Biblical Wisdom

Walk with the Wise | Proverbs 13:20

Whoever walks with the wise becomes wise,
but the companion of fools will suffer harm.

Proverbs 13:20 ESV


Wisdom, the skill of living, can be found in walking among the wise. Choosing to associate with wise people will inevitably lead to wisdom.

Why is this?

The heart dwells wherever the feet traverse. Movements, actions, habits have direct relevance to the status of the heart. Listening to worshipful music (or better yet, singing worshipful music) causes the heart to follow in worship. The path is not always instantaneous, but it is present. Companions, the voices and messages that ring in one’s ears throughout the day, are often foolish.

I often consume frivolous YouTube videos and podcasts, and they nudge me ever so slightly toward harm. They draw my soul away from the wisdom of God. They pull my thoughts and desires toward things that do not contribute to my eternal joy.

This isn’t to say that I cannot enjoy entertainment in this life. The question is whether such entertainment is ultimately contributing to my growth in godly wisdom. Few things are more entertaining to me than diving again into the worlds of Middle Earth or Narnia. Yet these stories do not merely provide an escape from reality; instead, they offer valuable insight into many biblical truths.

So many voices are screaming to be heard. They each long to be my companion. To be wise, I must walk with the wise. Ultimately, of course, this means that I must walk with Christ. His Word above all else must daily be my delight and the meditation of my heart.


The Greatest Commandment | Deuteronomy 6:4-9

Hear, O Israel: The Lord our God, the Lord is one.
You shall love the Lord your God with all your heart and with all your soul and with all your might. And these words that I command you today shall be on your heart.
You shall teach them diligently to your children, and shall talk of them when you sit in your house, and when you walk by the way, and when you lie down, and when you rise. You shall bind them as a sign on your hand, and they shall be as frontlets between your eyes. You shall write them on the doorposts of your house and on your gates.

Deuteronomy 6:4-9 ESV


The mission and purpose of God’s people, the church, is clearly given by Jesus in His Great Commission: “Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you. And behold, I am with you always, to the end of the age” (Matthew 28:19-20).

Of the four commands given, making disciples is the primary. We go into the world for the purpose of making disciples. We baptize believers into the church in order to make disciples. We teach one another every command of Jesus so that disciples are made. Making disciples of Jesus, therefore, must be at the heart of everything we do as a church.

The book of Acts gives us a further glimpse at how the New Testament church sought to make disciples: “And they devoted themselves to the apostles’ teaching and the fellowship, to the breaking of bread and the prayers” (Acts 2:42). They devoted themselves to the Scriptures, to prayer, and to community. It is my belief that a life molded by these values cannot help but obey the Great Commission. In our present text, we will observe particularly how a life saturated in God’s Word is essential to obeying the Great Commission.

Deuteronomy literally means “second law,” which is fitting because it is composed of the final sermons of Moses given to the Israelites before they entered the Promised Land, and much of their content is reiterating the laws and commandments that God gave them forty years earlier. In the sixth chapter, we find our present text, which is one of the most important portions of Scripture. Called the Shema (the Hebrew word for hear), they essentially formed the doctrinal thesis of the Jewish religion, the central belief of their faith. Because of this, these verses were regularly prayed in both the morning and the evening and were often the final words upon the lips of dying Jews. Jesus, of course, affirms their importance by citing verse 5 as being the greatest commandment within the Bible. This text, therefore, is certainly worthy of our study and careful attention.

The general outline of the passage is: the central doctrine is presented in verse 4, the central command is given in verse 5, and proper application is given in verses 6-9.



I am tempted to spend all our time with this one word, but alas, we shall not (today…). The importance of our text beginning with this word is multitude.

First, by being command to hear we must conclude that something is about to be said that is worth listening to. Something important is about to be communicated, so we would be wise to give our attention.

Second, we must remember who is commanding us to hear: Moses, the prophet of God, the vessel through whom God provided His holy law. Moses is such a dominating figure within the Old Testament that Jesus was prophesied to be a prophet like him (Deut. 18:18). This prophesy is the confirmed to apply to Jesus by how frequently their lives are paralleled. Both survived mass infanticide by an evil king, from which both found refuge in Egypt. Both were sent to rescue God’s people from slavery. Both issued the commands of God. And Moses is issuing those very commands here. He is speaking on God’s behalf, commanding us to pay careful attention to his words.

Third, because Moses is speaking the words given to him by God, we know that God not only communicates to us but actively entices us to listen to Him.

Fourth, God speaks this command to Israel, His people. God’s people should, of course, listen to their God.

This, then, begs the question: are you listening?

The reality of life is that we are hearing messages constantly. The entire field of business marketing is devoted to getting you to listen to a company’s message. People and devices are constantly vying for our attention, and we are largely influenced by the voices we are hearing. The Creator knows this, so He steps forward and demands our listening. As we will see, this God wants nothing less than to have our full attention. He requires it of His people. Why?

He is God. Two names are given here for the Creator of everything: the LORD and God. The LORD, in Hebrew, is God’s holy name, His personal name, while God is His divine title. Although we know that there is only one true God who formed the cosmos, people constantly worship other beings that they call gods. The LORD, therefore, is God’s proper name for clearly identifying the God of the Bible, which is why He specifies to Israel that He is their God.

This is intriguing because we might expect God to declare Israel as His people, as He often did. We would expect the Creator to brand them with His mark of ownership; however, He reverses the order. He calls Himself their God. He attaches Himself to them, not the other way around. I don’t think this observation is merely semantics for the sake of semantics; rather, this displays the kind of condescension that God shows repeatedly throughout the Scriptures. God does not treat us as nothing more than a pet or property. He doesn’t merely claim us as His own (even though that thought is no small wonder either!); He ties Himself onto us. Jesus is the most obvious example of this glorious condescension by literally becoming a human as we are human.

God, therefore, identifies Himself as being the God of Israel, but He also identifies Himself as being one. This means that God alone is God. Christianity is a monotheistic religion because we live in a monotheistic reality. There is only one Creator, and His name is the LORD. And He is our God. Other spiritual beings (i.e. demons) might establish false religions in which they are called gods, but they are not divine. The LORD is God, and there is no other.

