DONALD S. WHITNEY, SPITIUAL DISCIPLINE FOR THE CHRISTIAN LIFE BOOK CRITIQUE

Introduction

            In order to achieve anything worthwhile in life, it requires discipline, and our spiritual life is no different.  Donald S. Whitney has written a great volume to be added to the multitudes of works on spiritual disciplines. In his work he has selected what he considers to be the most important characteristics to live a valuable Christian life.  Whitney has served in several different capacities from being a pastor for nineteen years to serving as a professor a Midwestern Baptist Theological Seminary.  In this paper, I will attempt to give an understanding of Whitney’s work, which reveals its strengths and weaknesses while finding ways to make application to daily living.

Summary

            Donald S. Whitney has written a work that is perfect for a casual reader, it is not inaccessible to the casual reader. Inside of these 250 pages, he covers thirteen chapters dealing with eleven different disciplines.  These disciplines range all the way from Bible intake to learning and a range of things in between.  What exactly does Whitney mean when he speaks of spiritual disciplines? According to him they are “those personal and corporate disciplines that promote spiritual growth.”^[1]  The first discipline that he covers in his work is Bible intake; he calls it Bible intake because he does not limit to just reading the Bible but also listening to teaching. He says that one of the greatest reasons for Bible intake is to know God more intimately. ^[2] While there are some people who will underestimate the value Scripture reading, they could not be more misinformed because “A 1980 survey by Christianity Today and the Gallup Poll supported this when it concluded that no factor is more influential in shaping a person’s moral and social behavior than regular Bible reading.” ^[3]

            In the second chapter he continues his views on Bible intake, but changes up some of the approach; he focuses on memorization and meditation.  On the topic of memorization he makes a very valuable insight that should encourage us all to hide the word in our hearts. He says, “…until the word is hidden in our heart, they aren’t available to use with our mouth.”^[4] In a world of new age mysticism, when we hear the term meditation, we get a view of someone on a mountaintop with their legs crossed and humming. Whitney argues that “we shouldn’t discard or be afraid of scriptural meditation simply because the world has adapted it for its own purposes.”^[5] He goes on to say, “While some advocate a kind of meditation in which you do your best to empty your mind, Christian meditation involves filling your mind with God and truth.”^[6]

            Chapter three he ventures in to the waters of prayer and its role in our growth. In this chapter he covers so much ground that it is hard to do it justice in trying to summarize it all. He covers not only the positives of prayer, which is often to be expected, but he goes head first in to some of the negative outlooks people have about prayer. He lays out two different views we can take when it comes to prayer, “We can be prayer pessimists and see the expectation to pray merely as an obligation, or we can be optimists who view the command to pray as an opportunity to receive the mercy and grace of God.”[7]Whitney has a great formula for tying several different things together when he says, “What we take in by the word we digest by meditation and let out by prayer.”[8] There is so much that could be unpacked from this chapter, but we must move on to chapter five.           

            In this chapter Whitney attempts to define the ‘what’ of worship well, and what it should look like. Ultimately, “To worship God is to ascribe the proper worth to God, to magnify His worthiness of praise, or better, to approach and address God as He is worthy.”[9]Some would say that this defines the what of worship, but what about the how; the how “is in Spirit and in truth.” (John 4:24) We often like to tell ourselves that we are truly worshiping God when we aren’t we may just be worshiping ourselves. Whitney says, “No matter how spiritual the song you are singing, no matter how poetic the prayer you are praying, if it isn’t sincere then it isn’t worship, it’s hypocrisy.”[10]

            This next chapter deals with a topic that many Christians do not engage enough in, this author being one of them: Evangelism. It is the thought of this author that most people avoid evangelism like the plague because they are afraid of what the hearer is going to say, and therefore feel like a failure. However, Whitney says, “Success is measured by the careful and accurate delivery of the message, not by the response of the recipient.” Upon hearing those words it can change a person’s entire outlook upon this task. Throughout the chapter, in several different sections, he speaks of how our life is our witness to some people.

