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The Symmetry of Gracious Affections | Jonathan Edwards · Reformed Thinking

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Welcome and thank you for joining us on Reformed Thinking.
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I'm your guide, and I'm ready to open up another deep dive into
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topics that truly matter. Our aim here is to help you cut
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through the noise, pull out the most valuable insights from
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carefully gathered material, and grasp significant concepts with,
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well, both speed and thoroughness.
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And today, we're embarking on a particularly important deep
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dive. You know, many of us might think
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of faith in terms of, say, grand public gestures or maybe
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powerful emotional highs. But what if true spiritual
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growth is something far more subtle, maybe a quiet harmony
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that's easily missed by just, you know, surface observation?
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We're going to be looking closely today at the
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characteristics of genuine spiritual qualities, contrasting
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them with those that might seem religious on the surface but,
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well, lack true substance. The material we're drawing from
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today guides us with a really striking framework, this idea of
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beautiful symmetry and proportion in authentic grace
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set against what's described as a monstrous disproportion and
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affections that are not from God's Spirit.
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Symmetry versus disproportion, that's clear.
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It is, and this discussion offers AI think a clear way to
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understand what an honest walk of faith looks like, focusing on
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the inward reality that shapes the outward life.
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We'll unpack these distinctions, offering you, hopefully, a
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clearer lens for siritual discernment.
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And this isn't just theory. What we're about to uncover is,
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I believe, immensely practical for anyone seeking to understand
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the nature of faith and its true expression.
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Right, so settle in with us. Let's really dig into these
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ideas together, finding some helpful clarity and
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distinguishing the genuine from the well, the imitation in
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matters of faith and affection. The symmetry of true grace
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versus the disproportion of false affections.
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The character of true gracious affections.
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A beautiful symmetry. OK, to begin, let's really
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consider what this beautiful symmetry in proportion means for
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spiritual qualities that are truly from God.
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Yeah. What does it look like in the
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life of a believer, practically speaking?
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Well, the core idea, as our central material reveals, is
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really a balanced, harmonious and complete display of all
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virtues and affections within a person.
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Think of it not as like a pick and choose spiritual buffet, but
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as a holistic in a reality. And this balance isn't
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accidental or coincidental. It's described as a natural
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outcome of thorough sanctification, that ongoing
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process where believers are continually set apart and made
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more like Christ. It's a progressive work, you see
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shaping the whole person. That makes sense.
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So it's not just about 1 virtue shining brightly there, but
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maybe more like a constellation of qualities working together.
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And the material says this symmetry mirrors the whole image
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of Christ. How exactly does that reflection
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work? Yes, exactly.
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A constellation is a good way to put it.
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Just as all fullness and every grace are found in Christ
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Himself, those who truly follow Him receive grace for grace.
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Now, this phrase implies that every grace found in Christ has
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its clear reflection, its corresponding image in them.
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The material uses a wonderful analogy here.
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It's like a true image that possesses feature for feature
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and member for member of the original.
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It's not something we manufacture ourselves.
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It's God's workmanship in us. So the spiritual person is built
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with this kind of divine blueprint, you might say.
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Precisely the spiritual person is powerfully compared to a well
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formed natural body where all members are in proper proportion
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form bring a complete and beautiful whole.
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Now an important clarification here.
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While true grace in this life is not perfect, I mean let's be
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realistic and it may indeed show minor defects, perhaps due to a
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less than perfect application of grace or issues and instruction,
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maybe natural temperament or gaps in education.
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The source clarifies that there is in no wise that monstrous
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disproportion seen in false religious affections.
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OK, that's a key difference. It is.
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These imperfections are described as being from
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distemper. Think of it as a kind of
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spiritual ailment or sickness, rather than a fundamental
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misshaping of the core nature. A perfectly formed child's body
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may, for instance, have minor issues from illness or injury,
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but it's disproportion isn't like that of someone born with a
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fundamental deformity. True grace, despite its
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struggles, is not fundamentally deformed.
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It might wobble, yes, but it's underlying structure is true.
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That's a crucial distinction. It's about the underlying
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architecture, not just the occasional stumble or flaw.
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So building on that idea of inherent balance, how does this
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play out in specific affections according to the material we're
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looking at? Well, our material discusses
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specific pairings within true affections.
