The Particular Selective Love of God

From Jonathan Edwards' sermon on 1 Pet. 2:9-10, Christians are a Chosen Generation, a Royal Priesthood, a Holy Nation, a Peculiar People:

The electing love of God is singly of every particular person. Some deny a particular election, and say that there is no other election than a general determination, that all that believe and obey shall be saved. Some also own no more than an absolute election of nations. But God did from all eternity singly and distinctly choose, and set his love upon, every particular person that ever believes, as is evident from Gal. 2:20: 'Who loved me and gave himself for me' (Works, vol. 2, Hickman ed., 938).

You'll perhaps notice that Edwards addresses here the same Arminian arguments thrown up today, which still blow away like chaff before the mighty rushing wind of the Word of God.

Wencel Bible Reading Plan 2011

Emily and I have now read the Scriptures together at least three times in our shortly more than three years of marriage. Some portions we've read more. For example, we read the New Testament and Psalms twice while reading the rest of the Old Testament once during our first year of marriage. But each year, thus far, we've gone through the whole of Scripture together.

Now by together I mean that we've been on the same reading plan. We've actually only read about half of the scheduled reading aloud in each other's presence while sitting down together. There are 929 chapters in the Old Testament, 260 in the New Testament, making 1189 total. Maybe we've done about 500 to 600 hundred of these actually together aloud each year, usually in the morning and evening as we start and end our days together in prayer. The sweet effect this has had on our marriage is untold and inestimable. And these have been, without a doubt, some of our sweetest and deepest times together in conversation and reflection and planning and hoping and longing.

Going Home

In 1856, Charles Spurgeon preached a sermon the Sunday before Christmas called "Going Home." In it he prepared his growing church to speak of Christ's salvation at Christmas gatherings through their testimonies of what God had done for them.

Spurgeon had become pastor of New Park Street Church in 1854. The church had 232 members. The membership rose to 4,000 by Christmas of 1856. So Spurgeon prepared the large number of new converts for returning home at Christmas.

Among many practical points of counsel, including "Christmas is suited for sharing the gospel with family and friends," "Don't expect sharing to be easy," and "Tell your story seriously, not flippantly," the most helpful for me was this: "Be alert for one-on-one opportunities to share your story." Spurgeon enlarges on this point:

Do not tell this story to your ungodly friends when they are all together, for they will laugh at you. Take them one by one, when you can get them alone, and begin to tell it to them, and they will hear you seriously. . . . You may be the means of bringing a man to Christ who has often heard the Word and only laughed at it, but who cannot resist a gentle admonition.

HT: Sovereign Grace Ministries' blog

What is Necessary for a Good Prayer

Martin Luther was a man who knew how to pray. And so it is good to listen to his counsel on this matter. It is especially good for those of us who, with undoubtedly virtually every last modern American, scarcely know what it means to be devoted to prayer.

What follows is from the introduction to a sermon Luther preached in 1519 called "On Rogationtide Prayer and Procession":

Two things are necessary so that a prayer is good and so that it is heard. First, we must have a promise or a pledge from God. We must reflect on this promise and remind God of it, and in that way be emboldened to pray with confidence. . . . No one obtains anything from God by his own virtue or the worthiness of his prayer, but solely by reason of the boundless mercy of God. . . . Second, it is necessary that we never doubt the promise of the truthful and faithful God. . . .

Sounds like 1 John 5:14-15. Now meditate on Mk. 11:24; Lk. 11:9-13; Jas. 1:5-8. And pray.

The Greatest Drama Ever Staged

From Dorothy Sayers' The Greatest Drama Ever Staged:

"We are constantly assured that the churches are empty because preachers insist too much upon doctrine—‘dull dogma,' as people call it. The fact is the precise opposite. It is the neglect of dogma that makes for dullness. The Christian faith is the most exciting drama that ever staggered the imagination of man—and the dogma is the drama."

Hebrew Man Is No More

My wife is celebrating that the "Hebrew man" (which name she gave me during intensive Hebrew in the summer) is no more. I've formally finished my studies in Hebrew, having passed the Hebrew competency exam at Wheaton College on Monday and my final on Wednesday. Now the fun stuff begins--Hebrew exegesis!

A word about learning a language. This is undoubtedly a good exercise for anyone to do, not least children. The mental, and even physical discipline, necessary for accumulating all the necessary machinery to work with a language is undoubtedly strengthening and potentially character building. It requires a discipline and toughness (especially if you don't particularly enjoy the language and are working as a clinician!) that most other kinds of coursework do not require.

Prayer for Acceptable Words and Meditation

The Bible provides us with many, many models of prayer, which, of course, are aids (for cripples like me) to praying. Here is one I find myself regularly in need of using from Psalm 19:

"Let the words of my mouth
and the meditation of my heart
be acceptable in your sight,
O YHWH, my rock and my redeemer."

PNEUMATOLOGIA

That's the title of a comprehensive work on the Holy Spirit produced by John Owen in 1674. I'm beginning to poke away at it, and it looks to be exhilarating material. No one, to my knowledge, has ever produced such a fulsome treatment of the Spirit. It is two volumes in the Gould edition (vols. 3 and 4) and totals about 1200 pages. No doubt I'll be posting here and there as light breaks into my study morning by morning. Reading Owen for me is almost always illuminating. Grand and solid truths pour forth with such force and clarity.

Pneumatologia is the title. The fuller title with subtitle is this: A Discourse concerning the Holy Spirit. An Account is Given of his Name, Nature, Personality, Dispensation, Operations, and Effects; His Whole Work in the Old and New Creation is Explained; the Doctrine concerning it Vindicated from Opposition and Reproaches. The Nature also and Necessity of Gospel Holiness; the Difference between Grace and Morality, or a Spiritual Life unto God in Evangelical Obedience and a Course of Moral Virtues, are Stated and Declared.

Christ and Culture Revisited

Recently I finished up a good book I'd been poking away at for some time (not because it's long, but because I'm slow). It's called Christ and Culture Revisited by D. A. Carson. A helpful, even-handed, fair-minded book. I've wrestled with this issue a good deal (that is, for an ordinary Christian), not from a theoretical standpoint as much as from the standpoint of a perplexed practitioner. And I got help in two main areas. First (and this was really only an aside in the book), Carson discussed what the Church is called to do as Church and what individual Christians are called to do in society as those who have particular callings and circumstances. Second, I was also convinced that the standard models are all of them truncated and reductionistic. Many have good things to say, but none of the standard models covers all the ground.

I recommend this book as a way of steering clear of extremes and reductionisms. Carson attempts to ground an understanding of Christ and Culture in the Bible's storyline, such that any model which is jarring to the Bible's narrative and teleology is judged wanting. He also discusses some of the main movers and shakers, which helps with orientation. Now while I've found this book helpful, I don't think it's the last word on this issue, nor does it address all the issues. But it is a good way into the discussion and thinking through the tensions we feel.

God's Clear Voice

You won't want to miss the NCC sermon from last Lord's Day on Gal. 1:6-9, which may be found at the website. Andrew Fulton preached a God- and Word-centered message that is timely as we consider commitments in the new year, like regular, day in and day out Bible reading. So if you're looking for encouragement to take in God's Word like your life depended on it (for it does), the sermon won't dissappoint. Andrew urges upon us a "diligent delight" in "God's clear voice" in Scripture. Who wouldn't want to heed that call?

Puritan Spirituality and American Evangelicalism

And here's the third and final point of J. I. Packer's three particular points of contrast between Puritan spirituality and American evangelicalism:

It seems undeniable that the Puritans' passion for spiritual integrity and moral honesty before God, their fear of hypocrisy in themselves as well as in others, and the humble self-distrust that led them constantly to check whether they had not lapsed into religious play-acting before men with hearts that had gone cold towards God, has no counterpart in the modern-day evangelical ethos. They were characteristically cautious, serious, realistic, steady, patient, persistent in well-doing and avid for holiness of heart; we, by contrast, too often show ourselves to be characteristically brash, euphoric, frivolous, superficial, naive, hollow and shallow (A Quest for Godliness, Packer, 217).

Well, this finishes Packer's three points of contrast between the Puritans and American evangelicals. But you can be sure that there will be more of Packer and the Puritans at this site before too long.

Puritan Spirituality and American Evangelicalism

Here's the promised second part of Packer's three particular points of contrast between the Puritans and American evangelicals:

We observe that whereas the experimental piety of the Puritans was natural and unselfconscious, because it was so utterly God-centered, our own (such as it is) is too often artificial and boastful, because it is so largely concerned with ourselves. Our interest focuses on religious experience, as such, and on man's quest for God, whereas the Puritans were concerned with the God of whom men have experience, and in the manner of his dealings with those whom he draws to himself. The difference of interest comes out clearly when we compare Puritan spiritual autobiography—Grace Abounding, say, or Baxter's autobiography, or the memoirs of Fraser of Brea—with similar works of our own day. In modern spiritual autobiography, the hero and chief actor is usually the writer himself; he is the centre of interest, and God comes in only as a part of his story. His theme is in effect 'I—and God.' But in Puritan autobiography, God is at the centre throughout. He, not the writer, is the focus of interest; the subject of the book is in effect 'God—and me.' The pervasive God-centredness of Puritan accounts of spiritual experience is a proof of their authenticity, and a source of their power to present God to the modern reader. But when experience of God is told in a dramatised and self-glorifying way, it is a sure sign that the experience itself, however poignant, lacked depth, if, indeed, it was genuine at all (A Quest for Godliness, Packer, 216-217).

This description by Packer resonates with my experience of the Puritans and of modern evangelicalism. The sheer God-centeredness of the Puritans stands starkly over against our utter man-centeredness. So once again, I thank God for the Puritans (and many others, even some contemporaries who've followed in the train of God-centeredness that goes all the way back to the Bible itself) for leading me to God, not man, not self.

