Category Archives: hearing God

Prayer & Amazing Works of God

by Scott

On Sunday at Cornerstone, we had Gary Benjamin with us to bring the message. Gary and his team head up a house of prayer and worship in the Waterloo area of Belgium. In his message, Gary communicated his deep and passionate heart for prayer. Interestingly, he shared many stirring stories-testimonies of God’s powerful work through prayer and obedience to the voice of God.

As one who believes God still speaks today, in the specific prophetic-revelatory sense (though we don’t need to add it into the Scripture), and that God is still doing miraculous works throughout the whole of the world, I commend this message to you to stir you in prayer and faith for God’s heart to see great things take place in the earth.

You can listen to it by clicking on the icon below, or you can download it from our podcast or from iTunes. For those who would like to know, the message is 39:51 in length.

He Has Spoken Through His Son

by Marv

The coming of the Son of God in the flesh is the turning point in redemptive history, that is in the outworking of God’s plan for rescuing His fallen world.  It marks a decisive divide between all that came before and all that God does from that crucial point onward.

Jesus indicated His own place in redemptive history in the parable of the tenants.  In this parable, God is likened to the owner of a vineyard who sends a series of bondservants to collect his due,  only to have them rebuffed, abused, even killed by the uncooperative tenants.  The next step is an escalation in the status of the messenger: “Finally he sent his son to them, saying, ‘They will respect my son.’” (Matt. 21:37).  The voice of the son, we understand, bears a superiority not just in degree, but in kind.

The magnificent opening of the epistle to the Hebrews encapsulates this same truth, and then goes on for thirteen chapters to develop this theme of Christ as superior to everything in previous phases of God’s plan, to urge against retrograde motion on the part of his readers.  He begins:

Long ago, at many times and in many ways, God spoke to our fathers by the prophets, but in these last days he has spoken to us by his Son, whom he appointed the heir of all things, through whom also he created the world. (Heb. 1:1-2)

Continuationism is the understanding that according to the Scriptures, and Jesus Himself, during this era between Pentecost and the Parousia, God has established in the Church a vital and dynamic interconnection with Christ and the Father through the empowering presence of the Holy Spirit, through which Christ continues to glorify the Father, build His Church, and advance His kingdom.

To express this understanding in the imagery of the parable of the tenants, after the son is killed, when the vineyard owner comes to “let out the vineyard to other tenants who will give him the fruits in their seasons,” (v. 4) the son is in fact restored to life.   He then continues actively to run the operations of the vineyard for his father, though off site.  As he is delegated the management by his father, he in turn delegates the on-site operation to the new tenants.  In this arrangement he remains in two-way communication with the tenants and supplies the resources necessary to the success of the operation.

Some others would modify this scenario by removing the idea of “two-way communication.”  The son, in this case, commits to written form everything he wishes to say or will ever wish to say to the tenants.  Thus he leaves them an operation manual, and determines that while he expects communication from the tenants to him, he will not communicate directly back to them, since the manual already contains everything he wishes them to know.

The former of these conceptions, according to proponents of the latter, is inaccurate in that it is incompatible with Hebrews 1:2, cited above.  The idea of ongoing two-way communication with God—that is that God to man communication (still) occurs by means other than the Bible—is denied, these assert, by the statement that now God “has spoken to us by his Son” (v. 2).  God’s speaking through prophets, inferior delegates, the “servants” of the parable, is relegated to “long ago.”

The use of Heb. 1:1-2 in support of Cessationism does have a noble pedigree.  It appears with the Westminster Confession of Faith as “proof text” number six, underlying what is generally taken to be a clause expressing cessation of ongoing revelation: “those former ways of God’s revealing His will unto His people being now ceased.” (WCF I.1)

However, there are two distinct propositions involved, taken to be stated or implied by Heb. 1:1-2:

1.  God, having delegated His Son to speak for Him, no longer employs the lower-level messengers He previously had sent.

2.  God having delegated His Son to speak for Him, the Son no longer is speaking.

Proposition 1 is non-objectionable, since it represents the author’s explicit point, and he goes on to elaborate on this point in the rest of the epistle.

It is far less clear, however, that the author intends Proposition 2 as part of his meaning, as a Cessationist application would suggest.  Also, if the author of Hebrews is saying that the Son has said all He has to say, when exactly are we to understand that the Son in fact ceased speaking?

