Latest / Reformed Thinking / Man's Natural Blindness in Things of Religion (Psalm 94:8-11) | Jonathan Edwards

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Man's Natural Blindness in Things of Religion (Psalm 94:8-11) | Jonathan Edwards · Reformed Thinking

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  Welcome to Reform thinking. This is the space where we stop
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  skimming the surface of our faith and really try to drill
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  down into the theological bedrock.
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  We're not here to offer you fluff or, you know, easy
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  answers. Our goal is to take significant
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  works from church history and examine them through a
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  distinctively Reformed lens, seeing how they apply to our
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  lives right now. It's good to be here and we are
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  dealing with some heavy concepts today, but there are concepts
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  that I think clarify so much of the confusion we see in the
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  world around us. Absolutely.
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  And today we have a topic that addresses a Riddle that I think
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  confuses almost everyone at some point.
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  It's what I call the paradox of human intelligence.
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  OK, you look around the world and you see that human beings
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  are just, well, incredibly smart.
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  We build these massive cities. We discover scientific laws.
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  We manage global economies. We write symphonies.
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  The capacity of the human mind is staggering, there's no
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  denying it. Right.
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  But then you take these same brilliant people, I mean people
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  who can split the atom or perform brain surgery, and you
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  put a Bible in front of them or you talk to them about the
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  nature of God, and suddenly it's like a wall just comes down.
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  They seem unable to grasp the most basic spiritual truths.
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  They might even believe things that are, frankly, completely
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  irrational. How can we be so smart in one
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  area and so incredibly dull in another?
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  That is the question, and the answer is not that religious
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  people are smart and nonreligious people are stupid.
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  That's a false dichotomy. Right, it's not an IQ test.
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  Not at all. The answer, according to the
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  Reformed tradition and more importantly Scripture, is that
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  this is a spiritual condition. It is not a lack of brain power.
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  It is a specific diagnosed condition of the heart.
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  And to help us unpack this, we are looking at a sermon by
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  arguably the greatest theologian America has ever produced,
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  Jonathan Edwards. We are the sermon is titled
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  Man's Natural Blindness and Things of Religion.
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  Edwards preached this in February of 1739 or 1740, right
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  on the cusp of the First Great Awakening.
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  He's working from Psalm 94, verses 8 through 11.
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  So this is interesting. Before the revival fires really
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  broke out, Edwards was diagnosing the darkness.
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  Precisely, he had to establish the reality of the disease
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  before the cure could be appreciated.
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  You don't seek a doctor until you know you're sick.
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  Makes sense. So what's our mission for this
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  deep dive? What are we trying to
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  accomplish? Well, we want to understand
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  Edward's diagnosis of the human heart.
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  He argues that we are naturally possessed by what he calls an
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  extreme and brutish blindness. That's a strong phrase.
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  It is, and we're going to look at the evidence for this
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  blindness, both in the broad sweep of history and maybe more
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  uncomfortably, in our own private thoughts.
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  We really want to answer that question you raised.
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  If our reason is so great, why has the world for the most part,
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  remained in darkness without Scripture?
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  And this all ties into a core Reformed doctrine.
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  It brings us face to face for the doctrine of total depravity,
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  specifically what theologians call the noetic effects of sin,
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  That is, how sin impacts the mind, our ability to think and
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  reason about God. OK, let's get right into the
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  text then. Edward starts with Psalm 94 and
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  the verse is understand ye brutish among the people, and ye
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  fools, when will ye be wise? That's, well, that's not a very
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  seeker sensitive opening, is it? It is not.
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  He's not pulling any punches. Edwards notes that the psalmist
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  uses very specific, very aggressive language.
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  He calls them fools and brutish. Let's break that down.
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  Brutish. What exactly does he mean by
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  that? He's not just, you know,
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  throwing insults around. Brutish means being like a
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  brute, like a beast. Like an animal.
