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Directions for Judging of Persons' Experiences | Jonathan Edwards · Reformed Thinking

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Welcome to reformed thinking. It is good to be back at the
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table with you. It's good to be here.
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We are doing something a little a little distinct today.
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We're not looking at a whole book, and we're not opening up a
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systematic theology text to a specific chapter on soteriology.
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No, not at all. Instead, we're looking at a
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checklist. It is a checklist in a sense,
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but it's perhaps the most terrifying and a necessary
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checklist a Christian could ever read.
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It really is. We're looking at a text called
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Directions for Judging a Person's Experiences by Jonathan
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Edwards. That's right.
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This comes to us from the Ages Digital Library.
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It's a digitized version of a work that was, you know,
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intended to be of practical utility to the church.
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And honestly, reading through this, you realize very quickly
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why Edwards is such a giant in our tradition.
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He does not waste time. He certainly does not.
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And for context, when we say judging of person's experiences,
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we have to understand the era Edwards lived in.
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This was the time of the Great Awakening.
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You had people crying out, swooning, claiming to see
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visions, and, you know, claiming to feel immense joy.
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The question that every pastor and frankly every serious
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Christian had to ask was simple but critical.
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Is this real? Is it real?
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Is this the Holy Spirit regenerating a heart?
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Or is this just human emotion, adrenaline and imagination?
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Exactly. That is the mission for today.
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We're going to walk through these directions.
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We're going to analyze Edwards's specific criteria for valid
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faith. We're going to distinguish
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between the imagination and the will.
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We're going to try to understand what true religious affection
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looks like from a Reformed theological perspective.
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As we'll see, Edwards is not interested in how high you jump.
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He's interested in where you land.
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That is a very good way to put it.
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The source material we have here is concise, but it's incredibly
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dense. It functions almost like a,
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well, a diagnostic tool for the soul.
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The diagnostic tool, I like that.
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Let's jump right into the first segment, then, the seat of the
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experience, head versus heart. The very first direction Edwards
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gives us is about where this operation takes place, he said.
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See to it that the operation be such upon the will or heart, not
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on the imagination merely, nor on the speculative understanding
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or motions of the mind. This is the distinction we have
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to start with. It's foundational in Reformed
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anthropology, the study of man. We recognize different
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faculties. You have the mind, which thinks
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and understands. You have the imagination, which
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you know creates mental images. And then you have the will, or
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what the Bible often calls the heart, which loves, chooses and
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decides. Edwards is saying that a true
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work of God must terminate on the will.
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It has to land there. So it's not enough for it to
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just be in the mind or just in the imagination, it has to get
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to the chooser. Precisely, he warns against
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things that draw great affections merely as a
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consequence of the imagination. Can we unpack that?
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I think a lot of people today equate a spiritual experience
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with a vivid mental picture or a strong intellectual realization.
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Oh absolutely, it is a common error.
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Let's say you are sitting in a service and and the preacher
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describes the crucifixion in really graphic detail.
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You use your imagination. You see the blood, the nails,
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the suffering. You might start to cry.
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You feel a melting of affection, as Edwards calls it.
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Later on you feel something very powerfully.
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Right. It feels real.
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It feels very real. But Edwards would ask, has your
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will changed? Have your deep seated desires
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and choices been altered? Have you chosen holiness over
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sin because of this? Or did you just have a
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physiological reaction to what was essentially a sad mental
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movie? Wow, a sad mental movie.
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That's a sharp distinction. It's the difference between
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watching a tragedy on the screen and actually being part of the
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story. 1 engages your feelings for a moment.
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For a moment, yeah. The other alters your life.
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Correct. You can weep at the end of a sad
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film, but that doesn't mean you're a different person on the
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credits roll. It doesn't mean you'll make
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different moral choices. Tomorrow, Edwards is looking for
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a renovation of the volition, the chooser, the part of you
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that governs your life. He also mentions the speculative
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understanding that sounds like the other side of the coin from
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imagination. Yeah, the academic side.
