Nouthetic Blog
Let's Talk Theology by Jay Adams
Jay discusses the importance of systematic theology.
Dr. Mohler's Blog
The Battle is Over? - Bishop Spong Exits the Debate by Al Mohler
Bishop John Shelby Spong declares that the debate over homosexuality is over.
Pyromaniacs
Self-help, self-esteem, self-destruction, and large, irresponsible mouths by Dan Phillips
Dan Phillips comments on the self-help, self-esteem craze plaguing our society.
Cussing Again by Phil Johnson
Phil Johnson brings back the sad subject of evangelicals current fascination of using foul and lewd language.
adrianwarnock.com
Doing it My Way is Not the Right Way by D. Martyn Lloyd-Jones
A timely quote from the good doctor.
"FIGHTING MAD" or other articles of interest
Crosstalk Blog
Where Is the Outrage? by Jan Markel
The latest on the Rifqua Bary situation.
Dr. Mohler's Blog
Time to Separate Church and Sports? by Al Mohler
Dr. Mohler comments on the article written by Sam Cook and the book by U.S. Today's Tom Krattenmaker criticizing Heisman Trophy winner Tim Tebow's and other Christian athletes' exclusive Gospel message.
DeYoung, Restless, and Reformed
Reaching the Next Generation is Harder and Easier Than You Think: Grab Them With Passion by Kevin DeYoung
Kevin explains how to reach the next generation for Christ.
Pyromaniacs
Our Passion for God's Glory by Phil Johnson
Our passion should be for God's glory rather than for the fleeting things of this world.
Ligonier Blog
Exercising Your Power of Choice by R.C. Sproul
Dr. Sproul examines free will.
Reformation21
The Condemned King: Mark 15 and the Doctrine of Penal Substitution by Martin Downes
Martin Downes on the penal substitutionary atonement of Christ.
"FIGHTING MAD" or other articles of interest
Possessing the Treasure
Self-Righteousness and Accusing the Brethren by Mike Ratliff
Standing for the truth of God's Word and not compromising.
Delivered on Sabbath Morning, March 30, 1856, by the
REV. C. H. Spurgeon
At New Park Street Chapel, Southwark.
"When Jesus came to the place, he looked up, and saw him, and said unto him, Zaccheus, make haste and come down; for to-day I must abide at thy house."—Luke 19:5.
Notwithstanding our firm belief that you are in the main well instructed in the doctrines of the everlasting gospel, we are continually reminded in our conversation with young converts, how absolutely necessary it is to repeat our former lessons, and repeatedly assert and prove over and over again those doctrines which lie at the basis of our holy religion. Our friends, therefore, who have many years ago been taught the great doctrine of effectual calling, will believe that whilst I preach very simply this morning, the sermon is intended for those who are young in the fear of the Lord, that they may better understand this great starting point of God in the heart, the effectual calling of men by the Holy Spirit. I shall use the case of Zaccheus as a great illustration of the doctrine of effectual calling. You will remember the story. Zaccheus had a curiosity to see the wonderful man Jesus Christ, who was turning the world upside down, and causing an immense excitement in the minds of men. We sometimes find fault with curiosity, and say it is sinful to come to the house of God from that motive; I am not quite sure that we should hazard such an assertion. The motive is not sinful, though certainly it is not virtuous; yet it has often been proved that curiosity is one of the best allies of grace. Zaccheus, moved by this motive, desired to see Christ; but there were two obstacles in the way: first, there was such a crowd of people that he could not get near the Saviour; and again, he was so exceedingly short in stature that there was no hope of his reaching over people's heads to catch a glimpse of him. What did he do? He did as the boys were doing—for the boys of old times were no doubt just like the boys of the present age, and were perched up in the boughs of the tree to look at Jesus as he passed along. Elderly man though he is, Zaccheus jumps up, and there he sits among the children. The boys are too much afraid of that stern old publican, whom their fathers dreaded, to push him down or cause him any inconvenience. See him there. With what anxiety he is peeping down to see which is Christ—for the Saviour had no pompous distinction; no beadle is walking before him with a silver mace; he did not hold a golden crozier in his hand: he had no pontifical dress; in fact, he was just dressed like those around him. He had a coat like that of a common peasant, made of one piece from top to bottom; and Zaccheus could scarcely distinguish him. However, before he has caught a sight of Christ, Christ has fixed his eye upon him, and standing under the tree, he looks up, and says, "Zaccheus, make haste, and come down; for to-day I must abide at thy house." Down comes Zaccheus; Christ goes to his house; Zaccheus becomes Christ's follower, and enters into the kingdom of heaven.