Moving on to the next chapter, he deals with service and its different forms. According to Whitney, “Most service, even that which seems the most glamorous, is like an iceberg. Only the eye of God ever sees the larger, hidden part of it.”[11] If you are serving the Lord and it feels like a burden it is not coming from a place of gratitude. Because, “It is no burden to serve God when we consider what great things He has done for us.”[12]There are some who will complain about how hard it is working in the church either the work itself, dealing with people or the lack of recognition. However, they should remember that service that cost nothing is worth nothing to anyone.[13]

            In his chapter on stewardship, he covers the two major components of time and giving (money). Whitney claims, “The clock and the dollar are such substantial factors in so many parts of life that their role must be considered in any serious discussion of Godly living.”[14]These are both things that are in plentiful amounts, but one can be lost and regained, while the other cannot.  “Time appears to be so plentiful that losing much of it seems inconsequential. But money is easily wasted as well. And if people threw away their money as thoughtlessly as they throw away their time, we would think them insane.”[15]Fasting is the next topic he covers, in some detail. However, there is not much here that hasn’t been covered by other authors.

            Following fasting is a chapter dedicated to the twin topics of silence and solitude. He gets the readers attention from the beginning of the chapter by summarizing a short story called “The Bet.” Silence and solitude are things that are often taken for granted, but when combined with other disciplines they are great strength builders. Whitney suggests, “Without silence and solitude we’re shallow. Without fellowship we’re stagnant. Balance requires them all.”[16] While there is growth in some areas, there are new skills developed when people take silence and solitude seriously. He believes, “The skills of observation and listening are also sharpened in those who practice silence and solitude so that when they do speak there’s more of a freshness and depth to their words.”[17]

            Journaling is the author’s next topic. A journal is pretty much a diary where you keep track of daily events, relationships, and insights into Scripture.[18]One of the best things about a journal is that when “used appropriately, instead of drawing us more into ourselves, a journal can actually become a means of propelling us into action for others.”[19]There is no right or wrong ways to journal, do what feels right to you. In the following chapter he discusses learning and its styles and forms. He believes that learning takes place through discipline and not by accident. And the final chapter is mostly an encouragement to persevere in the disciplines mentioned.

Critique

            This work was a powerful tool in helping this author realize weaknesses in his own life. One section of his book that I really struggled with was looking for application from every section of Scripture that you read. However, I did appreciate when he said, “ Praying over a text is the invitation for the Holy Spirit to hold his divine light over the words of Scripture to show you what you cannot see without Him.” [20]Something I was convicted of was my lack of prayer, while telling people they should pray about something. I was a person who gave “…lip service to the priority of prayer, but it always seemed to get crowded out by my urgent things.”[21]At a later junction in the chapter he was talking about prayers being answered and made this bold statement, “Sometimes a failure to persist in prayer proves that we were not serious about our request in the first place.”[22]

            In his section on worship he gives us a clear picture of how to see God in the best light possible, “The more we focus on God, the more we understand and appreciate How worthy He is.”[23]But when there is a problem with worship and it becomes empty, the problem is with us and not God.[24] When you serve the Lord, are you doing it with a joyful heart or out of some obligation? Hopefully it is the first because,  “something is wrong if you can’t serve the Lord with gladness.”[25] That is a great thought about how our hearts should be full of gladness when doing things for the Lord. Something this author found interesting was, “in the courts of ancient kings, servants were often executed for nothing more than looking sad in the service of the king.”[26]Then how much more joyous should we be in the service of the Lord.

            This author is learning from the powerful words that “The worship of God does not always require words, sounds or actions. Sometimes worship consists of a God-focused stillness and hush.”[27] When it comes to practicing solitude and silence, that practice is not easy to develop because we lead hectic lives and the Devil knows what’s at stake.[28]

Application

            This work is rich with so much material it is hard to know where to begin. I guess I’ll start where the author does with Bible intake; I have upped my daily reading to two chapters a day and I am meditating on more Scripture throughout the day. I have also gotten my prayer life in more order and I am praying for twenty minutes a day. Some things that I was intrigued by were journaling, and silence and solitude. I have kept a journal of sorts of merely random thoughts, but I hope to start one that includes a more spiritual side to it. There were times I used to write out my entire prayer in a journal. I am not sure as to what format I may start using just yet; it is still a work in progress. Silence and solitude seem to be of great value and something I need in my hectic life. I need to start practicing minute retreats.

