The Reformation Printer: Robert Estienne (1503–1559) | Desiring God

Today’s Desiring God Reformation 500 post (Day 24 of the “Here We Stand” series on Reformation heroes) is about a unique contributor to the Reformation cause – the Protestant printer Robert Estienne.

We know how significant printing was for the spread of the Reformation gospel – the printing of the Bible as well as the minor and major works of the Reformers.

But we should also remember that it took those who were sympathetic to and supporters of the Protestant cause to be willing to risk their lives to publish Reformation literature, especially the Word of God. Estienne was one of those whom God raised up. And what a work he did as God’s servant!

Below are a few snippets of this focus on Estienne the Protestant printer, penned by Matt Crutchmer (I added the image of Calvin’s Institutes). Read or listen to the rest of this important story at the link below.

Estienne was not only a significant printer on the Continent during the early- to mid-sixteenth century, but he was a scholar of the Bible and classical literature as well. While working in Paris during the rule of King Francis I, such was his skill that Estienne was named “Royal Typographer”: the king’s printer in Hebrew and Latin in 1539, and then the king’s printer in Greek in 1542.

…In Geneva, now openly supporting the Protestant movement, Estienne set up his press and became the printer par excellence of the Reformation cause. His 1553 French Bible continued the Reformation emphasis on lay reading of Scripture in vernacular languages, and his editions of Calvin’s Institutes and Commentaries, with other Protestant writings, all served the growing movement in its desire to hear clearly and be governed by the Scriptures.

The 1559 edition of the Institutes was “the most comprehensive summary of Protestant doctrine during the Reformation” (John Calvin’s “Institutes”, 219), and arguably the most important volume to arise in the Reformation, as evidenced by its translation into six (perhaps seven) other languages by 1624. Estienne’s edition, effortless to read and beautiful even by today’s standards, played a large role in the growth of Reformation churches during the sixteenth century.

Source: The Ink: Robert Estienne (1503–1559)The Ink | Desiring God

First 2017 “Standard Bearer” Special Reformation Issue

The October 15, 2017 issue of the Standard Bearer is now in print and being mailed, and it is our annual special Reformation issue, marking the 500th anniversary of the great Protestant Reformation (1517-2017).

SB-Oct-Ref1-2017

The articles in this special Reformation issue reflect “the heritage of the Reformation,” that is, the special truths of the gospel that were restored to the church of Jesus Christ through the various brave and bold Reformers God raised up in the sixteenth century.

From the front cover of the issue you can see some of the topics treated. And from the table of contents posted below, you can see the rest of the important subjects covered in this issue.

You may have noted that I wrote “first” special issue in my heading. That is because we have also planned and will publish a second special issue on the Reformation this year. The November 1, 2017 issue will be “The Heritage of the Reformation” part 2. That too will have a variety of articles on the important truths and practices restored to the church according to the Word of God. Look for that issue in a few weeks!

SB-Ref1-2017-contents

For today, we take a quotation from Prof. D. Engelsma’s article on the controversy over the bondage of the will, a subject of vital concern to the Reformers. Lord willing, we hope to feature another article from this issue as well.

The truth of the bondage of the will, including its being fundamental to the gospel of grace, has its urgent application to churches and professing Christians in AD 2017, the 500th anniversary of the Reformation of 1517. The doctrine is not a petrified mummy safely sealed up in an ancient ecclesiastical museum. It is not a truth to which hypocritical ministers and church members can pay lip service when this is convenient for them (as in the 500th anniversary year of the Reformation, although even then the bondage is usually not one of the topics of their celebrations), while effectively denying it in their synodical decisions, in their preaching, in their writings, by their church membership, and by their ostracism and slander of churches and theologians whose only offence is an uncompromising confession of the bondage of the will.

First, applied to the heart of the elect believer, this truth assures him of his salvation in that his willing of God and the good by a true faith carries with itself the assurance that he is saved. His will is free, and it is free because it has been freed by the grace of God in Jesus Christ. Therefore, he will glorify God on account of his salvation.

Second, confession of the bondage of the will is a fundamental mark of a true church. Confession of the bondage of the will is an essential element of the proclamation of the gospel of grace, and the true church proclaims, confesses, and defends the gospel of grace—the gospel of salvation by grace alone, without the will and works of the saved sinner.

Third, confession and defense of the alleged free will of the natural, unsaved, man, which purportedly cooperates with grace and upon which grace depends, are the mark of an apostate, false church. In our ecumenical age, God’s people need to know this, and to act accordingly.