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  Yes, it implies a kind of stupidity and a lack of higher
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  understanding. Edwards points out that this
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  spiritual blindness is so severe it actually reduces men to the
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  level of beasts, specifically when it comes to thinking about
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  the nature of God. So what was the specific error
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  they were making in that song? The wicked in Psalm 94 were
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  thinking that God didn't see them.
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  They were saying things like the Lord shall not see, neither
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  shall the God of Jacob regard it.
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  They lived as if God was oblivious to their actions.
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  Which, as the Psalm points out, is completely illogical if you
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  think about it for even a second.
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  He that planted the ear, shall he not hear?
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  He that formed the eye, shall he not see?
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  Correct. And Edwards calls this
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  soddishness. It's an old English word that
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  implies a kind of drunken stupidity.
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  Drunken stupidity. I like that.
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  It's unreasonable to believe that the being who invented the
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  very concept of sight cannot see.
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  Yet this spiritual blindness is so powerful that it makes people
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  believe God is unaware of their secret sins.
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  It completely overrides their basic logic.
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  Now I want to clarify something here because this is often a
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  sticking point for people. When Edward says blindness, is
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  he saying people are born without the ability to
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  understand God? Like is it like a stone that
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  can't do math? If I ask a rock to solve an
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  algebra problem, it's not the rock's fault they can't do it.
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  It just doesn't have the faculty.
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  That is a crucial distinction, and Edward spends a good amount
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  of time on this. He says this is not what he
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  calls negative ignorance. Negative ignorance, right?
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  A tree or a stone has negative ignorance.
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  They have no faculties of understanding.
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  They're not to blame for it. Edwards is also very clear that
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  it is not a lack of natural faculty in man.
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  God gave us noble capacities. We have intellect, we have
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  reason, we have perception. So the hardware is there, the
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  brain works. The hardware is fully intact
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  and, as you said earlier, capable of incredible things.
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  The problem, Edwards argues, is a positive cause.
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  OK, what's a positive 'cause? It means there is a corrupt
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  principle on the heart that actively hinders the exercise of
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  those faculties. Edwards compares it to a
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  spiritual disease. It's not that the eye is
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  missing, it's that the eye is infected and diseased and it
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  refuses to look at the light. He uses an analogy of an infant
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  versus a sick person, right? I thought that was helpful.
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  Yes, exactly. An infant is ignorant simply
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  because they haven't had time to learn.
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  That's an innocent kind of ignorance.
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  But this spiritual blindness is a stubborn resistance to a cure.
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  It's a dominant, active principle of darkness that take
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  these brilliant minds we talked about and just shuts them down
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  when it comes to the things of God.
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  OK, so we've defined the disease.
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  It's a moral inability and not a mental deficiency.
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  Edwards then moves to, well, he basically moves to the courtroom
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  of history. He says.
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  If you don't believe me, just look at the open profession of
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  mankind throughout history. This is where the argument
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  becomes empirically devastating. For any view that says man is
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  naturally good or naturally seeks God, Edwards leans heavily
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  on Romans 1. Here he argues that the
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  invisible things of God, his power, his divinity are clearly
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  seen in creation. Any rational person looking at a
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  sunrise or the complexity of the human eye should be able to
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  infer a creator. The evidence is overwhelming.
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  But that's not what happened historically is.
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  It No, not all. Instead of worshipping the
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  glorious Creator, humanity slid almost universally into the most
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  gross and absurd forms of idolatry.
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  Edwards just list the absurdities.
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  Men worship the sun, the moon, and the stars.
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  Which you can sort of understand.
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  They're powerful. They're mysterious.
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  Right, there's a certain majesty there.
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  But then he says they worship gold, silver, wood and stone.
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  And it gets worse than that, doesn't it?
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  He mentions they worshiped animals.