What can we determine from the text?  First, the verb translated “has spoken,” elalēsen, “is aorist, in the past from the point of view of the writer.  The specific time frame is further specified: “in these last days.”

The author then contrasts two types of events, the ministry of the prophets in the more distant past, and the ministry of Christ in the recent past.  Can we legitimately infer from the author’s statement affirming Christ spoke in the past, a denial that He is therefore not speaking in the present and will not speak in the future?  Not on the basis of any valid understanding of either Greek grammar or logic.

At any rate, when exactly does the author mean to tell us that God’s revelation ceases?

If in fact we go by the tense of elalēsen, the past, we are left with the paradox, or rather the antinomy of an inspired writer, stating in his present that revelation had previously ceased in the past.  The very verse containing this word, not to mention the thirteen chapters yet to come contradicts the notion that God’s special revelation had already ceased at that point.

The author would have to mean some other time than that strictly indicated by the tense of the verb, if indeed he intends us to understand that communication through the Son comes to a point of completion and then ceases.  When would that be, exactly?

The ascension, the ending point of Christ’s bodily presence on earth?  Hardly, the entirety of the New Testament was written after this.

Besides, the author himself states in 2:4 that after Christ’s ascension God continued to testify through human messengers other than Christ: “God also bore witness by signs and wonders and various miracles and by gifts of the Holy Spirit distributed according to his will.”

Is it then the completion of the Canon?  It may or may not be factual to state that with the close of the Canon, the Son no longer speaks to us, and the Father no longer speaks through any other means.  But how is such an understanding to be drawn from the words of Hebrews 1:1-2, which was written, perhaps decades before the last NT book was written?

What do the author’s statements about the Son tell us about the work of the Holy Spirit?  Jesus’ own teaching predicts a future in which the Spirit’s work will include acts of speaking:

“But when the Helper comes, whom I will send to you from the Father, the Spirit of truth, who proceeds from the Father, he will bear witness about me.” (John 15:26)“And when he comes, he will convict the world concerning sin and righteousness and judgment” (John 16:8)“I still have many things to say to you, but you cannot bear them now. When the Spirit of truth comes, he will guide you into all the truth, for he will not speak on his own authority, but whatever he hears he will speak, and he will declare to you the things that are to come. He will glorify me, for he will take what is mine and declare it to you.  All that the Father has is mine; therefore I said that he will take what is mine and declare it to you.” (John 16:12-15)

We find here, in fact, that the speaking ministry of the Spirit is a continuation of God speaking through the Son.  The Father delegates to the Son and the Son to the Spirit.

He delegates, not only to the Spirit, but to His Church. “As the Father has sent me, even so I am sending you.” (John 20:21)

So if the speaking of the Spirit is a continuation of the speaking of the Son, how long do we expect the Son to continue to speak through the Spirit?  Do we take Jesus’ words in John 16 then to be referring to the New Testament and nothing else?

If so, He said this to all eleven, but only commissioned three to write scripture:  Matthew, John, and Peter.  Did he exclude eight of those present and include others not present such as Paul, Luke, and James?

At any rate, the Son did in fact speak through the Holy Spirit in ways other than the writing of the New Testament:

“And they went through the region of Phrygia and Galatia, having been forbidden by the Holy Spirit to speak the word in Asia. And when they had come up to Mysia, they attempted to go into Bithynia, but the Spirit of Jesus did not allow them.” (Acts 16:6-7)

This is still, however, during the period of the open Canon. Of course, the Spirit continues to speak during this time.  Where are we ever told God will ever speak through the Spirit once the Scriptures, God’s sufficient written Word has been completed?

In Mark’s account of the Olivet discourse, Jesus gives instructions regarding what His disciples may expect in the days prior to His return, when the gospel is being proclaimed to all nations:

“But be on your guard. For they will deliver you over to councils, and you will be beaten in synagogues, and you will stand before governors and kings for my sake, to bear witness before them.  And the gospel must first be proclaimed to all nations.  And when they bring you to trial and deliver you over, do not be anxious beforehand what you are to say, but say whatever is given you in that hour, for it is not you who speak, but the Holy Spirit.” (Mark 13: 9-11)

Hebrews 1:1-2 in fact says nothing about the Son ceasing to speak.  The New Testament knows nothing of a time when once the Son has become incarnate, He ceases actively to glorify the Father to the world, to be God’s ongoing self-revelation.  What we can see are three distinct phases of His revelation activity (presented out of order).

