Knowing and Enjoying God by Tim Challies and Jules Koblun
This tendency to get off track in seeking God is why I am thankful for the book, Knowing and Enjoying God by Tim Challies and Jules Koblun. They have provided us with clear signposts showing us the road that often gets lost in the overgrowth of ideas. They have also done it in a unique way. Jules has provided every page spread with an artistically designed quote by a Christian author. Tim has collected these quotes over time, and he speaks to their truths on the remaining page. Each page can stand alone and be read as a daily devotion, but unlike most devotions, the flow of thought continues from page to page.
Knowing and enjoying God is humanity’s highest aim. It is what Jesus is talking about when he says, “Seek ye first the kingdom of God.” It is also the underlying call behind the warning, “What does it profit a man to gain the whole world and lose his soul?” Martyn Lloyd Jones once said, “It is the greatest campaign known to man.” The problem is, we are often presented with misguided information on how we should do this. From drawing circles to walking prayer labyrinths, it seems we are seldom satisfied with the ordinary means of grace our good and gracious King has provided.
This tendency to get off track in seeking God is why I am thankful for the book, Knowing and Enjoying God by Tim Challies and Jules Koblun. They have provided us with clear signposts showing us the road that often gets lost in the overgrowth of ideas. They have also done it in a unique way. Jules has provided every page spread with an artistically designed quote by a Christian author. Tim has collected these quotes over time, and he speaks to their truths on the remaining page. Each page can stand alone and be read as a daily devotion, but unlike most devotions, the flow of thought continues from page to page. It is a book you can sit and read straight through if you choose.
I had the privilege of asking Tim why he felt it was important to write about this topic at this time. He answered,
I felt it was important to write about the means of grace because, though they are essential to the Christian life and faith, they are too often overlooked or even disparaged. Before I wrote about much else, I wanted to be sure I was writing about the very basics—relating to God and enjoying the friendship we share with him.
You Might also like
-
What the One-Anothers Do
Anything we hope to accomplish in our stirring one another up to love and good deeds, our bearing one another’s burdens, our hospitality to one another, our exhortation of one another, or our serving one another—can only flourish by the power of God.
In the life of the believer, there can be tendency to make a spiritual to-do list of the “one-another” commands—the fifty-nine or so phrases sprinkled throughout the New Testament that characterize our Christian responsibility of love toward one another, literally signified by the words “one another.” Given both the sheer number of them and their varying difficulty to apply, remembering all of these responsibilities we have for others in the church—let alone living them out faithfully—seems a task impossible for even the most mature believer. Thus, the one-anothers become a to-do list of recurring responsibilities, with some consistently lived out, some pursued when convenient, and yet others neglected.
The one-anothers form a crucial category of instruction for the life of the church that reflects the Christlike love we are to have for each other, enumerating elements of care for one another in the body of Christ (1 Cor 12:25), bearing the fruit of the Spirit in the life of the church (Gal 5:22–23), and ultimately forming a testimony of the Gospel to the world (John 13:34–35). In and of themselves, the one-anothers are filled with action: we are to love, care for, serve, bear with, bear the burdens of, teach, comfort, encourage, pray for, confess to, be kind to, stir up, and exhort one another—to name a few. That’s a lot to do.
Amidst this plethora of church life to-dos, there are a few underlying actions that are constantly running in the background—simple actions that are integral to the one-anothers as a whole. What goes on in our hearts and minds when the church is living out the one-anothers like it should? How exactly should we embark on this intimidating endeavor of devoting ourselves to the one-anothers? Here are 4 actions that set a foundation for a life committed to the one-anothers:
1. The one-anothers give.
As responsibilities of love that are centered on others in the body of Christ, the one-anothers are inherently a giving endeavor. When you live out the one-anothers, you give of yourself: your time, your attention, your rights, your preferences, or your resources. You make a conscious decision to let go of whatever it might take in order to best love, serve, or care for someone else. The idea that because you are a follower of Jesus, you would divest of yourself to benefit others (and not just as a tax-deductible good deed for the day), is a radical concept in a world that measures in net worth, uplifts self-worth, and revolves around you. But that’s exactly what we are called to in the one-anothers—a lifestyle of giving, that others would be benefitted, encouraged, and helped, and the body of Christ built up.