1. Now, first, effectual calling is a very gracious truth. You may guess this from the fact that Zaccheus was a character whom we should suppose the last to be saved. He belonged to a bad city—Jericho—a city which had been cursed, and no one would suspect that any one would come out of Jericho to be saved. It was near Jericho that the man fell among thieves; we trust Zaccheus had no hand in it; but there are some who, while they are publicans, can be thieves also. We might as well expect converts from St. Giles's, or the lowest parts of London, from the worst and vilest dens of infamy, as from Jericho in those days. Ah! my brethren, it matters not where you come from; you may come from one of the dirtiest streets, one of the worst back slums in London but if effectual grace call you, it is an effectual call, which knoweth no distinction of place. Zaccheus also was of an exceedingly bad trade, and probably cheated the people in order to enrich himself. Indeed, when Christ went into his house, there was an universal murmur that he had gone to be a guest with a man that was a sinner. But, my brethren, grace knows no distinction; it is no respector of persons, but God calleth whom he wills, and he called this worst of publicans, in the worst of cities, from the worst of trades. Besides, Zaccheus was one who was the least likely to be saved because he was rich. It is true, rich and poor are welcome; no one has the least excuse for despair because of his condition; yet it is a fact that "not many great men," after the flesh, "not many mighty," are called, but "God hath chosen the poor of this world—rich in faith." But grace knows no distinction here. The richZaccheus is called from the tree; down he comes, and he is saved. I have thought it one of the greatest instances of God's condescension that he can look down on man; but I will tell you there was a greater condescension than that, when Christ looked up to see Zaccheus. For God to look down on his creatures—that is mercy; but for Christ so to humble himself that he has to look up to one of his own creatures, that becomes mercy indeed. Ah! many of you have climbed up the tree of your own good works, and perched yourselves in the branches of your holy actions, and are trusting in the free will of the poor creature, or resting in some worldly maxim; nevertheless, Christ looks up even to proud sinners, and calls them down. "Come down," says he, "to-day I must abide in thy house." Had Zaccheus been a humble-minded man, sitting by the wayside, or at the feet of Christ, we should then have admired Christ's mercy; but here he is lifted up, and Christ looks up to him, and bids him come down.
2. Next it was a personal call. There were boys in the tree as well as Zaccheus but there was no mistake about the person who was called. It was, "Zaccheus, make haste and come down." There are other calls mentioned in Scripture. It is said, especially, "Many are called, but few are chosen." Now that is not the effectual call which is intended by the apostle, when he said, "Whom he called, them he also justified." That is a general call which many men, yea, all men reject, unless there come after it the personal, particular call, which makes us Christians. You will bear me witness that it was a personal call that brought you to the Saviour. It was some sermon which led you to feel thatyou were, no doubt, the person intended. The text, perhaps, was "Thou, God, seest me;" and the minister laid particular stress on the word "me," so that you thought God's eye was fixed upon you; and ere the sermon was concluded, you thought you saw God open the books to condemn you, and your heart whispered, "Can any hide himself in secret places that I shall not see him? saith the Lord." You might have been perched in the window, or stood packed in the aisle; but you had a solemn conviction that the sermon was preached toyou, and not to other people. God does not call his people in shoals, but in units. "Jesus saith unto her, Mary; and she turned and said unto him, Rabboni, which is to say, Master." Jesus seeth Peter and John fishing by the lake, and he saith unto them, "Follow me." He seeth Matthew sitting at the table at the receipt of custom, and he saith unto him, "Arise, and follow me," and Matthew did so. When the Holy Ghost comes home to a man, God's arrow goes into his heart: it does not graze his helmet, or make some little mark upon his armour, but it penetrates between the joints of the harness, entering the marrow of the soul. Have you felt, dear friends, that personal call? Do you remember when a voice said, "Arise, he calleth thee." Can you look back to some time when you said, "My Lord, my God?" when you knew the Spirit was striving with you, and you said, Lord, I come to thee, for I know that thou callest me." I might call the whole of you throughout eternity, but if God call one, there will be more effect through his personal call of one than my general call of multitudes.
