Notes
Notes
Chapter 1 The Shepherd and His Sheep
[]. Phillip Keller, A Shepherd Looks at Psalm 23 (Grand Rapids: Zondervan, 1970).
[]. Ibid., chapter, 10, 114ff.
[]. Ibid., 35ff.
[]. Ibid., 45ff., 49ff.
[]. Ibid., chapter 7, 92ff.
[]. Ibid., chapter 8, 92ff.
[]. Ibid., 37.
[]. Ibid., 100–103.
Chapter 2 Some Tangled Tales
[]. Elisabeth Elliott, A Slow and Certain Light (Waco: Word, 1973), 46.
[]. Ibid., 105.
[]. J. A. Motyer, The Message of Philippians: Jesus Our Joy (Leicester, UK; Downers Grove, IL: InterVarsity, 1984), 208.
[]. Phillip D. Jensen and Tony Payne, The Last Word on Guidance (Homebush West, NSW: Anzea/Sydney, St. Matthias, 1991), 68.
[]. Bruce Waltke, Finding the Will of God: A Pagan Notion? (Gresham, OR: Vision House, 1995), 67–68.
[]. Dallas Willard, Hearing God (Downers Grove, IL: InterVarsity, 1999), 111–12.
[]. Waltke, Finding the Will of God, 68–69.
[]. Elisabeth Elliot, Through Gates of Splendor (Wheaton, IL: Tyndale, 1981); idem., Shadow of the Almighty (New York: Harper & Row, 1979), idem., These Strange Ashes (London: Hodder & Stoughton, 1976); idem., The Savage My Kinsman (Ann Arbor: Servant, 1981); see also idem., A Slow and Certain Light; and her novel based on some of her experiences, idem., No Graven Image (New York: Harper & Row and London: Hodder & Stoughton, 1966).
[]. Alister McGrath, To Know and Serve God (London: Hodder & Stoughton, 1997); idem., J. I. Packer (Grand Rapids: Baker, 1997). An earlier, slighter account was contained in Christopher Catherwood, Five Evangelical Leaders (London: Hodder & Stoughton; Wheaton, IL, Harold Shaw, 1985).
[]. Interestingly, Dr. Tidmarsh was to play a significant role in the story of the Waorani (Auca) and five missionary martyrs. See Olive Fleming Liefield, Unfolding Destinies (Grand Rapids: Discovery House Publishers, 1998); The Journals of Jim Elliot, ed. Elisabeth Elliot (Old Tappan, NJ: Revell, 1978), 174–75, 219, 225, 261, 264, 368–72, 413, 426–27, 451.
[]. Willard, Hearing God, 180–81.
[]. In the 1950s this people group was called “Auca” by their first visitors, but later communication with the tribe showed that they called themselves “Waorani,” meaning “The People.” Further the term “Auca” has pejorative meaning to them since it was commonly used to mean “savage.” Documents written after that time usually refer to some variation of the term “Waorani” as their tribal name. See Kathryn Long and Carolyn Nystrom in Christian History 89 (Summer 2005).
[]. The Journals of Jim Elliot, 15–16.
[]. Elliot, The Savage My Kinsman, from Capa’s foreword.
Chapter 3 Your Good Health
[]. John Piper, Desiring God: Meditations of a Christian Hedonist, 3rd ed. (1986; Sisters, OR: Multnomah, 2003).
[]. Jonathan Edwards, The Miscellanies, a-500, ed. Thomas Shafer Works of Jonathan Edwards, XIII (New Haven: Yale University Press, 1994), 495, quoted in John Piper, The Dangerous Duty of Delight (Sisters, OR: Multnomah, 2001), 19. The statement is also found in Edwards’s treatise The End for Which God Created the World (1729), reprinted in John Piper, God’s Passion for His Glory: Living the Vision of Jonathan Edwards (Wheaton, IL: Crossway, 1998), 242.
[]. Richard Baxter, “A Treatise of Self-Denial,” in Practical Works (Ligonier, PA: Soli Deo Gloria, 1990), 3.372.
