O taste and see. Psalms 34:8 It was Canon Holmes, of India, who more than twenty-five years ago called attention to the inferential character of the average man's faith in God. To most people God is an inference, not a reality. He is a deduction from evidence which they consider adequate; but He remains personally unknown to the individual. `He must be,' they say, `therefore we believe He is.' Others do not go even so far as this; they know of Him only by hearsay. They have never bothered to think the matter out for themselves, but have heard about Him from others, and have put belief in Him into the back of their minds along with the various odds and ends that make up their total creed. To many others God is but an ideal, another name for goodness, or beauty, or truth; or He is law, or life, or the creative impulse back of the phenomena of existence. These notions about God are many and varied, but they who hold them have one thing in common: they do not know God in personal experience. The possibility of intimate acquaintance with Him has not entered their minds. While admitting His existence they do not think of Him as knowable in the sense that we know things or people. Christians, to be sure, go further than this, at least in theory. Their creed requires them to believe in the personality of God, and they have been taught to pray, `Our Father, which art in heaven.' Now personality and fatherhood carry with them the idea of the possibility of personal acquaintance. This is admitted, I say, in theory, but for millions of Christians, nevertheless, God is no more real than He is to the non-Christian. They go through life trying to love an ideal and be loyal to a mere principle. Over against all this cloudy vagueness stands the clear scriptural doctrine that God can be known in personal experience. A loving Personality dominates the Bible, walking among the trees of the garden and breathing fragrance over every scene. Always a living Person is present, speaking, pleading, loving, working, and manifesting Himself whenever and wherever His people have the receptivity necessary to receive the manifestation. The Bible assumes as a self-evident fact that men can know God with at least the same degree of immediacy as they know any other person or thing that comes within the field of their experience. The same terms are used to express the knowledge of God as are used to express knowledge of physical things. `O taste and see that the Lord is good.' (Psalms 34:8) `All thy garments smellof myrrh, and aloes, and cassia, out of the ivory palaces.' (Psalms 45:8) `My sheep hear my voice.' (John 10:27) `Blessed are the pure in heart, for they shall see God.' (Matthew 5:8) These are but four of countless such passages from the Word of God. And more important than any proof text is the fact that the whole import of the Scripture is toward this belief. What can all this mean except that we have in our hearts organs by means of which we can know God as certainly as we know material things through our familiar five senses" We apprehend the physical world by exercising the faculties given us for the purpose, and we possess spiritual faculties by means of which we can know God and the spiritual world if we will obey the Spirit's urge and begin to use them. That a saving work must first be done in the heart is taken for granted here. The spiritual faculties of the unregenerate man lie asleep in his nature, unused and for every purpose dead; that is the stroke which has fallen upon us by sin. They may be quickened to active life again by the operation of the Holy Spirit in regeneration; that is one of the immeasurable benefits which come to us through Christ's atoning work on the cross. But the very ransomed children of God themselves: why do they know so little of that habitual conscious communion with God which the Scriptures seem to offer" The answer is our chronic unbelief. Faith enables our spiritual sense to function. Where faith is defective the result will be inward insensibility and numbness toward spiritual things. This is the condition of vast numbers of Christians today. No proof is necessary to support that statement. We have but to converse with the first Christian we meet or enter the first church we find open to acquire all the proof we need. A spiritual kingdom lies all about us, enclosing us, embracing us, altogether within reach of our inner selves, waiting for us to recognize it. God Himself is here waiting our response to His Presence. This eternal world will come alive to us the moment we begin to reckon upon its reality. I have just now used two words which demand definition; or if definition is impossible, I must at least make clear what I mean when I use them. They are `reckon' and `reality.' What do I mean by reality" I mean that which has existence apart from any idea any mind may have of it, and which would exist if there were no mine anywhere to entertain a thought of it. That which is real has being in itself. It does not depend upon the observer for its validity. I am aware that there are those who love to poke fun at the plain man's idea of reality. They are the idealists who spin endless proofs that nothing is real outside of the mind. They are the relativists who like to show that there are no fixed points in the universe from which we can measure anything. They smile down upon us from their lofty intellectual peaks and settle us to their own satisfaction by fastening upon us the reproachful term `absolutist.' The Christian is not put out of countenance by this show of contempt. He can smile right back at them, for he knows that there is only One who is Absolute, that is God. But he knows also that the Absolute One has made this world for man's uses, and, while there is nothing fixed or real in the last meaning of the words (the meaning as applied to God) for every purpose of human life we are permitted to act as if there were. And every man does act thus except the mentally sick. These unfortunates also have trouble with reality, but they are consistent; they insist upon living in accordance with their ideas of things. They are honest, and it is their very honesty that constitutes them a social problem. The idealists and relativists are not mentally sick. They prove their soundness by living their lives according to the very notions of reality which they in theory repudiate and by counting upon the very fixed points which they prove are not there. They could earn a lot more respect for their notions if they were willing to live by them; but this they are careful not to do. Their ideas are brain-deep, not life- deep. Wherever life touches them they repudiate their theories and live like other men. The Christian is too sincere to play with ideas for their own sake. He takes no pleasure in the mere spinning of gossamer webs for display. All his beliefs are practical. They are geared into his life. By them he lives or dies, stands or falls for this world and for all time to come. From the insincere man he turns away. The sincere