This is the fourth article in my series on Donald Whitney’s acclaimed classic, Spiritual Disciplines for the Christian Life. If you missed the earlier articles in this series, please follow this link and scroll to read them. Today I will provide a brief summary of Whitney’s chapter on the spiritual discipline of worship. All of the quotations below are also from Whitney’s book, including page references.

 “WORSHIP IS. . . FOCUSING ON AND RESPONDING TO GOD” (103)

Whitney derives his definition from biblical accounts of worship, emphasizing those seen in Revelation 4 and 5. These passages boldly proclaim God’s unsurpassable worthiness of worship. Interpreting such descriptions of  worship Whitney teaches,

To worship God means to ascribe the proper worth to God, to magnify His worthiness of praise, or better to approach and address God as He is worthy. As the holy and almighty God, the Creator and Sustainer of the universe, the Sovereign Judge to whom we must give an account, He is worthy of all the worth and honor we can give Him and then infinitely more. Notice, for instance, how those around the throne of God in Revelation 4:11 and 5:12 addressed God as “worthy” of so many things (103-04).

To understand God’s worthiness, unlike the heavenly creatures in these passages, we must turn to other sources than his physical presence to understand who He is and appropriately respond. These sources include God’s revelation of Himself through creation, Scripture, and the person of Jesus Christ (John 1:1, 14; Hebrews 1:1-2) (104). Through the latter two of these we learn that God is holy [the summation of His character] (Rev. 4:8). In order to comprehend his holiness, Whitney teaches that meditating upon Scripture and the “person and work of Christ as found in the Bible” is essential. Furthermore, this comprehension is what in turn compels us to worship God (emphasis mine). Whitney makes this simple: “much revelation of God fosters much focus on God, which in turn evokes much worship of God” (104-05).

Whitney emphasizes that the truth of the above principle is why it is so important that “all worship of God—public, family, and private worship should be based upon and include much of the Bible” (105). Scripture teaches us the right responses to God in worship. One of the reasons Whitney calls our attention to Revelation 4 and 5 is because this passage clearly demonstrates the responses of the heavenly beings to God in worship. Their compulsion to worship prompts not only words of worship and singing, but a shift in physical posture—falling on their faces prostrate before God and the Lamb. Similarly, Whitney asserts that we should “sing biblically saturated songs as both a musical declaration of God’s truth and a biblical response (praise and thanksgiving) to the revelation of God.” In addition, Whitney cites prayer and the observance of the sacraments/ordinances of baptism as biblical responses (105).

Whitney states,

Worship often includes words and actions, but it goes beyond them to the focus of the mind and heart. Worship is the God-centered focus and response of the soul; it is being preoccupied with God. So no matter what you are saying or singing or doing at any moment, you are worshiping only when He is at the center of your attention. But whenever you do focus on the infinite worth of God you will respond in worship as surely as the moon reflects the sun. This kind of worship is not in vain. (106).

“WORSHIP IS . . . DONE IN SPIRIT AND IN TRUTH” (106)

Whitney affirms, as Scripture teaches,—that only those who have become Christ’s disciples by repentance and faith can truly worship Him. This is because these are the only people who have in them the Holy Spirit. This truth is taught by Jesus in John 4:23-24 (106): “But the hour is coming, and is now here, when the true worshipers will worship the Father in spirit and truth, for the Father is seeking such people to worship him. God is spirit, and those who worship him must worship in spirit and truth.” Secondly, as Whitney teaches, “we worship God as He is revealed in the Bible, not as we might want Him to be.” Thus we worship Him according to the truth of Scripture, meaning also that “we worship God in the ways to which He has given His approval in Scripture” (107). Whitney emphasizes the richness of this enterprise, teaching (according to Mark 12:30) that worshiping in spirit and in truth “involves both heart and head . . . both emotion and thought.” Wonderfully, he further explains that these two complement one another, as a “heart for God” longs for more of His truth, and knowledge of the truth leads to a heart for God (109).

“WORSHIP IS . . . EXPECTED BOTH PUBLICLY AND PRIVATELY” (110)

Whitney cites Hebrews 10:25 as evidence of the necessity of public worship, concluding, “[T]he core of the Discipline of worship involves developing the habit of faithfully assembling with other Christians where the primary purpose is to worship God.” Clearly we cannot be the church if we are isolated [an ever-increasing problem in modern culture]! Jesus was faithful to Sabbath worship in the synagogue (Luke 4:16) and to significant time in private prayer. Finally, Whitney cites God’s eager desire to “bless us” as one of the reasons for private devotions—the blessing that comes from seeking “the glory and enjoyment of God forever” (111-13).