Jews have rightfully identified this as being a cornerstone doctrinal statement, which specifies which God we serve. To affirm this declaration is to reject other views of God. For instance, we cannot properly believe that Allah, the god of Islam is the same as the God of the Bible because Allah is not the LORD. We serve the God whose name is the LORD, who attached Himself to the people of Israel, and who is uniquely God.


Following such a necessary declaration of doctrine, Moses then provides us with what Jesus calls the Greatest Commandment: You shall love the LORD your God with all your heart and with all your soul and with all you might. Each command is contained within this one. Even the second command, love your neighbor as yourself, will naturally be accomplished if we truly love God as we ought. Therefore, if the aim of our life is to obey God, the process has been simplified tremendously. Obey this one command, and everything else will be naturally obeyed. How then should we obey it?

Moses explicates three realms of obedience.

First, we must love God with all our heart. In Hebrew, this refers not only to feelings and emotions (as we think of the heart today) but also to the mind alongside its thoughts, desires, and will. When Jesus added the mind onto this list, He was not adding a new concept but making the idea more explicit.

Second, we must love God with all our soul. Again, the Hebrew’s conception of soul differentiates from what is common to today. We tend to imagine the soul as metaphysical, akin or even conjoined to consciousness. While the Hebrews did conceive of the soul as being alive (perhaps even the lifeforce of a person), they also viewed the physical body as part of being a soul.

Finally, we must love with all our might. The word used here is often translated as very or much. For instance, it is used when God declared creation very good in Genesis 1. When used as a noun, the word implies might, strength (as it is said in the Gospels), force, or we might add, fervor or zeal.

Together these categories encompass the entirety of a person.

So how then do we obey the command?

Here’s an idea. Grab a piece of paper and write those three realms of life side-by-side. At the end of each day, think back over how much you loved God within those categories and assign a percentage value to your effort. Now strive each day to increase those percentages until you are living each at 100%.

If the previous paragraph didn’t raise a few red flags, your heresy alarm system might need some maintenance. Such a goal-setting mindset misses the entire point of this command. After all, what is the command again? To love God. While true love often requires us to act without emotional backing, love itself is an affection. Love is not simply an action that can be accomplished; it is the prime motivator behind our actions. We spend time with our spouse because we love them. We watch television because we love it. Even actions we dislike, we do out of love. We work a job we hate because we love what it provides for us (at least more than the alternative of not having an income). Because love is a motivation, while it is easy enough to do loving things, it nearly impossible to force ourselves to love something or someone. Yes, we can certainly stir up the flames of love, but can we actually create love? Can I force myself to love something that I am truly apathetic towards? Without outside intervention, I don’t think we can. Our loves proceed from our being, and so what we love is a reflection of who we are.

This command, therefore, is not so much about what to do as it about what to be. In order to properly obey this command, your love of God must become your identity. You love God with your whole person. Every thought, emotion, desire, intent, word, action, breath, and heartbeat come from your love of God. That is what the word all means, after all. Nothing lies outside of your love for God. Loving God is woven into each fabric of your existence.

Of course this means that we can never hope of obeying. Even if, by some miracle, we managed to love God with our entire being for one whole day, we’ve still fundamentally disobeyed. Not loving God entirely yesterday ruins an entire lifetime. The command says all, and everything less than that is disobedience.

But, you interject, God will judge me by my effort, not the result; He knows that I tried. But have your really? Might could also be translated as effort, so did you actually make every effort every moment of every day to love God? I don’t think so.

But, you offer again, won’t God show me His mercy by relaxing such an unattainable standard? For God not to demand obedience as the command is written would be for Him to lie. To command one standard but accept a lower one is dishonesty, and God never lies (Titus 1:2).

All of this means that you can never do enough to obey this command. More than that. You, as a person, are not enough to obey this command. The problem is not just your actions; it is you as a person. You are utterly incapable of loving God as He commands and deserves.

And I’m in the same boat.

We all are.

No effort will ever be enough because we ourselves are not enough. We each stand before God, disobedient to His commandments and deserving His just judgment.

Yet for all the insufficiency that mars our love for God, His love for us is more than sufficient. The glorious news of the gospel is that God extended His boundless love toward us, even when we willfully refused to love Him. Although we could never fully obey this command, Jesus did. He lived a life of total love for God, never once failing to glorify the Father in all things. Such obedience is a battle to even comprehend for us. Yet He obeyed perfectly, and then He willingly submitted Himself to die in our place. His undeserved death then became the payment of the penalty for disobedience for all who believe in Christ. For those who are united with Christ, we are now presented before God as if we have completely obeyed this command. Our status before the Father by the blood of Christ is as if we truly have loved God with all our heart, soul, and might for every single moment of our lives. Jesus Christ is our only hope. Without His righteous being imputed onto us, we are each guilty of blatant and continual disobedience, earning us the fury of God’s wrath, but in Christ, we are now children of God.


Verse 4 gave us the key doctrine, and verse 5 was the key command. These final verses show us how to apply them into our lives. Verse 6 is the backbone for the remainder of the passage, while verses 7-9 explain what that verse looks like when lived out.

And these words that I command you today shall be on your heart. What words is Moses referring to? Of course, the immediate context is in reference to verse 5, but they also apply to the words of all of Deuteronomy and, then, to the rest of Scripture. But even if Moses only meant verse 5, we could not properly love God without keeping His entire Word upon our heart.

What then does it mean to keep the Greatest Commandment specifically and all of Scripture generally on your heart? As we said earlier, the heart in Hebrew entailed much more than just feelings and emotions; for them, the heart was always the center of thought and reason. Therefore, keeping God’s commandments on your heart is the same practice as meditating on God’s law, which the Psalms urge us to do. Because God is revealed through His Word, we must treasure the Word in order to properly love Him.

Verses 7-9 describe how to do this. First, Moses gives the command of discipling our children in the Word of the LORD. Notice how Moses describes the manner in which such teaching ought to be done: diligently. Just as the early church devoted themselves to the apostles’ teaching, so Moses commanded the Israel’s to diligently teach their children God’s commands. Discipleship has always been God’s idea of expanding His kingdom in both Testaments.