3. Thirdly, it is a hastening call. "Zaccheus, make haste." The sinner, when he is called by the ordinary ministry, replies, "To-morrow." He hears a telling sermon, and he said, "I will turn to God by-and-bye." The tears roll down his cheek, but they are wiped away. Some goodness appears, but like the cloud of the morning it is dissipated by the sun of temptation. He says, "I solemnly vow from this time to be a reformed man. After I have once more indulged in my darling sin, I will renounce my lusts, and decide for God." Ah! that is only a minister's call, and is good for nothing. Hell, they say, is paved with good intentions. These good intentions are begotten by general calls. The road to perdition is laid all over with branches of trees whereon men are sitting, for they often pull down branches from the trees but they do not come down themselves. The straw laid down before a sick man's door causes the wheels to roll more noiselessly. So there be some who strew their path with promises of repentance, and so go more easily and noiselessly down to perdition. But God's call is not a call for to-morrow. "To-day if ye will hear his voice, harden not your hearts: as in the provocation, when your fathers tempted me." God's grace always comes with despatch; and if thou art drawn by God, thou wilt run after God, and not be talking about delays. To-morrow—it is not written in the almanack of time. To-morrow—it is in Satan's calendar, and nowhere else. To-morrow—it is a rock whitened by the bones of mariners who have been wrecked upon it; it is the wrecker's light gleaming on the shore, luring poor ships to destruction. To-morrow—it is the idiot's cup which he fableth to lie at the foot of the rainbow, but which none hath ever found. To-morrow—it is the floating island of Loch Lomond, which none hath ever seen. To-morrow—it is a dream. To-morrow—it is a delusion. To-morrow, ay, to-morrow you may lift up your eyes in hell, being in torments. Yonder clock saith "to-day;" everything crieth "to-day;" and the Holy Ghost is in union with these things, and saith, "To-day if ye will hear his voice, harden not your hearts." Sinners, are you inclined now to seek the Saviour? are you breathing a prayer now? are you saying, "Now or never! I must be saved now?" If you are, then I hope it is an effectual call, for Christ, when he giveth an effectual call, says, "Zaccheus, make haste."
4. Next, it is a humbling call. "Zaccheus, make haste and come down." Many a time hath a minister called men to repentance with a call which has made them proud, exalted them in their own esteem, and led them to say, "I can turn to God when I like; I can do so without the influence of the Holy Ghost." They have been called to go up and not to come down. God always humbles a sinner. Can I not remember when Gold told me to come down? One of the first steps I had to take was to go right down from my good works; and oh! what a fall was that! I have pulled you down from your good works, and now I will pull you down from your self-sufficiency." Well, I had another fall, and I felt sure I had gained the bottom, but Christ said "Come down!" and he made me come down till I fell on some point at which I felt I was yet salvable. "Down, sir! come down, yet." And down I came until I had to let go every bough of the tree of my hopes in despair: and then I said, "I can do nothing; I am ruined." The waters were wrapped round my head, and I was shut out from the light of day, and thought myself a stranger from the commonwealth of Israel. "Come down lower yet, sir! thou hast too much pride to be saved. Then I was brought down to see my corruption, my wickedness, my filthiness. "Come down," says God, when he means to save. Now, proud sinners, it is of no use for you to be proud, to stick yourselves up in the trees; Christ will have you down. Oh, thou that dwellest with the eagle on the craggy rock, thou shalt come down from thy elevation; thou shalt fall by grace, or thou shalt fall with a vengeance one day. He "hath cast down the mighty from their seat, and hath exalted the humble and meek."