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  Yes, oxen, serpents, fishes. Edwards just pauses on this and
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  points out the profound humiliation of a human being, a
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  creature made in the very image of God, bowing down to a snake
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  or a cow. It's a complete inversion of the
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  created order. Man who was given dominion over
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  the animals is now submitting to them.
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  He brings up a specific passage from Isaiah 44 that I have
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  always found to be the ultimate satire on idolatry.
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  It's the story of the idol maker.
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  It is such a powerful image, and Edwards uses it vividly.
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  He describes the absolute irony of the situation.
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  A man goes into the forest, he cuts down a tree.
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  He takes half of that log and he burns it in the fire to bake his
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  bread and roast his meat. Right, he says, Aha, I am warm.
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  I have seen the fire. He's satisfying his physical
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  hunger with it. It serves A practical purpose.
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  A very practical purpose. And then comes the punchline,
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  the punchline, the residue, the leftovers of that very same log.
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  He takes it and he carves it into a figure.
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  He falls down before and says, Deliver me, for thou art my God,
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  you just. It's insane when you lay it out
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  like that. It is.
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  Edwards calls this out as supreme sottishness.
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  That drunken stupidity again. Yeah, a rational man knows that
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  a log cannot hear him. He knows he just burned the
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  other half of it for fuel. But his spiritual blindness is
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  so potent that it completely overrides his rationality.
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  He is literally praying to a piece of firewood.
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  And that really highlights that disconnect we started with.
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  He's smart enough to bake bread, smart enough to use tools, smart
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  enough to carve a statue. But spiritually, he's completely
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  and utterly deluded. And Edwards points out this
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  wasn't just some harmless confusion.
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  The morality of these gods was just as twisted.
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  That's the next layer of evidence.
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  You become like what you worship.
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  The heathens, as he calls them, worshipped gods who were
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  notorious for drunkenness, for theft, for cruelty, for all
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  kinds of debauchery. So they weren't even worshipping
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  virtuous ideals. Not at all.
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  In fact, Edwards that many cultures actually worshipped
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  devils not because they thought the devils were good, but out of
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  fear they built temples to evil spirits to appease them.
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  And this, of course, degraded the entire society.
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  Entirely, Edwards notes that vices.
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  We would consider horrific things like revenge, cruelty,
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  even incest were often accounted as virtues in these blinded
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  nations because they're gods modeled that behavior.
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  There's one section in the sermon that is particularly
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  disturbing, but I think we have to talk about it because Edwards
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  uses it to show just how strong this delusion is.
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  And that's the worship of Mala. Yes, this is his argument from
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  the suppression of natural affection.
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  The strongest, most basic biological instinct in nature is
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  the love of a parent for a child.
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  Even animals will die to protect their young.
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  It's hardwired into us. It's hardwired, but Edwards
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  describes the worship of Moloch, where parents would offer their
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  own children to be burned alive as a sacrifice.
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  The details he gives are just, they're horrific.
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  They are. He wants his congregation to
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  feel the horror. He describes the brass statue of
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  the idol heated red hot, and the parents would take their fair
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  and beloved children, not the sick ones, but the best they
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  had, and place them into those burning red hot arms.
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  And they would do this while the child was screaming.
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  Yes, he makes a point of that. They would have loud instruments
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  playing to drown out the piteous cries of their own child.
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  How does Edwards explain that? I mean, how does a human being,
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  a mother or a father get to that point?
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  He argues that it's the ultimate proof of the power of this
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  blindness. The delusion of the mind becomes
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  so powerful that it overcomes nature itself.
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  It proves that this blindness is not just a little fog in our
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  thinking. It's a force that can convince a
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  mother to brutally destroy her own child in the hopes of
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  pleasing a brass statue. It breaks the most fundamental
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  laws of human nature. He also mentions other things
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  like self torture. Yes, things like people cutting
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  themselves, walking on fire, engaging in all sorts of painful
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  rituals. We see this with the prophets of
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  Baal in the Old Testament, cutting themselves with lances
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  until the blood flowed. Edwards asks the simple
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  question, why would human beings who naturally love, comfort and
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  avoid pain drive themselves to such agony?
