Sam Storms: I’ve been asked that question countless times. Many have responded to it by saying that we are morally obligated to worship God even when we feel nothing for him. But if your reason for worshiping God is merely from a sense of moral duty, God would rather you not worship him at all. To say that God is pleased with worship that lacks passion is to say God endorses hypocrisy. How can one ever forget the stinging rebuke Jesus made of the Pharisees in this regard? “You hypocrites, rightly did Isaiah prophesy of you, saying, ‘This people honors Me with their lips, but their heart is far away from Me. But in vain do they worship Me, teaching as doctrines the precepts of men” (Matt. 15:7-9) If ever there were a scary verse in the Bible, this is it. It frightens me to think that it is possible for me to have “singing lips” and a “distant heart”
Affections
Genuine revival, spiritual affections, and bodily manifestations
Sam Storms: The division among Christian folk during the revival we know as the First Great Awakening (1734-35; 1740-42) often was due to their different understandings of the nature and significance of physical or bodily manifestations. Many of the so-called Old Lights in Jonathan Edwards’s day insisted on the spurious nature of the so-called “revival” by pointing to the physical and emotional phenomena that were occurring. These manifestations, so they insisted, are proof that the Spirit is not in the “revival”. The Spirit does not operate in such ways and thus these phenomena demonstrate that the religious excitement is merely a work of the flesh or of disturbed souls or, worse still, the Devil. The ironic thing is that today there are many who insist on precisely the opposite conclusion. They regard such physical and emotional manifestations to be almost certain proof that the Spirit is present and at work. In the absence of such phenomena they would likely conclude that the Spirit was
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Affections and emotions: Are they the same?
Sam Storms: The word “affection” may be unfamiliar to many, except when used of romantic feelings that pass between a man and a woman. This is not the sense in which I use it here. Jonathan Edwards defined the affections as “the more vigorous and sensible exercises of the inclination and will of the soul.” So, are our “affections” the same as our “emotions” or “passions”? I don’t think so. Certainly, there is what may rightly be called an emotional dimension to affections. Affections, after all, are sensible and intense longings or aversions of the will. Perhaps it would be best to say that whereas affections are not less than emotions, they are surely more. Emotions can often be no more than physiologically heightened states of either euphoria or fear that are unrelated to what the mind perceives as true. Affections, on the other hand, are always the fruit or effect of what the mind understands and knows. The will
Justified by “Thirst” Alone!
Sam Storms: In his description of the new heaven and new earth, John refers to several glorious blessings that God’s people will experience. In Revelation 21:6 he mentions one in particular. It is God himself who declares: “To the thirsty I will give from the spring of the water of life without payment.” Why doesn’t he simply say, “to the one who believes”? Why “thirst”? In fact, this isn’t the only time this imagery is used. In Revelation 22:17 we read this: “The Spirit and the Bride say, ‘Come.’ And let the one who desires take the water of life without price.” So here we have two words used: “thirsts” and “desires.” His point is that saving faith or belief is more than a merely intellectual agreement with the truth of the gospel. Saving faith, the belief that leads to eternal life, is the thirsting of the soul and the desiring of the soul for the satisfaction that only Christ can bring. If you prefer the “beverages” of the
Don’t Pursue Feelings. Pursue Christ.