plain man knows that the world is real. He finds it here when he wakes to consciousness, and he knows that he did not think it into being. It was here waiting for him when he came, and he knows that when he prepares to leave this earthly scene it will be here still to bid him good-bye as he departs. By the deep wisdom of life he is wiser than a thousand men who doubt. He stands upon the earth and feels the wind and rain in his face and he knows that they are real. He sees the sun by day and the stars by night. He sees the hot lightning play out of the dark thundercloud. He hears the sounds of nature and the cries of human joy and pain. These he knows are real. He lies down on the cool earth at night and has no fear that it will prove illusory or fail him while he sleeps. In the morning the firm ground will be under him, the blue sky above him and the rocks and trees around him as when he closed his eyes the night before. So he lives and rejoices in a world of reality. With his five senses he engages this real world. All things necessary to his physical existence he apprehends by the faculties with which he has been equipped by the God who created him and placed him in such a world as this. Now by our definition also God is real. He is real in the absolute and final sense that nothing else is. All other reality is contingent upon His. The great Reality is God who is the Author of that lower and dependent reality which makes up the sum of created things, including ourselves. God has objective existence independent of and apart from any notions which we may have concerning Him.The worshipping heart does not create its Object. It finds Him here when it wakes from its moral slumber in the morning of its regeneration. Another word that must be cleared up is the word reckon. This does not mean to visualize or imagine. Imagination is not faith. The two are not only different from, but stand in sharp opposition to, each other. Imagination projects unreal images out of the mind and seeks to attach reality to them. Faith creates nothing; it simply reckons upon that which is already there. God and the spiritual world are real. We can reckon upon them with as much assurance as we reckon upon the familiar world around us. Spiritual things are there (or rather we should say here) inviting our attention and challenging our trust. Our trouble is that we have established bad thought habits. We habitually think of the visible world as real and doubt the reality of any other. We do not deny the existence of the spiritual world but we doubt that it is real in the accepted meaning of the word. The world of sense intrudes upon our attention day and night for the whole of our lifetime. It is clamorous, insistent and self- demonstrating. It does not appeal to our faith; it is here, assaulting our five senses, demanding to be accepted as real and final. But sin has so clouded the lenses of our hearts that we cannot see that other reality, the City of God, shining around us. The world of sense triumphs. The visible becomes the enemy of the invisible; the temporal, of the eternal. That is the curse inherited by every member of Adam's tragic race. At the root of the Christian life lies belief in the invisible. The object of the Christian's faith is unseen reality. Our uncorrected thinking, influenced by the blindness of our natural hearts and the intrusive ubiquity of visible things, tends to draw a contrast between the spiritual and the real; but actually no such contrast exists. The antithesis lies elsewhere: between the real and the imaginary, between the spiritual and the material, between the temporal and the eternal; but between the spiritual and the real. The spiritual is real. If we would rise into that region of light and power plainly beckoning us through the Scriptures of truth we must break the evil habit of ignoring the spiritual. We must shift our interest from the seen to the unseen. For the great unseen Reality is God. `He that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him.' (Hebr 11:6) This is basic in the life of faith. From there we can rise to unlimited heights. `Ye believe in God,' said our Lord Jesus Christ, `believe also in me.' (John 14:1) Without the first there can be no second. If we truly want to follow God we must seek to be other-worldly. This I say knowing well that that word has been used with scorn by the sons of this world and applied to the Christian as a badge of reproach. So be it. Everyman must choose his world. If we who follow Christ, with all the facts before us and knowing what we are about, deliberately choose the Kingdom of God as our sphere of interest I see no reason why anyone should object. If we lose by it, the loss is our own; if we gain we rob no one by so doing. The `other world,' which is the object of this world's disdain and the subject of the drunkard's mocking song, is our carefully chosen goal and the object of our holiest longing. But we must avoid the common fault of pushing the `other world' into the future. It is not future, but present. It parallels our familiar physical world, and the doors between the two worlds are open. `Ye are come,' says the writer to the Hebrews (and the tense is plainly present), `unto Mount Zion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels, to the general assembly and church of the firstborn, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect, and to Jesus the mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel' (Hebr 12:22-24) All these things are contrasted with `the mount that might be touched' and `the sound of a trumpet and the voice of words' that might be heard. May we not safely conclude that, as the realities of Mount Sinai were apprehended by the senses, so the realities of Mount Zion are to be grasped by the soul" And this not by any trick of the imagination, but in downright actuality. The soul has eyes with which to see and ears with which to hear. Feeble they may be from long disuse, but by the life-giving touch of Christ alive now and capable of sharpest sight and most sensitive hearing. As we begin to focus upon God the things of the spirit will take shape before our inner eyes. Obedience to the word of Christ will bring an inward revelation of the Godhead (John 14:21-23). It will give acute perception enabling us to see God even as is promised to the pure in heart. A new God-consciousness will seize upon us and we shall begin to taste and hear and inwardly feel the God who is our life and our all. There will be seen the constant shining of the light that lighteth every man that cometh into the world. (John 1:9) More and more, as our faculties grow sharper and more sure, God will become to us the great All, and His Presence the glory and wonder of our lives. O God, quicken to life every power within me, that I may lay hold on eternal things. Open my eyes that I may see; give me acute spiritual perception; enable me to taste Thee and know that Thou art good. Make heaven more real to me than any earthly thing has ever been. Amen.