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  It is the blindness. It turns their entire reality
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  upside down. Pain becomes player and love
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  becomes cruelty. Now one of the counter arguments
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  you might hear is, well, OK, that was just a phase.
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  Humanity was young and primitive, but Edwards says this
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  darkness was incredibly persistent.
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  That is a key observation he makes.
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  This wasn't a 20 year fad. It's been thousands of years and
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  it covered the entire globe, with a tiny single exception of
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  the nation of Israel, and even there it was a constant battle.
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  And he points out that every time light was introduced,
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  humanity tried to extinguish it. Yes, he uses the example of
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  Noah. After the flood.
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  Right, you have the flood, a massive global divine reset.
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  Noah is a preacher of righteousness.
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  His family has seen the judgement of God first hand.
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  You'd think they'd learn their lesson.
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  And yet on just immediately, their descendants revert to
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  idolatry and build the Tower of Babel.
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  He has a really powerful analogy for this.
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  He does. He says.
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  The human heart is like a heavy stone.
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  You could force it upwards with great effort, like during
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  revival or a time of divine judgement, but the moment you
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  let go, it just sinks. It naturally falls back into the
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  mud and darkness. That is a depressing, but
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  looking at history, a very accurate picture, he says.
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  It sinks lower and lower with a swift progress.
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  It completely dispels the modern myth of moral evolution, this
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  idea that we are naturally getting better and more
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  enlightened over time, Edwards says.
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  The natural gravity of the human heart is toward darkness, not
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  toward light. So that's the external evidence.
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  You have history, idolatry, malloc.
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  It's overwhelming. And it's pretty easy for us
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  sitting here in the 21st century to look back at the ancient
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  Canaanites and say, wow, those guys were really messed up.
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  But Edwards doesn't let us stay there, does he?
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  He pivots. He moves to what he calls inward
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  experience. He brings it right into the pews
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  of his church in Northampton and by extension, right into our
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  earbuds today. This is where the sermon becomes
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  surgical and frankly, very uncomfortable.
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  He shifts his focus to the civilized or Christianized
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  person, the person who isn't bowing to a statue of Zeus but
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  is still, in their own way, suffering from this very same
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  blindness. And he starts with our deception
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  about God. Even if we have the right
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  theology on paper, Edwards says, we naturally think God is all
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  together such an one as ourselves.
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  We project our own nature onto God.
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  It's a fundamental human tendency.
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  We underestimate His Holiness. We assume he doesn't hate sin
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  that much because, well, we don't hate sin that much in
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  ourselves. We doubt his justice.
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  We absolutely doubt his justice. We secretly think, oh, he won't
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  actually punish me for this, He's too loving.
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  It's a subtle form of idolatry. We're creating a God in our own
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  image who is comfortable with all our compromises.
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  And then, after looking at our deception about God, he turns
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  the mirror on us, the deception about ourselves.
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  He uses the whited sepulcher imagery from the Gospels.
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  That comes from Jesus, of course.
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  Talking to the Pharisees, we see ourselves as lovely, we look at
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  our external morality, our good deeds, and we think, you know
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  what, I'm doing pretty good. But Edward says God looks at the
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  heart and sees a grave full of rottenness and dead men's bones.
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  We are blind to the inward vault of hell that exists inside each
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  of us. One of the key ways we maintain
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  this delusion is by renaming our sins.
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  I thought this was so relevant to modern culture.
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  It is incredibly relevant. It's something we all do.
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  We call our simmering anger zeal.
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  We say I'm just passionate for the truth when really we're just
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  being malicious and proud. We call our covetousness
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  frugality or ambition. We mask the rot with virtuous
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  sounding labels. Edwards also brings up the Moat
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  and beam principle here from the Sermon on the Mount.
