Tuesday, October 28, 2008
The Race
Two of John Bunyan's most famous allegories are The Heavenly Footman: A Description of the Man that Gets to Heaven and Pilgrim's Progress. It seems likely that the seed of both of these books comes from 1 Corinthians 9:24, "Do you not know that in a race all the runners compete, but only one receives the prize? So run that you may obtain it." Bunyan believed that a man must run for his eternal life and not look back at the world, as Lot's wife had done. And in these two allegories, Bunyan urges and encourages people to run for heaven in spite of earthly hindrances and circumstances. In The Heavenly Footman, he impels us by saying, "The prize is heaven and if you will have it, you must run for it."
Friday, October 24, 2008
Humility in Preaching
Richard Baxter once commented on his own preaching: "And for myself as I am ashamed of my dull and careless heart, and of my slow and unprofitable course of life; so, the Lord knows, I am ashamed of every sermon I preach; when I think what I have been speaking of, and who sent me, and that men's salvation or damnation is so much concerned in it, I am ready to tremble, lest God should judge me as a slighter of his truths and the souls of men, and lest in the best sermon I should be guilty of their blood. Methinks we should not speak a word to men in matters of such consequence, without tears, or the greatest earnestness possibly we can; were we not too much guilty of the sin which we reprove, it would be so." D. Martyn Lloyd Jones once said that he would not cross the street to hear himself preach. Oh that today we would have preachers of humility and ones who trembled as they went into the pulpit!
Thursday, October 23, 2008
Trust
P. B. Power, in his book The 'I Wills' of the Psalms, comments on Psalm 55:16, "As for me I will call upon God, and the Lord shall save me." He explains that the Lord's people would be blessed indeed if they continually exercised the trust expressed in this verse. Power then gives a striking example of trust:
"At the time of a great drought, several pious farmers agreed to hold a special meeting to pray for the much needed rain. When the appointed time came, the minister was surprised to see one of his little Sabbath-scholars bringing a huge old family umbrella, and asked her why she did so on such a lovely morning. The child gazed at him with evident surprise at the enquiry, and replied, 'why, sir, I thought as we were going to pray God for rain, I'd be sure to want the umbrella.' While they were praying, the wind rose, and the clear sky became clouded, which was soon followed by a heavy thunder-storm, by which those who came unprepared to the meeting were drenched, while Mary and the minister were sheltered by the umbrella her faith had led her to bring."
Submitted by NMC
"At the time of a great drought, several pious farmers agreed to hold a special meeting to pray for the much needed rain. When the appointed time came, the minister was surprised to see one of his little Sabbath-scholars bringing a huge old family umbrella, and asked her why she did so on such a lovely morning. The child gazed at him with evident surprise at the enquiry, and replied, 'why, sir, I thought as we were going to pray God for rain, I'd be sure to want the umbrella.' While they were praying, the wind rose, and the clear sky became clouded, which was soon followed by a heavy thunder-storm, by which those who came unprepared to the meeting were drenched, while Mary and the minister were sheltered by the umbrella her faith had led her to bring."
Submitted by NMC
Wednesday, October 22, 2008
Graves Stones
Have you ever thought about what you would like to have carved or inscribed on your tombstone? How about what the preacher will say during the eulogy at your graveside? What would you like written in your obituary? Reflecting on his impending departure, W. C. Fields remarked, "On the whole, I'd rather be in Philadelphia." Ernest Hemingway asked that a simple phrase be put on his marker: "Pardon me for not getting up." And Casey Stengel had written on his funeral plaque his immortal words, "There comes a time in every man's life, and I've had plenty of them."
When Robert Murray McCheyne, the well known Scots' pastor, died at the youthful age of 29 in the mid-19th century, many people came forth to give eulogies regarding his life. One London pastor said, "McCheyne was altogether one of the loveliest specimens of the Holy Spirit's workmanship." The Dundee newspaper, Dundee being the city of McCheyne's pastorate, stated, "His mind was so full of Christ that he sought to introduce the glorious subject that was always most uppermost with him." Alexander McLeod, another famous Scots' pastor, had two inscriptions carved in his grave marker: "Blessed are the dead that die in the Lord" and "A great man has fallen in Israel."
