This week brings another selection by Isaac Watts. This was originally Hymn 30 of Hymns, Book II: Composed on Divine Subjects, and titled Heavenly Joy on Earth. Watts’ original hymn did not include the repeated third and fourth lines with the Marching to Zion refrain. In this hymnal, his ten verses are paired down to these four.
Come, We that Love the Lord
Come, we that love the Lord, And let our joys be known; Join in a song with sweet accord, And thus surround the throne.
Let those refuse to sing Who never knew our God; But children of the heav’nly King May speak their joys abroad.
The hill of Zion yields A thousand sacred sweets, Before we reach the heav’nly fields, Or walk the golden streets.
Then let our songs abound, And ev’ry tear be dry; We’re marching through Immanuel’s ground To fairer worlds on high.
I was glad when they said to me, “Let us go to the house of the Lord.”
The Efficacy of God’s Word Philip Doddridge (1702–1751)
With reverend awe, tremendous Lord, We hear the thunders of Thy Word; The pride of Lebanon it breaks; Swift the celestial fire descends, The flinty rock in pieces rends, And earth to its deep centre shakes.
Arrayed in majesty divine, Here sanctity and justice shine, And horror strikes the rebel through, While loud this awful voice makes known The wonders which Thy sword hath done. And what Thy vengeance yet shall do.
So spread the honors of Thy name; The terrors of a God proclaim; Thick let the pointed arrows fly, Till sinners, humbled in the dust, Shall own the execution just, And bless the hand by which they die.
Then clear the dark tempestuous day. And radiant beams of love display; Each prostrate soul let mercy raise; So shall the bleeding captives feel, Thy word, which gave the wound, can heal, And change their notes to songs of praise.
37 But in all these things we overwhelmingly conquer through Him who loved us.
—Romans 8
Within the six verses preceding this, we have no less than six most striking questions; some apparently abrupt, but all of them very expressive: (1.) What shall we say to these things? (2.) Who can be against us? (3.) How shall He not give us all things? (4.) Who shall lay anything to the charge of God’s elect? (5.) Who is he that condemneth? (6.) Who shall separate us from the love of Christ?
At the close of these questions mention is made of seven evils, all which were more or less the portion of the saints: (1) tribulation; (2) distress; (3) persecution; (4) famine; (5) nakedness; (6) peril; (7) sword. And to shew that such was the lot of the saints even under the New Testament, Paul quotes a psalm referring to Old Testament saints, thus assuming the oneness of the church in all ages, even in suffering and in consolation; the oneness of the church in battle and in victory. One faith, one covenant, one blood, one church, from the beginning!
Here are two things: (1) the victory; (2) How to win it.
I. The victory. Our life is a warfare.
(1.) The good fight. It is to battle that the church is called; not to a mere parade, or review, or display of arms; each saint is to war a good warfare; for the moment we take our stand on Christ’s side, our enemies gather to the assault.
(2.) The victory. Conquerors! Yes; not merely warriors but conquerors. This verse links itself with the seven promises to the seven conquerors in the churches of Asia. To him that overcometh, is the message sent.
(3.) The abundant victory. For this is the meaning of the word (ύπεζνιχώμεν). It corresponds to Peter’s expression as to the “abundant entrance into the kingdom” (2 Peter 1:2). It is not a mere victory, no more—a bare overthrow of the enemies, but a complete and glorious victory. It is not being “saved so as by fire,”—mere salvation and nothing beyond, but a marvelous and perfect salvation. Yes, that which we win is an “abundant victory.”
(4.) The victory over all the sevenfold evils. We are made to triumph over them,—every one of them. They assail us, we meet them face to face. Each is in itself an evil, a sorrow, a pang; or rather a series,—a long series it may be of such,—but over each of them in succession we triumph: “Thou shall tread upon the lion and the adder, the young lion and the dragon shalt thou trample under foot” (Psalm 91:13). Thus evil becomes good, and time bitter sweet.
(5.) The victory through means of these sevenfold evils. For this I suppose to be the real point of the passage;—“Nay, it is in all these things (or rather by means of as ἐν very often signifies), that we win an abundant victory.” We not only conquer these, but we take them up and make use of them as our weapons for overthrowing our other enemies. These seeming evils are the very instruments of victory. They seem drags—we make them ladders for ascending, wings for raising us above things seen and temporal. Thus we glory in tribulations (Romans 5:3). This is the last and noblest use of trial; which we are apt to lose sight of. It is not always easy thus to use tribulation, and to convert it into a means of triumph; yet certainly it is to this that we are called. Say not, I will submit, I will not murmur, I will try to fight. All this is right; but thou art called to much more than this. So use thy sorrows as to make them the very means of conquer; so use them, as that thou shalt say at last, Had it not been for these tribulations my victory had been a poor one,—but half a victory; thus “out of the eater there shall come forth meat, and out of the strong shall come forth sweetness.” We must learn how to use affliction; not passively, but actively; nay, aggressively.
II. The way in which it is won. “Through Him that loved us,”—yes, Him that “loved us, and washed us from our sins in His own blood.”
(1.) He provides the strength. Weakness is ours; and we begin time fight with the acknowledgment of this. But “all power is given” to Christ for us; and out of that fullness of power “we receive.” “The power of Christ rests (pitches its tent over us), on us” (2 Corinthians 12:9): “My strength is made perfect in weakness”; so that “when we are weak then we are strong.” Another’s strength, as well as another’s righteousness, is placed at our disposal.
(2.) He provides the weapons. Our weapons are from a divine arsenal,—the tower of David “builded for an armory.” Spear, sword, buckler, girdle, and helmet, are all of His making and bestowing. (Ephesians 6:11-15.)
(3.) He provides the battlefield. The skillful general chooses his battlefield. So does our Captain. It is not the choice of the enemy; or of self; still less is it taken up at random, or by chance. It is carefully selected by Him that loved us. The time of battle, the nature of the battle, the duration of the battle, the intensity or peculiarity of the assault, all these are chosen by Him. Each sorrow, each tribulation, each peril, is of His appointment in every item and detail.
(4.) He provides the battle cry. As at Trafalgar, the word that Nelson sent through each vessel and every heart, was, “England expects every man to do his duty”; so our Captain gives His battle words. They are such as these: “The love of Christ constraineth us”; “Who is he that condemneth”? “fight the good fight of faith”; “behold I come quickly.”
(5.) He provides the rewards. Of these, seven are named in the epistles to the Asian churches. These are representative rewards, as the churches are representative churches. Each reward is glorious; and each corresponding with the battle and the victory.
O Christian! fight bravely. Face every enemy, small or great. Turn the guns of the enemy against himself. Seize the hostile batteries, and man them. It is an evil day; a day of yielding and compromise. Stand fast in the faith, and in the Lord.
The following excerpt was written with itinerant evangelists in mind. I think it has good application for all who presume to conduct “parachurch” ministry. Christ did not found a parachurch ministry. He founded a church, and any formal ministry not under church authority lacks legitimacy, and risks damaging the legitimate ministry of the local church.