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Take holy hope and holy fear, for instance.
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For genuine Saints, they are not opposing forces, but companions.
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It's not about casting off all fear, but having a reverence
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that walks hand in hand with joyful expectation.
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Material points out that the Lord finds delight in those who
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fear Him and hope in His goodness.
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We see this in the Psalms like Psalm 33.1, where God's eye is
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on those who hope in His mercy, and Psalm 147.11 which speaks of
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those who fear Him. This illustrates how these
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seemingly distinct affections operate together in a well,
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harmonious way. True hope doesn't become
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presumption. True fear doesn't become
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despair. Right.
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And what about spiritual joy? Does it stand alone in a true
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believer or is it also balanced? No, not at all.
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Even when spiritual joy is great, the material insists it
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never stands alone. It is always accompanied by holy
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fear. Think about the disciples on the
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morning of Christ's resurrection.
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Matthew 28 tells us they departed from the sepulcher with
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fear and great joy. This beautifully illustrates how
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reverence and gladness can coexist and be present together.
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Joy in this context doesn't diminish proper awe or godly
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fear. Actually, it seems to deepen it.
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There's a joyful recognition of God's might and holiness that
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inspires both gladness and irreverent posture.
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That point about ongoing sorry after comfort really stands out.
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I think many might assume that true spiritual joy replaces all
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sorrow. Can you elaborate a bit on why
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our material emphasizes this continuous mourning for sin,
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even in a state of deep comfort? What's the spiritual logic
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there, and how does it prevent, say, despair?
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That's a perceptive question, and it's a point of real depth
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in the material we're examining. True Saints not only experience
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sorrow for sin as a step towards their initial comfort and peace
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with God, but they continue to mourn for sin after their
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comfort and joy are set. Now, this isn't a return to
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condemnation or guilt, but a recognition of the offense sin
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is to a holy God. It's foretold for the church
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collectively, who will mourn and load themselves for their sins
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even after being settled in a land of rest, like the ancient
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Israelites entering Canaan, a place of peace and provision.
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You see this vision in Ezekiel chapters 20 and 16.
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That's a powerful picture of repentance that persists even in
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comfort, suggesting a constant humility and awareness of sins.
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Gravity. So it's a sorrow of recognition,
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maybe not a sorrow of condemnation.
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Precisely. The material offers a really
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poignant analogy here. A true St. is like a little
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child before being spiritually born again.
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They had no godly sorrow for sin, no real understanding of
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its weight, but after seeing the light after spiritual birth,
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they begin to cry, often not in despair, but with a sensitive
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conscience, recognizing their own shortcomings and the purity
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of God. This continuous sorrow of
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repentance is presented as central to a genuine faith.
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Scripture describes true Saints not just as those who have
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mourned for sin, but as those whose manner it is still to
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mourn. As quoted from Matthew 5.
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It is a continuous manner and practice, a way of being.
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Even though Christ has freed believers from the sorrow of
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punishment, their feeding on Christ's purchased comforts is
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still attended with the sorrow of repentance.
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It's like the children of Israel who are commanded to eat the
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Paschal lamb with bitter herbs. Comfort alongside A sobering
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awareness of sin's bitterness. That image really captures the
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paradox, doesn't it? Even in the midst of celebrating
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deliverance and finding comfort, there's this commanded, deeply
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spiritual practice of remembering the bitterness of
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sin. Yeah.
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That's powerful comfort and bitterness together.
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The signs of unsound religious affections.
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Monstrous disproportion. OK, so if that's the picture of
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genuine, integrated faith, then propel yourself for the stark,
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sometimes jarring contrast that false affections present.
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Our material illustrates this vividly by likening hypocrites
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to Ephraim of old. Described as a cake not turned,
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meaning half roasted and half raw as found in Hosea 7.8.
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This powerful image signifies that there is no manner of
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uniformity in their affections. They are inconsistent and
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incomplete, a strange mixture of something that looks spiritual
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and something entirely worldly. And this partiality, this lack
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of uniformity, it shows up in various ways.
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Take for example, someone who possesses the most confident
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hope about their spiritual standing, Yet at the same time,
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they're largely void of reverence, self jealousy, or
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caution. They have, in effect, cast off
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fear. Their joy is often without
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trembling and actually runs contrary to godly fear.