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  Yes, the fact that we could be hyper critical of a tiny fault
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  in someone else, a Moat, a speck of dust.
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  Say we noticed that someone is arrogant while being completely
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  and totally blind to the fact that we ourselves are 10 times
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  more arrogant. That's proof of this spiritual
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  blindness. We literally cannot see the
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  giant wooden beam sticking out of our own eye.
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  I want to focus on one specific argument Edwards makes here that
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  I just found brilliant. It's what you call the paradox
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  of prudence. He compares how we act in our
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  business lives versus how we act in our religious lives.
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  This is one of his most practical and convicting proofs.
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  Edwards observes that in secular temporal life, men are generally
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  very prudent. A farmer plants in the summer so
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  that you can eat in the winter. If you see a good business
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  opportunity, you seize it immediately.
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  If your life is in physical danger, you take immediate
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  action. Right.
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  We buy life insurance. We wear seatbelts.
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  We save for retirement. We lock our doors at night.
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  Correct. We understand cause and effect.
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  We understand risk management. We are not fools when it comes
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  to this present world, but when it comes to religion, which
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  involves eternity, not just the next 30 years of retirement, we
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  throw all that prudence right out the window.
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  We delay. We delay, we procrastinate, we
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  say I'll get right with God tomorrow or after I graduate, or
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  once I'm married. We risk our eternal souls on the
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  tomorrow that is not guaranteed to any of us.
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  Edwards basically argues that if you used your religious logic in
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  your business life, you would be bankrupt in a week.
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  He does, he says. The very fact that you are a
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  genius when it comes to your finances but a complete fool
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  when it comes to your soul proves that the blindness is
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  specific to spiritual things. It's not a general lack of
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  intelligence. It connects right back to what
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  Jesus said. Ye hypocrites, you can discern
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  the face of the sky, but how is it that you do not discern this
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  time? Exactly.
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  You can predict the weather, you could read the stock market, but
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  you cannot see the coming judgement of God that selective
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  blindness is the evidence of the disease.
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  That really drives home the point.
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  Then Edwards targets the illusion of self-sufficiency,
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  this very modern idea that we can fix ourselves.
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  This is the death blow to the entire self help industry,
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  really. Edwards compares a man trying to
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  mend his own sinful heart to a dead corpse trying to raise
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  itself to life. That's a strong image.
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  It's meant to be. We rely on our good intentions.
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  We think, OK, that was bad, but I'll do better next time we make
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  New Year's resolutions. Edwards calls this a profound
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  deception. We are trusting in future
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  resolutions that never come to pass.
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  We are, spiritually speaking, dead, but we're imagining that
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  we're just sleeping and can wake up whenever we choose.
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  So we've seen the disease in the macro of history, and we've seen
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  it in the micro of our own hypocrisy.
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  Now Edwards moves to what you've outlined to Section 4, which is
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  a direct attack on a philosophy that was very popular in his
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  deism. Right.
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  And it's still very popular today, even if people don't use
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  the name. Deism was the Enlightenment
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  belief that human reason is sufficient to know God and our
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  moral duty without the need for the Bible.
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  The deists basically argued we don't need supernatural
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  revelation. We have our minds, we can figure
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  it out. That was the argument.
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  And Edward says, OK, let's look at the data.
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  Let's run the experiment. He loves these empirical
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  arguments. He does.
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  He asks if reason is sufficient, why did no nation in the entire
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  history of the world ever discover the one true God on
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  their own? History is the laboratory.
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  The world had thousands of years.
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  The Greeks and the Romans had the highest intellects, the best
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  philosophers, Socrates, Plato, Aristotle, and the most advanced
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  governments. You would think if anyone could
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  figure it out, it would be the Athenians in the age of
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  Pericles. Right.
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  If reason alone could climb the mountain to God, Athos would
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  have built the city on the summit.
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  But what was the actual result? They remain polytheists.
