Thomas Guthrie on Casting Lifelines

I love your meetings for prayer, you cannot have too many of them: but we must work while we pray, and pray while we work. I would rather see a man, who has been saved from the gulf below, casting lifelines to others struggling in the maelström of death, than on his knees on that rock thanking God for his own deliverance; because I believe God will accept action for others as the highest possible expression of gratitude that a saved soul can offer.--Thomas Guthrie

His statue on Edinburgh's Princes Street bears the following inscriptions:

An eloquent preacher of the gospel. Founder of the Edinburgh Original Ragged Industrial Schools, and by tongue and pen, the apostle of the movement elsewhere. One of the earliest temperance reformers. A friend of the poor and of the oppressed.

Born at Brechin, Forfarshire. Minister successively of Arbirlot and of Greyfriars and St John's parish churches and of free St John's Church in this city.

Thomas Guthrie on Casting Lifelines

Spurgeon on Men-Catching

Conversion is most fully displayed when it leads converts to seek the conversion of others: we most truly follow Christ when we become fishers of men.

The great question is not so much what we are naturally, as what Jesus makes us by his grace: whoever we may be of ourselves, we can, by following Jesus, be made useful in his kingdom.

Our desires should be to be men-catchers; and the way to attain to that sacred art is to be ourselves thoroughly captured by the great Head of the College of Fishermen. When Jesus draws us we shall draw men.

(C. H. Spurgeon, "CXXXI, Matthew iv.19" in Spurgeon's Sermon Notes: Matthew-Acts)

Spurgeon on Men-Catching

Latimer and Ridley Light a Candle

On October 16, 1555 English ministers Hugh Latimer and Nicholas Ridley were burned at the stake in Oxford by Queen Mary I. Along with Thomas Cranmer, who was burned 5 months later, they became known as the "Oxford martyrs." While these were not "ignorant and unlearned" men (they were educated and influential) they had the same spirit as the apostles, who rejoiced to suffer shame for the name of Jesus Christ.

Both men held positions of honor in the Church of England. Latimer was imprisoned for a time by Henry VIII but was restored after Henry's young son Edward VI came to the throne and the Church instituted more reforms. When Edward's sister Mary succeeded him, Latimer stood trial for his beliefs and went back to prison to await execution.

Ridley seems to have suffered worse in the flames than did his friend. "Latimer encouraged his fellow-sufferer with the famous words: 'Be of good comfort, Master Ridley, and play the man. We shall this day light such a candle by God's grace in England as I trust shall never be put out'" (S.M. Houghton, Sketches from Church History, p. 114). Despite Mary's insatiable thirst for Protestant blood, the Gospel fire continued to burn and give light to England. To this day a memorial marks the spot outside Oxford where these choice servants suffered.

The changing fortunes and fiery end of God's witnesses illustrate the text that says, "Here we have no continuing city, but we seek one to come" (Hebrews 13:14). Those words in Hebrews occur in a context of encouraging believers that are suffering persecution for their faith in Christ. Latimer's words to Ridley about lighting a fire in England proved true and remind us of those that were scattered abroad preaching the Word as a result of the persecution that arose from the stoning of Stephen (Acts 11:19-21). Though His servants are treated so shamefully, Christ's Gospel triumphs gloriously. The patient endurance of God's people is nothing short of fuel poured on the Gospel fire.

Latimer and Ridley Light a Candle

Book Review: To the Jew First edited by Darrell Bock & Mitch Glaser

This morning we have posted a review of the following book submitted by David Wenkel. You can find the view at SharperIron.org.

Bock, Darrell L. and Mitch Glaser, eds. To the Jew First: The Case for Jewish Evangelism in Scripture and History. Grand Rapids, MI: Kregel Academic, 2008. 347 pp. Softcover. $16.99.

Purchase: Kregel | Amazon | CBD

ISBNs: 0825436583 / 9780825436581

Contributors: Richard A. Averbeck, Craig A. Blaising, Darrell L. Bock, J. Lanier Burns, Arnold G. Fruchtenbaum, Mitch Glaser, Arthur F. Glasser, Walter C. Kaiser Jr., Kai Kjaer-Hansen, Barry R. Leventhal, Richard L. Pratt Jr., Michael Rydelnik, Mark A. Seifrid, and David L.

Please check it out!

Book Review: To the Jew First edited by Darrell Bock & Mitch Glaser

Book Review: Jesus the Evangelist by Richard D. Phillips

This book was reviewed by Doug Smith.

Phillips, Richard D. Jesus the Evangelist: Learning to Share the Gospel from the Book of John. Lake Mary, FL: Reformation Trust Pub, 2007. Jacketed Hardcover, xii, 195 pages. $19.00

(Review copy courtesy of Reformation Trust.)

Purchase: Reformation Trust ($15.20) | WTS ($12.54) | CBD ($15.99) | Amazon ($14.82)

ISBNs: 1567690882 / 9781567690880

Excerpts:
Book Info Sheet
Table of Contents and Sample Chapter

Rev. Richard D. Phillips is the senior minister of Second Presbyterian Church in Greenville, S.C., and he also serves on the board of directors for the Alliance of Confessing Evangelicals. He has written numerous books including What’s So Great About the Doctrines of Grace? (Ligonier, 2008), The Reformed Expository Commentary: Zechariah (P&R, 2007), Holding Hands, Holding Hearts (P&R, 2006), The Reformed Expository Commentary: Hebrews (P&R, 2006), and What Is the Lord’s Supper? (P&R, 2005).

A book on evangelism could focus on the ways a particular person from church history approached evangelism. Or it could focus on a particular method without necessarily invoking a particular person. Or it could do what this book does. Jesus the Evangelist names the One who is possibly the most overlooked evangelist of all time, but was also the only perfect evangelist. The book strikes gold as it begins to mine riches from the One who is the heart of the gospel message.

Jesus the Evangelist is aimed at two audiences, both of whom represent ironic extremes. First is the Christian who understands the gospel and isn’t terribly interested in sharing it. Then is the zealot with a poor grasp of the gospel, but a great desire to share it. Phillips purposes to motivate theologically minded individuals to evangelize and instruct those zealous for evangelism who need to better understand the gospel.

Jesus the Evangelist is divided into three parts. The first, on biblical principles of evangelism, covers much of John 1, delving into “The Witness of John the Baptist and the Calling of the First Disciples.” Phillips makes this application for Christians from the witness of John the Baptist: “This is our pattern of witness: We are to live as lights in the world to create opportunities for witness; we are to refuse to focus attention on ourselves; and then we are to be the voices that present the Word, Jesus Christ” (p. 24).

The book also provides a helpful foundation for Christians to understand themselves in relation to Christ. After referencing John the Baptist’s declaration that he was unworthy to untie Jesus’ sandal (John 1:26b-27), Phillips writes,

Rabbinic writings indicate that disciples were required to perform all kinds of menial services for their rabbis, but not this! Not untying the strap of a sandal! But John said that not only was it not beneath him to perform such a menial task for Jesus, it was above him! So great is the glory of Christ!

Do you feel this way? Do you count it an awesome privilege to serve Jesus in any way possible? Instead of begrudging your Christian duties and especially any actual sacrifice you are called to make, are you overwhelmed at the privilege of simply serving a glorious Lord like Him? If you are not, your witness will lack power. But if you convey to people what a thrill it is to know and serve the Lord Jesus, your witness will be that much more effective. (p. 26)

Part two deals with the theology of the gospel, highlighting “Jesus’ Witness to Nicodemus.” He looks to John 3 for principles of sharing the gospel “with the ‘better kind’ of people, that is, with people who enjoy wide admiration and thus may never have considered their need for a Savior” (p. 60). Phillips highlights the new birth as a necessity, as a supernatural work of God, and as a change that is revealed by its effects. He focuses on the importance and centrality of the cross. He also speaks of the teaching of John 3:16-18 in regard to salvation and condemnation by quoting Leon Morris:

It is not the purpose of the shining of the sun to cast shadows. But . . . shadows are inevitable. The shadows are, so to speak, the other side of the sunshine. So it is with condemnation and the coming of the Son of God. He did not come in order that people be condemned. But there are great moral issues involved, and those who refuse salvation thus condemn themselves. (pp. 101-102)

In other words, Christ did not come to condemn but to save. Yet by refusing His salvation, those who reject Him can only blame themselves for their condemnation.

