Ready to go

Conrad Mbewe has some stimulating challenges, directed primarily to missionaries but equally relevant to pastors on the home front, about the practical atheism that often cripples the would-be minister of the gospel:

What is it that is stopping them from laying both hands to the plough? The common answer to this question is something along these lines: “I need to build a house first before I can go.”

He points to the example of our Lord Christ:

My argument here is that the worthiness of a cause can be seen by how much people are willing to suffer for it. Look at the price that Jesus paid when he incarnated among us. He left the splendour of heaven knowing his destiny was not only the lonely hill of Golgotha but also years of hardship and tears. Why? It was because of the worthiness of the cause. His sacrifice was going to result in the salvation of billions and, above all, it was going to bring glory to our great God.

Here is his closing appeal:

Let me end with an appeal to all of us to bear in mind that the Lord will certainly reward us for any sacrifices we make on his behalf. He is no man’s debtor! When Peter said to Jesus that they had left everything to follow him, his reply was, “Truly, I say to you, there is no one who has left house or brothers or sisters or mother or father or children or lands, for my sake and for the gospel, who will not receive a hundredfold now in this time, houses and brothers and sisters and mothers and children and lands, with persecutions, and in the age to come eternal life” (Mark 10:28-30). Think on these things!

We are often concerned to establish a given level of comfort, security and stability before we make a decision to serve Christ.  We say, in effect, “I will serve you, as long as you do not make it too hard.”  Again, we need to remember that the crucified Christ called upon his disciples willingly to embrace a cross, to take up an instrument of death, and to follow him.  Perhaps today we are too inclined to take up our pillows.

Are you prepared?

A nice reminder from Iain D. Campbell:

But even if I do feel, at a human level, that I am adequately prepared for Sunday, what do I do if I have a burning conviction in the vestry five minutes before the service God wants me to say something different, and that I should preach on something other than the material I’ve been preparing? It surely belongs to the romance of preaching that God is doing more preparing than we ever can, not only of the sermon but of the preacher too. As I type this on a Saturday night, I realise that what God intends me to preach tomorrow may be very different to what I, at this moment, intend to preach. He is able to provide a sermon in an instant, and I should be open to the terrifying fact that what I have in front of me at the moment is making Heaven laugh.

Read the whole brief piece.

Doing and not doing

A few weeks ago I preached on the righteousness of God in Christ.  Some people struggle to submit to the righteousness of God, and – in the matter of their standing with God – need to stop doing and start believing.  Encouragingly, Walter Marshall, in The Gospel Mystery of Sanctification, makes the same point against both neonomianism and outright legalism, without giving any grounds for antinomianism:

The difference between the law and gospel does not at all consist in this, that the one requires perfect doing, the other only sincere doing, but in this, that the one requires doing, the other not doing but believing for life and salvation. Their terms are different, not only in degree, but in their whole nature.

HT: Ray Ortlund.

Pillar strengthening

The Letter to the Hebrews: an outstanding author in an outstanding series promises much.

Almost is not enough

The Puritan, Henry Smith:

The door that is almost shut is open; he that is almost true is a liar; he that is almost honest is a thief; he that is almost saved is lost; he that is almost reconciled to God is an enemy to God; he that is almost inside the ark gets drowned; and he that is almost a believer in Christ will be damned.

Let us not be almost but altogether Christians.

Well done, Euan Murray

After being conscious of countless blog posts over the last few days advising Christians how to put aside the Lord’s day and watch the Superbowl to the glory of God, it was encouraging and refreshing to pick up the highlights of the Scotland-France rugby match yesterday and hear the BBC voiceover state in somewhat negative tones that tight-head prop Euan Murray, “due to his Christian beliefs, refuses to play on Sundays.”

The Guardian newspaper interviewed Euan about rugby and Christianity, described as his two great loves, and his decision to put Christ ahead of sport:

Does he sometimes wonder if he’s made the right decision? There is a very long pause. “I believe that biblically I’ve made the right decision.” And emotionally? Murray blows out his cheeks. “Well, when you really become a Christian, life’s a battle. You’re going against the tide. The crowd are going one way and you’re going another. It’s always going to be a battle to be different. The easy thing is to go along with the crowd, everybody’s doing it. You know? Try going the opposite direction to a crowd. It’s hard. You won’t get very far.”

