Guard Your Eyes and Ears

Set a strong guard about your outward senses

These are Satan’s landing places, especially the eye and the ear. Take heed what you import at these; vain discourse seldom passes without leaving some tincture upon the heart.… And for your eye, let it not wander; wanton objects cause wanton thoughts.

—William Gurnall
Adapted from  The Christian in Complete Armour, 131.


Reading with faithful eyes

[I want to encourage everyone who is reading through the Bible with us this year. For those who are not aware, our reading plan is posted on our website at Each day it dynamically identifies the reading for that day and even furnishes a link to read the day’s reading online.]

As we travel on a course through the mountain peaks and valleys of holy writ, all of which is sacred ground, my prayer is that each of you would read with faithful eyes.

By ‘faithful’ I mean both loyal and faith-filled.

I pray that you would continue unbegrudgingly day by day, steadfast and with the goal in mind. The goal is not to read through the Bible in a year, the goal is to grow in our understanding and love to God through exposure to His inspired, inerrant, and infallible divine revelation. It is that through a faithful reading of the Scriptures, we may “grow in the grace and knowledge of our Lord and Savior Jesus Christ. To him be the glory both now and to the day of eternity. Amen” (2 Pet 3:18). May we remember that unlike what we have become accustomed to in our entertainment saturated culture, in the end hard work is the most fulfilling. The payoff of godly discipline is far greater than the fleeting pleasures of entertainment. The Apostle reminds us that “while bodily training is of some value, godliness is of value in every way, as it holds promise for the present life and also for the life to come” (1 Tim 4:8). Persevere with an aim for Christ.

But even more to the point, I pray that you would read with faith-filled eyes—with clear and uncluttered windows to your soul backed by a humble, believing mind.

Our tendency to underappreciate the Bible, and especially as we read through it, betrays how ‘spoiled’ we are as a people. We take God’s inspired Word for granted in our world. This reminds me of something that Vishal Mangalwadi, an incredibly well-versed and insightful Christian from India, said concerning his experience:

Although I found the early chapters of Genesis exciting, it did not take long to get into the boring and repulsive parts of the Bible. By the time I got to the books of Kings and Chronicles, I had had enough. I was ready to give up. Why was I reading Jewish history? I hardly knew anything of Indian history. Why should I read stories of Jewish kings long dead and gone?

He then explains why he did not stop reading:

Something intrigued me. Our folk history told us of great and glorious rulers. This Jewish book, in contrast, told me about the wickedness of Jewish rulers. Why? The priests must have written the Bible, I thought. It is typical for priests (we call them Brahmins in India) to hate rulers (the Kshatriyas). But no. The Bible said that the priests—in fact, the entire religious establishment of the Jews—became so corrupt that God destroyed his own temple and sent his priests into slavery.

Well then, the Bible must be “subaltern” history, written by ordinary people, oppressed both by priests and kings. But no, this Jewish book seemed more anti-Semitic than almost anything Hitler had penned. These Jewish scriptures (the Old Testament) condemned the Jews’ as corrupt, covetous, crooked, stupid, stiff-necked, and rebellious.

In that case, I thought, the Bible had to be the work of prophets. They love condemning everybody. Another look at those boring books of Kings and Chronicles, however, showed that most of the prophets were false prophets and the good ones lost out. They could not save themselves, let alone accomplish their mission of saving their nation. Their nation disintegrated before their very eyes.

The Bible was a very selective narration and interpretation of Jewish history. It claimed to be God’s explanation of why the entire nation was destroyed and when, why, and how it would be rebuilt. Although I studied political science (besides philosophy), none of my professors told us that these “boring” books of the Bible were the very source of modern democracy—including in India. They thought that our democracy had come from Athens. … reading those “boring” books helped me understand one basic difference between literature and revelation.

Literature is something we interpret. Revelation also interprets and evaluates us. It stands above us, judges us, and calls us back to sanity. Repeatedly through Bible history, the Jews degenerated into wickedness. The revelation, however, remained a transcendent standard that promoted self-criticism and reform. It even deconstructed false ideologies that people built around the revelation. That prophetic tradition of self-criticism made the Jews a blessing to the world. Revelation was the source by which humanity could know God’s love and judgment simultaneously. This helped me understand why the Bible made it possible for the West to reform itself repeatedly, in spite of many periods of moral and intellectual degeneration. God declared through the prophet Isaiah, “This is the one I esteem: he who is humble and contrite in spirit, and trembles at my word.” Only the person humbled by a higher authority could experience true reform.

My prayer is that we would be renewed in the spirit of our minds to read God’s holy Word with faithful eyes.




Resolutions and Affections

Jonathan Edwards patently modeled the importance of resolutions in the aid of deliberate living—a life disciplined in the graces of Christ. His first resolution reads:

Resolved, That I will do whatsoever I think to be most to the glory of God, and my own good, profit, and pleasure, in the whole of my duration; without any consideration of the time, whether now, or never so many myriads of ages hence. Resolved, to do whatever I think to be my duty, and most for the good and advantage of mankind in general. Resolved, so to do, whatever difficulties I meet with, how many soever, and how great soever.

But living deliberately for Christ is not mere mechanics. Resolutions cannot rightly be respected without affections. Resolutions rightly conceived are not rules; they are determined ambitions of the heart. It follows then that as resolutions are in their very design intended to aid the soul in the disciplines of grace, so living as a disciplined worshipper of God cannot rightly be conceived apart from affections.

I am persuaded to believe that Edwards maintained his resolutions through the oversight of his own affections.

