It would take many volumes to unpack the implications of God’s image in man, but we cannot leave this theological study without briefly considering some of them.

1. Sanctity

Over all human life, from the womb to senile old age, flies this glorious banner: “Whoso sheddeth man’s blood, by man shall his blood be shed: for in the image of God made he man” (Gen. 9:6). Man is sacred, and to take away his life without just cause is to assault the glory of God. People are not animals. Christ taught his disciples that their heavenly Father cares for the plants and animals, but regards people as far more valuable (Matt. 6:26; 10:29–31; 12:12). We must do likewise, and cherish human life. We must strive to bring to repentance and forgiveness of sins those involved in murder, abortion, unjust war, violent oppression, euthanasia, and all other crimes that wrongfully take human lives.

2. Spirituality

God is a spirit (John 4:24). Man, created in his image, reflects that spirituality as a being made to worship and seek transcendent glory. Man has a spiritual and religious aspect to his life that cannot be reduced to the interactions of mere matter and energy. As divine images, we are either glorifying God or engaged in idolatry. Each human being is inescapably religious, either in worshiping the true God or in rebelling against him in order to worship his creatures (Rom. 1:20–23). In a manner of speaking, we are all priests, whether to the Lord or to a false god.

3. Rationality

Man is a thinking, personal being, just like the God of Genesis 1. Created in the image of one who acts with power, wisdom, and goodness, he has mental faculties by which he thinks, reasons, chooses, speaks, and acts in the presence of the Lord. Just as God acted in creation according to an orderly plan for the sake of certain goals, so man acts not by mere instinct but out of motives, using means to attain rational goals. Therefore, we must address human beings, even in their fallen state, in a manner that exposes foolish means and wrong goals, and offers reasons and motives to embrace better ones. We must treat people as thinkers.

4. Dignity

Despite human wickedness, the image of God remains in some sense in fallen man. Therefore, we may not treat people with contempt and curses (James 3:17). Instead, Peter commands us, “Honour all men. Love the brotherhood. Fear God. Honour the king” (1 Pet. 2:17). By using the same word “honour” (timaō) for our duty to “all men” and “the king,” Peter subtly reminds us that all mankind, even the poorest peasant, has the same basic warrant to receive honor. All bear the image of God. Proverbs 14:31 says, “He that oppresseth the poor reproacheth his Maker: but he that honoureth him hath mercy on the poor.” It is a mark of Babylon, the city of destruction, to count the “bodies and souls of men” among the commodities in which it traffics (Rev. 18:13 KJV mg.). People are not commodities for us to use, but images by which we honor God.

5. Integrity 

By this term, we do not refer to moral integrity, but to the integrated oneness of human nature. We can speak of man’s parts and distinguish aspects of God’s image from others, but we must remember that God created man as a whole being in his image. This world tries to drive wedges between our bodies and morality, our intellectual lives and faith, and our emotions and obedience. The result is fragmentation. We must seek to understand and help people in the full complexity of their physical, mental, moral, vocational, and relational lives. Above all, we must teach people to direct every aspect of their lives toward glorifying God.

6. Equality

Since the dignity of the divine image was lodged in our first parents (Gen. 1:27), it belongs to both genders, every ethnic group, and all classes within society. The statements that “all men are created equal” and “are endowed by their Creator with certain unalienable rights” are not merely political sentiments, but truths rooted deeply in the soil of the Scriptures.¹ Racism (wrongly so named, for there is only one human race), sexism, classism, and all forms of prejudice are attacks against the honor of the living God, who is the Maker of all (Job 31:13–15). We must stand against bigotry and oppression, and help the oppressed to learn their fundamental equality with all mankind.

7. Benevolence. The image of God is a potent motive to do good to all men. Calvin said, “The Lord commands all men without exception ‘to do good’ [Heb. 13:16]. Yet the great part of them are most unworthy if they be judged by their own merit. But here Scripture helps in the best way when it teaches that we are not to consider that men merit of themselves but to look upon the image of God in all men, to which we owe all honor and love.”² The most arrogant supervisor, rebellious child, and wicked neighbor have this in common—as we love them, we are loving the God who made them in his image.

