J I Packer and Mistakes We Make in Seeking God's Guidance

I'd have to say that J I Packer is my long-time favourite Christian writer and teacher. Always one of the first people I'll check with if I can. And one of his most classic books I've had for a long time, and known about for longer, is Knowing God. But of course, I've never read it cover to cover :O! So today I was doing some more dipping into it, and read some of the stuff about discerning God's will, or getting guidance from God. I'm sure I've never read it before, but even more certainly there is great stuff to read there, lots of sound wisdom. Here is a section he wrote about "Six Common Pitfalls", or mistakes we often make as Christians, when trying to seek and follow God's will for our lives...

First, unwillingness to think. It is false piety, super-super-naturalism of an unhealthy and pernicious sort, that demands inward impressions that have no rational base, and declines to heed the constant biblical summons to ‘consider’. God made us thinking beings, and He guides our minds as in His presence we think things out – not otherwise. ‘O that they were wise…that they would consider…’ (Deuteronomy 32:29).

Second, unwillingness to think ahead, and weigh the long-term consequences of alternative courses of action. ’Think ahead’ is part of the divine rule of life no less than of the human rule of the road. Often we can only see what is wise and right (and what is foolish and wrong) as we dwell on its long-term issues. ‘O, that they were wise…that they would consider their latter end.’ 

Third, unwillingness to take advice. Scripture is emphatic on the need for this. ’The way of the foolish is right in his own eyes; but he that is wise hearkeneth unto counsel’ (Proverbs 12:15, RV). It is a sign of conceit and immaturity to dispense with taking advice in major decisions. There are always people who know the Bible, human nature, and our own gifts and limitations, better than we do, and even if we cannot finally accept their advice, nothing but good will come to us from carefully weighing what they say. 

Fourth, unwillingness to suspect oneself. We dislike being realistic with ourselves, and we do not know ourselves at all well; we can recognise rationalisations in others and quite overlook them in ourselves. ‘Feelings’ with an ego-boosting, or escapist, or self-indulging, or self-aggrandising base, must be detected and discredited, not mistaken for guidance. This is particularly true of sexual, or sexually conditioned, feelings. As a biologist-theologian has written: 

The joy and general sense of well-being that often (but not always) goes with being ‘in love’ can easily silence conscience and inhibit critical thinking. How often people say that they ‘feel led’ to get married (and probably they will say ‘the Lord has so clearly guided’), when all they are really describing is a particularly novel state of endocrine balance which makes them feel extremely sanguine and happy (O. R. Barclay, Guidance, p. 29). 

We need to ask ourselves why we ‘feel’ a particular course to be right, and make ourselves give reasons – and we shall be wise to lay the case before someone else whose judgment we trust, to give his verdict on our reasons. We need also to keep praying, ‘Search me, O God, and know my heart; try me, and know my thoughts; and see if there be any wicked way in me, and lead me in the way everlasting’ (Psalm 139:23f.). We can never distrust ourselves too much. 

Fifth, unwillingness to discount personal magnetism. Those who have not been made deeply aware of pride and self-deception in themselves cannot always detect these things in others, and this has from time to time made it possible for well-meaning but deluded men with a flair for self-dramatisation to gain alarming domination over the minds and consciences of others, who fall under their spell and decline to judge them by ordinary standards. And even when a gifted and magnetic man is aware of the danger and tries to avoid it, he is not always able to stop Christian people treating him as an angel, or a prophet, construing his words as guidance for themselves, and blindly following his lead. But this is not the way to be led by God. Outstanding men are not, indeed, necessarily wrong, but they are not necessarily right, either! They, and their views, must be respected, but may not be idolised. ‘Prove (test) all things; hold fast that which is good’ (1 Thessalonians 5:12). 

Sixth, unwillingness to wait. ‘Wait on the Lord’ is a constant refrain in the Psalms, and it is a necessary word, for God often keeps us waiting. He is not in such a hurry as we are, and it is not His way to give more light on the future than we need for action in the present, or to guide us more than one step at a time. When in doubt, do nothing, but continue to wait on God. When action is needed, light will come. 

[Source: Knowing God with Study Guide (1993), pp269-271.] 

J I Packer on knowing God's will in life

From J I Packer's book Truth & Power: The Place of Scripture in the Christian Life...

... a Christian can always find in the Bible guidance as to the next step in obedience, whatever perplexities his or her life situation may currently present. Walking by the light of Scripture is not like walking by daylight, any more than shining your flashlight is like the rising of the sun. Beyond the little circle of vision that your flashlight gives you, the darkness remains, and it is through this continuing darkness that you travel. You are regularly in the dark, in the everyday slang sense, unable to find meaning in the things that happen around you. But Scripture enables you to see each next step that you must take, so on you are able to go. All of us, I am bold to say, walk through life with a quiverful of unanswered questions about the ways of God. Why this? Why that? What is really going on here? We don't know, for God does not tell us. All he tells us, as we consult his Word, is how to cope Christianly with this and that as it comes and to get on with our life of worship and service through it all.

Calvin on God's Will and Permitting Adam's Sin

Sometimes we are a bit too soft when we speak of God "permitting" sin and evil to enter the world through Adam (as well as ongoing suffering etc). Yes we are right to so distance sin and evil from God, as to never attribute evil and sin to God. He is perfect in purity, holiness, goodness and love. In him is light and there is no darkness at all. But at the same time, we do not have to sacrifice his perfect sovereignty and control, just because we can't make it all fit in our heads, in our philosophising or thinking. As if in some way we think we have a better idea of what constitutes what would be right and fair and good, more than God does. And the Bible is not backward in many places asserting God's absolute authority and right to do whatever he pleases, and leave us in our part to trust him fully in his perfect fairness, righteousness and goodness.

Below is a quote from Calvin, from his commentary on Genesis chapter 3, where he touches on this issue, as he considers the fact that God allowed Satan to tempt man...

All, however, who think piously and reverently concerning the power of God, acknowledge that the evil did not take place except by his permission. For, in the first place, it must be conceded, that God was not in ignorance of the event which was about to occur; and then, that he could have prevented it, had he seen fit to do so. But in speaking of permission, I understand that he had appointed whatever he wished to be done. Here, indeed, a difference arises on the part of many, who suppose Adam to have been so left to his own free will, that God would not have him fall. They take for granted, what I allow them, that nothing is less probable than that God should he regarded as the cause of sin, which he has avenged with so many and such severe penalties. When I say, however, that Adam did not fall without the ordination and will of God, I do not so take it as if sin had ever been pleasing to Him, or as if he simply wished that the precept which he had given should be violated. So far as the fall of Adam was the subversion of equity, and of well-constituted order, so far as it was contumacy against the Divine Law-giver, and the transgression of righteousness, certainly it was against the will of God; yet none of these things render it impossible that, for a certain cause, although to us unknown, he might will the fall of man. It offends the ears of some, when it is said God willed this fall; but what else, I pray, is the permission of Him, who has the power of preventing, and in whose hand the whole matter is placed, but his will? I wish that men would rather suffer themselves to be judged by God, than that, with profane temerity, they should pass judgment upon him; but this is the arrogance of the flesh to subject God to its own test. I hold it as a settled axiom, that nothing is more unsuitable to the character of God than for us to say that man was created by Him for the purpose of being placed in a condition of suspense and doubt; wherefore I conclude, that, as it became the Creator, he had before determined with himself what should be man’s future condition. Hence the unskilful rashly infer, that man did not sin by free choice. For he himself perceives, being convicted by the testimony of his own conscience, that he has been too free in sinning.