The Un-Mission Mission

Last Lord's Day, New Covenant Church of Naperville, our home church, heard the third of three consecutive messages on the church's central mission: speading ahead the Word to triumph in the world.  "Gossiping the Gospel," as Jacob Reynolds (following Stott, I believe) put it two weeks ago. This past Sunday pastor Matt Newkirk brought a word about the Word from Genesis 11. You may listen to the exposition here, which was quite good. 

Matt gave us four characteristics of "unmission" from Genesis 11:1-9:

1) Unmission is fueled by an overestimation of self
2) Unmission is fueled by an underestimation of God
3) Unmission results in frustration
4) Unmission is cured by the Great Commission

In applying how the mission of the church works out for the corporate body, made up of many parts (Matt reminded us that the hand is not a mouth, but does have a role in relation to the mouth), Matt encouraged a corporate mentality of evangelism and missions. He said that while every member of the church is not gifted to be a mouthpiece, everyone can do the following:

1) Pray
2) Invite someone to church
3) Support a missionary financially
4) Look for opportunities to share Christ

This sort of corporate mentality in thinking about the Great Commission is, I believe, an area where at least the individualistically-oriented American church needs to grow immensely. In my judgment, we have work to do in continuing to think through more thoroughly every-member ecclesiatical evangelism and global missions. Perhaps more on this later.

The Most Beautiful Among Women

From time to time I'm overwhelmed with God's grace to me. Frequently this happens as I experience what a gift my wife Emily is. She is, without question, the most beautiful among women. When I married her, I knew she was beautiful. But the half hadn't been told or revealed to me! I might say with Job, with different wording and application, that I had heard of God's handiwork with the hearing of the ear, but now my eye sees! A wonderful wife's worth is simply incalculable. O the depths of the riches! My wife's worth is above gold, yes, even fine gold, and the jewels adorning her, they outshine the brightest of them all.

My council to younger men: in seeking a wife, you ought not to undervalue the wisdom and glory of God's Word on this matter. You ignore God's Word here at your peril. Wounds and sorrow will you get for yourself if you choose a wife unwisely. So, dear younger brothers in the faith, take heed to God's wise Word as you seek a helper and life-long companion. It's the second most important step and act of trust you will ever make.

Puritan Spirituality and American Evangelicalism

Yesterday in a tribute to the Puritans and thanks to God I posted that I would be giving three particular Packer-produced points of contrast between the Puritans and American evangelicals. The first is this:

We cannot but conclude that whereas to the Puritans communion with God was a great thing, to evangelicals today it is a comparatively small thing. The Puritans were concerned about communion with God in a way that we are not. The measure of our unconcern is the little that we say about it. When Christians meet, they talk to each other about their Christian work and Christian interests, their Christian acquaintances, the state of the churches, and the problems of theology—but rarely of their daily experiences of God. Modern Christian books and magazines contain much about Christian doctrine, Christian standards, problems of Christian conduct, techniques of Christian service—but little about the inner realities of fellowship with God. Our sermons contain much sound doctrine—but little relating to the converse between the soul and the Savior. We do not spend much time, alone or together, in dwelling on the wonder of the fact that God and sinners have communion at all; no, we just take that for granted, and give our minds to other matters. Thus we make it plain that communion with God is a small thing to us. But how different were the Puritans! (A Quest for Godliness, Packer, 215-216).

This was written in 1990. And while I think the point stands strongly, I do think that there has been an awakening in certain quarters to the life of communion with God. I also think, however, that there has also perhaps been a worsening of the situation in other quarters.

Thankful for the Puritans

Among the many blessings for which I am thankful today, this Thanksgiving, in the year of our Lord 2010, I'm deeply thankful for the Puritans. Yes, I'm talking about the lot that came to America who not only get short shrift in the terrible history textbooks of our times, but also who get repeatedly (this continues) misunderstand and even slandered. 

In tribute to them and gratitude to God, I want to post a short series of posts in the next few days that set Puritan spirituality over against American evangelicalism. This helps, I think, with perspective. We tend to think way too much of ourselves, not realizing that many of our forebears in the faith outstripped us in so many ways, putting our faith to shame, making me want to weep from time to time over the present state of our Christian experience. To give some perspective on the Puritans, I want to turn to J. I. Packer's A Quest for Godliness, which I've already done at this blog a number of times.

Anyone who knows anything at all about Puritan Christianity knows that at its best it had a vigour, a manliness, and a depth which modern evangelical piety largely lacks. This is because Puritanism was essentially an experimental faith, a religion of 'heart-work,' a sustainded practice of seeking the face of God, in a way that our own Christianity too often is not. The Puritans were manlier Christians just because they were godlier Christians (A Quest for Godliness, 215).

Packer then goes on to give three particular points of contrast between the Puritans and American evangelicals.  More on this on the morrow.  For now, Thank you, Gracious God and Heavenly Father, for giving the Puritans to the church as a portion of our rich heritage. "The lines have fallen for me in pleasant places; indeed, I have a beautiful heritage" (Ps. 16:6).

Politics Put in Proper Perspective

Amid our politically charged atmosphere, putting politics in proper perspective is in order. On second thought, putting politics in proper perspective is always in order. And Isaiah 6 does this handily. So it would be good for us to ponder it often—and see the political powers that be in the light of the glory of the Lord.

"In the year that king Uzziah died. . . " (Isa. 6:1). He had reigned some forty years. But there he lay, motionless, breathless, lifeless. I'd say he lacked the royal dignity and public pomp once characterizing his reign as he lay there a bag of decomposing bones. Over against Uzziah's finite life and reign, Isaiah sees "the Lord sitting upon a throne, high and lifted up" (Isa. 6:1). Uzziah is long gone; YHWH is still reigning. For as another Scripture tells us,YHWH is King forever: "YHWH sat enthroned at the flood; YHWH sits enthroned, King forever" (Ps. 29:10; translation mine). He rules in salvation and judgment over the nations, and the most potent potentates fade before his majesty. 

Another important text that comes to mind in the wake of North Korea's inflamatory in-your-face actions against South Korea is Ps. 46:8-11:

Come, behold the works of YHWH,
how he has wrought desolations on the earth.
He makes wars cease to the end of the earth;
he breaks the bow and shatters the spear;
he burns the chariots with fire.
'Be still, and know that I am God.
I will be exalted among the nations,
I will be exalted in the earth!'
YHWH of hosts is with us;
the God of Jacob is our fortress.

A Diabolical Science

Calvin, commenting on Ps. 29, speaks this wisdom:

Philosophers think not that they have reasoned skillfully enough about inferior causes, unless they separate God very far from his works. It is a diabolical science, however, which fixes our contemplations on the works of nature, and turns them away from God.

We could substitute, today, naturalistic scientists (and those who unwaveringly bow before and follow them) in the place of naturalistic philosophers. But the same diabolical science is still practiced and believed, separating God very far from his works. Naturalism and functional deism, as I've noted before, have a stranglehold on our society. Sadly this all too often includes professing Christians who, reading the likes of Ps. 29, should know better. We should be ashamed of how little we acknowledge God's almighty hand in the created order. Those in his temple should be incessantly shouting, "Glory!" (Ps. 29:9). 

O show us your glory, thundering God of glory, O show us your holy majesty and might, that we might give you, YHWH, the glory due your name, and worship you in the splendor of holiness.

Through the Precious Blood

Following the same vein as the last post, here's another song, this time from Sovereign Grace Praise, that Em and I have been enjoying and laying up: Through the Precious Blood.  The lyrics are by Mark Altrogge with Sovereign Grace Praise.  It's from the Come Weary Saints CD.

You have ordained every breath we take
In pleasure or pain, there is no mistake
Gladness and grief, both are in Your hand
And sufferings brief carry out Your plan
And our fleeting sorrows
Will yield an endless prize
When some bright tomorrow
We’ll see You with our eyes, and

Grace upon grace flows down, flows down
Grace upon grace flows down, flows down
Through the precious blood of Christ

Father of lights, Giver of all grace
Your mercies crown our lives all our days
River of Life, quench our thirsty souls
For no true delight does Your love withhold
And in every season
We are satisfied
For just one reason
Christ was crucified, and

All good gifts, every good thing
Comes to us freely, so freely
All good gifts, every good thing
Comes to us freely, so freely
Through the precious blood
Through the precious blood

© 2008 Sovereign Grace Praise (BMI)

When Trials Come

One of the routines my wife and I have developed is one of routinely considering the pain and suffering coming our way at God's sovereign appointment.  Doesn't sound fun, does it?  Sound morbid?  Perhaps.  It could be.  Or perhaps, and more likely, it's a sober practice to help prevent inebriation with the silliness and banality and superficiality of our world—this world that numbs us so thoroughly with television and entertainment and vacations and so on, all the way up to the day of meeting the Judge of all the earth, who will consign each to everlasting heaven or everlasting hell.  Perhaps this routine then is part of what God is using to steel us and give us backbone to prepare for our terminal cancer or brain injury or heart attack or lost baby or fierce persecution or whatever (our fill-in-the-blank day of dark news).  And I highly recommend it.

This routine includes regularly laying up Scripture, not least the promises of God; praying for God to make us ready for the day when death beckons, not least if it comes early; and also laying up Gospel-soaked lyrics from psalms, hymns, and Spirit-songs.  What follows is one such Gospel song which we've enjoyed and pondered of late.  It's called When Trials Come, written by the Gettys. 

