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Authors: Jerry Bridges

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A THIRST FOR GOD
True godliness engages our affections and awakens within us a desire to enjoy God’s presence and fellowship. It produces a longing for God Himself. The writer of Psalm 42 vividly expressed this longing when he exclaimed, “As the deer pants for streams of water, so my soul pants for you, O God. My soul thirsts for God, for the living God. When can I go and meet with God?” What could be more intense than a hunted deer’s thirst for water? The psalmist does not hesitate to use this picture to illustrate the intensity of his own desire for God’s presence and fellowship.
David also expresses this intense desire for God: “One thing I ask of the Lord, this is what I seek: that I may dwell in the house of the Lord all the days of my life, to gaze upon the beauty of the Lord and to seek him in his temple” (Psalm 27:4). David yearned intensely for God Himself that he might enjoy His presence and His beauty. Since God is a spirit, His beauty obviously refers not to a physical appearance but to His attributes. David enjoyed dwelling upon the majesty and greatness, the holiness and goodness of God. But David did more than contemplate the beauty of God’s attributes. He sought God Himself, for elsewhere he says, “earnestly I seek you; my soul thirsts for you, my body longs for you ...” (Psalm 63:1).
The apostle Paul also experienced this longing for God: “I want to know Christ ...” (Philippians 3:10). The
Amplified Bible
forcefully catches the intensity of Paul’s desire in this passage: “[For my determined purpose is] that I may know Him—that I may progressively become more deeply and intimately acquainted with Him, perceiving and recognizing and understanding [the wonders of His person] more strongly and more clearly.” This is the heartbeat of the godly person. As he contemplates God in the awesomeness of His infinite majesty, power, and holiness, and then as he dwells upon the riches of His mercy and grace poured out at Calvary, his heart is captivated by this One who could love him so. He is satisfied with God alone, but he is never satisfied with his present experience of God. He always yearns for more.
Perhaps this idea of a desire for God sounds strange to many Christians today. We understand the thought of serving God, of being busy in His work. We may even have a “quiet time” when we read the Bible and pray. But the idea of longing for God Himself, of wanting to deeply enjoy His fellowship and His presence, may seem a bit too mystical, almost bordering on fanaticism. We prefer our Christianity to be more practical.
Yet who could be more practical than Paul? Who was more involved in the struggles of daily living than David? Still, with all their responsibilities, both Paul and David yearned to experience more fellowship with the living God. The Bible indicates that this is God’s plan for us, from its earliest pages right through to the end. In the third chapter of Genesis God walks in the garden, calling out for Adam that He might have fellowship with him. In Revelation 21, when John sees the vision of the new Jerusalem coming down from heaven, he hears the voice of God say, “Now the dwelling of God is with men, and he will live with them” (verse 3). For all of eternity God plans to have fellowship with His people.
And during our present day, Jesus still says to us as He did to the church at Laodicea, “Here I am! I stand at the door and knock. If anyone hears my voice and opens the door, I will come in and eat with him, and he with me” (Revelation 3:20). In the culture of John’s day, to share a meal meant to have fellowship, so Jesus is inviting us to open our hearts to Him that we may fellowship with Him. He desires that we come to know Him better; therefore, the desire and yearning for God is something that He plants within our hearts.
In the life of the godly person, this desire for God produces an aura of warmth. Godliness is never austere and cold. Such an idea comes from a false sense of legalistic morality that is erroneously called godliness. The person who spends time with God radiates His glory in a manner that is always warm and inviting, never cold and forbidding.
This longing for God also produces a desire to glorify God and to please Him. In the same breath, Paul expresses the desire to know Christ as well as to be like Him. This is God’s ultimate objective for us and is the object of the Spirit’s work in us. In Isaiah 26:9, the prophet proclaims his desire for the Lord in words very similar to the psalmist’s: “My soul yearns for you in the night; in the morning my spirit longs for you.” Note that immediately before this expression of desire for the Lord, he expresses a desire for His glory: “Your name and renown are the desire of our hearts” (verse 8). Renown has to do with one’s reputation, fame and eminence—or in God’s case, with His glory. The prophet could not separate in his heart his desire for God’s glory and his desire for God Himself. These two yearnings go hand in hand.
This is devotion to God—the fear of God, which is an attitude of reverence and awe, veneration and honor toward Him, coupled with an apprehension deep within our souls of the love of God for us, demonstrated preeminently in the atoning death of Christ. These two attitudes complement and reinforce each other, producing within our souls an intense desire for this One who is so awesome in His glory and majesty and yet so condescending in His love and mercy.
NOTES
1
John Murray,
Principles of Conduct
(Grand Rapids, Mich.: Eerdmans, 1978), page 229.

 

2
Murray, page 230.
3
See, for example, 2 Corinthians 7:1, Ephesians 5:21, Colossians 3:22, and 1 Peter 1:17. The
New International Version
of the Bible uses the word
reverence
for “fear” in some of these passages. It is, however, the same Greek word translated as “fear” in other places.