Chapter 4 Guided by the Word of God
[]. See further J. I. Packer, “Fundamentalism” and the Word of God (Grand Rapids: Eerdmans, 1958); idem., God Has Spoken, 3rd ed. (Grand Rapids: Baker, 1988); idem., Truth and Power (Downers Grover, IL: InterVarsity, 1996), idem., “Theology and Bible Reading” in ed. Elmer Dyck, The Act of Bible Reading (Downers Grove, IL: InterVarsity, 1996).
[]. Roman Catholics see Jesus’s words as showing that marriage is indissoluble; whereas, most Protestants, noting that Jesus seems to specify adultery and Paul desertion as warranting divorce (see Matt. 19:7–9; cf. 5:32; 1 Cor. 7:12–16), understand Jesus as indicating simply that divorce is always a sad lapse from God’s ideal, whatever the circumstances. We cannot further explore this difference here.
Chapter 5 The Way of Wisdom
[]. See Oswald Chambers, The Complete Works of Oswald Chambers (Grand Rapids: Discovery House Publishers, 2000), 1194 (emphasis added).
[]. Calvin, Institutes of the Christian Religion, 3.10; trans. F. L. Battles (Philadelphia: Westminster, 1960), 719–20.
[]. Charles Simeon quoted in Hugh Evan Hopkins, Charles Simean of Cambridge (London: Hodder & Stoughton, 1977), 205.
[]. See J. I. Packer, “Hot Tub Religion: Toward a Theology of Enjoyment,” and “Joy: A Neglected Discipline,” in God’s Plans for You (Wheaton: Crossway, 2001), 47–72, 107–126.
[]. Derek Kidner, Proverbs (London: Tyndale, 1964), 158.
Chapter 6 With a Little Help from Our Friends
[]. An anecdote given in Olive Fleming Liefeld, Unfolding Destinies: the Ongoing Story of the Auca Mission (Grand Rapids: Discovery House Publishers, 1998), 17.
[]. Our Children: The Church Cares for Children Affected by AIDS (Nairobi: World Relief; 2003) 45.
[]. For a fuller account of Ryle’s call to Liverpool and outstanding leadership there, see J. I. Packer, Faithfulness and Holiness (Wheaton: Crossway, 2002), 51–59; Ian D. Farley, JC Ryle, First Bishop of Liverpool (Carlisle, UK: Paternoster, 2000); Eric Russell, That Man of Granite with the Heart of a Child (Fearn, UK: Christian Focus, 2001), 133–209.
[]. C. S. Lewis, Mere Christianity (New York: Simon & Schuster, 1996), 74–75. First Touchstone edition under Simon & Schuster in 1996; earlier copyrights by Macmillan in 1943, 1945, 1952, renewed 1980.
Chapter 9 Situation Ethics
[]. Willard, Hearing God, 215.
Chapter 10 Guarded and Guided by the Holy Spirit
[]. J. I. Packer, Knowing God’s Purpose for Your Life (Ventura: Regal, 2000), 395ff.
[]. Willard, Hearing God, 11.
[]. Garry Friesen with J. Robin Maxim, Decision Making and the Will of God: A Biblical Alternative to the Traditional View, rev. and updated ed. (1980; Portland: Multnomah, 2004).
[]. M. James Sawyer in Who’s Afraid of the Holy Spirit? ed. Daniel B. Wallace and M. James Sawyer (Dallas: Biblical Studies Press, 2005), 264.
[]. Matthew and Mark both come closer to the idea of the Spirit’s specific prompting than Luke does. Matthew uses a compound of agō in the aorist aspect, with hupō and the genitive expressing personal agency, to tell us that “Jesus was led up by the Spirit into the wilderness” (4:1). Mark, a very forthright writer, uses a different, stronger word, saying that “the Spirit immediately drove him out into the wilderness” (1:12).
Epilogue
[]. J. I. Packer and Carolyn Nystrom, Praying: Finding Our Way through Duty to Delight (Downers Grove, IL: InterVarsity, 2006).
Appendix
[]. John Newton, “Of the Lord’s promised Guidance,” letter 28, Forty-One Letters on Religious Subjects, in The Works of the Rev. John Newton Late Rector of the United Parishes of St. Mary Woolnoth & St. Mary Woolchurch Hall, vol. 6 (1774; New York: Williams & Whiting, 1810), 294–301. The letter as reprinted here has been very modestly edited (e.g., capitalization and numerical Scripture references) along with the addition of some bracketed clarifications.