While peer-to-peer or mentorship forms of discipleship are thankfully resurging today, we must never forget this ancient truth that, for parents, our children are our primary disciples. They must not be recipients of our secondhand efforts. They must be our first and most important ministries, second only to our spouse. While the community of the church can be lifesaving in childrearing, the God-given responsibility is upon the parents’ shoulders and no one else.

If that sounds intimidating, Moses continues in verse 7 to show how this is to be done. By stating two pairs of opposites (sitting-walking and lying down-rising), the prophet is emphasizing that all of life should be filled with discussion of the Scriptures. Tremendous benefit can be found in having a daily time of family prayer and Bible reading, but that is not enough. The goal is not simply to read the Bible at least once a day; the goal is the saturate life with it. That is how to disciple our children.

The great difficulty of saturating life with Scripture is that we tend to be very biblically illiterate. Living in the Bible Belt, this is especially tragic. Many people spend their entire lives attending church faithfully who still do not know the basic storyline of the Bible from Genesis to Revelation. They may know the Sunday School stories (Noah, Jonah, Daniel, etc.), but they do not know which books of the Bible focus on the period of the Babylonian Exile. They do not know the basic purpose behind Paul’s letter to the Galatians or why Revelation isn’t as scary as it seems (for Christians, of course).

By God’s providence, the tide is changing, but much progress remains to be made. In order to discuss the Scriptures with our children and the people around us, we must first know them, and we can only know them by first consuming them. This is why Moses tells the Israelites to bind these words to their hands, place them on their forehead, and write them on their doorposts. While many Jews have (and still do) take these commands literally, the prophet is simply commanding them to be remembered. He essentially saying: do whatever you need to do to keep God’s Word in your mind and heart.

Of course, the added depth of meaning to having them on your hand, forehead, and doorposts is that they are visible to others. The significance here is that as we saturate ourselves in the Scriptures, we will be marked by them. They will brand us in such an obvious way that we might as well have them glued to our forehead. The Bible-saturated life is easy to recognize and impossible to hide.

If we don’t have to literally bind Deuteronomy 6:5 on our hands, how then do we dive deeper into Scripture? How can we place it constantly before our eyes?

Here are a few suggestions:

  1. Read it for the story. One of the best ways to become more familiar with the Bible to read it, and particularly read it with the goal of first becoming familiar with the overall narrative. While the Old Testament can be quite intimidating, it’s story can be fully grasped by reading eleven books (Genesis, Exodus, Numbers, Joshua, Judges, 1 & 2 Samuel, 1 & 2 Kings, Ezra, and Nehemiah), and the other twenty-eight books take place within the timeline of those. The New Testament typically isn’t as frightening, but if the complexities of the letters are an issue, try reading them an entire letter in one sitting (as their recipients would have read them), focusing on understanding the main idea. Reader’s Bibles can be a great asset in the endeavor to enjoy the story and message of the Bible. They remove chapters and verses so that it is easier to focus on the actual words. This also makes them ideal for a self-paced reading plan.
  2. Listen to it. I think audio Bibles are awesome. They might not be for everyone (I certainly go through seasons of use), but I’ve found them to be of great aid. While visibly reading the Bible is still ideal, listening is a valuable supplement (especially when remembering that most Christians throughout history only heard the Bible read on Sundays). Most Bible apps and websites have free audio to use, but my two favorite apps are and Streetlights. contains dramatized Bibles, which I’m a fan of, and Streetlights throws really great background music behind them.
  3. Pray it back to God. Reading the Bible is often be boring because we fail to properly interact with the Scriptures. Praying God’s Word back to Him is the easiest (and probably best) way of developing such an interaction. Plus, if the Bible is how God speaks to us and prayer is how we speak to God, this truly turns our reading time into a dialogue with God.
  4. Meditate on it. Meditation is hard because there are, at once, so many ideas of what it might look like as well as no ideas at all. So how should you meditate on Scripture? Having a time of silence to think through a portion of Scripture is one form; however, if you are like me, our distracted age has made maintaining internal trains of thought quite difficult. Journaling can remedy this problem. Follow a formula of questions (like from 2 Timothy 3:16) or simply ask a question about the text and attempt to answer it. Regardless of how it is done, think deeply about the text and keep thinking about it throughout the day.
  5. Choose a book to study in-depth. I know this is the polar opposite of the first suggestion but hear me out. First of all, I would not suggest this approach until you have at least read the entire Bible and have a basic understanding its whole. That said, every Christian should remember that Bible commentaries are not pastoral exclusives. Anyone can, and should, grab a biblically faithful commentary and have it aid you in a deeper study of God’s Word. Tim Challies (at and Keith Mathison (at Ligonier) both have lists of the best commentaries on each book of the Bible, which are invaluable resources. The Christ-Centered Exposition Commentary Series is easy to read and contain questions for reflection at the end of each chapter. Also listening to a sermon series or reading a book of sermons can be use in the same way.

The point of these suggestions is not a heap a new burden upon you but to give ideas for how to begin swimming in the sea of God’s Word. The more we see God in His Scriptures, the more we will love Him. And the more we love the LORD, the more we will saturate our lives with His Word. And the more our lives are saturated with His Word, the more naturally we will disciple those around us.

Brothers and sisters, it is a new year; take this season to renew your hunger for God’s Word.

Read the Scriptures.

Meditate on them.

Study them.

Pray them.

God is speaking.

Are you going to hear Him?

Are you listening?


Like Jacob

And Jacob said, “O God of my father Abraham and God of my father Isaac, O LORD who said to me, ‘Return to your country and to your kindred, that I may do you good,’ I am not worthy of the least of all the deeds of steadfast love and all the faithfulness that you have shown to your servant, for with only my staff I crossed this Jordan, and now I have become two camps. Please deliver me from the hand of my brother, from the hand of Esau, for I fear him, that he may come and attack me, the mothers with the children. But you said, ‘I will surely do you good, and make your offspring as the sand of the sea, which cannot be numbered for multitude.’”

Genesis 32:9-12

Jacob was a coward. When his mother hatched the plot to help Jacob steal Esau’s blessing, Jacob did not oppose for moral reasons; he only expressed concern out of fear of being caught. He then ran away when his brother began to plot his murder after the deception. Next, when Jacob finds himself in a polygamous marriage, he is bounced around by his wives, instead of lovingly leading his family. And when he desires to return to his father’s land, Jacob sprints away from his father-in-law, fearing that Laban would kill him.