Why did he make this decision?  Because he was able to distinguish between the passing pleasures of sin and the substantial joy of salvation in Christ:

He suggests that the path many professional sportsmen follow is “rotten”. He tries to explain. “All the shiny bubbles,” he says, holding out his big hands and shaking his head in sadness. “The money, the possessions, the fame, the great elusive relationship – all bubbles that appear perfectly spherical, all the colours of the rainbow. They’re bright and shiny and light as a feather, and you chase them because it’s good fun, but the minute you get them they burst and they’re empty.” He pauses. “I’d had enough of chasing bubbles.”

The interviewer and editors also gave him an opportunity to describe the great change of conversion:

In finding God, he says, Murray was able to change his path. He picks up a mug of tea and a glass of water and holds them out in front of him. “This is the tea, all dirty and horrible, this is me, yeah? That’s Jesus,” he says, motioning to the water. “Pure. He’s taken that filth upon himself and before God he says, ‘Punish me for it’. He’s been punished and look what he’s given me. That perfect goodness in the eyes of God. He’s declared me innocent.” He swills the dregs of the tea and smiles. Can it be that simple? “I’m ashamed of the things I’ve done. Of course I am. But I’m thankful I have a saviour. He’s saved me from that lifestyle. He’s given me a new life.”

Well done, Euan Murray.  Tight-head props know what it is to hold the line against overwhelming odds.  He will need all his resolve in future years.

“How pleasant is the life of grace!”

Fulda  L.M.

How pleasant is the life of grace!
What great delight to seek God’s face,
To sing his goodness, give him praise,
Whose glory shines through endless days.

How precious is our gracious Lord,
By all his ransomed ones adored,
Who, stooping low, raised us on high,
Whose glory now we magnify.

Once darkness shrouded every part,
Now God’s light reigns within the heart;
Though sin may strive, in every place
Intrudes the conquering power of grace.

©JRW

See all hymns and psalms.

Useful lessons in real eloquence

I enjoyed this from slam poet Taylor Mali (via Justin Taylor):

Typography from Ronnie Bruce on Vimeo.

Working on Westminster

All kinds of people are pointing to this new venture by the Westminster Assembly Project with Reformation Heritage Books.  This series will be of interest not only to Westminster Presbyterians, but to those who hold to the distinctive daughter confessions, the Savoy Declaration and the 1689 (Second London) Baptist Confession.

The Westminster Assembly Project and Reformation Heritage Books

The Westminster Assembly Project, best known for the edition of Assembly minutes and papers to be published by Oxford University Press, has now entered an extensive publishing agreement with Reformation Heritage Books.

John Bower has joined historian Chad Van Dixhoorn in launching three new series of books by the Westminster Assembly, and one series of new and classic studies on the Assembly, all being published by Reformation Heritage Books. It is hoped that both texts and studies will stimulate further research in the Assembly and the religious dimension of English civil war politics. Certainly future publications on British post-Reformation theology and Puritanism will be enriched by these publications, briefly described here.

The first volume on the Larger Catechism, and prepared by John Bower, will be out in March 2010.

The Larger Catechism stands as one of the three major doctrinal standards produced by the Westminster Assembly. Often overshadowed by the Shorter Catechism and the Confession of Faith, the Larger Catechism exhibits the Assembly’s most mature theological reflection and insight.

In this remarkable volume, John Bower provides extensive historical background for the making of this colossal catechism. He traces the history of the Assembly’s efforts from the initial call for a catechism, through deliberations on its form and content, and down to the intricate process of monitoring its printing.

The centerpiece of the volume is Bower’s critical text of the catechism. Painstakingly checked and indexed, the critical text is supported by a four-column comparison of the authoritative manuscripts and printings. Graced with a glossary and a catalogue of corrected proof-texts, Bower’s text is sure to be the benchmark for future study, modern editions, and foreign translations for years to come.

Carl Trueman’s recommendation:

The Westminster Standards are today of interest both to the confessional tradition of Reformed Christianity and to a growing number of scholars who see the Westminster Assembly as an important factor in understanding British politics and religion in the seventeenth century.