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This stands in stark contrast to the harmonious balance of hope
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and fear we just talked about in True Saints.
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There's no humble self-assessment, no awareness of
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their own vulnerability before God.
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Right, The balance is missing. And how does this play out with
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sorrow for sin and these false affections?
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Does it persist like it does for true Saints?
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No, and that's a significant indicator for false affections,
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the absence of ongoing sorrow. For those with unsound
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affections, sorrow is often just a temporary preparatory step for
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initial comfort. It serves a kind of well util
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Italian purpose to get rid of anxiety or to gain a sense of
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peace. There is no sustained godly
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sorrow and mourning for sin after comfort is supposedly
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established. Unlike the continuous weeping
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and lamenting for sin that characterizes a true St. their
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sorrow is temporary, a fleeting emotion, not a continuous
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exercise alongside their comfort.
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Once they feel good, the introspection and self loathing
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for sin just stops. OK, that's telling.
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It's also crucial, you mentioned, to see how false
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affections show a strange partiality and unevenness when
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directed towards different objects.
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What does our material say about, say, love for God versus
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love for people? Well, the material describes
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some who make high pretenses and a great show of love to God in
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Christ. They may even seem greatly
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affected by what they have heard or thought concerning God, but
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then they lack a true spirit of love and benevolence for others.
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They show tendencies towards contention, envy, revenge, even
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evil speaking. They might hold long standing
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grudges towards a neighbor, maybe for years, living in real
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ill will and bitterness. They might not be very strict
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and conscientious in observing the rule of doing to others as
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they would that they should do to them.
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So essentially our material is saying that if your love for God
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is declared very loudly in public, but your patience with
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your spouse or your kindness to your neighbor is well, non
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existent, we might have a cake not turn situation on our hands.
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And does the reverse happen? Someone who appears to love
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people but not God. Yes, the material describes
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others who may appear to have a great deal of benevolence to
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men, maybe being very good-natured and generous in
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their own way, but they have no love to God.
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This is also a stark disproportion, a clear
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imbalance. True love to 1's neighbor, from
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this perspective, flows from a love for God, not as some kind
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of standalone virtue. And this false love, is it
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universal or does it also show partiality among people?
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It's definitely not universal. This kind of false love tends to
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flow with dear affections only to their own party, meaning
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those who approve or admire them, those who are on their
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side. But these same individuals can
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be fierce against those that oppose and dislike them.
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This is a clear biblical contrast, isn't it?
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Christ teaches us to be like the Father who maketh his Son to
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rise upon the evil and on the good.
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Even publicans, the material points out, using Christ's
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words, love only those who love them.
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True love is expansive, reflecting God's graciousness to
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all. What about affection towards
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family versus other? Is there often a disproportion
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there too? Absolutely, the material points
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out that some individual show great affection for neighbors or
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other believers abroad, perhaps appearing in raptured even with
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the company of the children of God, but then at home they are
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irritable and unkind, or perhaps cold and neglecting towards
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their own spouses and immediate family, maybe neglecting basic
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household duties. This again points to a severe
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imbalance in the scope and application of their affections.
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If you're a spiritual giant in public but a grump at home,
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something is definitely amiss. And then there's the often
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discussed topic of compassion for souls versus bodies.
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Does the material address a disproportion there?
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Yes, very directly. The material highlights that
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some may pretend great love, pity and distress for souls,
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which, it notes rather pointedly, cost them nothing.
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Yet they are not compassionate or charitable towards physical
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needs, which would require them to well part with money out of
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their pockets. Conversely, some may be liberal
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with their worldly substance, giving to the poor, showing love
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to the outward man, but have no love to or concern for the souls
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of men. So it's unbalanced either way.
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Exactly. The material clarifies that true
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Christian compassion, like Christ's own compassion, extends
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to both souls and bodies. Christ showed mercy to souls by
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preaching the gospel and to their bodies by going about
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doing good, healing all manner of sickness and diseases, and
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feeding multitudes. The example from Mark 6 is
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powerful. Jesus moved with compassion to
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teach the multitude as sheep without a shepherd and then in
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the sequel to feed their physical hunger.