The first.  His first advent, when He reveals the Father in His sinless life, He proclaims the gospel of the Kingdom, and dies sacrificially and rises again.

The third.  His glorious second appearing, when faith becomes sight we will know as we are known.

The second.  In between these times His Body, the Church, continues what in the first phase Jesus “began to do and teach” (Acts 1:1).

“In that day you will know that I am in my Father, and you in me, and I in you.” (John 14:20)

Yes, “in these last days, [God] has spoken to us by his Son.”  Just so, in these days too, God speaks through His Son, who speaks through the Holy Spirit, who speaks through the Church, the Body of Christ.

The Gift of Prophecy 102

by Scott

Just a couple of weeks ago, I shared some introductory thoughts on the gift of prophecy, a kind of Prophecy 101, as well as giving the link to our podcast with my teaching on the same topic with our local church. I shared a lot of things mainly from the New Testament, as I believe there was a shift in the ministry of the prophet and the gift of prophecy when Jesus, the Prophet and Living Word, arrived on the scene (you can read more about this shift here).

And so here is my follow-up post on the gift of prophecy, which we could call ‘Prophecy 102’.

If you would like, you can listen to my teaching by clicking on the icon below, or you can download from Cornerstone’s podcast site or iTunes. Or feel free to read on.

Different Measures of the Gift

When reading the New Testament, it is very easy to see there are varying measures of the varying gifts that God gives. I believe this is seen in passages like Rom 12:3:

For by the grace given to me I say to everyone among you not to think of himself more highly than he ought to think, but to think with sober judgment, each according to the measure of faith that God has assigned.

To each has been given a measure of faith. This passage does not speak of saving faith, but I believe it speaks of the faith we are given according to the gifts God has given to us. Hence why Paul would go on to say:

Having gifts that differ according to the grace given to us, let us use them: if prophecy, in proportion to our faith. (Rom 12:6)

Also, real life shows that each of us are given different measures of ministry-serving gifts. My teaching gift is miniscule compared with some other teachers. Not because they are so much more studied than I, though that can play a role, but because they have insights in God that I have not come to yet and might never. So not only are there differing parts of the body, but even those parts that are very similar in gift will vary in their measure of ministry and gift.

And, so, with the gift of prophecy, I easily see three distinctive measures:

a) Prophet – (Eph 2:20; 3:5; 4:11-13; 1 Cor 12:28-29)

Yes, these people will be used frequently in prophecy. But they are also called to be foundation layers and to equip God’s people. One of the best ways they equip the saints (Eph 4:11-13) is by helping prepare God’s people to fulfil their prophetic role as a Spirit-indwelt and Spirit-empowered people.

b) Gift of prophecy – (1 Cor 12:10; Rom 12:6)

Some people will be used in this gift rather frequently, but they are not functioning as foundation-laying and equipping prophets.

c) All may prophesy – (Acts 2:17-18; 1 Cor 14:5, 31)

Because all of God’s people now have the gift of the Holy Spirit, the Spirit of prophecy, we are a prophetic body and can all be used in prophecy. I am very passionate about this and, so, share more about this reality here.

Different Ways God Speaks

Of course God reveals Himself in so many ways – through creation, through art, through a whole host of things. But with regards to God speaking and revealing Himself today in the more ‘prophetic’ and ‘revelatory’ sense, I find that there are typically 5 ways in which God does so:

a) Actual words

Here God actually speaks to the person. A case and example would be God’s call to Abraham in Gen 12:1-3. We see this in other places like Acts 13:1-3 where the Holy Spirit, via the prophets in Antioch, speaks that Paul and Barnabas are to be set apart for their apostolic-mission work. And, of course, there are hundreds, if not thousands, of other examples in both the Old and New Testaments.

b) Pictures/Images

This is not so much about hearing God speak something, but rather the times when God gives a kind of mental picture of something He wants to communicate. It’s almost like a rubber-stamp on our mind or spirit of God’s revelation. Again, God has not spoken to the person but rather gives a picture, an image of what He wants to communicate. And so, when we share the prophetic picture, we describe what we see imprinted upon our minds.