W. Tyndale and His English Translation of the Bible

W.TyndaleTyndale has been described as a polemicist, a propagandist, a political reformer, a moralist, a theologian, an enemy of the Church [that is, the Roman Catholic Church], and yet his first thoughts are those of the translator, the laborer-craftsman. His first complaint is about the Word of God being sealed shut. ‘They have taken away the key of knowledge and beggared the people,’ he said. Translation is primal cause for Tyndale.

[Then follows this quotation from the prologue to Tyndale’s 1526 New Testament in English.]

I have here translated, brethren and sisters most dear and tenderly beloved in Christ, the new Testament for your spiritual edifying, consolatio0n, and solace: Exhorting instantly and beseeching those that are better seen in the tongues than I, and that have higher gifts of grace to interpret the sense of scripture and meaning of the spirit than I, to consider and ponder my labor, and that with the spirit of meekness. And if they perceive in any places that I have not attained the very sense of the tongue, or meaning of scripture, or have not given the right English word, that they put to their hands to amend it, remembering that so is their duty to do. For we have not received the gifts of God for ourselves only, or for to hide them, but for to bestow them unto the honoring of God and Christ, and edifying of the congregation, which is the body of Christ.

Which leads the author to conclude:

This is not the voice of hostility [some have charged that Tyndale’s translation work arose out of anger and hostility toward the church at that time]. The warmth is evident. The humility is evident. He applies his text with meekness and sincerity. He is not shouting. He does not command nor does he please. He reasons. He appeals.

In 2017, as we celebrate the 500th anniversary of the great Reformation, we thank God for this bold yet humble Reformer too, and for his wonderful work of translating the Bible into our tongue.

tyndale-teemsTaken from David Teems’ Tyndale:the Man Who Gave God an English Voice (Thomas Nelson, 2012; Kindle ed., pp.53-54).

Book Alert! “Knowing God in the Last Days” – M. Hoeksema

KnowingGod_2_Peter_MH-2017Just in time for the start of Bible study season, the Reformed Free Publishing Association has published a new commentary on the NT book of 2 Peter called Knowing God in the Last Days: Commentary on 2 Peter (2017, 96 pp., hardcover).

The author is Mark H. Hoeksema, who was trained in the PRC Seminary and served in two pastorates in the Midwest U.S. Hoeksema is also the author of several Bible new study guides published by the RFPA, specifically on the books of Acts, Romans, and James.

The publisher provides this description of the book:

Knowing God in the Last Days is an explanation of the general epistle of Peter to the early New Testament church. The primary theme of the letter is the knowledge of God, a concept that occurs many times and in various contexts throughout the book. This short epistle contains a wealth of instruction for the church today.

The secondary theme of 2 Peter is the application of the knowledge of God to the last days in which we live. Especially in his third chapter, Peter reveals to the church the knowledge of God as it relates to the end times.

Based on exegesis of the Greek text, this commentary gives clarity of explanation to God’s people regarding necessary and important aspects of today’s Christian life. May all who read be edified.

The “Foreword” is penned by his current pastor, Rev. Nathan Decker, who, among other things, gives this profit of the title:

Its value lies in its brevity. There is certainly a place in the lives of God’s people for longer and deeper commentaries on each book of the Bible, and many have been written. Such it not this volume. Instead, it is concise and to the point, briefly explaining 2 Peter verse by verse. The commentary will be excellent for a quick read to grasp the book as a whole in its general themes, for a needed reference to understand a particular section, for the family to read aloud around the dinner table for family worship, or for believers in a Bible study to generate thoughts and discussions on this portion of God’s word.

As an example of the books contents, we quote part of the author’s exposition of chap.1:21, “For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost.”

By way of a positive contrast, Peter teaches that holy men of God spoke as they were moved by the Holy Spirit. This is one of the clearest proofs that can be found for the inspiration of scripture. It is also the death of all compromise of this doctrine. Contrary to the teaching of many, including some purportedly Reformed theologians, there is not a primary author (God) of scripture and a secondary author (man). Nor is there a divine factor and a human factor in the speaking and writing of prophecy. Rather, the Holy Spirit is the one and only author of all scripture, while men are the writers, the instruments whom God is pleased to use to produce his word (Belgic Confession 3).

These men are called holy not because they are personally perfect, but because God has sanctified and prepared them to write the scriptures. Thus they are men from God, that is, they were sent from God, and they spoke and wrote from God. It is the Holy Spirit who moved these men as the wind carries a ship along, a descriptive figure that explains inspiration. [p.39]

“By reading [the Bible] we can see divine glory!” ~ J. Piper

To me, it is simply wonderful that God would lead Paul, in Ephesians 3:4, to make unmistakably explicit this breathtaking fact about reading, namely, that the riches of the glory of God are perceived through reading [the Bible]. It is wonderful because reading is so ordinary, but the unsearchable riches of Christ are so extraordinary. It’s as if he said that you can fly by sitting. Or that you an be on top of Mount Everest by breathing. By reading we can see divine glory! By the most ordinary act, we can see the most wonderful reality. A surge of joy goes through me when I think about this. In that book, by the act of reading, I may see the glory of God. O Lord, incline my heart to that book and not to vanity! That is my prayer – for myself and you.