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If a professing Christians compassion doesn't work in both
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these ways, the material suggests it's a sign it's not
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true. Christian compassion and a
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warning is given extreme distress or agony for a single
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person soul without general compassion for others in equally
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bad situations. If it is disproportionate to
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general meekness and fervent love for mankind, it's suspect
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the singular focus can be a sign of a monstrous disproportion.
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So it's not either, but truly both hand.
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Interesting. There's also a revealing
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imbalance and how false affections affect self
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perception. What does the material tell us
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about that? Yes, this is quite insightful.
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It's a clear sign if persons seem to be much affected with
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the bad qualities of their fellow Christians, maybe their
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coldness or spiritual lifelessness, but are in no
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proportion affected with their own defects and corruptions.
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They're quick to spot the speck in someone else's eye, you know,
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but oblivious to the plank in their own.
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A true Christian, though perhaps affected by the coldness and
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unsavourness of other Saints, is not so apartment to be affected
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with the vadnais of anybody's heart as his own.
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Their own heart is most in his view, where they are most quick
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sighted to discern and most ready to lament its
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aggravations. This internal focus on their own
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sin, a humble self-awareness, is presented as a distinguishing
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mark of genuine grace. This leads us nicely to a
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helpful general rule the material offers for identifying
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vain pretenses or, you know, superficial claims of
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spirituality. Can you elaborate on that rule?
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Yes, the material offers a really clear guard line here.
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If persons pretend that they come to high attainments in
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religion, but have never yet arrived to the less attainments,
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it is a sign of a vain pretense. This is so practical, isn't it?
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For example, someone might claim to have gone beyond mere
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morality to live a spiritual and divine life, but truly have not
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even become moral persons, meaning they still cheat or lie
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or act dishonestly in their dealings.
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Or they pretend to be greatly affected with the wickedness of
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their hearts, but make light of palpable violations of God's
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commands in their practice, which is a less maybe
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fundamental but still vital step.
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That's a common pitfall. I think people can sometimes
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excuse outward sins by focusing on inward struggles.
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They really seem to be addressing.
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Yes, exactly. Another telling example given is
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claiming willingness to be damned for the glory of God,
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which is a very high, almost abstract theological concept,
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but showing no forwardness to suffer a little in their States
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and names and worldly convenience for the sake of
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their duty. Similarly, someone might pretend
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to trust Christ for their eternal welfare, and commit
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their all to God, trusting His bare word, but have not
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confidence enough in God to dare to trust him with a little of
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their estates bestowed to pious and charitable uses.
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When this is the case, the material states very plainly
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that their pretenses are manifestly vain.
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It's like someone on a journey who believes they've passed some
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far off distant landmark, but has never even reached an
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earlier foundational milestone along the way.
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Right, First things first. Now this disproportion also
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extends to other affections like desires, hatred, and zeal.
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How do false desires manifest themselves?
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Well, false longings strangely run with an impatient vehemence
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after something of less importance, when other things of
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greater spiritual value are neglected.
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An example given is a strong inclination to declare
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experiences or exhort others publicly without an equally
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strong desire for, say, the pouring out the soul before God
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in secret, earnest prayer and praise to Him, and more
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conformity to Him, and living more to His glory.
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The material points out that Scripture more frequently
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mentions things like groanings that cannot be uttered, soul
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breakings and longings, thirstings and pantings.
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For these latter deeper things, the quiet, intimate devotion,
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much more frequently than for public display.
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It's about seeking the applause of God, not just people.
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That's a sobering contrast. And how about partial hatred and
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zeal? How do they differ from genuine
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spiritual passion? When hatred and zeal are from
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right principles, the material argues they are against sin in
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general in some proportion to the degree of sinfulness, as
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seen in Psalm 119. I hate every false way, and
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verse 128. But false hatred and zeal are
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often against some particular sin only, or maybe against the
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sins of others, while men have no zeal against their own sins.
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For instance, someone might be very zealous against profaneness
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or maybe pride in clothing, but be known for covetousness or
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spiritual closeness, meaning being tight fisted or unwilling
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to share. Or perhaps backbiting envy
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towards superiors, a turbulency of spirit towards rulers,
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meaning a restless unruly disposition and rooted ill will
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towards those who've caused them injury.