8. Authority

The right to engage in agriculture and industry arises directly from the dominion of God’s image bearers over the world. When human beings breed animals, care for them in controlled environments, put them to work in service to humanity, and kill them to harvest their bodies for food, medicine, and other products, they are not transgressing against the oneness of all life. They are exercising God-given authority over God’s earth (Gen. 1:26, 28). Furthermore, when one man exercises proper authority over others, it is not tyranny but an office that bears God’s image. Though we owe all men honor, we particularly owe honor and obedience to human authority (Rom. 13:1–7), except when its demand for honor would displace God (Dan. 3:18, 28) or its commands conflict with God’s Word (Acts 5:29).

9. Stewardship 

The image of God is not God. Man rules as God’s servant-king, and therefore is a royal steward of God’s possessions. His calling is not to be a destroyer of the earth (Rev. 11:18), but to represent the Lord, who “is good to all: and his tender mercies are over all his works” (Ps. 145:9). The ox should work for man, but the ox should also enjoy the fruit of its work (Deut. 25:4; 1 Cor. 9:9; 1 Tim. 5:18). Therefore, “a righteous man regardeth the life of his beast” (Prov. 12:10). God commanded the Israelites to show compassion for the livestock of their enemies (Ex. 23:4–5), for the merciful Lord has compassion even on the cattle who suffer because of divine judgment on man’s sin (Jonah 4:11). Therefore, though we do not idolize animals or treat them like people, we must exercise wise stewardship over them. In the same way, we are to steward the natural environment and avoid polluting it or unnecessarily harming it. Even in times of war, with all the devastation that it requires, God calls us to avoid needless destruction of trees, and so, by implication, other living things (Deut. 20:19–20). Men are God’s servants, and the Master will call them to account for what he has entrusted to them (Matt. 25:19).

10. Morality

At the heart of the image of God stand knowledge, righteousness, and holiness (Eph. 4:24; Col. 3:10). Though these qualities were destroyed in man’s fall, mankind remains a moral agent. As servant-kings, we rule the world either according to God’s will for his glory or in rebellion against our Lord and Master (Ps. 2:1–3). The human conscience bears witness in all men that we cannot escape God’s sight or accountability (Rom. 2:14–15). Humanistic attempts to deny absolute moral standards and replace them with an amoral, utilitarian approach to life fail to account not only for the reality of God but also for the testimony of man’s own conscience. Whatever field of human endeavor we may consider, whether it be politics, medicine, business, family, or any other, moral principles matter. Man cannot escape morality, and therefore his only hope is to be renewed in the moral image of God through the Spirit of Christ.

11. Atrocity

The great value of man in God’s image clarifies why human wickedness is such an atrocity. We are not offended by the savagery of the tiger or the shark with its prey, although we may grieve because they were not originally creatures of violence. However, when we see men treating men like beasts, something within us says, “These things ought not so to be” (James 3:10). When a human being gives himself over to idolatry, immorality, or greed, it is an abomination. Filth in a latrine is no offense, but in a temple it is blasphemous. Man’s corruption and evil deeds are obscene precisely because he was created to be a portrait of God; it is that holy image that he has shattered and defiled with his sin.

12. Destiny

Created in God’s image, man exists for God’s glory. The meaning of this is manifold, but we have seen that a golden thread running through the whole is the idea of sonship. God made us to know him, fellowship with him, obey him, and honor him as his created sons. Amazing condescension! God formed man for the highest of callings. How tragic is the fall that displaced us from God’s fatherly favor and placed us under his wrath! God’s only begotten Son became a man in order to restore sinners to this high privilege. That is amazing grace. However, whether God glorifies himself by saving us from our sins or by damning us for our sins, mankind will glorify God in the end. It is our inescapable destiny.

As fallen human beings, we are not in a position to understand the image of God completely. We do not fully know what it means to be human. But we will know. The full glory of God’s image is a mystery that will be revealed with the coming of God’s incarnate Image, Jesus Christ. John says, “Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is” (1 John 3:2). One day the image will be revealed to those who belong to Jesus Christ and—beyond all dreams and expectations—we will share in it.

Excerpt from
Reformed Systematic Theology, Volume 2: Man and Christ
By Joel Beeke and Paul Smalley

The post Living in God’s Image — Reformed Systematic Theology appeared first on Dr. Joel Beeke.