Part three examines Jesus’ practice of evangelism, demonstrated in His witness to the Samaritan woman in John 4. The author sets Nicodemus side by side with the woman to show some key differences and similarities. “Nicodemus was a man at the top of life,” whereas the woman was at the bottom. “There can be little doubt that John placed these two figures side by side to show that the gospel is for everyone . . . the glory of the gospel is that anyone—regardless of gender, race, education, wealth, or social position—may be saved through faith in Jesus Christ” (pp. 108-109).

John 4 demonstrates Jesus’ care for the lost, His disregard of ungodly social and religious barriers, and His connecting with people. Jesus purposely went through Samaria to meet with this woman, and Jesus the Evangelist urges Christians to step out of their comfortable subculture to go to others who need the gospel.

In addition to loving and genuinely connecting with others, Phillips urges Christians to deal with sin seriously in evangelism. He writes the following to highlight the seriousness of sin:

If you commit just three sins per day—if you are irreverent, dishonest, malicious, lustful, or covetous just three times in a day—and the great majority of us break God’s law in thought or deed at least that many times in a [sic] hour!— you will commit more than a thousand sins per year. If you live for seventy-five years, as many of us will, when you die you will arrive in God’s court with seventy-five thousand sins to be dealt with. How would a human judge respond to a criminal with seventy-five thousand violations of the civil law? Surely he would impose the maximum penalty! God hates sin more than any human judge, and He has decreed that the “wages of sin is death” (Rom. 6:23). How important it is, then, that we find a way to deal with our sin before appearing before God’s judgment. (p. 138)

Jesus the Evangelist urges us to seek to turn questions, evasions, and objections back to Jesus—to the Savior of sinners.

Each of the book’s thirteen chapters concludes with discussion questions. It concludes with an appendix on “The Sovereignty of God in Evangelism,” which argues that both divine sovereignty and human responsibility are biblical teachings and therefore not incompatible. He counters the common objection that belief in God’s sovereignty undermines evangelism, listing several ways this doctrine should impact evangelism. Our evangelism should be biblical and prayerful. God’s Word and God’s Spirit using that Word are both necessary for conversions. Our evangelism should be personal, zealous, and creative. Finally, we should never lose heart in evangelism.

Jesus the Evangelist gives an excellent exposition and application of key passages in the Gospel of John. The book strikes gold, but it leaves many veins untapped as well. Other works could follow up on this book by exploring Jesus’ discourses to the multitudes, particularly His “I am” sayings. John MacArthur’s The Gospel According to Jesus (recently revised and expanded for the second time) is an example of a wider approach and would complement Phillips’s work beautifully.

While focusing on the verbal witness of John the Baptist and Jesus, the author does not demean methods such as addressing strangers, passing out tracts, or preaching in the open air. He says, “Instead of picking and choosing . . . we can best profit by considering all of these approaches and making use of them as God gives us opportunity” (p. 46). However, Phillips disapproves of the “altar call,” characterizing it as “unbiblical” and “deceitful manipulation” (p. 180) that violates the dishonesty condemned in 2 Corinthians 4:2. He especially targets evangelists who strategically manipulate by planting people to raise hands or respond by walking forward, in order to incite others to do so. Phillips argues persuasively. Furthermore, the altar call is fraught with danger and a dubious pedigree. But I think he may be unfair to those who use a post-sermon public invitation, but carefully clarify that walking the aisle is not salvific or commanded by God.

The book does not sugarcoat responses to those who neglect evangelism. Phillips blames laziness and self-centeredness for ineffective evangelism:

We are not willing to cross the street to meet people. We do not care enough for the eternal destiny of friends, family members, and co-workers to risk the social hazard of talking about the Lord. (p. 111)

He also reminds us that evangelism is hard work:

If we care for others’ salvation, we will expend ourselves in ministry to them . . . if we do not find ourselves sometimes needing a rest from our labors—then we are not likely to accomplish much in Christian ministry. (p. 111)

The discussion questions make this an ideal book for intense personal or group study. It could easily be adapted for use in Sunday school or other teaching scenarios, and would also be a useful complement to commentaries on the book of John.

To be a Christian is to be a follower of Christ. Furthermore, Phillips points out, “To be a Christian is to be called as an evangelist.” Jesus the Evangelist is an excellent resource to help Christians become more like their Master by being faithful to spread His good news.

Book Review: Jesus the Evangelist by Richard D. Phillips

Asahel Nettleton—Evangelist of the 2nd Great Awakening

By the middle of the 19^th Century, two opposing philosophies of revival and evangelism flourished in America. One philosophy, the older one, stressed the work of God in the conversion of souls; the other emphasized the action of man. The older evangelism saw more stable, lasting converts while the chief proponent of the new admitted later in his life that the majority of his converts were a disgrace to the Lord because they didn’t last. The subject of this Happy Birthday is one of the best known proponents of the old paths from that remarkable period of Church history, Asahel Nettleton, who was born on this day, April 21, in 1783.

Nettleton grew up in the farming community of North Killingworth, Connecticut. His early training included discipline, the Bible, and the Westminster Catechism. By outward standards he was an exemplary boy, but he did not yet know the Lord. Sometimes the teaching of Scripture brought him under conviction of sin, but these feelings passed quickly at first.

Around the turn of the 19^th Century the revival fires which had been sweeping the country reached Killingworth, and Nettleton was one of the first converts in his area. He soon developed an interest in foreign missions and decided to go to college. However, the death of his father delayed Nettleton’s entrance to Yale. Working the farm by day and studying with his pastor by night, Nettleton prepared himself for the time when the Lord might open the door for formal schooling. Working as a teacher during a few winters helped him earn money for college.

In 1805 Nettleton attended Yale, graduating in 1809. After his ordination in 1811 he began looking for a mission field while ministering in various places. His intention was to go to the foreign field, but

his ministry was owned with such success that his brethren urged him to delay leaving the country for the missionary work abroad on which he had set his hopes. At a time when itinerant evangelists were virtually unknown among the Congregational churches of New England, the calls for Nettleton’s help were so widespread and the revivals that he witnessed so numerous that he was detained for far more years than he had ever anticipated. It was only after his health failed in 1822 that Nettleton reluctantly gave up his hope of ever being a foreign missionary (Iain Murray, Revival & Revivalism. Edinburgh: Banner of Truth Trust, 1994. p. 196).

Nettleton’s health recovered sufficiently enough for him to resume his itinerant ministry. It is estimated that some 30,000 souls came to Christ through his preaching (Wikipedia). Nettleton’s theology was Reformed in the tradition of Jonathan Edwards. He conducted his evangelism in accordance with that theology. He pressed the claims of the gospel on people and urged them to turn from their sins and trust Christ. But he depended on the Holy Spirit to quicken the spiritually dead that they might respond. The work of conversion was sometimes slow, but it was thorough. Very few of Nettleton’s converts fell away from their profession of faith. Under his ministry faithful, lasting converts were seen as the rule, not the exception.

By 1827 a new style of evangelism had gained popularity. It was characterized by emotionalism and the “anxious seat,” where hearers were urged to come forward and make a visible response to the preaching. Quietness was not part of the “new methods.” People were typically whipped into a frenzy by fiery, flamboyant preachers, most notably Charles G. Finney.

In July 1827 Presbyterian ministers met at New Lebanon, New York to debate the new measures. Some preachers, like Nettleton, recognized a different theology behind the new measures. Other, less discerning men, saw no danger and fell in line with Finney and his followers. What Finney had done was introduce a new form of an old heresy, Pelagianism. According to John F. Thornbury opponents of the older evangelism painted Nettleton as a “crabby old man who stubbornly defended an obsolete system of Calvinism” (God Sent Revival: the Story of Asahel Nettleton and the Second Great Awakening. Evangelical Press, 1977. p. 219).