• 18:45
  They worship the furies. They had gods who were petty and
• 18:48
  immoral. Aristotle and Plato, for all
• 18:51
  their brilliance, could not deliver a single city, a single
• 18:54
  village, from a darkness of idolatry.
• 18:56
  That is a staggering point. All of philosophy failed to save
• 18:59
  a single town. It failed completely and
• 19:01
  utterly, and Edwards argues this proves the absolute necessity of
• 19:05
  divine revelation. Without the Bible, which Peter
• 19:08
  calls a light shining in a dark place, man just sinks.
• 19:12
  You cannot think your way to the true God.
• 19:14
  He must reveal himself to you. Edwards also makes a fascinating
• 19:17
  point about the learned age of his own time in Europe.
• 19:20
  With all the scientific advancements, you'd think things
• 19:22
  would get better, but he saw spiritual darkness increasing.
• 19:27
  He observes that the explosion of learning in the Arts and
• 19:29
  Sciences in the 17th and 18th centuries did not lead to a
• 19:33
  great revival of truth. Instead, it led to the rise of
• 19:36
  potpourri Arianism and the very deism he was arguing against.
• 19:41
  His point being? His point is that knowledge of
• 19:43
  the world does not cure blindness of the heart.
• 19:46
  In fact, without the work of the Holy Spirit, high intelligence
• 19:49
  often just makes you more creative in your heresy.
• 19:52
  You don't abandoned error, you just invent more complex and
• 19:55
  sophisticated errors. He mentions Arianism and
• 19:58
  Sicinianism, which were heresies that deny the full divinity of
• 20:02
  Christ. So very smart men were using
• 20:05
  their brilliant minds to dismantle the nature of Jesus.
• 20:07
  Spot on. The unregenerate mind is an idol
• 20:10
  factory as Calvin said, and a high IQ just means you build
• 20:13
  more elaborate and convincing idols.
• 20:15
  Wow, this paints a very bleak picture.
• 20:18
  I mean, we're blind. History proves we're prone to
• 20:21
  the worst kinds of idol worship, our hearts deceive us
• 20:24
  constantly, and even our best reasoning fails to find God.
• 20:27
  So we arrive at Section 5. What is the remedy?
• 20:32
  Is there any hope? Edwards does not leave his
• 20:34
  congregation in the dark. He's a pastor.
• 20:37
  After diagnosing the disease and excruciating detail, he points
• 20:40
  to the glorious remedy. And the logic is simple.
• 20:44
  If the problem is total darkness, the only possible
• 20:47
  solution is an external source of light.
• 20:50
  And that light is Jesus Christ. He points directly to Jesus
• 20:53
  Christ as the light of the world.
• 20:54
  He calls him the Sun of Righteousness.
• 20:56
  You can't just light a candle. You can't.
• 20:58
  You can't light a candle to dispel the night of the soul.
• 21:00
  You need the sun itself to rise. And crucially, it requires the
• 21:03
  work of the Holy Spirit. Edwards is very clear on this,
• 21:06
  quoting Paul. Human logic cannot perceive the
• 21:09
  things of the Spirit of God. They're foolishness to the
• 21:11
  natural man. The Spirit must be the one to
• 21:14
  open our blind eyes. He then talks about the misery
• 21:16
  of the blind. I mean, it's a tragedy to be
• 21:18
  physically blind, but Edwards says this is infinitely worse.
• 21:21
  Infinitely, because the consequences are eternal.
• 21:25
  And there is a terrifying warning here about what the
• 21:27
  Bible calls judicial blindness. This is the concept you see in
• 21:31
  place like Romans one and Isaiah 6, where God, after a person or
• 21:36
  a nation repeatedly rejects the light, finally gives them up to
• 21:39
  their hardness. That is a scary thought that God
• 21:42
  would essentially say, OK, you want darkness, you can have it.
• 21:45
  It is the ultimate judgement in this life.