The basis for this kind of selfless giving is our Savior’s own giving of Himself, even unto death (Phil 2:3–8). In His example, we see a mindset of service toward one another such that you “consider others more significant than yourselves” (Phil 2:3). Beyond being the ultimate example for the kind of humility that is fixed on serving and loving others, the truth is that this redeemed mindset is also “yours in Christ Jesus” (Phil 2:5).
Thus, enabled by the Spirit and given the mind of Christ, we can give like He gave and die to ourselves like He died, all for the benefit of others around us.
Whether it’s giving up your rights to hold something over someone when we forgive one another (Eph 4:32), giving up your entitlement to your opinions and preferences as you pursue living in harmony with one another (Rom 15:5), or giving of yourself in terms of emotion, effort, or resources as you seek to love others earnestly from a pure heart (1 Pet 1:22)—the one-anothers give.
2. The one-anothers listen.
How can we most helpfully care for one another, bear one another’s burdens, comfort one another, or pray for one another? We must listen. We must be keenly aware of others’ actual struggles, sorrows, burdens, and needs. We must therefore, with our ears, seek to understand others in order to appropriately and selflessly carry out our responsibility of love for one another. The kind of listening integral to the one-anothers is admittedly different from the kind of listening we first think of in Scripture (that of listening to God and His Word), but all species of listening share the common posture of humble receptiveness.
Read More
Related Posts: -
Does God Judge and Should Preachers Teach about God’s Judgment?
We as preachers must always remember the aim of our proclamation is nothing short of the redemption of eternal souls (1 Timothy 4:15-16). The judgment that we preach is not a sadistic message of savage brutalism. The judgment that we preach is the righteousness of God, with the hope and aim of demonstrating the grace of God to sinners in Christ Jesus.
Let’s answer that question with a few things today, first, a few passages in scripture, second, with a story, and third, with a few statements for us as listeners of sermons and as preachers of sermons.
First, let’s look at scripture.
What does Scripture say about God Judging?
Hebrews 12:23 shows that God is the judge of all: You have come to God, the Judge of all,
Acts 10:42 shows that the Apostle Peter understood Jesus to be the judge of all, Jesus having been given that role by God: He commanded us to preach to the people and to testify that he is the one whom God appointed as judge of the living and the dead.
2 Timothy 4:8 reveals that as he neared the end of his earthly life the Apostle Paul spoke of the Lord Jesus as judge: Now there is in store for me the crown of righteousness, which the Lord, the righteous Judge, will award to me on that day—and not only to me but also to all who have longed for his appearing.
Hebrews 9:27 speaks about judgment as coming after death in a final eternal decree regarding the state of individuals: Just as people are destined to die once, and after that to face judgment.
Daniel 7:13-14 prophetically recounts the vision of Daniel regarding the authority of the Christ to come: In my vision at night I looked, and there before me was one like a son of man, coming with the clouds of heaven. He approached the Ancient of Days and was led into his presence. He was given authority, glory and sovereign power; all nations and peoples of every language worshiped him. His dominion is an everlasting dominion that will not pass away, and his kingdom is one that will never be destroyed.
John 5:26-27 connects the trail of authority prophetically spoken of by Daniel by which Jesus (the Son) has received authority to judge: For as the Father has life in himself, so he has granted the Son also to have life in himself. And he has given him authority to judge because he is the Son of Man.
This is just a brief smattering of passages. There are worthwhile longer studies examining more passages in depth. Even from these few verses, it is very apparent, that the scriptures speak of God as being the ultimate judge, and specifically, Christ Jesus has all authority in heaven and earth (Matthew 28:19-20). Anyone who makes a statement like “God doesn’t judge” is speaking either ignorantly (not knowing the truth of God’s Word), or in blatant rebellion against God’s word.
A Story of a Preacher Speaking about God’s Judgement
It was dark on the cold streets of downtown St. Louis. While the region didn’t often get much snow, there was some accumulation on the sides of the roads. Not the beautiful glistening snow of hallmark movies. It was the dirty, muddy snow covered in the excess filth of a thousand traveling cars. I turned my car from the main street into the driveway and parking lot of a 4 or 5-story brick building. It had a distinctive feature that many in Old North St. Louis knew well, a towering dark chimney stack rising high into the sky. What once was a building filled with the fire and smoke of industry, was now a building filled with men spit up and chewed out by choices, addictions, and hard knocks. The mission shelter had 44 beds available for up to 44 overnight homeless guests.