In Genesis 32, Jacob is maturing in his walk with God, but he is still fearful. Now that he escaped his father-in-law, Jacob would eventually need to reunite with Esau in order to re-enter his father’s homeland. As Jacob feared, Esau seemed to still be angry at Jacob as evidenced by the 400 men traveling with him to meet Jacob. In response, Jacob divides his family, servants, and cattle into two camps, so that if Esau attacks one, the other can escape. This was an sinful act of fear rather than faith, a predictable action from Jacob.

But then Jacob does something else. He prays. Perhaps Jacob prayed before this, but it is his first recorded time of coming to God for aid. It’s a sign of Jacob’s inching maturity, but it is also a great prayer from which to learn. It is an honest prayer of belief and doubt, where Jacob is desperately clinging to faith in the midst of great fear. The man with a demon-possessed child fought the same battle when he prayed to Jesus, “I believe; help my unbelief!” (Mark 9:24)

We would do well to learn from the honesty of Jacob’s prayer. Take a moment then, if you will, to break down the prayer’s components with me, studying how we might continue to strive for Christ-like prayers.

1. Remember who God is.

Jacob opens his prayer by addressing its Recipient. Before we can ever pray effectively, we must first know to whom we are praying. Jacob lived in a time of vast polytheism, and praying to a god is quite different than praying to God. And he made this distinction by calling God by His holy name, the LORD. If we are not careful, we can easily fall into the trap of merely assuming that we are praying to the LORD, the God of Abraham and Jacob. Few people have carved out household gods today, so we think that the identity of God is presumed. Unfortunately, many pray to their own version of God instead of God Himself. They pray, but it is ultimately for their will to be done, not the will of the Father. In order to be certain that we are praying to the God (not our version of Him), we must submit our understanding of God to the Scriptures. Make a habit, therefore, of praying with the Bible open before you, allowing it to answer and guide your prayers to the Father.

2. Remember who you are and what God has done.

Next, in verse 10, we see Jacob acknowledging his dependence upon God and remembering God’s past provision. If remembering God’s identity is primarily important in prayer, remembering our identity is a close second. Jacob understood that he was the mirror opposite of God. The LORD is mighty in strength, but he was weak and frail. This is true for us as well. Until we recognize our utter dependence upon God, our prayers will never be effective, since we will continue to strive in our own strength.

It is also helpful to follow in the pattern of Jacob by remembering God’s previous provisions. Jacob left his father’s land with only his staff, and now he was able to divide his own household into two great camps. God had never left Jacob, but when preparing to meet his brother, Jacob needed to remember that truth all over again.

3. Ask for help.

Here is what we commonly think of as being prayer: asking God for help. As we have seen, prayer is more than making requests; however, bringing our supplications to God is certainly a crucial act of prayer. Unfortunately, it seems that on this matter we tend to fall into two errors, sometimes in the same prayer.

First, we treat God as our personal genie. This kind of prayer treats God as nothing more than a prayer answering machine. There is no real relationship. No true communication between God and us. We only talk to God in order to ask for what we need. Jesus answers this pitfall of prayer by giving us a model prayer to learn from. In that prayer, Jesus only spends one phrase asking for personal, physical needs. He gives the rest of the prayer to praying for God’s holiness, for God’s kingdom, for God’s will, for our forgiveness of sins, and for our deliverance from temptation. Bringing our daily requests before God is a crucial part of prayer, but it is still only a part of prayer.

Second, we can also trick ourselves into thinking that God does not want to hear our needs. As we consider God’s holiness and our sinfulness, it can be easy to wonder why the Almighty God would have time to listen to our miniscule needs, but that kind of thinking is entirely unbiblical. God desires for us to bring our needs to Him. Christ urges us to do so. And Paul gives a similar statement, “do not be anxious about anything, but in everything by prayer and supplication with thanksgiving let your requests be made known to God.” (Philippians 4:6)

God is not our genie, ready to grant our wishes at any moment; rather, He is our Father, who takes great care and delight in hearing and answering our needs.

4. Cling to God’s Word.

Jacob closes his prayer by clinging to God’s Word. The LORD promised to make Jacob’s descendants into a great multitude, so Jacob reminds God of His promise. This is important because it shows that Jacob’s faith in God was not unfounded. He was not merely wishing that God would protect him from Esau; instead, Jacob remembered God’s promise to him as the basis for his faith in God’s future protection.

Though today we may not encounter the audible voice of God nor His abundant financial provision as Jacob did, we have God’s promises laid before us on a daily basis in His Word. God may not promise us material riches, but “we know that for those who love God all things work together for good, for those who are called according to his purpose.” (Romans 8:28) We may continually wrestle with our sin, but “I am sure of this, that he who began a good work in you will bring it to completion at the day of Jesus Christ.” (Philippians 1:6) We may often be weary, but Christ calls, “Come to me, all who labor and are heavy laden, and I will give you rest.” (Matthew 11:28)

The promises for us in God’s Word are multitude. Cling to them. In the long night of the soul, latch onto the Scriptures and cry out to the Father. For God is honored and glorified by such desperate and needy prayers.

Meditate on Jacob’s prayer of desperation to God. Do you pray only to ask God for help? Do you avoid requesting anything of God? Consider how to correct either pitfall.

Pray through Jacob’s prayer outline: remembering who God is, remembering who you are and what God has done, bringing your requests to God, and clinging to His Word.


To the Father

Our Father in heaven,

Matthew 6:9b

Since prayer is, at its core, speaking to God, it is crucial that we first understand the God to whom we are praying. Out of all the various names or titles that Jesus could use in dialoguing with God, He chooses our heavenly Father. Jesus is, thus, setting a precedent for His disciples to follow that our primary relation to God is now as father and children.

This seemingly simple thought is actually one of the greatest benefits of the gospel in our lives. In the Old Testament, God was fatherly to His people; however, the references are fairly infrequent. When Jesus arrived on the scene, He used Father more than any other term for God (about 65 times in the Synoptic Gospels and 100 in John). Though the term for father, Abba, is not likely so informal as “Daddy” like some have suggested, there is still a distinct level of intimacy to it with God that is virtually unimaginable in the Old Testament.