• 21:48
  Edwards warns that this often happens to those who abuse the
• 21:51
  light. They have people who have the
• 21:53
  Bible, who sit in church and hear the gospel week after week,
• 21:55
  but ignore it. Eventually the capacity to see
• 21:59
  can be removed entirely. They are sealed in their
• 22:01
  darkness. So what do we do with all this?
• 22:03
  How does he apply this? Edwards ends with a very
• 22:06
  provocative application. He essentially tells his
• 22:08
  listeners to embrace being a fool.
• 22:10
  It is the great paradox of Christian wisdom from First
• 22:12
  Corinthians If any man among you seemeth to be wise in this
• 22:16
  world, let him become a fool that he may be wise.
• 22:20
  We have to stop trusting our own assessment of reality.
• 22:23
  We have to give up on our own wisdom.
• 22:24
  The book of Proverbs says he that trusteth in his own heart
• 22:27
  is a fool. Right.
• 22:28
  So the very first step to gaining true spiritual sight is
• 22:32
  admitting that you are blind. You have to come to God and say
• 22:35
  my perception is flawed. My reason is infected by Finn.
• 22:39
  I cannot trust my own heart. I need you by Your Spirit to
• 22:43
  give me sight. It is a posture of total
• 22:46
  humility and desperation. It completely destroys
• 22:49
  intellectual pride, doesn't it? You have to be willing to admit
• 22:52
  that without the grace of God, you are no better off than the
• 22:55
  man in the forest carving an idol out of a piece of firewood.
• 22:58
  Precisely. It levels the playing field.
• 23:01
  The PhD in astrophysics and the uneducated person are in the
• 23:04
  exact same boat without grace. Both are utterly blind until the
• 23:08
  spirit moves. Edwards then wraps up the entire
• 23:10
  sermon with one final, sobering thought about the afterlife.
• 23:14
  He suggests that for the unrepentant, their eyes will
• 23:17
  eventually be opened. They will, but it will be too
• 23:20
  late. They'll be opened only in hell.
• 23:22
  He references the parable of the rich man and Lazarus in Luke 16.
• 23:25
  In his life, the rich man was blind.
• 23:27
  He didn't see the reality of eternity.
• 23:29
  He didn't see the Baker at his gate.
• 23:31
  But the text says in hell he lifts up his eyes, being in
• 23:34
  torment and saw Abraham afar off.
• 23:37
  So he finally saw clearly. He saw everything clearly for
• 23:40
  the first time. He saw the truth of God, the
• 23:42
  truth of judgement, the truth of his own terrible folly.
• 23:46
  But his vision was restored only to witness his own irreversible
• 23:50
  destruction. And Edwards uses this to plead
• 23:52
  with the listener. Do not wait for that moment.
• 23:55
  Ask God to open your eyes now, while there is still a remedy,
• 23:59
  while grace is still offered. That is the challenge of this
• 24:01
  deep dive. We've explored the brutish
• 24:03
  nature of the unregenerate mind. We've seen the historical proofs
• 24:06
  in idolatry and the personal proofs in our own mixed up
• 24:09
  priorities. And we have affirm that
• 24:11
  Scripture and the Spirit are the only lens through which we can
• 24:14
  see reality as it truly is. And the fundamental question for
• 24:18
  every person listening is, will we admit our blindness?
• 24:22
  Will we stop trusting our own common sense and our own hearts
• 24:26
  and instead submit to the revelation of God in Christ?
• 24:30
  A heavy but absolutely necessary diagnostic from Jonathan
• 24:33
  Edwards. Thank you for walking us through
• 24:35
  it. It's always a privilege to
• 24:36
  engage with these powerful truths.
• 24:38
  And thank you for joining us on Reformed Thinking.
• 24:40
  If this episode challenged you, maybe take a moment this week to
• 24:43
  read Psalm 94 for yourself. Ask God to show you where you
• 24:46
  might be trusting in your own understanding.
• 24:48
  Until next time, keep digging deep.