"For His Name's Sake"

"For the LORD will not abandon His people on account of His great name, because the LORD has been pleased to make you a people for Himself."
-1 Sam. 12:22

"He restores my soul;
He guides me in the paths of righteousness
For His name's sake."
-Psalm 23:3

"For You are my rock and my fortress;
For Your name's sake You will lead me and guide me."
-Psalm 31:3

"But You, O GOD, the Lord, deal kindly with me for Your name's sake;
Because Your lovingkindness is good, deliver me..."
-Psalm 109:21

"I am writing to you, little children, because your sins have been forgiven you for His name's sake."
-1 John 2:12

"For Your name's sake, O LORD,
Pardon my iniquity, for it is great."
-Psalm 25:11

"Help us, O God of our salvation, for the glory of Your name;
And deliver us and forgive our sins for Your name's sake."
-Psalm 79:9

"Although our iniquities testify against us,
O LORD, act for Your name's sake!
Truly our apostasies have been many,
We have sinned against You."
-Jeremiah 14:7

"Nevertheless He saved them for the sake of His name,
That He might make His power known."
-Psalm 106:8

"For the sake of My name I delay My wrath,
And for My praise I restrain it for you,
In order not to cut you off.
Behold, I have refined you, but not as silver;
I have tested you in the furnace of affliction."
-Isaiah 48:9-10

"'But I had concern for My holy name, which the house of Israel had profaned among the nations where they went. Therefore say to the house of Israel, "Thus says the Lord GOD, It is not for your sake, O house of Israel, that I am about to act, but for My holy name, which you have profaned among the nations where you went. I will vindicate the holiness of My great name which has been profaned among the nations, which you have profaned in their midst. Then the nations will know that I am the LORD," declares the Lord GOD, "when I prove Myself holy among you in their sight."'"

-Ezekiel 36:21-23

"Simeon has related how God first concerned Himself about taking from among the Gentiles a people for His name."
-Acts 15:14

Spiritual Giants

"Edwards describes the person with truly gracious affections like this:

As he has more holy boldness, so he has less of self-confidence ...and more modesty. As he is more sure than others of deliverance from hell, so he has more of a sense of the desert of it. He is less apt than others to be shaken in faith, but more apt than others to be moved with solemn warnings, and with God's frowns, and with the calamities of others. He has the firmest comfort, but the softest heart; richer than others, but poorest of all in spirit; the tallest and strongest saint, but the least and tenderest child among them.

That litany of unusual juxtapositions is what Jonathan Edwards embodied in himself. He kept together so many things that we are prone to separate. This is one of the reasons... he is so important for our day."

"My own judgment is that, from generation to generation, giants like Edwards are needed to inspire us to think about our faith, and to guard us from settling superficially on small ideas about a small God. We need Edwards to waken us from our pragmatic stupor of indifference to doctrine in worship and prayer and evangelism and missions and church planting and social action. We need Edwards to show us again the beauty and the power of truth. Edwards does this so well because he is relentlessly God-besotted and God-exalting. He helps us recover truth because he never loses sight of the unspeakable reality of God, where truth originates, and whom it exists to serve."
- "God's Passion for His Glory" by John Piper

"The Defense of the Faith"

On page126, Cornelius Van Til writes,
"On the assumptions of the natural man logic is a timeless impersonal principle, and facts are controlled by chance. It is by means of universal timeless principles of logic that the natural man must, on his assumptions, seek to make intelligible assertions about the world of reality or chance. But this cannot be done without falling into self-contradiction. About chance no manner of assertion can be made. In its very idea it is the irrational. And how are rational assertions to be made about the irrational? If they are to be made then it must be because the irrational is itself wholly reduced to the rational. That is to say if the natural man is to make an intelligible assertion about the world of "reality" or "fact" which, according to him is what it is for no rational reason at all, then he must make the virtual claim of rationalizing the irrational. To be able to distinguish one fact from another fact he must reduce all time existence, all factuality to immovable timeless being. But when he has done so he has killed all individuality and factuality as conceived of on his basis. Thus the natural man must on the one hand assert that all reality is non-structural in nature and on the other hand that all reality is structural in nature. He must even assert on the one hand that all reality is non-structurable in nature and on the other hand that he himself has virtually structured all of it. Thus all his predication is in the nature of the case self-contradictory."