The showdown at New Lebanon drew the battle lines more clearly. The new methods were increasing in popularity while the older evangelism was waning. But Nettleton continued his itinerant ministry until failing health signaled the end. He died on May 16, 1844.

Though he is remembered mainly for his controversy with Charles Finney, Asahel Nettleton was the foremost evangelist of his time. His converts were many and faithful. He encouraged many others, who entered the ministry, some of them taking the gospel to foreign countries. The hymnal he published, Village Hymns, saw widespread use. And biographies of Nettleton are still in print and still very helpful in encouraging ministers to preach the biblical gospel and to seek the Lord in bringing yet another great revival.

______________________________

Recommended reading:

Bennet Tyler & Andrew Bonar, Asahel Nettleton: Life and Labours, (Edinburgh: Banner of Truth, 1996). Written by Nettleton’s friend Bennet Tyler and edited by Bonar. Firsthand accounts of Nettleton’s life and labors.

John F. Thornbury, God Sent Revival: the Story of Asahel Nettleton and the Second Great Awakening, (Evangelical Press, 1977). Thornbury’s book is very readable, and his 20^th Century perspective allows him to assess over a hundred years of “new measures” influence.

Iain H. Murray, Revival & Revivalism: the Making and Marring of American Evangelicalism 1750-1858, (Edinburgh: Banner of Truth Trust, 1994). Murray achieves the aim of his title in a detailed and stimulating way. Highly recommended.

Asahel Nettleton—Evangelist of the 2nd Great Awakening

Richard Baxter’s Call to the Unconverted

Our use of gospel tracts and pamphlets can possibly be traced to the Puritans, some of whom produced small, easy-to-carry books urging sinners to turn to Christ. In his book A Quest for Godliness J.I. Packer says that “it was the Puritans who invented evangelistic literature. One has only to think here of Richard Baxter’s Call to the Unconverted, and Joseph Alleine’s Alarm to the Unconverted, both of them outstanding pioneer works in this class of writing” (pp. 291-292).

Gary Brady at Heavenly Worldliness is doing a series of posts on Baxter’s Call. This is worth checking out to learn something about the man and the influential little book credited with usefulness in the conversion of thousands.

On Baxter’s Call Part 01

On Baxter’s Call Part 02

On Baxter’s Call Part 03

On Baxter’s Call Part 04

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Baxter’s Call to the Unconverted available from:

Amazon (If you have a Kindle, they have a Kindle edition for download)

Cumberland Valley (Invitation to Live by John Blanchard, a modern presentation of Baxter’s book)

Richard Baxter’s Call to the Unconverted

The Holy War—Joy Over Emmanuel’s Perfect Victory

John Bunyan vividly portrays the conversion of a soul in this week’s reading of The Holy War. Mansoul, under siege for months, is finally breached. Diabolus retreats to Heart Castle, and now Emmanuel sits in Ear-gate while His soldiers work to break open the Castle gate and force Diabolus out. With the news that the castle gate has been breached, Emmanuel marches to the center of town and commands His enemy to show himself. Diabolus reluctantly comes out and surrenders to the Prince, who chains him, takes him to the marketplace, and strips him of his vaunted armor in sight of the whole city. Emmanuel then binds the giant to the wheels of His chariot and leads him out of the city to a desert place, where the Prince charges him to go and never attempt another takeover of Mansoul.

When Emmanuel’s soldiers in the camp see their enemy in chains being led away, they give a great shout and sing melodious songs so that even the angels in Heaven take notice. However, all was not joyful among the townspeople at first. They were afraid for their lives because they had taken sides with Emmanuel’s enemy and had tried to shut out the Prince. Now they fervently wanted Emmanuel to be their Lord. But they could not tell from His countenance or His words what it was he was thinking about them. He seemed distant to them, and to top it off He didn’t stay in the town with them, but returned to His camp outside the city.

The feelings of Mansoul ran the gamut from hopefulness to cold fear. The Prince was so majestic they couldn’t help but admire Him and want Him to stay. They even dared to hope for a pardon. After all, hadn’t He delivered Mansoul from the tyrant? But when the Prince ordered the arrest of Lord Understanding, Mr. Conscience, and Lord Willbewill, their worst fears were confirmed. Or so they thought.

Before Diabolus was evicted from the castle, the leaders of Mansoul had begun to petition Emmanuel to spare their lives, but He didn’t answer that petition. Now with their leaders in prison, the town petitions Emmanuel again and sends the letter by the hand of Mr. Would-live. The petition acknowledges the peoples’ sins, requests mercy, and promises the peoples’ service. Emmanuel reads the petition and sends Mr. Would-live away in silence.

Though the town is worried they send another petition, not knowing what else to do. But they send it by Mr. Desires-awake, a humble man. Mr. Desires-awake prostrated himself before Emmanuel and presented the petition. When He read it, the Prince turned away and wept. Having composed Himself, Emmanuel sent Mr. Desires-awake back with a promise to consider his request. The town’s leaders in prison, along with the people, couldn’t agree as to Emmanuel’s probable meaning, so the rumors were flying. The answer didn’t seem too bad. Yes, it is bad. The prisoners will be put to death, as will the rest of the town. The prevailing mood was gloomy.

When Mansoul had calmed down and taken new courage, they decided to send another petition. Mr. Desires-awake was again chosen for the job. This time he took with him his neighbor, Mr. Wet-eyes, a man of broken and contrite spirit. This petition was the most humble of all. It acknowledged the greatness of the Prince and His Father, the heinousness of the town’s sins, and the rightness of His actions should Emmanuel choose to condemn them. They forsake all notions of self-righteousness and plead only for His mercy and to be freed from their transgressions.

Emmanuel responded as before, turning away and weeping when he read the petition and saw the humility and repentance of the messengers. Having reminded the messengers of the town’s rebellion and collaboration with Diabolus, He commanded them to bring the prisoners to Him the next day. Mansoul believes this is it for their leaders…and for them, too.

The next morning, Captains Boanerges and Conviction escort Lord Understanding, Mr. Conscience, and Lord Willbewill to the Prince. The people, dressed in sackcloth, watch from the city wall. Upon interrogation Emmanuel finds that these trembling men are completely humbled and ready for execution if that is His will. The whole town feels the same way. Then the Prince does something unexpected; He forgives them according to the authority received from His Father, Shaddai.

Music from heaven and great rejoicing accompanied the announcement of Emmanuel’s perfect victory and free pardon of Mansoul. Only the joy didn’t extend to the townspeople, who didn’t know about the Prince’s decision yet. Emmanuel then took the mourning clothes from the former prisoners and gave them beauty for ashes. He kissed each one and spoke kindly to them. They could hardly believe it!

The Prince told Understanding, Conscience, and Willbewill to proclaim pardon throughout Mansoul by morning and sent Captain Credence with some officers to accompany the noble leaders. When the proclamation was read to the town, Captain Credence was to take possession of the castle from Captains Judgment and Execution, whom Emmanuel had left in charge of the stronghold until being recalled to the camp. “In this way the town of Mansoul was to be delivered from the terror of the King’s first four captains and their men” (The Holy War, Whitaker House edition, p. 141).

One thing Bunyan does in this section of The Holy War is to show Christ’s complete victory over His enemy, Satan. It may seem ironic, but this victory was accomplished on the Cross. Just before He died, the Lord Jesus shouted, “It is finished!” This sounded the death-knell for Satan and his kingdom. This is the Bible’s proclamation of pardon to the believer in Christ:

When you were dead in your transgressions and the uncircumcision of your flesh, He made you alive together with Him, having forgiven us all our transgressions, having canceled out the certificate of debt consisting of decrees against us, which was hostile to us; and He has taken it out of the way, having nailed it to the cross. When He had disarmed the rulers and authorities, He made a public display of them, having triumphed over them through Him.

—Colossians 2:13-15 NASB

This is such good news that it causes rejoicing in Heaven. Satan is defeated. Christ is risen, victorious, and glorified! God’s people are freed from sin’s bondage. But the rejoicing may be delayed for a while for the sinner just coming out of darkness. He has been in sin and rebellion to God. It might take time for godly sorrow to mature into real repentance. He may need to continue humbling himself and beseeching the Lord before experiencing assurance.