When trials come, no longer fear
For in the pain our God draws near
To fire a faith worth more than gold
And there his faithfulness is told
And there his faithfulness is told

Within the night I know your peace
The breath of God brings strength to me
And new each morning mercy flows
As treasures of the darkness grow
As treasures of the darkness grow

I turn to wisdom not my own
For every battle You have known
My confidence will rest in You
Your love endures; Your ways are good
Your love endures; Your ways are good

When I am weary of the cost
I see the triumph of the cross
So in its shadow I shall run
Till You complete the work begun
Till You complete the work begun

One day all things will be made new
I'll see the hope You called me to
And in Your kingdom, paved with gold
I'll praise Your faithfulness of old
I'll praise Your faithfullness of old

—Keith and Kristin Getty, 2005 Thankyou Music

The Road Not Taken

Robert Frost (1874-1963) wrote a famliar poem often seen and quoted.  For example, my wife has routinely heard and seen it in the public school system.  In the right context, the poem is inspiring.  Applied to the wrong context, it is frightening.  But since I like it a good deal, I'll reproduce it here.  It's called The Road Not Taken.

Two roads diverged in a yellow wood,
And sorry I could not travel both
And be one traveler, long I stood
And looked down one as far as I could
To where it bent in the undergrowth;

Then took the other, as just as fair,
And having perhaps the better claim,
Because it was grassy and wanted wear;
Though as for that, the passing there
Had worn them really about the same,

And both that morning equally lay
In leaves no step had trodden black.
Oh, I kept the first for another day!
Yet knowing how way leads on to way,
I doubted if I should ever come back.

I shall be telling this with a sigh
Somewhere ages and ages hence:
Two roads diverged in a wood, and I--
I took the one less traveled by,
And that has made all the difference.

(For biographical background, click here.)

Sermon on Missions for Middle America

Now two Sundays ago, New Covenant Church Pastor Andrew Fulton preached on Rom. 15:14-21.  The sermon is titled Motivated by Mission.  I'm not sure I've ever heard a more stirring call to world missions.  It certainly was the most solid and salutary message on missions for Middle America that I've ever heard.  I highly commend it.  Not least for Napervillians!  But a word to the wise: have a listen when you're pride won't keep you from hearing aright.  Maybe the sovereign Spirit will be pleased to blow on you and fan into a flame a renewed or brand new passion for King Jesus' global cause and fame. 

Were one able to watch this sermon on video, I would also commend it as a model of both clear structure and flow in the sermon along with freedom in the pulpit from a manuscript.  Andrew, still a young man (thirty-one, if I'm not mistaken), possesses considerable gifts.  And one I appreciate most is his freedom in the pulpit.  That freedom produces a back and forth between hearer and listener that is, of course, much harder to achieve when one is tied to every word of a manuscript.  In the sermon God's Word is mediated through Andrew's personality in a way that connects that divine Word with people in the pew with relative ease.  Or so it seems.

The message begins with a jab at our all-too-often pathetic response to missionary letters—and then proceeds to commend the greatest missionary support letter ever written to stir us up!  And at least this sinner-turned-saint found his heart significantly stirred and corrected.  Yet again, under the ministry of that Word above all earthly powers!

(Concerning this jab: my wife and I recounted it back at home over a meal and found ourselves enjoying great big belly laughs—the kind that leave you on the floor.  Priceless satire.  And powerful.)

The Most Necessary Part of Our Wisdom

Yesterday I said another word from Owen was forthcoming.  And I said it would address the charge that maintaining the soul in a frame a "self-abasement, condemnation, and abhorrency" (Owen's wording) does not tend toward morbid introspection.  Well, here is Owen's take on this issue:

To keep our souls in a constant frame of mourning and self-abasement is the most necessary part of our wisdom with reference unto all the ends of the life of God; and it is so far from having any inconsistency with those consolations and joys which the gospel tenders unto us in believing, as that it is the only way to let them into the soul in a due manner.  It is such mourners, and those alone, unto whom evangelical comforts are administered (Isa. 57:18).

Can anyone tell me that their deepest Christian experience in walking with God does not bear this out?  I cannot for the life of me see how this is out of step with Scripture and the Spirit.  It certainly fits my own experience walking with God.  Like hand in glove.

"Blessed/Happy are the poor in spirit. . . . Blessed/Happy are those who mourn. . . ." (Mt. 5:3-4).  And blessed are those who are "sorrowful, yet always rejoicing" (2 Cor. 6:10).

How's Your Posture?

Among the stances and strategies the disciple must take against sin in the soul is this posture described by John Owen in a little work called On the Dominion of Sin and Grace (Works, vol. 7, 532):

No frame of mind is a better antidote against the poisin of sin. . . . God hath a continual regard unto mourners, those that are of a 'broken heart and a contrite spirit.' It is the soil where all grace will thrive and flourish. A constant due sense of sin as sin, of our interest therein by nature and in the course of our lives, with a continual afflictive rememberance of some such instances of it as have had peculiar aggravations, issuing in a gracious self-abasement, is the soul's best posture in watching against all the deceits and incursions of sin. And this is a duty which we ought with all diligence to attend unto.

Does this sound like morbid introspection to you?  Well, in a tomorrow's post I'll give Owen's take on the charge that this produces morbid introspection.

Nonsense Up With Which We Shall Not Put

What follows was swiped from a recent post by Doug Wilson giving writing counsel:

In the 18th century, during the ascendancy of the English dictionary makers and grammarians, it was foolishly thought that Latin was superior to English, and that things that couldn't be done in Latin, like ending sentences with prepositions, shouldn't be done in English. This is where we get the absurd rule that one must never, ever end a sentence with a preposition. As Winston Churchill put it, "that's the sort of nonsense up with which we shall not put."

Ahh, grammar and godliness.  Music to my ears, honey to my tongue, refreshment to my bones.

The High Hope of Heaven

Speaking of the high hope of heaven in Puritan spirituality, J. I. Packer speaks thus: 

Sustained by such a hope, the believer can and should face the last enemy squarely and get ready to take death in stride when it comes; and such preparation of heart and mind for passage out of this world into the immediate presence of God was, in fact, a major theme of all Puritan spirituality (A Quest for Godliness, 212).

Having been saved in hope (Rom. 8:24), and having a hope laid up for us in heaven (Col. 1:5), we should be fully prepared by the Word and Spirit to depart into the bosom of God, right?  But are we?  We, I mean, Americans, who are all too often all too cozy here. 

O God in heaven, God of all hope, cause us to know the hope to which we have been called, its everlastingness, its solidity, its certainty!  That you might be glorified in our deaths!  Help us to live and die well!  Yes, indeed, O Father, for your great name's sake!

The Spirit of Ardor and Order

A compact statement of the Spirit's ministry in 1 Corinthians 13 and 14 put in a memorable way by David Garland is this: "The Spirit of Ardor is the Spirit of Order" (Vanhoozer, Treier, Wright, eds.; The Theological Interpretation of the New Testament, 105).

The Portion of the Ransomed of the LORD

Isaiah 35 contains many images and themes that are developed more fully in chapters 40-55.  By one reckoning, even about ninety percent of the words in Isaiah 35 recur in chapters 40-55.  So already in Isaiah 35 we're looking ahead to the salvation and restoration that breaks forth in Isaiah 40.  And one little word at the end of chapter 35 fells and dispels all enemies of sin and sadness, driving away clouds of gloom and despair:

"And the ransomed of the LORD shall return
and come to Zion with singing;
everylasting joy shall be upon their heads;
they shall obtain gladness and joy,
and sorrow and sighing shall flee away."

So "break forth into singing and cry aloud," O redeemed of the LORD!

No Greater Incentive for Holiness

In On Mortificaton of Sin, in a section on considering the evil of sin, John Owen urges the believer to consider how sin "grieves the holy and blessed Spirit":

Now, if there be any thing of gracious ingenuity left in the soul, if it be not utterly hardened by the deceitfulness of sin, this consideration will affect it.  Consider who and what thou art; who the Spirit is that is grieved, what he hath done for thee; and be ashamed.  Among those who walk with God, there is no greater motive and incentive unto universal holiness, and the preserving of their hearts and spirits in all purity and cleanness, than this, that the blessed Spirit, who hath undertaken to dwell in them as temples of God, and to preserve them meet for him who so dwells in them, is continually considering what they give entertainment in their hearts unto, and rejoiceth when his temple is kept undefiled.

"How shall we who died to sin still live in it?" (Rom. 6:2).  "Grieve not the Spirit of God, by whom you were sealed for the day of redemption" (Eph. 4:30).

On Mortification for Teenagers!

Recently I've posted a number of times from John Owen's justly famous work On the Mortification of Sin.  I'll be lecturing on Owen this coming Sunday to adults, and this work will factor in significantly for my subject matter.  It is interesting to note that the little treatise on mortification of sin was originally a sermon series to college students—to teenagers (!)—while Owen was dean of Christ Church and vice-chancellor of Oxford University.  Having recently read this work with my wife, it boggles the mind to think that this was matter for the nourishment of teenagers, yet today Owen's material is regarded as far too heavy even for adults!

Hebrew Poetry

What ought one to expect when delving into Hebrew poetry?  How ought one to think about the distinctive features of Hebrew poetry to understand what it is doing?  David L. Peterson and Kent Harold Richards have written a brief and helpful book that answers these kinds of questions.  It's called Interpreting Hebrew Poetry. 

Here's a sample which gives you an idea of what's different about Hebrew poetry from, say, English poetry, and therefore gives the reader pointers for how to understand Hebrew poetry (p. 47):

Rythm in Hebrew poetry works in a way quite distinct from the way in which meter is often understood to function in the poetry of many other languages. . . . Rather than seeking or expecting the sort of uniformity that meter typically generates in poems written in other languages, one anticipates a delicate balance between regularity and variation.