Christianity is the religion of divine love. The greatest of all emphasis for right living is placed on affections—the heart cannot remain unaffected where grace is known. Scripture speaks extensively of our affections as the test of our true identity:

“Your name and remembrance are the desire of our soul” (Is 26:8). “As a deer pants for flowing streams, so pants my soul for you, O God. My soul thirsts for God, for the living God. When shall I come and appear before God?” (Ps 42:1–2). “O God, you are my God; earnestly I seek you; my soul thirsts for you; my flesh faints for you, as in a dry and weary land where there is no water. So I have looked upon you in the sanctuary, beholding your power and glory” (Ps 63:1–2). “How lovely is your dwelling place, O LORD of hosts! My soul longs, yes, faints for the courts of the LORD; my heart and flesh sing for joy to the living God” (Ps 84:1–2). “One thing have I asked of the LORD, that will I seek after: that I may dwell in the house of the LORD all the days of my life, to gaze upon the beauty of the LORD and to inquire in his temple” (Ps 27:4). “Whom have I in heaven but you? And there is nothing on earth that I desire besides you” (Ps 73:25). “With my whole heart I seek you; let me not wander from your commandments!” (Ps 119:10). “I stretch out my hands to you; my soul thirsts for you like a parched land. Selah” (Ps 143:6). “Blessed are those who hunger and thirst for righteousness, for they shall be satisfied” (Mt 5:6).

Edwards offers some inferences regarding our affections:

If true religion lies much in the affections, hence we may learn, what great cause we have to be ashamed and confounded before God, that we are no more affected with the great things of religion. It appears from what has been said, that this arises from our having so little true religion.

God has given to mankind affections, for the same purpose as that for which he has given all the faculties and principles of the human soul, viz. that they might be subservient to man’s chief end, and the great business for which God has created him, that is, the business of religion. And yet how common is it among mankind, that their affections are much more exercised and engaged in other matters, than in religion! In matters which concern men’s worldly interest, their outward delights, their honour and reputation, and their natural relations, they have their desires eager, their appetites vehement, their love warm and affectionate, their zeal ardent; in these things their hearts are tender and sensible, easily moved, deeply impressed, much concerned, very sensibly affected, and greatly engaged; much depressed with grief at worldly losses, and highly raised with joy at worldly successes and prosperity. But how insensible and unmoved are most men, about the great things of another world! how dull are their affections! how heavy and hard their hearts in these matters! here their love is cold, their desires languid, their zeal low, and their gratitude small. How they can sit and hear of the infinite height, and depth, and length, and breadth of the love of God in Christ Jesus; of his giving his infinitely dear Son to be offered up a sacrifice for the sins of men, and of the unparalleled love of the innocent, holy Lamb of God manifested in his dying agonies, his bloody sweat, his loud and bitter cries and bleeding heart; and all this for enemies, to redeem them from deserved, eternal burnings, and to bring to unspeakable and everlasting joy and glory; and yet be cold, heavy, insensible, and regardless! Where are the exercises of our affections proper, if not here? what is it that more requires them? and what can be a fit occasion of their lively and vigorous exercise, if not such as this? Can any thing be set in our view, greater and more important? any thing more wonderful and surprising? or that more nearly concerns our interest? Can we suppose that the wise Creator implanted such principles in our nature as the affections, to lie still on such an occasion as this? Can any Christian, who believes the truth of these things, entertain such thoughts?

If we ought ever to exercise our affections at all, and if the Creator has not unwisely constituted the human nature in making these principles a part of it, then they ought to be exercised about those objects which are most worthy of them. But is there any thing in heaven or earth, so worthy to be the objects of our admiration and love, our earnest and longing desires, hope, rejoicing, and fervent zeal, as those things which are held forth to us in the gospel of Jesus Christ? There not only are things declared most worthy to affect us, but they are exhibited in the most affecting manner. The glory and beauty of the blessed JEHOVAH, which is most worthy in itself to be the object of our admiration and love, is there exhibited in the most affecting manner that can be conceived of; as it appears shining in all its lustre, in the face of an incarnate, infinitely loving, meek, compassionate, dying Redeemer. All the virtues of the Lamb of God, his humility, patience, meekness, submission, obedience, love, and compassion, are exhibited to our view, in a manner the most tending to move our affections of any that can be imagined; for they all had their greatest trial, their highest exercise, and brightest manifestation, when he was in the most affecting circumstances; even when he was under his last sufferings, those unutterable and unparalleled sufferings which he endured from his tender love and pity to us. There, also, the hateful nature of our sins is manifested in the most affecting manner possible; as we see the dreadful effects of them, in what our Redeemer who undertook to answer for us, suffered for them. And there we have the most affecting manifestations of God’s hatred of sin, and his wrath and justice in punishing it; as we see his justice in the strictness and inflexibleness of it, and his wrath in its terribleness, in so dreadfully punishing our sins, in one who was infinitely dear to him, and loving to us. So has God disposed things in the affair of our redemption, and in his glorious dispensations revealed to us in the gospel, as though every thing were purposely contrived in such a manner, as to have the greatest possible tendency to reach our hearts in the most tender part, and move our affections most sensibly and strongly. How great cause have we therefore to be humbled to the dust, that we are no more affected! (Jonathan Edwards, The Works of Jonathan Edwards, vol. 1, 244).


Disciples in Mind

Are we disciples of Christ in mind? Do our thoughts demonstrate our commitment to Christ?

We are called to be ‘disciples’—disciplined students and servants of the Lord Jesus Christ. But the measure of discipline displayed in body is not the truest measure of discipline. There is no true disciple in body who is not also one in mind. No one can presume to serve Christ with their life who does not serve Him with their mind.

We have not the right to claim to be disciples if we do not consciously discipline our minds after Christ.

How often do we think of God, what is the quality of those thoughts, and how do they impact our lives?