Or to put it more plainly: by calling God His Father, Jesus showed a personal relationship with God.

As shocking as it might have been for Jesus to refer to God as Father, Jesus’ invitation to join Him in doing so is even more staggering. Christ goes from calling God His Father to calling Him our Father. This is only able to happen through the gospel, as Paul explains in Galatians 4:4-7:

But when the fullness of time had come, God sent forth His Son, born of woman, born under the law, to redeem those who were under the law, so that we might receive adoption as sons. And because you are sons, God has sent the Spirit of his Son into our hearts, crying, “Abba! Father!” So you are no longer a slave, but a son, and if a son, then an heir through God.

Or Paul offers a similar case in Romans 8:14-17:

For all who are led by the Spirit of God are sons of God. For you did not receive the spirit of slavery to fall back into fear, but you have received the Spirit of adoption as sons, by whom we cry, “Abba! Father!” The Spirit himself bears witness with our spirit that we are children of God, and if children then heirs—heirs of God and fellow heirs with Christ, provided we suffer with him in order that we may also be glorified with him.

The implications of this are a vast multitude; however, let us focus on the primary one—in Christ, we are loved and adopted by God as our Father. This fact should impact every aspect of our prayer lives. We pray to God knowing that He loves and has our best interests at heart. Even when He seems silent and when life is difficult, we know that He is fully sovereign and that He will work things out, ultimately, for our good (Romans 8:28).

Since Jesus and the Holy Spirit are fully God, it is completely right for us to pray to them as well; however, the normative pattern of the Scriptures seems to be that we should pray to the Father. Even when praying to the Father, this does not mean that the Son and the Spirit are sidelined; rather, true prayer requires Trinitarian aid. As the verses from Romans and Galatians above show, we cry out to the Father in prayer only because Jesus’ atoning death has made us into sons of God, and we can only pray to God as Father because “God has sent the Spirit of his Son into our hearts” “by whom we cry, “Abba! Father!”

We pray to the Father, knowing that Jesus stands as our high priest and mediator, with the Holy Spirit within us causing us to cry out to the Father.

Meditate upon the significance of God being our heavenly Father.

Pray to the Father with the full confidence of the gospel, knowing that you are adopted as His child in Christ.



Biblical Worship

A Life of Worship | Psalm 1

Blessed is the man
who walks not in the counsel of the wicked,
nor stands in the way of sinners,
nor sits in the seat of scoffers;
but his delight is in the law of the LORD,
and on his law he meditates day and night.

He is like a tree
planted by steams of water
that yields its fruit in its season,
and its leaf does not wither.
In all that he does, he prospers.
The wicked are not so,
but are like chaff that the wind drives away.

Therefore the wicked will not stand in the judgment,
nor sinners in the congregation of the righteous;
for the LORD knows the way of the righteous,
but the way of the wicked will perish.

Psalm 1 ESV


For all of humanity, life is worship. Every action, every breath, every word spoken all either worship God or worship something or someone else. There is no in between. We were created to be creatures of worship, and we never cease to adore and honor the object of our worship.

The first psalm in the Bible illustrates this idea well. It describes two types of people in the world: the righteous and the wicked (or we might also say, those who follow God and those who do not). We are told that the righteous are known and blessed by the LORD, while the wicked are destined for destruction and judgment. Obviously, we should aim to be counted among the righteous. But how do we know that we are one of the righteous? The psalmist urges us to look at the person’s lifestyle. Those who are blessed by God will be known for delighting in the Word of God and meditating upon it day and night.

This psalm places great emphasis upon how we ought to live our lives. Will we be known for only spending time with and taking counsel from people who reject the LORD? Or will we be known for being men and women who delight in the Scriptures? Worship and our daily life are intricately connected because we give time to that which we adore and esteem. If we love the counsel of the ungodly, we will give our time to them. If we love God, we will then delight in His Word.



This psalm kicks off by presenting the concept of blessings by discussing what a blessed man looks like. It is crucial, therefore, that we understand what the Bible means by being blessed. Current culture often uses blessed (particularly on social media) as a way of boasting with feigned humility. In fact, New York Times even wrote an article about the word’s popularity. Here is an excerpt:

’There’s literally a chick in my Facebook feed right now who just posted a booty shot of herself — and all it says is ‘blessed,’ ” said Erin Jackson, a stand-up comedian in Virginia. “Now wait. Is that really a blessing?’

There’s nothing quite like invoking holiness as a way to brag about your life. But calling something “blessed” has become the go-to term for those who want to boast about an accomplishment while pretending to be humble, fish for a compliment, acknowledge a success (without sounding too conceited), or purposely elicit envy. Blessed, “divine or supremely favored,” is now used to explain that coveted Ted talk invite as well as to celebrate your grandmother’s 91st birthday. It is carried out in hashtags (#blessed), acronyms (#BH, for the Hebrew “baruch hasem,” which means “blessed be God”), and even, God forbid, emoji.

“‘Blessed’ is used now where in the past one might have said ‘lucky,’ ” said the linguist Deborah Tannen. “But what makes these examples humble-brags is not ‘blessed’ itself but the context: telling the world your fiancé is the best or that you’ve been invited to do something impressive. Actually I don’t even see the ‘humble’ in it. I just see ‘brag.’”[1]

This is significantly different from the biblical meaning of being blessed. Within Scripture, being blessed means to have the favor of God. God’s favor is the Old Testament’s equivalent of grace. In fact, we could even describe grace as being the unmerited favor of God. Having God’s favor means that we are recipients of His steadfast and covenantal love. Because God holds all of creation within His hands, we should long to be blessed by Him.