In sum, Hebrew poetry possesses rhythm, not meter.  Such rhythm, often described in rhythmic patterns, is distinctive because it functions differently from meter.  As a result, one may read Hebrew poetry looking for both rhythmic regularity and variety, not metric predictability.

Directions for Killing Sin

How shall we go about killing sin?  In chapter 14 of On Mortification of Sin, John Owen gives specific directions for this work.  I'll post here the substance of these directions:

"Set faith at work on Christ for the killing of thy sin.  His blood is the great sovereign remedy for sin-sick souls.  Live in this, and thou wilt die a conqueror; yea, thou wilt, through the good providence of God, live to see thy lust dead at thy feet" (p. 79).

There's Knowing and then There's Knowing

Regarding knowledge, what is the difference between believers and unbelievers?  Hear Owen, who needs to be heard, in my judgment, in our time, in our context, because I'm not sure we get this.  (By the way, the quotation follows working through many texts; Owen is not driven by philosophy but by Scripture!)

"The difference between believers and unbelievers as to knowledge is not so much in the matter of their knowledge as in the manner of knowing.  Unbelievers, some of them, may know more and be able to say more of God, his perfections, and his will, than many believers; but they know nothing as they ought, nothing in a right manner, nothing spiritually and savingly, nothing with a holy, heavenly light.  The excellency of a believer is, not that he hath a large apprehension of things, but that what he doth apprehend, which perhaps may be very little, he sees it in the light of the Spirit of God, in a saving, soul-transforming light; and this is that which gives us communion with God, and not prying thoughts or curious-raised notions" (John Owen, Works, vol. 6, p.69).

This needs to be recalled especially by those who study a lot or those who make a living by studying.

What We Really Know

"We speak much of God, can talk of him, his ways, his works, his counsels, all the day long; the truth is, we know very little of him. Our thoughts, our meditations, our expressions of him are low, many of them unworthy of his glory, none of them reaching his perfections" (John Owen, Works, vol. 6, p. 64).

Humanity Laid Low, YHWH Highly Exalted

Last Friday I posted an encouraging text in Isaiah: 2:11-12.  It comes in the middle section of the chiastic structure of Isaiah 1-5 (A, B, C, B',A'; 1:2-31//5:1-30; 2:1-5//4:2-6; 2:6-4:1).  Here's how it looks.

A: 1:2-31 (An Indictment of Judah and Jerusalem)
     B:  2:1-5 (The Eschatological Glory of Mount Zion )
          C: 2:6-4:1 (Proud Humanity Laid Low, Holy YHWH Highly
          Exalted)
     B': 4:2-6 (The Eschatological Glory of Mount Zion)
A': 5:1-31: (An Indictment of Judah and Jerusalem)

Structurally, 2:6-4:1 is the focus or high moment of Isaiah 1-5.  What is its message?  It is this: all that is lofty and lifted up among men will be brought low, and YHWH alone, high and holy, will be exalted in that great day, the day of God, that great eschatological day so often in prophetic view in the Scriptures. 

Hasten that day of God, O Sovereign Lord Almighty!  The holy heart breaks for that day when you alone will be exalted and praised and made much of!

The Danger of Unmortified Sin: Loss of Peace and Strength

In chapter 10 of John Owen's On Mortification of Sin, Owen discusses the manifold danger of unmortified sin.  One of the dangers is a loss of peace and strength all one's days.  Of this he says:

To have peace with God, to have strength to walk before God, is the sum of the great promises of the covenant of grace.  In these things is the life of our souls.  Without them in some comfortable measure, to live is to die.  What good will our lives do us if we see not the face of God sometimes in peace?  If we have not some strength to walk with him?  Now, both these will an unmortified lust certainly deprive the souls of men of.  This case is so evident in David, as that nothing can be more clear.  How often doth he complain that his bones were broken, his soul disquieted, his wounds grievous, on this account!  Take other instances: Isa. 57:17, 'For the iniquity of his covetousness I was wroth, and hid myself.'  What peace, I pray, is there to a soul while God hides himself, or strength whilst he smites? 

A Clear and Abiding Sense

In chapter 10 of John Owen's justly famous On Mortification of Sin, we are given this direction: Get a clear and abiding sense upon your mind and consience of the guilt, danger, and evil of any and all indwelling sin that perplexes and afflicts you. Shortly I will focus in on the second element: the danger of unmortified indwelling sin.

This whole book is worthy of reading once every year or two. It's only 86 pages, and it's an exposition of Rom. 8:13. And it may be purchased here or here. To use a hackneyed expression that is actually true in this case: it's worth its weight in gold. So the price placed on this book is a virtual steal.

God's Good Design in Disability

I recently finished a little but weighty book—which touches the depths of my soul. I've now been moved to tears twice looking at the glory in this book. It's called Just the Way I Am: God's Good Design in Disability by Krista Horning. You may purchase it at Desiring God.


I'm a physical therapist, and I'll be giving a copy to my colleagues. Most of them are not Christians, but some of them may appreciate it. At least this is my hope and prayer. Perhaps those who are not believers may be drawn in by the good news of this book.

Inconceivably Evil

How evil is the sin that a believer allows to abide in his or her heart?  Here at least is John Owen's estimation, with which I agree, and which I think accords with Holy Writ:

"There is inconceivably more evil and guilt in the evil of [a believer's] heart that doth remain, than there would be in so much sin if [he or she] hadst no grace at all."

In other words, sinning against the light, mercy, grace, love, power, wisdom, truth, and authority of the Father, Son, and Spirit is infinitely grievous.

YHWH Alone Will Be Exalted in that Day

Speaking of that great day of the Lord:

"The haughty looks of man shall be brought low,
and the lofty pride of men shall be humbled,
and YHWH alone will be exalted in that day.
For YHWH of hosts has a day
against all that is proud and lofty,
against all that is lifted up--and it shall be brought low . . ." (Isa. 2:11-12). 

Don't you just love it when the word of the Lord speaks this way?

Greek, Hebrew, and the Love of Christ

"The main point is, with all and above all, study the Greek and Hebrew Bible, and the love of Christ" (John Wesley, 1703-1791).

Creation Sings the Father's Song

Emily and I have been thoroughly enjoying Keith and Kristyn Getty's album "awaken the dawn."  It may be purchased at amazon. What follows are the soaring gospel-soaked lyrics of the third song on the CD, one of our favorites:

Creation sings the Father's song
He calls the sun to wake the dawn
And run the course of day
Till evening falls in crimson rays
His fingerprints in flakes of snow
His breath upon this spinning globe
He charts the eagle's flight
Command's the newborn baby's cry

Hallelujah!
Let all creation stand and sing
Hallelujah!
Fill the earth with songs of worship
Tell the wonders of creation's King

Creation gazed upon his face
The ageless One in time's embrace
Unveiled the Father's plan
Of reconciling God and man
A second Adam walked the earth
Whose blameless life would break the curse
Whose death would set us free
To live with Him eternally

Hallelujah!
Let all creation stand and sing
Hallelujah!
Fill the earth with songs of worship
Tell the wonders of creation's King

Creaton longs for His return
When Christ shall reign upon the earth
The bitter wars that rage
Are birth pains of a coming age
When He renews the land and sky
All heav'n will sing and earth reply
With one resplendent theme
The glories of our God and King!

YHWH: It's ALL Mine

"The earth is YHWH's, and the fullness thereof; the world, and those who dwell therein" (Ps. 24:1).

The Second Coming

Turning and turning in the widening gyre
The falcon cannot hear the falconer;
Things fall apart; the center cannot hold;
Mere anarchy is loosed upon the world,
The blood-dimmed tide is loosed, and everywhere
The ceremony of innocence is drowned;
The best lack all conviction, while the worst
Are full of passionate intensity.

Surely some revelation is at hand;
Surely the Second Coming is at hand;
The Second Coming!
Hardly are those words out
When a vast image out of Spiritus Mundi
Troubles my sight: somewhere in sands of the desert
A shape with lion body and the head of a man,
A gaze blank and pitiless as the sun,
Is moving its slow thighs, while all about it
Reel shadows of the indignant desert birds.

The darkness drops again; but now I know
That twenty centuries of stony sleep
Were vexed to nightmare by a rocking cradle,
And what rough beast, its hour come round at last,
Slouches towards Bethlehem to be born?

—William Butler Yeats [1865-1939]

(For background, click.)

Were the Puritans Puritanical? (Part 6)

"Contrary to a popular misconception, the Puritans were not squeamish about physical or erotic contact between couples.  Thomas Gataker said that 'the Holy Ghost did allow some such private dalliance and behavior to married persons between themselves as to others might seem dotage.'  Many Puritan writers used Genesis 26:8, which describes Isaac's fondling of Rebekah, to argue that erotic love was legitimate.  One of them commented that in marriage 'a play-fellow is come to make our age merry, as Isaac and Rebecca sported together,' while Gouge cited the same passage to charge husbands who reject such contact as taking no more delight in their own wives than in any other women.  Perkins described one of the ways by which couples should show 'due benevolence' to each other as 'by an holy kind of rejoicing and solacing themselves with each other,' in connection with which he mentioned kissing" (Ryken, Worldly Saints, p. 45).

True Spiritual Mortification

"Hatred of sin as sin, not only as galling or disquieting, a sense of the love of Christ in the cross, lie at the bottom of all true spiritual mortification" (John Owen, vol. 6, Works, p. 41).

Thinking for the Sake of Loving God and Others in God

The Desiring God national conference turned out once again to be invigorating.  My wife and I needed to be stirred out of dullness (especially me), needed to rethink thinking as a means of loving God more, needed to be reminded of some basics in this God-centered cosmos.  All of the speakers convicted us with their messages.  Even Rick Warren, to my pleasant surprise.  For instance, he said (as did my hero John Owen long ago in different language), you only know what you practice, only believe what you practice.  If we say we believe something and don't act on it, we don't really believe.  Sounds like James 2, doesn't it?  Faith without works is dead.

