Dr. Ron Gleason and Reformation Day 2014

In the following video, taken at the Talbot School of Theology on the occassion of Reformation Day 2012, Dr. Ron Gleason (author of Herman Bavinck: Pastor, Churchman, Statesman, and Theologian) gives a good and solid lecture on the basic tenets that undergirded the Reformation.




However, what impressed me the most was what he said at the 7:15 mark:

"In 1980, the Lord called me to take the casket of my 4-month old son and put it into the ground as my last earthly duty as his father. And I recall going back to our home in the Netherlands, to a little village in Kampen, and literally just falling back on the bed and wiping the tears, and that verse came to my mind and I said, 'This, too, Lord?' And he said, 'Yes, this, too. This will mold you and shape you into a better person, a better Christian. This will conform you more to the image of Christ. You will be able to comfort others with the comfort with which I am going to comfort you.'"

I was reminded of an old post:

"John Calvin lost his wife and son.

John Owen had eleven children. All died in early youth, except one daughter.

Francis Turretin had four children. Only one survived." (Underdog Theology: Personal Tragedy to Apostasy, Oct. 29, 2012)

SBG!

It has been common practice among Calvinists to add a postscript of SDG or Soli Deo Gloria in their communications with each other, especially when a particular blessing has been received. I would like to propose a new expression—SBG or Suffering Before Glory.

One of the core tenets of the doctrine of union with Christ is that everything in the way of the Christian life that a believer receives or goes through in the application of redemption (ordo salutis) is predicated upon Christ having merited or gone through the thing bestowed or experienced, beforehand, in His accomplishment of redemption (historia salutis). This means that just as Christ suffered before He was received into glory, the one united to Him through faith must also suffer before he is glorified in the consummation.

While there is suffering that is the lot of every human being by virtue of subsistence in a fallen world, there is suffering that is unique to the Christian.

The world system, i.e., that philosophy of life that seeks to set man up as God, is hostile to the one who denies himself and lives a life of dependence on God—a life lived in light of the Creator-creature distinction.

Satan and his minions, they who seek to rob God of the glory that is due Him as the Sovereign Lord of reality, tirelessly go up against the children of God because they are the only ones, with the image of God restored in them, who are capable of redounding the glory of creation unto Him who is its Creator.

Finally, there is the self as considered with indwelling sin. This is the source of the Christian's greatest antagonism, and the cry of the Apostle Paul in Romans 7 leaves no room for doubt as to the nature of the struggle that elicits such convulsions of soul.

This suffering is glorifying, not just for the Christian in the conclusion of his pilgrimage, but presently to Christ, since it produces His image in the Christian sufferer and serves to increase His mediatorial glory. The one who proclaims allegiance to Christ but is not desirous of affording Him the glory that He rightly deserves will shrink away from suffering. Consequently, he will not be glorified at Christ's return.

May the following meditation from Herman Hoeksema in Peace for the Troubled Heart strengthen you for suffering. SBG!

How Long, O Lord?

For to me to live is Christ, and to die is gain. If I am to live in the flesh, that means fruitful labor for me. Yet which I shall choose I cannot tell. I am hard pressed between the two. My desire is to depart and be with Christ, for that is far better. (Philippians 1:21-23)

"Let them complain of the brevity of this earthly life whose portion is below, whose god is their belly, and whose glory is in their shame. They have all their hope in the things of this world. Beyond the horizon of the things of this present time, even the vision of their hope perishes. In the world they prosper. With the world they seek to be satisfied. To the world they cling with all their might. This world they dread to leave. For them the way through this world is all too brief. They may complain that time hastens on and that the end approaches too fast, but I will not.

...

The end of my days on the earth, although it is the end of much in this earthly house that is dear to me, is also the liberation from all that is a cause of grief to the inward man. It is the end of the body of this death, the end of the law of sin in my members that takes me captive, so that I do not what I would and often find myself doing that which I hate. It is the end of all my connection with the world that is crucified to me and I to it— the world with its glitter and vainglory, its temptations and persecutions, its boast of victory, and its prospering in iniquity. It is the end of my being exposed to the temptations of the devil and his host, the end of death and of the suffering of this present time, the end of the battle, and the end of all apparent defeat.

How many, then, are the days of thy servant, the days of battle and of the suffering of this present time?