Bunyan isn’t saying that everyone who experiences conversion to Christ will have the same degree of struggle. But the feelings of guilt and uncertainty are biblical. Scripture knows nothing of casually accepting Christ with no acknowledgement of real need. The one coming to Christ must learn to put no confidence in himself and trust only in Christ and His mercy.

Believer, has Christ worked His way into your heart and conquered you? Has He evicted the devil from his former stronghold? Then take courage. Whether or not you are experiencing the joy of the Lord at this moment, Heaven is singing!

The Holy War—Joy Over Emmanuel’s Perfect Victory

The Holy War—Emmanuel Exposes Diabolus’ Deceit

Satan desires to have what belongs to God alone—supremacy and worship. Though he knows he is defeated and doomed he exercises all the power and employs all the tricks he can in order to ruin God’s greatest creation, mankind. He would rather see humanity destroyed than see it happily in submission to its Creator and Redeemer. In this section of John Bunyan’s The Holy War Satan, represented by Diabolus, is exposed for the fraud he is. As Emmanuel draws near to battle with His ancient enemy, the contrast becomes ever clearer between the character of Emmanuel (Jesus Christ) and the character of Diabolus.

Under the enchantment of Diabolus the people of Mansoul barricaded Ear-gate so they couldn’t hear the words of mercy Emmanuel spoke to them. So the Prince prepares for war. Having His machinery in place, Emmanuel sends a messenger with an offer of peace one last time before combat. Diabolus and the people respond with a messenger of their own, Mr. Loathe-to-Stoop, who presents the enemy’s terms for surrender. These terms being unacceptable, Emmanuel gives the order to attack. After more unacceptable proposals of peace from Diabolus, Ear-gate is finally breached, and Diabolus flees to his stronghold in the castle as Emmanuel’s troops pour into the city.

The contrast between the respective characters of Emmanuel and Diabolus becomes sharp during the times of negotiation. Emmanuel is open and honest about His intentions and His love for Mansoul. Diabolus, however, is deceitful and conniving, seeking only to stay in power no matter what it takes. When he realizes his reign is at an end, he determines to do as much harm as he can to the people rather than see them become a habitation for Emmanuel. And Emmanuel determines to save His people from their enemy…and from their sins.

The terms for surrender proposed by Mr. Loathe-to-Stoop are nothing more than compromises designed to leave Diabolus some kind of foothold in the city. One by one Emmanuel rejects these compromises… Diabolus will turn over half of the city with each one ruling his half. Diabolus turns over more than half the city and rules a smaller portion. Emmanuel can rule the entire city while Diabolus retains only a small part for personal use, and so forth. All these proposals are unacceptable because Emmanuel is Lord of ALL the city. His enemy has no place in Mansoul.

The compromises suggested are frequently used by people under conviction of sin so they can have Christ as Savior and still hold on to the world. John Bunyan writes from his own experience in this part of the story. He tried this dodge before realizing that Christ is Lord of all and demands absolute surrender. We simply cannot serve two opposing masters. The one trying to hold on to his sins is choosing allegiance to Satan rather than trusting Christ for salvation. Leaving the devil a foothold in the heart will ruin the sinner. Christ will have no part with Satan.

Bunyan also writes from experience when he portrays Diabolus offering to reform Mansoul for Emmanuel and be his deputy. Diabolus claims that the town will more easily accept a life of holiness if they know the reforms come from him. He will even hold weekly lectures in the town for Emmanuel! The Prince rejects these offers as well and exposes Diabolus for the liar he is. If holiness is so important to Diabolus now, why was wickedness his method of operation before? When Bunyan was under conviction of sin, he finally decided to give up his wicked ways and start living a life of holiness. But that is impossible for sinners, and Christ didn’t come to put people under the Law.

“In this excellent answer of Immanuel we learn, that no self-righteous attempts to justify the soul by its reformation only, will be accepted. To persuade convinced sinners to rest in this, to the neglect of Christ and His righteousness, is a dangerous artifice of the devil, who thus ‘transforms himself into an angel of light,’ (2 Cor. 11:14). The sinner, having once broken the law, and thereby incurred ‘the curse of the law’ (Gal. 3:10), can derive no help from the law; but must look to Christ the law fulfiller, for righteousness and reconciliation with God. A man may talk much of reforming his life, and say a great deal about good works, yet remain a subject of Satan’s kingdom. We are not Christians till we are in Christ, by believing in Him for salvation; and when we are so, we become new creatures: our state is new, being justified by grace; and our disposition is new also, being born again of the Spirit” (The Holy War, Illustrated with notes by George Burder, Swengel, PA: Reiner Publications, 1976, pp. 165-66).

In this part of the story we see the unmixed hatred that Satan feels for Christ and His people. He is frustrated and will do whatever he can to avoid being thrown out of the stronghold of human hearts. When a soul turns to the Lord Jesus, Satan must leave. But he tries to do what harm he can rather than see that person joyful and Christ glorified.

But we also see Christ’s purity, His uprightness, His love for His people, and His power to save them. We have nothing to fear from the enemy if we trust in Jesus for salvation from sin. Christ is Victor! He breaches Ear-gate regardless of the fortifications. He opens the deaf ear to hear the Words of Life. If He has done so with you, it is a great mercy. If you are under conviction of sin, seek the Lord while He may be found. You will find Him gracious and ready to forgive.

As soldiers in Christ’s army we need to make sure people understand that the Lord will brook no compromise. He is merciful, but He will not share His glory with another. He refuses to take residence in a heart that hangs onto the old sins and the old master. He also rejects mere reformation of life. He will save and He will sanctify.

Though the world under Satan rages against the Lord, don’t fear to trust Him and preach Him as He is. We don't need to change or water down Christ's message to get a hearing from the world. The Lord needs no help from the devil to gain His own inheritance. The kingdoms of this world will become the kingdom of our Lord and of His Christ.

“The soul that on Jesus hath leaned for repose,

I will not, I will not desert to his foes;

That soul, though all hell should endeavor to shake,

I’ll never, no never, no never forsake!”

(From “How Firm a Foundation”)

The Holy War—Emmanuel Exposes Diabolus’ Deceit

The Holy War—Emmanuel Sent to Conquer Mansoul

In John Bunyan’s allegory of the Christian life, The Holy War, the enemy Diabolus finally quells the riot that broke out in the city of Mansoul over King Shaddai’s army’s bombardment. Then he imprisons Lord Understanding and Mr. Conscience as the instigators of the unrest. He wanted to execute them, but the war was on again. “The efforts of an enlightened understanding and a renewed conscience cannot but be offensive to Satan, as threatening to subvert his authority in the soul; but where the good work of grace is begun they cannot be destroyed” (The Holy War, illustrated with notes by George Burder, Swengel, PA: Reiner Publications, 1976, p. 122).

Seeing the town still resistant to them, Shaddai’s captains return to camp to hold a council of war. Some wanted to attack again, but the majority thought it best to give Mansoul another summons to yield to King Shaddai. The town seemed to have softened a little, so they determine to treat them more gently, hoping not to drive them further away from their King. In their patience and gentle persistence they are exemplifying the Lord Jesus Christ, who would not “break the bruised reed” or “quench the smoking flax” (Matthew 12:20).

The army’s trumpeter returns to Ear-gate and delivers his impassioned plea for Mansoul to submit to their rightful King, Shaddai. When the town hesitates, not knowing how to answer, Diabolus addresses the townspeople and convinces them that Shaddai will overpower them and enslave them just like all His people are (supposedly) enslaved. His unsubstantiated claim is that “no people in Universe are as unhappy or trampled upon as they” (Whitaker edition, p. 83). Upon hearing this, the people hardened their hearts and refused further appeals from Shaddai’s servants. “And now things seemed to be gone quite back, and Mansoul to be out of reach or call; yet the captains, who knew what their Lord could do, would not yet be beat out of heart.”

While the army continues its bombardment to hinder the town’s rebellious spirit, the captains send a petition to King Shaddai requesting reinforcements and a commander that the town can both love and fear. This commander is none other than Emmanuel Himself. Though it may seem ironic, these two responses to God are not mutually exclusive. He is to be loved and feared. Having a scripturally rounded view of God will deliver us from fallible human conclusions that are nothing short of idolatry—creating a god in our own image. Such a god will not save us from the wrath to come.