There is another method of conducting revivals which may avoid these difficulties. Settled pastors occupy nearly the whole field of operation. They have, and ought to have the entire management in their own congregation. Each one has a right to pursue his own measures within his own limits; and no itinerant has any business to interfere or dictate. It will ever be regarded as intermeddling in other men’s matters. If they do not choose to invite me into their field, my business is meekly and silently to retire. And I have no right to complain. But many young men are continually violating the rules of ministerial order and Christian propriety in these respects. Impatient to see the temple rise, they are now doing that which, it appears to me, will tend ultimately, more than anything else, to defeat the end which they wish to accomplish. They are now pulling down, in many places, the very things which I have been helping ministers to build up; and for which I have often received their warmest thanks. It is a sentiment which I have had frequent occasion to repeat to my young brethren in the ministry: ‘Better forego the prospect of much present good, in your own opinion, than to lose the confidence of settled ministers, without which you cannot be long and extensively useful.’
A powerful religious excitement, badly conducted, has ever been considered by the most experienced ministers and best friends of revivals, to be a great calamity. Without close discrimination, an attempt to raise the tone of religious feeling will do infinite mischief. This was the manner of false teachers: ‘They zealously affect you; but not well.’ It will be like that of Paul before his conversion, and like that of the Jews who were never converted, ‘a zeal of God, but not according to knowledge.’ The driving will become like the driving of Jehu: ‘Come, see my zeal for the Lord!’ The storm, and earthquake, and fire, are dreadful; but God is not there.
Thanks to a link from Challies.com, I’ve received a bit of criticism over my criticism of the gospel presented in Ray Comfort’s 180 video. Some of those questions are based on straw men, indicate that they didn’t read my post carefully enough, are not relevant to the point, or would have been answered had Challies’ readers bothered to read the preceding comments. But not all were bad questions. Some would be good material for future articles. However, for the moment, rather than answer every question at length, let me just present you with two contrasting messages.
What is the difference? Most notably, one focuses on God’s law vs. man’s behavior, while the other compares God’s nature to man’s (this is no small distinction). In both cases, the sinner is rightly condemned. Then, one assures the sinner that, because of Christ, he can fix it, while the other informs him that it isn’t his behavior, but his nature, that needs to changed.
Which do you think is more likely to produce penitent unbelievers?
Which do you think is more likely to produce repenting believers?
Even though I’m thoroughly tired of the subject, I want to address one of the questions posed by critics of my Ray-Comfort’s-gospel critique. The question is a red herring, having nothing to do with my actual point, but I think it’s worth answering.
The question was asked, “How would you present the gospel in 5–10 minutes?”
“Short answer:” I wrote, “you can’t.” Being pressed for a better answer, I offered one that seemed to satisfy the inquirer, but upon further reflection, I’m not satisfied with it. I stand by it as far as it went, but it didn’t really get to the bottom of the issue. My short answer, better stated, is, “You shouldn’t feel compelled to.” I say that because
It’s not an emergency. I reject the notion that, if you’ve only got a few minutes with someone, you need to cram the entire gospel, from start to finish, into those minutes. That idea seems to assume that the salvation of the individual depends on you, and that there is no sovereign God orchestrating the circumstances and events in the lives of his elect to bring them into the fold. Remember,
You’re only one link in the chain. “I planted, Apollos watered, but God was causing the growth” (1 Corinthians 3:6). Get to know who you are talking to, where they are in their knowledge of God and the gospel, and go from there. Take your time, and be thorough. Whether you are planting or watering, give it your best, not your fastest, and if your time is cut short, trust that God has other workers in his vineyard who will harvest the fruit as it ripens. Repeat, be thorough, because
The gospel doesn’t fit on a bumper sticker. You might squeeze it onto a fat man’s T-shirt, but I don’t recommend it. The gospel is a lot bigger than John 3:16. Furthermore, John 3:16 implies a lot more than most think it does. “Believes in him” is a loaded phrase that demands answers to questions like who is “him,” what did he do, and why did he do it? Each of those questions leads to vital theological discussions (What? Theology in evangelism? Zoinks!) concerning the holiness of God and the sinfulness of man. Finally,
Don’t worry about closing the deal. “The deal” will close itself, that is, the gospel empowered by the Holy Spirit — or the Holy Spirit working through the Word — will raise the dead to life. You might be there to see it, and you might not, but rest assured, it will happen (Romans 8:29–30).
Do you believe that? If so, you’ll be more concerned with the fullness of your gospel than the speed with which you can present it.
One more thing: Predictably, some seem to think that a man or his method should be above criticism if he’s pretty close to right and intentions are good. That’s just nonsense. That’s not how progress has ever been made in any field. That attitude is not productive, it’s no logical, and it’s not biblical. It’s not a mature attitude, so if it’s yours, I suggest you go sit at the kid’s table and let the grown-ups talk. Thank you.
Blessed are the pure in heart, for they shall see God.
—Matthew 5:8
Rejoice Ye Pure in Heart
Rejoice ye pure in heart, Rejoice, give thanks, and sing; Your festal banner wave on high, The cross of Christ your King. Rejoice, rejoice, Rejoice, give thanks and sing.
Bright youth and snow crowned age, Strong men and maidens meek, Raise high your free, exultant song, God’s wondrous praises speak. Rejoice, rejoice, Rejoice, give thanks and sing.
With voice as full and strong As ocean’s surging praise, Send forth the hymns our fathers loved, The psalms of ancient days. Rejoice, rejoice, Rejoice, give thanks and sing.
With all the angel choirs, With all the saints of earth, Pour out the strains of joy and bliss, True rapture, noblest mirth. Rejoice, rejoice, Rejoice, give thanks and sing.
Still lift your standard high, Still march in firm array, As warriors through the darkness toil, Till dawns the golden day. Rejoice, rejoice, Rejoice, give thanks and sing.
Oppressed with noon-day’s scorching heat, To yonder cross I flee; Beneath its shelter take my seat; No shade like this for me!
Beneath that cross clear waters burst, A fountain sparkling free; And there I quench my desert thirst; No spring like this for me!
A stranger here, I pitch my tent Beneath this spreading tree; Here shall my pilgrim life be spent; No home like this for me!
For burdened ones a resting-place, Beside that cross I see; Here I cast off my weariness; No rest like this for me!
—Horatius Bonar, Hymns of Faith and Hope, First Series (James Nisbet & Co., 1878).
13 for “Whoever will call on the name of the Lord will be saved.”
—Romans 10
Paul’s gospel was the good news of a righteousness for Gentile as well as Jew,—the righteousness of God,—good news of “the righteousness of Him who is our God and Saviour Jesus Christ” (2 Peter 1:1),—good news of the righteousness of Him who is Jehovah-Zidkenu, “the Lord our righteousness.”
There is a remarkable statement in the previous chapter (verse 30): “That the Gentiles, which followed not after righteousness, have attained to righteousness, even the righteousness which is by faith,”—that is, the Gentiles, who were seeking no righteousness at all, have got the very best; just as the prodigal son received the “best robe” in the house. This righteousness was offered to Israel first, but rejected by them; and it is of this rejection that the tenth chapter speaks. In speaking of it, Paul first proclaims “Christ as the end of the law (the great fulfillment or fulfiller of the law) for righteousness to every one that believeth.” Then he contrasts the two kinds of righteousness, namely, that which comes by working, and that which comes by believing. The former assumes that all is yet to be done; the latter, that all has been done, and that no doing (for obtaining pardon) is needed,—nothing more of any kind whatsoever than is done by a man when he listens and lets in the word by his ear into his heart (verse 8). This “word of faith,” or word spoken in order to be believed, is the burden of his preaching. It is that which Isaiah calls “our report.” He thus describes it “If thou shalt confess Christ (as He has enjoined, Matthew 10:32), believing in Him, and in God who raised Him from the dead, thou shalt be saved; for with the inner man we believe so as to be justified, and with the mouth we make that confession which issues in salvation, and because of which Christ will confess us in the great day.”