It is our duty, therefore, to know Satan’s tactics, to keep watch against them, and to resist them with all our might. Thomas Brooks said, “Christ, the Scripture, your own hearts, and Satan’s devices, are the four prime things that should be first and most studied and searched.”² Calvin wrote, “All that Scripture teaches concerning devils aims at arousing us to take precaution against their stratagems and contrivances, and also to make us equip ourselves with those weapons which are strong and powerful enough to vanquish these most powerful foes.”³

Satan is a fool for opposing God, but he is a highly intelligent fool. His methods are many and varied, and well proven over centuries. Gurnall said no actor has so many costumes to wear upon the stage “as the devil hath forms of temptation.”⁴ To assist believers in their meditations upon Satan’s strategies, we present the following principles.⁵

First, Satan promises that disobedience will make us happy, but obedience will ruin our lives. This strategy cast a sinless man and woman down into depravity (Gen. 3:1–4), cast mankind out of Paradise, and will cast many into hell. Charnock wrote, “Satan paints God with his own colours, represents him as envious and malicious as himself.”⁶ He also paints himself to be as good as God, seeking to supplant the Lord in our faith and affections. We must respond by believing in the goodness of God and the trustworthiness of his promises. Brooks said, “Satan promises the best, but pays with the worst: he promises honor and pays with disgrace, he promises pleasure and pays with pain, he promises profit and pays with loss, he promises life and pays with death; but God pays as he promises, for all his payments are made in pure gold.”⁷

Second, Satan attacks at the point of our greatest personal vulnerability. For example, Paul warns married couples not to abstain from sexual relations, “so that Satan may not tempt you because of your lack of self-control” (1 Cor. 7:5 ESV). Our points of vulnerability can change over time. Spurstowe said Satan tempts a young man with sexual lust, a middle-aged man with “an itch for honor and to be great,” and an old man with “covetousness and peevishness.” Therefore, continuously evaluate how your circumstances make you vulnerable to Satan.

Third, Satan can use one sin as a beachhead in the believer’s soul. Paul commands, “Be ye angry, and sin not: let not the sun go down upon your wrath: neither give place to the devil” (Eph. 4:26–27). To give place to bitterness is to give the Devil a headquarters from which to launch further attacks into our lives. The same is true of other sins. Spurstowe warned, “Small sins are as the priming of a post or pillar, that prepare it to better receive those other colors that are to be laid upon it.”⁸ Therefore, wage war against the smallest temptations. If you do sin, double your guard against temptation and look continually to Christ for grace.

Fourth, Satan clouds our fellowship with God by igniting lusts for this world. Just as Balaam taught the Moabites to draw Israel away from the Lord by sex and idols (Num. 25:1–2; 31:16), so Satan entices Christians by worldliness (2 Pet. 2:14–15; Rev. 2:13–14). He may use lawful things, for it serves him just as well if he can get us to love things more than people and anything more than God. Food, recreation, and hard work are good in themselves, but, Spurstowe said, desires for such things become sinful “when they are unbounded and not according to the rule and warrant of the Word.”⁹ Richard Gilpin (1625–1700) reminded us, “The world is not so desirable a thing as many dream”; indeed, the wealthy “walk in the midst of snares.”¹⁰ The Devil would make us into “adulterers and adulteresses” who provoke God’s jealousy, but the Lord commands us, “Submit yourselves therefore to God. Resist the devil, and he will flee from you. Draw nigh to God, and he will draw nigh to you” (James 4:4–8).

Fifth, Satan intimidates believers by the frightening persecutions he incites through unbelievers. He hunts Christians like “a roaring lion . . . seeking whom he may devour” (1 Pet. 5:8). We must recognize that all our sufferings take place “under the mighty hand of God” and humble ourselves before him, waiting on him to exalt us “in due time” (v. 6). We must trust that the Father’s love overrules the Devil’s hate, and cast “all your care upon him; for he careth for you” (v. 7). We must “be sober” and “be vigilant” against compromise, but instead “resist” the Devil “stedfast in the faith, knowing that the same afflictions are accomplished in your brethren that are in the world” (vv. 8–9). Rutherford wrote, “The devil’s war is better than the devil’s peace. . . . When the dog is kept out of doors he howls to be in again.”¹¹ Finally, we must hold on to the hope that after we have “suffered a while,” God, “who hath called us unto his eternal glory by Christ Jesus,” will perfect and establish us, to the praise of his glory and grace (vv. 10–11).