J. Gresham Machen, the founder of Westminster Theological Seminary, desired that the following words be inscribed on his tombstone:
"Were the whole realm of nature mine,
That were a present far too small;
Love so amazing, so divine,
Demands my soul, my life, my all."
When Robert Murray McCheyne, the well known Scots' pastor, died at the youthful age of 29 in the mid-19th century, many people came forth to give eulogies regarding his life. One London pastor said, "McCheyne was altogether one of the loveliest specimens of the Holy Spirit's workmanship." The Dundee newspaper, Dundee being the city of McCheyne's pastorate, stated, "His mind was so full of Christ that he sought to introduce the glorious subject that was always most uppermost with him." Alexander McLeod, another famous Scots' pastor, had two inscriptions carved in his grave marker: "Blessed are the dead that die in the Lord" and "A great man has fallen in Israel."
J. Gresham Machen, the founder of Westminster Theological Seminary, desired that the following words be inscribed on his tombstone:
"Were the whole realm of nature mine,
That were a present far too small;
Love so amazing, so divine,
Demands my soul, my life, my all."
Sunday, October 12, 2008
Philippi
Today I visited the site of Philippi in the region of Macedonia in northeastern Greece. Wonderful excavations have taken place here since 1914. Two major events took place at this site:
1. First, a major battle took place here in 42 B.C. between the forces of Marc Antony and Octavius and the troops of Cassius and Brutus. Cassius, dismayed at the apparent outcome of the battle, committed suicide . . . what he didn't know was that his troops had, in fact, won the battle. A few years later, Brutus also committed suicide as his troops were overwhelmed at Actium by the forces of Octavius.
2. The second major event at Philippi was the visit of Paul, Timothy, and Silas on the second missionary journey. Here, next to the river, was a noted conversion: Lydia. Thus, the first conversions in Europe took place at Philippi.
Isn't it interesting to compare those two major events. At the time, perhaps the second one seemed so insignificant whereas the first looked like it would change the world. But the reality? The message that Paul and his missionaries brought to Europe was one that was staggering and almost beyond comprehension in regard to its impact.
1. First, a major battle took place here in 42 B.C. between the forces of Marc Antony and Octavius and the troops of Cassius and Brutus. Cassius, dismayed at the apparent outcome of the battle, committed suicide . . . what he didn't know was that his troops had, in fact, won the battle. A few years later, Brutus also committed suicide as his troops were overwhelmed at Actium by the forces of Octavius.
2. The second major event at Philippi was the visit of Paul, Timothy, and Silas on the second missionary journey. Here, next to the river, was a noted conversion: Lydia. Thus, the first conversions in Europe took place at Philippi.
Isn't it interesting to compare those two major events. At the time, perhaps the second one seemed so insignificant whereas the first looked like it would change the world. But the reality? The message that Paul and his missionaries brought to Europe was one that was staggering and almost beyond comprehension in regard to its impact.
Friday, October 10, 2008
Isaiah 53
In my prophets class at RTS, I have recently been teaching on the great Messianic passage of Isaiah 53. Below I give my translation of that passage from the Hebrew, and I introduce it with a comment by John Calvin. I pray that you would ponder and meditate over this all too wondrous passage.
ISAIAH 53: THE IRONY OF THE CROSS
“The spectacle of the cross alienates many persons from Christ, when they consider what is presented to their eyes, and do not observe the object to be accomplished. But all offence is removed when we know that by his death our sins have been expiated, and salvation has been obtained for us”
John Calvin commenting on Isaiah 53
Translation of Isaiah 53:
v. 1 Who has believed our message?
And to whom has the arm of Yahweh been revealed?
v. 2 For he grew up like a sapling before him;
And like a root in the land of drought.
He has no form and no ornamentation,
That we might look on him.
And no appearance,
That we might delight in him.
v.3 He was despised and forsaken of men.
A man of sorrows and knowing grief;
And as one from whom men hide their faces,
He was despised.
And we did not esteem him.
v.4 Truly, he lifted up our griefs,
And he bore our sorrows.
