Last updated: 09/18/2026
Train Up a Child in the Way He Should Go -
The View of Education Revealed in Deuteronomy 6
Chapter One
Hear, O Israel — Education Begins with One Who Hears God
Scripture Reading:
“4 Hear, O Israel: The Lord our God, the Lord is one! 5 You shall love the Lord your God with all your heart, with all your soul, and with all your strength. 6 “And these words which I command you today shall be in your heart. 7 You shall teach them diligently to your children, and shall talk of them when you sit in your house, when you walk by the way, when you lie down, and when you rise up. 8 You shall bind them as a sign on your hand, and they shall be as frontlets between your eyes. 9 You shall write them on the doorposts of your house and on your gates.”—Deuteronomy 6:4–9
Brothers and sisters, when we come to Deuteronomy 6, we should not begin by treating it merely as a passage about “how to educate our children.” If we begin with verse 4—“Hear, O Israel: The LORD our God is one LORD”—and then immediately move to, “And thou shalt teach them diligently unto thy children,” our attention can very easily turn at once to the children, and we begin asking: How should we teach our children? What should we teach them? What methods should we use?
But the true background of Deuteronomy 6 is not first a group of children who need to be educated. Behind it stands a generation of fathers who had failed. The book of Deuteronomy itself records Moses standing on the eastern side of the Jordan, speaking again the Word of God to the second generation who were about to enter the good land, with the forty years of failure of the first generation as the background. Therefore, if we are going to understand the words, “Hear, O Israel,” we must first go back and ask: What happened to the previous generation?
The Greatest Failure of the First Generation —
Not That They Had Not Seen, but That They Would Not Hear
By the time Moses spoke these words, almost the entire first generation that had come out of Egypt had already fallen in the wilderness. This generation had not been without the grace of God, nor had they failed to see the acts of God. They had seen with their own eyes the ten plagues in Egypt and the blood of the Passover lamb preserving them from judgment; they had seen the Red Sea divided and had walked through on dry ground; they had eaten manna from heaven, drunk water from the rock, seen the pillar of cloud and the pillar of fire, and witnessed the manifestation of the glory of God at Mount Sinai. In terms of outward experience, few generations had ever witnessed so many supernatural acts of God.
Yet when the book of Hebrews looks back upon this history, it points to their real problem. Hebrews 3, quoting Psalm 95, says: “To day if ye will hear his voice, harden not your hearts, as in the provocation, in the day of temptation in the wilderness.” (Heb. 3:7–8) The problem was not that God had not spoken, nor was the problem that they had not heard. The problem was this: although they outwardly heard the voice of God, inwardly their hearts were hardened toward Him.
Hebrews 3 repeatedly warns: “To day if ye will hear his voice, harden not your hearts.” (Heb. 3:7–8, 15) Therefore, hardness of heart is not a small matter. When God speaks and man repeatedly refuses Him, and when God leads and man repeatedly refuses to obey, such hardness eventually becomes testing God and provoking Him to anger. Therefore God said: “Wherefore I was grieved with that generation, and said, They do always err in their heart; and they have not known my ways. So I sware in my wrath, They shall not enter into my rest.” (Heb. 3:10–11)
This is an exceedingly serious matter. The failure of that first generation was not merely that they had “missed an opportunity,” nor merely that they had “failed to grow spiritually.” For forty years they heard the voice of God again and again, yet again and again they hardened their hearts; again and again they saw the acts of God, yet they continued to test Him and refused to obey. Man’s hardness of heart, on God’s side, becomes the provoking of God to anger. In the end, God did not merely allow them to fail to enter. He said: “So I sware in my wrath, They shall not enter into my rest.”
There is another very important matter we must notice here. Psalm 103:7 says: “He made known his ways unto Moses, his acts unto the children of Israel.” Israel was not ignorant of the acts of God. They saw the Red Sea divided, manna come down from heaven, water come out of the rock, and God deliver them again and again. But seeing the acts of God is not the same as knowing the ways of God. His “acts” are what God does; His “ways” are the paths, principles, and intentions according to which God acts. Israel saw what God did, but they did not thereby learn why He acted as He did, nor did they come to know God Himself through His acts. They wanted God’s provision, but not necessarily God Himself; they delighted in miracles, but not necessarily in God’s ways; they wanted God to meet their needs, but they did not want their own ways brought into submission to His ways.