Conclusion

            This work is a great work that I would highly recommend to anyone no matter their stage of Christianity. There are many different disciplines to the Christian life, and this book grazes the surface. I would also recommend Dallas Willard’s The Spirit of the Disciplines and Richard J. Foster’s Celebration of Discipline. By the end of the book you should be encouraged and reinvigorated in your Christian walk.

Bibliography

Whitney, Donald S. Spiritual Disciplines for the Christian Life. Colorado Springs: Nav Press, 1991.

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                  [1] Donald S.Whitney, Spiritual Disciplines for the Christian Life. (Colorado Springs: Nav Press, 1991)17.

[2]Ibid., 28

            [3] Ibid., 32-33.

                  [4] Ibid., 43

            [5] Ibid., 47.

                  [6] Ibid.47.

                  [7] Ibid. 68.

                  [8] Ibid.,73.

                  [9] Ibid., 87

                  [10] Ibid.,89.

                  [11] Ibid., 116.

                  [12] Ibid.,118.

                  [13] Ibid.,126.

                  [14] Ibid., 131.

                  [15] Ibid. 137.

                  [16] Ibid., 184.

                  [17] Ibid.,  193.

                  [18] Ibid., 205.

                  [19] Ibid., 208

                  [20] Ibid., 55.

                  [21] Ibid. 69.

                  [22] Ibid. 81.

                  [23] Ibid., 87.

                  [24] Ibid., 97.

                  [25] Ibid., 119.

                  [26] Ibid. 119.

                  [27] Ibid., 187.

                  [28] Ibid., 195.

Isaiah 28:14-29 Sermon

Introduction

            Have you ever been stuck in traffic and knew you were about to witness a horrific car wreck and there was nothing you could do about it? Well, that is kind of like what happened to the prophet Isaiah. He had witnessed the fall of the Northern kingdom and could tell what was about to happen to the south, so he tries to give them warning and opportunity to change, but instead they held their ground on the word of men and not of God.  This is the beginning of a group of bad decisions that will lead the Lord to do something he doesn’t want to do, but must be done. Now that I have your attention lets take a look at today’s passage in Isaiah 28:14-29.

Exegesis

Therefore hear the word of the Lord, you scoffers,

who rule this people in Jerusalem! ^[1]

            While this may seem like an inconsequential verse, it is so jam packed full of information that the best place to start is going to be at the “Therefore.” Now according to John Oswalt, “with the opening “therefore” the prophet calls them to pay attention to what has been said to the northern leaders and perhaps learn something form his message to them. Judgment is eminent in the north and it is not at all clear that they will escape it in the south. “ [2]

            Who exactly is he speaking to when he calls the people scoffers? A closer look at the last part of the verse reveals that he is speaking to the rulers of Jerusalem. What exactly is a scoffer? In the book of Proverbs, the scoffer was the worst type of sinner (E.g. Prov 1:22; 29:8; cf. Ps. 1:1), for he is utterly contemptuous of the ways of God.[3] Golidngay adds that, “The scoffers are people who can talk their way out of anything.”[4] We can see from this passage that Isaiah is holding the leaders of Jerusalem accountable for their attitude toward God.

             In verse fifteen he say that they have made a covenant with death. There are several differing viewpoints on this verse; first, you have those commentators who strictly believe that this is in reference to an agreement made with Egypt for their protection from Assyria.  According to Walvoord and Zuck, “It seems that Isaiah was using imagery rich in the symbolism of Semitic mythology. For example, in the Ugaritic pantheon death was personified as the god of the underworld. The Jerusalem leaders were trusting in other gods to save them from the coming scourge, the Assyrian invasion.”^[5] This author feels that it is a covenant made with Egypt that should be kept in view and not the alternative.     Several commenters have made the point that some of the speech being used in verse fifteen is more ironic and cynical and not truly from the leaders, but from Isaiah himself. Take for example the use of the word “lie,” it would probably have been a different set of terminology used there by the people. The Net Bible notes say “Lie” and “deceitful word” would not be the terms used by the people. They would likely use the words “promise” and “reliable word,” but the prophet substitutes “lie” and “deceitful word” to emphasize that this treaty with death will really prove to be disappointing.”^[6]Deceitful word is falsehood in many other translations such as the ESV, and the NIV.