A.W. Tozer's materials are a mainstay in Evangelical churches in our day and he is one of the most quoted authors. He was a prophet in his day and his writings are even more influential in our day. One of his books: The Pursuit of God, has had over 1 million copies sold world-wide.

Morning and Evening with A.W. Tozer

In the Pursuit of God - Apprehending God

I insist that the effective preaching of Jesus Christ, rightly understood, will produce Christian experience in Christian believers. Moreover, if preaching does not produce spiritual experience and maturing in the believer, that preaching is not being faithful to the Christ revealed in the Scriptures. Let me say it again another way: the Christ of the Bible is not rightly known until there is an experience of Him within the believer, for our Savior and Lord offers Himself to human experience. When Jesus says, "Come unto me, all ye that labour and are heavy laden," it is an invitation to a spiritual experience. He is saying, "Will you consent to come" Have you added determination to your consent" Then come; come now!" Yes, our Lord gives Himself to us in experience. David says in Psalms 34: "0 taste and see that the Lord is good." I think David said exactly what he meant. Surely the Holy Spirit was saying through David: "You have taste buds in your soul for tasting, for experiencing spiritual things. Taste and experience that God is good!"

FAITH AND EXPERIENCE

Abraham] did not waver at the promise of God through unbelief, but was strengthened in faith, giving glory to God, and being fully convinced that what He had promised He was also able to perform. § The children of Judah prevailed, because they relied on the Lord God of their fathers. God is our refuge and strength, a very present help in trouble. Therefore we will not fear, even though the earth be removed, and though the mountains be carried into the midst of the sea. § It is better to trust in the Lord than to put confidence in man. It is better to trust in the Lord than to put confidence in princes. § The steps of a good man are ordered by the Lord, and He delights in his way. Though he fall, he shall not be utterly cast down; for the Lord upholds him with His hand. Oh, taste and see that the Lord is good; blessed is the man who trusts in Him! Oh, fear the Lord, you His saints! There is no want to those who fear Him.

Daily Light on the Daily Path or Daily Light is a Christian daily devotional scripture reading published by Bagster & Sons about 1875. It has been reprinted continually since then. It consists of brief groupings of scripture passages which speak to prominent Biblical themes—two themes (morning and evening) for each day of the year. It appends no commentary, but simply allows scripture to speak for itself.

Morning Daily Light

 Whoever trusts in the Lord, happy is he. 

Oh, taste and see that the Lord is good; blessed is the man who trusts in Him! § How great is Your goodness, which You have laid up for those who fear You. This people I have formed for Myself; they shall declare My praise. § Having predestined us to adoption as sons by Jesus Christ to Himself, according to the good pleasure of His will, to the praise of the glory of His grace, by which He has made us accepted in the Beloved … That we who first trusted in Christ should be to the praise of His glory. How great is its goodness and how great its beauty! § The Lord is good to all, and His tender mercies are over all His works. All Your works shall praise You, O Lord, and Your saints shall bless You. They shall speak of the glory of Your kingdom, and talk of Your power, to make known to the sons of men His mighty acts, and the glorious majesty of His kingdom.

 Oh, that men would give thanks to the Lord for His goodness, and for His wonderful works to the children of men! 

He cares for you. § The eyes of the Lord run to and fro throughout the whole earth, to show Himself strong on behalf of those whose heart is loyal to Him. Oh, taste and see that the Lord is good; blessed is the man who trusts in Him! § The young lions lack and suffer hunger; but those who seek the Lord shall not lack any good thing. § Therefore I say to you, do not worry about your life, what you will eat or what you will drink; nor about your body, what you will put on. Is not life more than food and the body more than clothing? Look at the birds of the air, for they neither sow nor reap nor gather into barns; yet your heavenly Father feeds them. Are you not of more value than they? § Be anxious for nothing, but in everything by prayer and supplication, with thanksgiving, let your requests be made known to God; and the peace of God, which surpasses all understanding, will guard your hearts and minds through Christ Jesus.