How Not to Live 

Fortunately, the next two verses describe what the blessed man looks like. First, we are told what the blessed man does not do. Of course, I should note that the psalm here uses the term ‘man’ in a general sense, essentially meaning person. Thus, the psalm is not reserved exclusively for males; rather, it speaks to all people. Let us then discuss what not to do first. The actions walk, stand, and sit each invoke the concept of daily living. Some theologians have proposed that they describe a progressive amount of time spent with ungodly people. This could be the intention of the psalmist, but we cannot be certain. Instead, I believe that the emphasis of these statements is upon the reason that someone might spend time with the wicked. The psalmist says that a blessed man does not walk in the “counsel of the wicked.” This means that he does not take advice and/or follow advice from ungodly people. The psalm is not suggesting that we never associate ourselves with non-Christians. Completely separating ourselves from non-believers is doing the opposite of what Christ did. After all, Jesus was often accused of befriending sinners.[2] Rather, the psalm is warning for us not to take counsel from the ungodly. Once more, this does not mean that Christians can only receive advice from other Christians; instead, it is a general principle concerning where we turn to for wisdom. Do we turn to the world and its wisdom for our lives, or do we turn to God?

It is also worth noting that some people might here these words and think that they are successful in obeying them because they do not spend time with non-Christians. First, we have already addressed that we should befriend sinners, just like Jesus did. Second, we do not necessarily have to receive counsel by interpersonal means. Today, ungodly counsel can come through any number of channels. We might be walking in the counsel of Oprah or developing our values from soap operas and sitcoms. With music, television, movies, social media, and everything else available to us at every moment, we are in danger of receiving constant counsel sinners and scoffers!

Let us also briefly mention the final word of verse one: ‘scoffers.’ Other words that we can call scoffers include mockers, scorners, ridiculers, or disdainers. This describes someone who is happy about nothing. Scoffers are constantly angry, bitter, and cynical. Their lives and personalities are marked by a distinct lack of contentment and satisfaction, which are both qualities that should be present in a Christian.[3] As people who rejoice with thanksgiving in Jesus, we should be quite incompatible with the contemptuous nature of scoffers.

How to Live 

Now that we have discussed how not to live, let us see the alternative path. In contrast to the scoffers of the previous verse, the blessed man delights in the law of the LORD. This is an odd concept if we take a moment to think about it. In nearly every society on earth, laws are at least partially considered to have a negative connotation. This was not the case in Hebrew culture. The first five books of the Bible (Genesis through Deuteronomy) are called the Torah in Hebrew. Because of this, the entire Old Testament was often called the Torah as well. Thus, when the psalmist speaks of God’s law, he is referring to the entire canon of Scripture.

This is a sharp contrast to the picture of what not to do in verse one. Instead of taking counsel from those who do not follow the LORD, the blessed man turns to the Word of God. As Christians, this ought to be our default response, consulting the truths that God Himself has spoken to us. We find this notion in two verses of another psalm. “How can a young man keep his way pure? By guarding it according to your word.”[4] I have stored up your word in my heart, that I might not sin against you.”[5] Both of these verses indicate the same principle: we combat sin through increased focus upon the Word of God.

Notice that the psalm states two particular things regarding our interaction with God’s law. First, we should delight in the Scriptures. This is a very biblical notion, especially for the Psalms. “In the way of your testimonies I delight as much as in all riches.”[6] I will delight in your statutes; I will not forget your word.”[7] “More to be desired are they than gold, even much fine gold; sweeter also than honey and drippings of the honeycomb.”[8] Do we think of the Bible in those terms? Is it sweeter than honey to us? If we truly believe that the Scripture is the Word of God, then we should.

Consider this for a moment. God said, “Let there be light.” By His sovereign authority, light came into existence because of those four simple words. By similar declarations, God formed the earth beneath our feet, the animals that we see, the galaxies and nebulas in the heavens, and the organ systems within our bodies. God did all of this by His words. God then, over the course of human history, inspired men like Moses and David to write down His words. Thus, every time that we read Scripture, we are reading the very words of the almighty God. Furthermore, we are only able to read them because He loved us enough to place them in our hands. Not only is the God of the Bible great; He also loves us. What glorious news! Why would we not delight in reading the words that God wrote to us because He loves us and wants for us to know Him more?

Second, we are to meditate upon God’s law day and night. Biblically, meditation is not equivalent to the Buddhist idea of meditation. The Bible’s concept of meditating means that we are to think deeply about the Scriptures; as opposed to the Buddhist idea of cessation of thought. Indeed, as Christians, we are called to think deeply about God’s Word, to ponder it, consider it, and contemplate it. Other places encourage this meditating upon the Word as well.[9] Of course, in order to think deeply about the Word of God day and night, we must have portions of it memorized. Committing to Scripture to memory does little for us without then meditating upon it. Similarly, we are extremely limited in our ability to meditate upon God’s Word without first having some of it memorized. We should, therefore, strive to memorize and meditate upon Scripture.


The second major movement of the psalm provides a wondrous picture of the blessed man, as well as a dire warning to the ungodly. Because verse four is explicitly the negative of verse three, we will discuss the two verses in conjunction with one another.

Yet we must note, first, who the wicked being referenced are. The wicked are not necessarily the vilest of people. The psalmist is not thinking primarily of the Neros and Hitlers of the world. Rather, the wicked could also be called the ungodly, meaning that they are without God. These are simply men and women who have neither want nor desire of God in their daily lives. Though they may think they are righteous people, God merely has no impact upon how they live their lives. Thus, by this category, the wicked might very well be religious persons because religious does equate to godliness. For an example, look no further than Paul. He boasts in Philippians 3 that he was a great Hebrew of Hebrews, descended from the tribe of Benjamin, and that he was one of the Pharisees. Paul was about as religious as one can be, but it was not enough. Paul needed not religion; he needed Christ. Therefore, he proclaimed boldly, “But whatever gain I had, I counted as loss for the sake of Christ.”[10] Religion amounts to nothing, unless it is centered and built upon Christ.

First, the psalmist concludes that the blessed man is like a tree planted by streams of water. The image of a tree should cause us to think about strength and security. Trees are among the mightiest of God’s creations. When they are healthy and their roots run deep underground, trees are utterly immovable to anything but the strongest of forces. Such is the picture that the psalmist paints. The blessed man is not like just any tree; he is like a tree planted beside streams of water. The flowing stream provides plenty of water for the roots to grow deep and strong. Jesus pulls upon this imagery when He speaks about living water.[11] The man of God is rooted in Jesus and in His Word, which enables him to weather through the storms of life with strength and faith. For example, in the midst of suffering, a Christian should be able to lean upon God’s word in Romans: “And we know that for those who love God all things work together for good, for those who are called according to his purpose.”[12] Through this specific verse, we can understand that God orchestrates all things in life for our good. Seeing the evidence of the good that happens because a Christian gets diagnosed with cancer might be difficult (even in some cases, impossible); however, the Christian is able to have faith that God works everything out for good, even if we cannot see it. In promises such as that one, the man of God finds strength to be firmly planted.