I walked past the line of men who had gathered near the side entrance of the building. I nodded and said hello to a few of the regulars whom I had gained something of a relationship with. In the summer there wasn’t much of a line, and often we would have “extra” open beds, maybe averaging something between 20-30 men each night at the shelter. In the cold winter though, it was different. It’s much easier to find a place to stay for the night when it’s 80 degrees, than when it’s 30 degrees. When the winter was cold, the line would be long. More than 44 men would line up. Starting with the 45th man there would be hope that someone earlier in the line would lose their place for the night due to poor behavior, intoxication, or some other unknown reason.
My role that night was not to preach, but instead to help cook and serve. There was a meal served, and then a 30-minute chapel service each night at the shelter before the men were marched upstairs to the showers and bunk room. While we had volunteers (individuals and groups) come in and lead chapel, I learned from my time serving (and from the wise words of a faithful man of God, who I will call Randy, who worked at the shelter) to always have a sermon ready. Sometimes volunteers didn’t show up. Randy had always told me “The man of God must be prepared in season and out of season”. If the volunteers didn’t show up, it was my role to lead the chapel that night.
I asked one of the homeless regulars, whom I will call Greg, who had been there every shift I had worked, “Who is coming to lead chapel tonight?”. “12 Shot” Greg answered. I did a double-take. I thought “12 Shot? What is he? Some kind of vigilante preacher loaded with shotguns coming to the hood of St. Louis?”. I followed up with another question “What sort of preacher is he?”. “The best,” he said. I raised my eyebrows. The elaboration from Greg was brief: “He preaches fire and brimstone and grace”.
After dinner was served the volunteer to lead chapel did show up. He visited with a few of the men who clearly recognized him. He shook hands with some and sat down to talk with others. When it came time for chapel I listened and marveled. “12 Shot” told how at one time he was a “scientific drunk”. He had figured out how he would maintain his buzz throughout the day. 12 Shot would use various mouthwashes and sprays he would mask his breath, and he would take 12 shots each day at intervals to never allow himself sobriety. He proclaimed with boldness that he was a man justly deserving of God’s righteous wrath. He shared many of his sins that he engaged in carelessly against God and with full diligence and care to the satiating of his own desires.
Read More
Related Posts: -
Job: The Suffering Prophet (9): “I Know My Redeemer Lives”
As Job is beginning to understand, God may indeed have a purpose in his suffering which does not fit with Eliphaz, Bildad and Zophar’s insufficient grasp of the situation. As the dialogue progresses, Job’s heart is now stirred and moves him to confess his faith in a coming redeemer, even through tears of pain, doubt, and fear! Job knows that his redeemer lives! Job knows his redeemer will one day stand upon the earth. And Job knows that he will see that redeemer with the eyes of a resurrected body! In the midst of his terrible circumstances, the suffering prophet nevertheless confesses “for I know that my Redeemer lives, and at the last he will stand upon the earth.”
Job’s Faith Is Re-Kindled
Despite all appearances to the contrary, and despite the cruel counsel coming from his friends (most recently Eliphaz), Job still expects vindication. Job knows that God is good, keeps his promises, and that some how and in some way, his ordeal will end and it will be clear to all that Job is not hiding some secret sin.
As the dialogue between Job and his friends continues to unfold, in Job 16:18-17:3, the glowing embers of Job’s faith reappear. With this hope arises, as Job calls out his erst-while friends for their cruel and self-righteous counsel. He calls them “mockers.”O earth, cover not my blood, and let my cry find no resting place. Even now, behold, my witness is in heaven, and he who testifies for me is on high. My friends scorn me; my eye pours out tears to God, that he would argue the case of a man with God, as a son of man does with his neighbor. For when a few years have come I shall go the way from which I shall not return. `My spirit is broken; my days are extinct; the graveyard is ready for me. Surely there are mockers about me, and my eye dwells on their provocation. Lay down a pledge for me with you; who is there who will put up security for me?’
Job now realizes that the answer to the “why?” question (which he has asked of YHWH), along with his personal vindication before his friends, might not come until after his own death. But yes, Job will get his answer. He will be vindicated—if not in this life, then certainly in the next. His friends do not understand nor, apparently, do they care to.