Thus, the arrival of this new series, dedicated to the production of scholarly editions of documents associated with the Assembly, will be greeted with pleasure by both groups. This first volume, a critical edition of the Larger Catechism, will no doubt rapidly establish itself—and the series as a whole—as a standard starting-point for anyone wishing to learn more about Reformed life and thought as articulated by the Westminster Divines.

Here are some more details about the series:

Principal Documents of the Westminster Assembly. This series will produce the six chief works authored by the Assembly for covenanted uniformity of religion in England: the Confession of Faith, Larger Catechism, Shorter Catechism, Directory for Public Worship, Directory for Church Government, and The Psalter. Each volume will contain a historical introduction, a critical text, and multi-column comparisons of original manuscripts and early editions.

Writings of the Westminster Divines. The aim of this series is to provide scholarly editions of texts by Westminster Assembly members and commissioners. Volumes will include previously unpublished manuscripts as well as republications of rare editions. Carefully determined editorial standards will be used to ensure an authoritative product that is accessible to modern readers, while remaining reliable for students and scholars.

Westminster Assembly Facsimiles. With this new series, Reformation Heritage Books and the Westminster Assembly Project are providing electronic and print access to publications by Assembly members in their original form. Free PDF downloads will be made available through the Westminster Assembly Project website. The same text can be purchased for your collection in paperback and hard cover from Reformation Heritage Books.

Studies of the Westminster Assembly. Complementing the primary source material in the other series, the Assembly studies will provide access to classic studies that have not been reprinted and to new studies, providing some of the best existing research on the Assembly and its members.

Prime Ministers on the Lord’s day

The latest editorial in Day one Magazine features choice quotes from seven British Prime Ministers about the propriety and wisdom of observing one day in seven as a day of rest:

1. Sir Robert Peel (1834-1846): “I never knew a man escape failure, in either body or mind, who worked seven days a week.”

2. Benjamin Disraeli (1868; 1874-1880): “I hold the Day of Rest to be the most valuable blessing ever conceded to man. It is the cornerstone of civilisation.”

3. William Ewart Gladstone (1868-1874; 1880-1885; 1886; 1892-1894): “Tell me what the young men of England are doing on Sunday, and I will tell you what the future of England will be. The religious observance of the Sabbath is a main prop of the religious character of the country. From a moral, social and physical point of view, the observance of the Sabbath is a duty of absolute consequence.”

4. Rt Hon Arthur Balfour (1902-1905): “The state is the trustee, in respect to Sunday, of one of its most valuable assets.”

5. Rt Hon Sir Henry Campbell-Bannerman (1905-1908): “I earnestly hope that the efforts to preserve the sacredness of the weekly day of rest may be successful.”

6. Ramsay MacDonald (1923; 1929-1935): “The British Sunday is a great heritage which has strengthened the national character and sustained the life of the people. To reduce it to the continental pattern is to destroy an invaluable national asset. The question of one day’s rest in seven (and by rest I do not mean recreation) is one of the utmost importance, not only to the physical but to the mental condition of our people. We are getting altogether too superficial and too thoughtless and, unless we pull ourselves up and get inspiration from the deeper silences that lie within us, we shall be unable to face the great problems that modern civilisation places upon us.”

7. Sir Winston Churchill (1940-1945; 1951-1955): “Sunday is a Divine and priceless institution, the necessary pause in the national life. It is the birthright of every British subject, our responsibility, privilege and duty to hand on to posterity.”

HT: Gary Brady.

More on humility

A magnificent, pointed, accurate rant from Carl Trueman.  Pointing out that self-applause is “behaviour that was previously the exclusive preserve of politicians, Hollywood stars, and chimpanzees,” he goes on:

This is madness. Is this where we have come to, with our Christian use of the web? Men who make careers in part out of bashing the complacency and arrogance of those with whose theology they disagree, yet who applaud themselves on blogs and twitters they have built solely for their own deification? Young men who are so humbled by flattering references that they just have to spread the word of their contribution all over the web like some dodgy rash they picked up in the tropics?  And established writers who are so insecure that they feel the need to direct others to places where they are puffed and pushed as the next big thing?  I repeat: this is madness, stark staring, conceited, smug, self-glorifying madness of the most pike-staffingly obvious and shameful variety.

Hooray!  Good form!  Ouch.

