One of the authors I like recommended this author, or perhaps even this book, and now I can't remember which one!
I like John Stott's perspective, tying all the Biblical passages together. Because I like to study a passage in depth, I tend to become myopic about it, without pausing to remember how it connects to the whole. Stott provided good Biblical connections between stories, and brought out several things I hadn't related to each other before. He had an excellent understanding of the framework of how it all hangs together.
It is a Bible reading program that ties the Biblical story to the liturgical calendar. A reader can begin in January, of course, like I did, but it's meant to begin in Sept with the Old Testament, coming upon the birth of Christ with Christmas, and so forth. So, I began at about week 18, I think, but then wrapped around through the end and then followed with the beginning until I had read the whole thing.
Although I don't commonly follow the liturgical calendar, I have done an occasional Advent study over the years, and one study that focused on Lent. I have never spent so much time studying Lent and Easter within a single year before. It was very good. I much prefer this book for Lent to the prior one that I did. The prior book focused mostly on forgiveness, which is an excellent theme, but didn't often talk about Christ. I would much rather hear about Christ as the focal point, with the topic of forgiveness included, like Stott did. Christ is the center piece of the scriptures, after all.
One caveat is that I don't know that I would've enjoyed the book as much as I did if I had started in Sept. There were some dubious things in the early weeks that I'm not sure I agreed with, and I'm glad that skipping that until the end kept it from tainting my enjoyment of the rest. If I had read it first, it would've colored all the rest of the book for me.
Favorite Quotes:
“Still today one of the devil’s favorite occupations is to make God’s permitted things tame and his prohibited things attractive. He portrays God as an ogre who is denying us what is good.”
“Job’s own combination of self-pity and self-assertion is clearly to be rejected. So is the comforters’ recommendation of self-accusation. The attitude proposed by the young man Elihu could be called self-discipline… But even this explanation is only partial. The right attitude that human beings should adopt toward God is that of self-surrender.”
“And no one is more trustworthy than the God of the cross. The cross does not solve the problem of suffering, but it gives us the right perspective from which to view it.”
"'Do not be like the horse or the mule, which have no understanding.' (v. 9). So God promises that he will guide us, but we must not expect him to guide us as we guide horses and mules. Why not? Because they have no understanding, whereas we do. God's normal way of directing us is through our mental processes, not in spite of them."
"The verse contains a beautiful balance, because its first part brings assurance to the despairing ('with you there is forgiveness'), while its second part sounds a warning to the presumptuous ('therefore you are feared'). Far from encouraging sinners in their sins, God's forgiveness promotes the fear of the Lord, or reverent awe in his presence, that leads us to depart from iniquity (see Prov. 16:6)."
“For pride and madness go together, as do humility and reason.”
"Moreover, a trinitarian Christian is bound to see in these three petitions [of the Lord's prayer] a veiled allusion to the three persons of the trinity, since it is through the Father's creation and providence that we receive our daily bread, through the Son's atoning death that we receive the forgiveness of our sins, and through the Holy Spirit's indwelling power that we can be rescued from the evil one."
"It is surely remarkable that, at the very moment when Jesus warned the city of judgment, he was weeping over it in love. Divine judgment (which is the main theme throughout Holy Week) is a solemn, awesome reality. But the God who judges is the God who weeps. He is not willing that any should perish. [2 Peter 3:9] And when in the end, his judgment falls on anybody (as Jesus said it will), God's eyes will be full of tears."
“How did he [Jesus] want to be remembered? Not for his example or his teaching, not for his words or works, not even for his living body or flowing blood, but for his body given and blood shed in death.”
Paradidomi – to hand over.
“Thus Judas handed Jesus over to the priests. The priests handed him over to Pilate. Pilate handed him over to the will of the crowd, and the crowd handed him over to be crucified …
“And in some passages the verb paradidomi reappears. For example, ‘the Son of God … loved me and gave himself for me.’ (Gal. 2:20)”
“Jesus insisted that his death was a voluntary act on his part, so that he handed himself over to it: ‘No one takes it [my life] from me, but I lay it down of my own accord.’ (John 10:18).”
“Judas was moved by greed, the priests by envy, Pilate by fear, the crowd by hysteria, and the soldiers by callous duty. We recognize the same mixture of sins in ourselves.”
On the verse, “When He had received the drink, Jesus said, ‘It is finished.’” – John 19:30:
“The Greek verb (tetelestai) is in the perfect tense, indicating an achievement with lasting results. It might be rendered, ‘It has been and remains forever accomplished.’”
“We seize on the assurance of the Revelation that one day there will be no more hunger or thirst; no more pain or tears; no more sin, death, or curse, for all these things will have passed away. It would be better and more biblical, however, to focus not so much on these absences as on the cause of their absences, namely on the central dominating presence of God’s throne.” – John Stott in on the seventeen mentions of the throne of God in Revelation 4 and 5
"I dressed the wound, but God healed it." - Ambroise Pare, Huguenot physician