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True zeal, it's argued, is primarily against one's own
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sins. Some may even complain about
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inward corruption and pretend great abhorrence of their own
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sins of heart, but make light of sins in practice and seem to
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commit them without much restraint or remorse.
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Despite these implying sin in both heart and life, there's a
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glaring disconnect you see between their professed internal
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struggle and their observable actions.
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Consistency across time and place a revealing test.
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OK, so now we shift to examining consistency over time as another
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crucial indicator of genuine versus false affections.
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False affections are deeply marked by instability and
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inconstancy. These individuals are described
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as religious only by fits and starts.
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They may be raised up to the clouds and their affections
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during extraordinary seasons, like a remarkable outpouring of
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the Spirit or an uncommon Providence, maybe a supposed
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great mercy or new conversion or discovery.
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But then they suddenly fall down again, lose all, and become
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quite careless and carnal. This is described as their
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typical manner of carrying on religion.
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Their hearts quickly return to focusing primarily on worldly
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matters. That sounds like a spiritual
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roller coaster really. Can you give us an example of
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this fits and starts pattern for the material?
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Yeah, the material uses a powerful biblical example.
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The children of Israel in the wilderness remember their
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affections were highly raised by God's works at the Red Sea,
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causing them to sing His praise. But then they quickly fell into
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lusting after the flesh pots of Egypt, longing for the comforts
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and ease they once had in slavery, even though it meant
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bondage. Then again, at Mount Sinai, they
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seemed greatly engaged by God's manifestations there and were
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eager to enter into covenant, saying, All of the Lord has
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spoken, will we do and be obedient?
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Yet how quickly did they make a golden calf?
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This illustrates A recurring pattern of dramatic but
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temporary enthusiasm. They were responsive to the
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moment, sure, but lacked A lasting, deep change.
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Just reacting to circumstances. Pretty much.
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These individuals are also likened to waters in a shower
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that run abundantly during the shower and maybe a little after,
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but are presently quite dry once it passes, only to flow again
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with another shower. They are further compared to
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comets that appear for a while with a mighty blaze, but are
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very unsteady and irregular in their motion, and whose blaze
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soon disappears. These are also called wandering
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stars in the book of Jude. Their motion is described as
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violent, like air moved by winds, unpredictable and driven
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by external forces, not an internal principle.
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OK, so if that's the picture of inconsistency, what does genuine
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steadfastness look like in contrast?
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Well, in stark contrast, the steadfastness of true affections
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is consistently portrayed true Christians, despite any
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unsteadiness they might exhibit. And they do experience ups and
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downs. They do not show such extreme
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instability. Their heart is fixed, trusting
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in God, as stated in Psalm 112. Their heart is established with
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grace, Hebrews 13.9, meaning it's settled and firm, not
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easily swayed by every wind of doctrine or circumstance.
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And they hold on his way, growing steadily stronger.
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As Job 17 says, their spiritual life isn't typically a series of
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dramatic peaks and valleys, but a general trajectory of growth,
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even if it's slow. That analogy of the stream from
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a living spring. It truly paints a picture of
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resilient, enduring faith, doesn't it?
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A faith that persists even when conditions feel dry or
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difficult. It really does.
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A true St. is like a stream from a living spring, which, though
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its flow may be greatly increased by a shower or
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diminished by drought, constantly runs, as John 4
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indicates. The water that I shall give him
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shall be in him a well of water springing up.
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Or they are like a tree planted by such a stream that has a
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constant supply at the root and is always green, even in
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drought, as Jeremiah 17 tells us.
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They are likened to fixed stars, which, though they rise and set
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and are often clouded, are steadfast in their orb and shine
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with a constant light. Their affections are described
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as a natural motion, like a river's steady course towards
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the ocean, even with turns and obstacles generally tending the
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same way. It's an internal principle
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driving them forward, you see, not just external circumstances
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pushing them around. An internal principle.
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Got it. Now the final area of
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disproportion often shows up in different settings.
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The contrast between public and private spiritual expression,
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they feel like maybe the ultimate asset test for genuine
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fate, doesn't it? It really forces us to look
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beyond outward appearances. It truly does.
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The material highlights that false affections are frequently
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greatly affected from time to time when in company and social
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religious settings. They might be very vocal,
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demonstrative, maybe passionate in a group.