The letter first reached the King’s Son, who carried it to His Father after adding petitions of His own to it. Both are pleased with these petitions and with the fact that Shaddai’s servants had been so faithful in their work and had made some progress. We may feel discouraged sometimes because of the apparent lack of response from people we are trying to win, but what God values is faithfulness. He will give the increase in His own time; we are to stay at the work the Lord has given us, knowing what He is able to do in spite of appearances.

Shaddai commissions His Son Emmanuel to take an army and deliver Mansoul from Diabolus’ tyranny. Emmanuel replies, “Thy law is within my heart: I delight to do Thy will” (Psalm 40:8; Hebrews 10:7). The news of Emmanuel’s mission energized everyone in the King’s court, and His servants were jumping at the chance to go with Emmanuel to this great work. So Emmanuel leads an army of 50,000 under five valiant captains to the town of Mansoul. When they arrive, the army already there gave such a great shout that it made Diabolus tremble. He feared no one in all the universe like he did Emmanuel, whose displeasure he had faced before.

Emmanuel sets His army in array: they surround the town, build mounds on which to place their weapons, and then offer the town the chance to submit. The leaders of the town give Emmanuel’s message to Diabolus, who reluctantly goes to the wall to face his arch enemy. Diabolus speaks to Emmanuel in a language that the people did not understand to keep them from detecting how fearful this usurper is. In his speech he lays claim to Mansoul on the basis that he had won the town fair and square and that they had forsaken Shaddai.

Emmanuel responds directly to Diabolus—the only one in the army to do so—and charges him with lying and deception. He lays His own rightful claim to the town and then addresses the people. When Emmanuel speaks to the people, they fortify Ear-gate so His words could not be heard. Diabolus enchanted the townspeople to do these things and to shut out the words of Life. But Emmanuel isn’t through yet.

In this section of The Holy War John Bunyan is emphasizing the motivation for staying in a difficult ministry—the work is so great, the cause is so right, and the Lord is so powerful to accomplish what He has promised. Do we look at our Lord and His work this way? Opposition and lack of results can be disheartening. But do we realize what Jesus can do? Do we remember His great joy in coming to this Earth to do His Father’s will? Do we realize that our Savior has a people in the world that need to hear the Gospel? Just as Shaddai gave the town of Mansoul to Emmanuel, God the Father has given a people to His Son (see John 17).

The petition of Emmanuel to His Father represents Christ’s ongoing intercessory ministry for His people. And He doesn’t pray only for those who already believe; He also prays for those who will believe (John 17:20). So, how will they believe unless they hear, and how will they hear without a preacher? When we faithfully join our Sovereign Redeemer in the work His Father called Him to do, we are on the winning side despite appearances, and our faithfulness pleases God. So stay with the stuff and leave the results to God. Even Christ Himself faced rejection during His earthly ministry, but He explains even that in John chapter six. Gain encouragement from that Scripture; then go out and preach the Gospel with patience, with persistence, and with confidence that “all that the Father has given Him will come to Him.”

The Holy War—Emmanuel Sent to Conquer Mansoul

The Holy War—Shaddai Besieges Mansoul

In his classic allegory The Holy War John Bunyan illustrates the Scriptural process by which God brings a lost soul from the darkness and damnation of sin to the light and life of redemption. This concept is reflected in the full title of Bunyan’s book: The Holy War, Made by Shaddai upon Diabolus, for the Regaining of the Metropolis of the World; or, the Losing and Taking Again of the Town of Mansoul. The portion I read this past week deals with the city of Mansoul’s rejection of King Shaddai’s gracious offer of terms of peace. Under the influence of the usurper Diabolus, they resolve to resist the true King. This pictures the first response that Christians often get from the children of disobedience. They may be affected to some degree by our Gospel, but the desire to hang on to the old life wins the day…for now.

Shaddai’s four captains, Boanerges, Conviction, Judgment, and Execution, prepare for their attack on the city to try to gain entrance through Ear-gate. That gate is the key to entering Mansoul. When their men are in place, they give out the battle cry: “YE MUST BE BORN AGAIN!” This shows that there can never be peace with God until the sinner experiences an inner change, which the Bible calls regeneration. Mere outward conformity will not be sufficient; a new birth that comes through hearing and believing the Word of God is necessary. This must be stressed in evangelism.

The townspeople answer with two large guns on the wall, named Highmind and Heady. Being watchful and vigilant, the captains avoid harm from these usually trusty guns. Mansoul continues resisting with smaller guns while Shaddai’s army attacks with catapults and battering rams. The captains succeed in dismantling the two large guns, and they did serious damage to Mayor Unbelief’s house. In fact, they almost killed Lord Willbewill, but he recovered. Several of the town’s most corrupt rebels were put out of action; however, Mansoul was determined to resist, urged on by the rage of Diabolus.

Bunyan is drawing from his experience as a soldier in combat to illustrate the thrusts of the Gospel and the counterattacks of the unbelieving world. Pride and vanity are useful weapons the world employs against the Gospel, but they will not prevail against God’s servants who are watchful and humble. Opposition from the devil and from people’s own inbred lusts can be discouraging to Christians giving out the Gospel. May we remember that our Lord Jesus said, “I am with you always,” and, “All that the Father giveth me SHALL come to me” (Matthew 28:20 & John 6:37). God will use faithful preaching of the Gospel to begin to break the stranglehold of unbelief and self-will.

Seeing the town’s continued resistance, the captains retreat to their winter camp, where they continue to frequently assault the town. Mansoul was in sad shape. They could not enjoy their sins with the same gusto as in times past. They were even running short on food since no one could go in and out of the town because of the siege. They were continually distressed, and they longed for peace of mind. Some of the citizens wanted to return to Shaddai and hope for mercy. At this time Mr. Conscience, who used to be the town’s recorder until Diabolus came, began thundering out against the town and terrifying them from the inside while the army did so from the outside.

Even in the dead of winter the captains sent many summons to Mansoul to surrender. The town, distressed and wearied from the assaults, called the captains for a meeting where Lord Willbewill presented Diabolus’ terms for the town’s surrender. These terms were compromises that would make Shaddai king in name only while Diabolus remained in control. This being unacceptable, Captain Boanerges thundered his rejection of the terms and once again appealed to the town to submit to Shaddai. Then the mayor, Lord Unbelief, rose up and convinced Mansoul to continue the resistance. So…no peace. The captains return to their camp, and Unbelief returns to Diabolus, who commends him for resisting. However, there is much bickering and violence in the town because of the damage that old Unbelief is doing to the people. The town’s former mayor, Lord Understanding, along with Mr. Conscience, attempts to overthrow Unbelief until Diabolus has the two men thrown into prison. He would have executed them, but Shaddai’s captains attack again.

This imagery represents the different levels of intensity of Gospel preaching. By Gospel preaching, I don’t mean just by ordained preachers in the pulpit, but by ALL of God’s blood-bought people everywhere. Sometimes we have more opportunities for giving the Gospel than at other times. We may have to strike camp for the winter, but that doesn’t mean we’ve given up. It means we’re staying where the Lord has put us. We’ll continue to preach the pure Gospel and reject any terms that will compromise the message. It’s that important. God demands the unconditional surrender of those in rebellion to Him. We should accept no less.

Outward appearances suggest that we have much against us in this Gospel fight. But things aren’t always as they seem. While Shaddai’s army attacked outside the walls, the city was fighting among themselves within. Christian soldier, keep up the siege; keep giving out the Gospel. You never know what might be going on in the heart of a person who is presently resisting your message. He might be beginning to break.

The Holy War—Shaddai Besieges Mansoul

What Has Athens To Do With Jerusalem?