The highlight of the weekend was, oddly perhaps, the presentation of John Piper with a Festschrift by editors Justin Taylor and Sam Storms.  It moved me to tears.  John Piper is, by God's free grace, a truly great man.  Yes, warts and all.  (If we know how to value greatness, that is, in relation to the object of one's love.)  His influence under the sweet, mysterious movement of the Spirit is incalculable.  The man's God-centered, Christ-exalting, man-abasing, soul-stirring and soul-satisfying preaching has fed thousands upon thousands upon thousands.  It has slain God-belittling pride and man-centeredness millions of times over.  And it did so again for me this past weekend. 

As Piper approaches his last days of preaching and leading as a pastor of Bethlehem Baptist Church, we would do well to listen carefully to him.  He is one of the greatest preachers, not only of our time, but doubtless of all time.  And this, not because he has mastered all the books and advice and how-tos of the preaching sages (I doubt he even reads them), but because God in Christ has been supreme in that holy act, not the sermon.  The structure of the message, the expositor's prowess in navigating a passage, the rhetoric of the message, the hearers of that message, and so on—these have not been supreme.  God has!  God himself in Christ by the Spirit has been supreme.  Gloriously supreme!  And for this above all else John Piper has been a great preacher.  For this he is among the greats of all Christian history.  For this I love this man whom I've never met, to the bottom.  For it is in this that I and thousands upon thousands have been led to love God more.  So for this I bless and thank and praise and exult in God—from whom and through whom and to whom are all things.  To him be glory forevermore!

May God be pleased to raise up generations of preachers in the wake of Piper's legacy of God-centeredness to carry on and forward, without shame and without apology, openly and boldly, Piper's vision of God's supremacy in all things for the joy of all peoples.  The Church and world need nothing more than God-glorifying, Christ-exalting, man-abasing, soul-satisfying preaching.

I Got a Good One

The title of this year's Desiring God National Conference is this: Think: The Life of the Mind & The Love of God.  It's being held this weekend at the Minneapolis Convention Center.   My wife Emily and I are going to celebrate our third anniversary.  When I asked my wife what she'd like to do for our anniversary, this conference was her answer.  Oh boy, oh boy, oh boy!  How grateful I am to be married to this woman!  I got a good one.  How many wives would suggest a weekend like this?

Were the Puritans Puritanical? (Part 5)

"The Puritans rejected asceticism because of their firm grip on the doctrine of creation.  In their view, it was God who had created people as sexual beings.  Thus William Whately could claim that 'the Author of nature hath appointed this union betwixt one man and one woman,' while William Perkins was assured that marriage 'was ordained by God in Paradise.'  Robert Cleaver spoke of marriage as a 'coupling together of two persons into one flesh . . . according unto the ordinance of God'" (Ryken, Worldly Saints, pp. 44-45.)

John Owen on the Mortification of Sin (Part 2)

John Owen on mortifying sin (now, positively, that is, what it is):

It consists in three things:

1)  In a habitual weakening of it. . . .  The first thing in mortification is the weakening of this habit of sin or lust, that it shall not, with that violence, earnestness, frequency, rise up, conceive, tumultuate, provoke, entice, disquiet, as naturally it is apt to do (Jas. 1:14-15). . . .

2)  In a constant fighting and contending against sin.  To be able always to be laying load on sin is no small degree of mortification. . . .

3)  In success.  Frequent success against any lust is another part and evidence of mortification.  By success I understand not a mere disappointment of sin, that it be not brought forth nor accomplished, but a victory over it, and pursuit of it to a complete conquest.  For instance, when the heart finds sin at any time at work, seducing, forming imaginations to make provision for the flesh, to fulfil the lusts thereof, it instantly apprehends sin, and brings it to the law of God and love of Christ, condemns it, follows it with execution to the uttermost.

Now, I say, when a man comes to this state and condition, that lust is weakened in the root and principle, that its motions and actions are fewer and weaker than formerly, so that they are not able to hinder his duty nor interrupt his peace—when he can, in a quiet, sedate frame of spirit, find out and fight against sin, and have some success against it—then sin is mortified in some considerable measure, and, notwithstanding all its opposition, a man may have peace with God all his days . . . (Works, vol. 6, pp. 28-32).

John Owen on the Mortification of Sin (Part 1)

John Owen on mortifying sin (first, negatively, that is, what it is not):

1)  To mortify a sin is not utterly to kill, root it out, and destroy it, that it should have no more hold at all nor residence in our hearts.  It is true this is that which is aimed at; but this is not in this life to be accomplished.  There is no man that truly sets himself to mortify any sin, but he aims at, intends, desires its utter destruction, that it should leave neither root nor fruit in the heart or life. . . . 

2)  I think I need not say it is not the dissimulation of a sin.  When a man on some outward respects forsakes the practice of any sin, men perhaps may look on him as a changed man.  God knows that to his former iniquity he hath added cursed hypocrisy, and is got in a safer path to hell than we was in before.  He hath got another heart than he had, that is more cunning; not a new heart, that is more holy.

The Covenant of Redemption

Many theologians have spoken of a covenant of redemption.  I have often wondered, while very sympathetic to the doctrine, if there is much exegetical basis for it, not just conceptual.  While meditating recently on Tit. 1:2, I was struck by how clearly the doctrine is articulated, if not the term itself. 

Continuing the salutation, Tit. 1:2 says this: "in hope of eternal life, which God, who never lies, promised before the ages began (pro chronon aionion)."  A literalistic, wooden, and nonidiomatic rendering could be something like "before times eternal" or "before times of ages").  Now if this promise was made before the ages (i.e., before creation and time as we know it), to whom was the promise made?  Presumably it was not made to creation, for it did not yet exist.  So then to whom was it made?  Well, to the Son, of course. 

God promised the Son concerning eternal life.  He made a covenant with the Son to redeem fallen humanity, dead in sin, to restore them, and to bestow on them eternal life in the Son.  This is the covenant of redemption, planned and promised in eternity, sealed in the eternal fellowship of the Trinity, sealed by the blood of the Lamb slain before the foundation of the world.  God decreed these things "before the ages for our glory" (1 Cor. 2:7).  And it is indeed marvelous in our eyes!

Marriage as Manifest Glory

Some years back, I believe in 2004, Doug Wilson preached 40 sermons on marriage.  Well, my wife Em and I have been listening to some of those in the evening as we relax before bed.  The third one in the series titled "The Leaden Rule" is an exposition of the golden rule applied to marriage.  Wonderfully helpful, theologically rich.  I highly commend it and the whole series. 

This is my third time through these sermons.  The first time made me want to get married (I'm serious; prior to sermon 39 in the series I had by and large strenuously resisted the idea).  The second helped prepare me for marriage (and all those invovled by extension).  The third time, now with my wife, is helping us continue to mature in our one-flesh union in order to put the gospel on display.  It is all about the gospel of the glory of the grace of God.  Pastor Wilson's sermons are theologically charged toward this end.  So have a listen!  You can get these at Canon Press.

President Ryken

Have a look at this post at Between Two Worlds that discusses the significance of the appointment of Philip Ryken to the presidency at Wheaton College.  I heartily agree with and rejoice in what is said there.  Have a look at the Gospel Coalition Blog for the full reflection by Ligon Duncan.

Great NCC One-Liners

"I've waited 27 years for this."—Cory Gerdts

(The context of this statement will remain the private property of the privileged community of NCC.)

Great NCC One-Liners

"He's the God-baby!"—Simeon O’Donnell

(In response to the Sunday school question, "Who is this in Mary's arms?"  The scene was Jesus' dedication at the temple. From the mouth of babes!)

Were the Puritans Puritanical? (Part 4)

"Alexander Niccholes theorized that in marriage 'thou not only unitest thyself a friend and comfort for society, but also a companion for pleasure.'  In this acceptance of physical sex, the Puritans once again rejected the asceticism and implicit dualism between sacred and secular that had governed Christian thinking for so long.  In the Puritan view, God had given the physical world, including sex, for human welfare.  Robert Croftes wrote that 'he that useth these external felicities of the world, such as this of nuptial love, to the glory of God and to good ends . . . is better to be reputed than he that . . . neglects so great a good, which God freely offers to our acceptance'" (Ryken, Worldly Saints, p. 44).

Sweet Sermons on the Song of Songs

As I've noted before, New Covenant Church Pastor Doug O'Donnell is currently unfolding that sweetest of all flowers, the Song of Songs, each Lord's Day.  I already posted the first sermon a few weeks back.  The next three in order are Better than Wine, The Metaphors and Metamorphosis of Loving Words, The Voices of Spring.  My wife and I are profitting immensely from these sermons and will likely point other couples as well as unmarried folk to this series.  We'll have to see how the series continues, but one has the sense that this series is the sort that people never forget, the sort that profoundly influences a people, the sort that gets reread later.

Speaking of reading these sermons, it won't be too long, Lord willing, before they are in print in the Preaching the Word Series edited by Kent Hughes.  So be on the lookout for them.  You won't want to miss these fine expositions.  Many know Pastor Hughes' preaching, fewer O'Donnell's, as Doug is almost 30 years younger than Kent Hughes.  But despite being young, O'Donnell's preaching is quite mature. To those who've heard Doug preach it is no surprise that he has been profoundly shaped by Pastor Hughes' preaching, so much so, I think, that Doug's preaching sounds uncannily like that of Kent Hughes!  Pastor Hughes retired from pulpit ministry at College Church several years ago, but from time to time I still feel like I'm listening to him through Doug!