I long for the end of them, for that end marks the beginning of everything for which my soul longs.

Beyond that end, I know and am persuaded, lies the glory of the eternal inheritance. There I expect perfection, freedom, life, victory, and glory. There I know that I will be in God’s tabernacle and see him face-to-face, as here I cannot see him . There I will respond with my whole being— body and soul, mind and will, heart and all my desires; eye and ear, mouth, hand, foot, and all my members— eternally, perfectly, in a heavenly fashion and on a heavenly plane, to that perfect vision of God. There I shall know even as I am known.

Beyond that end is the perfect being and fellowship with Christ and with his saints.

There is the incorruptible and undefilable inheritance that fades not away.

There I expect the new heavens and the new earth in which righteousness shall dwell.

How long, O Lord?"

(Herman Hoeksema, Ch. 14, How Long, Lord?, Peace for the Troubled Heart)

A Stark Christlike Contrast to Pat

Decide for yourselves which reaction to a wife having Alzheimer's is Christlike: Pat Robertson's advice: Pat Robertson: The Monster-Maker or the husband in the following clip:




Some very important Tim Keller quotes on marriage here.

The 3 Points of Mortification of Sin

We all know of the importance of the mortification of sin, but sometimes the concept floats off like a balloon up in the skies of abstraction. This is an attempt to put some particularization into a non-negotiable of the Christian life.

In my own words:

1. Faith in Christ in the efficacy of His death on the cross.

2. Relentless prayer.

3. Humility and broken sobriety.


In John Owen's words:

Hope at the End of Dr. Powlison's Rope

"But he said to me, 'My grace is sufficient for you, for my power is made perfect in weakness.' Therefore I will boast all the more gladly of my weaknesses, so that the power of Christ may rest upon me. For the sake of Christ, then, I am content with weaknesses, insults, hardships, persecutions, and calamities. For when I am weak, then I am strong." (2 Corinthians 12:9-10)

When Feeding Off a Dumpster Is a Thing of the Past

I posted this over at FB this morning:

I saw a little boy eating leftover fried chicken from a KFC dumpster on my drive to work this morning. As I fought off tears, I called to mind the truth that God did not exempt even Himself from the indignities of human life by becoming the God-Man, Jesus Christ. In fact, the suffering that marked His life and death was for the express purpose of making certain a new creation wherein little boys would not have to compete with bacteria for leftover chicken. That heart-wrenching sight on my morning drive is not the end of the story.

Regarding the problem of evil, the Christian does not need to justify God's having decreed evil to be a part of created reality (theodicy) as the proper response but acknowledge that God's ways are not our ways and that, though we cannot exhaustively comprehened God's plan, the epicenter of that plan is precisely the solution to the problem—Jesus Christ, God with us (theophany).

I encourage you to feast on the trust-building and worship-eliciting bread served by Dr. K. Scott Oliphint in this article and in this talk:

Oh Sweet Lorraine

Fred is a 96-year-old man who wrote a love song for his recently deceased wife of 75 years. I had a hard time holding off the tears.




The following are the portions of Tim Keller's "The Meaning of Marriage" that I highlighted. I'm sure that I will be reviewing this post frequently.

Life Support Idols

Think of anything that if you lost it you would cease to want to go on living.

Done? Alright. That thing you thought of is your idol.

If you say you thought of God, then that is good. But the reality is that the process of sanctification is such that there will always be idols that we have raised above God to topple down and break.

I have often thought that losing my family would devastate me so much that I pity the fool who would dare antagonize me after—I didn't care if I died in a brawl or what have you. I have made my family my idol.

The Lord loves His children so much that He will not allow us to go on living on idol life support machines. He wants us to truly live. Therefore, He will disillusion us of our idols. He will make us taste the bitterness of them not being able to deliver anymore. When that happens, He will fill us with His consolations and we will indeed taste and see that the Lord is good.

Some Calvin Quotes on Self-Denial

• For as the surest source of destruction to men is to obey themselves, so the only haven of safety is to have no other will, no other wisdom, than to follow the Lord wherever He leads.
  
  
• For he who has learned to look to God in everything he does is at the same time diverted from all vain thoughts. This is that self-denial that Christ so strongly enforces on His disciples from the very outset (Mat 16:24), which, as soon as it takes hold of the mind, leaves no place either, first, for pride, show, and ostentation; or, secondly, for avarice, lust, luxury, effeminacy, or other vices which are engendered by self love (2Ti 3:2-5).
  