Then in the thirteenth verse come the words of our text, “Whosoever shall call upon the name of the Lord shall be saved.” We may take “calling on the name of,” as meaning (1) the recognition of Jehovah as the true God; (2) as the acting on that recognition, and going to Him for salvation. It resembles Hebrew 11:6: “He that cometh to God must believe that He is, and that He is the rewarder of them that diligently seek Him.” Hear then, O man, the gospel which Paul here preaches to thee, whether Jew or Gentile! It is the gospel or good news of “salvation.” Believe his “report” and live. Faith cometh by hearing.
I. The nearness. The “word” is nigh; the “gospel” is nigh; the “salvation” is nigh,—as near as the sounds are which enter into the ear of a man. The whole provision made on the cross for sinners is brought nigh to us. We have not to stir,—not to move a hairbreadth in order to get at it. It is already at the side of every sinner to whom the gospel has come. It is like the manna which fell around Israel’s tents; it is like the water of “that rock which followed them.” As near as it is possible for one thing to be to another, is all this fullness of divine grace. We need not climb to heaven, that would be to deny its nearness, and to act as if Christ had never come down. We need not descend into the earth, that would be to deny its nearness, and to say that Christ had not come up, and needed to be brought up by us. No. All things are ready; all things are near.
II. The freeness. A free gospel—absolutely without condition or price; a free salvation, to the obtaining of which man contributes nothing, by his money, or his works, or his sufferings, or his prayers and tears. All is absolutely free; as free as the sunlight or the common air. No merit, no money, no purchase, no previous qualification. The gift of God is that which we see in every part. Freely. freely, are the blessed words in which God promulgates the “terms” on which man is to be permitted to obtain the blessings of the cross. Freely, freely, is the burden of our message. Price, whether direct or indirect, small or great, is refused. We must take it freely or not at all.
III. The speed. The gospel comes at once, the blessing tarries not. Like the touching of the electric wire, so the acceptance of the gospel brings instantaneous acceptance of our persons. No waiting, no interval, no distance, no hesitation. What God does, He does quickly. Swift as lightning the blessing comes to us. “Whosoever shall call on the name of the Lord shall be saved.” It is not, “shall get some deliverance, or hope of deliverance,” but, “shall be saved.” We go at once, and at once we are saved.
IV. The simplicity. Yes, all is simple here; no mystery, no labyrinth, no toil.
“Oh how unlike the complex works of man, Heaven’s easy, artless, unencumbered plan.”
All is profoundly great, yet unutterably simple; “majestic in its own simplicity.” “Call on the Lord’s name and be saved,” that is all. As our Lord said to the woman of Sychar, “Thou wouldest have asked, and He would have given.” The simpler the liker God; the simpler the more suitable for helpless man. The gospel is simple; and the great salvation is the exhibition of the simplest plan for saving and for blessing that can be conceived. Too simple to have been devised by man. It is the simplicity of God. It is this simplicity which makes it intelligible to a little child. To ask and to get,—that is the whole.
V. The certainty. There are no ambiguities nor peradventures in it. All is the most absolute assurance: “Shall be saved”! God always deals in certainties in His treatment of the sinner,—the certainties of eternal life or death: “He that believeth shall be saved; he that believeth not shall be damned.” Christ and His cross are certainties; and he who credits God’s testimony to these, becomes identified with certainties; is at once and certainly blessed, forgiven, saved. And if we know that the acceptance of this testimony brings certain salvation; how foolish, how sinful to say, “Oh I accept the testimony, but I don’t know whether I am saved.” If thou givest credit to the divine word concerning the Son of God thou art saved. Of this there can be no doubt; for “God is not a man that He should lie.”
VI. The universality. All are not saved, nor washed, nor pardoned, nor redeemed; but to all the good news come. “Whosoever” is God’s wide word of invitation. Who shall say, “The tidings are not for name unless I can prove my election”? The gospel is to the “sons of men” (Proverbs 8:4). God in it is coming up to each sinner and saying, Here is life,—believe and live; here is the cup of salvation, drink and be saved; here is the writ of pardon, take it and be forgiven.
Round and round the world this “word of reconciliation” goes; and to each sinner, as it passes on, is the reconciliation presented. “Be thou reconciled to God,” is the special and personal message to each. “Call on the name of the Lord,” is God’s urgent proclamation; call, and thou shalt be saved! Go straight to God for salvation, a present and immediate salvation. Don’t say, as some do, I’ll go to Him first for faith, and repentance, and feeling; and then when I’ve got these, I’ll go boldly and ask salvation. Go at once, and go boldly for salvation,—for nothing less than this,—and thou shalt get it; for God is true.
This post in defense of (sort of, but not really) Joel Osteen has led me to think that Osteen's latest book is right, at least as far as the title goes. Every Christian should live as though every day is Friday. Keep in mind, however, what Jesus’ last Friday was like. Then consider his command to make “every day a Friday.”
Then Jesus said to His disciples, “If anyone wishes to come after Me, he must deny himself, and take up his cross and follow Me. For whoever wishes to save his life will lose it; but whoever loses his life for My sake will find it. For what will it profit a man if he gains the whole world and forfeits his soul?
—Matthew 16:24–26 (cf. Mark 8:34–36, Luke 9:23–25)
I don’t think that’s what Smiley Joel had in mind, though.
Is it necessary to include the sinner’s inability in our gospel presentation? I’ve said it is, to the objections of some. Asahel Nettleton believed strongly that it was necessary to destroy the sinner’s hope in any native ability.
In his own management in times of revivals, by preaching and personal intercourse, nothing was more deserving of being studied and imitated, than his thoroughness, caution, and discrimination. In these respects there was a heaven-wide difference between Dr. Nettleton and some of the most noted of his professed imitators. Being thoroughly ‘rooted and grounded in the truth’ himself, his presentations of it were clear, pungent, and searching. His revival topics were systematically and admirably arranged. In his discourses he began at the beginning. A full believer in the total depravity of the human heart, he arraigned sinners, whether young or old, as rebels against God; and made the threatenings of the law thunder in their ears, as but few preachers have power to do. With him, acting as an ambassador of Christ, there was no such thing as compromise. The rebels must ‘throw down their arms,’ and submit unconditionally, or he would give them no hope of pardon. Hundreds, if not thousands, can witness what a terrible dissector he was of the ‘joints and the marrow.’ At the same time that he shewed the impenitent they were lost, he made them feel that they had ‘destroyed themselves.’ It was difficult to say which he made plainest—their danger or their guilt; their immediate duty to repent, or the certainty that, without being drawn and renewed by the Spirit of God, they never would repent. It was in vain for them to retreat from one refuge to another. He was sure to strip them of all their vain excuses, and deliver them over to their consciences, to be dealt with according to law and justice. He preached what are called the hard doctrines—such as divine sovereignty, election, and regeneration—with great plainness, discrimination, and power. His grand aim was to instruct, convince, and persuade; to this end his appeals were constantly made to the understanding, the conscience, and the heart. The passions he never addressed, nor were his discourses at all calculated to excite them. Any outbreak of mere animal feeling he was always afraid of, as tending to warp the judgment and beget false hopes. His grand aim was to instruct his hearers as thoroughly, and point out the difference between true and spurious conversion so clearly, as to make it difficult for them to get hopes at all without good spiritual evidence on which to found them. Knowing how apt persons are to cling to their hopes, whether good or bad, he depended much more upon holding them back, till they had good evidence, than upon shaking them from their false foundations.