Humility

In a couple of weeks’ time I am preaching at a ladies’ conference in Northern Ireland on High-minded or humble-minded?  Cultivating the mind of Christ.  With that in mind (and perhaps more later), I found the following two posts at 9Marks stimulating and convicting.  They are taken from a book called From Pride to Humility by Stuart Scott.

Is pride in your heart?

Some likely indications are:

1. Complaining against or passing judgment on God (Numbers 14:1-4, 9, 11; Romans 9:20)

2. A lack of gratitude (2 Chronicles 32:25)

3. Anger (Proverbs 28:25; Matthew 20:1-16)

4. Seeing yourself as better than others (Luke 7:36-50)

5. Having an inflated view of your importance, gifts and abilities (Acts 12:21-23)

6. Being focused on the lack of your gifts and abilities (1 Cor. 12:14-25)

7. Perfectionism (Matthew 23:24-28)

8. Talking too much (Proverbs 10:19)

9. Talking too much about yourself (Proverbs 27:2; Galatians 6:3)

10. Seeking independence or control (1 Corinthians 1:10-13; Ephesians 5:21)

11. Being consumed with what others think (Galatians 1:10)

12. Being devastated or angered by criticism (Proverbs 13:1)

13. Being unteachable (Proverbs 19:20; John 9:13-34)

14. Being sarcastic, hurtful, degrading, talking down to them(Proverbs 12:18, 24)

15. A lack of service (Galatians 5:13, Ephesians 2:10)

16. A lack of compassion (Matthew 5:7, 18:23-35)

17. Being defensive or blame-shifting (Genesis 3:12-13; Proverbs 12:1)

18. A lack of admitting when you are wrong (Proverbs 10:17)

19. A lack of asking forgiveness (Matthew 5:23-24)

20. A lack of biblical prayer (Luke 18:10-14)

21. Resisting authority or being disrespectful (1 Peter 2:13-17)

22. Voicing preferences or opinions when not asked (Philippians 2:1-4)

23. Minimizing your own sin and shortcomings (Matthew 7:3-5)

24. Maximizing others’ sin and shortcomings (Matthew 7:3-5; Luke 18:9-14)

25. Being impatient or irritable with others (Ephesians 4:31-32)

26. Being jealous or envious (1 Corinthians 13:4)

27. Using others (Matthew 7:12; Philippians 2:3-4)

28. Being deceitful by covering up sins, faults, and mistakes (Proverbs 11:3; 28:13)

29. Using attention-getting tactics (1 Peter 3:3,4)

30. Not having close relationships (Proverbs 18:1-2; Hebrews 10:24-25)

What does Christ-exalting humility look like?

It will involve:

1. Recognizing and trusting God’s character (Psalm 119:66).

2. Seeing yourself as having no right to question or judge an Almighty and Perfect God (Psalm 145:17; Romans 9:19-23).

3. Focusing on Christ (Philippians 1:21; Hebrews 12:1-2).

4. Biblical praying and a great deal of it (1 Thessalonians 5:17; 1 Timothy 2:1-2).

5. Being overwhelmed with God’s undeserved grace and goodness (Psalm 116:12-19).

6. Thankfulness and gratitude in general towards others (1 Thess. 5:18).

7. Being gentle and patient (Colossians 3:12-14).

8. Seeing yourself as no better than others (Romans 12:16; Ephesians 3:8).

9. Having an accurate view of your gifts and abilities (Romans 12:3).

10. Being a good listener (James 1:19; Philippians 2:3-4).

11. Talking about others only if it is good or for their good (Proverbs 11:13).

12. Being gladly submissive and obedient to those in authority (Rom. 12:1-2, 13:1-2).

13. Preferring others over yourself (Romans 12:10).

14. Being thankful for criticism or reproof (Proverbs 9:8, 27:5-6).

15. Having a teachable spirit (Proverbs 9:9).

16. Seeking always to build up others (Ephesians 4:29).

17. Serving (Galatians 5:13).

18. A quickness in admitting when you are wrong (Proverbs 29:23).

19. A quickness in granting and asking for forgiveness (Colossians 3:12-14).

20. Repenting of sin as a way of life (Colossians 3:1-14; 1 Timothy 4:7-9).

21. Minimizing others’ sins or shortcomings in comparison to one’s own (Matthew 7:3-4).

22. Being genuinely glad for others (Romans 12:15).

23. Being honest and open about who you are and the areas in which you need growth (Philippians 3:12-14; Galatians 6:2).

24. Possessing close relationships (Acts 20:31-38).

New discoveries of Christ

From Ray Ortlund:

One new discovery of the glory of Christ’s face and the fountain of his sweet grace and love will do more towards scattering clouds of darkness and doubting in one minute than examining old experiences by the best mark that can be given a whole year.