  
• For this there is no other remedy than to pluck up by the roots those most noxious pests, self-love and love of victory. This the doctrine of Scripture does, for it teaches us to remember that the endowments that God has bestowed upon us are not our own but His free gifts; those who plume themselves upon them betray their ingratitude. 'Who maketh thee to differ,' says Paul, 'and what hast thou that thou didst not receive? Now if thou didst receive it, why dost thou glory, as if thou hadst not received it?' (1Co 4:7).
  
  
• Then by a diligent examination of our faults let us keep ourselves humble. Thus, while nothing will remain to swell our pride, there will be much to subdue it. Again, we are enjoined, whenever we behold the gifts of God in others, so to reverence and respect the gifts, as also to honor those in whom they reside. God having been pleased to bestow honor upon them, it would ill become us to deprive them of it. Then we are told to overlook their faults, not indeed to encourage by flattering them, but not because of them to insult those whom we ought to regard with honor and good will. In this way, with regard to all with whom we [deal], our behavior will be not only moderate and modest, but also courteous and friendly. The only way by which you can ever attain to true meekness is to have your heart imbued with a humble opinion of yourself and respect for others.
  
  
• The Lord enjoins us 'to do good' (Heb 13:16) to all without exception, though the greater part, if estimated by their own merit, are most unworthy of it. But Scripture subjoins a most excellent reason, when it tells us that we are not to look to what men in themselves deserve, but to attend to the image of God, which exists in all and to which we owe all honor and love. But in those who are of the household of faith (Gal 6:10), the same rule is to be more carefully observed, inasmuch as that image is renewed and restored in them by the Spirit of Christ. Therefore, whoever be the man that is presented to you as needing your assistance, you have no ground for declining to give it to him. Say, 'He is a stranger'; the Lord has given him a mark that ought to be familiar to you: for which reason he forbids you to despise your own flesh (Isa 58:7). Say, 'He is mean and of no consideration'; the Lord points him out as one whom He has distinguished by the luster of His own image. Say that you are bound to him by no ties of duty; the Lord has substituted him as it were into His own place that in him you may recognize the many great obligations under which the Lord has [bound] you to Himself. Say that he is unworthy of your least exertion on his account; the image of God, by which he is recommended to you, is worthy of yourself and all your exertions. But if he not only merits no good, but has provoked you by injury and mischief, still this is no good reason why you should not embrace him in love and visit him with offices of love (Mat 6:14; 18:35; Luk 17:3). 'He has deserved very differently from me,' you will say. But what has the Lord deserved? Whatever injury he has done you, when he enjoins you to forgive him, he certainly means that it should be imputed to himself. In this way only, we attain to what is not to say difficult but altogether against nature: to love those that hate us, render good for evil, and blessing for cursing (Mat 5:44), remembering that we are not to reflect on the wickedness of men, but look to the image of God in them, an image that, covering and obliterating their faults, should by its beauty and dignity allure us to love and embrace them.
  
  
• He alone, therefore, has properly denied himself who has resigned himself entirely to the Lord, placing all the course of his life entirely at His disposal. Happen what may, he whose mind is thus composed will neither deem himself wretched nor murmur against God because of his lot.
  
  
• Those whom the Lord has chosen and honored with His [fellowship] must prepare for a hard, laborious, troubled life, a life full of many and various kinds of evils—it being the will of our heavenly Father to exercise His people in this way while putting them to the proof. Having begun this course with Christ the first-born, He continues it towards all His children. For though that Son was dear to Him above others, the Son in Whom He was 'well pleased' (Mat 3:17; 17:5), yet we see that far from being treated gently and indulgently, we may say that not only was He subjected to a perpetual cross while He dwelt on earth, but His whole life was nothing else than a kind of perpetual cross. The Apostle assigns the reason: 'Though he was a Son, yet learned he obedience by the things which he suffered' (Heb 5:8). Why then should we exempt ourselves from that condition to which Christ our Head behooved to submit—especially since He submitted on our account that He might in His own person exhibit a model of patience? Wherefore, the Apostle declares that all the children of God are destined to be conformed to Him (Rom 8:29). Hence, it affords us great consolation in hard and difficult circumstances, which men deem evil and adverse, to think that we are holding fellowship with the sufferings of Christ: as He passed to celestial glory through a labyrinth of many woes, so we too are conducted thither through various tribulations. For in another passage, Paul himself thus speaks, 'We must through much tribulation enter the kingdom of God' (Act 14:22). Again, 'That I may know him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death' (Phi 3:10). How powerfully should it soften the bitterness of the cross to think that the more we are afflicted with adversity, the surer we are made of our fellowship with Christ, by communion with Whom our sufferings are not only blessed to us, but tend greatly to the furtherance of our salvation.
  
