Why the Reformation Still Matters – Because of Grace

In Roman Catholicism grace was seen as a ‘thing,’ a force or fuel like Red Bull. Catholics would pray, ‘Hail, Mary, full of grace,’ as if Mary were wired with spiritual caffeine.

…That is nothing how Luther and his fellow Reformers saw grace. For them, grace was not a ‘thing’ at all; it is the personal kindness of God by which he does not merely enable us but actually rescues and… freely gives us himself. Or, to be more precise: there is no such ‘thing’ as grace; there is only Christ, who is the blessing of God freely given to us. That being the case, Luther tended not to talk much about grace in the abstract, preferring to speak of Christ. For example:

  • Therefore faith justifies because it takes hold of and possesses this treasure, the present Christ… the Christ who is grasped by faith and who lives in the heart is the true Christian righteousness, on account of which God counts us righteous and grants us eternal life.

In other words, the grace and righteousness we receive in the gospel are not something other than Christ himself: ‘Christ… is the divine Power, Righteousness, Blessing, Grace, and Life.’

why-reformation-matters-reeves-2016Taken from Why the Reformation Still Matters, co-authored by Michael Reeves and Tim Chester (Crossway, 2016), Chapter 4, “Grace”, pp.88-89.

Luther on Desiring the Lord’s Supper

Luther'sSmallCatechism

1943 Concordia Ed.

In his “Preface” to his Small Catechism Martin Luther admonished those new to the Protestant faith about neglecting to come to the sacrament of the Lord’s Supper. His words are precise and powerful, and needed by us as much as by the members of the church in his time.

As you read the following quote, keep in mind Luther is exhorting the pastors and preachers about preparing the people to come to Lord’s Supper by faithfully teaching them (especially the children) the basics of the gospel as contained in his catechism (and others like it that would follow during the Reformation, such as the Heidelberg Catechism).

Finally, now that the pope’s tyranny is over, people no longer want to go to the Sacrament but despise it. Here again urging is necessary, however, with the understanding that we are not to force anyone into the faith or to the Sacrament, nor set any law, time, or place for it. Our preaching should instead be such that of their own accord and without our command, people feel constrained themselves and press us pastors to serve the Sacrament. The way to go about this is to tell them that if anyone does not seek or desire the Lord’s Supper at the very least four times a year, it is to be feared that he despises the Sacrament and is not Christian, just as no one is a Christian who does not believe or hear the Gospel. For Christ did not say, “Omit this” or “despise this,” but “This do, as often as you drink it,” etc. He most certainly wants it done and does not want it left undone and despised. “This do,” He says.

For a person not to prize highly the Sacrament is tantamount to saying that he has no sin, no flesh, no devil, no world, no death, no danger, no hell. That is to say, he believes in none of these although he is overwhelmed by them and is the devil’s possession twice over. On the other hand, he needs no grace, life, paradise, kingdom of heaven, Christ, God, or any good thing. Surely, if he recognized how much evil is in him and how much he needs all the good things he lacks, he would not neglect the Sacrament, which gives help against such evil and bestows so much goodness. He will not need to be forced by law to the Sacrament but will himself come running in a hurry to the Lord’s Table, constrained within himself and pressing you to give him the Sacrament.

Therefore do not set up any law concerning it, as the pope does. Only emphasize clearly the benefit, need, usefulness, and blessing connected with the Sacrament, and also the harm and danger of neglecting it. The people will then come of themselves without your using compulsion. But if they still do not come, then let them go their way and tell them that all who are insensitive or unaware of their great need and God’s gracious help belong to the devil.

To read more of Luther’s Preface, visit this link, where you will also find his Small Catechism. For another post on this catechism of Luther, visit this page.

Who Was Saint Patrick and Should Christians Celebrate St. Patrick’s Day? – Stephen Nichols

On this St. Patrick’s Day 2017 it would be easy to think (judging from the secular celebration of the day) that this holiday is about green Irish stew and brew.