The man accordingly informed him, that, in his opinion, mankind received all their punishment in this life, and that all would be happy after death. Dr. Nettleton then asked him to explain certain passages of Scripture,—such as the account of a future judgment in the 25th chapter of Matthew, and some others; merely suggesting difficulties for him to solve, without calling in question any of his positions. After taxing his ingenuity for some time in this way, and thus giving him opportunity to perceive the difficulty of reconciling his doctrine with the language of inspiration, he said to him: “You believe, I presume, the account given by Moses of the deluge, and of the destruction of Sodom and Gomorrah?”—“Certainly,” he replied.
“It seems, then,” said Dr. Nettleton, “that the world became exceeding corrupt, and God determined to destroy it by a deluge of water. He revealed His purpose to Noah, and directed him to prepare an ark, in which he and his family might be saved. Noah believed God, and prepared the ark. Meanwhile, he was a preacher of righteousness. He warned the wicked around him of their danger, and exhorted them to prepare to meet their God. But his warnings were disregarded. They, doubtless, flattered themselves that God was too good a being thus to destroy His creatures. But, notwithstanding their unbelief, the flood came, and, if your doctrine is true, swept them all up to heaven. And what became of Noah, that faithful servant of God? He was tossed to and fro on the waters, and was doomed to trials and sufferings for three hundred and fifty years longer in this evil world; whereas, if he had been wicked enough, he might have gone to heaven with the rest.
“And there were the cities of Sodom and Gomorrah, which had become so corrupt that God determined to destroy them by a tempest of fire. He revealed His purpose to Lot, and directed him and his family to make their escape. ‘And Lot went out and spake to his sons-in-law, saying, Up! get ye out of this place, for the Lord will destroy this city. But he seemed as one that mocked to his sons-in-law.’ They did not believe that any such doom was impending. They, doubtless, flattered themselves that God was too good a being to burn up His creatures. But no sooner had Lot made his escape, than it rained fire and brimstone from the Lord out of heaven, and they all, it seems, ascended to heaven in a chariot of fire; while pious Lot was left to wander in the mountains, and to suffer many grievous afflictions in this vale of tears; whereas, if he had been wicked enough, he might have gone to heaven with the rest.” After making this statement, he requested the man to reflect on these things, and bade him an affectionate adieu.
[Nettleton] once fell in company with two men who were disputing on the doctrine of the Saints’ perseverance. As he came into their presence, one of them said: “I believe this doctrine has been the means of filling hell with Christians.” “Sir,” said Dr. Nettleton, “do you believe that God knows all things ?”—“Certainly I do,” said he. “How, then, do you interpret this text: ‘I never knew you?’” said Dr. Nettleton. After reflecting a moment, he replied : “The meaning must be, I never knew you as Christians.” “Is that the meaning?” said Dr. Nettleton “Yes, it must be,” he replied; “for certainly God knows all things.” “Well,” said Dr. Nettleton, “I presume you are right. Now, this is what our Saviour will say to those who, at the last day, shall say to Him, Lord, Lord, have we not eaten and drunken in thy presence? &c. Now, when Saul, and Judas, and Hymeneus, and Philetus, and Demas, and all who, you suppose, have fallen from grace, shall say to Christ, Lord, Lord! He will say to them, I never knew you—I neverknew you as Christians. Where, then, are the Christians that are going to hell?”
One of the advantages of homeschooling is the ability to answer our children’s questions correctly. Just this morning, my son asked why cereal killers are so called. I was glad to be able to provide him with an accurate answer. I shudder to think of the misinformation he might have received from the public school.
Isaac Watts’ original title for this hymn, published in Divine and Moral Songs for Children, is Praise for Creation and Providence.
I Sing the Mighty Power of God
I sing the mighty pow’r of God That made the mountains rise, That spread the flowing seas abroad And built the lofty skies. I sing the wisdom that ordained The sun to rule the day; The moon shines full at his command, And all the stars obey.
I sing the goodness of the Lord That filled the earth with food; He formed the creatures with his word, And then pronounced them good. Lord, how thy wonders are displayed Where’er I turn mine eye: If I survey the ground I tread, Or gaze upon the sky!
There’s not a plant or flow’r below But makes thy glories known; And clouds arise and tempests blow By order from thy throne; While all that borrows light from Thee Is ever in Thy care, And ev’rywhere that man can be, Thou, God, art present there.
I was glad when they said to me, “Let us go to the house of the Lord.”
That Where I Am, There Ye May Be Also. Christina Rossetti (1830–1894)
How know I that it looms lovely that land I have never seen,
With morning-glories and heartsease and unexampled green,
With neither heat nor cold in the balm-redolent air?
Some of this, not all, I know; but this is so;
Christ is there.
How know I that blessedness befalls who dwell in Paradise,
The outwearied hearts refreshing, rekindling the worn-out eyes,
All souls singing, seeing, rejoicing everywhere?
Nay, much more than this I know; for this is so;
Christ is there.
O Lord Christ, Whom having not seen I love and desire to love,
O Lord Christ, Who lookest on me uncomely yet still Thy dove,
Take me to Thee in Paradise, Thine own made fair;
For whatever else I know, this thing is so;
Thou art there.
—Christina Rossetti, Poems (Alfred A. Knopf, 1993).
16 However, they did not all heed the good news; for Isaiah says, “Lord, who has believed our report?”
—Romans 10
Let us observe four things here:
I. The report. The “gospel” mentioned in the first clause of this verse is the same as the “report” in the second. It is short and simple. It is thoroughly true. It is divine and perfect. It is well authenticated, so that doubt seems an impossibility. It is altogether glad. It is for the sons of men. It is the very report, concerning the very things which sinners need. It is truly suitable. It is the story of Jesus of Nazareth.
II. Man’s rejection of it. “Who bath believed”? Who? As if there were none who had accepted it! Not one! God has spoken; but men have ‘neither believed nor listened. God has loved; but men have refused His love. Men are not asked to do, but to take; yet they will not. They are not asked to save themselves, but to accept salvation; yet they turn away. God’s words are as the idle wind. His love is the last love they will ever turn to. His truthfulness is time thing which they question most; as if to make Him a liar, and His words of little worth, were no sin at all. This is man’s treatment of God and of His Son! God is not to be believed on any account, and least of all when He speaks in love! Christ is preached only to be slighted; and His gospel flung aside as not true; or, if true, still as a gospel which brings no certain pardon, no assurance of salvation; nay, which may be believed without making a man happy, or making him a child of God; which may be believed for years without giving peace, or light, or liberty.
