Monday, August 30, 2010

YouTube: Who's The Mean Guy? - Todd Friel on Legalism and Adam Hamilton (Wretched)

Spurgeon Monday: Though He Were Dead (Sermons on the Gospel of John)

Though He Were Dead

A Sermon

(No. 1799)

Delivered on Lord's-Day Morning, September 14th, 1884, by


At the Metropolitan Tabernacle, Newington


"Martha saith unto Him, I know that he shall rise again in the resurrection at the last day. Jesus said unto her, I am the resurrection, and the life: he that believeth in Me, though he were dead, yet shall he live: and whosoever liveth and believeth in Me shall never die. Believest thou this?"—John 11:24-26.

MARTHA is a very accurate type of a class of anxious believers. They do believe truly, but not with such confidence as to lay aside their care. They do not distrust the Lord, or question the truth of what He says, yet they puzzle their brain about "How shall this thing be?" and so they miss the major part of the present comfort which the word of the Lord would minister to their hearts if they received it more simply. How? and why? belong unto the Lord. It is His business to arrange matters so as to fulfil His own promises. If we would sit at our Lord's feet with Mary, and consider what He has promised, we should choose a better part than if we ran about with Martha, crying, "How can these things be?"

Martha, you see, in this case, when the Lord Jesus Christ told her that her brother would rise again, replied, "I know that he shall rise again in the resurrection at the last day." She was a type, I say, of certain anxious believers, for she set a practical bound to the Saviour's words. "Of course there will be a resurrection, and then my brother will rise with the rest." She concluded that the Saviour could not mean anything beyond that. The first meaning and the commonest meaning that suggests itself to her must be what Jesus means. Is not that the way with many of us? We had a statesman once, and a good man too, who loved reform; but whenever he had accomplished a little progress, he considered that all was done. We called him at last "Finality John," for he was always coming to an ultimatum, and taking for his motto "Rest, and be thankful." Into that style Christian people too frequently drop with regard to the promises of God. We limit the Holy one of Israel as to the meaning of His words. Of course they mean so much, but we cannot allow that they intend more. It were well if the spirit of progress would enter into our faith, so that we felt within our souls that we had never beheld the innermost glory of the Lord's words of grace. We often wonder that the disciples put such poor meanings upon our Lord's words, but I fear we are almost as far off as they were from fully comprehending all His gracious teachings. Are we not still as little children, making little out of great words? Have we grasped as yet a tithe of our Lord's full meaning, in many of His sayings of love? When He is talking of bright and sparkling gems of benediction, we are thinking of common pebble-stones in the brook of mercy; when He speaketh of stars and heavenly crowns, we think of sparks and childish coronals of fading flowers. Oh that we could but have our intellect cleared; better still, could have our understanding expanded, or, best of all, our faith increased, so as to reach to the height or our Lord's great arguments of love!

Martha also had another fault in which she was very like ourselves: she laid the words of Jesus on the shelf, as things so trite and sure that they were of small practical importance. "Thy brother shall rise again." Now, if she had possessed faith enough, she might truthfully have said, "Lord, I thank Thee for that word! I expect within a short space to see him sitting at the table with Thee. I put the best meaning possible upon Thy words, for I know that Thou art always better than I can think Thee to be; and therefore I expect to see my beloved Lazarus walk home from the sepulchre before the sun sets again." But no, she lays the truth aside as a matter past all dispute, and says, "I know that my brother shall rise again in the resurrection at the last day." A great many precious truths are laid up by us like the old hulks in the Medway, never to see service any more, or like aged pensioners at Chelsea, as relics of the past. We say "Yes, quite true, we fully believe that doctrine." Somehow it is almost as bad to lay up a doctrine in lavender as it is to throw it out of the window. When you so believe a truth as to put it to bed and smother it with the bolster of neglect, it is much the same as if you did not believe it at all. An official belief is very much akin to infidelity. Some persons never question a doctrine: that is not their line of temptation; they accept the gospel as true, but then they never expect to see its promises practically carried out; it is a proper thing to believe, but by no means a prominent, practical factor in actual life. It is true but it is mysterious, misty, mythical, far removed from the realm of practical common sense. We do with the promises often as a poor old couple did with a precious document, which might have cheered their old age had they used it according to its real value. A gentleman stepping into a poor woman's house saw framed and glazed upon the wall a French note for a thousand francs. He said to the old folks, "How came you by this?" They informed him that a poor French soldier had been taken in by them and nursed until he died, and he had given them that little picture when he was dying as a memorial of him. They thought it such a pretty souvenir that they had framed it, and there it was adorning the cottage wall. They were greatly surprised when they were told that it was worth a sum which would be quite a little fortune for them if they would but turn it into money. Are we not equally unpractical with far more precious things? Have you not certain of the words of your great Lord framed and glazed in your hearts, and do you not say to yourselves, "They are so sweet and precious"? and yet you have never turned them into actual blessing—never used them in the hour of need. You have done as Martha did when she took the words, "Thy brother shall rise again," and put round about them this handsome frame, "in the resurrection at the last day." Oh that we had grace to turn God's bullion of gospel into current coin, and use them as our present spending money.

Moreover, Martha made another blunder, and that was setting the promise in the remote distance. This is a common folly, this distancing the promises of the Most High. "In the resurrection at the last day"—no doubt she thought it a very long way off, and therefore she did not get much comfort out of it. Telescopes are meant to bring objects near to the eye, but I have known people use the mental telescope in the wrong way: they always put the big end of it to their eye, and then the glass sends the object further away. Her brother was to be raised that very day: she might so have understood the Saviour, but instead of it she looked at His words through the wrong end of the glass, and said, "I know that he will rise again in the resurrection at the last day." Brethren, do not refuse the present blessing. Death and heaven, or the advent and the glory, are at your doors. A little while and He that will come shall come, and will not tarry. Think not that the Lord is slack concerning His promise. Do not say in your heart, "My Lord delayeth His coming"; or dream that His words of love are only for the dim future. In the ages to come marvels shall be revealed, but even the present hour is bejewelled with loving-kindness. To-day the Lord has rest, and peace, and joy to give to you. Lose not these treasures by unbelief.