Jonathan Edwards, quoted in George M. Marsden, Jonathan Edwards: A Life (New Haven, 2003), page 226.

May every child of God enjoy new discoveries of Christ in worshipping him tomorrow on the day he has set apart to meet with his people.

Wisdom and righteousness

Via Ray Ortlund, Bruce Waltke’s thought-provoking notion of the counterintuitiveness of righteousness, a readiness to disadvantage oneself for the advantage of others.  This one bears more chewing over:

‘Righteousness’ is a social term signifying that people do right by each other as defined by God’s covenants with Israel.  In a nutshell ‘righteousness’ means ‘to disadvantage oneself as necessary in order to advantage others,’ and ‘wickedness’ means ‘to disadvantage others in order to advantage oneself.’  A student who takes a reserved book out of the library to get an A, leaving the rest of the class to get a lower grade, is wicked (i.e., a fool).  By contrast a student who resists the temptation to check out a rare book from the library so that his or her classmates have the opportunity to read and write an ‘A’ paper, even if it means he gets a lower grade, is righteous (i.e., wise).  Righteousness, the disadvantaging of oneself to advantage others, is counterintuitive.  Jesus Christ is the supreme example of wisdom according to this definition.

Bruce K. Waltke, “Fundamentals for Preaching the Book of Proverbs, Part 3,” Bibliotheca Sacra 165 (2008): 261-262.

Big Phil’s in town

As if you needed any further reason to get this, try this.

A taster:

These books will surely take their place right alongside the earlier works. The “definitive collection” is no longer complete or truly definitive without them. My prayer is that they’ll help awaken new appetites for Spurgeon’s preaching. May they influence the current generation of preachers to be more bold and more biblical in their content. May the next generation of preachers gain from them a better vision of what makes preaching truly “relevant.” And may our grandchildren and all subsequent generations continue to benefit from them as so many of us have.

By the way, Phil Johnson is in south London in a few days time, not so far from us here, preaching at Trinity Road Chapel, Wandsworth Common, Upper Tooting, both morning and evening services on February 7.

Reformed Baptist Theological Review

For those interested in such periodicals, the next issue of the Reformed Baptist Theological Review is at the printer and shortly to be distributed.  This august journal is not very old, and finding its feet slowly but surely.  Although primarily an American publication, our own esteemed Dr Robert Oliver is one of the associate editors, as is my good friend Bala from New Zealand.

Those interested in keeping abreast of various significant discussions and debates within the Baptist fraternity or between Baptists and others, as well as explorations of important theological issues, might find the journal of interest.  For a taster, the current issue contains the following:

1. Lev. 26:40-41 – With implications for Justification by Faith, David Graves (Ph.D. in OT, TEDS)
2. Man’s Constitution as a Physical-Spiritual Unity, Bob Gonzales
3. John Owen on the Mosaic Covenant, Tom Hicks (Ph.D. Candidate in Church History, SBTS)
4. The 2nd LCF on the Doctrine of Scripture – Sufficiency, Robert Martin
5. Occasional Conformity – The Congregationalism of Henry Jacob and John Owen, Michael Brown (M.Div. WSCA, recommended by Jim Renihan)
6. Review Article II of Barry Horner’s – Future Israel, Sam Waldron
7. Book reviews

The next issue is already in the pipeline, and we are promised at least the following articles:

1. Judgment Begins At The House of God: A Theology of Malachi, Robert Gonzales Jr.
2. The Relationship Between the Decalogue, the Beatitudes, and the Fruit of the Spirit as Ethical Standards of Righteousness, John D. Reuther [I have seen the substance of his article, and it really is insightful.]
3. Analysis of Geerhardus Vos’ Nature and Method of Biblical Theology, Richard C. Barcellos
4. Philosophy, Reason, and Righteousness in the Thought of Martin Luther, James E. Dolezal (Th.M., Ph.D. candidate in systematic theology at WTS, PA)

Those wanting to learn more can find further information at the RBTR website.  Subscriptions and back issues are here or via here.