April DeConick, professor of Biblical Studies at Rice University, has called for a Blog Post Co-Op on Tertullian’s famous rhetorical question, “What has Athens to do with Jerusalem?” Athens represents Greek philosophy; Jerusalem represents the revelation from God—the Holy Scriptures. Tertullian seems to be warning against corrupting Christian doctrine and practice with philosophy (Colossians 2:8). Opinions are divided as to Tertullian’s estimation of the value of Greek philosophy in its place. He himself was trained in the classics and was very familiar with that culture.

I’d like to offer an opinion as a possible answer to his question. Athens has quite a lot to do with Jerusalem, but in a subservient way. It’s well known that Greek culture was widespread before, during, and after the New Testament era. Not only was our New Testament originally written in Greek, but the Old Testament had been translated into Greek (the Septuagint, or LXX) and was in wide use in the time of Christ and the apostles.

What may not be as well known is that certain concepts and exhortations in the NT find their counterpart in Greek philosophy. That doesn’t mean that Christian doctrine came from pagan philosophy or was somehow influenced by it. Rather, Christian doctrine came from God, and the better elements of Greek philosophy came from minds groping for truth. Those minds, like ours, are darkened through the fall into sin and are prone to much error and resistance to light. But shafts of God’s light occasionally pierce the darkness.

For example, the Apostle Paul seems to demonstrate this in the sermon he preached at Athens in Acts 17. (This chapter records Jerusalem having to do with Athens!) Paul proclaimed to the Athenians that God “made from one man every nation of mankind to live on all the face of the earth, having determined their appointed times and the boundaries of their habitation, that they would seek God, if perhaps they might grope for Him and find Him, though He is not far from each one of us; for in Him we live and move and exist, as even some of your own poets have said, 'For we also are His children’” (Acts 17:26-28). Paul, of course, is not preaching Universalism here. But he finds common ground in this point of Greek philosophy, which he can use to communicate Scriptural truth to a heathen audience, because all truth is God’s truth.

In its proper subservient place Athens has plenty to do with Jerusalem; not for formulating or even understanding God’s truth, but as a vehicle for spreading God’s truth.

What Has Athens To Do With Jerusalem?

The Holy War—Shaddai Appeals to Mansoul

How should a king respond to rebellious subjects? In this week’s reading of John Bunyan’s The Holy War Shaddai responds to the people of Mansoul, who had openly defied Him and had allowed a usurper named Diabolus to rule over them. Shaddai’s first response is a gentle, but firm offer of mercy. He could have destroyed Mansoul or taken them by force, but He offers terms of peace if they will forsake Diabolus and return to their rightful king.

Four valiant captains with their 40,000-man army approach Mansoul, having been commissioned by the king to deliver the message. Shaddai thought it best to send them before sending His Son, Emmanuel, so that He might discern the disposition of the town toward Him. Perhaps they may be won back without a battle. The four captains are Captain Boanerges (Captain Thunder in the updated edition), Captain Conviction, Captain Judgment, and Captain Execution. These leaders represent different aspects of the same Gospel message. The Gospel is meant to awaken sinners out of their false security. The open Book of the Law exposes sin and works conviction in the heart. The Gospel also warns of the bad news of judgment to come and drives home the imminence of that judgment. The ax could fall at any time.

The townspeople are initially impressed with the orderliness of such a mighty army. They gather on top of the city’s wall to observe the well-ordered ranks with their flying banners. Diabolus, however, knows the threat this poses and chides the people with a deceptive speech lest they open the gates to these commanders. He warns that this army has come to destroy them and they should do everything in their power to resist. Diabolus achieves his purpose and causes a panic among the people. The unbelieving world is sometimes impressed with the orderly living of God’s people. Unbelievers may even seem more receptive to the Gospel. But it won’t be long until the devil raises “concerns” over these Christians. They can be bad news. Watch them! They will turn the world upside down. They’ll ruin everything.

Captain Boanerges’ trumpeter approaches Ear-gate and sounds a summons for Mansoul to gather and give heed to the king’s message. No one responds. The second summons is likewise ignored because of Diabolus’ orders. The third summons, louder and more insistent, was answered by the governor, Lord Willbewill. “He demanded that the trumpeter tell who he was, from where he came, and the reason he was making noise at the gate and speaking such insufferable words against the town of Mansoul” (Whitaker House edition, p. 53). The trumpeter identifies himself and gives the message. Willbewill replies that he will take the message to Diabolus, to which the trumpeter says that the message is not for him but for the town. The king’s forces will not even regard Diabolus, but will ignore him. Willbewill agrees to relay the message to the town.

When the town gathered on the wall to hear the message, the new mayor, Lord Unbelief, addressed Captain Boanerges while the people made Ear-gate as secure as they could. Diabolus tries to interrupt, but he is completely ignored as though he didn’t even matter. Then the four captains address the town.

Captain Boanerges goes first. He reminds the town of King Shaddai and His claim on them and warns that they will not simply go on in their rebellion. Something will be done. Captain Conviction steps up and reminds Mansoul of their glorious beginning and from where they had fallen. He then urges them to accept the gracious terms of peace, pointing out how Shaddai is humbling himself to appeal to them, though He didn’t need them like they need Him.

Captain Judgment is next, and he warns them of the sure judgment to come and that nothing will save them if they reject Shaddai’s offer of mercy. While Judgment speaks, some noticed that Diabolus was trembling. Then Captain Execution warns Mansoul that the judgment is imminent and that Shaddai’s patience and offer of mercy won’t last forever.

When the people ask for time to consider their answer, the captains agree to give them time if they will throw Mr. Ill-Pause over the wall to them. Ill-Pause was Diabolus’ orator, and Diabolus was unwilling to lose him. So he commands Lord Unbelief to give them an answer.

Lord Unbelief, followed by Willbewill and Mr. Forget-good, the town’s recorder, refuse the message of Shaddai and threaten to resist the captains and their soldiers with all their might. Everyone went back to his house and Diabolus returned to the castle as though all were well. But they knew all wasn’t well, so they reinforced Ear-gate and put Mr. Prejudice in charge of keeping it secure, along with sixty guards called Deafmen, who could not hear the words coming from the other side of the wall.

This section of The Holy War illustrates the preaching of the Gospel. More specifically, it illustrates the use of the Law in evangelism. Much modern-day preaching devalues the Old Testament Law or ignores it altogether. Some people do it through a fear of teaching works for salvation, thinking that Law has no place in a message of grace. Others seem to dismiss God’s Law from an almost complete disregard for any kind of authority. But Bunyan uses these four captains to illustrate the lawful use of the law—producing conviction in the hearts of sinners (See 1 Timothy 1:5-11). The Scripture passage in 1 Timothy seems to couple the right use of the law with the Gospel ministry.

Bunyan shows that there are obstacles and encouragements to victory in Gospel preaching. The unregenerate human heart is occupied by Satan, the understanding is darkened, and the conscience unreliable at best. The senses are well fortified against any penetration of the Gospel. But on the plus side, we have a proclamation from the King! The message needs no embellishment or watering down to be made palatable. So threatened is Satan by the thoughts of faithful Gospel preaching that he has to work overtime to secure his clueless subjects. But God’s grace is invincible when He is pleased to draw those whom He Himself is calling through our faithful preaching.

God would be justified had He destroyed all mankind for our rebellion and collaboration with Satan. He is very gracious in that He condescends to deal with us and save some. He doesn’t do this because He needs us, but because He is gracious and we need Him. God is not only gracious; He is also longsuffering with us. But His patience won’t last forever. Don’t put off trusting in Christ until old age when you’ve first done all the things you want to do; you might not get that chance to turn. There were two thieves crucified along side our Lord. One turned to Christ and was saved, that none may despair; but only one, that none may presume. Count on His grace, but don’t presume upon it. Eleventh-hour conversions are possible, but the Bible command is, “Seek the Lord while He may be found.”

Two small books for help in giving the Gospel:

The Gospel and Personal Evangelism by Mark Dever (Wheaton, IL: Crossway Books, 2007)

This recent book explains what the Gospel is and what it is not. It gives much encouragement for those of us who aren’t extroverts and think that we can’t persuade people. See Jason’s comments for more information on this good book.

Today’s Gospel: Authentic or Synthetic? By Walter Chantry (Carlisle, PA: Banner of Truth, 1970)

This is an older book that expounds Jesus’ dealings with the rich young ruler and clearly shows from Scripture the proper use of the Law in evangelism.