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It is precisely you can have a speculative understanding of
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doctrine. You can understand the mechanics
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of justification by faith alone. You can argue the finer points
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of the Westminster Confession until you're blue in the face.
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You can win the argument. You can win the argument.
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You can be intellectually stimulated by the logic of the
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atonement. But you know the Bible is clear.
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Even the demons believe in tremble.
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Understanding the truth is not the same as loving the truth.
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So the devil has excellent speculative understanding.
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The best He knows God is powerful.
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He knows Jesus is the Son of God.
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He probably has a better systematic theology in his head
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than any of us. But his will, his heart, is set
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implacably against God. So Edwards is saying true
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conversion is a renovation of the will, the governing center
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of the human being. So the mind might be affected.
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In fact, Edward says, the mind is affected as a consequence,
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but the root has to be the heart, the will.
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Yes, the light comes into the mind, but if it doesn't heat the
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heart and move the will, it's not saving grace.
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It's just information. Now moving to the next point.
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In this section, Edwards talks about trouble of mind.
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This is fascinating because we often think of the Puritans as,
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you know, wanting people to be troubled.
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But Edwards puts a huge caveat here.
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He says the trouble must be reasonable.
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This is one of my favorite points in this whole text, he
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says. The trouble must be founded on
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reasonable, solid consideration, a solid sense and conviction of
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truth as of things as they are. Indeed, as things are indeed.
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I love that phrase. It implies that the Sinner is
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actually objectively in a terrible state, and realizing it
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is just. It's just sanity.
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It's sanity. That's exactly it.
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If you are standing on train tracks and a high speed train is
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coming, fear is the most rational response you can
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possibly have. Right.
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You'd be insane not to be afraid.
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Panic is reasonable. Edwards argues that true
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conviction of sin is not an irrational panic attack.
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It is not, as he puts it, operating very much by pangs and
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sudden passions, freaks and frights.
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Freaks and frights. I love that phrasing.
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It sounds like he's describing a a haunted house reaction versus
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a courtroom verdict. That's the perfect analogy.
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A freak or a flight is capricious.
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It's unstable. It comes and goes.
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Today I'm terrified of hell because I had a bad dream.
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Tomorrow I've forgotten all about it and I'm fine.
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It's event based, not reality based.
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Yes, Edwards says. True trouble of mind is solid.
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It's based on a conviction of truth.
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You see the holiness of God. You see your own sin for what it
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is, and you realize logically and spiritually I am in deep
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trouble. It is a rational response to the
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reality of God's holiness and man's condition.
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It is good to hear that reaffirmed faith is not anti
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intellectual. It's hyper real.
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It is seeing reality clearly for the very first time.
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Absolutely. If you are not troubled by your
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sin, you're the one who's being irrational.
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That is the Reformed position. You're living in a fantasy
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world. This leads us naturally into the
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second segment, which is the nature of conviction.
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OK, so if the trouble is reasonable, what are we supposed
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to be troubled about? It was gets very specific here,
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he says. The conviction must be that
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their state appears terrible on the account of those things
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where in its dreadfulness indeed consists.
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He's digging deeper. He's asking why are you scared?
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What is the object of your fear? Are you scared just because you
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don't want to go to a bad place, a place of punishment?
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Or are you scared because you have offended a specific being?
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Edwards says The conviction must be of guilt in offending and
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affronting so great a God. He describes God as one that so
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hates sin and is so set against it to punish it.
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This is a God centered view of conviction.
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It's not just I messed up and I feel shameful.
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It's I have broken the law of the King of the Universe.
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It is vertical, not horizontal. That's a great way to put it.
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You can feel bad because you got caught.
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You can feel bad because your sin made your life messy and
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complicated. That's natural remorse.
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Judas had that. He felt terrible about the
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consequences. He felt regret, not repentance.
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Exactly. True spiritual conviction is
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realizing that God is holy, He hates sin, and you were standing
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in opposition to Him. It's a dread of the broken
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relationship with your Creator that's the real terror.