c) Visions/Dreams

Typically, we might identify our receiving of visions when we are awake and receiving of dreams when we are asleep. Peter, when quoting Joel, said that this would be part of the fruit of the prophetic Spirit in the last days. And we’ve been in the last days for about 2000 years. And so these things would continue through this entire age. An example of a vision would be the one Peter had on the rooftop with the sheet coming down with the unclean animals (Acts 10). God repeated it 3 times to communicate that Peter needed to reach the Gentiles with the gospel. A dream might be like what we find in Gen 15:12-20 where God makes the all-important covenant with Abraham.

d) Promptings/Impressions

What I always encourage people with is that we don’t get caught up too legalistically with terms and definitions. Goodness, we love our terms and definitions. And while I hope these are helpful here, though others might approach things with different terms, there are things that fall outside these first 3 examples. And, so, I might identify as promptings and impressions. There is no spoken word from God, no mental picture, no vision or dream, but there is a stirring, a sensing, a prompting, an impression of the heart of God and what He wants to communicate to a person, within the local church body, etc. It might call for us to speak out a prophecy or act out of prophetic action. But this comes from an inner sense and prompting of God, not so much a direct word, picture, vision or dream. Here is a great example of a prompting of the Spirit over at Jesus Creed.

e) Scripture

I shared this in the last article, but when I say God speaks through Scripture, I do mean that He speaks from the God-breathed words that are right there in the text. But I also believe that He utilises those same words, at times, to speak things that were not ‘intended’ within the text. I will give you one example from my own life. One day, as I was reading Jesus’ words in Matt 6:21 – For where your treasure is, there your heart will be also. – I understood that Jesus was speaking in the context of challenging people that they cannot have two masters. Such is extremely important in a life of following Jesus as Master. But, as I was meditating on the passage, God said to me, ‘Scott, this is true of me as well. Where my treasure is, there my heart is also. And my people are my treasures, and, therefore, my heart is with them.’

God utilised Scripture to speak to me. It wasn’t something ‘in between the lines’. But God definitely used what was already there to reveal ‘more’ of His heart to me. Now, sure, I could have also received that from reading Psalm 139 or other passages. But God took the text I was meditating on and spoke to me right then and there. I have plenty of other examples of this exact same experience, but that should be one sufficient example.

How To Communicate Prophecy

This is important to look at as well. When we communicate prophecy, or what we believe God has revealed to us, we must use wisdom. First off, when we do prophesy, there is nothing inherently more spiritual about speaking in King James Old English – Thus saith the Lord…

Now, I think we all pretty much know that, but there was a day when prophecy always had to come with that kind of language. But remember that God is incarnational and comes to real human beings in real life. So we can speak ‘normal’ and it still remain just as true, just as directive and just as much from God.

I spoke earlier in this article of the different measures of the gift of prophecy. And, so, for the prophet and those regularly used in this gift, I would expect statements to possibly start out with, ‘This is what the Lord says…‘ Of course, it does not have to begin that way. One can begin to speak the prophecy without such a prelude statement. But, to bring a focus, especially in a larger church gathering, it can be helpful at times to begin with such.

But, a word of wisdom to those who are not prophets and not regularly used in this gift of prophecy, or for those who are wanting to learn to hear and discern God’s voice. It is best to begin a prophecy with a less directed statement such as, ‘I believe this is what the Lord is saying…’ or ‘I sense the Lord is saying…’

While I do believe God speaks clearly and directly today, having heard such prophets and those gifted in prophecy speak such powerful things in my almost 14 years in Christ, for those still growing in hearing God and in prophecy, let’s be wise how we communicate such things.

Weighing Prophecy

Finally, I end with some thoughts on weighing prophecy. This is biblical and a very good practise. Of course, we don’t only want to weigh prophecy, but we want to be wise discerners and evaluaters of all things in our life in God. Now, at the same time, I highly discourage against what I might call agnostic Christianity where we always question every word, action and motive, laying aside any child-like faith of trust. But, when the body speaks forth prophecy, we are to be responsible to weigh it.

One passage to focus in on is found here:

29 Let two or three prophets speak, and let the others weigh what is said. 30 If a revelation is made to another sitting there, let the first be silent. 31 For you can all prophesy one by one, so that all may learn and all be encouraged, 32 and the spirits of prophets are subject to prophets. 33 For God is not a God of confusion but of peace as in all the churches of the saints. (1 Cor 14:29-33)

Who are the ‘others’ in vs29 that are encouraged to weight the prophecy? Some would argue it is the other prophets in the congregation. But, noting the whole thrust of chapter 14 – Paul’s instruction to the whole church, not simply prophets – I believe it is asking the whole congregation to be responsible in weighing things.

