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Random Thoughts: Michael Card, and Studying the Psalms

October 18, 2017 1 comment

Over the last several weeks, I’ve been listening a lot to Christian music artist Michael Card, years after my first acquaintance with his songs in the early 1990s.  The September 2006 Tabletalk issue (recently read from back-copies) included an article by Michael Card, and he has published book commentaries in addition to many songs.  Through youtube I have discovered many “new” songs (to me), from later years, including these songs now among my favorites:  Poem of your life, The Book, To the Overcomers, Starkindler, Morning Has Broken (Card’s recording in a Celtic music style, on the same album with Starkindler), The Promise, and The Edge.

Along with reading a Psalms commentary (“Be” series, Psalms 1-89), I am enjoying this sermon series done in 2016 (from Fred Pugh at Grace Covenant Church), which looks at Psalm 119 in some detail.  The 22 lessons include an introduction plus separate lessons on each of the 21 stanzas.  Particular themes and “key” verses stick out within each stanza, as with these:

  • verse 18, “Open my eyes, that I may behold wondrous things from Your law”
  • verse 25, “My soul cleaves to the dust” … verse 31, “I cling to Your testimonies” – how we are so drawn to the world and the things of this world, and the need to look up and above this world
  • verse 57, “The Lord is my portion”

Psalm 119 includes many themes addressed throughout the Psalms, such as trusting in God, delighting in God, and proper response to affliction.  Pugh often references previous commentaries including quotes from Charles Spurgeon, and mention of Martyn Lloyd Jones’ “Spiritual Depression” (see this previous post).

Michael Card’s song “The Edge” also relates to the topic of Lloyd Jones’ work, with a verse that describes one type of depression – the Elijah experience:

I’ve found that as I’ve traveled
through the inscape of my land,
That mountaintops make valleys in-between.
And when that nameless sadness
Like a cloud comes over me
I look back on all the brightness I have seen.

Both the Psalm 119 study (this lesson, on verses 65-72; “before I was afflicted, I went astray”) and a Spurgeon sermon from my recent reading, reinforce another common theme: affliction and its role in the believer’s life, and as contrasted with the effect of affliction on unbelievers.  Spurgeon’s sermon #774 (now 150 years ago, October of 1867) well states that:

It is generally thought that our trials and troubles purge us: I am not sure of that; they certainly are lost upon some. Our Lord tells us what it is that prunes us. It is the word that prunes the Christian; it is the truth that purges him; the Scripture made living and powerful by the Holy Spirit, which effectually cleanses the Christian. “What then does affliction do?” you ask. Well, if I may say so, affliction is the handle of the knife; affliction is the grindstone that sharpens up the word; affliction is the dresser which removes our soft garments, and lays bare the diseased flesh, so that the surgeon’s lancet may get at it; affliction makes us ready to feel the word, but the true pruner is the word in the hand of the Great Husbandman. … you think more upon the word than you did before. In the next place, you see more the applicability of that word to yourself. In the third place, the Holy Spirit makes you feel more, the force of the word than you did before. Ask that affliction may be sanctified, Beloved, but always remember there is no more tendency in affliction in itself to sanctify us than there is in prosperity; in fact, the natural tendency of affliction is to make us rebel against God, which is quite opposite to sanctification. It is the word coming to us while in affliction that purges us.

Here again, as happens so often, the various materials I read or listen to often overlap in content, addressing similar scriptural themes.  Yet that is how real learning occurs: repeated exposure to the same biblical truths, presented in different ways, whether recent audio sermons, printed sermons or books.

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Saved from Human Opinion, Decisions and Consequences, and the Christian Life

September 13, 2017 2 comments

From my studies this summer, including various sermons and readings, comes a common theme that relates to recent personal experience.  David Murray’s sermon Saved from Human Opinion really hit home in a convicting way.  Beyond the obvious intellectual understanding about how we are to please God and not man, comes the point that when we actually act in ways that are to please man (and it really doesn’t work; to please one person ends up causing problems with someone else), it reveals our own self-love: wanting to be more comfortable, wanting to avoid criticism or persecution from others, for instance.

Recent blog posts from David Murray have expanded on the remedy to this: the fear of God.  See this post (also this follow-up) which includes links to several resources including a book by Arnold Frank, and the nine-part sermon series behind the book; the sermon series is now on my list for future sermon series listening.