“WORSHIP . . .  IS A DISCIPLINE TO BE CULTIVATED” (113)

True worship requires discipline of every believer (113). Whitney states, “. . . [worship] is the response of a heart evoked by the beauty, glory, and allure of the object of your mental focus—holy God.” No one can do this for us, we must discipline ourselves to worship, thus it is “a Discipline that must be cultivated” (emphasis mine). The cultivation of this discipline serves as both “an end and a means.” As Whitney states, “No higher goal or greater spiritual pleasure exists than focusing on and responding to God.” However, the discipline of worship is also a means to our own sanctification, resulting in godliness—“because people become like their focus” (114). Whitney asserts that we should not expect to be able to develop the skills of worship in isolation. He states, “The development of any Discipline, from hitting a golf ball to playing the piano, almost always requires outside help from those with more experience.” We should not shy away from seeking the help of others (115).

CONCLUSION

How can we honor and glorify God through the spiritual discipline of worship? We follow Whitney’s counsel and understand that worship requires focusing upon God through the means He has provided—the revelation of Himself through creation, Scripture, and Christ the Son. Also we recognize that worship is a response to God according to the ways that He has prescribed in his Word, understanding that worship must be done in spirit and in truth. Finally we discipline ourselves to grow in both public and private worship realizing that worship is not only an end in itself, but a means to godliness. Whitney’s instruction can help each of us in these areas. I commend to you this excellent book, that in everything the Church may deepen its practice of God-centered worship.

Source:  Whitney, Donald S. Spiritual Disciplines of the Christian Life. Rev. Ed. Colorado Springs: NavPress, 2014.

This is the third installment in my series on Donald Whitney’s book, Spiritual Disciplines for the Christian lIfe. You can see the other two installments by following this link and scrolling down. Again, this series may serve as a primer for Whitney’s excellent book. Whitney opens his chapter on prayer with a quote from Albert Edward Day:

We Protestants are an undisciplined people. Therein lies the reason for much of the dearth of spiritual insights and serious lack of moral power (79).

Whitney makes his point painfully clear by inciting critique on mankind’s misplaced priorities. Enormous effort has been made in the U.S. to find faint radio signals from space through the VLA, “. . . a series of twenty-seven huge satellite disks on thirty-eight miles of railways.” Whitney compares this with the equally astounding lack of effort that people make to hear from God through Scripture, his Word. We search avidly for alien intelligence that we guess might exist, when all the while, we ignore the pursuit of God, whom Scripture attests we know exists and have heard from ([Romans 1:18-21 and] 2 Peter 1:19) (79-80). Whitney argues, “But God has not only spoken clearly and powerfully through Christ and the Scriptures, He also has a Very Large Ear [VLE] continuously open to us. . . . [W]e must come to grips with the fact that to be like Jesus we must pray.” Indeed, “Prayer is Expected. . . Learned. . . [and] Answered,” as Whitney outlines in this chapter (80-99).

“PRAYER IS EXPECTED”

Whitney cites several verses from the gospels where Jesus demonstrates his expectations for us to pray, including Matthew 6:9, Luke 11:9, and Luke 18:1. As Whitney stresses, these instructions are “as much His will for you as if He spoke your name and said them to you face-to-face” (80-81). Colossians 4:2 and First Thessalonians 5:17 both command us to pray continually. In regard to this challenge Whitney admits that God certainly “expects many other things of us besides prayer, including times of rest. . . .” Albeit, he asserts:

. . . [I]f talking with and thinking of God can’t be in the forefront of your mind, it should always be just to the side and ready to take the place of what you are concentrating on. You might think of praying without ceasing as communicating with God on one line while also taking calls on another (81-82).

Whitney stresses that prayer is “. . . not only for godliness, but also for the spiritual warfare between His [God’s] kingdom and the kingdom of His enemy.” Prayer is expected because through the gospel, we as believers are now in an eternal relationship with our Heavenly Father. Prayer also is a measure of our general awareness of God: “When our awareness of the greatness of God and the gospel is dim, our prayer lives will be small. The less we think of the nature and character of God, and the less we are reminded of what Jesus Christ did for us on the cross, the less we want to pray” (83-84).