  
• It is of no little importance to be rid of your self-love and made fully conscious of your weakness; so impressed with a sense of your weakness as to learn to distrust yourself; to distrust yourself so as to transfer your confidence to God, reclining on Him with such heartfelt confidence as to trust in His aid and continue invincible to the end, standing by His grace so as to perceive that He is true to His promises and so assured of the certainty of His promises as to be strong in hope.
  
  
• Scripture gives saints the praise of endurance when, though afflicted by the hardships they endure, they are not crushed. Though they feel bitterly, they are at the same time filled with spiritual joy. Though pressed with anxiety, [they] breathe exhilarated by the consolation of God. Still there is a certain degree of repugnance in their hearts because natural sense shuns and dreads what is adverse to it, while pious affection, even through these difficulties, tries to obey the divine will. In bearing them patiently, we are not submitting to necessity, but resting satisfied with our own good. The effect of these thoughts is that to whatever extent our minds are contracted by the bitterness that we naturally feel under the cross, to the same extent will they be expanded with spiritual joy. Hence arises thanksgiving, which cannot exist unless joy be felt. But if the praise of the Lord and thanksgiving can emanate only from a cheerful and gladdened breast—and there is nothing that ought to interrupt these feelings in us—it is clear how necessary it is to temper the bitterness of the cross with spiritual joy.

Chaotic Change

The process of being conformed to the image of the Lord Jesus Christ, called sanctification, is a lifelong dynamic of the Holy Spirit revealing the nature and extent of indwelling sin, with the attendant horrors of being confronted with the reality of our ugly selves in the light of God's beautiful holiness. This also involves the Spirit leading us by the hand and incessantly reorienting our hearts and minds toward the Goal through the Gospel. Exhausted and horrified, we are grateful for the righteousness, peace, and joy that is ours in the midst of our failures and we are invigorated by undeserved grace. We get up, dust ourselves, and pursue Christ once again in grateful obedience.

The fact of the matter is that change is most often a process and seldom an event. Change happens chaotically. It comes unannounced, in fits and starts. We don't wake up and say, "Hey, I think I'll create all kinds of change today." Change is pushed upon us by a persevering Redeemer, who will not walk away from the work he has begun...He will put the need of change before us in the most inopportune moments. He will not submit to our schedule or agenda for our day. He has not promised that change will be enjoyable each time or a comfortable process over the long haul. He has promised to stay near us, giving us everything we need, and he has guaranteed that we will be more than we ever thought we could be. (He will not cease working until we are like Jesus. Now, how's that for a goal!) So, he calls us to be patient. He calls us to be willing to wait. He calls us to continue when continuing is hard, and as we are continuing, to look for any way we can to incarnate his transforming love. (Paul D. Tripp, What Did You Expect? Redeeming the Realities of Marriage [Illinois:Crossway, 2010], 131-132)

Personal Tragedy to Apostasy

I write this post from a position of not having experienced a personal tragedy of the magnitude that would rock the foundations of my faith to the core. In a way, I speak from ignorance, and yet the lives of some of those who have gone before me seem to speak ministration on this issue.

John Calvin lost his wife and son.

John Owen had eleven children. All died in early youth, except one daughter.

Francis Turretin had four children. Only one survived.

More recently, Michael Horton discloses in "A Place for Weakness" how one of his prematurely-born triplets, when older, experienced an accident wherein this elongated toy got jammed down the child's throat. The doctor gave a grim prognosis, but thankfully, the child survived.

As a father, I have often ruminated on the idea of the Lord taking back one of my kids. The same with Him taking back my wife. I have often wondered what my reaction would be. I do not know my heart well enough.