            Verse sixteen ultimately is fulfilled in the Messiah as being the chief cornerstone (Romans 9:33). To the undiscerning eye this verse may seem a little out of place, but to the right person this verse has been perfectly placed between unrighteous and unfaithful acts and the measuring of justification. Who tested this stone and what is the ultimate outcome? Jamieson, Fausset, and Brown suggest it was tried, “both by the devil (Lu 4:1–13) and by men (Lu 20:1–38), and even by God (Mt 27:46); a stone of tested solidity to bear the vast superstructure of man’s redemption. The tested righteousness of Christ gives its peculiar merit to His vicarious sacrifice.”^[7]It goes on to say that it is a precious cornerstone of a sure foundation, in building the cornerstone there was a load baring stone often very large and expensive that was set in the corner where two walls would meet. The purpose of this stone was to set the foundation and make sure that everything was plumb and true.  Continues on by saying that whoever believes will not be in haste. Paul gives us comfort in this when he says, “³³ as it is written, “Behold, I am laying in Zion a stone of stumbling, and a rock of offense; and whoever believes in him will not be put to shame.” (Romans 9:33 ESV)

            Verses seventeen and eighteen go on to prove that no matter what plans a person has made, if they do not line up with what the Lord intends, then it will not come to pass. In verse eighteen the overwhelming scourge, is a metaphor of flogging and drowning that refers to the Assyrian invasion. [8] As Isaiah goes on, he says in verse nineteen that it will go on morning by morning and day and by night, meaning that the torment that Israel is about to encounter is going to be unrelenting. According to Trent Butler, “their treaty partner would bring death and destruction. They could not hope to survive one raid and be done with it. Over and again the foreign army would flood their land. Finally, they would understand Isaiah’s message, but it would be too late.”[9]

            Moving ahead verse twenty sounds like it could have been written in the twenty first century. It speaks of them seeking comfort in a bed that is to short and a blanket that is too narrow. It sounds like our phrase of “You made your bed now lie in it.” Verse twenty speaks of a strange deed because instead of the Lord fighting for Israel he is going to use her enemies against her; and that of course is strange seeing as Israel is the beloved of the Lord.

            At first verses twenty-three to twenty-nine almost seem out of place, until you come to understand that the Lord is using Isaiah to give these people a parable in the same type of manner the Lord Jesus himself would use parables to teach. In this parable we see that farming is at the center of it. The point that the Lord is ultimately trying to make is that a farmer does not do one thing all the time, there is a different season for each step, and there are different means of reaching the goal depending upon what you are reaping. You will not use a grindstone on dill like you will on wheat.

Conclusion

            There are several things that can be taken away from all of this and the most important has to be that no matter what the odds look like, always trust in the Lord and his provision. We do not want to make the same mistake Jerusalem made and place our trust in other men or things to watch over us when the Lord is our ultimate protection. He has made a covenant of life with us through Jesus and he is faithful and just to keep his promises.  We can also learn that the Lord will use hard times or means we do not understand to try and bring correction, we just have to be willing to listen and try to understand what it is he is teaching.  So it is my hope that this work has done your soul some good and encouraged you that no matter how bleak the outlook, we have a solid foundation as long as we trust in Christ our cornerstone.

Word Count  1455

Bibliography

Biblical Studies Press. The NET Bible First Edition Notes. Biblical Studies Press, 2006.

Butler, Trent C. Isaiah: Holman Old Testament Commentary. Nashville: Broadman & Holman, 2002.

Goldingay, John. Isaiah: New International Biblical Commentary. Peabody: Henderickson Publishers, 2008.

Grogan, Geoffery W. Isaiah- Expositor's Bible Commentary. Vol. 6. 12 vols. Grand Rapids: Zondervan, 1986.

Motyer, J. Alec. Isaiah: Tyndale Old Testament Commentary. Downers Grove: IVP Academic, 2009.

Oswalt, John N. Isaiah: The NIV Application Commentary. Grand Rapids: Zondervan, 2003.

Webb, Barry G. The Message of Isaiah. Downers Grove: IVP, 1996.