“PRAYER IS LEARNED”

Just as we learn many things as a child, as God’s child we must learn to pray. The fact that we are not expected to be spiritually mature in our prayers as an infant is Christ is a great consolation. Though an infant’s cry for “basic needs” is all we can muster at first, we are expected to grow. Our growth then will lead us to pray for “the glory of God, in His will, in faith, in the name of Jesus, with persistence, and more.” But our learning is primarily accomplished by doing (85).

Citing several historical quotations from pious saints, Whitney emphasizes that Scripture meditation in combination with prayer is the most effective means of teaching us to pray. Although we may often read Scripture and then pray, “[m]editation is the missing link between Bible intake and prayer.” Meditation upon Scripture instructs us in the truth, and we apply this truth with conviction in our prayers. Whitney stresses the example of Georg Müller, whose needs for the orphanages he founded in England were entirely met by prayer without mention of these needs to others. Müller “clothed, fed, and educated more than ten-thousand orphans, as many as two thousand at a time—and supported mission work throughout the world.” There are “tens of thousands of recorded answers” to his prayers. Müller found that by applying the following method, he would both nourish his own soul and avoid a drifting mind in prayer. Although this might seem selfish at first, the result was most wondrous (86-92):

The result I have found to be almost invariably this, that after a few minutes my soul has been led to confession, or to thanksgiving, or to intercession, or to supplication; so that, though I did not, as it were, give myself to prayer, but to meditation, yet it turned almost immediately more or less to prayer. When thus I have been for a while making confession or intercession or supplication, or have given thanks, I go on to the next words or verse, turning all, as I go on, into prayer for myself or others, as the Word may lead to it, but still continually keeping before me that food for my own soul is the object of my meditation. The result of this is that there is always a good deal of confession, thanksgiving, supplication, or intercession mingled with my meditation, and that my inner man almost invariably is even sensibly nourished and strengthened, and that by breakfast time, with rare exceptions, I am in a peaceful if not happy state of heart (90, 91).

Whitney also stresses “[p]raying with others” and “[r]eading about prayer” as means to learning how to pray. Just as the disciples were with Jesus when he prayed, so we can learn “principles of prayer” through other more mature believers (93).

“PRAYER IS ANSWERED”

Ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you. For everyone who asks receives, and the one who seeks finds, and to the one who knocks it will be opened” (Matthew 7:7-8)

Whitney asks us to contemplate these verses afresh. Although our experiences may make us doubt, God most certainly answers prayer. If our prayers seem to not be answered, either we are not seeing the answer (God is answering differently than we expect), or we are not asking rightly (according to God’s will).  Also “[b]latant sin” can block our fellowship with the Spirit, so that our prayers are not answered (94-95).

CONCLUSION

Whitney concludes this chapter with action steps for the Christian. In order to find the time to learn how to pray and to pray consistently well, we likely will need to plan. This means that most of us will need to think ahead and schedule times for growth in this area, whether this be reading the prayers of saints who have gone before us or books on prayer, praying with others, or combining Scripture meditation and prayer (96-97).

Persistence in prayer is often key to receiving God’s answer. But most importantly, we need to realize that the spiritual discipline of prayer is to be practiced “for the purpose of godliness.” Whitney affirms that “where there is prayerfulness there is godliness” (97-99). As the converse of this is also true, we need Whitney’s exhortations and instruction regarding this oft neglected discipline and the other disciplines covered in his book. For this reason, I highly recommend Spiritual Disciplines for the Christian lIfe.

Source: Donald S. Whitney. Spiritual Disciplines of the Christian Life. Rev. Ed. Colorado Springs: NavPress, 2014. For the quote from George Müller, Whitney cites Roger Steer, ed., Spiritual Secrets of George Müller (Wheaton, IL; Harold Shaw Publishers; and Robesonia, PA; OMF Books, 1985), 60-62.

My last article began a new series which may serve as a primer for Donald Whitney’s classic book, Spiritual Disciplines for the Christian Life. There is no replacement in the Christian life for learning and dwelling upon God’s Word. Each of the doctrines and theological applications of the Christian faith are either directly spelled out in Scripture or may be derived systematically from it. This means that all of the specifics pertaining to faith that orthodox Christians believe—including who God is and who we are in light of the gospel of Jesus Christ—come from the Bible, God’s inspired, inerrant Word (Whitney, 22). Whitney outlines several ways in which we are to receive God’s Word. The following is a sampling of the riches of his instruction on the subject.