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And Edwards goes further. He distinguishes between
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external sin and internal sin. He writes that they must be
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convinced of sins of heart and life.
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And he says something very challenging here.
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He says it's not enough to reflect on wicked practice.
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One must recognize the wretchedness of the heart
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itself. This cuts right to the core of
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the doctrine of total depravity. Most people, even non Christians
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will admit, yeah I do bad things sometimes or I'm not perfect.
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That's admitting to sins of life or practice.
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It's behavioral. It's behavioral.
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But Edwards says you must be convinced of the sin of the
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heart. You have to realize that the
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factory itself is broken, not just a few of the products that
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come off the line. The problem isn't what you do.
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The problem is what you are. He actually lists what he calls
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sinful defects. He mentions living without love
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to God, without accepting Christ, gratitude to him.
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These are not things you actively do.
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These are things you fail to be. That is the killer.
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It's the sin of omission. On a cosmic scale, you can be a
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very moral person on the outside.
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You can pay your taxes, be faithful to your spouse, give to
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charity, never hurt a soul. You.
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Can be a good neighbor. A great neighbor.
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But if you live a single day without a supreme, all consuming
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love for God, you are committing a sin of the heart.
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If you lack gratitude for the breath in your lungs, that is a
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corruption of your nature. Edwards insists that true
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conviction sees this. It sees that what troubles them
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be those things wherein the wretchedness has really chiefly
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consisted. Which is usually the lack of
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positive holiness, not just the presence of negative action.
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Precisely. It is realizing I am not just a
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person who makes mistakes. I'm a person who does not love
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God as I ought, and that is the root of everything.
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And this leads to what he calls the sufficiency of self, or
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rather the insufficiency. He talks about the vanity of
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their own doings. This is where the text gets
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very, very reformed. He says the conviction is not
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just that they have wanderings of mind mixed with some good
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efforts. Right.
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This is critical. The natural man, the
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unregenerate person thinks, well, my prayers were, you know,
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90% good. I just got distracted for a
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little bit. Or I did a good deed, but I had
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a little bit of pride mixed in. There's this idea that we do
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good things tainted with a little bad.
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A sort of spiritual accounting, balancing the books.
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Yes, a Ledger, and we think we're mostly in the black,
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Edwards says. True conviction shows you that
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your best duties have no goodness at all.
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Mixed with the bad, but altogether corrupt.
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Altogether corrupt. That is a hard phrase for the
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modern year to hear. It sounds so extreme.
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It is offensive to the modern year.
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It's offensive to the natural man, but it's the biblical
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standard. The prophet Isaiah says our
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righteous deeds are as filthy rags.
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Think of it this way. If you pour a glass of pure
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clean water and put one single drop of cyanide in it, is the
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water 99% good? No, the whole glass is poison.
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You can't drink it. The whole glass is poison.
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Edwards is saying that because our hearts are not perfectly
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motivated by a pure love for God and a desire for His glory, even
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our good deeds are tainted with the cyanide of self-interest,
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pride, or some other sinful defect.
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They are not done from a right principle.
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So the person under true conviction realizes I cannot
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contribute anything to my own salvation.
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Even my repentance needs to be repented of.
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My prayers are flawed. My giving is flawed.
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Correct. It drives them to complete and
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utter despair of self. If you still think you have a
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little bit of goodness, a little clean water to offer God to buy
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His favor, you are not fully convinced of sin yet in the way
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Edwards is describing. Which sets the stage perfectly
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for the solution. But before we get to the
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solution, Edwards forces us to look at the verdict.
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This is Segment 3, submission to divine justice.
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This is perhaps the hardest pill to swallow in the entire text.
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You might be, yeah. Edwards writes that true
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conviction convinces them of the justice of God in their
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damnation. This is a hallmark of Edwards
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Ian theology, and it's deeply rooted in the Puritan tradition.