            Wiersbe, Warren W. Be Comforted. “Be” Commentary Series. Wheaton, IL: Victor Books, 1996.
            Walvoord, John F., and Roy B. Zuck, Dallas Theological Seminary. The Bible Knowledge Commentary: An Exposition of the Scriptures. Wheaton, IL: Victor Books, 1985.

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            ^[1] The Holy Bible: English Standard Version (Wheaton: Standard Bible Society, 2001), Is 28:14.

            [2] Oswalt, John N. Isaiah: The NIV Application Commentary. (Grand Rapids: Zondervan, 2003)319.

            [3] Geoffery W Grogan,. Isaiah- Expositor's Bible Commentary. Vol. 6. 12 vols. (Grand Rapids: Zondervan, 1986)180.

            [4] Goldingay, John. Isaiah: New International Biblical Commentary. (Peabody: Henderickson Publishers, 2008)155.

            ^[5] John A. Martin, “Isaiah,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 1 (Wheaton, IL: Victor Books, 1985), 1078.

            ß^[6] Biblical Studies Press, The NET Bible First Edition Notes (Biblical Studies Press, 2006), Is 28:15.

            ^[7] Robert Jamieson, A. R. Fausset, and David Brown, Commentary Critical and Explanatory on the Whole Bible (Oak Harbor, WA: Logos Research Systems, Inc., 1997), Is 28:16.

            [8] , J. Alec. Motyer Isaiah: Tyndale Old Testament Commentary. (Downers Grove: IVP Academic, 2009)210.

            [9] Trent C.Butler, Isaiah: Holman Old Testament Commentary. (Nashville: Broadman & Holman, 2002)166.

Interpretation of Isaiah 7:14

Introduction

                  The book of Isaiah is a very tricky book to understand at times, and chapter seven in particular, offers us some very challenging verses to explore. The country is on the brink of war. Isaiah has prophesied to the king on more than one occasion, and there is this talk about Immanuel (God with us). Who is he and what does it all-mean?  It is the hope of this author to shed some light on these topics, and possibly touch on some other things that arise from the text as well. We will also be taking a look at how the author of the Gospel according to Matthew, chose to use verses from Isaiah and several other prominent prophets of old.

Historical Context

            So this story begins with Judah and its king being under the threat of war from the neighboring countries of Syria and Israel. Before they came under attack for both countries, “The Lord sent Pekah and the Israelites against him. The Israelites killed 120,000 Judean soldiers and took 200,000 Judeans into captivity to Samaria, together with a large amount of spoil.”[1] This took place before Isaiah had given his speech to the king. When this took place it is thought to be right around the time of Ahaz assuming command of the throne. Shortly following this, Assyria had began its domination of countries that were near by, and the kings of Israel and Syria were growing ever more scared of the impending doom. According to Webb, “The kings of Israel an Syria have formed an anti-Assyrian pact and are determined to force Judah to join them by deposing Ahaz and in stalling a puppet king in his place (6). It is the year 734 BC.”[2]

            This has king Ahaz scared to death because if he did not submit to what these two men wanted, they were going to kill him and place another man on the throne. That also would be bad because no matter how horrible of a king Ahaz was, he was still part of the Davidic line. However, “the problem of Ahaz and Judah, was fear of Rezin and Pekah. Isaiah’s purpose was to convince Ahaz that there was nothing to fear from these two kings and their armies.”[3]

The Sign

            Now that we have laid a foundation for verses 10-25, let us start by taking a look at the sign of the Lord given to Ahaz. At this point, God sends Isaiah back to king Ahaz with the chance to tell the Lord what kind of sign he would like to see as proof that what the Lord has been telling him all along is true. Most commentators agree Ahaz could have chosen anything in the universe, and the Lord had offered to do it; because of his saying he would go as deep as Sheol and as high as heaven. What exactly is a sign in ancient times?  “Paul Kruger notes that the essence of a “sign” is that it is “a means of transmitting information. The content of this information is determined by the context in which it is used.”’[4] So a sign could be most anything and at times it was used as a form of judgment, but the sign is not always the judgment itself.[5] Wegner goes on to tell us that “the word can also be used merely to signify a banner or standard (Num2:2). Most of the eighty occurrences of the word “sign” signify some type of miraculous event…. But it can also refer to a common, everyday occurrence that has significance because of what it means, foretells or predicts….”[6]