Furthermore, note that he is like a tree planted. The question then must be asked: who planted the tree? The answer, of course, is that God planted this tree. This is stunningly significant. Like a farmer planting a tree to suit His purposes, God plants each of His people wherever they will best be used for the kingdom of God. We are able to rejoice that we have firmness and security that is rooted in the LORD, but also we can have peace in knowing that He has created us and called us for His purposes. The follower of Christ has the rest of knowing that his life is not in vain. The LORD has created every believer with a specific purpose.

Second, we are told that the man yields fruit in season. This is similar to the language that Jesus uses in Matthew 7:15-20 about recognizing people by their fruits. Just like we can identify good and bad trees by whether they bear good or bad fruit, so it is with all people. Though ultimately God is the only one who is able to judge the heart, our actions (aka our fruit) indicate where our hearts are. If we fail to bear fruit, we reveal then that we are a bad tree that is only good for throwing into the fire. This shows us that not obeying God’s commands is just as sinful as disobeying them. Consider Judges 5:23, “Curse Meroz, says the angel of the LORD, curse its inhabitants thoroughly, because they did not come to the help of the LORD, to the help of the LORD against the mighty.” Meroz was thoroughly cursed because of they did nothing. Bearing no fruit is just as sinful as bearing bad fruit.

Third, the psalmist states that the blessed man’s leafs do not wither. A well-nourished, deeply rooted tree remains healthy throughout its life. This also should be true of followers of Christ. God’s intention for believers is never for them to walk strong in the LORD for a time only to fall away years later. Rather, the follower of Christ is meant to remain steadfast in the LORD until the very end.

The ungodly is completely unlike the righteous in each of these areas. While the righteous people are firm like a tree, the wicked are like wheat’s chaff. The chaff is the lightweight shell around the wheat’s kernel that is separated and blown away by the wind. Other than protecting the wheat while it grows, the chaff offers no value to the grower; therefore, it is separated from the wheat and burned in a fire to get rid of it. The psalmist states that this is like the wicked. Though the blessed man is rooted, steadfast, and fruit bearing, the wicked are like useless chaff that are blown away in the wind. John the Baptist furthers this analogy by saying, “His winnowing fork is in his hand, and he will clear his threshing floor and gather his wheat into the barn, but the chaff he will burn with unquenchable fire.”[13]


Here now is the end of the matter for the psalm as the psalmist concludes his poem. Because the wicked are like chaff, they will not stand in the judgment. This means that on the judgment day of the LORD, the ungodly will not be able to stand. Though many people may now stand proudly opposed God, we are assured here that they will not do so on that day. Just as “the mountains melt like wax before the LORD”, the wicked will as well.[14] Nor will they participate in the congregation of the righteous.

This is a clear reference to the Church. The body of Christ, which we call the church, is also known in Scripture as a congregation or an assembly. Thus, we should note that heaven (the final destination of believers) will be marked as a congregation, or a church, of gathered believers. This means that the community of the church is essentially a small taste of heaven. Consider this then: if one does not enjoy the fellowship of believers now, what joy would he or she find in heaven? Not only will the wicked not be in heaven, they also would not find enjoyment there even if they were placed in heaven.

The psalm then ends with a conclusive statement about the ways of the righteous and the wicked. The term way refers to the entire way of life or the path of both the righteous and the wicked. The LORD knows the way of the righteous. This means that the LORD watches over the righteous. He knows their hearts, and He cares for them. As for the wicked, they will perish. Also note that their entire way will perish. There will come a day when the entire concept of sin will be destroyed. God will completely eliminate the way of the wicked. This might sound needlessly harsh, but assuredly, it is not. Just imagine, when the way of the wicked perishes, sin and evil will be no more. We will no longer battle with our flesh. We will no more struggle against the temptations of the world. For the follower of Christ, this is glorious news. For the follower of the way of the wicked, it is a call to repent and come to the grace found only in Jesus.

[1] Bennett, Jessica. They Feel ‘Blessed’. New York Times. May 2, 2014.

[2] Matthew 9:9-13, 11:16-19; Mark 2:13-17; Luke 5:27-32, 7:31-35, 7:36-50, 15:1-2, 19:1-10

[3] Philippians 4:11-13

[4] Psalm 119:9

[5] Psalm 119:11

[6] Psalm 119:14

[7] Psalm 119:16

[8] Psalm 19:10

[9] Joshua 1:8; Psalm 119:15, 23, 27-28

[10] Philippians 3:7

[11] John 4:14, 7:38; Revelation 21:6

[12] Romans 8:28

[13] Matthew 3:12

[14] Psalm 97:5

3 Bible Reading Fails

If there is any topic that I am passionate about, it’s the Bible. I love to study the Scriptures because I find the Bible to be the most fascinating book on earth. I mean, we believe that it is the literal word of the God who created everything in existence. How can that not be endlessly exhilarating!

Given the important nature of the Bible, there is often a significant push to get people to read it, and we formulate numerous strategies for doing so. We create study Bibles to help us understand it better without having to crack open a commentary or consult a clergyman. We develop mobile apps to make reading convenient and accessible. We urge finding at least five minutes a day, hoping that something will stick to the soul. We desperately resolve to read it all when January rolls around, only to quit with a shameful whisper to ourselves that Leviticus makes no sense.

To be clear, none of those things are bad ideas, but with a great deal of focus upon getting people to simply read the Bible, we should also ask whether there is a right or wrong way to do so.

Well, jumping straight to the heart of the matter, we can easily read the Bible in an unbiblical fashion. In order to avoid this, let us look at some ways that we can fail at reading the Bible.