In a way, such thoughts are unwise, for it smacks of the attempt to peer into God's decretive will, and yet it is also wise in that reflection on one's faith, on one's devotion to the Lord, on the depth of one's love for Him, at the time when all is calm, may just be one of the ways in which stability may be had when the storms do come.

There's no minimizing the devastation of losing a family member. Imagining the possibility has often brought me to tears. But should it lead to apostasy? Should it drive one to the despair that leads to destruction? If the Lord Jesus Christ is our treasure, then we should mourn for the loss of a loved one with the passion that is due that love, but then that excruciating pain must be turned sacramental. It should lead us to Christ, whose life and death have redefined "death" for the Christian, with the promise of life forever restored in the future age of glory. Even if we think that the departed is lost by virtue of not being a Christian, our affinity with Christ and His promise of embodied eternal life should prove the stronger tug to renewed rejoicing.

May I love my Lord Jesus Christ more than my wife and children, that I may love them truly while they are here with me in this present age.

The Cost Is Everything

I would like to believe that every Christian family man shares my dilemma.

I love my wife and children more than myself, but I must love Christ above them.

I often find myself wondering what my reaction would be if God, in His sovereignty, decides to take back His gift of any member of my family. I do not know my heart well enough.

But the witness of men of God of ages past must instruct me. Job tearfully exclaimed, "The Lord gave, and the Lord has taken away; blessed be the name of the Lord" (Job 1:21). Abraham went through the same convulsions of soul, and the following by Edmund Clowney on the former's convictions serves as wise encouragement:

Abraham was ready to give everything in devoted obedience. Because he feared God, he would pay the price. The Angel stayed his hand. On the mount, Abraham looked up and saw a ram caught by its horns in a bush. He took the ram and offered it in the place of his Isaac. Abraham called the place 'The Lord Will See (to It).'

The cost to Abraham was everything, yet as he clung to the Lord in faith, the cost was nothing. He declared that the Lord would provide, and the Lord did provide. Abraham’s obedience was the obedience of faith. Isaac was given to Abraham a second time. He was his by birth and his by redemption. The offering of the sheep symbolized not only consecration but atonement in the blood of a substitute.

In the total commitment of faith the cost is everything, but in the simple trust of faith, the cost is nothing. Abraham worshiped as God renewed his covenant with him.

The demand that the Lord made of Abraham is not unthinkable. He makes that same total demand of you. Jesus asks it of everyone who would follow him. Whoever loves father, mother, son, or daughter more than the Lord is not worthy of him. Indeed, only as we are ready to receive our own death sentence and take up our cross do we receive everlasting life (Matt. 10:37-39). Much as we need the power of his grace to deny ourselves and follow him, his demand has not changed. Look at the cost: it’s everything. (Preaching Christ in All of Scripture [Wheaton, Illinois: Crossway, 2003, 75, emphasis mine)

Westminster Wednesday: Luther's Underdogism

Martin Luther first made mention of the theology of the cross (theologia crucis) in the Heidelberg Disputation. In it, he listed the following theses:

1. The law of God, the most salutary doctrine of life, cannot advance man on his way to righteousness, but rather hinders him.

2. Much less can human works, which are done over and over again with the aid of natural precepts, so to speak, lead to that end.

3. Although the works of man always appear attractive and good, they are nevertheless likely to be mortal sins.

4. Although the works of God always seem unattractive and appear evil, they are nevertheless really eternal merits.

5. The works of men are thus not mortal sins (we speak of works that apparently are good), as though they were crimes.

6. The works of God (those he does through man) are thus not merits, as though they were sinless.

7. The works of the righteous would be mortal sins if they would not be feared as mortal sins by the righteous themselves out of pious fear of God.

8. By so much more are the works of man mortal sins when they are done without fear and in unadulterated, evil self-security.

9. To say that works without Christ are dead, but not mortal, appears to constitute a perilous surrender of the fear of God.

10. Indeed, it is very difficult to see how a work can be dead and at the same time not a harmful and mortal sin.

11. Arrogance cannot be avoided or true hope be present unless the judgment of condemnation is feared in every work.

12. In the sight of God sins are then truly venial when they are feared by men to be mortal.

13. Free will, after the fall, exists in name only, and as long as it does what it is able to do, it commits a mortal sin.

14. Free will, after the fall, has power to do good only in a passive capacity, but it can do evil in an active capacity.