The Holy War—Shaddai Appeals to Mansoul

Fullness of Joy

Instead of posting in the comments to Tim's previous post, The Emptiness of Mere Success, I would like to share this quote here.

The Gospel teaches us that what truly satisfies is not what we can accomplish by our own strength but what Someone else has accomplished for us. This is contrary to the wisdom of men. Men (yes, and women), generally, want to accomplish and achieve things. Tom Brady says that he feels that "there's something out there greater for me". Whether or not the wording of this statement was intentional I can't say, but he got the last part correct. There is something out there greater for him. I appreciate those who have caught on to this and have been encouraging us to pray for the salvation of Tom Brady. This is a worthy cause.

• Tom Ascol - Tom Brady, your questions have answers
• Tom Ascol - Pray for Tom Brady (see especially the quote from S. Rutherford provided by Nathan White in the comments)
  
• Tony Reinke - Tom Brady, Super Bowl Rings, and Ecclesiastes
• Tim Challies - Tom Brady on Emptiness
  
• AJ Gibson - The Emptiness of Life Without God
• Tim Aschraft - The Emptiness of Mere Success
  

This morning I picked up my review copy of the Letters of Thomas Chalmers (BOT: 2007) and read a few more selections. The letters I read were an exchange between Dr Chalmers and a close friend named Thomas Smith. Smith had been seeking Chalmers' help with questions about his faith and, in one letter, had hinted toward his need form further spiritual reform. Chalmers responded with the following statement that I found to be very helpful, even to me. Maybe it will be a timely word of exhortation to you too.

...will you permit me further to say, that the effect of all your doings would be hurtful did the consciousness of them go to wean you from dependence on Christ, or turn your eye from Him as all your desire and all your salvation? Go joyfully to God in His name; follow closely in the path of His example; feel your need of His Spirit in every enterprise; have no doubt of your forgiveness through the merits of His blood, coupling with faith in this one testimony, the acceptance of every one saying about the necessity of holiness and self-denial, and the mortification of all that is sinful, and the adornment of the whole man with the graces of the Spirit, and the dedication of the whole life to the will of Him who poured out His soul unto death for you. (p.19)

Even Christians, as this young man confessed, can easily find themselves in a state of emptiness if they look to the works of their hands alone. Let us not forget the source of our fullness, the gospel of Jesus Christ. Yes, we are weak, but He is strong. Abraham learned this ever so slowly as he followed God away from home and throughout his days of sojourning. David learned this as he sought to execute his royal responsibilities. Jesus' disciples learned this as they followed and learned from Him. One of the psalms from my reading this week captures this, too.

Psalm 16:8-11

שויתי יהוה לנגדי תמיד
כי מימיני בל אמוט׃

I have set the Lord always before me;
because he is at my right hand, I shall not be shaken.

לכן שמח לבי ויגל כבודי
אף בשרי ישכן לבטח׃

Therefore my heart is glad, and my whole being* rejoices;
my flesh also dwells secure.

כי לא תעזב נפשי לשאול
לא תתן חסידך לראות שחת׃

For you will not abandon my soul to Sheol**,
or let your holy one see corruption.

תודיעני ארח חיים
שבע שמחות את פניך
נעמות בימינך נצח׃

You make known to me the path of life;
in your presence there is fullness of joy***;
at your right hand are pleasures forevermore. (ESV)

____________________
Notes:
* כבוי alt. mss. glory; LXX tongue
**שאול grave or the abode of the dead.
*** A literal translation would be Satisfying rejoicings are in your presence.

Fullness of Joy

The Emptiness of Mere Success

I saw this link to a Tom Brady interview on Challies today. I’m not as much of a sports fan as I used to be, but I was moved by this three-time Super Bowl winner’s concluding remarks. Even with all his success and money he seems not completely satisfied and says, “Why do I have three Super Bowl rings, and still think there’s something greater out there for me?” Acknowledging that people would object that he has reached his dream, he admits thinking, “There’s gotta be more than this.” The interviewer then asks, “What’s the answer?” To which Mr. Brady replies, “I wish I knew. I wish I knew.”

I think I was so affected because that was the way I felt thirty years ago. I wasn’t a star at anything, especially sports…just too slow I guess. But I landed a job at an international corporation’s newest expansion in upstate South Carolina and soon started making more money than my dad, with the prospect of more promotions and more money. Not bad for a guy who didn’t go to college. I thought myself successful, but I soon realized something was missing. Just what that something was eluded me. Why did I feel so empty inside?

I considered trying different things, possibly ruining my life in the process. But God, who is rich in mercy, intervened and drew me to His Son Jesus Christ. Though I had been raised in church, I just didn’t get it. That is, until God supernaturally opened the eyes of my understanding to see the truth of the Gospel. No one talked me into anything, pressured me to walk an aisle or pray “the sinner’s prayer.” The Lord just caused me to see the vanity of earthly things and worked in me a longing for something more, something that would make me feel happy and complete. That “something” turned out to be Someone. For the first time in my life Jesus Christ seemed really real to me. It seemed as though I had just come to life that summer night. Now, nearly thirty years later, I appreciate the Gospel even more than I did then. To God be ALL the glory!

How I wish Tom Brady would hear and believe the Gospel! I feel compelled to pray for him. Satan will be prepared with his offer of substitutes, but only Jesus can satisfy the soul. Martyn Lloyd-Jones, another person who turned to Christ after seeing the vanity of mere success, stated my feeling as succinctly as anyone I’ve ever read when he defined a Christian as “one who, since believing in Christ, feels himself to be the happiest man in the world and longs for everybody else to be equally happy!” (Iain H. Murray, D. Martyn Lloyd-Jones: The First Forty Years, p. 56).

The Emptiness of Mere Success

J. Gresham Machen—Depending on Christ

On January 1, 1937 J. Gresham Machen dictated a telegram from his hospital bed in Bismarck, North Dakota to his friend and colleague John Murray, in which he said, “I’m so thankful for active obedience of Christ. No hope without it.” Machen lay dying of pneumonia and had been unconscious for much of the day. During one of his waking moments he made this last written communication and died that evening.

According to Machen’s biographer Ned Stonehouse:

The reference to the active obedience of Christ finds its background in a sermon on that theme which he had preached over the radio on December 20^th. Previously he had been discussing the doctrine with Murray, as he occasionally did other topics with which he dealt. And now that he realized that he was about to pass over the river into the eternal city, he bore testimony to the confidence that he reposed in the substitutionary atonement of Christ. And so he gave expression to the conviction that he had assurance not only of remission of sin and its penalty but also of being accepted as perfectly obedient and righteous, and so an heir of eternal life, because of the perfect obedience of Christ to the divine will. And it was most characteristic of Machen that, even in his agony, he wanted to express his exultant faith to one who shared it with him in rich measure. His eyes were upon Christ as his living hope. But he was also virtually thanking his colleague for his contribution to the appreciation of that doctrine as they had discussed it together on the basis of the Word of God. (J. Gresham Machen: A Biographical Memoir, p. 508)

Machen was the leader of the newly-founded Orthodox Presbyterian Church and had many duties pressing upon him. It was his sense of duty that took him from Philadelphia to North Dakota for scheduled meetings when his health was poor. His duties back east were driving him to return home when the doctor at the hospital refused to let him go. Shortly before entering the hospital Machen had said, “I can’t die now. I have so much work to do” (Stonehouse, p. 507). However, when God’s timing became evident to him, he submitted himself. Regardless of his position in life or the work that his position involved, Machen rested and rejoiced in his mighty Savior, who had perfectly obeyed the Father in the sinner’s place, even to the point of death on a cross.

The “active obedience of Christ” is what saw Machen through life and would now see him through the river of death to Heaven. Because the righteousness that Christ earned in our place while on earth is imputed to the believer, God sees that believer as perfectly obedient and righteous in His Son. Do we have this kind of confidence? Do we know that God laid all our sins on His Son, who paid the full price for them? Do we know that God credits His Son’s earned righteousness to the believer’s account? Do we have a place in these spiritual blessings?