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He argues that you cannot truly accept grace until you accept
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the justice that requires grace. You have to look at your life,
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your heart, your altogether corrupt nature and say God would
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be 100% right, 100% just to send me to hell.
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He even adds in rejecting their prayers, disregarding their
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sorrowful case and all desires and endeavors after deliverance.
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That is harsh. I mean, you are crying out for
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help, you're trying to do better, and you have to admit
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God does not owe you an answer. He owes us justice, that's all.
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He does not owe us mercy. If he owed us mercy, it wouldn't
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be mercy. It would be a wage.
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It would be something we're entitled to.
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Edwards wants to strip away any last shred of the idea that God
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is obligated to save us because we are trying really hard or
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because we are sad about our condition.
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So it's a bit eliminating any sense of entitlement before God.
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Any and all, you come with nothing in your hands.
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You come as a condemned criminal who agrees with the sentence.
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He warns against false comforts here.
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He says this conviction must not be merely an imagination or a
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melting of affection through some real or supposed instance
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of divine goodness. Right.
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This is so relevant. Some people think they're saved
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because they suddenly felt oh God is so nice, he's so loving,
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he wouldn't hurt me and they get this warm fuzzy feeling.
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A feeling of relief. A feeling of relief, yes.
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But Edward says no. That is bypassing the legal
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reality of your situation. You have bypassed the conviction
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of justice. You have to stand before the
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judge, plead guilty, acknowledge the sentence is fair, and then
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look for the advocate for Christ.
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If you skip the guilty part, you don't understand the cross.
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The cross is not just a demonstration of love, it's a
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satisfaction of justice. And he says we cannot make
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excuses. This is the no excuses point.
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He writes that they must not in the inward thought and habit of
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their minds, to excuse themselves because of their
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impotency. This addresses the classic
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objection, the one you still here today.
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I can't help it, this is just the way I am.
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Right. I want to love God but I can't,
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so it's not my fault. Edwards calls this quarreling
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with God. It's a subtle form of blame
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shifting. He gives a specific example
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that's really piercing. He says that they don't excuse
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their sleight of Christ and want of love to Him because they
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can't esteem and love Him. In Reformed theology, we make a
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distinction between what's called natural inability and
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moral inability. Natural inability is if God
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commanded a man with no legs to run a marathon, that would be
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unjust. He lacks the physical equipment.
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He can't. He literally cannot.
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But we do not lack the equipment to love God.
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We have a mind and a will. We have affections.
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We love lots of things. Our problem is moral inability.
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We lack the desire to love God supremely because our nature is
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corrupt. So we can't, because we won't.
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Exactly. Our will is in bondage to sin
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and Edward says you are responsible for that lack of
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desire. You cannot stand before God and
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say, well God, I'm just made this way.
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So let me off the hook. No, the fact that you do not
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love the most lovable, most beautiful being in the universe
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is your greatest sin, not your excuse.
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That is a heavyweight. It feels like he's just pressing
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and pressing, but it seems like Edwards presses this weight down
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to crush self righteousness. He crushes it completely.
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He grinds it to powder because only when you are crushed, only
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when you see you have no merit, no excuse, and no hope in
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yourself, can you be built back up on the true foundation, which
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is Christ alone. Which brings us to segment 4,
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the danger of spiritual pride. You would think, after all, that
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crushing pride would not be an issue, but the human heart is,
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as Calvin said, a factory of idols.
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And the biggest idol is often the self, even the religious
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self. Edwards warns against those who
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look upon their own convictions as great.
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It is the humble brag of the 18th century, and it's alive and
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well today. Oh, I was so convicted last
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night. I wept for days.
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My sin was so heavy on me, and suddenly you're admiring your
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own brokenness. You are, in his words, taken
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with your own humiliation. So insidious you turn your
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repentance into a work that you're proud of.
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Look at me, I'm the best repenter in the room.
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God must be impressed with how bad I feel.