III. The prophet’s disappointment. “Lord, who hath believed our report.” He expected something very different. He thought men would all receive it at once; that he would be surrounded with believing crowds! But “no man receiveth his testimony”! He is sorely perplexed, disappointed, confounded. Ah, it is in the very bitterness of disappointment that these words are spoken. He is grieved in spirit; troubled because of the dishonour done to God, and to His truthfulness; sad because of the ruin which men were bringing on themselves. He is like Jeremiah: “Oh that my head were waters”! He is like Paul, “Having sorrow in his heart.” He is like Christ weeping over Jerusalem. Such is a minister’s disappointment. He expects to be believed; and he is not! He expects God to be believed; and He is not! And were it not that he knows that God’s purpose concerning the many called and few chosen is now fulfilling, he would be a thoroughly disappointed man.
IV. The prophet’s appeal to Jehovah. Like Micah (7:7) in the midst of abounding iniquity, he says, “I will look unto the Lord.” Like the Lord, he says, “Even so, Father.” He turns from man to God. He does not upbraid man with unbelief; but turns to God. This is his refuge. Here he stays his soul. Into the bosom of his God he pours out all his griefs. It is a heavy burden; but he casts it on the Lord.
While it is difficult to say what is meant by some Scripture passages, we can always narrow the possibilities by eliminating interpretations that cannot be. For example:
Said an individual to him: “Do you believe in the doctrine of the saints’ perseverance ?”—“It is my opinion,” he replied, “that that doctrine is taught in the Bible.” “I should like, then,” said the individual, “to have you explain this passage, Ezek. xviii. 24: ‘When the righteous turneth away from his righteousness and committeth iniquity, and doeth according to all the abominations that the wicked man doeth, shall he live? All the righteousness that he hath done shall not be mentioned: in his trespass that he hath trespassed, and in his sin that he hath sinned, in them shall he die.’”
Said Dr. Nettleton: “You have imposed upon me a hard task. That is a difficult text to explain; and what renders it the more difficult is, that the commentators are not agreed as to its meaning. Some have supposed, that by a righteous man in this passage, is meant a self-righteous man.” “I do not believe that,” said the individual.—“Neither do I,” said Nettleton; “for, in that case, it would seem to teach, that if a self-righteous man should persevere in his self-righteousness he would be saved. Some have supposed, that by a righteous man is meant one who is apparently righteous.” “I do not believe that,” said the individual.—“Neither do I,” said Dr. Nettleton; “for, in that case, the text would seem to teach, that if a hypocrite should persevere in his hypocrisy, he would be saved. You suppose, do you not. that by a righteous man in this passage, is meant a true saint?”—“Certainly I do.” “And you suppose, that by a righteous man’s turning away from his righteousness, is meant falling away, as David did, and as Peter did?”—“Certainly.” “And you believe that David and Peter are now in hell?”—“No, by no means. David and Peter repented, and were restored to the favour of God.” “But,” said Dr. Nettleton, “when the righteous turneth from his righteousness—in his trespass that he hath trespassed, and in his sin that he hath sinned, in them shall he die—in them shall he die. Now, if David and Peter did turn from their righteousness, in the sense of this passage, how can we possibly believe that they were saved?” The individual now found the labouring oar in his own hands; and after attempting for some time unsuccessfully to explain the difficulty in which he found his own doctrine involved, Dr. Nettleton said to him: “If there is any difficulty in explaining this text of Scripture, I do not see but you are quite as much troubled with it as I am.”
Q. 46. What was the estate of Christ’s humiliation?
A. The estate of Christ’s humiliation was that low condition, wherein he for our sakes, emptying himself of his glory, took upon him the form of a servant, in his conception and birth, life, death, and after his death, until his resurrection.
Christ Jesus, . . . although He existed in the form of God, did not regard equality with God a thing to be grasped, but emptied Himself, taking the form of a bond-servant, and being made in the likeness of men. Being found in appearance as a man, He humbled Himself . . .
—Philippians 2:6–8
Once upon a time, a seminary professor, soon to be Dean, spent part of his summer teaching VBS in a small town in South Dakota. This man’s normal station was Professor of Systematic Theology. It was his privilege to spend his days in his office and classroom in suburban Minneapolis, studying Scripture and theology, teaching aspiring young pastors, and preaching as the opportunity arose. His was an ivory tower vocation, and he needed never to get his hands dirty. Yet there he was, in a town so small you could view it in toto on Google Maps large enough to recognize your old house and the trees you used to climb, had you lived there.
From teaching seminary level theology to teaching children in VBS — quite a descent, that was. But the children loved it, particularly when he brought out a dummy and engaged it in elementary-level theological discussions. I imagine that would have been quite a sight, had the Deans of other seminaries, particularly the larger, more prestigious ones, gathered to watch. It certainly wasn’t his most dignified moment. But he wasn’t thinking about them, or even himself. For the sake of those children, he humbled himself.
His descent didn’t end there. There was no fancy hotel for this distinguished guest. He was given a room in house where lived a boy who, I’m afraid, was something of a nuisance. With the boy’s coaxing, the professor found himself in the dirt in the back yard, driving trucks and bulldozers, building roads and digging holes. Of course I don’t know for sure, but I don’t think that was his preferred recreation. But he had something else in mind. While driving and digging, he talked to the boy about Jesus. He spoke of sin and the need for a savior. He asked the boy if he knew Jesus, and pressed him to look after the state of his soul. That was the one thing on his mind, and he was willing to bring his diplomas down into the dirt for the sake of the gospel.
It would be blasphemous to try to make a one-to-one correlation between any man and our Lord, but surely you can see the shadow of Christ in his humble service. I’ve often thought of it, in the decades since, when I read “‘they shall call his name Immanuel,’ which translated means, ‘God with us.’” God with us: God in the dirt, God on our level.
Get your own copy of The Westminster Confession of Faith and Catechismshere.
Humility was a striking trait in the character of Dr. Nettleton. When a young man, he read in an old book this maxim: “Do all the good you can in the world, and make as little noise about it as possible.” This maxim had great influence in the formation of his character. He treasured it up in his memory, and believing it to be in accordance with the precepts of the Gospel, he made it a rule of conduct. Hence everything like ostentation he abhorred. Few men ever had greater temptations to the indulgence of pride. His great popularity as a preacher, and the almost unparalleled success which attended his labours, even while he was but a youth, constituted a source of great danger. Many of his fathers and brethren in the ministry trembled for him, lest he should be lifted up with pride. But he seems to have been remarkably delivered from the power of this temptation. Notwithstanding his great popularity, he seems not to have been elated. He was modest and unassuming, and always sensible that the success which attended his labours was not owing to any goodness in himself, but to the sovereign grace of God. He was aware of his danger. Once, when asked what he considered the best safeguard against spiritual pride, he replied: “I know of nothing better than to keep my eye on my great sinfulness.”