Moses was different. Moses did not merely see the acts of God; he knew His ways. Therefore, the real problem of the first generation was not that they did not know what God had done. Rather, although they had seen His acts, they did not go on through those acts to know His ways. They had experiences, yet those experiences did not bring them into the true knowledge of God; they had miracles, yet they did not thereby become obedient people; they knew what God was able to do, yet they did not learn to walk in His ways.
Hebrews then brings this outward history inward to expose the root of the matter: “Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God.” (Heb. 3:12) So when the heart becomes hardened, it gradually becomes an “evil heart of unbelief”; and inward unbelief eventually manifests itself outwardly in disobedience. Hebrews asks: “And to whom sware he that they should not enter into his rest, but to them that believed not?” (Heb. 3:18) And finally it concludes: “So we see that they could not enter in because of unbelief.” (Heb. 3:19)
Here, then, we see a very solemn spiritual progression: Hearing the voice of God → hardening the heart → unbelief → disobedience → provoking God to anger → failing to enter His rest.
The greatest failure of the first generation can therefore be expressed in one word: they did not hear. It was not that God did not speak; it was that when God spoke, they hardened their hearts. It was not that they heard nothing outwardly; it was that they did not possess a truly hearing ear. They saw the acts of God, yet did not thereby come to know His ways; they heard the voice of God, yet hardened their hearts toward Him; the unbelief within eventually became disobedience in their daily walk. They came out of Egypt, but they never entered the place into which God intended to bring them. Therefore, their greatest tragedy was not that they “failed to come out of Egypt,” but that: they came out of Egypt, yet never entered into God’s purpose.
A Person May “Hear” and Yet Never Truly Hear
This is something we need to understand more deeply. One brother who went before us pointed out that spiritual hearing has both an outward and an inward aspect. A person may hear the Word of God with his outward ears, yet never truly hear it with the inward ear. We may say, “I know that,” “I have read that verse before,” or “I have heard that message before.” The Word of God may come to us again and again, and we may understand what is being said, yet our lives remain unchanged. This shows that: although the outward ear has heard, the inward ear has not truly heard.
True hearing has one very important evidence: what is heard enters into us and produces a change. Hebrews 3 shows us that true hearing does not permit the heart to remain hardened when God speaks. When the voice of God is truly received, it brings us into faith and obedience. Therefore, spiritual hearing is not merely a sound entering the ear. It means that when God speaks, our heart is soft toward Him; we believe what He says, obey what He says, and allow His Word to enter into our daily life.
The problem with the first generation of Israel, therefore, was not that no sound ever reached their outward ears. God spoke, and they heard. Moses conveyed the Word of God, and they knew what had been said. The problem was this: when God spoke, they hardened their hearts; when the heart was hardened, they could not believe; when they did not believe, they could not obey; and when they would not obey, they could not enter into the rest God had prepared. This was the deepest cause of the failure of the first generation.
If we look further through the Scriptures, we discover that the “ear” occupies an exceedingly important place in the spiritual life of man. The first fall of mankind began when Eve gave her ear to the serpent. The serpent said: “Yea, hath God said…?” Eve first listened to another voice. Once that other voice entered, doubt arose concerning the Word of God; her thoughts changed, her judgment changed, and finally her actions changed. So very often man’s problem does not begin with what he does. It begins earlier, with a more fundamental question: “Whom am I listening to?”
If the enemy can gain a person’s ear, he can influence his thoughts; if he can influence his thoughts, he can influence his judgment; if he can influence his judgment, he can alter his choices; and eventually he can change the course of his life. But when the Lord Jesus was tempted in the wilderness, He took a way completely opposite to that of Adam and Eve. The Father had just declared: “This is my beloved Son.” Then Satan came and said: “If thou be the Son of God…” Satan was attempting to introduce another voice into man’s ear in order to cast doubt upon what God had already spoken. But the Lord did not receive it. He did not allow the enemy’s suggestion to enter into Him, nor did He permit Satan to reinterpret what the Father had already said. The first man failed because he gave his ear to the enemy; the Lord Jesus gave His ear to the Father alone. Therefore, in a very real sense, the entire direction of our spiritual life is related to one very fundamental question: To whom have I given my ear?