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And Edwards says if you are looking at your own conviction
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as a badge of honor or as a qualification for grace, you are
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missing the entire point. The conviction is meant to point
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you away from yourself, not deeper into a fascination with
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your own emotional state. He clarifies the goal here by
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distinguishing between evangelical and legal work.
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He says the work must be evangelical.
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What does he mean by those terms?
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So legal here refers to the law. A legal conviction is just fear
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of punishment. It's the criminal who is
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terrified of the electric chair. He's sorry he got caught and
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he's scared of the consequence. There's nothing truly righteous
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in that fear. It's self preservation.
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Purely evangelical, on the other hand, refers to the evangel, the
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gospel. An evangelical conviction might
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begin with that fear, but it moves to a sorrow that is born
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of having offended a God you are beginning to see as beautiful
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and worthy. It's a turning toward grace.
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So. It's the difference between
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being sorry you broke the rules and being sorry you broke your
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father's heart. That's a perfect way to put it.
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Edwards writes that while legal conviction, seeing the things
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Divine's insisted should be seen, is often part of the
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process, the main thing is that it leads to an evangelical
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result. He says we have no warrant from
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Scripture to insist on a work that is purely legal, wherein
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was nothing of grace. He's being a good pastor here.
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He's saying we shouldn't just terrify people for the sake of
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terror. The terror of the law has a
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purpose. It's a schoolmaster to drive
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them to Christ. If you just have a panic attack
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about hell but never see the beauty of Christ, you have not
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been saved. You have just been scared.
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And he mentions that the convictions, whatever their
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makeup, must be fixed and have a governing influence on the
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temper of the mind. Yes, back to that theme of
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permanence and transformation. It changes who you are.
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It's not a weekend retreat emotional high that's gone by
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Tuesday morning. It governs your temper.
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It alters the way you think and react and choose permanently.
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It sets a new direction for your entire life.
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Let's pivot to what this looks like when it turns positive.
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This is segment 5, the object of affection.
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We're moving from fear and conviction to sorrow and love.
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Edwards talks about proper mourning for sin.
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He says the heart becomes tender.
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Tenderness is a keyword for Edwards.
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It's an echo of Ezekiel's prophecy that God will remove
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the Stony heart and give a heart of flesh.
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The heart becomes sensitive to sin in a new way.
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How so? Sin becomes a burden.
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It becomes an object of dread. But it's not just dread of the
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consequence of hell. It's dread of the thing itself.
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You begin to hate the sin. It's like realizing you have
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cancer. You hate the disease itself, not
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just the fact that the chemotherapy will be unpleasant.
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You hate what it is and what it does to you.
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And he talks about but why God is admirable to this person with
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a new tender heart. And this is pure Edwards.
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He says it must be on account of the beauty of their moral
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perfection. This is the litmus test for true
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love, for true spiritual affection.
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He asks, why do you love God? Do you love God because he is
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powerful? Well, a dictator is powerful.
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That's just fear. Do you love him because he gives
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you stuff? A vending machine gives you
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stuff. That's just self-interest.
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It's utilitarian. It's totally utilitarian,
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Edwards says. The Saints, the true believers,
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love God because he is holy. They see a beauty in his moral
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perfection. They love His justice, his
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wisdom, His goodness, his truthfulness for what those
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things are in and of themselves. So if you take away the
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benefits, if you take away heaven, you take away the
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blessings on earth, is God still beautiful to you?
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That's his view of the question He's forcing.
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Precisely. If God were not your savior, if
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he had chosen not to save you, would you still admire his
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character? Would you still say he is a good
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and righteous king? A true convert says yes.
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They love the very nature of God, not just the perks of
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knowing God. And this applies to Christ as
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well. Edwards writes about the
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sufficiency of Christ. He says we must discern a sense
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of that divine, supreme, and spiritual Excellency of Christ
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wherein this sufficiency fundamentally consists.
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That's a mouthful. It is, but it's so important.
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Let's break it down. A lot of people treat Christ's
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sufficiency like a life raft. I'm drowning in my sin.
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This log will float, so I'm going to grab the log.