Joe Thorn: Human beings are emotional creatures. We love or hate, feel happy or sad, angry or joyful. And yet christians sometimes struggle with integrating emotion into their spiritual lives and end up falling victim to dangerous tendencies when it comes to their emotions. These tendencies occupy two ends of a spectrum, and they have led many into a superficial kind of Christianity. We see these tendencies at both the personal level and at the corporate level. One danger is emotionalism, in which we allow our feelings to interpret our circumstances and form our thoughts about God. This is putting feelings before faith. The other danger is a kind of stoicism, where faith is rooted in theology but void of affection. This tendency removes feelings from faith altogether. While it is true that our emotions should not lead our theology, it is vital to our faith that theology lead to a deep experience of our triune God. Good doctrine is critically important
The Expulsive Power of a New Affection
Thomas Chalmers: “The love of the world cannot be expunged by a mere demonstration of the world’s worthlessness. But may it not be supplanted by the love of that which is more worthy than itself? The heart cannot be prevailed upon to part with the world, by a simple act of resignation. But may not the heart be prevailed upon to admit into its preference another, who shall subordinate the world, and bring it down from its wonted ascendancy? “If the throne which is placed there must have an occupier, and the tyrant that now reigns has occupied it wrongfully, he may not leave a bosom which would rather detain him than be left in desolation. But may he not give way to the lawful sovereign, appearing with every charm that can secure His willing admittance, and taking unto himself His great power to subdue the moral nature of man, and to reign over it? “In a word, if the
The Affection of Christ Alone
Tim Keller: Luther says that if we obey God’s law without a belief that we are already accepted and loved in Christ, then in all our good deeds we are really looking to something more than Jesus to be the real source of our meaning and happiness. We may be trusting in our good parenting or moral uprightness or spiritual performance or acts of service to be our real and functional “saviors.” If we aren’t already sure God loves us in Christ, we will be looking to something else for our foundational significance and self-worth. This is why Luther says we are committing idolatry if we don’t trust in Christ alone for our approval. The first commandment is foundational to all the other commandments. We will not break commandments two through ten unless we are in some way breaking the first one by serving something or someone other than God. Every sin is rooted in the inordinate lust for something
The Affection of Christ Alone
Tim Keller: Luther says that if we obey God’s law without a belief that we are already accepted and loved in Christ, then in all our good deeds we are really looking to something more than Jesus to be the real source of our meaning and happiness. We may be trusting in our good parenting or moral uprightness or spiritual performance or acts of service to be our real and functional “saviors.” If we aren’t already sure God loves us in Christ, we will be looking to something else for our foundational significance and self-worth. This is why Luther says we are committing idolatry if we don’t trust in Christ alone for our approval. The first commandment is foundational to all the other commandments. We will not break commandments two through ten unless we are in some way breaking the first one by serving something or someone other than God. Every sin is rooted in the inordinate lust for something
God Wants Us To Want
Darryl Dash: I used to think that God was happy with our grudging obedience. Do the right thing, grit your teeth, and everything is good with God. I’ve been increasingly learning that God doesn’t want us to do the right thing so much as he wants us to want to do the right thing. Big difference. Two examples: Peter writes to elders in churches that are experiencing some suffering. “Shepherd the flock of God that is among you, exercising oversight,” he writes, “not under compulsion, but willingly, as God would have you” (1 Peter 5:2). There’s a world of difference between elders who serve because they have to, and elders who serve because they want to. God, Peter says, desires the latter. God wants elders who want to serve him, even under the pressure of suffering. Paul writes to the Corinthians to ask for money for the poor Christians in Jerusalem. He doesn’t tell them to dig deep until
A Catechism on the Heart