Martha also appears to me to have made the promise unreal and impersonal. "Thy brother shall rise again"; to have realized that would have been a great comfort to her, but she mixes Lazarus up with all the rest of the dead. "Yes, he will rise in the resurrection at the last day; when thousands of millions shall be rising from their graves, no doubt Lazarus will rise with the rest." That is the way with us; we take the promise and say, "This is true to all the children of God." If so it is true to us; but we miss that point. What a blessing God has bestowed upon the covenanted people! Yes, and you are one of them; but you shake your head, as if the word was not for you. It is a fine feast, and yet you are hungry; it is a full and flowing stream, but you remain thirsty. Why is this? Somehow the generality of your apprehension misses the sweetness which comes of personal appropriation. There is such a thing as speaking of the promises in a magnificent style, and yet being in deep spiritual poverty; as if a man should boast of the wealth of old England, and the vast amount of treasure in the Bank, while he does not possess a penny wherewith to bless himself. In your case you know it is your own fault that you are poor and miserable, for if you would but exercise an appropriating faith you might possess a boundless heritage. If you are a child of God all things are yours, and you may help yourself. If you are hungry at this banquet it is for want of faith: if you are thirsty by the brink of this river it is because you do not stoop down and drink. Behold, God is your portion: the Father is your shepherd, the Son of God is your food, and the Spirit of God is your comforter. Rejoice and be glad, and grasp with the firm hand of a personal faith that royal boon which Jesus sets before you in His promises.

I beg you to observe how the Lord Jesus Christ in great wisdom dealt with Martha. In the first place, He did not grow angry with her. There is not a trace of petulance in His speech. He did not say to her, "Martha, I am ashamed of you that you should have such low thoughts of me." She thought that she was honouring Jesus when she said,—"I know, that even now, whatsoever Thou wilt ask of God, God will give it Thee." Her idea of Jesus was that He was a great prophet Who would ask of God and obtain answers to His prayers; she has not grasped the truth of His own personal power to give and sustain life. But the Saviour did not say, "Martha, these are low and grovelling ideas of your Lord and Saviour." He did not chide her, though she lacked wisdom,—wisdom which she ought to have possessed. I do not think God's people learn much by being scolded; it is not the habit of the great Lord to scold His disciples, and therefore they do not take it well when His servants take upon themselves to rate them. If ever you meet with one of the Lord's own who falls far short of the true ideal of the gospel, do not bluster and upbraid. Who taught you what you know? He that has taught you did it of His infinite love and grace and pity, and He was very tender with you, for you were doltish enough; therefore be tender with others, and give them line upon line, even as your Lord was gentle towards you. It ill becomes a servant to lose patience where his Master shows so much.

The Lord Jesus, with gentle spirit, proceeded to teach her more of the things concerning Himself. More of Jesus! More of Jesus! That is the sovereign cure for our faults. He revealed Himself to her, that in Him she might behold reasons for a clearer hope and a more substantial faith. How sweetly fell those words upon her ear: "I am the resurrection and the life"! Not "I can get resurrection by my prayers," but "I am, myself, the resurrection." God's people need to know more of what Jesus is, more of the fullness which it has pleased the Father to place in Him. Some of them know quite enough of what they are themselves, and they will break their hearts if they go on reading much longer in that black-letter book: they need, I say, to rest their eyes upon the person of their Lord, and to spy out all the riches of grace which lie hidden in Him; then they will pluck up courage, and look forward with surer expectancy. When our Lord said, "I am the resurrection and the life," He indicated to Martha that resurrection and life were not gifts which He must seek, nor even boons which He must create; but that He Himself was the resurrection and the life: these things were wherever He was. He was the author, and giver, and maintainer of life, and that life was Himself. He would have her to know that He was Himself precisely what she wanted for her brother. She did know a little of the Lord's power, for she said, "If Thou hadst been here, my brother had not died," which being very kindly interpreted might mean, "Lord, Thou art the life." "Ah, but," saith Jesus, "you must also learn that I am the resurrection! You already admit that if I had been here Lazarus would not have died; I would have you further learn that I being here your brother shall live though he has died; and that when I am with my people none of them shall die for ever, for I am to them the resurrection and the life." Poor Martha was looking up into the sky for life, or gazing down into the deeps for resurrection, when the Resurrection and the Life stood before her, smiling upon her, and cheering her heavy heart. She had thought of what Jesus might have done if He had been there before; now let her know what He is at the present moment.

Thus I have introduced the text to you, and I pray God the Holy Spirit to bless these prefatory observations; for if we learn only these first lessons we shall not have been here in vain. Let us construe promises in their largest sense, let us regard them as real, and set them down as facts. Let us look to the Promisor, even to Jesus the Lord, and not so much to the difficulties which surround the accomplishment of the promise. In beginning the divine life let us look to Jesus, and in afterwards running the heavenly race let us still be looking unto Jesus, till we see in Him our all in all. When both eyes look on Jesus we are in the light; but when we have one eye for Him, and one eye for self, all is darkness. Oh, to see Him with all our soul's eyes

Now, I am going to speak as I am helped of the Spirit; and I shall proceed thus—first, by asking you to view the text as a stream of comfort to Martha and other bereaved persons; and, secondly, to view it as a great deep of comfort to all believers. (Please click here to continue reading, "Though He Were Dead")

Friday, August 27, 2010

Fighting Five Articles of Interest

Dr. Mohler's Blog

On Darwin and Darwinism: An Open Letter to Professor Giberson by Al Mohler

Dr. Mohler's open letter response to Keith Giberson's scathing article in the Huffington Post concerning Dr. Mohler and his sermon at the 2010 Ligonier Conference.

Why Aren't Emerging Adults Emerging As Adults by Al Mohler

Dr. Mohler's analyzes the consequences of young adults extending their adolescence.


Evangelicals and Atheists Together by Phil Johnson

Phil Johnson's commentary on the BioLogos article on Al Mohler.

Alpha and Omega Ministries

Answering Islam Episodes by ABN (Aramaic Broadcasting Network by James White

James White posts video of his appearance on the ABN Network a cable television apologetics ministry to Muslims in the Detroit area. 