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I don't care about the log itself.
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It's grain, it's type of wood. I just care that it floats and
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saves me. Again, utilitarian.
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Yes, Edward says that it's not saving faith.
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Saving faith looks at Christ and says he is sufficient to save me
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because He is the glorious, divine, perfect Son of God.
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You trust his ability to save because you admire His nature.
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You see His Excellency first, and from that you derive
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confidence in his sufficiency. So the foundation of your
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satisfaction in Christ is the site of His Excellency, not just
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the relief of your personal safety.
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It is the difference between using Christ and adoring Christ,
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and only those who adore Him truly trust Him for salvation.
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That is a crucial distinction. Now Edwards moves to the
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evidence. How do we know this is real in
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the long run? Segment 6 True joy and the
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evidence of practice. He contrasts the superficial
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pangs with true experiences. He uses string of words here,
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solid, substantial, deep in rot into the frame and temper of
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their minds. He is looking for stability and
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depth. In rot is a beautiful old word.
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It means it is woven into the very fabric of your being.
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It's not a patch that's been sewn on the outside.
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Is the threat of the garment now.
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It's part of your very constitution.
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And the central desire of this new nature, the main thing this
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person now wants, Edwards puts it in capital letters.
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In the text Holiness, he says they long after Holiness.
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Not happiness as the world defines it.
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Holiness, though in Reformed theology true and lasting
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happiness is found only in holiness.
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But the conscious driving desire of the convert is to be like
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Christ, to be pure, to obey God. And he notes that true spiritual
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experiences should increase this longing, not satisfy it.
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That is so counterintuitive to some forms of modern
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spirituality. You might think I had a great
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spiritual experience at that conference.
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Now I'm full, I'm satisfied I've arrived.
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Edward says no. If you truly taste the bread of
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heaven, you want more of it. If your experience makes you
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complacent and self satisfied, it was not from God.
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True grace creates a holy hunger for more grace.
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It makes you a spiritual addict in a good way.
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You want more of God, not less. Exactly.
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The closer you get to the fire, the more you realize how cold
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you were and the more you want to get even closer.
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He gets very practical about the cost of this new desire.
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He suggests specific inquiries for self examination.
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He asked about their willingness to bear the cross, sell all for
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Christ, choosing their portion in heaven.
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He's testing the value system. These are the terms of
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discipleship from the Gospels. Sell all.
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Are you willing to lose your reputation for Christ, your
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money, your comfort, your political tribe?
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If the answer is no, I just want Jesus to make my life easier and
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more successful, then you fail the test.
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And what about choosing their portion in heaven?
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That means you are content to wait for your ultimate reward.
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You do not demand your best life now.
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You understand you're a Pilgrim and your true home, your true
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inheritance, is in the future. You're willing to suffer now for
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glory later. And then the ultimate proof
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practice. He asked if the experience has a
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respect to practice. Does it make them think more of
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practice? Does it make past I'll practice
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look dreadful? This is the Reformed doctrine of
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sanctification in a nutshell. Justification is by faith alone,
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but the faith that justifies is never alone.
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It inevitably produces works of obedience.
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Edwards asks. Does this spiritual experience
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you had lead to fixed and strong resolutions to obey God's
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commands? He has a fascinating phrase to
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that the resolutions must be attended with fear and jealousy
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of their own hearts. That's an interesting addition.
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It's. Brilliant.
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It can expect humility. You resolve to obey, but you do
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not trust your own strength to do it.
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You are jealous over your heart. You watch it like a hawk because
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you know, even as a Christian it is prone to wander.
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So it's not a self confident I'll do better.
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No, it's a dependent. By God's grace, I resolve to do
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better, and I must be vigilant over my own lingering
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corruption. A person who makes bold
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resolutions without watching their heart is arrogant and
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setting themselves up for a fall.
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That person who watches their heart but makes no resolutions
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to obey is lazy and disobedient. Edwards wants both resolution
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and vigilance. We're coming to the final
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segment, Segment 7, the final tests.