J. Gresham Machen preaches a timely New Year’s Day sermon to us. Just as he didn’t live to see another day on earth, neither do we have the promise of tomorrow, let alone another New Year. What can be our only true hope in life and our comfort in death? The fact that while we were still disobedient sinners, Jesus perfectly obeyed God in our place, died in our place, and ever lives in Heaven to intercede for us. Are we thankful for the active obedience of Christ? No hope without it.

J. Gresham Machen—Depending on Christ

The "Gospel of Judas" Revisited

You may remember that nearly two years ago, in early 2006, the National Geographic Society (NGS) published something that was supposed to change, or at least challenge, the way we viewed Judas Iscariot and his relationship with Jesus Christ. It was the first English translation of a second century Gnostic writing, discovered in the 1970s, called the Gospel of Judas. The NGS translation presented Judas not as a traitor, but as the hero of the story, the close confidant of Jesus, the one among the Twelve who truly got what Jesus was teaching, who was only following Jesus’ orders when he betrayed the Lord. This translation was followed in April 2006 by a highly touted TV special.

It seems now that National Geographic won’t be able to simply let their sensational claims stand. Their challenge is being challenged. On December 1, 2007 the New York Times published an Op-Ed piece titled “Gospel Truth” written by April D. DeConick, a professor of Biblical Studies, Rice University in Houston, TX. Professor DeConick, who specializes in early Christian thought, translated the original Coptic text for herself. In her Op-Ed response to NGS, Professor DeConick says, “It was a great story. Unfortunately, after re-translating the society’s transcription of the Coptic text, I have found that the actual meaning is vastly different. While National Geographic’s translation supported the provocative interpretation of Judas as a hero, a more careful reading makes clear that Judas is not only no hero, he is a demon.”

She defends her position in the article and expands on it significantly in her latest book, The Thirteenth Apostle: What the Gospel of Judas Really Says. In the book she says,

I didn’t find the sublime Judas, at least not in the Coptic. What I found were a series of translation choices made by the National Geographic team, choices that permitted a Judas to emerge in the English translation who was different from the Judas in the Coptic original. In the original, Judas was not only not sublime, he was far more demonic than any Judas I know in any other piece of early Christian literature, Gnostic or otherwise. (p. 4)

I have to make two disclaimers here: I haven’t read Professor DeConick’s book yet, and I’m out of my element when it comes to her field of study. But I have read excerpts and reviews of her book on Amazon. She also has a blog where she has posted several articles on this ongoing academic debate. I recommend spending some time on her blog getting familiar with the issues.

My impression from reading Professor DeConick is that the main issue in this debate is academic integrity. Did NGS make a mistake? Did they purposely mistranslate the text and mislead people to create a sensation for whatever reason? NGS posted a response to DeConick’s book on their website on December 21. The writer gives an interesting quote from one of the NGS translators:

Marvin Meyer is one of the translators who National Geographic enlisted. He said he welcomes additional interpretations of the Gospel of Judas.

"It doesn't come as any surprise whatsoever to find out that there would be another kind of interpretation," said Meyer, a biblical scholar at Chapman University in California.

"What is remarkable is the extent to which what was presented early on still has carried the day with us and most people."

I’d like to make two observations. First, it seems to me that the issue here is translation, not interpretation. Second, it also seems that what is important to the NGS translators is not necessarily accuracy in translation, but the impact that their work has made. They are remarking how their work “carried the day.” People typically respond to sensational claims, especially those attempting to discredit something in the Bible.

I say that academic integrity seems to be the main issue in the debate between NGS and Professor DeConick and others because the professor isn’t a conservative believer. She describes herself as liberal in her beliefs but is interested in “genuine historical work.” She seems to be fair-minded and respectful in her writings.

So why is this even worthy of our notice? I doubt if any Bible-believing Christian was shaken by the claims of the NGS. But reasons exist for taking note of scholarly studies done by non-believers.

• We need not fear scholarship. True scholarship is thorough and honest and can only corroborate the Book we believe, or at least not contradict it. History is on our side.
• These are the types of people we sometimes deal with in our everyday relationships. It will help us if we’re familiar with current theological issues and not taken by surprise by academic opposition, knowing that the latest sensations are nothing new (Gnosticism certainly isn’t).
• It will also help us to keep in mind that we and our conservative beliefs are in the minority, also something not new. The Bible calls God’s people a remnant.

The world loves to remind us that not everyone believes as we do. It will take some of the wind out of their sails if we already know this and are not distressed, but exhibit calm confidence in God and genuine Christ-like compassion for the opposers.

The "Gospel of Judas" Revisited

The Gospel and Personal Evangelism

I just finished reading Mark Dever's The Gospel and Personal Evangelism (Crossway, 2007) and found it to be extremely clear, practical, refreshing, motivating and worthy of recommending to you. This little book was not only fun to read, but it also seems to have been fun to write. Dever writes in a plain, conversational style following a clear and purposeful outline, incorporating personal illustrations, and being very careful to speak to the introvert as well as the extrovert.

This last point is one that stood out to me the most. Dever admits that he is an extrovert and that he understands that not everyone else is. Throughout the book he keeps this in mind so that his counsel remains applicable to all.

Of the books I've read on evangelism this tops them all for clarity and balance. While reading this books I was anxious to get out and share the gospel, at least to be more "salty", as he put it.

I'm intending to write a full review for SharperIron, but for now I'd like to jot down a few notes.

1) The Gospel is not what a lot of people think it is. Dever argues that every Christian ought to be able to verbalize what the Gospel is. This is so true. It's so frustrating to ask "Christian" teenagers, and especially adults, to explain what the Gospel is and they act clueless. Dever does a superb job at articulating this point.

2) In like manner, Dever argues for what Evangelism is and is not. This is a must read section. In his conclusion to this chapter he writes, "Evangelism itself isn't converting people; it's telling them that they need to be converted and telling them how they can be."

3) Door-to-door evangelism is not mentioned at all. This is a dying hallmark of my ecclesiastical tradition. We will be going out this Saturday, too. It seems to me that we are afraid to change our method because we might give someone the impression that we are not zealous evangelists. On the contrary, Saturday morning door-to-door visitation can become a snare and/or a rut for those who would rather segregate their evangelistic efforts from the rest of the week. I admit that I struggle against this.

In fact, Dever talks a lot about sharing the gospel in the park, around town, with neighbors, etc. His main point is to remind us that, as Christians, this is to be our all-the-time lifestyle. We (I) need to be purposefully seeking opportunities to share Christ with others. A major part of this is developing relationships with non-Christians. He mentions frequenting certain stores and restaurants in order to get to know people (even if informally) looking for opportunities to share the gospel with them.

4) Where my ecclesiastical tradition tends to go immediately to the jugular vein of "getting people lost" and then telling them the gospel, Dever presents--what seems to me--a more balanced approach. Dever mentions that the Gospel has to do with the forgiveness of sins. He doesn't downplay sin, nor does he exclude it from the essential message of the Gospel (cf. pp. 56-57). He argues that we must be honest and urgent about the telling people about the holiness of God and the consequences of sin. However, "defensiveness is natural to the fallen human heart, so we want to do our best to help people hear the good news" (p. 65). Basically, we need to learn to "ask good questions and listen to their answers" (p. 66).

We need to pray that the Lord will provide an audience for the Gospel. I believe that the Gospel can be discredited when we use it as a billy club. It is certainly discredited when it is used in a manipulative way.

5) One last comment I'll make now is that I was glad to see that he included a section dealing with the sovereignty of God in evangelism. I've come to rejoice in the great motivation found in the doctrines of the Sovereignty of God and Divine Election. I heartily agree with Dever when he says, "I think a better understanding of the Bible's teaching on God's election would help them. I think it would give them confidence and joy in their evangelism" (p. 105).

Well, I'll save some more for my review. Oh, and in the meantime, I'd encourage you to read Doug Smith's review of this title here. Doug has also compiled a nice list of resources mentioned in this book here.

Crossway Books $9.99 | Westminster Bookstore $7.49 | CBD $7.99 | Amazon $9.99

The Gospel and Personal Evangelism