The death of Asahel Nettleton, as told by his physician:
Dr. Tyler thus narrates the closing scene:—A short time before his death, when he was very ill, and when he thought it probable that he had but a short time to live, I said to him, you are in good hands. “Certainly,” he replied. “Are you willing to be there ?”—“I am.” He then said: “I know not that I have any advice to give my friends. My whole preaching expresses my views. If I could see the pilgrims, scattered abroad, who thought they experienced religion under my preaching, I should like to address them. I would tell them that the great truths of the Gospel appear more precious than ever, and that they are the truths which now sustain my soul.” He added: “You know I have never placed much dependence on the manner in which persons die.” He spoke of a farewell sermon which he preached in Virginia, from these words: “While ye have the light, walk in the light.” He told the people, that he wished to say some things to them that he should not be able to say to them on a dying-bed. And he would now say to all his friends, “While ye have the light, walk in the light.” While making these remarks, there was a peculiar lustre on his countenance. I said to him, I trust you feel no solicitude respecting the issue of your present sickness. He replied with emphasis: “No, none at all. I am glad that it is not for me to say. It is sweet to trust in the Lord.”
During the last twenty-four hours of his life he said but little. In the evening of the day before his death, I informed him that we considered him near the close of life, and said to him, I hope you enjoy peace of mind? By the motion of his head he gave me an affirmative answer. He continued to fail through the night, and at eight o’clock in the morning he calmly fell asleep, as we trust, in the arms of his Saviour. May all his friends remember his dying counsel: “While ye have the light, walk in the light.”
Christian home schooling has its pitfalls. Yesterday, we began the day with a discussion of the active obedience of Jesus and double imputation. Consequently, I found it necessary to send the kids off to class with the exhortation to study hard and turn in their work, because Christ’s grades will not be imputed to them.
Hymns of My Youth II: Holy God, We Praise Thy Name
Before the mountains were born Or You gave birth to the earth and the world, Even from everlasting to everlasting, You are God.
—Psalm 90:2
Holy God, We Praise Thy Name
Holy God, we praise Thy Name— Lord of all, we bow before Thee! All on earth Thy scepter claim, All in Heav’n above adore Thee; Infinite Thy vast domain, Everlasting is Thy reign.
Hark! the loud celestial hymn Angel choirs above are raising; Cherubim and seraphim, In unceasing chorus praising, Fill the heavens with sweet accord— Holy, holy, holy, Lord!
Lo! the apostolic train Joins Thy sacred Name to hallow; Prophets swell the glad refrain, And the white robed martyrs follow; And from morn to set of sun, Thru the Church the song goes on.
Holy Father, Holy Son, Holy Spirit, Three we name Thee; While in essence only One, Undivided God we claim Thee. And adoring bend the knee, While we sing our praise to Thee.
I was glad when they said to me, “Let us go to the house of the Lord.”
Contrition
O thou Most High,
It becomes me to be low in thy presence. I am nothing compared with thee;
I possess not the rank and power of angels, but thou hast made me what I am, and placed me where I am; help me to acquiesce in thy sovereign pleasure.
I thank thee that in the embryo state of my endless being
I am capable by grace of improvement; that I can bear thy image, not by submissiveness, but by design, and can work with thee and advance thy cause and glory.
But, alas, the crown has fallen from my head: I have sinned; I am alien to thee; my head is deceitful and wicked, my mind an enemy to thy law.
Yet, in my lostness thou hast laid help on the Mighty One and he comes between to put his hands on us both, my Umpire, Daysman, Mediator, whose blood is my peace, whose righteousness is my strength, whose condemnation is my freedom, whose Spirit is my power, whose heaven is my heritage.
Grant that I may feel more the strength of thy grace in subduing the evil of my nature, in loosing me from the present evil world, in supporting me under the trials of life, in enabling me to abide with thee in my valleys, in exercising me to have a conscience void of offence before thee and before men.
In all my affairs may I distinguish between duty and anxiety, and may my character and not my circumstances chiefly engage me.
21 But as for Israel He says, “All the day long I have stretched out My hands to a disobedient and obstinate people.”
—Romans 10
Let us mark here, first, God’s treatment of man; secondly, man’s treatment of God.
I. God’s treatment of man. It is of Israel specially that the apostle is speaking; but what is true of them in this case, is true of all. God in His dealings with man shews us that His thoughts are not our thoughts, nor His ways our ways. As the heavens are to a grain of sand, or as ‘the ocean to a drop, so are His thoughts to ours; wider, fuller, larger, higher, deeper; like Himself and He is love. In all God’s words to Israel in the Old Testament, the good news of His wide and free love come out very simply. The New Testament formula, “Believe and be saved,” is not there; but the gracious character of Jehovah is fully unfolded, and so presented to sinners, as if it had been said, “Whoever owns the true God is saved; whoever is willing to come to Him is welcome; and whoever calls on Him shall not be put to shame.” Herein is love.
(1.) Long suffering. He stretches out His hands; He does so all the day long. We may take this as simply meaning the whole of each natural day of our lives; or the whole of “the day of salvation.” In either case we see the same longsuffering; God not willing that any should perish, but that all should come to repentance.” Here we see Him waiting to be gracious; pitying the sinner; not cutting him off in his sins; not easily provoked; merciful and gracious; forbearing anger and judgment; not putting forth His power, but waiting long and patiently; not visiting transgression, nor dealing sharply with the transgressor.
(2.) Earnest desire to bless. There is much more in the words than mere longsuffering or forbearance. There is the exhibition of the most intense yearning over the sons of men. There are no words spoken; it is the attitude that marks the earnestness and the longing. Jesus wept over Jerusalem; God stretches out His hands to sinners, like one pleading with them, like one trying to save them, like one beckoning to them, like one expressing by signs feelings too strong for utterance. How shall I give thee up! I have no pleasure in your death! Why will ye die! Come, now, and let us reason together! How often would I have gathered you! Ye will not come to me! O that thou hadst hearkened to my commandments! Turn ye, turn ye! Come unto me! These are the feelings expressed by the posture in which God is here represented as standing,—looking down from heaven upon men, yearning over them, beseeching them to be reconciled. Earnest He is in this thing,—honestly, sincerely earnest, for He knows the worth of the soul which He has made, He knows the greatness of the joy or sorrow which must be its portion, He knows what the loss of heaven will be, and what the everlasting darkness will be,—and what the unchangeable eternity will be to which they are passing. Yes, God’s desire to bless the sons of men,—the chief of sinners amongst them,—is sincere and true, earnest and deep and warm; however difficult it may be to reconcile this with the fact of there being an endless hell; however impossible for us fully to answer the question so often put by unbelief within and without, Why then does He let any one perish since He has the power to save?
II. Man’s treatment of God. Man’s thoughts and ways toward God, are the reverse of God’s thoughts and ways toward man. He walks “after his own thoughts” is Isaiah’s expression (65:2). Man’s actings and thinkings and feelings toward God may be set out as follows:—
(1.) Indifference. Occupied with himself and his own world of pleasure and business, man treats God and His claims, whether of law or love, with disregard. God is not in all his thoughts. He tries not to think about God at all; to preoccupy his mind with other objects, so as to induce forgetfulness and indifference. The absence of God, and the want of His favor, are not things which concern him, or make him unhappy for a moment He can do without God!
(2.) Unbelief. Man in so far as his fellows are concerned is no unbeliever. He is quite ready to receive the testimony of men; nay, he is often credulous, and believes without evidence or against evidence. But in the things of God he is thoroughly an unbeliever; both as to God Himself, and as to the truth and testimony of God. He disbelieves and he distrusts. He has no confidence in God, or in His word. Faith in God is wholly alien to him.