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This is where Edwards gets into the psychology, you can say of
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the believer first, what he calls the audience test, he says
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to check how they tell their experiences.
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This is devastatingly practical and so applicable to our social
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media age, he says, To watch for an air that suggests they expect
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to be admired and applauded. Is the story being told for
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God's glory or for their own? And he says to watch their
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reaction if you don't admire them.
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He says to look if they are disappointed, if they fail of
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discerning and you something of that nature, and shocked and
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displeased that they discover the contrary.
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This is the litmus test for spiritual pride.
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If I tell you about my great encounter with God and you just
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nod and say that's nice, praise God, and I walk away offended or
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disappointed. Because I didn't say wow, you
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are so spiritual. Exactly.
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If I get offended, that means I wasn't telling you for God's
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glory. I was telling you so you would
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think I'm a spiritual superstar. True grace is self forgetful.
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It points the camera away from the self and toward God.
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It doesn't demand an audience or applause.
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Finally, the origin of joy. We touched on this earlier, but
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he hammers at home. At the very end, he asks this
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crucial question, is the joy truly and properly joy in God
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and in Christ, or whether it been holy joy in themselves?
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And he lists the traps. Joy in their own excellencies,
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joy in their experiences, being proud of how spiritual their
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experience was. And this next one is the
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trickiest joy in what God has done for them or what He has
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promised He will do for them. Wait, hold on, joy in what God
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has promised he will do for them?
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Isn't that hope? Is Edwards really saying we
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should not be happy about God's promises like the promise of
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heaven? He is making a very subtle but
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critical distinction. It's about the ultimate object
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of the joy. If my joy is only I'm going to
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get a mansion in streets of gold and I won't suffer anymore, that
26:28
is ultimately a form of self love.
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The joy is in the benefit to me. But if my joy is I will be with
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Christ and I will see Him face to face and I will be free from
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sin so I can glorify Him perfectly, then the object of
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the joy is God Himself. He warns against being affected
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with their own discoveries. It is the difference between
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enjoying the breathtaking view of the Grand Canyon and enjoying
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the fact that you are the one seeing the Grand Canyon and how
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profound that makes you feel. Ah, I see.
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It's meta joy. It's being joyful about your own
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joyfulness. Correct.
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Edwards wants us to get out of our own heads and be captivated
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by the divine good itself. The object of our affection must
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be external to us. God is the sun, we are just the
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ones getting warm. He's saying.
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Don't fall in love with the feeling of your own warmth, fall
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in love with the sun that produces it.
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That brings us to the end of the text.
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So let's summarize this deep dive.
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Edwards has taken us through an incredibly rigorous examination.
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He has stripped away imagination, speculative
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understanding, emotional pangs, self righteousness, and
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self-centered joy. He has He has left us with the
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bare metal of the renewed will, a will that sees the truth of
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its condition, admits its guilt, accepts God's justice, comes to
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love God's holiness for its own sake, longs for practical
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obedience, and finds its ultimate primary joy in God
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alone, not in itself or its benefits.
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It puts the modern I felt a shivered during the third
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worship song standard to shame, does it not?
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It certainly does. These are, as the publishers
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note said in the original work, words of the wise.
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They're a safeguard against a presumptuous easy confidence.
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And for pastors, this is an essential guide for the care of
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souls. We cannot comfort people into
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hell by validating false experiences or offering cheap
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grace. That is a sobering.
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Thought it is, it's a weighty responsibility.
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So here's a thought to leave you with as you're thinking through
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all this. If we applied Edwards's final
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distinction, the one between joy and God and joy in what God does
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for me, to our modern church culture, how much of our worship
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songs, our prayers, and our testimonies would stand that
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test? Are we singing about His beauty,
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or are we just singing about our breakthrough?
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Are we praying for His will to be done or for our lives to be
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easier? The searching question.
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A question well worth asking. Thank you for listening to
28:44
Reformed Thinking. We will see you next time.