But, in fact, this holiday is about a Christian missionary to Ireland, indeed, the “Apostle of Ireland,” as he would come to be called. Yesterday on Ligonier’s blog Stephen Nichols posted a short article on this Christian man and his significance for Christians. Here is a portion of it:

Before he was a prisoner, Patrick’s Christian faith meant little to him. That changed during his captivity. His previously ambivalent faith galvanized and served to buoy him through those long, dark days. Now that he was back in his homeland he committed to his faith in earnest. He became a priest and soon felt a tremendous burden for the people that had kidnapped him. So he returned to Ireland with a mission.

Patrick had no less of a goal than seeing pagan Ireland converted. These efforts did not set well with Loegaire (or Leoghaire), the pagan king of pagan Ireland. Patrick faced danger and even threats on his life. He took to carrying a dagger. Yet, despite these setbacks, Patrick persisted. Eventually the king converted and was baptized by Patrick and much of the people of Ireland followed suit. A later legend would have it that Patrick rid all of Ireland of snakes. Snakes were not native to Ireland at the time. Instead, Patrick rid Ireland of marauding ways and a cultural and civil barbarianism by bringing not only Christianity to Ireland, but by bringing a whole new ethic. It was not too long ago that a New York Times’ bestselling book argued that St. Patrick and his Ireland saved civilization

To finish reading the article, including why you might consider wearing orange instead of green today, visit the Ligonier link below.

For another perspective on St. Patrick, visit my 2015 post.

Source: Who Was Saint Patrick and Should Christians Celebrate St. Patrick’s Day?

Confidence in God and Luther’s “A Mighty Fortress”

Everything that could go wrong did. The plague had come to his city. Their infant daughter died within a few short months of her birth. He had felt the pain of betrayal. He was still reeling from the throes of a war, with both sides feeling as if he had somehow let them down. He had started a movement that was nearly drowning him. This was one of the most difficult years of his life. The year was 1527, and Martin Luther wondered if he could survive it.

Time-for-confidence-nichols-2016-2So begins Stephen J. Nichols in the second chapter of his new book,  A Time for Confidence: Trusting God in a Post-Christian Society (Reformation Trust, 2016). The title of this second chapter is “Confidence in God.”

In that light, Nichols asks and answers the question, What was Luther’s response to these dark days he was experiencing? Quite simply, he trusted in God! How did he demonstrate this trust? By writing one of the great hymns of the Reformation, “A Mighty Fortress is Our God.”

As Nichols goes on to say,

Luther knew the reality of human limitations. He was nearly omnicompetent, a driven individual. He was a larger-than-life personality. Yet, he knew his own limitations. In 1527, as stormy events surrounded him, he knew he needed to look beyond himself, past his own strength and ability. He knew that God alone is our ‘mighty fortress,’ our ‘bulwark never failing.’ He knew how futile it would be to trust in our own strength.

To which the author adds this wonderful summary of Luther’s theology tucked away in that grand hymn:

The point of this entire book is captured in this one hymn from Martin Luther. Luther based the hymn on Psalm 46, which thunders, ‘The God of Jacob is our fortress.’ That phrase is not abstract; it is richly textured. This is the God of Jacob. We know of the foibles of Jacob. We also know of God’s tender and never-ending care of Jacob. This is the God who sees, hears, knows and cares. This is not a far-off, aloof God. This God who cared for Jacob is our fortress. This phrase from Psalm 46 prompted Luther to think of all the benefits that belong to us.

From there, Nichols takes each line from that majestic song (“Who is on our side? “The Man of God’s own choosing.” What abides? God’s Word abideth still.” And the last line; “His kingdom is forever.”), ending with these thoughts:

That is the resounding truth that anchored Luther in the storms of 1527. It is God. It is His Son. It is His Word. It is His Spirit. It is His kingdom. This is what matters [pp.21-23].