15. Nor could the free will endure in a state of innocence, much less do good, in an active capacity, but only in a passive capacity.

16. The person who believes that he can obtain grace by doing what is in him adds sin to sin so that he becomes doubly guilty.

17. Nor does speaking in this manner give cause for despair, but for arousing the desire to humble oneself and seek the grace of Christ.

18. It is certain that man must utterly despair of his own ability before he is prepared to receive the grace of Christ.

19.That person does not deserve to be called a theologian who looks upon the invisible things of God as though they were clearly perceptible in those things that have actually happened.

20. He deserves to be called a theologian, however, who comprehends the visible and manifest things of God seen through suffering and the cross.

21. A theologian of glory calls evil good and good evil. A theologian of the cross calls the things what it actually is.

22. That wisdom that sees the invisible things of God in works as perceived by man is completely puffed up, blinded, and hardened.

23. The law brings the wrath of God, kills, reviles, accuses, judges, and condemns everything that is not in Christ.

24. Yet that wisdom is not of itself evil, nor is the law to be evaded; but without the theology of the cross man misuses the best in the worst manner.

25. He is not righteous who does much, but he who, without work, believes much in Christ.

26. The law says "Do this", and it is never done. Grace says, "believe in this" and everything is already done.

27.Actually one should call the work of Christ an acting work and our work an accomplished work, and thus an accomplished work pleasing to God by the grace of the acting work.

28. The love of God does not find, but creates, what is pleasing to it. The love of man comes into being through what is pleasing to it.

Carl Trueman offers some edifying insights on the foregoing, which I see as the theology of the cross speaking to the three main legs of philosophy, namely: metaphysics, epistemology, and ethics.

Pastor Yousef Nadarkhani's Epistle

A letter, translated from Farsi, sent by Yousef Nadarkhani to his flock:

Dear brothers and sisters, Salam

In the Name of our Lord Jesus Christ, I am continuously seeking grace and mercy to you, that you remember me and those who are bearing efforts for his name in your prayers. Your loyalty to God is the cause of my strength and encouragement. For I know well that you will be rewarded; as it's stated: blessed is the one who has faith, for what has been said to him by God, will be carried out. As we believe, heaven and earth will fade but his word will still remain.

Dear beloved ones, I would like to take this opportunity to remind you of a few verses, although you might know them, So that in everything, you give more effort than the past, both to prove your election, and for the sake of Gospel that is to be preached to the entire world as well.

I know that not all of us are granted to keep this word, but to those who are granted this power and this revelation, I announce the same as Jude, earnestly contend for the faith that was once delivered to the saints.

Moses the Meekest

"Now the man Moses was very meek, more than all people who were on the face of the earth." (Numbers 12:3)

It does seem oxymoronic for Moses to refer to himself as the humblest human being in the world. But there is more here than meets the eye.

Firstly, Moses does seem to be possessed of an inherently underdog nature. Reared in the royal courts of Pharaoh, Moses could've lived life in the lap of luxury. He had the American dream down. But when he saw a fellow Israelite being bullied by an Egyptian, he didn't think pragmatically, counting his set life as a deterrent to doing the noble thing. He shed Egyptian blood and left easy street for a life of obscurity in the desert, becoming a good son-in-law in the tending of sheep. Imagine the lowliness of mind and self-estimation required for such a transition!

Also, Moses appears to have been afflicted with stuttering. As a stutterer myself, I know firsthand how humbling that can be!

Secondly—and this is perhaps the weightier point in the understanding of the passage—"meek" here can mean "miserable" or "burdened." God's call upon him signaled the beginning of a life of carrying the burden of the people of God. So when Moses refers to himself as the meekest man on the planet, what he's really saying is that his role in redemptive history is such that the weight of care and trouble that this mandate brings far exceeds that of anyone else's "stresses." Considering the fact that Moses is a type or shadow of Christ, it does make perfect sense.

A fuller discussion here and here.

Gospel Consolation in Calvin

Dr. R. Scott Clark has written a 5-part series on John Calvin's theology of consolation.