Apprising Ministries

Why Glenn Beck Wants to Save America by Ken Silva

Ken Silva explains Glenn Beck's motives in wanting to save America.

Fighting Friday: Charity and Its Fruits - The Spirit of Love Is A Humble Spirit (7/10), Jonathan Edwards

The Spirit of Love is a Humble Spirit


Jonathan Edwards


"Charity vaunts not itself, is not puffed up, doth not behave itself unseemly."--1 Corinthians 13:4, 5


Having shown the nature and tendency of charity or Christian love, in respect to our receiving injury, and doing good to others — that it “suffers long and is kind;” and also with respect to the good possessed by others as compared with that possessed by ourselves — that charity “envieth not;” the apostle now proceeds to show, that in reference to what we ourselves may be or have, charity is not proud — that “it vaunteth not itself, is not puffed up, doth not behave itself unseemly.” As, on the one hand, it prevents us from envying others what they possess, so, on the other, it keeps us from glorying in what we possess ourselves. Paul had just declared that charity was contrary to a spirit of envy, and now he declares that it is equally contrary to that spirit which specially provokes men to envy others, and which they often make a pretense or apology for envying them, viz. that they are puffed up with their honors and prosperity, and vaunt themselves on their possession of these things. When men have obtained prosperity, or are advanced, and others observe that they are puffed up and vaunt themselves in it, this tends to provoke envy, and make others uneasy at the sight of their prosperity. But if a man has prosperity or advancement, and yet does not vaunt himself or behave in an unseemly manner on account of it, this tends to reconcile others to his high circumstances, and make them satisfied that he should enjoy his elevation. As already observed, when men envy another, they are prone to excuse and justify themselves in so doing, by the pretense that he does not make a good improvement of his prosperity, but is proud of it, and puffed up on account of it. But the apostle shows how Christian love, or charity, tends to make all behave suitably to their condition, whatever it may be: if below others, not to envy them, and if above others, not to be proud or puffed up with the prosperity.

In the words of the text, we may observe, that a spirit of Christian love is spoken of as the opposite of a proud behavior, and that two degrees of such a behavior are mentioned. The higher degree is expressed by a man’s “vaunting himself,” that is, by his so carrying himself as to show plainly that he glories in what he has, or is. The lower degree is expressed by his “behaving himself unseemly,” that is, by his not conducting himself in a becoming and decent manner in the enjoyment of his prosperity, but so acting as to show that he thinks the mere fact of his being prosperous exalts him above others. And the spirit of charity or love is spoken of, as opposed not only to a proud behavior, but to a proud spirit, or pride in the heart, for charity “is not puffed up.” The doctrine we are taught, then, in these words, is this:


In speaking to this doctrine, I would show — I. What humility is; and, II. How a Christian spirit, or the spirit of charity, is an humble spirit. And,

I. I would show what humility is. — Humility may be defined to be a habit of mind and heart corresponding to our comparative unworthiness and vileness before God, or a sense of our own comparative meanness in his sight, with the disposition to a behavior answerable thereto. It consists partly in the understanding, or in the thought and knowledge we have of ourselves, partly in the will, partly in the sense or estimate we have of ourselves, and partly in the disposition we have to a behavior answerable to this sense or estimate. And the first thing in humility is,

1. A sense of our own comparative meanness. — I say comparative meanness, because humility is a grace proper for beings that are glorious and excellent in very many respects. Thus the saints and angels in heaven excel in humility, and humility is proper and suitable in them, though they are pure, spotless, and glorious beings, perfect in holiness, and excelling in mind and strength. But though they are thus glorious, yet they have a comparative meanness before God, of which they are sensible; for he is said (Psa. 113:6) to humble himself to behold the things that are in heaven. So the man Christ Jesus, who is the most excellent and glorious of all creatures, is yet meek and lowly of heart, and excels all other beings in humility. Humility is one of the excellencies of Christ, because he is not only God, but man, and as a man he was humble. For humility is not, and cannot be, an attribute of the divine nature. God’s nature is indeed infinitely opposite to pride, and yet humility cannot properly be predicated of him. For if it could, this would argue imperfection, which is impossible in God. God, who is infinite in excellence and glory, and infinitely above all things, cannot have any comparative meanness, and of course cannot have any such comparative meanness to be sensible of, and therefore cannot be humble. But humility is an excellence proper to all created intelligent beings, for they are all infinitely little and mean before God, and most of them are in some way mean and low in comparison with some of their fellow creatures. Humility implies a compliance with that rule of the apostle (Rom. 12:3), that we think not of ourselves more highly than we ought to think, but that we think soberly, according as God hath dealt to everyone of us the measure, not only of faith, but of other things. And this humility, as a virtue in men, implies a sense of their own comparative meanness, both as compared with God and as compared with their fellow creatures. And,

First, humility doth primarily and chiefly consist in a sense of our meanness as compared with God, or a sense of the infinite distance there is between God and ourselves. We are little, despicable creatures, even worms of the dust, and we should feel that we are as nothing, and less than nothing, in comparison with the Majesty of heaven and earth. Such a sense of his nothingness Abraham expressed, when he said (Gen. 18:27), “Behold now, I have taken upon me to speak unto the Lord, which am but dust and ashes.” There is no true humility without somewhat of this Spirit; for, however sensible we may be of our meanness as compared with some of our fellow creatures, we are not truly humble unless we have a sense of our nothingness as compared with God. Some have a low thought of themselves as compared with other men: from the meanness of their circumstances, or from a melancholy and desponding temperament which is natural to them, or from some other cause, while still they know nothing of the infinite distance there is between them and God. Though they may be ready to look upon themselves as humble-spirited, yet they have no true humility. That which above all other things it concerns us to know of ourselves, is what we are in comparison with God, who is our Creator, and the one in whom we live, and move, and have our being, and who is infinitely perfect in all things. And if we are ignorant of our meanness as compared with him, then the most essential thing, and that which is indispensable in true humility, is wanting. But where this is truly felt, there arises from it,