 

4
Murray, page 231.
5
Albert N. Martin, cassette tape series, “The Fear of God” (Essex Fells, N.J.: The Trinity Pulpit). This series consists of nine messages on the fear of God. I highly recommend it to those who wish to pursue this subject in greater detail. I am indebted to the Reverend Martin for the definition of the fear of God used in this chapter.
3
Train Yourself to Be Godly
Have nothing to do with godless myths and old wives’ tales; rather, train yourself to be godly.
1 Timothy 4:7

 

The apostle Paul did not take for granted the godliness of his spiritual son Timothy. Though Timothy had been his companion and co-laborer for a number of years, Paul still felt it necessary to write to him, “train yourself to be godly” And if Timothy needed this encouragement, then surely we also need it today.
In urging Timothy to train himself in godliness, Paul borrowed a term from the realm of athletics. The verb which is variously translated in different versions of the Bible as “exercise,” “discipline,” or “train” originally referred to the training of young athletes for participation in the competitive games of the day. Then it took on a more general meaning of training or discipline of either the body or the mind in a particular skill.
PRINCIPLES FOR TRAINING
There are several principles in Paul’s exhortation to Timothy to train himself to be godly that are applicable to us today.
The first is
personal responsibility.
Paul said, “Train yourself.” Timothy was personally responsible for his progress in godliness. He was not to trust the Lord for that progress and then relax, though he certainly understood that any progress he made was only through divine enablement. He would have understood that he was to work out this particular aspect of his salvation in confidence that God was at work in him. But he would get Paul’s message that he must work at this matter of godliness; he must
pursue
it.
We Christians may be very disciplined and industrious in our business, our studies, our home, or even our ministry, but we tend to be lazy when it comes to exercise in our own spiritual lives. We would much rather pray, “Lord, make me godly,” and expect Him to “pour” some godliness into our souls in some mysterious way. God does in fact work in a mysterious way to make us godly, but He does not do this apart from the fulfillment of our own personal responsibility. We are to train ourselves to be godly.
The second principle in Paul’s exhortation is that
the object of this training was growth
in Timothy’s personal spiritual life. Elsewhere Paul encourages Timothy to progress in his ministry, but the objective here is Timothy’s own devotion to God and the conduct arising from that devotion. Even though he was an experienced, well-qualified Christian minister, Timothy still needed to grow in the essential areas of godliness—the fear of God, the comprehension of the love of God, and the desire for the presence and fellowship of God.
I have been in a full-time Christian ministry for well over twenty-five years and have served both overseas and in the United States. During this time I have met many talented and capable Christians, but I think I have met fewer godly Christians. The emphasis of our age is on serving God, accomplishing things for God. Enoch was a preacher of righteousness in a day of gross ungodliness, but God saw fit that the brief account of his life emphasized that he walked with God. What are we training ourselves for? Are we training ourselves only in Christian activity, as good as that may be, or are we training ourselves first of all in godliness?
The third principle in Paul’s words of exhortation to Timothy is the importance of
minimum characteristics necessary for training.
Many of us have watched various Olympic competitions on television, and as the commentators have given us the backgrounds of the various athletes, we become aware of certain irreducible minimums in the training of all Olympic competitors. It is very likely that Paul had these minimum characteristics in mind as he compared physical training with training in godliness.
THE COST OF COMMITMENT
The first of these irreducible minimums is
commitment.
No one makes it to the level of Olympic, or even national, competition without a commitment to pay the price of rigorous, daily training. And similarly, no one ever becomes godly without a commitment to pay the price of the daily spiritual training which God has designed for our growth in godliness.
The concept of commitment occurs repeatedly throughout the Bible. It is found in David’s cry to God, “earnestly I seek you” (Psalm 63:1). It is found in God’s promise to the captives in Babylon, “You will seek me and find me when you seek me with all your heart” (Jeremiah 29:13). It occurs in Paul’s pressing on to take hold of that for which Christ Jesus took hold of him (Philippians 3:12). It lies behind such exhortations as “Make every effort ... to be holy” (Hebrews 12:14), and “make every effort to add to your faith ... godliness” (2 Peter 1:5-7). None of this seeking, pressing on, or making every effort will occur without commitment on our part.
There is a price to godliness, and godliness is never on sale. It never comes cheaply or easily. The verb
train,
which Paul deliberately chose, implies persevering, painstaking, diligent effort. He was well aware of the total commitment those young athletes made to win a crown that would not last. And as he thought of the crown that would last—the godliness that has value for all things, both in the present life and the life to come—he urged Timothy, and he urges us today, to make the kind of commitment necessary to train ourselves to be godly.
LEARNING FROM A SKILLED TEACHER
The second irreducible minimum in training is
a competent teacher or coach.
No athlete, regardless of how much natural ability he has, can make it to the Olympics without a skillful coach who holds him to the highest standard of excellence and sees and corrects every minor fault. In the same way we cannot train ourselves to be godly without the teaching and training ministry of the Holy Spirit. He holds us to the highest standard of spiritual excellence as He teaches, rebukes, corrects, and trains us. But He teaches and trains us through His word. Therefore we must consistently expose ourselves to the teaching of the word of God if we are to grow in godliness.
In Titus 1:1 Paul refers to “the knowledge of the truth that leads to godliness.” We cannot grow in godliness without the knowledge of this truth. This truth is to be found only in the Bible, but it is not just academic knowledge of Bible facts. It is spiritual knowledge taught by the Holy Spirit as He applies the truth of God to our hearts.
There is a type of religious knowledge that is actually detrimental to training in godliness. It is the knowledge that puffs up with spiritual pride. The Corinthian Christians had this kind of knowledge. They knew that an idol was nothing and that eating food sacrificed to an idol was a matter of spiritual indifference. But they did not know about their responsibility to love their weaker brother. Only the Holy Spirit imparts that type of knowledge—the type that leads to godliness.
It is possible to be very orthodox in one’s doctrine and very upright in one’s behavior and still not be godly. Many people are orthodox and upright, but they are not devoted to God; they are devoted to their orthodoxy and their standards of moral conduct.
Only the Holy Spirit can pry us loose from such positions of false confidence, so we must sincerely look to Him for His training ministry as we seek to grow in godliness. We must spend much time in exposure to His word, since it is His means of teaching us. But this exposure must be accompanied by a sense of deep humility regarding our ability to learn spiritual truth and a sense of utter dependence upon His ministry in our hearts.

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