The question for us is, Does it matter for us too, in these days? And will it matter in those times of difficulty and persecution that are sure to come? Ponder the truths of Psalm 46 and have confidence in God, as Luther did. The God of Jacob is with us and for us.

The Presbyterian Philosopher, Gordon H. Clark (2)

presby-philosoper-clark-douma-2017Today we return to a brief look at the new biography by Douglas J. Douma on Gordon H. Clark, titled The Presbyterian Philosopher: The Authorized Biography of Gordon H. Clark (Wipf & Stock, 2017. 292 pp.).

Last time we looked at some of the introductory material in this book; this time we look at some of the content of chapter 1 – “The Presbyterian Heritage of Gordon Clark.” Douma opens the chapter with this:

Gordon Haddon Clark (1902 – 1985) was born into the Christian tradition of Old School Presbyterianism. Known for requiring ministers to subscribe to the system of Protestant Christian doctrine contained in the Westminster Confession of Faith (1646), Old School Presbyterianism shaped Clark’s understanding of the world. In his career as a theologian and a Christian philosopher, Clark defended the Confession and sought to keep his own philosophical views in line with its teachings. In fact, it could be said that he was a philosopher of the Westminster Confession, truly a Presbyterian philosopher [p.1].

Then after relating the solid Presbyterian background of his parents and their influence on him (his father, David Scott Clark, was a Presbyterian pastor), Douma writes,

Gordon Clark embraced his Presbyterian heritage. When he was a child his father taught him the Westminster Shorter Catechism – a question and answer summary of the basic beliefs of the Presbyterian church. He also followed his father’s interest in theology by reading from the many books in their home library [I hope you make special note of this fact.]. Local neighborhood children associated Clark so strongly with the church, that they gave him the nickname ‘Clerg,’ a dig at his father’s status as a member of the clergy. Looking back on his Presbyterian heritage later in life, Clark recalled:

Well, I’ve known about Scottish Presbyterianism from both sides of my family; I guess you call it a heritage. So many of us are blindly proud of our heritage without knowing what it is. But in my experience I think heritage is like a bedtime story of grandpa’s reminiscence. It’s really kind of a naive thing like the Jews remembering the wilderness and the walls of Jericho. It’s to give you a respect for courage as well as a feeling of worth as a descendant of Abraham [pp.7-8].

As I continue to make my way through this important biography, I am learning much about Clark the person as well as about Clark “the Presbyterian philosopher.”

Martin Luther, Bold Reformer

bold-reformer-steeleOne of the easier reads I am taking in during this year of celebrating the 500th anniversary of the great Reformation is Bold Reformer: Celebrating the Gospel-Centered Convictions of Martin Luther by David S. Steele.

In the introduction Steele sets the tone for the book with sections on “The Shape of the Bold Reformer,” “A Bold Reformer in Wittenberg,” and “A Bold Reformer for the World.” In that last section he states this by way of summary:

Martin Luther was a bold man. And a bold man, by definition, takes risks.A bold person is confident and courageous, willing to put his neck on the line. A bold person influences people and helps fan the flames of God’s glory. In Luther’s case, his bold influence was felt around the world and continues to shake the foundations of thinking people.

But Luther was committed to more than mere boldness. He was a bold reformer. By definition, a reformer is a catalyst to bring change. Reformers not only see God’s desired future, they actually help create it. A reformer is not content with the status quo. A reformer has a heart for God and his people. A reformer sets the world on fire!

A fearless man of courage and conviction, Martin Luther was unstoppable. He was molded by truth, convicted by truth, and changed by truth. Luther was tempered by the truth and transformed by the truth. He walked in the light and exposed the darkness, and he was unwilling to cower before men. He stood courageously before the most powerful men in the world, and he was unwilling to capitulate. He absolutely refused to compromise. This sixteenth-century man was a portrait of courage, a man driven by biblical conviction and compelled to spread it far and wide. indeed, Martin Luther was a bold reformer for the world (Kindle version).

