"Many Christians find the doctrine of the Trinity difficult to understand. Sadly, out of laziness or fear, some give up far too quickly and subsequently have little interest in diligently studying to grow in their understanding of God. Further, they commonly defend themselves by saying that if they love God in their heart, they need not concern themselves with deep understanding in their mind. Yet, Jesus himself urges us to love God with both our heart and mind.

While the doctrine of the Trinity is certainly difficult to understand, J. I. Packer reminds believers that it is nonetheless true: ‘The historic formulation of the Trinity . . . seeks to circumscribe and safeguard this mystery (not explain it; that is beyond us), and it confronts us with perhaps the most difficult thought that the human mind has ever been asked to handle. It is not easy; but it is true.'

Indeed, Christians should study the doctrine of the Trinity because God has given the church a great blessing in truthfully revealing something so glorious about himself; namely, he is triune. If he reveals it to us, he must consider it important and valuable for our relationship. He loves us deeply. He wants our relationship to be intimate and deep so he gives us precious insights into who he is. If we treasure our relationship with God, we should also treasure the revelation he gives us about himself so that we can know him as best as we are able.

Practically speaking, studying the doctrine of the Trinity helps believers appreciate their great salvation, which is frequently described in Paul's writings as the work of the triune God. Our salvation is enriched as we understand this triune working. We come into relation with the Father and experience perfect fatherliness as he invests in us."

"For anyone to have a saving knowledge of God requires that, in addition to general revelation, they also must receive and believe special revelation. This is because while general revelation is good and true, it is not sufficient for someone to know that God became a man and died on the cross in our place for our sins.

Christians have always believed that God is real, personal, and relational. We believe it is only by God's gracious self-revelation that anyone comes to know him. God has acted and spoken in such a way as to make himself known so that people will be able to enter into a personal relationship with him.

He revealed himself supremely through the incarnation, where the second person of the Trinity humbly entered into human history as the God-man Jesus Christ. During his earthly ministry, Jesus was led and empowered by the third member of the Trinity, God the Holy Spirit. That same Holy Spirit also inspired the writing of the Holy Bible.

God continues to reveal himself today, and the primary way he reveals himself is through the divinely inspired, inerrant, and authoritative Bible. The Bible is uniquely and solely God's completely trustworthy revelation to us today. Scripture is the court of highest authority for Christians and their leaders, by which any alleged revelation from God is to be tested."

"Before turning to the opening pages of Genesis where creation commences, a few prefatory comments are in order.

First, there is no conflict between Christianity and science itself. This is because the Christian worldview, which believes that God created the world with natural ‘laws' and orderliness, is what undergirds the entire scientific enterprise. For example, inductive reasoning and the scientific method are based on the assumption of the regularity of the laws of nature. . . . Without this kind of regularity, we could not learn from experience, including the experiences of scientific testing. . . .

Second, there is total conflict between Christianity and scientific naturalism. Naturalism is the belief that all phenomena can be explained in terms of presently operating natural causes and laws. The only true knowledge is that which comes through observable experiments. When natural science is the arbiter of all truth claims, religion becomes superstition and God is omitted from discussion.

Third, the Bible in general, and the book of Genesis in particular, was not written with the intention of being a scientific textbook. Rather, it is a theological narrative written to reveal the God of creation, which means its emphasis is on God and his relationship with humanity and not on creation. Genesis is far more concerned with the questions of who made creation and why he made creation than exactly when he did. . . .

Fourth, one's view of the date of creation should not be the litmus test for Christian faithfulness. Within Christian theology there are open- and closed-handed issues. Biblical authority is a closed-handed issue. Christians receive what the Bible actually teaches as truth from God to be believed and obeyed. Regarding creation, anyone who claims to be a Bible-believing Christian must reject such things as the atheistic evolutionists' claims that there is no God and that creation is not a gift but rather an epic purposeless accident. . . ."

"We image God by suffering well. When the clouds of trial, pain, loss, hardship, hurt, and tears roll in, we must never forget that our Lord Jesus Christ imaged God well even when suffering. When Jesus was hurting the most, as he hung on the cross for our sins, he reflected the mercy and justice of God perfectly. Jesus invites us to not waste the worst moments and seasons of our life but rather consider them treasures to be invested purposefully in glorifying God by imaging the character of Jesus by the power of the Holy Spirit. This is Jesus' point when he says, ‘If anyone would come after me, let him deny himself and take up his cross and follow me.' Thankfully, unlike so many half-true theologies that speak only of the victories of Christian life and how to image God when we are winning, Jesus shows us that if our aim is to image God, then when we win and lose and as we live and die, every moment is a sacred opportunity to be captured for his glory, our joy, and others' good."

"When we understand our sin biblically, we understand why we are prone to great evil and know why the world is not the way it should be. But by knowing that God made us in his image and likeness, we find the source of our dignity, value, and identity. By knowing of the fall and our state as sinners, we understand depravity as the root problem with our life and world. And by understanding the work of Jesus, in our place for our sins, we enjoy the depth of God's love for us, work in us, and eternal future with us as he restores us to the holy state from which we have fallen.

