me to put into practice Jesus’s invitation to set aside my worries, stress, and fear. I look at the birds and the flowers and all he has created and thank God for his goodness and care for me (see Matt. 6:25–30). This is rest for my mind. It’s how I pull my attention away from the exhaustion of worry and work and choose to meditate on the beauty and goodness of all God has created.
REST FROM CONSTANT DISTRACTION AND HURRY
Our minds need rest just as much as our hearts and souls do. This rest can be difficult to find because many of us live in a constant state of hurry and distraction. We throw ourselves into work and schedule ourselves to the brim. We avoid silence and solitude and use digital technology every moment we are forced to be alone.
While I am quick to embrace the many benefits of technology, statistics force us to reckon with the concerning impact that smart-phones, social media, and mindless consumption of information and entertainment can have on the state of our minds. High levels of smartphone usage increase people’s likelihood of anxiety and their perceived levels of stress.1 Experts have attributed alarming rises in teen suicide and depression in part to the introduction of social media and the smartphone.2 Unchecked technology usage can disrupt sleep and decrease our desire to seek out in-person community. Without adequate sleep and people to help us sort through our thoughts, the process of change can become more difficult.
It’s ironic that we often turn back to technology to alleviate our thought-related problems. Our phones have become “digital pacifiers” that help us to avoid difficult feelings and problematic thoughts.3 I realized this tendency in myself when the Screen Time app was released on my iPhone. I was surprised by how much my phone usage increased on days when I was anxious. Instead of pausing to know my thoughts or pray through my thinking, I would reach for my phone and scroll.
Richard Foster has called the distraction of constant technology “the primary spiritual problem in contemporary culture.”4 The multitasking encouraged by internet-enabled technologies has hijacked our attentional capacity.5 This makes it more difficult for us to focus for any length of time on spiritual disciplines. We have less space, desire, and ability to examine our thoughts in the solitude of our own minds. We have fewer moments of quiet and less ability to concentrate on bringing our thoughts to God in prayer for any length of time.
In response to our hurry and distraction, God extends an invitation. As I look through Scripture, I imagine him speaking these words to you and to me: Come away to a restful place (see Mark 6:31). Slow down and savor the beauty and goodness in the world I have created. Let me show you how it reveals who I am (see Matt. 6:25–30).
COME AWAY AND GET SOME REST
When Jesus saw his disciples overcome by weariness from their work, he said to them, “Come away by yourselves to a desolate place and rest a while” (Mark 6:31). Come away. It’s a needed invitation. To come away is to separate yourself from something. In the disciples’ case, they needed separation from the hustle of ministry. They moved away from people to an isolated place where they could be alone. They changed their location and context to better accommodate their need for rest and communion with God.
What about in your case? Consider what hurries and distracts you. What exhausts your mind? What puts your thoughts into hyperdrive? What blocks your self-reflection or comes between you and time spent praying your thoughts to God? What might you need to come away from?
For me, the answer is clear. My work hurries me. A constant intake of information distracts me. I read the news while eating lunch, listen to audiobooks while doing chores, and read books or watch TV in my spare moments. Text messages, video chats, meetings, and work projects fill my day. There is nothing wrong with all these activities. They are good gifts that often help me to make the best use of my time and mental energy. At the same time, too many of these activities without a break leads to information overload. My mind fills with restless thoughts that can distract me from looking at myself and connecting to God.
Incessant mental chatter.* This may be the type of thought I struggle with the most. The speed of my thoughts tends to correlate with the amount of mental work I do in any given season. My mental load follows me to bed, where I continue creating grocery lists, rewriting sentences, pondering work problems, considering how I will respond to a text, and reviewing my to-do list in my mind. To break this cycle, I need to purposefully step away from work at various points throughout the day. I need to come away.
For me, coming away looks like purposeful times of solitude away from other people. It looks like starting my morning with God through Scripture and prayer. It also looks like purposeful times when I distance myself from information overload.
I first completed a digital detox after reading Cal Newport’s book Digital Minimalism.6 A few years later, I was introduced to the concept of reading deprivation in Julia Cameron’s book The Artist’s Way.7 I have come to think of reading deprivation in terms of fasting from information. For a week in the summer of 2020, I stepped away from all unnecessary information. I spent a lot of time sitting outside journaling. I had more time to pray. Sometimes I didn’t think much and just rested my mind. Other times, I searched my thoughts deeply. I learned things about myself I had not previously known. The true content of my thoughts and state of my heart became clearer.
Fasting from information is one way for us to come away when taking time off work is not possible and the demands of ministry and family can’t be avoided. When times of solitude are few and far between, we can still reduce the surrounding noise.
I encourage you to try this type of fast at least once as you engage this process of changing your thoughts. You can do this by picking a time frame during which you will fast from all unnecessary intake of information. The time could be fifteen minutes, an hour, a day, or up to a week. During this time, you will avoid TV, music, books (except the Bible), social media, podcasts, video games, news, and all other forms of media and information intake.
Julia Cameron points out that stepping away from information in this way often frees up peoples’ time.8 Consider using some of this newly created extra space for the journaling, mental reflection, and prayer-based strategies we have already discussed. Then use the remainder of your extra time to slow down and practice activities that allow your mind to rest.
Pick up forgotten hobbies. Finish projects around the house. Set an hour aside for a walk or hike. Sit outside. Bake cookies and eat them slowly. Plant a tree. Play with your kids. Turn your attention toward savoring the beauty and goodness of all God has created. I’ll give you some ideas of how you might do this in the next section. Let these times of reflective meditation on God’s creation remind you of who God is and all he has done for you.
To pre-orders: https://www.amazon.com/Still-Quiet-Mind-Strategies-Changing/dp/1629959219/