Look for more of this in the months ahead. And at Amazon, I see the Kindle price is still only $2.99.

The Presbyterian Philosopher, Gordon H. Clark – An Introduction

presby-philosoper-clark-douma-2017Today I want to return to the new biography by Douglas J. Douma on Gordon H. Clark, titled The Presbyterian Philosopher: The Authorized Biography of Gordon H. Clark (Wipf & Stock, 2017. 292 pp.).

You may recall that a few weeks ago when I received notice of the release of this book from the author, I did a brief blog post highlighting it. I have now received my review copy and the extra copies I ordered for the Seminary bookstore (available for purchase). I have started to delve into the book and am pleased with what I read so far.

I knew a little about Clark, especially, as I pointed out before, because of his connection to Herman Hoeksema and the PRCA. But I am intrigued by his philosophy and theology and interested in learning more about him as a Presbyterian churchman and as a person as well.

For today, I pull a few quotes from the introduction, where Douma gives his reason for writing about this man and his importance in his day and for our time. Here is one question and his answer:

What, then, did Clark believe? Why should Christians, particularly Christian theologians, wrestle with his philosophy and apply his insights? Clark provides perhaps the best philosophical understanding of Protestant Christianity. For its breadth and depth, his work can be difficult at times. He challenges us to question basic assumptions of the world, and of our faith, and he forces us to think in a rigorous, logical fashion (p.xx).

After laying out the broad “contours of Clark’s philosophy,” Douma points to the heart of Clark’s philosophical theology. His view of knowledge and the understanding of the world about him was not based on empiricism (observation and analysis), nor on rationalism (pure logic and reason), but on God’s revelation in Scripture. Concerning this the author writes,

The philosophy of Gordon Clark has been called Scripturalism because of his reliance on the truth of Scripture as his fundamental axiom or presupposition. Stated simply, his axiom is ‘The Bible is the Word of God.” Scripturalism teaches that the Bible is a revelation of truth from God, whom Himself determines truth and is the source of all truth. In this theory, the propositions of Scripture are true because they are given by inspiration of God, who cannot lie. For Clark, the Bible, the sixty-six books accepted by most Protestant churches, is a set of true propositions. All knowledge currently available to man are these propositions along with any additional propositions that can be logically deduced from them (xxi).

In addition to this fundamental axiom, Clark was also a dedicated Presbyterian confessionalist, subscribing to and promoting the historic creed of Presbyterians. About this says Douma,

As much as the story of Gordon Clark connects with American Presbyterian history, the philosophy of Gordon Clark engages the most important Presbyterian confession, the Westminster Confession of Faith. Time and again in Clark’s life and works, his commitment to the system of belief described in this historic document is revealed. …The Confession set the boundaries for Clark’s philosophy beyond which he would not strive to venture (xxiii).

And though these commitments to Scripture and the Confession brought him into inevitable controversy wherever he went and taught, “Clark remained convinced of the truth of the system of doctrine contained in the Westminster Confession of Faith, a truth centered in biblical revelation alone” (xxiii).

And so Douma points us to the significance of Clark for our own time:

Clark’s true import, however, is that, in an age of increasing secularization and rising atheism, he put up an intellectual defense of the Christian faith. This faith, he believed, was a system. All its parts linked together, a luxury of no other philosophy. The Scriptures exhort us to ‘be prepared to give an answer to everyone who asks you to give the reason for the hope that you have ‘(1 Peter 3:15). This requires that we love God fully with our minds and study His Word. Only from God’s revelation can we be assured of the truth of our reasons (xxiv).

That’s sufficient introduction to Clark for this post. I trust you see from this introduction that Clark has much to say to our age and generation. Until next time, perhaps it is time for you to be exposed to Clark’s Scripturalism.