Sinclair Ferguson: Sometimes people ask authors, “Which of your books is your favorite?” The first time the question is asked, the response is likely to be “I am not sure; I have never really thought about it.” But forced to think about it, my own standard response has become, “I am not sure what my favorite book is; but my favorite title is A Heart for God.” I am rarely asked, “Why?” but (in case you ask) the title simply expresses what I want to be: a Christian with a heart for God. Perhaps that is in part a reflection of the fact that we sit on the shoulders of the giants of the past. Think of John Calvin’s seal and motto: a heart held out in the palm of a hand and the words “I offer my heart to you, Lord, readily and sincerely.” Or consider Charles Wesley’s hymn: O for a heart to praise my God! A heart from sin
Expelling Worldliness with a New Affection
Sinclair Ferguson: Thomas Chalmers (1780-1847) was one of the most remarkable men of his time—a mathematician, evangelical theologian, economist, ecclesiastical, political, and social reformer all in one. His most famous sermon was published under the unlikely title: “The Expulsive Power of a New Affection.” In it he expounded an insight of permanent importance for Christian living: you cannot destroy love for the world merely by showing its emptiness. Even if we could do so, that would lead only to despair. The first world–centered love of our hearts can be expelled only by a new love and affection—for God and from God. The love of the world and the love of the Father cannot dwell together in the same heart. But the love of the world can be driven out only by the love of the Father. Hence Chalmers’ sermon title. True Christian living, holy and right living, requires a new affection for the Father as its dynamic. Such new affection
Preach to the Affections, Don’t Manipulate Them
Matt Smethurst: Should preachers aim for the affections? Is this even possible without resorting to manipulation techniques? In a new roundtable video, John Piper, Voddie Baucham, and Miguel Núñez—all Council members for The Gospel Coalition—explore differences between “working the crowd” and awakening authentic, God-honoring emotion. “As long as preaching unpacks the greatness of God, the emotions should be moved,” Núñez observes. Faithful exposition, then, is a excellent way to cultivate godly affection and safeguard against squalid manipulation. A bored preacher misrepresents the God he proclaims, Piper adds, since God is not boring. Moreover, he explains, “the difference between emotion and emotionalism is whether you’ve awakened it with truth.” Baucham references a complaint sometimes voiced in more traditionally emotional (e.g., black and Latino) cultures that emphasizing truth and theology amounts to “denying your culture, your heritage, your ethnicity.” But the call to awaken affections with biblical truth is not culturally specific. As Piper quips, “I want to be known as the best black preacher there
Have You?
Have you tasted and seen that the Lord is good? Have you, when you have thus been emptied of yourself and weaned from this vain world, found a better good? Have you had those discoveries of Christ, or that sense of his excellency or sufficiency and wonderful grace, that has refreshed and rejoiced your heart, and revived it as it were out of the dust, and caused hope and your comfort to spring forth like the tender grass springing out of the earth by clear shining after rain? Has there been light let into your soul, as the light of the sun pleasantly breaking forth out of the cloud after a dreadful storm, or as the sweet dawning of the light of the morning after long wandering in a dark night, or the bright and beautiful day star arising with refreshing beams? Have you had that divine comfort that has seemed to heal your soul and put life and strength
Developing a “Taste” for Glory
Justin Taylor posts: From Kyle Strobel’s Formed for the Glory of God: Learning from the Spiritual Practices of Jonathan Edwards (IVP, 2013), 62-64: While we journey to glory we should learn to trust the path laid before us. Sometimes, no doubt, we find that the path is of our own making. Our natural affections have turned us off course onto other things we find beautiful. But, broadly speaking, grasping the path of glory is really just grasping onto Jesus. By focusing our attention on Jesus and the “Jesus Way,” we come to gain a “taste” for this way over others. Some of the fleshliness that used to taste so good is now bitter. We are walking a path of putting to death our sin by slowly conforming to God’s glory and beauty. In doing so, the sin that still wages war within us begins to die. In Christ, our sight, hearing and taste are now sensitized to a different world, and therefore they help us
What Is the Difference between Affections and Emotions?