Which leads the author to make this point of application:

But I must not lose sight of the point I am trying to make: that we should read God’s word in order to see his supreme worth and beauty. …Do you want access to the riches of the glory of God in Christ? Do you want to ‘perceive’ them (Eph.3:4)? Do you want to be empowered by them ‘to comprehend… the breadth and length and height and depth, and to know the love of Christ that surpasses knowledge’ (Eph.3:16-19)? Then, Paul says, read! Read what I have written. Or we may say, read the Bible [p.71].

Reading-Bible-Supernaturally-Piper-2017Quotation from Chapter 3, “Reading to See Supreme Worth and Beauty” of John Piper’s new book Reading the Bible Supernaturally: Seeing and Savoring the Glory of God in Scripture (Crossway, 2017).

The Goal of Reading the Bible: White-Hot Worship

It’s Monday. We returned to our work-week today. We were busy in our daily callings. High things and mundane things. Important things and small things.

But worship must still be on our minds. The worship of yesterday in God’s house. The worship of today in serving the Lord with our work and tasks. The worship of reading the Bible and prayer, personally and with our wives and families.

Reading-Bible-Supernaturally-Piper-2017And it ought to be “white-hot worship”, as John Piper points out in his new book Reading the Bible Supernaturally: Seeing and Savoring the Glory of God in Scripture (Crossway, 2017). For this is the purpose God Himself gives us for revealing Himself in His Word, that we might read about His great glory and might worship Him with “supremely authentic and intense” worship.

This is how Piper puts it in Chapter 2, “Reading the Bible toward White-Hot Worship”:

Our ultimate aim in reading the Bible, I am arguing, is that God’s infinite worth and beauty would be exalted in everlasting, white-hot worship. When I use the phrase ‘white-hot-worship,’ I am calling out the visceral implications of the words ‘supremely authentic and intense.’ ‘The reason words like these are important is that there is a correlation between the measure of our intensity in worship and the degree to which we exhibit the value of the glory of God. Lukewarm affection for God gives the impression that he is moderately pleasing. He is not moderately pleasing. He is infinitely pleasing. If we are not intensely pleased, we need forgiveness and healing. Which, of course, we do [p.59-60].

May we keep that in mind as we read God’s Word this week. How “hot” is our worship of God? How much do we value His glory as revealed in that Word we read?

The Ultimate Goal of Reading the Bible

Reading-Bible-Supernaturally-Piper-2017So, first, what does the Bible tell us is the ultimate goal of reading the Bible?

…The Bible itself shows that our ultimate goal in reading the Bible is that God’s infinite worth and beauty would be exalted in the everlasting, white-hot worship of the blood-bought bride of Christ from every people, language, tribe, and nation. In other words, each time we pick up the Bible to read, we should intend that reading would lead to this end.

The way that we as individuals are caught up into this ultimate aim as we read the Bible becomes clear as we spell out six implications that flow from this proposed answer to our question. When we say that the ultimate goal of reading the Bible is that God’s infinite worth and beauty would be exalted in the everlasting, white-hot worship of the blood-bought bride of Christ from every people, language, tribe, and nation, we imply that:

  1. the infinite worth and beauty of God are the ultimate value and excellence of the universe;
  2. that the supremely authentic and intense worship of God’s worth and beauty is the ultimate aim of all his work and word;
  3. that we should always read his word in order to see this supreme worth and beauty;
  4. that we should aim in all our seeing to savor his excellence above all things;
  5. that we should aim to be transformed by this seeing and savoring into the likeness of his beauty,
  6. so that more and more people would be drawn into the worshiping family of God until the bride of Christ – across all centuries and cultures – is complete in number and beauty.

Taken from the “Introduction to Part 1” of Reading the Bible Supernaturally: Seeing and Savoring the Glory of God in Scripture (Crossway, 2017), p39.

In light of these thoughts, we may ask ourselves on this Saturday night: Has our Bible reading of this past week (including today) made us see and savor the infinite worth and beauty of our God, such that we are ready to fill tomorrow (the Lord’s Day) with “white-hot worship” along with our fellow blood-bought members of Christ’s bride?