Like a loving Father, God warned our first parents of the consequences of sin. Nonetheless, they and we have each chosen sin. Because God is holy, he must deal with our sin. Because God is loving, he has chosen to do so in a way that we could be forgiven and restored to right relationship with him. In so doing, God is honoring us by showing that we are made for more than sin and that he expects more from us."

"God's response to our sin was covenant—saving, glorious, loving covenant. This is because God is, by nature of being Trinitarian, covenantal. As the Father, Son, and Spirit are a covenantal community as one God, so too they are graciously covenantal with the elect, despite the fact they are sinful enemies and rebels. . . .

When the Bible speaks of God's covenant with his people, it is explaining how our relationship with God is made by his provision and exists by his terms. That God deals with his people in covenant includes all of these glorious truths. Through covenant with God we enjoy a relationship with him that is akin to marriage and includes protection from Satan our enemy, peace with God though we declared war on him through sin, material provision in this life and the life to come, and a coming perfect kingdom as our home where Jesus will forever rule over all as our gracious covenant king. . . .

In a covenant with God there is no bargaining, bartering, or contract negotiations regarding the terms of the covenant. Neither is God's covenant something we must earn by our good works. It is always a gracious provision from the loving Lord to his people. The sovereign Lord of heaven and earth dictates the terms of God's covenants. It is God's covenant in that it is conceived, devised, determined, established, confirmed, and dispensed by God himself, who often says, ‘I will establish my covenant with you.' This aspect of God's covenants reveals his sovereign rule as Lord."

"Hebrews reveals that Jesus' ministry as our priest did not end with his return to heaven. Rather, Jesus is alive today and ministers to us as our high priest who intercedes for us before God the Father. Practically, this means that Jesus actually knows us, loves us, pays attention to our lives, and cares for us. At this very moment, Jesus is bringing Christians' hurts, suffering, needs, and sins to the Father in a prayerful and loving way as our priest.

Jesus' priestly intercession makes both our prayer and worship possible. We pray and worship the Father through Jesus our priest by the indwelling power of God the Holy Spirit, who has made our bodies the new temples in which he lives on the earth.

When we understand Jesus as our priest, we are able to know that he loves us affectionately, tenderly, and personally. Furthermore, Jesus' desire for us is nothing but good, and his ministry results in nothing less than life-changing intimacy with God the Father. Jesus makes new life and obedience possible by his loving, compassionate, and patient service to us as a faithful priest. . . .

Thus, Jesus is sympathetic to our temptations, weakness, suffering, sickness, disappointment, pain, confusion, loneliness, betrayal, brokenness, mourning, and sadness. Jesus does not refrain from entering our sick, fallen, and crooked world. Instead, he humbly came into this world to feel what we feel and face what we face while remaining sinless. Subsequently, Jesus can both sympathize with and deliver us. Practically, this means that in our time of need, we can run to Jesus our sympathetic priest who lives to serve us and give us grace and mercy for anything that life brings."

"Jesus died for our sins, thereby enabling us to experience new life. Jesus lived as our example showing us what it means to live a truly holy human life.

Throughout Jesus' life he repeatedly stated that the purpose of his life on earth was to glorify God the Father, or to make the Father's character visible. Jesus' glorifying God the Father included dying on the cross. Practically, this means that there is joy not only in our comfort and success, but also in our suffering and hardship, just as there was for Jesus.

At the cross of Jesus, we learn that to be like Jesus means that we pick up our cross and follow him as he commanded. Practically, this means that we glorify God by allowing hardship, pain, and loss to make us more and more like Jesus and give us a more credible witness for Jesus. As Christians we should neither run to suffering as the early Christian ascetics did, nor run from it as some modern Christians do. Instead, we receive suffering when it comes as an opportunity for God to do something good in us and through us. We rejoice not in the pain but rather in what it can accomplish for the gospel so that something as costly as suffering is not wasted but used for God's glory, our joy, and others' good. . . .

At the cross we see that the love of God is not merely sentimental but also efficacious. When people speak of love, they usually mean an emotional love that feels affectionate but may not do anything to help the beloved. Thankfully, God does not merely feel loving toward us; his love actually compels him to act on our behalf so that we can be changed by his love."

"Regarding our future, Jesus’ resurrection is the precedent and pattern of our own: ‘Christ has been raised from the dead, the firstfruits of those who have fallen asleep.’ As his body was resurrected in complete health, so too will we rise and never experience pain, injury, or death ever again. This is because through the resurrection, Jesus has put death to death. . . .

Because Jesus rose from death physically, we learn that God through Christ intends to reclaim and restore all that he made in creation and saw corrupted through the fall. Our eternity will be spent in a world much like the one enjoyed by our first parents in Eden, because the earth has been reclaimed and restored by God through Jesus’ resurrection.