Exodus 21 and Deuteronomy 15 give us a beautiful picture. A Hebrew servant served six years, and in the seventh year he was free to go out. But if that servant said, “I love my master… I will not go out free,” his master was to bring him to the door and pierce his ear with an awl, and he would become his servant for ever. (Ex. 21:5–6; Deut. 15:16–17)
Why the ear? This servant did not remain because the law compelled him to do so, but because of love. He had every right to go free, yet he said, “I love my master.” Love caused him willingly to surrender his freedom and give himself again to his master. The ear pierced by the awl then became the mark that he belonged to his master permanently.
Spiritually, this shows us a very deep principle: Love determines to whom the ear belongs. It is not that the master outwardly forces the servant to listen. Rather, because the servant loves his master, he willingly gives his ear to his master for ever. From that time onward, the voice he desires to hear is the voice of his master; the will he desires to do is the will of his master; the one he desires to serve is his master.
Therefore, true spiritual hearing does not merely ask: “Have I heard?” The deeper question is: “To whom does my ear belong?” If my ear still belongs to myself, I will listen only to what I want to hear. If my ear has been captured by the world, I will be governed by the values of the world. If my ear belongs to the opinions of men, I will live under the voices of men. But when a person has truly been touched by the love of the Lord, he will say like that servant: “I love my master; I will not go out free.”
At that point, hearing is no longer merely a duty; it becomes the result of love. Obedience is no longer merely an outward demand; because of love, we willingly allow our ear, our life, and our freedom to belong wholly to the Lord.
Moses Said to the Second Generation: “Hear, O Israel!”
Now we return to Deuteronomy 6. Those standing before Moses were the second generation of Israel. Behind them lay forty years in the wilderness; behind them lay the history of an entire generation that had fallen there. Their fathers had demonstrated through their own lives that: a person may experience much of the grace of God and still fail to hear God; a person may see many of the acts of God and yet fail to know His ways; a person may come out of Egypt and yet, because of unbelief and disobedience, fail to enter into God’s purpose.
But here we need to go one step deeper. Hebrews repeatedly speaks of hardening the heart. This shows us that the problem of hearing is, at its root, first of all a matter of the heart. Before a person outwardly manifests an unwillingness to hear, something has often already gone wrong inwardly in the heart. The problem is not that the sound never entered the ear; it is that the heart has already refused God. Because the heart has become hardened, the ear can no longer truly hear.
This is also exactly the problem pointed out in Deuteronomy itself. Moses says in Deuteronomy 10:16: “Circumcise therefore the foreskin of your heart, and be no more stiffnecked.” What God desires is not merely a person who outwardly obeys commands, but a person whose inward heart has come under His dealing and has become soft toward Him.
In Acts 7, Stephen, in rebuking the Jewish people, brings the heart and the ear directly together. He says: “Ye stiffnecked and uncircumcised in heart and ears, ye do always resist the Holy Ghost: as your fathers did, so do ye.” (Acts 7:51)
This is an exceedingly solemn word. Stephen did not merely say that their ears could not hear. He said that they were “stiffnecked and uncircumcised in heart and ears.” In other words, their outward refusal to hear was the manifestation of an inward condition. If the heart has not been touched and dealt with by God, the ear will not truly be opened to Him. If the heart resists the Holy Spirit, the ear may hear the outward sound and yet never truly receive what God is saying.
Stephen then added a very significant word: “As your fathers did, so do ye.” With this statement he connected the Jews of Acts 7 directly with the first generation of Israel in the wilderness. The time had changed and the outward form had changed, but the inward problem remained the same: a hardened heart, resistance to the Holy Spirit, and a heart and ears that had never truly been opened to God.
The Lord Jesus shows us the same principle in the parable of the sower in Matthew 13. The seed is the same, and the word being sown is the same, yet the results are entirely different. The problem is not with the seed, but with the condition of the soil. In other words, the problem is not with the Word of God, but with the heart that receives it.
The Lord describes four different conditions. The first is the wayside heart: the person hears the word of the kingdom but does not understand it, and the wicked one comes and catches away that which was sown in his heart. The second is the stony-ground heart: the person hears the word and immediately receives it with joy, but because there is no root within, he stumbles when tribulation or persecution arises. The third is the thorny heart: the person hears the word, but the care of this world and the deceitfulness of riches choke the word, and it becomes unfruitful. The fourth is the good ground: “he that heareth the word, and understandeth it; which also beareth fruit.” (Matt. 13:18–23)
All four come into contact with the same word. The difference lies in how the heart receives that word. This helps us to see that what ultimately determines whether a person can hear God is not merely the condition of the ear, but the condition of the heart.