            Instead of taking the Lord’s offer, Ahaz feigns that he does not want to test the Lord, because in actuality he is full of disbelief. Wegner backs this up by saying, “Ahaz feigns trust by stating that he does not need a sign to believe Yahweh and that accepting God’s sign would be testing him; God through Isaiah quickly rebuffs this.”[7] What then is the sign that the Lord chooses for him since he refuses to choose? It will be the birth of a baby boy named Immanuel. The birth would be a sign for the king in the immediate circumstances.[8] From research that has been conducted, there are several views on what exactly this sign is; Walton believes that “all the evidence points to the naming of the child as the sign.”[9]Willis on the other hand states, “not only Immanuel (7:14), but also Shear-jashub and Maher-shalalhash-bazz are specifically said to be “signs” which the Lord gave Isaiah to convey the divine message to Ahaz. (8:18).[10] The sign then is going to be a young male child born of a young woman or is it a virgin? We will take a closer look at that in the next section.  According to most commentators, the sign will be a young boy meant to give hope to Ahaz that God will bring him deliverance from these two countries, and not to get into bed with Assyria for protection.

The Woman (alma)

            There has been a huge debate over the use of the word alma. Does it mean virgin or something else? From what has been gathered it seems that the word generally describes a young woman of marry able age. According to Willis, “the meaning of this Hebrew word has been widely discussed. It now seems absolutely certain that both almah and bethulah both mean “a young woman of marriageable age, irrespective of her marital status. “[11] Another challenge that is presented to us is who is this woman, and does Ahaz know her? It would seem that Ahaz had three different types of women in his order. He had wives, concubines and almah’s.  From the commentators that this author has read, all seem to be in agreement that the young woman would be someone that Ahaz knows personally, it may in fact be one of his children that is going to be born.

            This topic is not easily covered in a manner of a few paragraphs. I recommend you take a look at the bibliography and review for yourselves the articles listed there.

Matthew’s Usage

            There has been some controversy over Matthew’s usage of OT text. Some will argue that the original writers never had in mind the coming of Christ, or anything to do with Christ, when their text was written. It all boils down to inerrancy and infallibility. Wegener believes, “there is little doubt that NT believers read the OT Scriptures in light of Christ coming.”[12] He goes on to say, “I believe that the key to how Matthew reuses OT passages can be found within the text itself. Matthew employs the Greek word … meaning to make full, fill, fill up, complete, to indicate that he believes the OT passage to be filled up by Jesus.”[13]Matthew saw greater meaning in Isaiah’s vocabulary item and in Isaiah’s prophecy as a whole than was seen in the original setting.”[14]

Conclusion

            This essay has covered much ground in a short period of time. It would now seem apparent from studying this portion of text that Ahaz was a coward unwilling to trust God even when God gave him a sign. The sign of a young male named Immanuel that came from a young woman out of his harem. While she was not a virgin, Matthew in his Gospel, saw the implications of this text and translated how he felt appropriate because he had a clearer view of what had come than Isaiah had.

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                  [1] John T. Willis, "The meaning of Isaiah 7:14 and its application in Matthew 1:23." Restoration Quarterly 21, no. 1 (January 1, 1978): 1-18. ATLA Religion Database with ATLASerials, EBSCOhost (accessed January 19, 2014)2.

                  [2] Barry G.Webb, The Message of Isaiah. (Downers Grove: IVP, 1996)61. 

                [3] Willis, Meaning of Isaiah, 3

                  [4] Paul D.Wegner, "How many virgin births are in the Bible? (Isaiah 7:14): a prophetic pattern approach." Journal Of The Evangelical Theological Society 54, no. 3 (September 1, 2011): 467-484. ATLA Religion Database with ATLASerials, EBSCOhost (accessed January 19, 2014)469.

            [5] John H.Walton, "Isa 7:14 : what's in a name?." Journal Of The Evangelical Theological Society 30, no. 3 (September 1, 1987): 289-306. ATLA Religion Database with ATLASerials, EBSCOhost (accessed January 20, 2014)295.