Because of this glimmer of hope and because Job still has faith in the God of the promise (however, weak that faith may be under the circumstances), Job knows his friends cannot help him. He sees their efforts are futile, if not cruel. There is nowhere else to go. Job’s only hope is in God. Yet, his mood still swings wildly, bringing him right up to the point of despair. But in the balance of Job 17, Job possess enough of his prior faith to continue to call out his friends for their faithless response.My spirit is broken; my days are extinct; the graveyard is ready for me. Surely there are mockers about me, and my eye dwells on their provocation. `Lay down a pledge for me with you; who is there who will put up security for me? Since you have closed their hearts to understanding, therefore you will not let them triumph. He who informs against his friends to get a share of their property— the eyes of his children will fail. `He has made me a byword of the peoples, and I am one before whom men spit. My eye has grown dim from vexation, and all my members are like a shadow. The upright are appalled at this, and the innocent stirs himself up against the godless. Yet the righteous holds to his way, and he who has clean hands grows stronger and stronger. But you, come on again, all of you, and I shall not find a wise man among you. My days are past; my plans are broken off, the desires of my heart. They make night into day: ‘The light,’ they say, ‘is near to the darkness.’ If I hope for Sheol as my house, if I make my bed in darkness, if I say to the pit, ‘You are my father,’ and to the worm, ‘My mother,’ or ‘My sister,’ where then is my hope? Who will see my hope? Will it go down to the bars of Sheol? Shall we descend together into the dust?
Not only is Job giving back as good as he is getting from Eliphaz, Bildad, and Zophar, but only a man who has done nothing wrong will fight so hard to be vindicated–as Job is now doing.
Bildad’s Second Speech—More “Belly Wind”
As Bildad makes his second speech one thing is becoming clear–Job, the suffering prophet, is longing to probe deeper into the mysteries of God’s providence, while Job’s friends focus entirely on the their distorted views regarding the suffering of the wicked. Bildad is clearly resentful of Job’s low estimate of his three friends’ theological abilities.[1] Whereas Eliphaz tried to moderate his second speech, Bildad is much more cantankerous. In verses 1-4 of Job 18, Bildad responds to Job with words which reflect the former’s growing frustration and anger. “Then Bildad the Shuhite answered [Job] and said: `How long will you hunt for words? Consider, and then we will speak. Why are we counted as cattle? Why are we stupid in your sight? You who tear yourself in your anger, shall the earth be forsaken for you, or the rock be removed out of its place?” Bildad’s challenge is that if the law of divine retribution is immutable (God must punish wrong-doing), and if Job refuses to repent, he will foolishly continue to throw himself against the fixed law that God must punish all sin.[2] How dare Job think that he is above the fixed laws of YHWH’s sovereign will!
As Bildad sees it, the moral order of the universe is set in stone. Since God will punish the wicked for their sins, in the balance of the chapter, Bildad recites a catalogue of the troubles of the wicked, all designed to appeal to Job’s conscience so that he is convicted of sins. The problem with Bildad’s speech is that Job’s conscience is clean. Says Bildad,Indeed, the light of the wicked is put out, and the flame of his fire does not shine. The light is dark in his tent, and his lamp above him is put out. His strong steps are shortened, and his own schemes throw him down. For he is cast into a net by his own feet, and he walks on its mesh. A trap seizes him by the heel; a snare lays hold of him. A rope is hidden for him in the ground, a trap for him in the path. Terrors frighten him on every side, and chase him at his heels. His strength is famished, and calamity is ready for his stumbling. It consumes the parts of his skin; the firstborn of death consumes his limbs. He is torn from the tent in which he trusted and is brought to the king of terrors. In his tent dwells that which is none of his; sulfur is scattered over his habitation. His roots dry up beneath, and his branches wither above. His memory perishes from the earth, and he has no name in the street. He is thrust from light into darkness, and driven out of the world. He has no posterity or progeny among his people, and no survivor where he used to live. They of the west are appalled at his day, and horror seizes them of the east.
Job’s Speech — He Knows His Redeemer Lives
With that, we come to one of the most remarkable speeches in all the Bible (Job 19:25-27). Job’s words inspired Handel when writing the Messiah, and they continue to profoundly move all who read them. Job’s speech is so profound because it is not as though Bildad’s words contain no truth. Yes, God will punish the wicked. But Bildad’s cold and formulaic “canned” answer does not fit the facts at hand. This may be true of the wicked when they suffer. But what about the righteous? They suffer too. Thus the issue is not what fixed moral law Job has broken. For Job, the issue is “why has God turned his back on him?”
Read More