Inauguration Ceremony of Dr. Philip Ryken

Yesterday Wheaton College celebrated the inauguration of its eigth president: Dr. Philip G. Ryken.  The ceremony was wonderful.  The charge of president emeritus Dr. Duane Litfin and the inaugural address by Dr. Ryken left me deeply moved and spoke encouragement for Wheaton's future.  For the passing of the baton to such a man as Philip Ryken, we ought to bless and thank God.  This is the sort of man Wheaton College needs for its next chapter, more than many, I think, realize. 

President Ryken's address leaves me leaping for joy.  The title of the address was this: “A World Servant in Christian Liberal Arts Education.”  Pastor Ligon Duncan says of the title, "Don’t miss the word servant—it is not a mere slogan in the lexicon of Wheaton’s new president but a concrete aspiration. It is also clear that Phil will not be satisfied with a reductionist or ambiguous or atheological definition of evangelicalism."

I loved Dr. Ryken's vision for the "reintegration of learning with faith."  He said that reintegration is a more fitting way of thinking of faith and learning than is the "integration of faith and learning."  Why?  Because faith really is more fundamental.  And as he eloquently pointed out, the departure from faith in the garden was the first instance of learning divorced from faith.  And what a disaster that was.  So faith, he avered, must undergird and inform all learning.  Dr. Ryken also spoke of the need for Wheaton College to move toward more global engagement, even learning orthodoxy from the thriving church in the south and east.  Yes!  And amen! 

For the cause of Christ in the next generation, we ought to pray for Dr. Ryken and others in his position of influence.  May God be pleased to do a new and greater work at Wheaton college in the next couple of decades and beyond.

Directions for Communion with the Spirit

In the third section of On Communion with God, John Owen gives three general directions for communion with the Holy Spirit.  The headings are these:

(1)  Do not grieve the Spirit, the third person of the Triune God, who indwells you.
(2)  Do not quench the Spirit in his actings and motions in grace.
(3)  Do not resist the Spirit in the ordinances of Christ and his gifts for their administration.

A good start for American Christians who are seeking communion with God the Spirit is simply to start thinking and speaking of the Spirit more personally, not as some impersonal force or energy.  His personality is often affirmed on paper (or in the creed), but functionally it is often denied.  But he is a person, an infinitely glorious person, worthy of all honor, adoration, and praise.

Democratic Wisdom?

"In America, the founding fathers conceived of democracy as a way of establishing accountability by restricting power.  If the populace as a whole did not like the executive, legislative, or judicial branches of government, the ballot box provided a means of turfing them out.  Strangely, modern politicians speak of 'the wisdom of the American people,' as if special insight resides in the masses.  That was not the perception of the founding fathers; it is certainly not a Christian evaluation" (Carson, The Cross and Christian Ministry, p. 16).

The Effects of Unmortified Sin

"Every unmortified sin will certainly do two things: (1) it will weaken the soul, and deprive it of its vigour; (2) it will darken the soul, and deprive it of its comfort and peace" (John Owen, Works, vol. 6. p. 22).

The Song of Songs in Eden

Tremper Longman:

"The Song of Songs, in which many poems present the man and the woman in the Garden, enjoying one another's nakedness, makes one think of Eden and understand that the Song is about the redemption of sexuality.  However, it is an already-not yet redemption because of the continuing problems acknowledged by some of the poems."  (Note that Longman sees the Song as an anthology of love poems, twenty-three in his judgment.)

Many agree that the Song takes us back to Eden in some fashion, but why does it do this?  What is being communicated?  Is there divine authorial intention in this?  Longman says that we have "an already-not yet redemption" of marriage.  Well, there is perhaps something to this, but what are the warrants for saying this?  And, more, what will the "not yet" of the redemption look like when there is no marriage in the new heavens and new earth?  (At least not like now.)  And since there is nothing like full redemption in this age, maybe "already-not yet" is not the way to speak of what the Song is doing as it takes married love back to the garden.  So what is it doing?

Are there any gardens later in Scripture that might help us answer this question?

Spiritual Depression

I am aware of no better resource for the spiritually depressed than Martyn Lloyd-Jones' now famous sermon series on Spiritual Depression.  When I've sunk for an extended time (not just for a day or two), I've often turned to this resource and have always found encouragement and light.  In fact, I just read another chapter today (after not touching the book for probably a year) since I'm going through an unusually dry and dull season.  And, again, I got help.  I highly recommend it.

Lewis on Government

"Government is at best a necessary evil" (C. S. Lewis, Letters).

The Purest Churches on Earth

"The purest churches under heaven are subject both to mixture and error . . ." (WCF, Ch. 25, Sect. 5).

Were the Puritans Puritanical? (Part 3)

"Married sex was not only legitimate in the Puritan view; it was meant to be exuberant.  Gouge [a Puritan pastor] said that married couples should engage in sex 'with good will and delight, willingly, readily, and cheerfully.'  An anonymous Puritan claimed that when two are made one by marriage they 'may joyfully give due benevolence one to another; as two musical instruments rightly fitted do make a most pleasant and sweet harmony in a well tuned consort'" (Ryken, Worldly Saints, p. 44).

The Puritans used language for married sex that is outdated, such as matrimonial duty, cohabitation, act of matrimony, but (especially, says Ryken) due benevolence.  Don't you just love that expression, due benevolence?  Try wooing your wives, men, with this sort of languange.  "For date night this week, my Love, why don't we do a nice dinner, enjoy a litte fruit of the vine, share some conversation, and then delight in due benevolence."  A surefire way to stir her affections for you, despite your balding and the extra ten pounds you gained last winter and never shed.

Were the Puritans Puritanical? (Part 2)

"A leading Puritan preacher, in giving an exposition of Proverbs 5:18-19 (which compares a wife to 'the loving hind and pleasant roe'), claimed that the hind and roe were chosen because they are most enamoured of their mates 'and even mad again in their heat and desire for them'" (Ryken, Worldly Saints, p. 39).

The Bellies of Lust Under Foot

"Let not that man think he makes any progress in holiness who walks not over the bellies of his lusts" (John Owen, Works, vol. 6, p. 14).

What's at Stake in War with Sin

"Be killing sin or [sin] will be killing you" (John Owen, Works, vol. 6, p. 9).

Were the Puritans Puritanical?

Everyone has heard it.  I mean, the heaping of opprobrium upon someone or some view (perceived to be) sexually repressed or inhibited: "Oh, how puritanical."  It's a nasty designation.  Ouch!  It hurts.  Who wants to be puritanical?  After all, the Puritans, as we all know, were sexually repressed and wierd.  And we today are so liberated, enlightened, free. 

Oh really?  Are we?  And were they?  I would submit that we haven't begun to catch up with their holy and healthy views on sex and marriage.  We could learn much from the Puritans.  Us, you say?  Yes.  Us.  The Puritans were a robust Christian people who enjoyed all of life in submission to God's word, a word that speaks robustly of sexual love.  

Some years back Leland Ryken wrote a fine and balanced treatment of the Puritans called Worldly Saints.  In chapter 3 on "Marriage and Sex," he show us just how unpuritanical the Puritans really were (and so the subtitle of the book The Puritans as the Really Were really fits).

Here's a sampling (more to come):  "When a New England wife complained, first to her pastor and then to the whole congregation, that her husband was neglecting their sex life, the church proceeded to excommunicate the man."

Such was their high view of the place of the marriage bed.  Neglecting it was, at least in one Puritan church, grounds for excommunication!

Song of Songs: The Holy of Holies

In his excellent theological survey of the Old Testament—The Faith of Israel—William Dumbrell says that early disputes about the canonicity of the Song of Songs were virtually settled by a pronouncement of Rabbi Akiba. That's powerful, you say.  So what was it?  It was this marvelous word: "The whole world is not worth the day on which the Song of Songs was given to Israel; all the writings are holy, and the Song of Songs is the holy of holies" (m Yadayim 3:5).

Biblically Based Political Principles

Doug Wilson doesn't know how to write a dull sentence.  And for this I love his writing.  But, and more important, I also love his writing because so much soundness and sensibility pours forth from his pen.  Here is a sample in a recent post about biblical political engagment:

"Always act, and never react. Action needs to proceed from a biblically based framework of political principles, and not from faux outrage over the fact that your gored ox is not covered by Medicaid."

The rest of the post (welll worth reading) may be found here.  But read anything within the category of Culture and Politics, especially the subcategory of Obama Nation Building.

The Message of the Song of Songs

Here is a take on the Song of Songs from the back cover of Tom Gledhill's excellent commentary:

At first reading the Song of Songs appears to be an unabashed celebration of the deeply rooted urges of physical attraction, mutual love and sexual consummation between a man and a woman. Tom Gledhill maintains that the Song of Songs is in fact just that—a literary, poetic exploration of human love that strongly affirms loyalty, beauty and sexuality in all their variety. With tender metaphor and extravagant imagery, the Song writer spins a tale of human love into the cadence of verse, innocent of our quest for historical persons behind the text. But in God’s story, human beauty, intimacy and sexuality are not ends in themselves. They are transcendental longings, whispers of immorality. Like all of creation they point beyond themselves to their divine author, who in this Song is nowhere mentioned but everywhere assumed.

Gledhill deals fairly and faithfully with this sacred text, giving due attention to the song in its historic context, noting that the realities of which the Song sings ultimately point way beyond themselves to something more lasting, more satisfying, more invigorating.  Take up, and read!  This is a very readable commentary!

The Song of Songs in Its Canonical Framework

D. A. Carson says this about how to understand the Song of Songs:

Although some have denied that this book is about sexual love in any primary sense, but is an allegory of either the love between Yahweh and Israel or between Christ and the church, I doubt it.  So many details of Song of Songs are so explicitly human and sexual (all the more so when the ancient Semitic symbolism is appreciated) that to argue that the meaning of the text is allegorical is unlikely.  Moreover, there are many parallels in other love poetry in ancient near eastern Wisdom Literature, so that one must conclude the genre was well known. 