“HEARING GOD’S WORD”

Whitney highlights three verses as he instructs on the importance of hearing God’s Word. The first was stated by Jesus himself in Luke 11:28: “Blessed are those who hear the word of God and keep it!” The second is Romans 10:17: “So faith comes from hearing, and hearing through the word of Christ.”  Although many come to faith in Christ by reading the Bible, Whitney notes that, . . . “most who, like [Johnathan] Edwards, were converted while reading Scripture are also like him in that they often heard the proclamation of God’s Word prior to conversion. Faith and the ability to apply faith in every area of life is given to us as we are equipped by the hearing of the Word. Thirdly, Whitney uses I Timothy 4:13 to emphasize the necessity of corporate worship and the importance of the public reading of Scripture. In a society where faith is largely privatized, we should recognize that as a rule, corporate worship is the only public arena in which we will hear the Word of God spoken. Therefore, “We are to discipline ourselves to go and hear the Word of God.” Whitney concludes this section with excellent suggestions regarding worshipers’ prayerful preparation for this event (23-26).

“READING GOD’S WORD”

Whitney asserts, “The most critical Discipline is the intake of God’s Word. No factor is more influential in making us more like the Son of God than the Spirit of God working through the Word of God.” Quoting British preacher John Blanchard, he stresses that we should read our Bibles daily. He encourages Christians to discipline themselves to make the time for this and to establish a “Bible-reading plan.” Although a variety of plans may be found on the internet, a one-year plan is to read “three chapters every day and five on Sundays.” If we doubt we have time for this, Whitney suggests that we replace the inordinate time that many spend watching TV time with Bible reading. Last, Whitney notes that meditation—“think[ing] deeply”—on the Word of God is the key to its transformative power (27-30).

“STUDYING GOD’S WORD”

Whitney explains that “[i]f reading the Bible can be compared to cruising the width of a clear, sparkling lake in a motorboat, studying the Bible is like slowly crossing that same lake in a glass-bottomed boat” (31). In order to truly understand the fullness of meaning of any written work, in-depth study must be done. Related to this, Whitney explains that “in-depth word studies, character studies, topical studies, and book studies” as well as “grammar, history, culture, and geography” are essential for their value in plumbing the depths of Scripture’s meaning (33). I would add that developing an understanding of the way that literature and poetry function is also essential, as the form itself carries part of the Bible’s message. For references regarding this aspect, please see the sources by Ken Myers and Scott Aniol at the end of this article.

“MEMORIZING GOD’S WORD—BENEFITS AND METHODS”

As Whitney explains, “Scripture memory is like reinforcing steel to sagging faith.” Although this may seem the least attractive of the spiritual disciplines to many, it is a mighty weapon that the Holy Spirit seeks to use in our arsenal for spiritual warfare (40). We need this weapon in our fight against our crafty enemy. Whitney states, “It’s one thing, for instance, to be watching or thinking about something when you know you shouldn’t, but there’s added power against the temptation when a specific verse can be brought to your mind, like Colossians 3:2: ‘Set your minds on things that are above, not things that are on earth.’” He emphasizes, “A pertinent scriptural truth, brought to your awareness by the Holy Spirit at just the right moment, can be the weapon that makes the difference in a spiritual battle” (39).  As we understand Scripture to be God’s Word we understand that it is a “[m]eans of God’s [g]uidance” (41). Whitney gives several excellent suggestions regarding methods for memorization (43-45). My personal favorite is writing verses in repetition, verbatim. This locks words in my memory like no other method. However, finding the method that works best for you is key.

“MEDITATING ON GOD’S WORD—BENEFITS AND METHODS”

In a day when most modern-day Christians are averse to memorizing Scripture, the practice of meditating on God’s Word doesn’t fair much better. As Whitney states, while Christians pursue Eastern or other forms of meditation in our day, Scriptural meditation suffers. This is not all. While Eastern forms of meditation call for us to clear our minds, the Scriptures call us to fill them with the words of the Bible (46). For a proof text, see Psalm 1:1-3. Also, as Whitney scrutinizes,

Worldly meditation employs visualization techniques intended to “create your own realilty.” And while Christian history has always had a place for the sanctified use of our God-given imagination in meditation, imagination is our servant to help us meditate on things that are true (see Philippians 4:8). Furthermore, instead of “creating our own reality” through visualization, we [Christians] link meditation with prayer to God and responsible, Spirit-filled human action to affect changes (46).