Also, to go along with some things I said earlier, it is worth noting that, in vs31, the word all is used 3 times. This, I believe is another pointer that all of God’s people, indwelt by the Spirit of prophecy, can prophesy. We can all prophesy so that all can learn and all can be encouraged.

Now, a quick word about what it means to weigh prophecy, though I am sure more could be said. When it comes to weighing, here are 4 questions that I find helpful:

  • Is it in line with the principles and teaching of Scripture?
  • What do our wise and experienced leaders have to say about the prophecy?
  • Does it resonate well in our hearts as men and women of the Spirit?
  • Does it bring clarity rather than confusion?

If, for some reason we believe the prophecy or revelation shared is not of the Lord, it does not necessarily mean we kick the person out of the church. That is not the norm, at least in my experience. But, suffice it to say, each case will call for its own wisdom. It could be that the leaders speak a personal word to the person who shared the off-base prophecy. Or it could be a public correction right then and there following the so-called prophecy. Or it could be a correction in the next church gathering. Again, it will call for the leaders to have God’s wisdom.

Now, if the person continues to share wrong things, then we would probably need to put a stop to their sharing, if not forever, at least for a time. Again, that might call for a personal word with the person or a public sharing with the congregation. With these things we always need the Lord’s wisdom.

Of course, when it comes to false prophets (2 Pet 2:1; 1 John 4:1), false teachers (2 Pet 2:1), and even false super apostles like what Paul dealt with (2 Cor 11:5; 12:11), these people are immediately seen outside of the fold. The fruit of their lives, what they speak and how they act, will mean that we guard the people from such deceivers and not give any room to them, warning the congregation to stay away from such people. So, though we do not stone people today, we do exclude them from the fold.

But, for the most part, those who are truly in the body of Christ and are looking to hear the voice of God and be faithful to speak what He prompts and reveals, we must allow for the church to be a safe place where we can learn to practice the gifts of the Spirit. I believe this calls for us to allow the people to take steps of faith, even if they might miss something. Some will disagree, but I believe this is part of helping the people of God learn to hear God and speak correctly what He reveals.

Now, 95% of the time, it is my experience that no bomb will be dropped that will devastate people. But it does happen, and when it does, we must deal with it with wisdom. And so, this is why I believe it can be helpful to utilise the leadership of the church as a kind of ‘screening process’ first, asking the people to share with the leadership before stepping forward and utilisng a microphone to share any prophecy. I have found this to be extremely helpful in guarding against unhelpful things spoken to the congregation. We want to steer clear of a controlling spirit as well. But we must consider how to maintain a good balance.

Well, this should suffice for now – a Prophecy 101 and 102 – for getting an introduction into the gift of prophecy, especially noting the changes that Christ and the new covenant have brought about to this all-important gift. We cannot centre out theology in the Old Testament. We can obviously build on it and learn from it, but we must now see Christ and the New Testament as the great teacher on all things of our faith, including prophecy. Of course, this does not mean we have a 7-step instruction manual process to help us through in every instance. Such would take away from the reality that this is part of walking out a life of faith. But I do believe these are some helpful insights into this gift as understood from the fuller, new covenant perspective.

Series on Gifts of the Spirit Continues at Scot McKnight’s Blog

by Scott

Over at Scot McKnight’s blog, Jesus Creed, after a few week’s with, guest blogger, T, continues his series on gifts of the Spirit. The first article can be found here.

In the second article, T asks about ‘promptings of the Spirit’ and shares a specific example in his own life.

Our church back in Gainesville, Florida, would occasionally have “worship nights.” They were some of my very favorite gatherings. About once a quarter on a Friday night, we’d gather for a couple of hours and the only things on the agenda were worship and prayer. On this Friday, I was sitting near the front, and Kim and I were among the first to arrive. It was one of those nights that I was truly grateful, even excited, for the opportunity to worship God with the church, even before the first song began.

I don’t remember the song, but at some point the theme I was affirming as we sang was willingness to obey God, even though it can sometimes be costly. As I affirmed this to God, and was even considering my own limits for obedience, I felt the urge to turn around. Sitting directly behind me was Jon. Jon was one of the people in the church that I most admired, but kind of from afar. The things I heard Jon say in church or elsewhere were routinely marked by depth, truth and heartfelt compassion, but we were in one small group and he led another, so he lingered on the top of the “people-I-want-to-know-better” list at church for a while.