Reading the Reformation in 2017 – Suggestions and Thoughts

As we have already noted here, 2017 is going to be flooded with books on the Reformation, since it is the 500th anniversary of that great event this year. Already I have added several new titles to the Seminary library and have received notice of several others soon to come, including one from the RFPA.

Let me call attention to a couple of new ones that have come in and others that are soon to be released. That will give you some ideas for book purchasing and for gift giving in the early part of this year.

Does your knowledge of Martin Luther’s writings start and end with the hymn “A Mighty Fortress Is Our God”?

As we celebrate the 500th anniversary of the Reformation he put into motion, we discover a Martin Luther who was one of history’s most colorful and influential figures. His story is well known, but his powerful writing is often unfamiliar to us.

This illustrated introductory guide to Luther’s life, theology, and works introduces and summarizes his major writings, such as The Bondage of the Will and On the Councils and the Church, and includes, with annotations, the complete Ninety-Five Theses. Stephen Nichols also gives encouragement and guidance for studying Luther’s ethical writings, “table talk,” hymns, and sermons. Includes a select guide for further reading.

“Whether it is described as recovering treasures of gold, removing the clouds to reveal the clearest and bluest of skies, replacing fast food with delectable and healthy cuisine, or coming out of the valley to behold the most amazing Alpine splendor, rediscovering the glorious biblical truths which were recovered during the Reformation is extraordinarily liberating and invigorating.”

The biblical teachings of the Protestant Reformation five hundred years ago freed Christians from many of the same forms of bondage that, ironically, have now reappeared in much of contemporary evangelical Christianity. Many evangelicals now find themselves trapped on performance-based treadmills, enslaved by neurotic introspection, and often just burning out and walking away from the church. Whether it’s being fixated on “my performance” (legalism) or “my inner experience” (mysticism) or some other exhausting entanglement, there is, thankfully, a way out.

Protestant evangelical churches need to rediscover the liberating treasures of biblical Christianity that were recovered in the Protestant Reformation. This book encourages burned-out evangelicals to take another look–from a Reformation perspective–and begin basking in the good news and all of its vast riches. Through a series of thought-provoking essays, this book also introduces other skeptics to an undiluted and robust Christianity

  • justification-dje-2017Gospel Truth of Justification: Proclaimed, Defended, Developed by David J. Engelsma (RFPA, 2017). Concerning this soon-to-be-released title, the publisher states:

AD 2017 marks the five-hundredth anniversary of the Reformation of the church of Jesus Christ. In 1517 the Reformer Martin Luther affixed the ninety-five theses to the door of the church in Wittenberg, Germany, the act by which Jesus Christ began his reformation of his church. Essential to the Reformation was the gospel-truth of justification by faith alone. This book on justification is intended by the Reformed Free Publishing Association and the author to celebrate that glorious work of Christ.

But the purpose is more than a celebration of the beginning of the Reformation. It is to maintain, defend, and promote the Reformation in the perilous times for the church at present. The doctrine of justification by faith alone is so fundamental to the gospel of grace that an exposition and defense of this truth are in order always. The true church of Christ in the world simply cannot keep silent about this doctrine. To keep silent about justification by faith alone would be to silence the gospel.

  • pmvermigli-carr-2017Finally, we call attention to a new title in the Christian Biographies for Young Children series by author Simonetta Carr – Peter Martyr Vermigli (Reformation Heritage Books, 2017). This is its description from the publisher:

Born in Florence, Italy, in 1499, Peter Martyr Vermigli decided that he wanted to teach God’s Word when he grew up. After many years of study, he became a well-respected leader in the Roman Catholic Church, yet he questioned the church’s teachings because he believed they were contrary to the Bible. Eventually forced to flee Italy and the Roman Church, Vermigli joined the Reformers north of the Alps and devoted the rest of his life to teaching, preaching, and writing about the great truths of the Protestant Reformation. He lived in many parts of Europe, and he influenced many of the most important figures of his times.