The heart is the soil into which the Word of God falls; the ear is the gateway through which the Word enters. If the heart is hardened, the ear cannot truly hear. If the heart is soft toward God, the ear becomes a hearing ear.
This also helps us understand more deeply the word “hear” in Deuteronomy 6. The Hebrew word shāmaʿ does not merely refer to sound entering the ear; in its biblical usage it frequently carries the thought of giving heed, receiving, and obeying. Therefore, “Hear, O Israel” does not merely mean, “Make sure you hear the sound.” At a deeper level it means: Place yourself before God, receive what He says, and obey Him.
Thus, “Hear, O Israel” also means: Do not harden your heart. Let your heart remain soft toward God; let your heart come under His dealing; let both heart and ears be circumcised. When God speaks, do not resist the Holy Spirit, but believe, receive, and obey what He says.
Now the second generation stood on the eastern side of the Jordan, preparing to enter the good land that God had promised. Against this historical background, the first thing Moses said to them was not, “You must work harder.” Nor, “You must be strong.” Nor even, first of all, “You must educate your children well.” Rather, he said: “Hear, O Israel!”
This was not an ordinary reminder, but a command carrying behind it the weight of the failure of an entire generation. It is as though Moses were saying: You must not walk the same path your fathers walked. The previous generation heard the voice of God, yet their hearts were hardened—now, you must hear. The previous generation saw the acts of God, yet did not thereby come to know His ways—now, you must hear. The previous generation fell into unbelief and disobedience—now, you must hear. The previous generation came out of Egypt, yet never entered into the rest God had promised—now, you must hear.
Therefore, “Hear, O Israel” is not merely an introductory sentence in Deuteronomy 6. It is the starting point of the entire view of education revealed in this chapter.
The Education of the Next Generation Begins with
This Generation Learning to Hear
We now begin to see something very important. The education revealed in Deuteronomy 6 does not begin with the children; it begins first with the generation of the parents. The first question is not: “What do I want my child to become?” Rather, it is: “Am I myself a person who hears God?”
If parents themselves do not hear God, yet demand that their children hear God, there is an inherent contradiction. If the Word of God has never truly entered into the parents themselves, there is very little spiritual reality for them to transmit to the next generation. If the parents’ own ears are filled with the world, success, money, human opinions, personal ambitions, and personal fears, how can they teach their children to discern the voice of God? Therefore, the first question of Christian education in the home is not: “Is my child listening to me?” It is: “Am I listening to God?”
This is also the very clear order of Deuteronomy 6. First: “Hear, O Israel.” Then: “The LORD our God is one LORD.” Then: “Thou shalt love the LORD thy God with all thine heart, and with all thy soul, and with all thy might.” Then: “These words, which I command thee this day, shall be in thine heart.” Only after this does it say: “And thou shalt teach them diligently unto thy children.”
Therefore, God’s order is not that the child must first be educated, but that the one who educates the child must first be educated by God. It is not first a matter of putting the Word of God into the child; the Word of God must first enter into the parents. The parents are not first called to become “teachers”; they are first called to become learners.
The Lord Jesus Himself is the highest example of such a life of being taught. He said: “The Son can do nothing of himself, but what he seeth the Father do.” (John 5:19) Again He said: “I can of mine own self do nothing: as I hear, I judge.” (John 5:30) And in John 12 He said: “For I have not spoken of myself; but the Father which sent me, he gave me a commandment, what I should say, and what I should speak.” (John 12:49)
The Lord’s life was not a life of acting independently. It was a life of seeing the Father, hearing the Father, receiving from the Father, and obeying the Father. He did not first have His own word and then ask the Father to bless it. He first heard from the Father and then spoke what the Father wanted Him to speak. This is exactly what we as parents need to learn.