Sixth, Satan uses one temptation to drive us toward an imbalanced and sinful overreaction. The presence of unrepentant sinners in the church is a temptation for others to compromise (Rev. 2:20), but when the church responds with discipline, it may err in the opposite direction by a harsh refusal to forgive and comfort the disciplined person when he repents. This too is one of Satan’s devices (2 Cor. 2:10–11). Similarly, Satan may push believers like a swinging pendulum from complacent presumption to despair over sin. He may tempt them to overreact against one heresy by embracing the opposite extreme. The way to avoid extremes is to draw near to God “according to the rule of the Word,” Spurstowe said.¹²

Seventh, Satan may use bad counsel from our own brothers and sisters in the Lord to discourage us from following Christ fully. The same Peter who, by divine illumination, confessed Jesus to be the Christ also rebuked Jesus and sought to dissuade him from the path of the cross (Matt. 16:16–17, 21–22). Christ said to Peter, “Get behind me, Satan! You are a hindrance to me. For you are not setting your mind on the things of God, but on the things of man” (v. 23 ESV). Therefore, let us listen to godly counsel, but not be swayed from obeying God’s Word by unbiblical advice, even if it comes from the best Christians.

Eighth, Satan may shock us with temptations we never thought would move us. Peter thought he was ready to go with Christ “both into prison, and to death,” but did not anticipate that Satan would “sift [him] as wheat” (Luke 22:31, 33). If you are prospering spiritually, give thanks to God, but “let him that thinketh he standeth take heed lest he fall” (1 Cor. 10:12). Spurstowe wrote, “Suspect yourself prone to every sin; do not repose anything on constitution or temperament,” but instead seek for wise Christians to counsel and pray for you.¹³ Neither should we think that we face extraordinary temptations that no one has ever experienced. Paul reminds us, “There hath no temptation taken you but such as is common to man: but God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear it” (1 Cor. 10:13).

Ninth, Satan makes strategic retreats so that he may attack again. Christ defeated all of Satan’s devices, “and when the devil had ended all the temptation, he departed from him for a season” (Luke 4:13). When the Devil is quiet, he is reloading. Therefore, “watch and pray, that ye enter not into temptation” (Matt. 26:41). There are no cease-fires in this battle. Spurstowe said, “It is a war without a truce.”¹⁴ Christians must always live with one hand on the work of the kingdom and the other hand ready for spiritual battle (Neh. 4:17). Do not think yourself strong and start to play with temptation as if it were a pretty pet. Spurstowe said, “Take heed of venturing upon the occasions of sin and coming near the borders of temptations. . . . Our hearts are [gun] powder, and therefore we must take heed of sparks.”¹⁵

Tenth, Satan uses false reasoning to burden the believer’s conscience with fear and guilt. He is “the accuser” (Rev. 12:10), who both tempts us to sin and then tempts us to despair of God’s mercy once we have sinned. He entangles us with the logic that true Christians would not commit certain sins, but since we have committed those sins, we are not true Christians. We must remember that no sin makes a person a hypocrite except for reigning sin (Rom. 6:14). We also must not measure the genuineness of our love for God by perfect compliance with the strict demands of God’s law, for then no one could stand (Pss. 130:3; 143:2). Spurstowe said, “We are not to place the strength of our confidence in our own righteousness, as if it would abide the severity of God’s trial.”¹⁶ We must confess our sins with true repentance and trust in Christ, who is the perfect propitiation and heavenly Advocate of his people (1 John 1:9–2:2).

Excerpt from
Reformed Systematic Theology, Volume 1: Revelation and God
By Joel Beeke and Paul Smalley

The post Resisting the Wiles of Satan — Reformed Systematic Theology appeared first on Dr. Joel Beeke.

First, God’s sovereignty calls us to repentance from rebellion. Job 9:4 says, “He is wise in heart, and mighty in strength: who hath hardened himself against him, and hath prospered?” Watson said, “It is better to meet God with tears in your eyes than weapons in your hand.”¹ In fact, it is the most foolish thing in the world to fight against the omnipotent God. The psalmist marveled, “Why do the heathen rage, and the people imagine a vain thing?” (Ps. 2:1). Mankind has engaged in an impossible war. Their plots provoke only divine laughter, derision, and wrath (vv. 4–5). In the end, rebels will be crushed by Christ as a piece of pottery is shattered by an iron club (v. 9). He can crush you in a moment: Will you not, therefore, bow before him?² If we have repented and been reconciled to God, let us wage ceaseless war against our remaining insubordination. John Brown of Haddington said, “If he be Almighty, a sovereign Ruler, am I . . . still trembling before him? Do I always labor to check the very first risings of my heart in rebellion against him?”³