This volume in the Christian Biographies for Young Readers series retells the story of a servant of Christ who left behind a postion of prominence in the Roman Church to courageously join the cause of the Protestant Reformation. Enhanced by illustrious, photographs, and additional information about the Reformation era, this account shows young readers how God can use the piety and talents of one man to advance the cause of His truth.

In connection with this, Christianity Today posted a profitable article on Reformation reading in 2017 on its website in late December 2016. I reference it here, quoting the first part, encouraging you to read the rest to gain further perspective and ideas for your reading about the great Reformation this year.

There are so many events planned to mark the Protestant Reformation’s 500th anniversary that sometimes it’s hard to keep track. Fresh conversations have been sparked in churches, the press, and seminar rooms. Wittenberg and other Reformation sites in Germany have been beautifully restored, even Disneyfied. Exhibitions, conferences, and lectures abound, as do articles in newspapers and magazines.

Meanwhile, we find ourselves in the midst of an avalanche of publishing, both popular and scholarly, as biographies of Luther appear with head-spinning regularity, accompanied by general accounts of the Reformation and studies of other key figures and their writings.

Source: Reading the Reformation in 2017 | Christianity Today

Luther and the Reformation (2) – The Small Catechism, 1529

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This year being the 500th anniversary of the great Reformation (1517-2017) – its origin notably marked by Martin Luther’s posting of his Ninety-Five Theses on the door of the Castle Church in Wittenberg, Germany on October 31, 1517 – we have begun a series of posts to run throughout the year on some of the major works of Luther.

Today we take a preliminary look at Luther’s Small Catechism, sometimes called “Enchiridion,” a Latin word meaning small handbook or manual.

One of the earliest fruits of the Reformation was the development of a catechism curricula of Protestant (and later Reformed) truth and practice for the instruction of the youth and the adults of the church. Just as Rome recognized the importance of teaching the children of the church in her doctrines, so did the Reformers. Only they were intent on teaching the youth the truth and godliness of the Word of God, not the false teaching and ungodliness of the apostate Roman Catholic Church.

luther-small-catechism-1529And so, early on Luther wrote his small catechism (1529), to instruct and guide the members of the recently formed Protestant churches in the newly rediscovered doctrines of the Bible. The content was simple and clear, as this paragraph from a Lutheran website states:

The Small Catechism explores the Six Chief Parts of Christian Doctrine: the Ten Commandments, the Apostles’ Creed, the Lord’s Prayer, the Sacrament of Holy Baptism, Confession, and the Sacrament of the Altar. It also includes daily prayers, a table of duties for Christians, and a guide for Christians to use as they prepare to receive Holy Communion.

For this post, we refer you to the preface of this catechism of Luther, where he deplored the spiritual condition of the church and implored the pastors and preachers to get about instructing their members in the basic truths and practices of the Christian faith.

Here are his opening lines of that Preface:

Martin Luther, to all faithful and godly pastors and preachers: grace, mercy, and peace be yours in Jesus Christ, our Lord.

The deplorable, miserable conditions which I recently observed when visiting the parishes have constrained and pressed me to put this catechism of Christian doctrine into this brief, plain, and simple form. How pitiable, so help me God, were the things I saw: the common man, especially in the villages, knows practically nothing of Christian doctrine, and many of the pastors are almost entirely incompetent and unable to teach. Yet all the people are supposed to be Christians, have been baptized, and receive the Holy Sacrament even though they do not know the Lord’s Prayer, the Creed, or the Ten Commandments and live like poor animals of the barnyard and pigpen. What these people have mastered, however, is the fine art of tearing all Christian liberty to shreds.

Oh, you bishops! How will you ever answer to Christ for letting the people carry on so disgracefully and not attending to the duties of your office even for a moment? One can only hope judgment does not strike you! You command the Sacrament in one kind only, insist on the observance of your human ways, and yet are unconcerned whether the people know the Lord’s Prayer, the Creed, the Ten Commandments, or indeed any of God’s Word. Woe, woe to you forever!