On the other hand, after fully acknowledging the human and sexual love that this book celebrates—for God has made us human and sexual, and Wisdom Literature often focuses on the glory of the created order—we may not be far off the mark if we also see, within the canonical framework, a typological connection with God and Israel, with Christ and the church. For that is a theme repeatedly picked up in both Testaments (see, for instance, Hosea, or Rev. 21).

At some later date, as God allows, since I think Carson is on track, I hope to provide reasons from within Scripture itself why the Song should be understood typologically within its canonical context.  I also hope to work out in a rudimentary way an approach to the Song that steers clear of two extremes: the first I will call the literalist approach (common today, especially among scholars); and the second, the allegorist approach.  I think the swing from the allegorist interpretation (dominant throughout the history of the church and the history of Jewish interpretation) to the literalist interpretation is intriguing and even perhaps telling.

A Soul that has the Spirit may Say

"'The world hates me,' may such a soul as has the Spirit say; 'but my Father loves me. Men despise me as a hypocrite; by my Father loves me as a child. I am poor in this world; but I have a rich inheritance in the love of my Father. I am straitened in all things; but there is bread enough in my Father's house. I mourn in secret under the power of my lusts and sin, where no eye sees me; but the Father sees me, and is full of compassion.  With a sense of his kindness, which is better than life, I rejoice in tribulation, glory in affliction, triumph as a conqueror.'"

(Once again, balm from Owen's pen in On Communion with God, from the third division on communion with the Holy Spirit.)

Understand Thou What Thou Readest?

New Covenant Church pastor Doug O'Donnell's first sermon in a series on the Song of Songs, titled Understand Thou What Thou Readest?, provides a helpful orientation to the Song of Songs.  The title indicates that this is a book that requires explanation, that requires a guide, like the Ethiopian eunuch needed a guide to understand Isaiah's prophesy (Acts 8).  So Doug explains S. of S. 1:1 and gives "four guide posts" for approaching the book.

The four guide posts:

1)  This is a song (1:1 identifies the genre).
2)  It's a song about human love set in the context of marriage.
3)  This is a song about marriage love found in the Bible .
4)  It's written to give us wisdom (it participates in the wisdom genre). 

I found this sermon personally helpful and encouraging, especially the first guide post.  The first guide post tells us that we're reading poetry, not prose, or anything else.  And so we should let it function as poetry and have its full impact.  The sermon also has a number of healthy injuctions for the married and unmarried alike.

May we be doers of the word and not hearers only!

The Song of Songs Typological?

Does the Song of Songs include typology?

Here is Graham Cole's definition of typology taken from his book He Who Gives Life (p. 289):

The idea that persons (e.g., Moses), events (e.g., the exodus), and institutions (e.g., the temple) can—in the plan of God—prefigure a later stage in that plan and provide the conceptuality necessary for understanding the divine intent (e.g., the coming of Christ to be the new Moses, to effect the new exodus, and to be the new temple).

This definition seems to summarize fairly well most if not all that this biblical phenomenon intends.  (And, incidentally, the prefiguring or pointing is by way of patterns and models intended and warranted by Scripture itself.)

Now, assuming Cole's is a good definition, back to the question: Does the Song of Songs qualify as typology or contain typological elements?  A second question: May we discern typological authorial intention?  One more: If so, how?

Interpreting the Song of Songs

In part 2 of  John Owen's On Communion with God, the point of departure and then the place of exposition for describing communion with the Son is the Song of Songs.  I said in an earlier post that I wanted to come back to this and give some of my thoughts on the propriety of this approach, knowing full well what most today think of this.  I do believe that the Song of Songs is fundamentally human love poetry.  It is about married love, conjugal love, between a man and a woman.  No doubt about it.  And yet. . . .

Owen says this of the Song of Songs:  "In brief, this whole book is taken up in the description of the communion that is present between the Lord Christ and his saints."  Who would agree with this today?  But is there any sense in which this is true, even if we assert (as I believe we must) that the Song of Songs is love poetry expressing union and communion between a man and a woman in the context of a marriage covenant?

When Grace Dances

Isaiah 54:1, following the suffering and anguish of Isaiah 53, comes with an explosive change of tone and mood.  It shouts!  It sings!  It glories!  And Pastor Ray Ortulund says this of it and of us: 

Isaiah looks at the sin-bearing servant of the Lord and has one thing to say to us: 'Break forth into singing and cry aloud' (54:1).  In other words, 'Let joyful song explode out of you!'  We resist that.  Isaiah 54:1 may be one of the most disobeyed commands in the Bible.  Our exaggerated sense of decorum is the last bastion of pride holding out against the gospel.  Some churches make it a virtue.  But God doesn't.  In his exuberance he's creating a new world of boisterous happiness through Christ.  We must rejoice with him, or we risk making our hearts impervious to salvation, because that holy but raucous joy is salvation.

How are we doing?  Are we full of "that holy but raucous joy" that "is salvation"?  Are we marked by "boisterous happiness through Christ"?  Is this the feel of our corporate gatherings?  Or is there more of a cool and calm detachment about it all, perhaps on account of "our exaggerated sense of decorum"?  This may be "the last bastion of pride holding out against the gospel."  And it may betray more concern about what we think others would think of us (which is man-centeredness) if unrestrained praise and worship broke forth from full hearts moved by grace to dance and sing, to shout and leap for joy!

May God be pleased to overwhelm us with gladness in the glories of the Gospel of the grace of God!

Mohler on Evolution

Al Mohler on evolutionary theory in relation to Genesis and the Gospel:  "There is no way to affirm an historical Adam while holding to any mainstream model of evolution, and there is no way to affirm the Gospel without an historical Adam."  The quotation comes from Dr. Mohler's post today at AlMohler.com.  Here is the title and link: ‘Prettifying’ Darwin—A Timely Look at a Losing Strategy.

The Holy Spirit Versus a False Spirit

From the third division of Owen's On Communion with God, which addresses communion with the Holy Spirit, we're given this golden wisdom to help us discern the ministry of the Spirit of Christ versus a false spirit:

The Holy Ghost sheds abroad the love of God in our hearts . . . and thence fills them with joy, peace, and hope; quieting and refreshing the hearts of them in whom he dwells; giving them liberty and rest, confidence, and the boldness of children. This spirit whereof men now boast is a spirit of bondage, whose utmost work is to make men quake and tremble; casting them into an un-son-like frame of spirit, driving them up and down with horror and bondage, and drinking up their very natural spirits, and making their whole man wither away. There is scare any one thing that more evidently manifests the spirit whereby some are now acted not to be the Comforter promised by Christ, than this—that he is a spirit of bondage and slavery in them in whom he is, and a spirit of cruelty and reproach toward others; in a direct opposition to the Holy Ghost in believers, and all the ends and purposes for which, as a spirit of adoption and consolation, he is bestowed on them.

My response is simply this plea: O Lord, our Father, be pleased for Jesus' sake, to pour out more of your eternal love, through the pouring out of your Spirit into our hearts, as we look to the Christ in faith as our Pardon, Righteousness, Treasure, and King.  Amen.

Missionary Motivation: The Imperial Majesty of Jesus and the Glory of His Empire

A good follow-up to yesterday's post on the sermon by Matt Newkirk is this stirring word from John Stott's commentary on Rom. 1:5:

The highest of all missionary motives is neither obedience to the Great Commission (important as that is), nor love for sinners who are alienated and perishing (strong as that incentive is, especially when we contemplate the wrath of God, verse 18), but rather zeal—burning and passionate zeal—for the glory of Jesus Christ.

Some evangelism, to be sure, is no better than a thinly disguised form of imperialism, whenever our real ambition is for the honour of our nation, church, organization, or ourselves.  Only one imperialism is Christian, however, and that is concern for his Imperial Majesty Jesus Christ, and for the glory of his empire or kingdom.  The earliest Christians, John tells us, went out 'for the sake of the Name.'  He does not even specify to which name he is referring.  But we know.  And Paul tells us.  It is the incomparable name of Jesus.  Before this supreme goal of the Christian mission, all unworthy motives wither and die.

So, my cushy American brothers and sisters, let's get fired up for the sake of the Name and either go with passionate zeal or send with equally passionate zeal, laboring in word, deed, and prayer until the earth is covered with the glory of the Lord as the waters cover the sea.

Jerusalem the Bride

Last week I posted part one of a two-part series on the book of Revelation preached by New Covenant Church pastor Matt Newkirk.  Here is the next bit: Part 2: Jerusalem the Bride.  Last week's sermon was good, this week's even better.  Don't miss this one.  Get a grand vision for the church, the world, and the world to come.

Here's an outline of the sermon from my wife's stellar notetaking skills (which I don't possess):

How should life in the new Jerusalem inform our lives now?
1) Life in the new Jerusalem is more communal than individual.
2) Life in the new Jersualem is more priestly than casual.
3) Life in the new Jerusalem is contingent upon a right relationship with the Lamb.

The biblical theology of this exposition embraces the sweep of the Bible's revelation.  The systematic theology undergirding the eschatology betrays coherency and care.  The pastoral theology models truly pastoral pulpit ministry.  The pastoral application, fitting for our day and our times (as application always should be!), is wisdom for the endurance of the saints. 

Only one question I have after listening, which you might ask yourself as you listen: how do points one and two (as they are fleshed out in the sermon) relate to each other?  How should our communal vision influence our priestly ministry?  Matt spoke of one way, that is, by adding to our number through evangelism.  And amen!  But what more could be said?  And, more importantly, practiced!