Two New Crossway Books for Review: Reformation Theology and Reading the Bible Supernaturally

In the last month I have received for review (by request for the Standard Bearer) from Crossway Publishing two new titles. Both are significant and should be of interest to our readers. If you are interested in reviewing either, contact me here or by email.

reformation-theology-barrett-2017The first is a major work on the theology of the Reformation – Reformation Theology: A Systematic Summary, edited by Matthew Barrett, with contributions from Gerald Bray, Carl Trueman, Mark Thompson, Michael Reeves, Cornelis Venema, et al. (Crossway, 2017; hardcover, 784 pp.).

The publisher gives this description on its website:

Five hundred years ago, the Reformers were defending doctrines such as justification by faith alone, the authority of Scripture, and God’s grace in salvation—some to the point of death. Many of these same essential doctrines are still being challenged today, and there has never been a more crucial time to hold fast to the enduring truth of Scripture.

In Reformation Theology, Matthew Barrett has brought together a team of expert theologians and historians writing on key doctrines taught and defended by the Reformers centuries ago. With contributions from Michael Horton, Gerald Bray, Michael Reeves, Carl Trueman, Robert Kolb, and many others, this volume stands as a manifesto for the church, exhorting Christians to learn from our spiritual forebears and hold fast to sound doctrine rooted in the Bible and passed on from generation to generation.

Want to know more of what is inside? Here is the Table of Contents:

Prologue: What Are We Celebrating? Taking Stock after Five Centuries
 Michael Horton
Abbreviations

Introduction

  1. The Crux of Genuine Reform
    Matthew Barrett

Part 1: Historical Background to the Reformation

  1. Late-Medieval Theology
    Gerald Bray
  2. The Reformers and Their Reformations
    Carl R. Trueman and Eunjin Kim

Part 2: Reformation Theology

  1. Sola Scriptura
    Mark D. Thompson
  2. The Holy Trinity
    Michael Reeves
  3. The Being and Attributes of God
    Scott R. Swain
  4. Predestination and Election
    Cornelis P. Venema
  5. Creation, Mankind, and the Image of God
    Douglas F. Kelly 
  6. The Person of Christ
    Robert Letham
  7. The Work of Christ
    Donald Macleod
  8. The Holy Spirit
    Graham A. Cole
  9. Union with Christ
    J. V. Fesko
  10. The Bondage and Liberation of the Will
    Matthew Barrett
  11. Justification by Faith Alone
    Korey D. Maas
  12. Sanctification, Perseverance, and Assurance
    Michael Allen
  13. The Church
    Robert Kolb
  14. Baptism
    Aaron Clay Denlinger
  15. The Lord’s Supper
    Keith A. Mathison
  16. The Relationship of Church and State
    Peter A. Lillback
  17. Eschatology
    Kim Riddlebarger

For a recent review of this work at the “Reformed Reader” blog, visit this post.

 

Reading-Bible-Supernaturally-Piper-2017The second is a major contribution to the doctrine of Scripture by John Piper. Reading the Bible Supernaturally: Seeing and Savoring the Glory of God in Scripture is a follow up to Piper’s other recently published book on Scripture – A Peculiar Glory: How the Christian Scriptures Reveal Their Complete Truthfulness (Crossway, 2016). The publisher gives this brief description:

Does it take a miracle to read the Bible?

God wrote a book, and its pages are full of his glory. But we cannot see his beauty on our own, with mere human eyes.

In Reading the Bible Supernaturally, John Piper aims to show us how God works through his written Word when we pursue the natural act of reading the Bible, so that we experience his sightgiving power—a power that extends beyond the words on the page.

Ultimately, Piper shows us that in the seemingly ordinary act of reading the Bible, something miraculous happens: we are given eyes to behold the glory of the living God.

But perhaps this quote from Piper’s Introduction will give you a better idea of what this book is about. After stating how Scripture reveals the incredible glory of the majestic God, but then showing how natural man is blind to this glory in his sinful state, Piper says this:

If we are on the right track, the only hope for seeing the glory of God in Scripture is that God might cut away the diamond-hard, idolatrous substitutes for the glory of God that are packed into the template of our heart. The Bible speaks of this supernatural act in many ways. For example, it describes this supernatural in-breaking as a shining into our hearts of divine glory (2 Cor.4:6), and as a granting of truth and repentance (2 Tim.2:25), and as the giving of faith (Phil.1:29), and as raising us from the dead (Eph.2:5), and as new birth by the word (1 Pet.1:23; James 1:18), and as the special revelation of the Father (Matt.16:17) and the Son (Matt.11:27), and as the enlightening of the eyes of the heart (Eph.1:18), and as being given the secret of the kingdom of God (Luke 8:10).