“In addition to these distinctives,” Whitney instructs, “let’s define meditation as deep thinking on the truths and spiritual realities revealed in Scripture, or upon life from a Scriptural perspective, for the purposes of understanding, application, and prayer” (46-47). Taken together, passages like Psalm 1, Joshua 1:8, and Romans 8:28-30 promise us success in conformity to Christ and his purposes for our lives when we meditate in this manner (46-50). Whitney offers a myriad of methods to encourage God’s work through Biblical meditation in our lives (56-68).

“APPLYING GOD’S WORD—BENEFITS AND METHODS”

Regarding application, Whitney quotes the often cited passage James 1:22-25, “. . . [T]he one who looks into the perfect law, the law of liberty, and perseveres, being no hearer who forgets but a doer who acts, he will be blessed in his doing” (70). Therefore when studying the Bible, Whitney encourages us to search for applications in the text. He asserts that it is important to “. . . believe that what you are reading was meant for you—at least in some Christ-related way—as well as for the first recipients of the message.” Clarifying this statement he explains that we must understand the original application of a passage first, and then the appropriate application for today. This implies that we seek the theological principle(s) taught in each passage. For example he states, “If you take every word of God’s call to Abram in Genesis 12:1-7 as spoken to yourself, you’ll soon be moving to Israel. But if you understand that particular call as unique to Abram, you can still discover the timeless truths within it and apply every word to yourself” (71-72).

Whitney asserts that it is meditation that yields appropriate application. Meditation requires us to consider various questions regarding the text. These questions relate to personal application with respect to our beliefs, prayers, attitudes (including thanksgiving), and decision making. Finding “specific” points of application is the key (74-75).

CONCLUSION

As Christians apply Whitney’s admonitions regarding the digestion of Scripture we can be assured that we will be different. Brief and shallow encounters with God’s Word simply are not enough if we are to be disciples of Jesus Christ. Rather, as Whitney teaches, hearing, reading, studying, memorizing, meditating upon, and applying the Bible under the leadership of the Holy Spirit are what we need to be more like Him. Whitney’s book provides wonderful resources regarding these disciplines to help us unleash the power of the Scripture—God’s Holy Word—in order that we would excel in godliness.

Sources:

Scott Aniol. “Verbal, Plenary Inspiration and the Aesthetics of Scripture.” Religious Affections Ministries. Accessed November 9, 2016. Available from http://religiousaffections.org/articles/articles-on-aesthetics/verbal-plenary-inspiration-and-the-aesthetics-of-scripture/; Internet.

Ken Meyers. “Accounting for the Form Knowledge Takes: or What Do We Mean by ‘Meaning?’” SCL Journal 8 (Winter 2015): 7-11. Following the above link, you will arrive at the “Books and Articles” page of godcenteredworship.com. Then, scroll down to the bottom for a link to the journal containing this article.

Donald S. Whitney. Spiritual Disciplines of the Christian Life. Rev. Ed. Colorado Springs: NavPress, 2014.

What is the significance of the spiritual disciplines in the Christian’s life? According to Donald Whitney, the spiritual disciplines (see list below) are to train us in godliness. With respect to the focus of this site, their practice is essential to ensuring God-centered worship. As the spiritual disciplines are actions which we work in the power of the Holy Spirit to foster godliness, they prepare us in holiness, the summation of God’s character, to be living sacrifices for Him. This sacrifice is our spiritual worship (see Romans 12:1-2). Similarly, corporate worship, itself one of the disciplines, incorporates several others, e.g., bible intake, prayer, serving, stewardship, and silence, and trains us in practicing them. Hence the public and private practice of the disciplines are both essential for God-centered worship. For this reason, over the coming months I will be writing on Donald S. Whitney’s book, Spiritual Disciplines for the Christian Life. Each installment will briefly outline a chapter of this classic book. My hope is that this series will motivate you to purchase Whitney’s book and apply it to your life.

Whitney’s first chapter outlines several concepts regarding the nature of the disciplines and how they function. Included are

1. The Motivation and Joy of the Disciplines

The motivation and joy of the disciplines are revealed in a story about a boy named Kevin. Kevin is enrolled in guitar lessons and practices daily but without any sense of inspiration. Instead he longs to be outside with his friends playing ball. Whitney contrasts this situation with another story of the same boy being approached by an angel who miraculously transports him to Carnegie Hall during a concert given by a classical guitar virtuoso. The boy is amazed at the beauty of the spell-binding sound coming from the stage. The skill of this master produces music that the boy never knew was possible. After the angel and the boy return to his home, the angel says to him, “’the wonderful musician you saw is you in a few years.’ Then pointing at the guitar the angel declares, ‘But you must practice’” (pp. 1-2)!