Yet we ourselves did esteem him as stricken,
Smitten of God and afflicted.
v. 5 Yet he was pierced for our transgressions,
He was crushed for our iniquities.
Chastening for our shalom is upon him,
And by his strokes we are healed.
v. 6 All of us like sheep wander about;
Each turns to his own way.
Yet Yahweh has caused the iniquity of all of us to fall on him.
v. 7 He was oppressed and he was afflicted.
But he did not open his mouth;
Like a lamb to the slaughter he was led,
And like a ewe is silent before its shearers,
So he did not open his mouth.
v. 8 By restraint and by judgment he was taken away.
And as for his generation who thought that he was cut off from the land of the living, stricken for the transgression of my people?
v. 9 And they gave his grave to be with the wicked,
And to the rich in his death.
For he had done no violence,
And there was no treachery in his mouth.
v. 10 Yet Yahweh was pleased to crush him,
To put him to grief,
That he would place himself as a guilt offering.
He will see his seed;
He will prolong his days.
And the delight of Yahweh will prosper in his hand.
v. 11 From the anguish of his soul
He will see, he will be satisfied.
By his knowledge the righteous one, my servant, will cause many to be righteous;
And their iniquities he will bear.
v. 12 Therefore, I will allot him a portion with the many,
And he will divide the plunder with the many.
For he emptied his soul to death;
And he was numbered with transgressors;
And he bore the sin of many;
And he interceded for the transgressors.
ISAIAH 53: THE IRONY OF THE CROSS
“The spectacle of the cross alienates many persons from Christ, when they consider what is presented to their eyes, and do not observe the object to be accomplished. But all offence is removed when we know that by his death our sins have been expiated, and salvation has been obtained for us”
John Calvin commenting on Isaiah 53
Translation of Isaiah 53:
v. 1 Who has believed our message?
And to whom has the arm of Yahweh been revealed?
v. 2 For he grew up like a sapling before him;
And like a root in the land of drought.
He has no form and no ornamentation,
That we might look on him.
And no appearance,
That we might delight in him.
v.3 He was despised and forsaken of men.
A man of sorrows and knowing grief;
And as one from whom men hide their faces,
He was despised.
And we did not esteem him.
v.4 Truly, he lifted up our griefs,
And he bore our sorrows.
Yet we ourselves did esteem him as stricken,
Smitten of God and afflicted.
v. 5 Yet he was pierced for our transgressions,
He was crushed for our iniquities.
Chastening for our shalom is upon him,
And by his strokes we are healed.
v. 6 All of us like sheep wander about;
Each turns to his own way.
Yet Yahweh has caused the iniquity of all of us to fall on him.
v. 7 He was oppressed and he was afflicted.
But he did not open his mouth;
Like a lamb to the slaughter he was led,
And like a ewe is silent before its shearers,
So he did not open his mouth.
v. 8 By restraint and by judgment he was taken away.
And as for his generation who thought that he was cut off from the land of the living, stricken for the transgression of my people?
v. 9 And they gave his grave to be with the wicked,
And to the rich in his death.
For he had done no violence,
And there was no treachery in his mouth.
v. 10 Yet Yahweh was pleased to crush him,
To put him to grief,
That he would place himself as a guilt offering.
He will see his seed;
He will prolong his days.
And the delight of Yahweh will prosper in his hand.
v. 11 From the anguish of his soul
He will see, he will be satisfied.
By his knowledge the righteous one, my servant, will cause many to be righteous;
And their iniquities he will bear.
v. 12 Therefore, I will allot him a portion with the many,
And he will divide the plunder with the many.
For he emptied his soul to death;
And he was numbered with transgressors;
And he bore the sin of many;
And he interceded for the transgressors.