Robert Morrison Project

The Robert Morrison Project (new link in sidebar) is dedicated to the publication of Reformed literature in China.  Dr. Tom Nettles, Dr. Brian Vickers, Dr. Michael Haykin and Dr. Joel Beeke serve on the board of directors.  You can read more about it at the White Horse Inn.

Robert Morrison was the first Protestant missionary to China.  He began his labours in 1807 and died in 1834 in Canton.  Read more here or here.

“O Lord, the way is hard and long”

Angel’s Song  L.M.

O Lord, the way is hard and long
And fellow travellers are few;
I am not wise, I am not strong,
I fear I shall not make it through.

On every side a sinking mire;
Down every path a mocker’s glee;
In every way a burning fire;
On either hand a roaring sea.

But you, O Lord, my portion are,
The rock in which my soul can hide:
Better, my God, and better far
Than all and everything beside.

Men will betray, and friends will fail,
Each day a newfound enemy;
Yet through the storm I safely sail
With you, O God, to comfort me.

My flesh, my God, is poor and weak,
My heart and faith so often low;
But I will find you when I seek,
And you will guide me where to go.

Lord God, reveal your gracious way,
Your Spirit deep within me dwell,
And guide me on to glorious day
In Jesus Christ, who loves me well.

©JRW

See all hymns and psalms.

Another blog blizzard

I had a blast through the blog reader recently, and whittled it down, knocking away huge chunks of debris.  Here is a selection of what caught my eye as worth considering a little more.

• Al Mohler addresses evangelical discernment and The Shack, the idolatry of youth, children’s online existence, and the importance of preaching.
• Steve Weaver posts a series of links to articles by Michael Haykin in Reformation & Revival, most addressing aspects of Baptist history.
• Trevin Wax assesses the state of the blogosphere.
• Euan Murray explains why rugby takes second place to true religion.
• Kevin DeYoung laments the fetid pool of self-promotion, as well as offering three posts on writing that are insightful.  He also reminds us (saw this ages ago, still funny) of the sort of counselling that I think some pastors are sometimes tempted to:

• Iain D. Campbell points us to advice on how not to be a missionary.
• The Resurgence suggests that we identify passion builders and stealers and strategies to deal with them.
• Justin Taylor offers: Sunday’s comin’; suggestions for initiating gospel conversations; Plantinga’s beautifully and biblically balanced thoughts on the redeemed life; some perspectives on depression and medicine; thoughts on evangelical biblical illiteracy; and, ambition for evangelical academics.

OK.  Nuff.

Murray on expository preaching

A simple and conversational yet forceful delivery commands both respect and response. Enthusiasm inspires. Logic is convincing, the illogical confusing. As preachers let us have a heart. Let us stop wearying our audiences. Let us make our preaching so absorbingly interesting that even the children would rather listen to us than draw pictures and will thus put to shame their paper-and-pencil supplying parents. But we may as well make up our minds that an absolute prerequisite of such preaching is the most painstaking preparation.

With this challenging quote from R. B. Kuiper, Iain Murray sums up another provocative article in the Banner of Truth Magazine.  What with Stuart Olyott’s toothsome contribution on mediate regeneration last month (which stirred up plenty of debate, although I think its central thrust was both accurate and helpful), it looks like the Banner magazine may be rediscovering its bite.

Murray’s argument is not for the abandonment of ‘expository preaching’ (by which he means systematic, consecutive exposition of a book or passage of Scripture), but a warning to take account of its weaknesses compared with what might be called the ‘topical’ or ‘textual’ sermon.

Of course, there is a danger in such terms.  Is a topical sermon expository?  Certainly it ought to be in the basic sense of an opening up of a given portion of the Word of God.  Consider Spurgeon, for example.  While Spurgeon is rarely held up as a model exegete, you can read almost any one of Spurgeon’s sermons and you will find a very thorough grasp of its context and meaning lying behind the form that he gives it.  In that sense, Spurgeon is thoroughly expository.  At the same time, Spurgeon knew himself, and was confident that both he and any congregation to which he preached would be bored to tears within weeks if he began to preach a consecutive expository series: his genius lay in another direction.  The preacher who would be a textual sermoniser must know his Bible and be willing and able to understand and, if necessary, situate the verse in its immediate and wider context.