The full effects of Jesus’ resurrection will be seen one day, following Jesus’ return. The time between Jesus’ resurrection and our resurrection is a lengthy season of love, grace, and mercy as news of the gospel goes forth, inviting sinners to repent of sin and enjoy the present and future salvation of Jesus Christ. . . .

No one can remain neutral regarding Jesus’ resurrection. The claim is too staggering, the event is too earthshaking, the implications are too significant, and the matter is too serious. We must each either receive or reject it as truth for us, and to remain indifferent or undecided is to reject it."

"The church is to be an evangelistic people on mission in the world, passionate to see lost people meet Jesus Christ as Savior, God, and Lord. Any church submitting to the Holy Spirit and obedient to Scripture wants fewer divorces, addictions, thefts, and abuses and knows the only way to see that happen is to make more disciples. The church loves people and is continually and painfully aware of the devastation that is wrought in this life and in the life to come for those who are not reconciled to God. Therefore, while not imposing religion on anyone, the church of Jesus Christ is to constantly be proposing reconciliation with God to everyone.

As local churches implement these characteristics of the church, it is vital that the distinction between principle and method be retained. These eight characteristics give us timeless biblical principles that are unchanging regardless of culture. Nevertheless, they also require church leaders to use timely biblical methods that are changing depending upon culture. This is the essence of what it means to be a missional church that contextualizes its ministry. Paul demonstrated this by not changing his doctrine or principles but often changing his methods, depending upon his audience."

"The mutual indwelling that God's people enjoy in corporate worship is essential to our growth personally, joy collectively, and witness culturally. God's people gather because, in the depths of their regenerated nature, the Holy Spirit gives them deep desires to worship God with his people. We want to see God's people, we want to hear of God's work in their lives, we want to know of ways we can lovingly serve them, and we want to be part of something bigger than ourselves that reaches beyond the mundane details of life and connects us all together despite our differences in age, race, gender, and income to seek and celebrate evidences of God's grace.

Regarding how God is to be worshiped, God must be worshiped as he wishes, not as we wish. The Bible is clear that God is to be worshiped in ways and forms that he deems acceptable. This explains why God judges those who seek to worship him with either sinful forms externally or sinful hearts internally. This is incredibly important. Some churches care more about what is in people's hearts than about what they do in their lives, whereas others are more concerned about doing things the ‘right' way and care little about the motivations behind those actions. When it comes to worship, which is all of life, the God of the Bible cares about both what we do and why we do it."

"A steward gladly acknowledges that he or she belongs to the Lord. This is exactly what Paul says in Romans 1:6 when he reminds Christians that they “belong to Jesus Christ.” Subsequently, stewards understand that everything they have and are logically belongs to the Lord. . . .

A steward recognizes that everything ultimately belongs to the Lord. The Bible recognizes private property ownership, which explains why it forbids stealing. Above all, though, the Bible repeatedly teaches that God alone is the ultimate owner of everything, because it comes from him and is ruled over by him. God's ownership includes all wealth: “The silver is mine, and the gold is mine, declares the LORD of hosts.” God's ownership extends to the natural resources we cultivate for wealth, as God says in Psalm 50:10: “For every beast of the forest is mine, the cattle on a thousand hills.” Even the abilities we use to earn a living are gifted to us by God and are to be humbly used, as Deuteronomy 8:17–18 says: “Beware lest you say in your heart, 'My power and the might of my hand have gotten me this wealth.' You shall remember the Lord your God, for it is he who gives you power to get wealth.” . . .

Simply put, stewards know they deserve hell. Everything that they enjoy belongs to God and is gifted to them for enjoyment and service. Practically, this means the air we breathe, the food we eat, and everything else is a gracious gift from our loving God. Stewards seek to faithfully oversee all that God has entrusted to their oversight. Because they see that they and all that has been entrusted to their care belong to God alone, they aspire to manage everything in their life in a God-glorifying way. Additionally, they do not want to be guilty of robbing God by failing to manage his resources according to his wishes. . . ."

"At its simplest, the kingdom of God is the result of God’s mission to rescue and renew his sin-marred creation. The kingdom of God is about Jesus our king establishing his rule and reign over all creation, defeating the human and angelic evil powers, bringing order to all, enacting justice, and being worshiped as Lord.

Tragically, there are many erroneous views of the kingdom that misrepresent the glories of God’s eternal kingdom. The kingdom is not like the cartoonish inanity that shows heaven as a white cloud upon which we will sit wearing diapers and playing harps with wings far too small to carry us anywhere fun. The kingdom is not the naïve dream of liberalism, that with more education and time sin and its effects will be so eradicated from the earth that utopia will dawn. The kingdom is not the deceptive dream of Christless spirituality where all learn to nurture the spark of divinity within themselves and live out their true good self in harmony. The kingdom is not the political dream that if we simply get the right leaders in office and defeat all the bad guys good will rule the earth.

The kingdom is both a journey and a destination, both a rescue operation in this broken world and a perfect outcome in the new earth to come, both already started and not yet finished."