            [6] Wegner, How many virgin, 470.

                  [7] Ibid., 470.

                  [8] Trent C.Butler, Isaiah: Holman Old Testament Commentary. (Nashville: Broadman & Holman, 2002)61.

                  [9] Walton, Isa 7:14,295.

                  [10] Willis, Meaning of Isa, 6.

                  [11] Ibid., 11.

                  [12] Wegner, How many virgiins., 481.

                  [13] Ibid., 481

            [14] Butler., Isaiah., 72.

Crtique of Hearing God by Dallas Willard

Introduction

                                    There is not one person this author knows who would not like to hear from God.  Well, author Dallas Willard has written a book in an effort to help people recognize when God is speaking. Willard is a famous author known for his work Spiritual Disciplines, while also being a professor at the University of Southern California’s school of philosophy.  So how well are you hearing from God? There is much in this book to take to heart while there are also things to be taken with a grain of salt. Throughout this work there will be a concise summary of the work, while looking at it with a critical eye, then this author will attempt to apply how this work can affect his life.

Summary

                        This work is not one that is very large from beginning to end; it is 223 pages long consisting of nine chapters, preface, and epilogue.  Chapter one is called a paradox about hearing God; in this chapter Willard summarizes the dilemma that some believers feel that they cannot hear from God.  He states that, “I was sure that he spoke individually and specifically about what he wanted each believer to do and that he also taught and made real on an individual basis the general truths all must believe in order to enter into life with him.”[1] Willard understands that for the average Christian, hearing from God is a rather awe inspiring and yet confusing thing. He solidifies that point when he says, “Even those who firmly believe that they have been addressed or directly spoken to by God may be at a loss to know what is happening or what to do about it.”[2]

            In chapter two, he establishes the guidelines for hearing from God. He makes sure to emphasize that there is no magic formula or incantation a person can use to have God speak to them and to grow them to the place God actually speaks and we are able to comprehend. Willard believes emphatically that, “We must therefore make it our primary goal not just to hear the voice of God but to mature people in a loving relationship with him.”[3]

            Chapter three lays a foundation about how we are never alone because we have an omnipresent God. In this chapter, he gives a list of three ways or aspects of sensing God’s presence with us.  We may not always know God is near, but we rely on blind faith or abstract reasoning to move closer to him; another aspect is knowing or sensing a strong impression of God’s presence. Last but not least, we know when he is near because he acts in conjunction with our actions or changes things we are powerless to change.     [4]

            Now in chapter four, he gives us an understanding of how most things have some form of communication and that God speaks to us as his creation. Chapter five is by far one of the best chapters in this work; it is titled the small still voice and its rivals. There are some who would say God has quit speaking individually to people apart from his revelation made through the Bible. “But those who seek to live a life within God’s will can be confused about the significance of the various ways God speaks with us.”[5] In this chapter he refers to the story of young Samuel and Eli in 1 Samuel 3, and how God will speak to us and we have to be quiet and submit ourselves to hearing him speak to us. Along with the still small voice, he lists examples of when angels are used to speak to numerous people in the Bible along with using dreams and visions.

            Chapters six through nine round out the book in giving more detail in how we are to be listening out for the voice of God; how we will recognize it and how redemption comes through the word of God. In the chapter on redemption through the word of God he does not merely limit it to the Bible, but also Jesus Christ revelation, and what the Spirit speaks to us.

Critique

            While this is a well-written book, it left me longing for something more. The whole time I was reading this book, I continued to have the nagging feeling that something was missing.  In this work, chapters five and eight seemed to be the most beneficial to this author. Something so easily over looked and yet profound “is when we seek God earnestly, prepared to go out of our way to examine anything that might be his overture toward us—including the most obvious things like the Bible verses or our own thoughts—that he promises to be found (Jer 29:13).”[6] Willard makes the statement  “that God’s speaking in union with the human voice and human language is the primary objective way in which God addresses us.”[7] While I am in some agreement with him, I believe that God does speak with us in languages we can understand I am not sure that it is the primary way.  For a fact, this author’s pastors would argue this point and say that the primary way God speaks to his people is through the Bible.