Part 1

Part 2

Part 3

Part 4

Part 5

Graduation Day

"But, most strange to say, many who boast of being Christians, instead of thus longing for death, are so afraid of it that they tremble at the very mention of it as a thing ominous and dreadful. We cannot wonder, indeed, that our natural feelings should be somewhat shocked at the mention of our dissolution. But it is altogether intolerable that the light of piety should not be so powerful in a Christian breast as with greater consolation to overcome and suppress that fear. For if we reflect that this our tabernacle, unstable, defective, corruptible, fading, pining, and putrid, is dissolved, in order that it may forthwith be renewed in sure, perfect, incorruptible, in fine, in heavenly glory, will not faith compel us eagerly to desire what nature dreads? If we reflect that by death we are recalled from exile to inhabit our native country, a heavenly country, shall this give us no comfort? But everything longs for permanent existence. I admit this, and therefore contend that we ought to look to future immortality, where we may obtain that fixed condition which nowhere appears on the earth. For Paul admirably enjoins believers to hasten cheerfully to death, not because they a would be unclothed, but clothed upon,' (2Co 5: 2). Shall the lower animals, and inanimate creatures themselves even wood and stone, as conscious of their present vanity, long for the final resurrection, that they may with the sons of God be delivered from vanity, (Rom 8: 19); and shall we, endued with the light of intellect, and more than intellect, enlightened by the Spirit of God, when our essence is in question, rise no higher than the corruption of this earth? But it is not my purpose, nor is this the place, to plead against this great perverseness. At the outset, I declared that I had no wish to engage in a diffuse discussion of common-places. My advice to those whose minds are thus timid is to read the short treatise of Cyprian De Mortalitate, unless it be more accordant with their deserts to send them to the philosophers, that by inspecting what they say on the contempt of death, they may begin to blush. This, however let us hold as fixed, that no man has made much progress in the school of Christ who does not look forward with joy to the day of death and final resurrection, (2Ti 4: 18; Tit 2: 13): for Paul distinguishes all believers by this mark; and the usual course of Scripture is to direct us thither whenever it would furnish us with an argument for substantial joy. 'Look up,' says our Lord, 'and lift up your heads: for your redemption draweth nigh,' (Luk 21: 28). Is it reasonable, I ask, that what he intended to have a powerful effect in stirring us up to alacrity and exultation should produce nothing but sadness and consternation? If it is so, why do we still glory in him as our Master? Therefore, let us come to a sounder mind, and how repugnant so ever the blind and stupid longing of the flesh may be, let us doubt not to desire the advent of the Lord not in wish only, but with earnest sighs, as the most propitious of all events. He will come as a Redeemer to deliver us from an immense abyss of evil and misery, and lead us to the blessed inheritance of his life and glory" (John Calvin, Institutes 3.9.5, emphasis mine).

Is it any wonder then that the Christian life is replete with suffering and pain, for these things that trouble us are there in order that we may be weaned off from the allurements of the world, thereby gaining a disgust for them and a deeper longing for the heavenly blessings that God has prepared for those who love Him, which "no eye has seen, nor ear heard, nor the heart of man imagined" (1 Cor. 2:9), so that we may be prepared for graduation day.

"I have said these things to you, that in me you may have peace. In the world you will have tribulation. But take heart; I have overcome the world" (John 16:33).

Hunted Down

I have derived much spiritual benefit from Dr. David P. Murray's sermons. Though the Scottish accent does certainly please my ears a lot, and though his able use of alliteration in sermon titles and sermon points further serve this, it is his keen exegesis and application that have brought the Gospel home to me over and over again in times of need.

In his latest blog post, insightfully entitled, "God's been hunting me down," he bares his heart wide open, reflecting on the ways God has been dealing with him lately through physical affliction. He realizes that he has been pushing his body to its physical limits and, though he has certainly helped a lot of people through his fervent activity (I've never chanced upon anyone else with as much sermons as him on sermonaudio.com), he acknowledges that he has erred by having engaged in "ministry without spirituality."

Read the post here.

The Blows Beckon Us Back

"It is good for me that I was afflicted, that I might learn your statutes" (Ps. 119:71).

Why is it that something which would be absent in future glory be deemed by the Psalmist as something good?

Because suffering brings us back to God. It is reality on a megaphone blaring in our ears, "Creature!" It puts us in our rightful place—close to God, in a relationship of humble and grateful dependence on Him for everything pertaining to our well-being: "The Lord is near to the brokenhearted and saves the crushed in spirit" (Ps. 34:18).