Isaiah 50 also speaks prophetically of the Lord Jesus: “The Lord GOD hath given me the tongue of the learned, that I should know how to speak a word in season to him that is weary: he wakeneth morning by morning, he wakeneth mine ear to hear as the learned. The Lord GOD hath opened mine ear, and I was not rebellious, neither turned away back.” (Isa. 50:4–5)
This is a precious picture. Even the Lord Jesus, in His earthly life, took the position of One who was taught. “He wakeneth morning by morning, he wakeneth mine ear.” Daily He received from the Father; daily He listened to the Father; daily He received the Father’s direction. Therefore, true spiritual hearing is not: “I heard Him once in the past.” It is: “I am still hearing Him today.”
The story of Martha and Mary in Luke 10 shows us this matter from another side. Martha did love the Lord, and she was serving Him; but she was “cumbered about much serving,” and the Lord said to her: “Martha, Martha, thou art careful and troubled about many things: but one thing is needful: and Mary hath chosen that good part, which shall not be taken away from her.” (Luke 10:40–42)
What did Mary do? She simply “sat at Jesus’ feet, and heard his word.” (Luke 10:39)
Here we see a very important spiritual order. Martha was doing things for the Lord; Mary was listening to the Lord speak. Service itself is not wrong, but if “doing things for the Lord” takes the place of “sitting at His feet and listening to Him,” we can easily become like Martha—busy in outward service while inwardly filled with anxiety and trouble.
The Lord said that Mary had chosen “that good part,” and that it would not be taken away from her. This shows us that spiritual life is not first a matter of how much we do for the Lord. It is first a matter of whether we have a place before Him where we quietly sit at His feet and allow Him to speak to us.
This is especially important for parents. We may do many things for our children: arrange their education, drive them from place to place, plan their future, provide resources, solve problems, pray for them, and even read books about education. Yet in the midst of all this activity, we still need to ask: Have I sat at the Lord’s feet? Have I become quiet enough to hear Him? Concerning this child, are the things I am doing coming out of my own anxiety, or out of what I have heard while sitting at the Lord’s feet?
When the Lord Jesus taught about prayer in Matthew 6, He said: “But thou, when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret.” (Matt. 6:6) This verse directly concerns prayer rather than hearing in particular, but it gives us a very important principle: we must withdraw from the outward noise, come before God, shut the door, and be alone with the Father.
Our problem today is often not that God is not speaking, but that there are too many voices around us and too many voices within us. The voice of the phone, the news, the opinions of others, the pressures of work, anxiety over our children’s future, and our own plans and judgments can fill our inward being. God is still speaking, but there is no quiet place within us to hear.
Therefore, in experience, “enter into thy closet” and “shut thy door” also remind us to shut the distractions outside and come before God with an undivided heart. If we borrow the picture of the tabernacle, this is something of a life in the Holy of Holies—not that nothing exists outside, but that in the deepest place there is only God and the person before Him, only the Lord and the Lord’s speaking.
True hearing often requires this kind of quietness. We cannot always be saying to the Lord: “Lord, You must do this.” “Lord, please change my child.” “Lord, please solve this problem.” Sometimes we need to stop before Him and say: “Lord, I am here. Speak.” “Lord, before You change my child, is there something You want to say to me?” “Lord, in this matter, is my own heart the first thing that needs to be touched by You?”
Therefore, we cannot educate today’s child merely by yesterday’s experience. Our children are growing every day; they are changing every day; their circumstances are changing every day; and we ourselves need the Lord’s light and adjustment every day. The parent who can truly educate a child is first of all a parent who is still being educated by God every day.
Isaiah 50 also shows us a beautiful order. First: “He wakeneth mine ear to hear as the learned.” Then: “The Lord GOD hath given me the tongue of the learned, that I should know how to speak a word in season to him that is weary.” First the ear, then the tongue; first hearing from God, then having something from God to give to others.
This order is exceedingly important in the education of children. Parents can very easily spend all their time talking to their children, telling them what they should do, what they should not do, what they must do, and what they must not do. But God’s order is this: before we become those who speak, we must first become those who hear. Only those who truly hear from God can have a word from God for their children.
Otherwise, what we speak may merely be our own anxieties, our own expectations, our own experiences, our own wounds, our own values, or even the world’s definition of success. Yet we may wrap all these things in the name of “education.”
Therefore, the deepest starting point of Christian education in the home is not that parents first learn more educational techniques. It is this: The parents’ hearts must first become soft toward God, and the parents’ ears must first be opened afresh to Him.