1. We Fail to See the Point

I would be willing to guess that lack of comprehension is one of the main reasons that many Christians find it difficult to read the Bible. To be fair, it is quite difficult to enjoy something when we know very little of what it’s about. Luckily, the Bible gives us a fairly simple answer as to what the entire point of it is: Jesus.

In John 5, Jesus finds himself speaking with a large crowd of Jews. During this discussion, Jesus tells them,

You search the Scriptures because you think that in them you have eternal life; and it is they that bear witness about me, yet you refuse to come to me that you may have life.[1]

Jesus knew that He was speaking to group of people that highly valued the Bible. They believed it to be the Word of God. They believed, as Jesus said, that they could find the path to eternal life in the Scriptures. On the surface, they appeared very orthodox.

But Jesus claimed that they missed the entire point.

They failed to see what the Bible is all about. They failed to see Jesus in the Scriptures, so they failed to correctly read the Bible. Jesus states, in no uncertain terms, that the Bible is about Him. By bearing witness to Christ, all of Scripture points toward Christ. Jesus Christ is the end and aim of the Bible. It is entirely about Him.

If the entire Bible is meant to point to Jesus as God and savior, their failure to see Jesus as such meant they failed to truly understand the Scriptures. Being the Word of God, the Bible is supposed to reveal God to us, to teach us about His will and character. Yet God was standing before them in the flesh, and they failed to recognize Him. They missed what the Bible was actually saying because they were too focused upon obtaining eternal life, which is a more subtle form of self-focus. They were so concerned about finding their path to heaven that they missed the focal point of heaven itself standing before them.

Likewise, far too many people approach the Bible as a self-help guide or as though the whole thing is a book of proverbs with nuggets of wisdom for everyday life. Though the Bible is certainly helpful and provides wisdom for life, the overall point of the Scriptures is Jesus. When we read the Bible, the first and most important question that we should ask is: How does this point to Jesus, or what does it reveal about Him? We must approach the Scriptures as being Jesus-focused, not self-focused.

2. We Fail to Remember Its Value

Common sense tells us that we will not waste time upon things that are not considered valuable. Even when we binge watch Netflix or YouTube, we do so because we esteem the entertainment highly—even if we later look upon that time as being wasted. We give our time to that which we treasure.

I think, therefore, it is fair to say that our time given to reading the Word correlates highly with how we view its worth. If we give it little of our time, we value it little. If it receives much of our time, we then revere it much.

But how much should we value the Scriptures?

2 Timothy 3:16-17 provides for us with this statement on Scripture:

All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness, that the man of God may be competent, equipped for every good work.

All Scripture comes from the breath of God. This means that God has spoken all Scripture, and it is the Word of God because He said it. The value of the Bible, therefore, falls upon the worth of God because words bear the weight of the one that speaks them.

Let us then consider God briefly. In Genesis, we are told that God created everything by speaking it into existence. Atoms, kangaroos, and quasars all came into being by the power of His word. That is our introduction to God. He says, “Let there be”, and there is. At the sheer authority of His voice, nothing becomes something. In fact, the immense majesty of God’s being is so vast that there exists a word it: holy. God’s holiness means that He is completely unique, unlike anyone or anything in existence. He is distinct and set apart. There is no one like Him.

And this God chose to speak to us. We do not need to wish for God to speak to us because He already has. The same God whose words created the universe inspired the prophets of old to write His words down for our benefit. If that does not tell us the value of the Scriptures, nothing will. The Bible is the Word of God. Do you remember that when you read it? Do we cling to them as being “the words of eternal life”?[2]

3. We Fail to Memorize and Meditate Upon It

This is certainly the odd man out on this list. It is fairly easy to understand how the Bible is all about Jesus and how much we should value it as the Word of God, but are memorization and meditation really that important? I believe that the biblical answer is yes. Therefore, let us view a few Scriptures concerning memorization and meditation upon the Bible:

I have stored up your word in my heart, that I might not sin against you. (Psalm 119:11)

This Book of the Law shall not depart from your mouth, but you shall meditate on it day and night, so that you may be careful to do according to all that is written in it. For then you will make your way prosperous, and then you will have good success. (Joshua 1:8)

You shall therefore lay up these words of mine in your heart and in your soul, and you shall bind them as a sign on your hand, and they shall be as frontlets between your eyes. (Deuteronomy 11:18)

I delight to do your will, O my God; your law is within my heart. (Psalm 40:8)

But his delight is in the law of the LORD, and on his law he meditates day and night. (Psalm 1:2)

Let the word of Christ dwell in you richly, teaching and admonishing one another in all wisdom, singing psalms and hymns and spiritual songs, with thankfulness in your hearts to God. (Colossians 3:16)

The emphasis of the above Scriptures is certainly upon the memorization and meditation of the Word. The call to memorize is implicit but clearly understood. Storing the Word in our hearts can only be done by willfully committing the Scriptures to memory. Likewise, we are only able to meditate upon the Bible day and night if we have it stored in our minds for 24/7 access.

The Bible’s urge for meditation is a different animal. Though meditation upon the Word is more blatantly stated, it is far less understood, in general. Often a discussion of meditation conjures up mental images of Buddhism or some other form of non-Christian religious practice, and few ever imagine that Christians should meditate. This is likely because most people view mediation as a means of introspection or self-realization, but this is not so with biblical meditation. Christian meditation seeks primarily to understand and ponder the Scriptures. Meditating on the Bible is to let its words roll around in your mind, thinking about the truths that it contains. I would argue that meditating (or thinking deeply, to put it another way) upon the Bible is crucial to our reading of the Scriptures. Reading the Bible without meditating on what was read is like chewing a piece of gum twice before spitting it out—much of its value is wasted because we do not give it sufficient time.

The End of the Matter

I am certainly not saying that these are the only ways that we can read the Bible incorrectly. Surely there are many men and women who could point out plenty of things that I missed. My point, however, is not to be all encompassing; rather, it is to help us (myself included) read the Scriptures as they are meant to be read. We do both God and ourselves injustice when we do not strive to understand His Word. May we be able to cry out with the psalmist, “As a deer pants for flowing streams, so pants my soul for you, O God.”[3] If we have a longing to know God more, we will long to know His Word more as well.

[1] John 5:39-40

[2] John 5:68

[3] Psalm 42:1