Open Your Eyes Christian: Higher Education

Thoughtful Christians (yeah, yeah, I know, these are in short supply nowadays) will want to take a look at breeders no more and then they are all mine.  For the love of God, please think about these issues.  It appears that many in the baby-boomer generation were too drunk with worldly pursuits to bother about such things.  But the damaging effects of that inebriation are upon us.  And those effects will be more horrifying if Christians don't get their heads out of the sand and, most importantly, call upon the name of the Lord of hosts for deliverance.  We're reaping what we've sown for generations now.

Great Texts

One of the great texts of Scripture: "Let not him who straps on his armor boast himself like he who takes it off" (1 Kgs. 20:11).  This is king Ahab's retort to Ben-hadad's taunt.  Love it.  Sounds like: "Walk the walk, don't just talk the talk."

The Peace of Christ

I'm going to begin a new category or two of posts that includes clear and concise definitions (sometimes with expansions) of important theological terms.  The term for this post is peace.  There is both a vertical and horizontal dimension to the experience and reality of peace, but the Godward dimension is primary and foundational in Scripture.  And I'll lean, as so often I do, on my beloved friend John Owen for help here.

Here is a definition of peace given by Owen as he comments on the work of the Holy Spirit from Jn. 14:27, which reads: "Peace I leave with you; my peace I give to you."  These are, of course, Jesus' words.  And Owen says of them: "The peace of Christ consists in the soul's sense of its acceptance with God in friendship."  That's it.  This is a good definition of the primary dimension of peace. Owen then expands: "So Christ is said to be 'our peace' (Eph. 2:14) by slaying the enmity between God and us and in taking away the handwriting against us.  'Being justified by faith, we have peace with God' (Rom. 5:1).  A comforatable persuasion of our acceptance with God in Christ is the bottom of this peace; it [includes] deliverance from eternal wrath, hatred, curse, condemnation—all sweetly affecting the soul and conscience."

Now as mentioned, there is also a horizontal dimension to peace, that is, between humans flowing from peace with God.  The fruit of the Spirit in Galatians 5 almost certianly primarily has this horizontal dimension in view, as the context makes clear.  Yet, since peace with God is foundational to peace with others, the vertical dimension, I would argue, is not out of view even when horizontal peace is in view.  In fact, the vertical dimension of our lives is never out of view.  For we always live coram Deo, always before the face of God.

"Short-Cut" Word Study

Word studies are part and parcel of the exegetical process by which every preacher and teacher comes to terms with an author's intended meaning.  But most of the time an exhaustive word search is neither necessary nor possible for the finite preacher or teacher with limited time.  So Professor G. K. Beale's "short-cut" word study is very helpful.  Here it is in my own words:

1.  Check BDAG for the range of possible meanings.
2.  Check a Greek concordance to trace the usage of a word in the NT, especially within the corpus of the author whose writing you are studying.  (The same would be true for the OT, but using a Hebrew concordance, of course.)
3.  Give most attention to the usage by your author, especially where the word occurs in the book under study.
4.  Labor to discern which possible meaning works best in the context under study.  Comparing your findings with the best commentaries should be helpful at this stage.  When you are finished, you must justify your conclusions based on the context in which the word occurs, not based on etymology or usage elsewhere.

The Holy Spirit at Work

"When we find any of the good truths of the gospel come home to our souls with life, vigor, and power, giving us gladness of heart, transforming us into the image and likeness of it—the Holy Ghost is then at his work, is pouring out of his oil."—John Owen

Underestimating What Children Can Learn

Here is a good word from Dr. Peter Leithart about teaching children, from the preface of his book A House for My Name:

I encourage parents not to underestimate what children can learn about the Bible.  Unlike many books of theology, the content of the Bible is fairly easy to grasp.  Even (especially?) a two-year-old understands what happens when someone's head is bashed with a tent peg.  If trained to read properly, children can begin to see how parts of the Bible are connected to each other and to one big story.

It has been my experience that too often it is assumed, not least in Christian circles, that children need an adult brain before they can really start learning.  Alas!  It's probably then that it's too late for some of the most important learning to take place, with years of sponginess and inquisitiveness gone and forever lost.

(By the way, in case you missed it, the tent peg reference is from the book of Judges, when Jael pounded a tent peg through Sisera's head, just before one of the great songs of Scripture.)

Babylon The Harlot

Last Lord's Day, Pastor Matt Newkirk of New Covenant Church in Naperville preached the first part of a two-part series from Revelation.  It is a sturdy, strengthening word!  His grasp of how the antithesis in Revelation bears upon contemporary application is both insightful, and more important, a stirring call to flee idolatry, to flee Bablyon and align with the City of God.  In the first half of the exposition, Matt also gives a good overview of how to come at Revelation, full of apocalyptic imagery as it is, a much needed word of instruction in light of (or in the darkness of) the silly mishandling of the Apocalypse so prevalent in evangelicalism.  Here is the sermon: The Two Cities of Revelation: Part I--Babylon The Harlot.  See the same website next week for part two. 

A biographical word on Matt.  Matt is a full-time Ph.D. student at Wheaton College under Dr. Block.  He attended Reformed Theological Seminary prior to Wheaton, where he obtained the M.Div.  He grew up in a strong Christian home and within the PCA.  Before receiving the second blessing of the Spirit, Matt was part of a Christian rock band.  Most important of all, he is married to Caroline, his best friend, with whom God has recently brought forth their first little one, a lovely little girl named Lydia.  Blessed be God, Matt and Caroline are heading to Japan, when they finish up at Wheaton, to serve and strengthen the growing church there.  Matt will be working alongside and under the leadership of Michael Oh, president of Christ Bible Seminary.  Continue to look for Matt Newkirk, as no doubt you'll profit much from the instruction of this budding pastor-scholar.

Content with Notions of the Truth?

"When men content themselves . . . with notions of the truth, without laboring after an experience of them in their hearts, and the bringing forth the fruit of them in their lives . . . a decay must needs ensue."—John Owen

Who We Really Are

"Indeed, what men are in these duties [prayer and meditation] (I mean as to faith and love in them), that they are, and no more."—John Owen

Prophets or Professionals in Pulpits?

Do we want prophets or professionals in our pulpits, men of steel or boys of the cloth?  O, Lord, give us vertebrates!

A word from that prince of preachers, C. H. Spurgeon: "Give us all the vulgarities of the wildest back-woods' itinerant rather than the perfumed prettinesses of effeminate gentility."

Amen.

What a Piece of Work is a Man!

"What a piece of work is a man! How noble in reason, how infinite in faculties . . . in action how like an angel, in apprehension how like a god."—Shakespeare

Social Grace and Supernatural Grace

I think I've put my finger upon something about middle class and upper middle class conservative Christian society, not least of the Wheaton variety: social grace, it seems, may well be mistaken for supernatural grace.  So here's a question: Are tidy, clean-nosed Christians who live in affluent societies with significant social expectations more prone to mistake social grace for supernatural grace?  I think so.  I think it's a danger for my corner of the Christian world. 

And by the way, I'm not slamming social grace!  That can be a proper outworking of Christian faith.  However, it mustn't ever be more influential than or mistaken for supernatural grace.  A tidy, clean life can go to hell while observing all the acceptable and respectable social graces.

Heaven on Earth: Divine Love

Speaking of trinitarian love toward us—the fountain of divine love in the Father's sending of the Son, the purchase of the benefits of the Father's love, and the application of that love by the Spirit—John Owen speaks sanity to worldly madness: "What we have of heaven in this world lies herein." Oh for more of that sort of heaven on earth! For heaven is a world of trinitarian love.

Authentic Christian Experience: A Sense of God's Love on the Heart

"Hope does not disappoint, because the love of God has been shed abroad in our hearts through the Holy Spirit who was given to us" (Rom. 5:5).  In On Communion with God, John Owen rightly points out that this is God's love for us, not our love for God, as the context makes crystal clear.  With genitival phrases, context is all.  Hermenuetics 101.  Owen got it.  Owen then says that the love of God in Scripture speaks of either God's love of purpose to do us good or of the love of acceptance and approval with God. 

Now, for the heart of this post, and the heart of Christianity: experiencing God's love on the heart. Owen asks this question: "Now, how can these [God's love of purpose to do us good and God's love of acceptance and approval] be shed abroad in our hearts?" Answer: "Not in themselves, but in a sense of them—in a spiritual apprehension of them." That's it. That's what's often missing in intellectualistic forms of religion that try to pass for Christianity.

To be sure, Christianity embraces the mind, the intellect. But that's not all. If that's all one has, a cognitive experience of the faith, one does not have Christian experience. Christian experience always includes this sixth sense of divine realities on the heart, melting it, moving it, satisfying it, rejoicing it. God's love is apprehended spiritually, that is to say, by the Spirit shed abroad in our hearts as we behold the glory of the once-crucified and now-risen Lord Jesus, who loved us and gave himself for us. A sense of this on the heart, really tasted, really perceived, is worth more than ten thousand worlds, worth more than all the pleasures, experiences, and evidences this world can afford. And it goes infinitely deeper, down into the depths of eternity past, taking us into eternity future—and there holds us in divine love, sent by the Father, purchased by the Son, shed abroad by the Holy Spirit.

An Evident Sign of a False Spirit

"This is an evident sign of a false spirit, whatever its pretense be, if it glorify not that Christ who was now speaking to his apostles; and such are many that are gone abroad into the world" (John Owen commenting on Jn. 16:14).

Always ask:  Does this glorify Christ?  Is the dominant note the glory of Christ?  Is Jesus Christ being set forth as supreme and all-sufficient?  If not, this is a sure sign of a false spirit.  The spirit behind such is not the Spirit of Christ, the third person of the triune God. 

So how does the typical televangelist or teacher or preacher fare?