Second, God’s sovereignty calls us to trust in the promises.⁴ The eye of the flesh cannot see how it is possible for God’s promises to come true, but the eye of faith looks to the Lord omnipotent. It seemed ridiculous that God would give old Abraham and barren Sarah a son, but he gently admonished them, “Is any thing too hard for the Lord?” (Gen. 18:14). Whatever dangers you may face, believe that God is able to sustain you in them or rescue you from them. Let those in covenant with God rejoice that their Lord is almighty; they have a friend who can do anything.⁵ A hearty confidence in God’s infinite power is requisite for us to trust his promises, for we must be, like Abraham, “fully persuaded that, what he had promised, he was able also to perform” (Rom. 4:21). Abraham is our spiritual father if we walk in the footsteps of his faith (v. 12). Such faith is crucial for our perseverance in sanctification. Watson said, “The strong God can conquer thy strong corruption; though sin be too hard for thee, yet not for him.”⁶ Certainly, if we met a man who could bring a mountain into existence merely by speaking, we would be frightened by his power. Much more we should fear the God who created the stars and planets with his mere word (Ps. 33:8–9). Few people consider what it would mean for such a God to be angry with them (90:11). Let us loathe the thought of provoking him: “Do we provoke the Lord to jealousy? Are we stronger than he?” (1 Cor. 10:22).⁷ Yet the infinite resources of his power are for those who fear him, not against them. We may fear him with childlike confidence in our heavenly Father. Meditate on the power of the King, and say, “Great and marvellous are thy works, Lord God Almighty. . . . Who shall not fear thee, O Lord, and glorify thy name?” (Rev. 15:3–4).

Fourth, God’s sovereignty calls us to humble praise. We should “sing unto the Lord” and “make a joyful noise,” for he is “a great God, and a great King above all gods,” who holds the earth and the sea in his hands (Ps. 95:1–6). All creation displays God’s power in order to awaken our adoration.⁸ Does your soul desire to praise him for his excellent greatness? Proud sinners do not stoop to praise God, but humbled men acknowledge that his “dominion is an everlasting dominion, and his kingdom is from generation to generation” (Dan. 4:34). Perhaps you are weighed down with troubles, but even there the godly may say, “The Lord gave, and the Lord hath taken away; blessed be the name of the Lord” (Job 1:21).

Fifth, God’s sovereignty calls us to faithful service. Whatever authority and influence you may have, remember that these are delegated to you from the Lord. God entrusted dominion to mankind as his images (Gen. 1:26)—not as independent gods, but as representatives of the Creator. You are a steward entrusted with the Master’s possessions, charged to do his will for his glory and your good. Even if you are a “master” on earth, remember that you, too, have a Master in heaven (Eph. 6:9). Ezekiel Hopkins said, “Glorify the power and sovereignty of God, by using that power and authority, which he hath given you, in subordination unto his.”⁹ Your greatest wisdom in any situation is to cheerfully obey the commands of the all-wise Lord. Brakel said, “All that God wills, the servant of God also wills, because the will of God is the object of his desire and delight.”¹⁰

Sixth, God’s sovereignty calls us to submission in sorrows. When bad news strikes our families, God’s grace enables us to say, “It is the Lord: let him do what seemeth him good” (1 Sam. 3:18). God has both the right and the power to do with us as he sees best. Though God’s omnipotence grates harshly on the sufferer’s ear when he is in rebellion against his Maker, this truth enables the saint to repent of his bitter complaints, put his hand over his mouth, and bow before the incomprehensible majesty of God (Job 40:1–5; 42:1–6). Bowing before the Lord who ordains both good and evil in his righteousness, one finds new hope in God’s mercies and faithfulness (Lam. 3:21–29, 37–38). Believers can rejoice in God’s power, for, as Charnock said, “It is a power in the hands of an indulgent Father, not a hard-hearted tyrant.”¹¹

Seventh, God’s sovereignty calls us to have hope for the salvation of others.¹² When we consider the hardness of men’s hearts and their slavish attachment to this world, we may despair of their conversion and cry out, “Who then can be saved?” Christ answers, “With men it is impossible, but not with God: for with God all things are possible” (Mark 10:27). We must preach this word to ourselves as we look upon loved ones who seem a million miles from the Lord, reminding ourselves continually that “with God all things are possible.” If Christ could save Saul of Tarsus, then he can save whomever he pleases and make their lives beautiful in his service.