Justin Taylor: As Gerald McDermott explains, Jonathan Edwards saw affections as “strong inclinations of the soul that are manifested in thinking, feeling and acting” (Seeing God: Jonathan Edwards and Spiritual Discernment, p. 31). A common confusion is to equate “affections” with “emotions.” But there are several differences, as summarized in this chart from McDermott (p. 40): Affections Emotions Long-lasting Fleeting Deep Superficial Consistent with beliefs Sometimes overpowering Always result in action Often fail to produce action Involve mind, will, feelings Feelings (often) disconnected from the mind and will He explains why affections are different than emotions: Emotions (feelings) are often involved in affections, but the affections are not defined by emotional feeling. Some emotions are disconnected from our strongest inclinations. For instance, a student who goes off to college for the first time may feel doubtful and fearful. She will probably miss her friends and family at home. A part of her may even try to convince her to go back home. But
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2 Ways to Know You Are Saved
J.D. Greear: I get the question from Christians a lot: “How can I know for sure that I’m saved?” So often, in fact, that I wrote a book addressing it: Stop Asking Jesus Into Your Heart (which you can pre-order here). I struggled with the question a lot myself until someone pointed me to passage from 1 John that helped open my eyes. In 1 John 5:13–18, John identifies 2 ways that we can be sure of our salvation. 1. We have placed our hopes for heaven entirely on Jesus. (1 John 5:13) “I write these things to you,” John says, “who believe in the name of the Son of God.” It’s so simple that we’re liable to miss it, but assurance comes from believing in Jesus. This is the gospel: when we trust in his name, we cease striving to earn heaven by drawing upon our own moral bank account; instead, we withdraw on his righteous account in our place. The gospel, by its very nature,
The Heart of Discipleship
By Jonathan Parnell: Discipleship is about values. This could not be clearer in the Gospels. Jesus’ call is for a double action: leave and follow. “Follow me, and I will make you fishers of men,” he first said to Peter and Andrew in Matthew 4:19. And “Immediately they left their nets and followed him.” Then to James and John. And “Immediately they left the boat and their father and followed him.” Whether nets or family, the call to follow Jesus is the call to walk away from something else. It is the call to this, not that. Here, not there. The disciples knew this. They knew they were forsaking one thing for another. And they knew pleasure was at the root. That’s why Peter asked what he did in Matthew 19:27. To be sure, he was still putting the pieces together, but he tipped his hand here. He was waiting for the pay off. Jesus had just taught on riches, which I imagine seemed out of the
A suitable Saviour
For God, who said, “Let light shine out of darkness,” has shone in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ. (2 Corinthians 4:6) Faith implies the enlightening of the understanding to discover the suitableness of Jesus Christ as a Saviour, and the excellency of the way of salvation through him. While the sinner lies undone and helpless in himself, and looking about in vain for some relief, it pleases a gracious God to shine into his heart, and enables him to see his glory in the face of Jesus Christ. Now this once neglected Saviour appears not only absolutely ncessary, but also all-glorious and lovely, and the sinner’s heart is wrapt away, and for ever captivated with his beauty: now the neglected gospel appears in a new light, as different from all his former apprehensions as if it were quite another thing. — Samuel Davies, Sermons of the Rev.
The Cure for Cold Religion
From Erik Raymond: So encouraging to know that neither the problem nor the solution has changed in the last 350 years: “The reason our affections are so chilled and cold in religion—is that we do not warm them with thoughts of God. Hold a magnifying glass to the sun, and the glass burns that which is near to it. So when our thoughts are lifted up to Christ, the Sun of righteousness, our affections are set on fire. No sooner had the spouse been thinking upon her Savior’s beauty—but she fell into love-sickness. (Song of Sol. 5:8). O saints, do but let your thoughts dwell upon the love of Christ, who passed by angels and thought of you; who was wounded that, out of his wounds, the balm of Gilead might come to heal you; who leaped into the sea of his Father’s wrath, to save you from drowning in the lake of fire! Think of this unparalleled love, which
None can hurt those who are true lovers of God
Edwards, preaching on 1 Corinthians 13:4: Love to God disposes men meekly to bear the injuries which they receive. . . . None can hurt those who are true lovers of God. . . . The more men love God, the more will they place all their happiness in God; they will look on God as their all, and this happiness and portion is what men cannot touch. The more they love God, the less they set their hearts on their worldly interest, which is all that their enemies can touch. Men can injure God’s people only with respect to worldly good things. But the more a man loves God, the more careless he is about such things, the less he looks upon the enjoyments of the world worth regarding. . . . And so they do not look upon the injuries they receive from men as worthy of the name of injuries. Though they are intended as injuries, yet they
Already Not Yet 