Secondly, a sense of our own meanness as compared with many of our fellow creatures. — For man is not only a mean creature in comparison with God, but he is very mean as compared with multitudes of creatures of a superior rank in the universe, and most men are mean in comparison with many of their fellowmen. And when a sense of this comparative meanness arises from a just sense of our meanness as God sees it, then it is of the nature of true humility. He that has a right sense and estimate of himself in comparison with God, will be likely to have his eyes open to see himself aright in all respects. Seeing truly how he stands with respect to the first and highest of all beings, will tend greatly to help him to a just apprehension of the place he stands in among creatures. And he that does not rightly know the first and greatest of beings, who is the fountain and source of all other beings, cannot truly know anything aright; but so far as he has come to a knowledge of the former, so far is he prepared for and led unto the knowledge of other things, and so of himself as related to others, and as standing among them. (Please click here to continue reading, The Spirit of Love Is A Humble Spirit)

YouTube: Jeff Rose in Belfast, Ireland on Street Preaching (Jeremiah Cry Ministry)

Monday, August 23, 2010

Spurgeon Monday: Even Now (Sermons on the Gospel of John)

Even Now

A Sermon

(No. 2249)

Intended for Reading on Lord's-Day, March 27th, 1892,

Delivered by


At the Metropolitan Tabernacle, Newington

On Lord's-day Evening, February 8th, 1891.


"Even now."—John 11:22

HOPE that there are a great many persons here who are interested in the souls of those around them. We shall certainly never exercise faith concerning those for whose salvation we have no care. I trust, also, that we are diligent in looking after individuals, especially those who are amongst our own family and friends. This is what Martha did; her whole care was for her brother. It is often easier to have faith that Christ can save sinners in general, than to believe that he can come into our own home, and save some particular member of our household. But, oh, the joy when this comes to pass; when we are able to kneel beside some of our loved ones, and rejoice with them in being made alive by the power of the Holy Ghost! We cannot expect to have this privilege, however, unless like Martha we send our prayers to Jesus, and go to meet him, and tell him of our need. In the presence of Christ it seems very natural to trust him even at the worst extremity. It is when we are at our wits' end that he delights to help us. When our hopes seem to be buried, then it is that God can give a resurrection. When our Isaac is on the altar, then the heavens are opened, and the voice of the Eternal is heard. Art thou giving way to despair concerning thy dear friend? Art thou beginning to doubt thy Saviour, and to complain of his delay? Be sure that Jesus will come at the right time, though he must be the judge of which is the best time for him to appear.

Martha had a fine faith. If we all had such an honest belief in Christ as she had, many a man, who now lies dead in his sins, would, ere long, hear that voice which would call him forth from his tomb, and restore him unto his friends. Martha's faith had to do with a dreadful case. Her brother was dead, and had been buried, but her faith still lived; and in spite of all things which went against her, she believed in Christ, and looked to him for help in her extremity. Her faith went to the very edge of the gulf, and she said, "But I know, that even now, whatever thou wilt ask of God, God will give it to thee."

Still, Martha had not so much faith as she thought she had. But a few hours after she had confessed her confidence in the power of the Lord Jesus, or perhaps it was only a few minutes, she stood at the grave of her brother, and evidently doubted the wisdom of him she professed to trust. She objected to the stone being removed; and, strong in the admitted facts of the case, she urged her reason and said, "Lord, by this time he stinketh." Well, but, Martha, you said, not very long ago, "I know that even now Christ can interpose." Yes, she said it, and she believed it in the way in which most of us believe; but when her faith was sharply tried by a matter of fact, she did not appear to have had all the faith she professed. I suspect this also is true of most of us. We often fancy our confidence in Christ is much stronger than it really is. I think I have told you of my old friend, Will Richardson, who said, when he was seventy-five years of age, that it was a very curious thing, that all the winter through, he had thought he should like to be a-harvesting, or out in the hay-field, because he felt so strong. He imagined that he could so as much as any of the youngsters. "But," he said, "do you know, Mr. Spurgeon, when the summer comes, I do not get through the haymaking; and when the autumn comes, I find I have not sufficient strength for reaping?" So it often is in spiritual things. When we are not called upon to bear the trouble, we feel wonderfully strong; but when the trial comes, very much of our boasted faith is gone in smoke. Take heed that ye examine well your faith; let it be true and real, for you will need it all.

However, Christ did not take Martha at her worst, but at her best. When our Lord says, "According to your faith be it unto you," he does not mean "According to your faith in its ebb," but "According to your faith in its flood." He reads the thermometer at its at its highest point, not at its lowest; not even taking the "mean temperature" of our trust. He gives us credit for our quickest pace; not counting our slowest, nor seeking to discover our average speed in this matter of faith. Christ did for Martha all she could have asked or believed; her brother did rise again, and he was restored to her, and to his friends. In thy case, too, O thou trembling, timorous believer, the Lord Jesus will take thee at thy best, and he will do for thee great things, seeing that thou desirest to believe greatly, and that thy prayer is, "Lord, I believe; help thou mine unbelief!"

The point upon which Martha chiefly rested, when she expressed her faith, was the power of Christ in intercession with his Father. "I know," said she, "that, even now, whatsoever thou wilt ask of God, God will give it thee." Since the omnipotence of God could be claimed, she felt no anxiety as to the greatness of the request. "Whatsoever" was asked could easily be gained, if it was only asked by him who never was denied. Beloved in the Lord, our Christ is still alive, and he is still pleading. Beloved in the Lord, our Christ is still alive, and he is still pleading. Can you believe, even now, that whatever he shall ask of God, God will give it him, and give it you for his dear Son's sake? What an anchorage is the intercession of Christ! "He is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them." Here is a grand pillar to rest the weight of our souls upon: "He ever liveth to make intercession for them." Surely, we may have great faith in him who never wearies, and who never fails; who lives, indeed, for no other purpose than to plead for those who trust in his dying love, and in his living power. "Who is he that condemneth? It is Christ that died, yea, rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us." Fall back upon the intercessory power of Christ in every time of need, and you will find comfort that will never fail you.

