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J.I. Packer

J.I. Packer

What do J. I. Packer, Billy Graham and Richard John Neuhaus have in common? Each was recently named by TIME magazine as among the 25 most influential evangelicals in America.

Dr. Packer, the Board of Governors’ Professor of Theology at Regent College, was hailed by TIME as “a doctrinal Solomon” among Protestants. “Mediating debates on everything from a particular Bible translation to the acceptability of free-flowing Pentecostal spirituality, Packer helps unify a community [evange licalism] that could easily fall victim to its internal tensions.”

Knowing God, Dr. Packer’s seminal 1973 work, was lauded as a book which articulated shared beliefs for members of diverse denominations; the TIME profile quotes Michael Cromartie of the Ethics and Public Policy Center in Washington as saying, “conservative Methodists and Presbyterians and Baptists could all look to [Knowing God] and say, ‘This sums it all up for us.’”

In a similar tribute to Dr. Packer almost ten years ago, American theologian Mark Noll wrote in Christianity Today that, “Packer’s ability to address immensely important subjects in crisp, succinct sentences is one of the reasons why, both as an author and speaker, he has played such an important role among American evangelicals for four decades.”

For over 25 years Regent College students have been privileged to study under Dr. Packer’s clear and lucid teaching, and our faculty, staff and students celebrate the international recognition he rightly receives as a leading Christian thinker and teacher.

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To know God’s love is indeed heaven on earth. And the New Testament sets forth this knowledge, not as the privilege of a favored few, but as a normal part of ordinary Christian experience, something to which only the spiritually unhealthy or malformed will be strangers.
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The basic form of divine guidance, therefore, is the presentation to us of positive ideals as guidelines for all our living. “Be the kind of person that Jesus was”; “seek this virtue, and this one, and this, and practice them up to the limit”; “know your responsibilities—husbands, to your wives; wives, to your husbands; parents, to your children; all of you, to all your fellow Christians and all your fellow human beings; know them, and seek strength constantly to discharge them
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Accordingly, the Christian church confesses: “I believe in God the Father ... and in Jesus Christ, his only Son, our Lord.
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God, our Maker, knows all about us before we say anything (Ps 139:1-4); but we can know nothing about him unless he tells us.
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Living becomes an awesome business when you realize that you spend every moment of your life in the sight and company of an omniscient, omnipresent Creator.
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Our aim in studying the Godhead must be to know God himself better. Our concern must be to enlarge our acquaintance, not simply with the doctrine of God’s attributes, but with the living God whose attributes they are. As he is the subject of our study, and our helper in it, so he must himself be the end of it. We must seek, in studying God, to be led to God. It was for this purpose that revelation was given, and it is to this use that we must put it. Meditating on the Truth How are we to do this? How can we turn our knowledge about God into knowledge of God? The rule for doing this is simple but demanding. It is that we turn each truth that we learn about God into matter for meditation before God, leading to prayer and praise to God. We have some idea, perhaps, what prayer is, but what is meditation? Well may we ask, for meditation is a lost art today, and Christian people suffer grievously from their ignorance of the practice. Meditation is the activity of calling to mind, and thinking over, and dwelling on, and applying to oneself, the various things that one knows about the works and ways and purposes and promises of God. It is an activity of holy thought, consciously performed in the presence of God, under the eye of God, by the help of God, as a means of communion with God. Its purpose is to clear one’s mental and spiritual vision of God, and to let his truth make its full and proper impact on one’s mind and heart. It is a matter of talking to oneself about God and oneself; it is, indeed, often a matter of arguing with oneself, reasoning oneself out of moods of doubt and unbelief into a clear apprehension of God’s power and grace.
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One of two things causes a man to change his mind and reverse his plans: want of foresight to anticipate everything, or lack of foresight to execute them. But as God is both omniscient and omnipotent there is never any need for him to revise his decrees” (A. W. Pink).
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A inabalável convicção dos puritanos na providência de Deus os fazia agir diante de qualquer dificuldade com uma esperança inquebrantável, buscando, de forma alegre, dar-se em autossacrifício, em obediência radical ao Senhor Deus trino.
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If ever our theology becomes something that we cannot pray—that is a sign that there is something wrong with it.
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La santidad es, en una palabra, una semejanza a Cristo enseñada por Dios y forjada por el Espíritu, la suma y la sustancia de un discipulado comprometido, la demostración de la fe obrando por amor, la irradiación consiguiente en justicia de la vida sobrenatural desde el corazón de los nacidos de nuevo.
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The single most mind-blowing, life-altering reality of being in Christ is that we no longer need to hide ourselves from the presence of the Lord God; in Christ we may walk with God in perfect fellowship now, and ultimately forever in the garden city that is to come (Gen. 3:8).
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God turned spiritual zombies into tasters and seers of the riches of Christ—​​​to the praise of his glorious grace.
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We do not put away our idols so that God will then accept us, but we put away our idols because God has accepted us in Christ.
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We don’t exist for ourselves but for others. Gifts are given to us to be given to others. Gifts are for the benefit of all, not the personal fulfillment or boasting of the gifted.
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A marriage, or a marriage partner, may be compared to a great tree growing right up through the center of one’s living room. It is something that is just there, and it is huge, and everything has been built around it, and wherever one happens to be going––to the fridge, to bed, to the bathroom, or out the front door––the tree has to be taken into account. It cannot be gone through; it must respectfully be gone around. It is somehow bigger and stronger than oneself. True, it could be chopped down, but not without tearing the house apart. And certainly it is beautiful, unique, exotic; but also, let’s face it, it is at times an enormous inconvenience.
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Of course, it is almost always the case that the couple has much more in common than they may suppose. But marriage seems to specialize, at times, in radically de-emphasizing the similarities between the partners and wildly exaggerating the points of difference.
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The taking of vows is an act of faith. If people were faithful by nature, vows would not be necessary; their yes would be yes and their no would be no. But it is because people are not inherently faithful nor honest nor loving that they must stand up and declare they will be.
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[Love, basically, is love of God]: a delightful and affectionate sense of the divine perfections, which makes the soul resign and sacrifice itself wholly unto him, desiring above all things to please him, and delighting in nothing so much as in fellowship and communion with him, and being ready to do or suffer anything for his sake, or at his pleasure ... A soul thus possessed with divine love must needs be enlarged towards all mankind ... this is ... charity ... under which all parts of justice, all the duties we owe to our neighbour, are eminently comprehended; for he who doth truly love all the world ... so far from wrongdoing or injuring any person ... will resent any evil that befalls others, as if it happened to himself.
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[Purity is] a due abstractedness from the body and mastery over the inferior appetites ... such a temper and disposition of mind as makes a man despise and abstain from all pleasures and delights of sense or fancy which are sinful in themselves, or tend to ... lessen our relish of more divine and intellectual [he means, God-centred and rational] pleasures, which doth also infer a resoluteness to undergo all those hardships he may meet with in the performance of his duty: so that not only chastity and temperance, but also Christian courage and magnanimity may come under this head.
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[Humility means] a deep sense of our own meanness, with a hearty [sincere (Johnson)] and affectionate [strongly moved; warm; zealous (Johnson)] acknowledgment of our owing all that we are to the divine bounty [generosity; liberality; munificence (Johnson)]; which is always accompanied with a profound submission to the will of God, and great deadness to the glory of the world, and the applause of men.
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