            He believes that our thoughts are God’s speaking to us. He backs this up when he says, “Although reoccurring thought are not always and indication that God is speaking, they are not to be lightly disregarded.”[8] There are often times that I believe the Lord has spoken to me through recurring thoughts, so there is no argument in the fact that God will speak through our reoccurring thoughts.

            As a member of a PCA church, my pastors hold a very high view of Scripture so much so that they are cessationist; and they would disagree with Willard when he says, “But there is nothing in Scripture to indicate that the Biblical modes of God’s communication with humans have been superseded or abolished by either the presence of the church or the close of the scriptural canon.”[9] But from this author’s perspective God is the same yesterday, today and forever (Heb 13:8). Do you assume that if God speaks to you that you would automatically know it? Willard tells us, “We may mistakenly think that if God spoke to us we would automatically know who is speaking without having to learn, but that is simply a mistake and one of the most harmful mistakes for those trying to hear God’s voice.”[10]

Application

                        There is something that can be taken away from this material that helps to deepen the relationship one has with God. One of the major take-a-ways from this material is that God can speak to us through any means in which he chooses.  The one mean that stands out is the small still voice that spoke to Samuel and Elijah. It is this authors hope to reach a place where he will readily recognize when God is speaking to him.  As of right now I am at a place where I sometimes think I am hearing from God, but I am still unsure. I have heard from God before when I was a called into ministry, through a dream.  Currently there has not been any communication with God, me to him or vice-versa.  I have since started speaking with him more and am taking the time to listen. Not only listen for the still calm voice, but other people and situations.

Conclusion

            In conclusion, this work is worth your time if you have read other books on prayer and have developed a certain prayer style. This book does not offer any solid instructions on how to definitively guarantee you’ll hear from God in your prayer life. It does offer help in ways that you can become more open to hear God and the things that will hinder what is heard.  There are two books that could be of great help, Charles Spurgeon’s The Power of Prayer in the Believers Life, and Prayer the Timeless Secret of High Impact Leaders by Dave Earley.

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            [1]Dallas Willard, Hearing God: Developing a Conversational Relationship with God. (Downers Grove: Intervarsity Press, 1999)16.

                  [2] Ibid., 25

            [3] I bid., 31.

                  [4] Ibid., 51

                  [5] Ibid., 87

                  [6] Ibid., 91

                  [7] Ibid., 96

            [8] Ibid., 102

            [9] Ibid.,, 103

                  [10] Ibid., 169.

Brief look at Spiritual Disciplines and thier importance

Donald Whitney has a list of eleven disciplines listed in his classic work Spiritual Disciplines for the Christian Life.  There are some here that may be surprising to some and not others. The list consists of Bible intake, prayer, worship, evangelism, serving, stewardship, fasting, silence and solitude, journaling, and learning. This is a great list for Christians to have at work in their private lives and even greater for the church as whole.  As to the importance of the disciplines Whitney says, “Think of the Spiritual Disciplines as ways we can place ourselves in the path of God’s grace and seek Him much as Bartimaeus and Zacchaues placed themselves in Jesus’ path and sought Him.”[1]

            I believe that if members of the local church started to practice any number of these disciplines on a regular schedule we would start seeing communities changed and lives transformed. Each of these disciplines has its on sense of power and how it can be effective. For instance fasting can make a difference in the lives of someone else or the person being fasted for. I say this because a year or so ago I was suffering from severe migraines for days on end without any relief, and the men of my outdoorsmen’s Bible study decided that they were going to take turns over the period of a week and fast for me. Some of the brother fasted for one day others for three to four days, and one brother who had never fasted before skipped several meals daily for several days. And at the end of that week I had chosen to fast not knowing their decision and after my fast my headaches ceased.  I was humbled and amazed by the sacrifice these men made and the way God showed up in all of our lives.

            Now imagine if we could get an entire body to realize the power that lies behind any of these disciplines. I think part of the trouble we have is that most Christians feel that they are not well enough equipped in how to do certain things.  I have heard the excuse that the reason some people do not pray is because they do not know how. I have explained that prayer is a conversation between you and God. Once we can get everyone on the same page it is awe inspiring the things that can happen. So find examples that can be used and start in your own life and try to incorporate it into the local body, either a Bible study or your church itself.