It is a grand thing to have faith for the present, not bemoaning the past, nor dreaming of some future faith which we hope may yet be ours. The present hour is the only time we really possess. The past is gone beyond recall. If it has been filled with faith in God, we can no more live on that faith now than we can live to-day on this bread we ate last week. If, on the contrary, the past has been marred by our unbelief, that is no reason why this moment should not witness a grand triumph of trust in the faithful Saviour. Let us not excuse our present lack of faith by the thought of some future blessing. No confidence which we may learn to put in Christ, in the days to come, can atone for our present unbelief. If we ever mean to trust him, why should we not do so now, since he is as worthy of our belief now as he will ever be, and since what we miss now we miss beyond recall.

"The present, the present, is all thou hast

For thy sure possessing,

Like the patriarch's angel, hold it fast,

Till it gives its blessing."

In this verse, "I know, that even now, whatsoever thou wilt ask of God, God will give it to thee," I want to fix your attention only on the two words, "Even now." We have just sung—

"Pass me not, O tender Saviour,

Let me love and cling to thee;

I am longing for thy favour;

When thou comest, call for me:

Even me."

Our hymn was "Even me." The sermon is to be "Even now." If you have been singing "Even me," and so applying the truth to your own case, say also, with an energy of heart that will take no denial, "Even now," and listen with earnest expectation to that gospel which is always in the present tense: "While it is said, To-day if ye will hear his voice, harden not your heart, as in the provocation." Remember, too, that this is not only the preacher's word, for the Holy Ghost saith, "To-day": "Even now."

I shall use these words, first, in reference to those who are concerned about the souls of others, as Martha was about her dead brother. Believe that Christ can save even now. Then I shall speak to you who are somewhat concerned about your own souls. You believe, perhaps, that Christ can save. I want you to be persuaded that he can save you even now; that is to say, at this exact hour and minute, going by the clock, while you hear these words, even now, Christ can forgive; even now, Christ can save; even now, Christ can bless. (Please click here to continue reading, "Even Now")

Friday, August 20, 2010

YouTube: What Is The Gospel?

Fighting Friday: Charity and Its Fruits - Love Inconsistent with an Envious Spirit (Jonathan Edwards)

Love Inconsistent with an Envious Spirit


Jonathan Edwards


"Charity envies not."--1 Corinthians 13:4


Having already seen the nature and tendency of Christian charity, or divine love, with respect to the evil received from others, that it “suffers long,” and also with respect to doing good to others, that it “is kind,” we now come to the feelings and conduct to which the same charity will lead us in respect to the good possessed by others, and that possessed by ourselves. And in reference to the good possessed by others, the apostle declares it to be the nature and tendency of charity, or true Christian love, not to envy them the possession of any good whatever which is theirs — “Charity envieth not.” The teaching of these words plainly is,


In dwelling on this thought, I would show, I. What is the nature of an envious spirit; II. Wherein a Christian spirit is the opposite of such a spirit; and, III. The reason and evidence of the doctrine.

I. The nature of envy. Envy may be defined to be a spirit of dissatisfaction with, and opposition to, the prosperity and happiness of others as compared with our own. The thing that the envious person is opposed to, and dislikes, is the comparative superiority of the state of honor, or prosperity or happiness, that another may enjoy, over that which he possesses. And this spirit is especially called envy, when we dislike and are opposed to another’s honor or prosperity, because, in general, it is greater than our own, or because, in particular, they have some honor or enjoyment that we have not. It is a disposition natural in men, that they love to be uppermost; and this disposition is directly crossed, when they see others above them. And it is from this spirit that men dislike and are opposed to the prosperity of others, because they think it makes those who possess it superior, in some respect, to themselves. And from this same disposition, a person may dislike another’s being equal to himself in honor or happiness, or in having the same sources of enjoyments that he has. For as men very commonly are, they cannot bear a rival much, if any, better than a superior, for they love to be singular and alone in their eminence and advancement. Such a spirit is called envy in the Scriptures. Thus Moses speaks of Joshua’s envying for his sake, when Eldad and Medad were admitted to the same privilege with himself in having the spirit of prophecy given them, saying (Num. 11:29), “Enviest thou for my sake? would God that all the Lord’s people were prophets, and that the Lord would put his Spirit upon them!” And Joseph’s brethren, we are told (Gen. 37:11), envied him when they had heard his dream, which implied that his parents and brethren were yet to bow down before him, and that he was to have power over them. From such a spirit, persons are not only unwilling that others should be above them or equal to them, but that they should be near them. For the desire to be distinguished in prosperity and honor is the more gratified just in proportion as they are elevated, and others are below them, so that their comparative eminence may be marked and visible to all. And this disposition may be exercised, either in reference to the prosperity that others may obtain, and of which they are capable, or in reference to that which they actually have obtained. In the latter form, which is the more common, the feeling of envy will be manifest in two respects: first, in respect to their prosperity, and next, in respect to themselves. And,

1. It will be manifest in an uneasiness and dissatisfaction with the prosperity of others. Instead of rejoicing in the prosperity of others, the envious man will be troubled with it. It will be a grievance to his spirit to see them rise so high, and come to such honors and advancement. It is no comfortable feeling to him to hear of their having obtained such and such advantages and honors and preferments, but, on the contrary, very uncomfortable. He is very much of the spirit of Haman, who, in view of all “the glory of his riches, and the multitude of his children, and all the things wherein the king had promoted him,” still could say (Est. 5:13), “Yet all this availeth me nothing, so long as I see Mordecai the Jew sitting in the king’s gate.” From such a spirit, the envious person stands ready to rejoice at anything that happens to diminish the honor and comfort of others. He is glad to see them brought down, and will even study how to lower their estate, as Haman did how to humble and bring down Mordecai. And often, like Haman, he will show his uneasiness, not only by planning and scheming, but by actual endeavors of one kind or another, to bring them down; and the very first opportunity of pulling them down that offers, he will gladly embrace. And it is from this disposition, that the sight even of others’ prosperity often sets the envious on talking against them and speaking evil of them, even when perhaps they do not know them. Envying them the prominence they have obtained, they hope, by speaking evil of them, in some measure to diminish their honors, and lower them in the esteem of men. This suggests, again,