Eighth, God’s sovereignty calls us to boldness in prayer.¹³ Paul’s prayers for the spiritual growth of the saints are staggering in their high aspirations, but he reminds us that the Father “is able to do exceeding abundantly above all that we ask or think” (Eph. 3:20). John Newton (1725–1807) said,

Thou art coming to a King,

Large petitions with thee bring;

For his grace and power are such,

None can ever ask too much.¹⁴

Excerpt from
Reformed Systematic Theology, Volume 1: Revelation and God
By Joel Beeke and Paul Smalley

The post Living in Light of the Sovereignty of God — Reformed Systematic Theology appeared first on Dr. Joel Beeke.

The Holy Spirit illumines our understanding to see God’s wondrous glory in the Word (Ps. 119:18). The “light of the knowledge of the glory of God” revealed in “Jesus Christ” breaks forth in our dark hearts (2 Cor. 4:6). Seeing his glory, we then give him glory. Glorifying God begins with faith. When we are “strong in faith” in God’s promises, we are “giving glory to God” (Rom. 4:20). Having believed what the Lord has made known, and knowing that he alone has brought salvation to his people in fulfilment of his covenant, we rejoice and sing praise to God, and we call all mankind to sing with us (Ps. 98:1–4).

Therefore, our consideration of effectual calling returns us to the spiritual essence of theology.¹ William Ames said, “Theology is the doctrine of living to God. . . . Men live to God when they live in accord with the will of God, to the glory of God, and with God working in them.”² John Owen wrote, “The ultimate end of true theology is the celebration of the praise of God, and His glory and grace in the eternal salvation of sinners.”³

We begin praising him even as we await the full display of glory, for the victory of Christ is sure. God’s Word is the instrument by which he will glorify himself in the salvation of his people (Isa. 55:10–13). Though we preachers may be bound and silenced, the Word of God cannot be bound or silenced (2 Tim. 2:9). Calvin wrote to the king of France, “Indeed, we are quite aware of what . . . lowly little men we are. . . . But our doctrine must tower unvanquished above all the glory and above all the might of the world, for it is not of us, but of the living God and his Christ whom the Father has appointed to ‘rule from sea to sea, and from the rivers even to the ends of the earth’ [Ps. 72:8].”⁴ The Word of the Lord cannot fail, and therefore Christ cannot fail, and that is our great hope.

Excerpt from
Reformed Systematic Theology, Volume 1: Revelation and God
By Joel Beeke and Paul Smalley

The post The Word of God and the Glory of God — Reformed Systematic Theology appeared first on Dr. Joel Beeke.

2025 ANNUAL CONFERENCE

ANCIENT PATHS

Soul care in past places

Did God really leave us empty-handed to care for souls until the advent of modern psychology and psychiatry? When we look to the past, we will actually discover timeless insights into soul care drawn from the water of God’s Word. Join us in Fort Worth, TX on October 6-8, 2025, for our Annual Conference, Ancient Paths, as we are enriched by works of generations gone by who meticulously applied Scripture’s remedies to the deepest vexations of the soul and body.

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Celebrating one of the greatest eras in church history, Reformation Heritage Books and Grace Community Church are excited to present the second iteration of the Puritan Conference, October 3–4, 2025.

From several of today’s leading theologians and pastors, this conference provides an unparalleled opportunity for believers to immerse themselves in the history and teaching of those who lived courageously, believed with reverential precision, and died boldly for Christ in a way that continues to shape the Christian faith. This second iteration of the Puritan Conference digs deep into a different set of topics that explore the theology, distinctives, and exemplary lives of the Puritans.

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The aim of Impact Bible Conference is drawn from Jesus’ words in John 17:17, “Sanctify them in the truth; Your word is truth.” That is why, each year at Impact, you will find sound and gifted speakers, from all over the world, expositionally and exceptionally preaching that truth. You will also find new and old believers, also from all over the world, seeking to learn and live out that truth.

Since the first conference was held in 1998, the Lord has used this ministry in many ways. He continues to grow the conference and use it to make an impact on those who attend—from bringing many to salvation, to transforming lives from spiritual apathy to passion for His glory, to refocussing hearts and minds on His person and will. As a church, it is a consistent opportunity to joyfully serve other believers from many churches and locations.

So, come and join us at Impact as we worship the Lord through the hearing of His word, the singing of His praises and fellowship with one another.

Click here for details. 

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The Bride of Christ

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The Spurgeon Library Conference is an annual academic conference that engages Spurgeon scholarship for pastors and church leaders.

The post Spurgeon Library Conference 2025 appeared first on Dr. Joel Beeke.