The Failure of the First Generation Becomes a Warning to the Second Generation and to the Churches in the Last Days
Therefore, the family education revealed in Deuteronomy 6 stands against the background of a history of failure. The failure of the first generation says to the second: seeing the acts of God is not enough; experiencing the grace of God is not enough; knowing the Word of God is not enough; even outwardly hearing the Word of God is not enough. What matters is this: through the acts of God, we must come to know the ways of God; through what we hear, we must come to know God Himself; and when God speaks today, our hearts must be soft, believing, and obedient toward Him.
But this call to “hear” did not end with Deuteronomy, nor did it end with the second generation in the wilderness. At the end of the Bible, Revelation 2 and 3 show us the seven churches. Many of these churches had already manifested different degrees of loss, mixture, compromise, coldness, or decline: one had left its first love; another tolerated false teaching; another had a name that it lived but was dead; another had become lukewarm.
Yet in such conditions among the churches, the Lord had not ceased speaking. Again and again He said: “He that hath an ear, let him hear what the Spirit saith unto the churches.” (See Rev. 2:7, 11, 17, 29; 3:6, 13, 22.) This is exceedingly significant. At the end of the Bible, the Lord is still seeking: those who have an ear to hear. From beginning to end, man’s problem remains a problem of hearing.
The outward church may fail; circumstances may become confused; spiritual conditions may decline; the voices of men may multiply. Yet the Holy Spirit is still speaking. The real question remains: Is there anyone who has an ear to hear?
Thus, from Gensis 3 to Deuteronomy 6 all the way to Revelation 2 and 3, there is one very clear line. Adam and Eve gave up their ears to snake. Moses says: “Hear, O Israel!” Hebrews says: “To day if ye will hear his voice, harden not your hearts.” Stephen says: “Ye stiffnecked and uncircumcised in heart and ears… ye do always resist the Holy Ghost.” The Lord Jesus says: “Who hath ears to hear, let him hear.” And in Revelation the Spirit still says: “He that hath an ear, let him hear what the Spirit saith unto the churches.”
God has never ceased speaking. The question has always been on man’s side: Do I have a hearing ear? And the nearer we come to the end, the more important this question becomes. The more voices there are, the more we need an ear that can discern the voice of God. The more confused the environment becomes, the more we need a heart that is soft toward God. The more outward religious forms multiply, the more we need inwardly to hear “what the Spirit saith unto the churches.”
Therefore, the first call Moses gave to the second generation also becomes the call to us today as parents and as children of God: “Hear, O Israel!” Before we ask how to educate the next generation, we ourselves must first return before God and ask: Am I a person who hears God? Is my heart soft toward Him so that my ear can truly be opened to Him? To whom does my ear really belong? Do I merely know the acts of God, or am I beginning truly to know His ways? Am I often busy doing things for the Lord, yet seldom sitting at His feet like Mary? Do I have a “closet” life in which the outward voices can be shut outside and I can come before the Lord alone? When the Holy Spirit speaks to me today, do I believe, receive, and obey Him?
For only a generation that truly hears God can bring forth a generation that hears God. And “Hear, O Israel” is not the final destination. God calls us to hear because He intends to bring us into the next revelation: “The LORD our God is one LORD.” Only a person who truly hears God can truly allow God to be Lord in his life. And only when God truly has the place of Lord in the lives of the parents can education have its proper center.
This is the true starting point of the view of education revealed in Deuteronomy 6, and it brings us into the next chapter: The Center of Education — “The LORD Our God Is One LORD.”
Note
The thoughts in this chapter concerning “spiritual hearing,” “the outward ear and the inward ear,” “an ear for the Lord alone,” and whether what is heard truly enters within and produces a change in life were helped by the ministry of a brother who went before us. The thoughts concerning the servant who, because of his love for his master, willingly remained and allowed his ear to be pierced with an awl, becoming one who served his master forever, as well as the relationship between love, the ear, and service, were also helped by related ministry. Likewise, the thoughts concerning “the ear awakened morning by morning,” “hearing as one who is taught,” and the principle that the ear of a learner must come before the tongue that can minister to others were helped by related messages.
Primary references:
T. Austin-Sparks, “The Ear for the Lord Alone,” Spiritual Hearing, Chapter 1.
T. Austin-Sparks, “The Pierced Ear of the Servant,” Spiritual Hearing, Chapter 2.
T. Austin-Sparks, “The Opened Ear,” Spiritual Hearing, Chapter 4.