(3.) Disobedience. In Isaiah (65:1) it is called “rebellion”; “walking in a way not good.” God’s will is a hateful thing to man; so is God’s law, which is the declaration of that will. To obey God save through terror is what he never thinks of; and even then it is mere outward compliance. Man’s heart never obeys God till renewed. His whole life is consistent and deliberate disobedience, sometimes more open and daring, and sometimes less.
(4.) Gainsaying. Man speaks against God; he acts against God. In both senses he is a gainsayer. He has no good word to say of God or of his Christ; he sets himself against both. Here we have such things as the following:
(a.) Captiousness. He is perpetually finding fault with God; with His word, and ways, and dispensations; with His actings toward individuals and the world at large. “Why doth he yet find fault, for who hath resisted His will,” is one form of human fault finding with God. “If we pine away in our iniquities, how shall we then live?” (Ezekiel 33:10) is another form. There are many forms of captious gainsaying or murmuring; this discontent and repining, and charging God either with injustice or unkindness.
(b.) Obstinacy. Stout-heartedness and stiff-neckedness are God’s frequent charges against Israel; no less against us. We are stubborn and self-willed; preferring our own way and wisdom to His. We are like the horse or mule; like the bullock unaccustomed to the yoke. We will neither be led nor driven. We resist; we kick against the pricks.
(c.) Refusal of blessing. Yes; man refuses to be blest. This is the most unaccountable part of man’s gainsaying. He thrusts away the love of God, and the blessing which that love holds out. He does not like (1) the blessing itself; (2) the terms on which it is given; (3) the giver; (4) the effects which would follow receiving it,—a holy life.
Thus man deals with God, setting himself against Him in all ways and things. Yet thus does God continue to deal with man in unwearied love and patience. He still bends over him to the last, as Jesus did over Jerusalem, yearning, pitying, longing to bless!
In the Introduction to A Tale of Two Sons, John MacArthur includes a section on interpreting parables:
A good rule for interpreting any parable is to keep focused on the central lesson. It’s not a good idea to try to milk meaning out of every incidental detail in a parable. Medieval theologians were notorious for that. They might expound for hours on the minute particulars of every parable, trying to find very detailed, symbolic, spiritual meanings in every feature of the story—sometimes while virtually ignoring the real point of the parable. That’s a dangerous way to handle any scripture. But it is an especially easy mistake to fall into when it comes to interpreting the various figures of speech in the Bible. Parables are plainly and purposely figurative, but they are not allegories, in which every detail carries some kind of symbolism. A parable is a simple metaphor or simile conveyed in story form. It is first and foremost a comparison. “The kingdom of heaven is like [this thing or that] . . .” (see, for example, Matthew 13:31, 33, 44-45, 47, 52; 20:1; 22:2).
The word parable is transliterated from a Greek word that literally speaks of something placed alongside something else for the purpose of pointing out the likeness or making an important association between the two things. It’s a basic literary form with a very specific purpose: to make a focused analogy through an interesting word picture or story. Interpreters of the parables will always do well to bear that in mind and avoid looking for complex symbolism, multiple layers of meaning, or abstruse lessons in the peripheral details of the parables. The parable of the prodigal son, because of the richness of its detail, has perhaps been subjected to more fanciful interpretations than any other parable. I’ve seen commentators spend page after page expounding on the supposed spiritual and allegorical significance of such incidental features as the swine’s leftovers (symbolic of evil thoughts, according to one writer), the ring the father placed on the son’s finger (a graphic yet esoteric picture of the mystery of the Trinity, if we accept the ruminations of another commentator), or the shoes placed on the prodigal’s feet (these represent the gospel, yet another exegete insists, drawing on Ephesians 6:15 for proof).
As a method of biblical interpretation, that kind of allegorization has been employed to create more confusion about the plain meaning of Scripture than any other hermeneutical device. If you can freely say this really means that and one thing is a symbol for something else based on no contextual clues but wholly invented in the interpreter’s imagination-and especially if you are willing to do that with layer after layer of detail in the biblical narrative-then you can ultimately make the Bible mean anything you choose.
The invention of fanciful and allegorical meanings is never a valid approach to interpreting any portion of Scripture. And the obviously figurative elements in a parable don’t change the rules of interpretation or give us license to invent meaning. In fact, when handling the symbolism of a parable, it is particularly important to keep the central point and the immediate context in clear focus and resist flights of imaginative fancy.
The Pharisees accused Jesus of being a friend of sinners. The words of the accusation were true; the intended meaning was not. John MacArthur writes:
But there is an important distinction to be made here: Jesus did not consort or seek fellowship with sinners in their sin. Scripture describes Him as “holy, harmless, undefiled, separate from sinners” (Hebrews 7:26). His overtures to sinners were always in the context of seeking their salvation, offering His grace and mercy, and extending to them forgiveness. He healed them, cleansed them, and released them from the prison of guilt and degradation. Yes, of course Jesus consorted with sinners, but always as their deliverer. He was a true friend of sinners-the most authentic kind of friend. He served them and reached out to them and laid hold of their lives. Jesus didn't affirm them in their sin. Quite the contrary: He gave His whole self for them to redeem them from sin's cruel bondage.
In Luke 15:11–32, Jesus tells the story we know as The Prodigal Son. Most of us probably learned the lesson of forgiveness as modeled by the father in the story. We learned to see ourselves in the prodigal, and God in the Father. But that interpretation ignores the context of the story, and it’s intended audience. This parable was directed toward the Pharisees, who were not represented by the prodigal, but by the older son.
The parable certainly contains a message for prodigals. But having learned that lesson, it is easy — natural, in fact — to shake our heads at the older brothers who self-righteously ostracize prodigals. But in setting ourselves apart from them, we actually join them.
It wouldn’t do for us to make the same mistake as the Pharisees. Scripture doesn’t give us room to stand in the distance, looking disparagingly at the Pharisees and thanking God we’re not like them.
In fact, one of the clear implications of the story is that no one is free from the need for repentance. If the Pharisees needed to repent, despite their obsession with the minute details of the ceremonial law, how much more do we need to repent for not taking the holiness of God as seriously as we should?
Notice that Jesus did not rebuke the Pharisees for counting out little seeds to tithe; He rebuked them for using that kind of thing as a cloak to hide their failure with regard to the more important moral aspects of the Law. He told them, “You pay tithe of mint and anise and cummin, and have neglected the weightier matters of the law: justice and mercy and faith. These you ought to have done, without leaving the others undone” (Matthew 23:23; emphasis added).
If you can hear the parable of the prodigal son and not identify yourself, you are missing the unspoken point of Jesus’ message. It is a call to repentance, and it applies to prodigals (immoral, outcast sinners) and Pharisees (moral, respectable hypocrites) alike. Both the point and the counterpoint of the parable underscore this idea. On the one hand, we see how repentance unleashes heaven’s joy. On the other hand, we learn that refusing to see one’s own need for repentance is nothing but stubborn, self-righteous opposition to heaven’s agenda. Therefore, the parable demands repentance from prodigals and Pharisees.