2. That the opposition of the envious to the prosperity of others will be manifest in a dislike of their persons for it. Seeing how others prosper, and what honors they attain, the envious dislike, and even hate them, on account of their honor and prosperity. They entertain and cherish an evil spirit toward them, for no other reason but that they are prospered. They are embittered against them in spirit, only because they are eminent in name or fortune. Thus Haman, it is said (Est. 5:9), “was full of indignation against Mordecai,” because he saw him “in the king’s gate,” and because “he stood not up, nor moved for him;” and Joseph’s brethren (Gen. 37:4, 5) “hated him, and could not speak peaceably unto him,” because his father loved him, and when he had dreamed a dream implying their inferiority, “they hated him yet the more.” And so the envious generally resent the prosperity of others, and their coming to honor, as if in it they were guilty of some injury to themselves. Sometimes there is a settled hatred toward others upon this account, leading, as in the case of Joseph’s brethren (Gen. 37:19-28), to acts of the greatest cruelty and wickedness. But this may suffice for the nature of this envy; and I proceed to show, (Please click here to continue reading, "Love Is Inconsistent With An Envious Spirit")

Wednesday, August 18, 2010

Fighting Five Articles of Interest

Dr. Mohler's Blog

The Inerrancy of Scripture: The Fifty Years War . . . and Counting by Al Mohler

Dr. Mohler on the continuing war concerning the inerrancy of Scripture and BioLogos' claims challenging inerrancy.


The Fruit of Their Own Way by Phil Johnson

Phil Johnson on the life and consequences of American Atheist Madelyn Murray O'Hare's worldview.

The Lawman Chronicles

Great News for Evangelism in California Malls by Tony Miano

California Supreme Court overturns district court's ruling regarding sharing your faith inside and on mall property.

Wall Street Journal

The Perils of "Wannabe Cool" Christianity by Brett McCracken

Brett McCracken analyzes the consequences of the Christian church attempting to be relevant by conforming to the world and why many young Christians (including McCracken) aren't buying it.

Alpha and Omega Ministries Blog

The Real Story of the Arrest of Nabeel, David, Paul and Negeen by James White

More from James White on the situation in Dearborn, Michigan between Acts17 Apologetics and the City of Dearborn at the 2010 Arab/Muslim Festival.   Includes new video footage at the scene of the incident.

YouTube: Oprah Winfrey - Jesus Didn't Come to Die on the Cross

Monday, August 16, 2010

YouTube: Dearborn Update - Arab Festival 2010, Roger Williams, Due Process, and the DPD (Acts 17 Apologetics)

Spurgeon Monday: A Mystery! Saints Sorrowing and Jesus Glad (Sermons on the Gospel of John)

A Mystery! Saints Sorrowing and Jesus Glad!

A Sermon

(No. 585)

Delivered on Sunday Morning, August 7th, 1864, by the


At the Metropolitan Tabernacle, Newington


"Then said Jesus unto them plainly, Lazarus is dead. And I am glad for your sakes that I was not there, to the intent ye may believe; nevertheless let us go unto him"—John 11:14-15.

There lived in the little village of Bethany a very happy family. There was neither father nor mother in it: the household consisted of the unmarried brother Eleazar, or Lazarus, and his sisters, Martha and Mary, who dwelt together in unity so good and pleasant that there the Lord commanded the blessing, even life for evermore. This affectionate trio were all lovers of the Lord Jesus Christ, and were frequently favoured with His company. They kept open house whenever the Great Teacher came that way. Both for the Master and for the disciples there was always a table, a bed, and a candlestick in the prophet's chamber, and sometimes sumptuous feasts were prepared for the whole company. They were very happy, and rejoiced much to think that they could be serviceable to the necessities of one so poor, and yet so honoured as the Lord Jesus. But, alas! affliction cometh everywhere; virtue may sentinel the door, but grief is not to be excluded from the homestead. "Man is born unto trouble, as the sparks fly upward;" if the fuel be a log of sweet-smelling sandal wood, yet the sparks must rise, and even so the best of families must feel affliction. Lazarus sickens. It is a mortal sickness beyond the power of physicians. What is the first thought of the sisters but to send for their friend Jesus? They know that one word from His lips will restore their brother: there is no absolute need that He should even risk His safety by a journey to Bethany; He has but to speak the word and their brother shall be made whole. With glowing hopes and moderated anxieties, they send a tender message to Jesus—"Lord, behold, he whom Thou lovest is sick." Jesus hears it, and sends back the answer which had much comfort in it, but could hardly compensate for His own absence: "This sickness is not unto death, but for the glory of God, that the Son of God might be glorified thereby." There lies poor Lazarus after the message is come; he does not recover; he is a little more cheerful, because he hears that his sickness is not unto death, but his pains do not abate; the clammy death-sweat gathers on his brow; his tongue is dry; he is full of pains and racked with anguish, at last he passes through the iron gate of death, and there lies his corpse before the weeping sisters' eyes. Why was not Jesus there? Why did He not come? Tender hearted as He always was, what could have made Him thus unkind? Why tarrieth He so? Why is He so long in coming? How can His words be true? He said, "This sickness is not unto death"; and there lies the good man cold in death, and the mourners are gathering for the funeral. Look at Martha! She has been sitting up every night watching her poor brother; no care could have been more constant, no tenderness more excessive. There is no potion in the range of her housewifery which she has not compounded; this herb and the other she has gathered, and she has administered all sorts of medicinal drinks and nourishing foods; and anxiously has she watched until her eyes are red for want of sleep. Jesus might have spared her all this. Why did He not? He had only to will it, and the flush of health would have returned to the cheek of Lazarus, and there would have been no more need of this weary nursing, and this killing watchfulness. What is Jesus doing? Martha was willing to serve Him, will He not serve her? She has even cumbered herself about much-serving for His sake, giving Him not only necessaries but dainties, and will He not give her what is so desirable to her heart, so essential to her happiness—her brother's life? How is it He can send her a promise which He doth not seem to keep, and tantalize her with hope, and cast down her faith? As for Mary, she has been sitting still at her brother's side, listening to his dying words, repeating in his ear the gracious words of Jesus which she had been wont to hear when she sat at His feet, catching the last accents of her expiring brother, thinking less about the medicine and about the diet than Martha did, but thinking more about his spiritual health and about his soul's enjoyment. She has endeavoured to stay the sinking spirits of her beloved brother with words like these, "He will come; He may wait, but I know Him, His heart is very kind, He will come at the last; and even if He let thee sleep in death it will be but for a little; He raised the widow's son at the gates of Nain, He will surely raise thee whom He loves far more. Have ye not heard how He wakened the daughter of Jairus? Brother, He will come and quicken thee, and we shall have many happy hours yet, and we shall have this as a special love-token from our Master and our Lord, that He raised thee from the dead." But why, why was she not spared those bitter tears which ran scalding down her cheeks when she saw that her brother was really dead? She could not believe it. She kissed his forehead, and oh! how cold was that marble brow! She lifted up his hand—"He cannot be dead," said she, "for Jesus said this sickness was not unto death;" but the hand fell nerveless by her side: her brother was really a corpse, and putrefaction soon set in, and then she knew that the beloved clay was not exempt from all the dishonour which decay brings to the human body. Poor Mary! Jesus loved thee, it is said, but this is a strange way of showing His love. Where is He? Miles away He lingers. He knows thy brother is sick; yea, He knows that he is dead, and yet He abides still where He is. Oh! sorrowful mystery that the pity of such a tender Saviour should sink so far below their plumb-line to gauge, or His mercy should range so high beyond their power to reach.