Another consideration with the method Murray advocates is the need for wisdom and courage.  The expository series often hits issues that might not otherwise be addressed.  In the kindness of God, these are often particularly apposite.  Gossip or anger becomes a problem just as we reach James 3; financial commitment is fading as we arrive at 2 Corinthians 8; a legal spirit is cut down in working through Galatians; weak love for the brethren is addressed by John’s first epistle.  At the same time, there may be matters that need to be addressed but are not (or are not addressed well) because the passage in hand does not immediately deal with them.  Perhaps the saints need to be stirred up, reminded of their primary commitments, encouraged to preach the gospel to the unconverted, to minister to the poor, to address particular sins of faith or life.  If the preacher sets out to hit those notes he can be accused of harping on the same tune, riding a hobbyhorse, or targeting particular people.  Thus the preacher who would regularly preach the topical sermon must be wise to identify the particular needs that need to be addressed and how and when they should be addressed, spiritually sensitive to the work of the Spirit in his own heart and in the life of the church he serves, and courageous to hit the targets that need to be hit without a sinful regard for the opinions of men.

Anyway, Murray identifies disadvantages of the ‘expository’ method under five headings:

• Know your gifts – different men have different capacities for different kinds of work.
• What is preaching? – it is more than an agency of instruction: it must also be an agency of ignition, striking, awakening and rousing men and women.
• Sermon or lecture? – understanding different purposes and functions of different approaches to sermons.
• What helps the hearer most is best – what are the needs of the particular people before the preacher?  Does a running commentary result from the expository method?  If so, is that preaching, and/or is that of most benefit to believers and unbelievers?  Not all preachers are able to combine the expository and textual elements as could, say, Lloyd-Jones.
• The best ‘fit’ for evangelistic preaching – bringing particular truths to bear on the souls of the unconverted with a prayerful view to their awakening is often best served by ‘topical’ or ‘textual’ sermons.  Again, Spurgeon used to refer to those passages and verses that seemed to have been designed by God for the specific purpose of bringing in his elect, without denying the power of God to work his saving purposes from any part of the truth.

I find myself in substantial agreement with Mr Murray on this, and hope that his exhortation to consider the advantages and disadvantages of various methods of public ministry, together with an honest assessment of a preacher’s own graces and gifts, will help me to pursue the right path, and churches to recover a vibrant and pointed pulpit ministry.

Christian weddings

Conrad Mbewe provides some interesting perspectives on Christian weddings in Zambia.  While there are clearly cultural nuances to be taken into account, the fundamental principles seem to be widely applicable:

It is clear to me that today’s young people need to address themselves to the issue of how they bear witness to their relatives and friends during their weddings. As long as they want to be as worldly as possible, they will not make their non-Christian friends and relatives see how real their Christian faith is. They will lose a vital opportunity to show them the difference that Jesus has made in their lives. A previous generation fought its battles and bequeathed to them their liberties. But I fear that today’s young people are using the liberties won for them by their predecessors to indulge themselves in worldly pleasures. I tremble to think of the kind of Christianity this generation of young people is passing on to their successors. Judged by the little I have seen at recent wedding receptions, the prospect is frightening!

Writing well

some basic rule’s of grammar to which we would all Do well to adhere, to:

26 Golden Rules for Writing Well

1. Don’t abbrev.

2. Check to see if you any words out.

3. Be carefully to use adjectives and adverbs correct.

4. About sentence fragments.

5. When dangling, don’t use participles.

6. Don’t use no double negatives.

7. Each pronoun agrees with their antecedent.

8. Just between you and I, case is important.

9. Join clauses good, like a conjunction should.

10. Don’t use commas, that aren’t necessary.

11. Its important to use apostrophe’s right.

12. It’s better not to unnecessarily split an infinitive.

13. Never leave a transitive verb just lay there without an object.

14. Only Proper Nouns should be capitalized. also a sentence should begin with a capital letter and end with a full stop

15. Use hyphens in compound-words, not just in any two-word phrase.

16. In letters compositions reports and things like that we use commas to keep a string of items apart.

17. Watch out for irregular verbs that have creeped into our language.

18. Verbs has to agree with their subjects.

19. Avoid unnecessary redundancy.

20. A writer mustn’t shift your point of view.

21. Don’t write a run-on sentence you’ve got to punctuate it.

22. A preposition isn’t a good thing to end a sentence with.

23. Avoid cliches like the plague.

24. 1 final thing is to never start a sentence with a number.