When this miracle happens to us, the glory of God cuts and burns and melts and removes from the template the suicidal cement of alien loves and takes its rightful place. We were made for this. And the witness of this glory to the authenticity of the Scriptures is overwhelming. Where we only saw foolishness before, we now see the all-satisfying beauty of God. God has done this – supernaturally.

No one merely decides to experience the Christian Scriptures as the all-compelling, all-satisfying truth of one’s life. Seeing is a gift. And so the free embrace of God’s word is a gift. God’s Spirit opens the eyes of our heart, and what was once boring, or absurd, or foolish, or mythical, is now self-evidently real [p.25].

Good thoughts. Good for us to remember as we continue reading and studying and meditating on God’s holy Word. For one thing, that truth certainly implies that we read our Bibles in humble dependence on the Holy Spirit, the Author of our spiritual sight. But Piper lays out many more in this important book. For more on its contents, visit the link above.

Available for any who wants to read a deep but practical book on how to read the Bible.

Ministering in the Vatican’s Front Yard – “Tabletalk” Interview

Under the final rubric in this month’s Tabletalk (“Last Things”) is a fascinating interview with Leonardo De Chirico, a Reformed Baptist church-planting pastor laboring in the heart of Roman Catholicism – Rome, Italy.

In connection with his work in this city (almost 20 years now) TT asked him a number of significant questions, the answers to which provide keen insights into the state of Catholicism there as well as in the U.S.

I quote several of these questions and pastor De Chirico’s answers here, encouraging you to read the complete interview at the Ligonier link below.

And by the way, De Chirico is also the author of a recent title on the Roman Catholic papacy – A Christian’s Pocket Guide to the Papacy (Christian Focus, 2015)

TT: What are the greatest obstacles to church planting in Italy and, specifically, in Rome?
LD: Italy has been shaped by the Counter-Reformation. The gospel that the country has been exposed to is a blurred and confused gospel. The reading of the Bible was forbidden, the control of the church on society was obsessive, the way people lived out their faith was and still is full of pagan elements. On top of this, the modern wave of secularism has added another layer of skepticism, thus making resistance even greater. Rome is even more unique because here the Roman Catholic Church is also a political state, thus mixing religion and power. Rome looks like the city of Ephesus described in Acts 19 where the temple and businesses were intertwined in a shrewd alliance.

TT: Do you find that Roman Catholics are hostile to hearing the gospel? Why or why not?
LD: The main problem is that most Roman Catholics presume they know what the gospel is because they assume that the Roman Church has somehow taught it to them. When they reject the church (as many do), they think that they are rejecting the gospel. We have to show them that this is not the case. It is one thing to distance oneself from the Roman Church, but we try to show them that the gospel is something different that needs to be heard outside of the Roman Catholic box and in its biblical presentation.

TT: Is the Reformation over? Why or why not?
LD: The Reformation, according to God’s Word, is an ongoing task for the church: ecclesia reformata, semper reformanda (the church reformed, always reforming). Until Christ returns, it will never be over. As far as the sixteenth-century Reformation is concerned, the issues that were highlighted then are as relevant as ever: the “formal” principle of the Reformation, the supreme authority of Scripture, is far from being accepted by Rome. According to its teaching, Tradition (capital T) precedes and exceeds the written Word. It is the church that ultimately decides what is true. The last three dogmas promulgated by Rome—the 1854 dogma of Mary’s immaculate conception, the 1870 dogma of papal infallibility, and the 1950 dogma of Mary’s assumption into heaven—are binding beliefs for Roman Catholics, and yet they totally lack biblical support. The Bible, though important, is inconclusive. As for the “material” principle, justification by faith alone, Rome rejected the forensic dimension of justification and reconstructed its meaning in a synergistic and sacramental framework that runs contrary to it. The Roman Catholic Church responded to the Reformation first by condemning its teachings and then by committing itself to a long journey of aggiornamento—an update of its doctrine and practice without altering the theological core, which remains utterly unreformed.

I found the last Q&A important too:

TT: How should Reformed Christians engage with their Roman Catholic friends and neighbors?
LD: My rule of thumb is to expose them to Scripture as much as possible. They may know some Christian vocabulary, but it is generally marred in distorted traditions and by deviant cultural baggage. It is also important to show the personal and the communal aspects of the faith in order to embody viable alternatives for their daily lives. The gospel is not only a message for individuals on how to go to heaven, but a fully orbed message centered on the lordship of Christ encompassing the whole of life.

Source: Ministering in the Vatican’s Front Yard: An Interview with Leonardo De Chirico by Leonardo De Chirico

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