5. Next, it is an affectionate call. "To-day I must abide in thy house." You can easily conceive how the faces of the multitude change! They thought Christ to be the holiest and best of men, and were ready to make him a king. But he says, "To-day I must abide in thy house." There was one poor Jew who had been inside Zaccheus's house; he had "been on the carpet," as they say in country villages when they are taken before the justice, and he recollected what sort of house it was; he remembered how he was taken in there, and his conceptions of it were something like what a fly would have of a spider's den after he had once escaped. There was another who had been distrained of nearly all his property; and the idea he had of walking in there was like walking into the den of lions. "What!" said they, "Is this holy man going into such a den as that, where we poor wretches have been robbed and ill-treated. It was bad enough for Christ to speak to him up in the tree, but the idea of going into his house!" They all murmured at his going to be "a guest with a man who was a sinner." Well, I know what some of his disciples thought: they thought it very imprudent; it might injure his character, and he might offend the people. They thought he might have gone to see this man night, like Nicodemus, and give him an audience when nobody saw him; but publicly to acknowledge such a man was the most imprudent act he could commit. But why did Christ do as he did? Because he would give Zaccheus anaffectionate call. "I will not come and stand at thy threshold, or look in at thy window, but I will come into thine house—the same house where the cries of widows have come into thine ears, and thou hast disregarded them; I will come into thy parlour, where the weeping of the orphan have never moved thy compassion; I will come there, where thou, like a ravenous lion hast devoured thy prey; I will come there, where thou hast blackened thine house, and made it infamous; I will come into the place where cries have risen to high heaven, wrung from the lips of those whom thou hast oppressed; I will come into thy house and give thee a blessing." Oh! what affection there was in that! Poor sinner, my Master is a very affectionate Master. He will come into your house. What kind of a house have you got? A house that you have made miserable with your drunkenness—a house that you have defiled with your impurity—a house you have defiled with your cursing and swearing—a house where you are carrying on an ill-trade that you would be glad to get rid of. Christ say, "I will come into thine house." And I know some houses now that once were dens of sin, where Christ comes every morning; the husband and wife who once could quarrel and fight, bend their knees together in prayer. Some of my hearers can scarce come for an hour to their meals but they must have a word of prayer and reading of the Scriptures. Christ comes to them. Where the walls were plastered up with the lascivious song and idle picture, there is a Christian almanack in one place, there is a Bible on the chest of drawers; and though it is only one room they live in, if an angel should come in, and God should say, "What hast thou seen in that house?" he would say, "I have seen good furniture, for there is a Bible there; here and there a religious book; the filthy pictures are pulled down and burned; there are no cards in the man's cupboard now; Christ has come into his house." Oh! what a blessing that we have our household God as well as the Romans! Our God is a household God. He comes to live with his people; he loves the tents of Jacob. Now, poor ragmuffin sinner, thou who livest in the filthiest den in London, if such an one be here, Jesus saith to thee, "Zaccheus, make haste and come down; for to-dayI must abide in thy house." (Please click here to continue reading, Effectual Calling)
Gender Blog
Dying Well – Lessons from a Baseball Legend by Jeff Robinson
Touching story about Christian and legendary Detroit Tigers baseball broadcaster Ernie Harwell who is dying of cancer.
Ligonier Blog
To Whom Be the Glory? by Robert Barnes
God gets all the glory and we don't.
Pulpit Blog
Can You Be A Christian and Deny the Trinity? by John MacArthur
John answers a question concerning the Trinity.
Pyromaniacs
Here's your problem: you really, really, don't get Deuteronomy 29:29 by Dan Phillips
Dan explains Deuteronomy 29:29.
Dr. Mohler's Blog
Parents, Obey Your Children? by Al Mohler
Parental role reversal?
Adversity
by
Terry L. Johnson
Background Reading:
Romans 8:26-39; Genesis 50:15-21
In 1858, a gifted young Presbyterian missionary named John G. Paton sailed with his wife and infant son to the New Hebrides in the South Pacific to begin missionary work among the islanders. Within a few months of arrival, both his infant son and his wife had died, leaving him to labor alone.
In August 1876, a gifted young theologian names Benjamin Breckinridge Warfield and his bride were honeymooning in Germany. While sightseeing in the Black Forest region, they were suddenly caught in a severe storm, and something that was never quite explained happened to his bride, rendering her an invalid for the rest of their lives together.
In the 1950s the Independent Presbyterian Church of Savannah congregation called a young preacher to take the reigns of a very divided church. He came with his wife and their five children, the youngest only three years old. Within a year and a half, Anton Van Puffelen developed a brain tumor, and in just over two years after he started his work in Savannah the Rev. Van Puffelen was dead.
How do you explain these things? Perhaps just as baffling, how do you explain the responses of these individuals? John G. Patton stayed on the field and reaped a great harvest, later saying:
I built the grave round and round with coral blocks, and covered the top with beautiful white coral, broken small gravel; and that spot became my sacred and much frequented shrine, during all the following months and years when I labored on for the salvation of these savage Islanders amidst difficulties, dangers and deaths. Whensoever Tanna turns to the Lord, and is won for Christ, man in after-days will find the memory of that spot still green – where with ceaseless prayers and tears I claimed that the land for God in which I hand ‘buried my dead’ with faith and hope.
Warfield cared for his wife the remaining forty years of their adult life together, humbly, submissively, without complaint, without self-pity, without justifying a need for his own fulfillment, fulfilling his marital vows, doing his duty toward his wife.
‘Mrs. Van,’ as she was known in Savannah, gentle and meek on the surface, touch as nails underneath, began to teach in the Independent Presbyterian Day School and reared her five children at tremendous self-sacrifice, again without complaint.