Therefore dear brothers, for God’s sake I beg all of you who are pastors and preachers to devote yourselves sincerely to the duties of your office, that you feel compassion for the people entrusted to your care, and that you help us accordingly to inculcate this catechism in the people, especially the young. If you cannot do more, at least take the tables and charts for catechism instruction and drill the people in them word for word….

To read the rest of this powerful introduction to Luther’s catechism, go here. And when you are tempted to criticize or complain about the catechism lessons your children have to learn and you as parents have to help them learn, go back and read this preface.

February “Tabletalk”: Christian Joy

tt-feb-2017With the beginning of a new month we need to introduce you to the February 2017 issue of Tabletalk, Ligonier Ministries’ monthly devotional magazine.

This month the theme is simply “Joy,” with various articles dealing with “Joy in Our Work,” “Joy in Community,” “Future Joy,” and “Our Groaning Joy,” to name a few.

Editor Burk Parsons sets the tone for this issue with his introductory article “Joy in Christ Alone.” Here are a few of his thoughts on this vital subject:

Christianity is a religion of joy. Real joy comes from God, who has invaded us, conquered us, and liberated us from eternal death and sadness—who has given us hope and joy because He has poured out His love within our hearts by the Holy Spirit whom He has given us (Rom. 5:5). Joy comes from God, not from within. When we look within, we just get sad. We have joy only when we look outside ourselves to Christ. Without Christ, joy is not only hard to find, it’s impossible to find. The world desperately seeks joy, but in all the wrong places. However, our joy comes because Christ sought us, found us, and keeps us. We cannot have joy apart from Christ, because it doesn’t exist. Joy is not something we can conjure up.

The first featured article is by Dr. Sinclair Ferguson and titled “To Enjoy Him Forever,” which you may recognize as coming from the first Q&A of the Westminster Shorter Catechism. As Ferguson goes on to show, this Catechism also directs the child of God to the means God has appointed for finding joy in Him.

For this Lord’s day night I would direct you to his first two – joy in salvation and joy in revelation. Here are Ferguson’s explanations of how these lead to enjoying God:

Joy in Salvation

Enjoying God means relishing the salvation He gives us in Jesus Christ. “I will take joy in the God of my salvation” (Hab. 3:18). God takes joy in our salvation (Luke 15:6–7, 9–10, 32). So should we. Here, Ephesians 1:3–14 provides a masterly delineation of this salvation in Christ. It is a gospel bath in which we should often luxuriate, rungs on a ladder we should frequently climb, in order to experience the joy of the Lord as our strength (Neh. 8:10). While we are commanded to have joy, the resources to do so are outside of ourselves, known only through union with Christ.

Joy in Revelation

Joy issues from devouring inscripturated revelation. Psalm 119 bears repeated witness to this. The psalmist “delights” in God’s testimonies “as much as in all riches” (Ps. 119:14; see also vv. 35, 47, 70, 77, 103, 162, 174). Think of Jesus’ words, “These things I have spoken to you, that my joy may be in you, and that your joy may be full” (John 15:11). Does He mean He will find His joy in us, so that our joy may be full, or that His joy will be in us so that our joy may be full? Both, surely, are true. We find full joy in the Lord only when we know He finds His joy in us. The pathway to joy, then, is to give ourselves maximum exposure to His Word and to let it dwell in us richly (Col. 3:16). It is joy-food for the joy-hungry soul.

Once again it is evident that there is much profitable reading for the mind and soul in the latest Tabletalk. Would you like to learn more about Christian joy – the only joy there is? Then dig in to these articles! Follow the Ligonier link below the get started.

I might also add that the daily devotions this year are on Reformation themes, in connection with the 500th anniversary of the great Reformation. January’s devotions were on the doctrine of God, while February’s cover the doctrine of sola Scriptura.

Source: Tabletalk: The Devotional Magazine of Ligonier Ministries