Evening Daily Light

 I want you to be without care. 

No weapon formed against you shall prosper, and every tongue which rises against you in judgment you shall condemn. This is the heritage of the servants of the Lord, and their righteousness is from Me,” says the Lord. § The angel of the Lord encamps all around those who fear Him, and delivers them. Oh, taste and see that the Lord is good; blessed is the man who trusts in Him! Oh, fear the Lord, you His saints! There is no want to those who fear Him. The young lions lack and suffer hunger; but those who seek the Lord shall not lack any good thing. § The lines have fallen to me in pleasant places; yes, I have a good inheritance. To you who fear My name the Sun of Righteousness shall arise with healing in His wings; and you shall go out and grow fat like stall-fed calves. § He who did not spare His own Son, but delivered Him up for us all, how shall He not with Him also freely give us all things?

 You have given me the heritage of those who fear Your name. 

Oh, taste and see that the Lord is good; blessed is the man who trusts in Him! Oh, fear the Lord, you His saints! There is no want to those who fear Him. The young lions lack and suffer hunger; but those who seek the Lord shall not lack any good thing. § His compassions fail not. They are new every morning; great is Your faithfulness. O Lord, You are the portion of my inheritance and my cup; You maintain my lot. The lines have fallen to me in pleasant places; yes, I have a good inheritance. § Whether … the world or life or death, or things present or things to come—all are yours. § Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the heavenly places in Christ. I have learned in whatever state I am, to be content. § Godliness with contentment is great gain. § My God shall supply all your need according to His riches in glory by Christ Jesus.

 My cup runs over. 

When the master of the feast had tasted the water that was made wine, and did not know where it came from … he said … , “Every man at the beginning sets out the good wine, and when the guests have well drunk, then the inferior. You have kept the good wine until now!” The ear tests words as the palate tastes food. § I believed and therefore I spoke. § I know whom I have believed. § I sat down in his shade with great delight, and his fruit was sweet to my taste. The goodness of God. § He who did not spare His own Son, but delivered Him up for us all, how shall He not with Him also freely give us all things? As newborn babes, desire the pure milk of the word, that you may grow thereby, if indeed you have tasted that the Lord is gracious. Let all those rejoice who put their trust in You; let them ever shout for joy.

 Oh, taste and see that the Lord is good;blessed is the man who trusts in Him! 

The Word became flesh and dwelt among us, and we beheld His glory, the glory as of the only begotten of the Father, full of grace and truth. § You are fairer than the sons of men; grace is poured upon Your lips. § All bore witness to Him, and marveled at the gracious words which proceeded out of His mouth. You have tasted that the Lord is gracious. § He who believes in the Son of God has the witness in himself. § We speak what We know and testify what We have seen. Oh, taste and see that the Lord is good; blessed is the man who trusts in Him! § I sat down in his shade with great delight, and his fruit was sweet to my taste. He said to me, “My grace is sufficient for you, for My strength is made perfect in weakness.” § To each one of us grace was given according to the measure of Christ’s gift. § As each one has received a gift, minister it to one another, as good stewards of the manifold grace of God.

 You know the grace of our Lord Jesus Christ. 

8 <poetry>Taste and see that the <smallCap>Lord</smallCap> is good; <indent>blessed is the one who takes refuge in him.</indent> </poetry>

Taste and see that the <smallCap>Lord</smallCap> is good;<cr>1</cr> <indent>blessed is the one who takes refuge<cr>2</cr> in him.</indent>

Psalm 34:8

 8 Taste and see that the Lord is good;   blessed is the one who takes refuge   in him. 

From Wikipedia: 

The New International Version (NIV) is an English translation of the Bible first published in 1978 by Biblica (formerly the International Bible Society). The NIV was published to meet the need for a modern translation done by Bible scholars using the earliest, highest quality manuscripts available. Of equal importance was that the Bible be expressed in broadly understood modern English.

The NIV is published by Zondervan in the United States and Hodder & Stoughton in the UK. The NIV was updated in 1984 and 2011 and has become one of the most popular and best-selling modern translations.

OT: Biblia Hebraica Stuttgartensia; additional sources;
NT: UBS Greek New Testament; Novum Testamentum Graece; additional sources;

New International Version

<poetry>Taste and see that the <smallCap>Lord</smallCap> is good; <indent>blessed is the one who takes refuge in him.</indent> </poetry>

 Taste and see that the Lord is good;   blessed is the one who takes refuge   in him. 

Bible Verse of the Day

October 30, 1890

Psalm 34:8 NIV

Verse by Verse Bible Study

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