Jesus is talking of the death of His friend, let us listen to His words; perhaps we may find the key to His actions in the words of His lips. How surprising! He does not say, "I regret that I have tarried so long." He does not say, "I ought to have hastened, but even now it is not too late." Hear, and marvel! Wonder of wonders, He says, "I am glad that I was not there." Glad! the word is out of place? Lazarus, by this time, stinketh in his tomb,and here is the Saviour glad! Martha and Mary are weeping their eyes out for sorrow, and yet their friend Jesus is glad! It is strange, it is passing strange! However, we may rest assured that Jesus knoweth better than we do, and our faith may therefore sit still and try to spell out His meaning, where our reason cannot find it at the first glance. "I am glad," saith He, "for your sakes that I was not there, to the intent ye may believe." Ah! we see it now: Christ is not glad because of sorrow, but only on account of the result of it. He knew that this temporary trial would help His disciples to a greater faith, and He so prizes their growth in faith that He is even glad of the sorrow which occasions it. He does as good as say, "I am glad for your sakes that I was not there to prevent the trouble, for now that it is come, it will teach you to believe in me, and this shall be much better for you than to have been spared the affliction."

We have thus plainly before us the principle, that our Lord in His infinite wisdom and superabundant love, sets so high a value upon His people's faith, that He will not screen them from those trials by which faith is strengthened. Let us try to press the wine of consolation from the cluster of the text. In three cups we will preserve the goodly juice as it flows forth from the winepress of meditation. First of all, brethren, Jesus Christ was glad that the trial had come, for the strengthening of the faith of the apostles; secondly, for strengthening the faith of the family; and thirdly, for giving faith to others; for you find by the forty-fifth verse that the goblet passed round to sympathizing friends—"Many of the Jews which came to Mary, and had seen the things which Jesus did, believed on Him." (Please click here to read, A Mystery ! Saints Sorrowing and Jesus Glad!)

Saturday, August 14, 2010

YouTube: Jeremiah Cry Ministries 2010 Missions Trip to the UK

Q and A With John MacArthur (2): Why Did God Allow Sin?


Why did God allow sin?


There are questions like, “Why did God allow sin?” and the why questions are very difficult when they get into the nature of God! He did allow it and that suffices the issue because we just don’t know why. We can speculate why He allowed it--theologians have done that for years--that’s called the problem of theodicy or why God permitted evil.

And maybe the best solution to that question is to simply say He allowed it in order that He might destroy it. By that I mean this: if there is a right, there is a left; if there is an up, there is a down; if there’s an in, there’s an out; if there’s a good, there’s a bad. And so, if there was goodness, there was always potential evil and maybe God allowed evil to exist in order to ultimately destroy it so that it could no longer again exist. And that’s what heaven is all about.

But that’s a stab at it--that’s the way I kind of look at it--but there are some questions that are very difficult to answer because we just don’t know the mind of God and there is no specific revelation in the Scripture regarding such questions. Why did sin enter the world? And again we have the difficulty of that same question, and I mentioned it to you earlier: there is no answer to that question. We don’t know why; we just know that it did.

But the question that followed that is important: why did Adam sin? You ask most people, “Why did Adam sin?” and they say, “He was tempted by Satan and he sinned.” That isn’t true. Was Adam deceived? No. Paul said to Timothy, “Adam was not deceived; the woman was deceived.” Eve was deceived. That’s why women have (for one reason) taken the subservient role in God’s order: because they sinned, they were deceived.

Why did Adam sin? The best answer to that is that Adam sinned because he loved Eve and once she was what she was, he wanted to be what she was. In addition to that, there is no answer. But apparently--and most scholars say--to be what Eve was. I mean, at that point he didn’t have a lot of choice; she was the only woman around! If you wanted any kind of compatibility, that was how it was. It shows you the foolishness of man’s first decision.

Now don’t ask me what would have happened if he hadn’t done it. “What if” questions are tough too.

YouTube: On the Method of Grace - George Whitefield (Audio)

Friday, August 13, 2010

YouTube: Don't Expect A Perfect Repentance (Paul Washer)

Fighting Friday: Charity and Its Fruits - Love Disposes Us to Do Good by Jonathan Edwards (5/13)

Love Disposes Us to Do Good


Jonathan Edwards


Charity suffers long, and is kind.-- 1 Corinthians 13:4


In the last lecture from these words, it was shown that charity or Christian love is long-suffering, or that it disposes us meekly to bear the injuries received from others. And now it is proposed to show that it is kind, or, in other words,



In dwelling on this point, I would — I. Briefly open the nature of the duty of doing good to others; and, II. Show that a Christian spirit will dispose us to it.