Friday, October 3, 2008
Hugh M'Kail, Part III
M'Kail was taken to the scaffold with five other men who were to die with him. At the bottom of the steps he sang part of Psalm 31, and then prayed with such fervency that many fell to tears. He then turned to go up the ladder, and he was heard to say, "I care no more to go up this ladder and over it, than if I were going home to my father's house." As he clambered up the ladder he turned to his fellow sufferers, and he said, "Friends and fellow sufferers, be not afraid, every step of this ladder is a degree nearer heaven." As the executioner put the rope around his neck, the people began to weep; M'Kail responded by saying, "Your work is not to weep, but to pray that we may be honourably borne through; and blessed be the Lord that supports me . . . so I hope you will not be wanting to me now in this last step of my journey, that I may witness a good confession." He closed his life by reading to the people the last chapter of the Bible, "Let him that is athirst come, and whosoever will, let him take the water of life freely."
Here is a Christian that, indeed, died well.
Here is a Christian that, indeed, died well.
Thursday, October 2, 2008
John Bunyan
Every now and then I run into a book that is life-changing, that is, it deeply affects the way I think and act. One of those is a recent book by Faith Cook titled Fearless Pilgrim: The Life and Times of John Bunyan (Evangelical Press, 2008). If you purchase this volume, it is worth every dollar or quid!
Bunyan was a tinker, that is, a laborer who fixed pots and pans. One day something extraordinary happened in his calling; it is best to put it in his own words:
Upon a day, the good providence of God did cast me to Bedford, to work on my calling; and in one of the streets of that town, I came where there were three or four poor women sitting at a door in the sun, and talking about things of God, and being now willing to hear them discourse, I drew near to hear what they said, for I was now a brisk talker also myself in the matters of religion, but now I may say, I heard, but I understood not, for they were far above, out of my reach.
What Bunyan heard that morning from those poor women was deeply disturbing to him. He further explains:
Their talk was about a new birth, the work of God on their hearts, also how they were convinced of their miserable state by nature; they talked how God had visited their souls with his love in the Lord Jesus, and with what words and promises they had been refreshed, comforted, and supported against the temptations of the devil.
Bunyan was devastated because he had been trying to live a life of works righteousness, and he took great pride in his religious accomplishments. But Bunyan was drawn, and so day after day he managed his work so that he could hear the women speak of such things as God's grace to undeserving sinners. These poor women were members of John Gifford's dissenter church in Bedford . . . and this was the church that would later send out a preaching evangelist whose name was . . . John Bunyan.
Bunyan was a tinker, that is, a laborer who fixed pots and pans. One day something extraordinary happened in his calling; it is best to put it in his own words:
Upon a day, the good providence of God did cast me to Bedford, to work on my calling; and in one of the streets of that town, I came where there were three or four poor women sitting at a door in the sun, and talking about things of God, and being now willing to hear them discourse, I drew near to hear what they said, for I was now a brisk talker also myself in the matters of religion, but now I may say, I heard, but I understood not, for they were far above, out of my reach.
What Bunyan heard that morning from those poor women was deeply disturbing to him. He further explains:
Their talk was about a new birth, the work of God on their hearts, also how they were convinced of their miserable state by nature; they talked how God had visited their souls with his love in the Lord Jesus, and with what words and promises they had been refreshed, comforted, and supported against the temptations of the devil.
Bunyan was devastated because he had been trying to live a life of works righteousness, and he took great pride in his religious accomplishments. But Bunyan was drawn, and so day after day he managed his work so that he could hear the women speak of such things as God's grace to undeserving sinners. These poor women were members of John Gifford's dissenter church in Bedford . . . and this was the church that would later send out a preaching evangelist whose name was . . . John Bunyan.
Wednesday, October 1, 2008
Rev. John Bennet
In the 1740's, the Englishman John Bennet was converted through the ministry of the evangelist George Thomson. Bennet at the time was over 70 years old, but after his conversion he pastored a church in Cornwall. On one occasion, Charles Wesley was preaching in Bennet's church. His topic was "Against Harmless Diversions" that keeps one in the darkness of sin. Three pastors were present for the sermon: John Meriton, George Thomson, and John Bennet. Wesley exclaimed in his sermon that "By harmless diversions I was kept asleep in the devil's arms, secure in a state of damnation and darkness, for 18 years." No sooner were those words uttered than Meriton yelled out, "And I in darkness for 25 years!" Then Thomson cried out, "And I in darkness for 35 years!" And, finally, Bennet, the venerable minister of the church, said, "And I in darkness above 70 years!"
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