25. Always check your work for accuracy and completeness.

These are from Iain D Campbell at Reformation21.  Consider this also.  Kevin DeYoung also has some helpful comments.

Longing for heaven

An excellent post from David Murray:

Why does heaven feel so far away? Why does Jesus seem so distant?

Recent research* by Emily Balcetis and David Dunning indicates that the desirability of an object influences its perceived distance. Thirsty students fed with pretzels perceived a water bottle to be nearer than those who had had their thirst quenched. Other students placed in front of a $100 bill they could win for themselves perceived it to be closer than those who were told that the bill belonged to the scientist conducting the test. A third set of students had their sense of humor graded and clipped to a stand in front of them. Those given positive feedback estimated the stand to be closer than those who could see their feedback was negative. Other similar experiments confirmed the finding that desire reduces the perception of distance.

Is this why heaven often seems so far away? We don’t desire it enough?

Is this why Jesus sometimes seems so distant? We don’t desire Him enough?

But if desire reduces the distance, “Lord Jesus, give the desire and reduce the distance.”

*Balcetis, E., & Dunning, D. (2009). “Wishful Seeing: More Desired Objects Are Seen as Closer.” Psychological Science.

Pigs and prayer

From Ray Ortlund:

“They saw the demon-possessed man, the one who had had the legion, sitting there, clothed and in his right mind.” Mark 5:15

There is no temperament Jesus cannot control. There is no madness he cannot soothe. There is no darkness he cannot illuminate. There is no chain he cannot break. There is no raving he cannot calm. There is no shame he cannot dignify. There is no nakedness he cannot clothe. There is no legion he cannot command.

And when he proved his power, restoring this dear man who had suffered so much for so long, sending the demons into the nearby herd of pigs, the people “began to beg Jesus to depart from their region” (Mark 5:17).

Jesus forced on them a choice — his transformation or their pigs? They preferred their pigs. Sure, their world was dysfunctional. But it was theirs. It was familiar. They preferred it undisturbed.

This passage in the Bible has nothing to say to us today.

And:

Worldliness in the church is the number one enemy, and that comes in when we have unspiritual people, and we have unspiritual people too often because they are nominal Christians.  They have the language, they have the outward, but they don’t have the power.  So, Paul’s words: ‘The kingdom of God is not in word but in power.’  That whole school of Edwards and Alexander and so on — they believed in the power of religion.  You know, men candidating for the ministry, and the minister saying, ‘Can he pray down the Holy Spirit?’  Imagine that question today.  Can a man pray down the Holy Spirit?  It’s not perhaps exactly the sentence we would say is completely correct, but you know what they meant. . . . When those men prayed, the Holy Spirit did come down. (Rev. Iain Murray, in a recent 9Marks interview with Dr. Mark Dever)

“The king shall have joy in your might”

Cleveland  8 8. 8 8. D

Psalm 21
The king shall have joy in your might,
And in your salvation rejoice;
You gave him his heart’s true delight,
And heard the request of his voice;
You met him with blessings untold,
And set a gold crown on his head;
His days rolling on from of old;
He asked, you gave life from the dead.

His glory is great when you save,
Enrobed in divine majesty;
He smiles at the blessings you gave,
Your face he rejoices to see.
In all things he trusts in the Lord,
And nothing his faith shall erode;
He rests in the truth of your word,
In mercies so freely bestowed.

Your hand shall your enemies find,
Your wisdom their plot overthrows;
To fire and to judgment consigned –
A terrible end for your foes.
But you are exalted on high,
Before you your enemies cower;
And none can your purpose defy:
We’ll sing to the praise of your power.

©JRW

See all hymns and psalms.