The promise of redemption for penitent sinners goes hand in hand with that truth. There’s an unspoken but wholly gracious plea contained in these vivid images of profound joy in heaven whenever that which was lost is recovered. It reminds us of Jesus’ tender words in John 6:37: “The one who comes to Me I will by no means cast out.”
Reformation Day, popularly known as “Halloween,” is right around the corner. On this day, we commemorate the day that Martin Luther and his pals dressed up as Sponge Bob and other popular Sixteenth Century characters, and went door-to-door in Wittenburg, collecting candy and playing juvenile pranks. Oh yes, he also TPed a church, which really ticked off the Pope and led to his excommunication.
And that’s all I’ve got to say about the day for this year. Five years ago, I said this, which is pretty much what I would say today. I could say more, and I could definitely say it better, but recycling is more economical.
You’ve probably already read this theory of why Halloween has become what it is today. I think it’s mostly on the mark.
Finally, If we didn’t do as we do on Halloween, I would definitely apply this rather obscure text.
O Store Gud (O Great God) was written in 1885 by Swedish Poet Carl Boberg. The translation we have in our hymnals is, as far as I have been able to learn, not faithful. Still, it’s always been one of my favorites. Even if the translation is poor, the resulting hymn is good.
How Great Thou Art
O Lord my God! When I in awesome wonder Consider all the worlds Thy hand hath made, I see the stars, I hear the rolling thunder, Thy pow’r throughout the universe displayed!
Refrain: Then sings my soul, my Saviour God, to Thee; How great Thou art, how great Thou art! Then sings my soul, my Saviour God, to Thee, How great Thou art, how great Thou art!
When through the woods and forest glades I wander And hear the birds sing sweetly in the trees, When I look down from lofty mountain grandeur, And hear the brook, and feel he gentle breeze,
Refrain
And when I think that God, His son not sparing, Sent Him to die, I scarce can take it in— That on the cross my burden gladly bearing, He bled and died to take away my sin!
Refrain
When Christ shall come with shout of acclamation And take me home, what joy shall fill my heart! Then I shall bow in humble adoration And there proclaim, my God, how great Thou art!
I was glad when they said to me, “Let us go to the house of the Lord.”
Hymn 81.(l. m.) A song for morning or evening. Lam. iii. 23; Isaiah xl. 7.
God, how endless is thy love! Thy gifts are every evening new; And morning mercies from above Gently distil like early dew.
Thou spread’st the curtains of the night, Great guardian of my sleeping hours; Thy sovereign word restores the light, And quickens all my drowsy powers.
I yield my powers to thy command, To thee I consecrate my days; Perpetual blessings from thine hand Demand perpetual songs of praise.
—from The Psalms & Hymns of Isaac Watts. Hymns and Spiritual Songs. Book I: Collected from the Holy Scriptures (Soli Deo Gloria, 1997).
12 . . . devoted to prayer
—Romans 12
Prayer takes for granted that God is full, and we are empty; that He is infinitely full, and we unspeakably empty. I do not say infinitely empty, because God only is infinite. The creature is finite, alike in evil and in good. Time emptiness or evil of any creature, or a whole universe of creatures, can never be infinite. Else what would become of us? Infinitude belongs to Godhead; finitude to creature hood. And here is the first ray of hope to us. Our poverty and want must ever be a mere nothing in comparison with the fullness of Him who filleth all in all. We are sometimes alarmed at the thought of His greatness. Foolish alarm! Were He not so great, so full, so infinite, what would become of us?
Prayer takes for granted that there is a connection between this fullness and our emptiness. The fullness is not inaccessible. It is not too high for us to reach, or for it to stoop. It is not too great for us, nor too distant, so as to be incommunicable. There is a connection, and it has been established by God himself; it is a divine medium of communication: “Ask, and ye shall receive.” It is as righteous as it is divine.
Prayer takes for granted that we are entitled to use this channel, this medium; and that, in using it, there will be a sure inflow of the fullness into us. “Every one that asketh receiveth.” It is men, not angels, who are invited to use this medium. It is to sinners that the gate is thrown open; for them is the access provided. Free, yet righteous access for unrighteous men. God’s love has made it free; the blood of His Son hath made it righteous.
It takes for granted God’s willingness to receive every applicant. His willingness is like His fullness, infinite. “Him that cometh to me I will in no wise cast out,” applies to prayer; but still more does John 4:10, “If thou knewest the gift of God, thou wouldest have asked, and He would have given.” He makes no exceptions, He does not bid the sinner qualify himself, or ascertain his election, or get up some preliminary preparation, or make sure of the quantity or quality of his faith; He throws open wide His gate and His throne to any applicant, the unworthiest of the human race. His willingness to receive each coming one is infinite. Prayer is not meant to create or produce willingness; to move the heart of an unwilling God. It assumes this willingness, and acts upon it. It is not “tentative”; it does not go in order to make an experiment on God’s willingness. To “experiment” upon it is in reality to deny it; and to act upon such an experimenting principle is to deal with an unknown God.
Prayer takes for granted expectation on our part. This is in a measure implied in the willingness of God; but it needs special notice; for it is that to which Paul referred when he wrote “without faith it is impossible to please Him, for He that cometh to God must believe that He is, and that He is the rewarder of them that diligently seek Him.” Length will not do; nor repetition; nor regularity; no, not even earnestness; nay, earnestness is often the mere expression of unbelief, and the indication of a secret feeling on our part that God is not wholly willing, but requires our earnestness to make Him so. If, then, we examine our prayers, and strip them of all that is not prayer, how little remains? Take away the vain words,—the mere meditative parts; the mere expression of solemn feeling; the mere sentimentalism; the mere utterance of petitions, because urged by conscience and a sense of duty; the requests not accompanied with expectation,—and how little remains in the best of our prayers! What multitudes of prayers are ascending on this day. How much of these will God recognize as prayer? What a small residuum would remain if divested of all prayerless accessories. I cannot compare it to the amount of grain when the chaff is winnowed away, nor of gold when the dross is purged off; but to the tiny gem or little crystal which you pick out of some great rock, after breaking it in pieces, and sifting its endless fragments.
Let us mark such things as the following in reference to this kind of prayer:
1. The irksomeness of non-expecting prayer. Sometimes there may be such an amount of natural feeling as may make what is called “devotion” pleasant. But in the long run it becomes irksome, if not accompanied with expectation, sure expectation. It is expectation only that can produce and keep up truly devotional feeling; expectation founded on God’s infinite willingness to give, and on His promises to the applicant.
2. Time uselessness of non-expecting prayer. It bears no fruit; it brings no answer; it draws down no blessing. It is expectation that honours God, and that God will honour. The answer always runs ‘in this form, “According to thy faith be it unto thee.” It is non-expectation that, more than anything else, ruins and nullifies prayer.
3. The sinfulness of non-expecting prayer. The utterance of petitions is nothing to God; it does not recommend the petitioner. Many seem to think so; and to suppose there is some secret virtue or influence, if not merit, in all prayer, however unbelieving. It is not so; nay, there is guilt, deep guilt, in every unbelieving petition; for thus God is dishonoured, His willingness is denied, His Son is set aside, His Spirit is grieved, and He is addressed both as an hard master and an unknown God. Oh the guilt involved in the religion of religious men; men whose prayers are as regular as the rising or setting sun!