I. I would briefly open the nature of the duty of doing good to others. — And here, three things are to be considered, viz. the act — doing good, the objects, or those to whom we should do good; and the manner in which it should be done — freely. And,

1. The act, which is the matter of the duty, which is, doing good to others. — There are many ways in which persons may do good to others, and in which they are obliged so to do, as they have opportunity. And,

First, persons may do good to the souls of others, which is the most excellent way of doing good. Men may be, and oftentimes are, the instruments of spiritual and eternal good to others. Wherein any are so, they are the instruments of greater good to them than if they had given them the riches of the universe. And we may do good to the souls of others, by taking pains to instruct the ignorant and to lead them to the knowledge of the great things of religion, and by counseling and warning others, and stirring them up to their duty, and to a seasonable and thorough care for their souls’ welfare, and so again, by Christian reproof of those that may be out of the way of duty, and by setting them good examples, which is a thing the most needful of all, and commonly the most effectual of all for the promotion of the good of their souls. Such an example must accompany the other means of doing good to the souls of men, such as instructing, counseling, warning, and reproving, and is needful to give force to such means, and to make them take effect. It is more likely to render them effectual than anything else whatsoever, and without it, they will be likely to be in vain.

Men may do good to the souls of vicious persons by being the means of reclaiming them from their vicious courses, or to the souls of neglecters of the sanctuary by persuading them to go to the house of God, or to the souls of secure and careless sinners by putting them in mind of their misery and danger, and so may be the instruments of awakening them, and the means of their conversion, and of bringing them home to Christ. Thus they may be of the number of those of whom we read (Dan. 12:3), “that turn many to righteousness,” and who “shall shine as the stars for ever and ever.” Saints, too, may be the instruments of comforting and establishing one another, and of strengthening one another in faith and obedience; of quickening, and animating, and edifying one another; of raising one another out of dull and dead frames, and helping one another out of temptations, and onward in the divine life; of directing one another in doubtful and difficult cases; of encouraging one another under darkness or trial; and, generally, of promoting each other’s spiritual joy and strength, and thus being mutually fellow helpers on their way to glory. (Please click here to continue reading, "Love Disposes Us to Do Good")

Monday, August 9, 2010

Grace To You Audio Blog: Creation - What's The Point? (John MacArthur)

Spurgeon Monday: Beloved and Yet Afflicted (Spurgeon Sermons on the Gospel of John)

Beloved, and yet Afflicted

Notes of a Sermon

(No. 1518)




"Lord, behold, he whom Thou lovest is sick."—John 11:3.

THAT DISCIPLE WHOM JESUS LOVED is not at all backward to record that Jesus loved Lazarus too: there are no jealousies among those who are chosen by the Well-beloved. Jesus loved Mary, and Martha, and Lazarus: it is a happy thing where a whole family live in the love of Jesus. They were a favoured trio, and yet, as the serpent came into Paradise, so did sorrow enter their quiet household at Bethany. Lazarus was sick. They all felt that if Jesus were there disease would flee at his presence; what then should they do but let him know of their trial? Lazarus was near to death's door, and so his tender sisters at once reported the fact to Jesus, saying, "Lord, behold, he whom thou lovest is sick." Many a time since then has that same message been sent to our Lord, for in full many a case he has chosen his people in the furnace of affliction. Of the Master it is said, "himself took our infirmities, and bare our sicknesses," and it is, therefore, no extraordinary thing for the members to be in this matter conformed to their Head.

I. Notice, first, A FACT mentioned in the text: "Lord, behold, he whom thou lovest is sick." The sisters were somewhat astonished that it should be so, for the word "behold" implies a measure of surprise. "We love him, and would make him well directly: thou lovest him, and yet he remains sick. Thou canst heal him with a word, why then is thy loved one sick?" Have not you, dear sick friend, often wondered how your painful or lingering disease could be consistent with your being chosen, and called, and made one with Christ? I dare say this has greatly perplexed you, and yet in very truth it is by no means strange, but a thing to be expected.

We need not be astonished that the man whom the Lord loves is sick, for he is only a man. The love of Jesus does not separate us from the common necessities and infirmities of human life. Men of God are still men. The covenant of grace is not a charter of exemption from consumption, or rheumatism, or asthma. The bodily ills, which come upon us because of our flesh, will attend us to the tomb, for Paul saith, "we that are in this body do groan."

Those whom the Lord loves are the more likely to be sick, since they are under a peculiar discipline. It is written, "Whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth." Affliction of some sort is one of the marks of the true-born child of God, and it frequently happens that the trial takes the form of illness. Shall we therefore wonder that we have to take our turn in the sick chamber? If Job, and David, and Hezekiah must each one smart, who are we that we should be amazed because we are in ill-health?

Nor is it remarkable that we are sick if we reflect upon the great benefit which often flows from it to ourselves. I do not know what peculiar improvement may have been wrought in Lazarus, but many a disciple of Jesus would have been of small use if he had not been afflicted. Strong men are apt to be harsh, imperious, and unsympathetic, and therefore they need to be put into the furnace, and melted down. I have known Christian women who would never have been so gentle, tender, wise, experienced, and holy if they had not been mellowed by physical pain. There are fruits in God's garden as well as in man's which never ripen till they are bruised. Young women who are apt to be volatile, conceited, or talkative, are often trained to be full of sweetness and light by sickness after sickness, by which they are taught to sit at Jesus' feet. Many have been able to say with the psalmist, "It is good for me to have been afflicted, that I might learn thy statutes." For this reason even such as are highly favoured and blessed among women may feel a sword piercing through their hearts.

Oftentimes this sickness of the Lord's loved ones is for the good of others. Lazarus was permitted to be sick and to die, that by his death and resurrection the apostles might be benefited. His sickness was "for the glory of God." Throughout these nineteen hundred years which have succeeded Lazarus' sickness all believers have been getting good out of it, and this afternoon we are all the better because he languished and died. The church and the world may derive immense advantage through the sorrows of good men: the careless may be awakened, the doubting may be convinced, the ungodly may be converted, the mourner may be comforted through our testimony in sickness; and if so, would we wish to avoid pain and weakness? Are we not quite willing that our friends should say of us also "Lord, behold, he whom thou lovest is sick"? (Please click here to continue reading, "Beloved, and yet Afflicted)
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