What was the key in each of these situations? The key is that each believed in the sovereignty of God. Each understood God’s justice, His mercy, His absolute rule, and each received their circumstances as from his hand for their good and submitted to it.
Still, how do you explain adversity? How do you deal with the suffering that is in the world? Granted that it takes time for our emotions to catch up with our minds, that there are no ‘easy’ answers, and that when we answer the ‘why’ question we must do so not simplistically or matter of factly; yet we do have an explanation for suffering that works and makes room for comfort in the world of pain.
The Problem of Pleasure
From our point of view, much of the discussion of the ‘problem of pain’ and suffering gets started on the wrong foot. As we saw in our consideration of predestination, there is a tendency to begin with the assumption of human innocence. Adversity then is viewed as an unfair or unjust intrusion into the life of one who is undeserving. This is implicit in almost all of the popular discussions of the subject. Thus we regularly question, ‘Why would God have allowed this to happen to such a fine (and undeserving) family?’
The Biblical place to begin any consideration of suffering is not with innocence but guilt. At the beginning of the Bible is an account of what is called the ‘Fall of Man’. It is there to remind us that we live in a ‘fallen’ world, a world in disarray and under God’s curse. The response to God to the sin of Adam and the sins of his progeny is judgment. God promised death ‘in the day that you shall eat of it’. ‘Death’ in a final sense, however, was postponed. In the meantime, life consists of multiple mini-judgments which are visited upon us because of the sin of Adam and our own sins, as previews of the final judgment. These mini-judgments, because they fall short of eternal death in hell, and, in effect, gracious stays of execution.
What we are saying is that each moment that each of us exists on this side of hell is a problem. How is it that a just and true God can tolerate evil and let it go on existing? How can he delay his warning that ‘the soul that sins, it shall die’ (Ezek. 18:4)? The problem is not a problem of pain but of pleasure. Strict justice lands each of us in hell. Anything less than that – sickness, injury, poverty, hunger, or heartbreak – is mercy.
Consider Jesus’ answer to the disciples’ question about the helpless Galileans who had been butchered by Pilate (Luke 13:2). They wanted to know if ‘these Galileans we greater sinners than all other Galileans because they suffered this fate’. The question is an old one. Do those who suffer suffer because they are more sinful than other people? Can we say that suffering is directly proportionate to sin? The popular answer is to say, ‘No,’ and this answer is correct. We can accurately cite job as an example of a man who was not suffering for his personal sin. Jesus, indeed, says, ‘I tell you, no…’ Jesus agrees with the popular answer in saying that these folks were not necessarily more deserving of suffering than others. They did not die because they were greater sinners than the rest. We expect Him to go on as we might and talk about how the undeserving suffer. Many times, we would say, the innocent are made to suffer in the world. Often, we say, it is the good who are injured and hurt. But, surprise, this is not what He says at all. Instead of saying that some are innocent sufferers, he says that everyone deserves to suffer in this way. He warns that ‘unless you repent, you will all likewise perish’. In other words, it is not that they were worse than others, but this is what every sinner deserves and will get unless he repents. Jesus focuses not on the tragedy that has befallen the few, but on the grace by which the majority are spared.
Similarly, Jesus went on to speak of the eighteen on whom the ‘ tower of Siloam fell and killed’. He asks, ‘were (they) worse culprits than all the men who live in Jerusalem?’ Can we deduce from the amount of suffering people endure, who is righteous and who is sinful? No, He says. But again, does this mean that they might be undeserving? No. They got what everyone deserves but some are spared.
“I tell you, no, but unless you repent, you will all likewise perish (Luke 13:5)
Reformed Baptist Fellowship
Is My Church a Gym or a Spa? by Mark Chanski
Is your church equipping you to proclaim and defend the Gospel or is it a country club?
The Latest Compromise by Tim Keller by Denise
Is this further evidence of Tim Keller's continual slide from orthodoxy?
Ligonier Blog
Climbing Out of the Mire by R.C. Sproul
Dr. Sproul on regeneration and sanctification.
Dr. Mohler's Blog
Simply Unprecedented – President Obama and the Gay Rights Movement
President Obama shows increasing support for the Gay Rights Movement.
Pyromaniacs
Why Slaves to Mammon Cannot Find Peace by Phil Johnson
True peace isn't found in riches or material things, but in Christ.
"FIGHTING MAD" or other articles of interest
Press On Until Glory
Our World of Lies by Leon Brown
Leon's frustrating but informative phone conversation with an atheist.
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