Article by Sam Storms: Theocentricity is a big and imposing word that simply means “God-centered.” To be theocentric means that God himself is the core of all you believe, and the governing, gravitational force of all you do. And in my judgment, no one in recent memory more readily embodied this perspective on life more than the late J.I. Packer (1926–2020), especially in his classic work, Knowing God. James Inell Packer is justifiably known for much. His rigorous, thoroughly biblical articulation of penal substitutionary atonement, his unwavering defense of biblical inerrancy, and his penetrating insights into the contribution of the Puritans are just a few of the many qualities for which he is remembered. But when he himself was asked, “What is the best thing in life, bringing more joy, delight, and contentment than anything else?” he did not hesitate to answer: the knowledge of God (33). Pigmy Christianity Packer had little patience for those who would speak of the Christian
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R.C. Sproul: What can we know about God? That’s the most basic question of theology, for what we can know about God and whether we can know anything about Him at all determine the scope and content of our study. Here we must consider the teaching of the greatest theologians in history, all of whom have affirmed the “incomprehensibility of God.” By using the term incomprehensible, they are not referring to something we are unable to comprehend or know at all. Theologically speaking, to say God is incomprehensible is not to say that God is utterly unknowable. It is to say that none of us can comprehend God exhaustively. Incomprehensibility is related to a key tenet of the Protestant Reformation—the finite cannot contain (or grasp) the infinite. Human beings are finite creatures, so our minds always work from a finite perspective. We live, move, and have our being on a finite plane, but God lives, moves, and has His being in infinity.
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Kyle Strobel: We often think of heaven as something that affects us after we die, with little impact on our daily lives now. Heaven feels speculative, ethereal, and impractical; we’re better off spending our time dealing with down-to-earth things. But Jonathan Edwards believed that being “too heavenly minded for earthly good” is an impossibility. The only way to be of true earthly good is to be heavenly minded. Thinking about heaven doesn’t take our eyes off of the world; it allows us to live in the world according to the way of Christ. Knowing God To live a heavenly life now you must “set your mind on things that are above, not on things that are on earth” (Col. 3:2). The “things that are above” don’t primarily reference a place, but the triune God. Heaven is only “heavenly” because God is there. He’s the spring of love that gives life and direction to that place. The life we know
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Sam Storms: In the opening words of his prayer to the Father in John 17, Jesus defines for us the essence of eternal life. “And this is eternal life, that they know you the only true God, and Jesus Christ whom you have sent” (John 17:3). Sometimes I get the feeling that such texts as this were written distinctively and intentionally for our day and time. Of course, they are written for all God’s people in every age, but it is hard to think of a more immediately relevant statement to what we are facing today than what we find in v. 3. In a day when many are insisting that Allah, the alleged ‘god’ of Islam, is one and the same with the God and Father of Jesus Christ, this text is a ringing denunciation of that claim. Notice first that Jesus says the Father is “the only true God.” And this “Father” is explicitly said on countless occasions
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We cannot know God fully. We can know him truly. This post by Erik Thoennes is adapted from the ESV Study Bible: The Incomprehensibility of God Scripture teaches that we can have a true and personal knowledge of God, but this does not mean we will ever understand him exhaustively. The Bible is clear that God is ultimately incomprehensible to us; that is, we can never fully comprehend his whole being. The following passages show this: Great is the Lord, and greatly to be praised, and his greatness is unsearchable. (Ps. 145:3) Behold, these are but the outskirts of his ways, and how small a whisper do we hear of him! But the thunder of his power who can understand? (Job 26:14) For my thoughts are not your thoughts, neither are your ways my ways, declares the Lord. For as the heavens are higher than the earth, so are my ways higher than your ways and my thoughts than your
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J. I. Packer: What matters supremely, therefore, is not, in the last analysis, the fact that I know God, but the larger fact which underlies it—the fact that he knows me. I am graven on the palms of his hands [Isa. 49:16]. I am never out of his mind. All my knowledge of him depends on his sustained initiative in knowing me. I know him because he first knew me, and continues to know me. He knows me as a friend, one who loves me; and there is no moment when his eye is off me, or his attention distracted from me, and no moment, therefore, when his care falters. This is momentous knowledge. There is unspeakable comfort—the sort of comfort that energizes, be it said, not enervates—in knowing that God is constantly taking knowledge of me in love and watching over me for my good. There is tremendous relief in knowing that his love to me is utterly
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