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However, the material notes, they have nothing that bears any
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manner of proportion to it in secret, such as enclosed
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meditations, secret prayer, and conversing with God when alone
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and separated from all the world.
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Their faith, it seems, is largely a performance for an
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audience. So what does true faith look
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like in secret then? Conversely, true religion causes
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a person to particularly cherish retirement and secret converse
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with God. This private setting offers
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unique benefits for fixing his heart and engaging its
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affections. Genuine religion disposes
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persons to be much alone in solitary places for holy
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meditation and prayer, as exemplified by Isaac who walked
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alone meditating in the field, and even more so Jesus Christ
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himself, who often retired into mountains and solitary places
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for holy converse with His Father.
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So there's a delight in being alone with God.
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Yes, a delight. Gracious affections, including
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sorrow for sin and holy joys, are described as being of a much
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more silent and secret nature than counterfeit ones.
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For example, sorrow for one's own sins is often so secret that
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it's hidden from the companions of their bosom, as seen in
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Zechariah 12, where each family and its members mourn apart.
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This is a deeply personal, often unseen spiritual exercise.
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Similarly, the Saints, pains and travailing for the souls of
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sinners are chiefly in secret places, as Jeremiah 13 portrays.
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It's a powerful reminder that real spiritual work often
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happens in quiet places, away from public view.
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Exactly. Gracious joys are even referred
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to as hidden manna in Revelation, a special nourishing
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provision that is known primarily to the recipient.
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The psalmist found his sweetest comforts.
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Remembering God upon my bed and meditate on thee in the might
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watches. That's intensely private.
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Christ himself calls his church, his spouse, away from the world
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into retired places, that he may give her his sweetest love as
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interpreted from the Song of Solomon.
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It's in these quiet, private moments that the deepest
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spiritual communion often takes place.
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And the Bible is full of examples of this, isn't it?
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It is the material highlights numerous instances where the
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most eminent divine favors and sweetest comforts received by
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Saints in Scripture occurred in their retirement.
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Abraham received principal manifestations when alone.
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Isaac found Rebecca a great comfort while meditating alone.
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Jacob wrestled with Christ during secret prayer.
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Moses encountered God in the burning Bush in a solitary
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desert and later received the highest degree of communion
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alone on Mount Horeb. Elijah conversed alone with God
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at Mount Sinai. Jesus Christ Transfiguration
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occurred in a solitary mountain with only three select disciples
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whom he charged to keep it secret.
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The Angel Gabriel came to Mary and the Holy Spirit overshadowed
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her when she seems to have been alone, hidden from the world.
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Mary Magdalene was the first to experience the joy of Christ's
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resurrection alone with Christ at the sepulchre, and John
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received those wonderful visions alone on the Isle of Patmos.
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The pattern is quite clear. God often meets His people
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profoundly in solitude. So our material concludes this
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section with a very clear, maybe even stark warning.
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If individuals appear greatly engaged in social religion and
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but little in the religion of the closet, their private
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devotion or are often highly affected when with others and
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but little moved when they have none but God and Christ to
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converse with, it looks very darkly upon their religion.
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That really challenges us, doesn't it, to consider where
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our true spiritual affections really lie, public versus
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private outro. Wow.
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We've walked through a truly insightful deep dive today.
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I think revealing these clear distinctions between the the
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beautiful, balanced nature of true gracious affections and the
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often jarring disproportions of false ones, it's a powerful
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framework for self-assessment. It really is, and understanding
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this symmetry isn't just some academic exercise.
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It offers a crucial framework for understanding authentic
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spiritual life, a life where faith is integrated and
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consistently expressed, reflecting the true character of
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Christ. This provides A crucial mark, I
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believe, for understanding spiritual authenticity.
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Yeah, this helps us see the genuine faith isn't just about
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isolated intense feelings or big public displays, but about a
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holistic transformation that shapes every part of who we are,
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even maybe especially our most private moments.
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It's about being truly, consistently and privately
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devoted. So as you reflect on this, maybe
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consider this provocative thought.
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How might recognizing this beautiful symmetry shape your
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seeking after God, not just in public expression, but in the
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unseen quiet of your own heart? How might I guide you to pursue
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a more balanced and authentic walk with God?
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Thank you for joining us for this deep dive on Reformed
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thinking.