* The strategies in this chapter can be helpful for any type of thoughts, but they may be especially helpful for the category of racing thoughts and incessant mental chatter that was listed in the introduction.

See Sei Yon Sohn et al., “Prevalence of Problematic Smartphone Usage and Associated Mental Health Outcomes amongst Children and Young People: A Systematic Review, Meta-analysis and GRADE of the Evidence,” BMC Psychiatry 19, no. 356 (November 2019), https://bmcpsychiatry.biomedcentral.com/articles/10.1186 /s12888-019-2350-x.
See Jean M. Twenge, “Have Smartphones Destroyed a Generation?” The Atlantic, September 2017, https://www.theatlantic .com/magazine/archive/2017/09/has-the-smartphone-destroyed-a-generation/534198/.
See interview with Tristan Harris in The Social Dilemma, directed by Jeff Orlowski (Los Gatos, CA: Netflix, 2020), https://www.netflix .com/title/81254224.
Richard J. Foster, Celebration of Discipline: The Path to Spiritual Growth, special anniversary ed. (San Francisco: HarperOne, 2018), preface, Kindle (emphasis in original).
See Joseph Firth et al., “The ‘Online Brain’: How the Internet May Be Changing Our Cognition,” World Psychiatry 18, no. 2 (June 2019): 119–29.
Cal Newport, Digital Minimalism: Choosing a Focused Life in a Noisy World (New York: Portfolio/Penguin, 2019).
See Julia Cameron, The Artist’s Way: A Spiritual Path to Higher Creativity, 25th anniversary ed. (New York: TarcherPerigee, 2016), chap. 4, Kindle.

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Should we throw out all impersonal mediums? Of course not. But mediums are ultimately meant to uphold face-to-face ministry, which beckons us to love God by faith until, face to face, we all behold his glory.

Is there something indispensable about in-person ministry, something that simply can’t be replicated through long-distance communication?
Even if you believe the answer to this question is a self-evident yes, in our age of live-streamed services and TikTok preachers, the people in your pews—or the people you hope to be in your pews—may assume otherwise.
Does the Bible help us to shepherd skeptical sheep back to the flock? Thankfully, it does. We can examine a few Pauline passages that address the importance of proximity. For a man who maintained a prolific remote ministry through his letters, Paul repeatedly sounds discontent with the remote, impersonal medium.
Eager to Preach to You (Romans 1:9–13, 15)
When Paul sat down to write his robust gospel presentation to the Romans, he still wanted to strengthen the church in person.
Without ceasing I mention you always in my prayers, asking that somehow by God’s will I may now at last succeed in coming to you. For I long to see you, that I may impart to you some spiritual gift to strengthen you—that is, that we maybe mutually encouraged by each other’s faith, both yours and mine. I do not want you to be unaware, brothers, that I have often intended to come to you (but thus far have been prevented), in order that I may reap some harvest among you…I am eager to preach the gospel to you also who are in Rome (Romans 1:9–13, 15).
Haddon Robinson reflects in his book Biblical Preaching, “Paul realized that some ministries simply cannot take place apart from face-to-face contact. Even the reading of an inspired letter will not substitute…A power comes through the preached word that even the written word cannot replace.”
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