On this night as I turned around, Jon had a familiar intensity on his face as he worshipped, and with his eyes closed. This wasn’t anything out of the ordinary, and I turned back around. As I did, I felt an unexpected conviction to turn back around, push my chair out of the way and strongly embrace Jon. Just for clarification, what I felt wasn’t empathy, at least not then. I wish I had reason to be empathetic; Jon was just worshipping God (just like I wanted to get back to doing). If I could describe what I was feeling at this stage it was fear and inner turmoil. My first line of inward defense was to dismiss that this was any kind of leading from God. I will summarize the outcome there by saying that however I reasoned about it, I could not persuade myself this wasn’t God’s unction, despite my best efforts. A simple unction to “do this” had come (as I was pledging obedience to God, no less), and it pretty much only had fear stopping me.

I was stuck. I soon discovered that going back to singing praises and offers of obedience to God were just impossible, unless the goal was hypocrisy and misery. I wanted to get to know Jon better, but not like this! What would he think of me? What if he recoiled? For the next several minutes, I would look back every so often just to see if he had at least opened his eyes so that he would at least see it coming. No luck. My last line of defense was compromise. If Jon wouldn’t open his eyes, I figured I would say something (anything!) and give him some warning or explanation or at least a “hello” first. But as I started to say something my guts burned with conviction that I was compromising out of fear, and not being obedient. After another bit of inward wrestling, I just did it. I pushed the chairs aside (Jon still didn’t open his eyes; the music drowned out the sound) and put my arms around him firmly but gently. I felt like as I did it, that I shouldn’t be in any hurry to let go.

Not only did Jon not recoil, he practically collapsed. His arms—weakly at first, then with great energy—embraced me in return. And he just wept. I must have held him as the singing continued for thirty seconds or a minute at least. By the time we released to look at each other, both of our eyes were wet, but we were both beaming smiles. I knew God was in this, but I still had no idea what exactly had been going on. Jon explained.

Jon had grown up on the mission field with an authoritarian and judgmental father/minister. Jon was in his thirties now and had walked through years of healing from it, but that week he had talked with his dad who had now finally been fully explicit that Jon was a thorough disappointment. All the healing Jon thought he had from his dad opinion of him just melted that week. Jon explained that he was in such misery over it that week, he almost didn’t come that night. He had little “worship” in him. He said he had decided to come with only one prayer that he had been praying repeatedly, prior to and throughout the meeting, but with little hope for any suitable answer, “I just need to know what You feel about me.” When told me that, I wept, but out of repentance for how close I was to blowing the whole thing off or changing it for my fears. Incidentally, Jon and I became close that day, and every time we see each other, even many years later now, a smile comes to both of our faces.

This is a beautiful story of what it really means for God’s people to learn to hear, discern and obey the voice of the Lord. For those of us who believe God still speaks, reveals and prompts His people today with specific words and actions, we all will have experienced some time of questioning or doubt of whether we have truly heard the voice of the Lord. And, I would venture to say that we have all missed or bypassed these promptings. But stories like this remind us that even ‘prophetic actions’ accomplish the same purpose of spoken prophetic messages:

the one who prophesies speaks to people for their upbuilding and encouragement and consolation (1 Cor 14:3)

Richard Foster on Silence and Hearing God

by Scott

Over at my personal blog, The Prodigal Thought, I have regularly been posting stirring words from Richard Foster’s classic, Freedom of Simplicity, as I have slowly moved my way through the book. Here are some thoughts of his on practicing silence and how this can help us hear the voice of the Lord:

One way to nurture simplicity is through the discipline of silence. Society is dominated by the inane notion that action is the only reality. Please, for God’s sake and your own, don’t just do something, stand there! Come in and enjoy his presence. Sink down into the light of Christ and become comfortable in that posture. Open the subterranean sanctuary of your soul and listen for the Kol Yahweh, the voice of the Lord. To do so gives us focus, unity, purpose. We discover serenity, unshakableness, firmness of life orientation. (p113)

These are extremely challenging words in the busied and hurried life of today. For some, they might sound New Age, but this is simply about drawing in close to the presence of God’s Spirit who resides within the believer, all to know the Father’s leading voice in our lives.

I, for one, want to quiet my heart before the Lord on a regular, even ongoing, basis.