The motivation and joy of practicing the disciplines can only be gained through understanding what God says we will become: the glorious “image of the Son” (Romans 8:29). Although we will be transformed to be perfectly holy at Jesus’s second coming, Scripture makes it very clear that we are to pursue holiness now (Hebrews 12:14) and that this requires discipline (1 Timothy 4:7-8) (pp. 2-4).

2. Freedoms Offered by the Disciplines

Two other aspects of the motivation and joy that draw us to practice the spiritual disciplines are freedoms:

The Freedom that Comes from Proficiency

Recent research proposes that it takes ten-thousand hours to master any discipline. A payoff in becoming an expert at something is that new freedoms come with it. A violin virtuoso can play a violin concerto by J.S. Bach, while those who have not gone through his training and discipline cannot. Those who know Scripture—have memorized it—are free to recall it at any moment for their own benefit and for the benefit of others. The same is true of the other disciplines in many ways. For example, proficiencies in intercessory prayer, worship, service, and fasting work to free us from a self-centered life. Through the spiritual disciplines we gain the ability to express Christ-like character on an ongoing basis. We must remember, however, that as with learning to play an instrument, self-control and perseverance are critical to gaining godliness (pp. 18-19).

The Freedom of Knowing God and Enjoying Him

Gaining proficiency with the spiritual disciplines is not different than any other challenging skill that requires many years (or a lifetime) of practice; without a goal the work is, as Whitney puts it, “drudgery.” The goal of godliness may be restated as “closeness to and conformity to Christ.” As we practice the disciplines, we must keep this in mind. We are given the perfect model of discipline—Jesus. Therefore we count it a joy and privilege to center ourselves upon knowing and enjoying Him in faith as we seek to be His disciples (pp. 19-20).

The Spiritual Disciplines

These are the disciplines which I will summarize from Whitney’s Book:

1. Bible Intake
2. Prayer
3. Worship
4. Evangelism
5. Serving
6. Stewardship
7. Fasting
8. Silence and Solitude
9. Journaling
10. Learning
11. Perseverance in the Disciplines (p. v)

Below are some characteristics of the spiritual disciplines outlined by Whitney:

• “both personal and interpersonal” – While the biblical disciplines are practiced in private and in public, Whitney’s book focuses on the private disciplines acknowledging that both are equally important.
• “activities, not attitudes” – The spiritual disciplines require action.
• “biblical” – Those in Whitney’s book are based upon biblical teaching.
• “sufficient for knowing and experiencing God, and for growing in Christlikeness.”
• “derived from the gospel, not divorced form the gospel” – The gospel is not only something that changes us when we are saved, rather, we are drawn more deeply into the transforming power of the gospel through the disciplines.
• “means, not ends” – The disciplines themselves are not the goal. Godliness is the goal (pp. 5-9)

Whitney encourages us with a long list of heroes of the Christian faith who were trained by the spiritual disciplines, e.g., “Augustine, Martin Luther, John Calvin, John Bunyan, George Whitefield, Lady Huntingdon, Johnathan and Dawson Trotman, Jim and Elisabeth Elliot, and Martyn Lloyd-Jones.” None of these known for their godliness came to this state without disciplining themselves for it (p. 10). Whitney stresses that “the efforts of a Christian and the work of God—can occur simultaneously in a person indwelled by the Holy Spirit.” As Paul said, “For this I toil, struggling with all his energy that he powerfully works within me” (Col. 1:29). We need to remember that this process is not natural; rather it is spiritual and requires our own concentrated effort. We should think of spiritual disciplines, “as ways by which we can spiritually place ourselves in the path of God’s grace and seek Him, much like Zacchaeus placed himself physically in Jesus’ path and sought Him” (pp. 11-13).

The following is from the back cover of Whitney’s book:

Donald S. Whitney changed how Christians approached the Spiritual Disciplines with the original release of his classic, bestselling Spiritual Disciplines for the Christian Life. Whitney draws from a rich heritage of godly believers from Christian history, guiding readers through a carefully selected array of disciplines . . . . He shows how the Spiritual Disciplines, far from being legalistic, restrictive, or binding as they’re often perceived, are actually the means to unparalleled spiritual liberty.

Source: Donald S. Whitney. Spiritual Disciplines of the Christian Life. Rev. Ed. Colorado Springs: NavPress, 2014.

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