Along with this, I’ve been enjoying back-issues of Tabletalk magazine (thanks to the ‘cleaning house’ collection from a friend), and since 2006 was the same calendar year as 2017, each month I am going through the daily and weekend devotionals from the 2006 issues.  I especially like Tabletalk for its great content that provides both solid, rich Bible study plus great application to our daily lives.  The ones for early September also relate to this overall topic: the decisions we make and their consequences.  (Note: Tabletalk magazine’s new website now provides back issues as far back as 2006; the 2006 issues can now also be read online here.) The first weekend devotional, ‘Decisions, Decisions’,  makes a good point about our life decisions and the negative consequences that last for years afterward – while pointing out the hope we still have:

Whether or not we always consider them, every decision we make has consequences. Perhaps they are relatively incidental …  Maybe they are more consequential, such as that decision to move to a new town that ultimately resulted in finding a spouse. Whatever the case may be, we will have to deal with the outcome of our choices. As Paul writes in Galatians 6:7, “Whatever one sows, that will he also reap.”  … Despite the various hints that Sarai must give birth to the covenant child, her impatience moved her to substitute Hagar for herself and, with Abram’s acquiescence, produce Ishmael.  The consequences of this decision would haunt the covenant community for centuries. Even though the Lord did bring good out of Joseph’s situation, it was the sons of Ishmael who took him away from the promised land (Gen. 37:28). Later, Amasa the Ishmaelite commanded the armies of David’s wicked son Absalom when his coup d’etat temporarily sent the son of Jesse into exile (2 Sam. 17:25). Moreover, Islam, the greatest religious adversary of the church today, holds Ishmael in high esteem.

…But our Lord is eager to forgive, and He worked through their faith to make their pattern of decisions bring about wonderful consequences for His people.

The next devotion (for Monday, September 4) continues the study:  ‘Sarai Took Hagar’ and the lessons learned.  Particularly noted here is a parallel between the Abram-Sarai story, and the account of the fall in Genesis 3:

Even more telling, the exact wording of the Hebrew for “listened to” used of Abram in 16:2b is used elsewhere only in 3:17 where God chastises Adam because he “listened to” his wife. Clearly, Moses wants us to understand that these events are parallel in that both are accounts of transgression. Matthew Henry perceptively says this story shows Satan’s policy “to tempt us by our nearest and dearest relations.” Right after a visible confirmation of the Lord’s promise (chap. 15), Abram yields to his wife’s suggestion to lay with another when his earlier sojourn in Egypt (12:10–20) should have told him that God intended to provide his heir from Sarai’s loins. May we hear the wishes of those closest to us, but may we also take care to give God’s wisdom priority.

The ‘Coram Deo’ follows-up on this important point, one also learned by experience:  Our enemy is cunning and will often try and deceive us through those closest to us.  As John Calvin comments, “We must be on our guard against his wiles; lest by any means he should undermine us.” … Be careful not to let another close to you convince you to do something God forbids.

From recent reading of Charles Spurgeon sermons (1867 volume), sermon #764 also provides the needed reminder, that we are to view the Christian life with much patience, and as a warfare that will never let up in this life:

Life is indeed a “warfare,” and just as a man enlists in our army for a term of years, and then his service runs out, and he is free, so every believer is enlisted in the service of life, to serve God till his enlistment is over, and we sleep in death. Our charge and our armor we shall put off together. Brothers and sisters, you are enlisted soldiers, when you believe in Jesus. Let me remind you that you are a soldier, you will be always at war, you will never have a furlough or conclude a treaty. Like the old knights who slept in their armor, you will be attacked even in your rest. There is no part of the journey to heaven which is secure from the enemy, and no moment, not even the sweet rest of the Lord’s Day, when the clarion may not sound. Therefore, prepare yourselves always for the battle. “Put on the whole armor of God,” and look upon life as a continued battle. Be surprised when you do not have to fight; be wonderstruck when the world is peaceful towards you; be astonished when your old corruptions do not rise and assault you. You must travel with your swords always drawn, and you may as well throw away the scabbard, for you will never need it. You are a soldier who must always fight, and by the light of battle you must survey the whole of your life.

and

waiting means enduring with patience. We are put into this world for one appointed time of suffering, and in sacred patience we must abide steadfast the heat of the furnace. The life of many Christians is a long martyrdom—they are to bear it patiently. “Here is the patience of the saints.” … herein they fulfill their life’s design, if through abundant grace they learn to bear their woes without a murmur, and to wait their appointed time without repining.

 

Challies’ 2017 Reading Challenge: Scripture’s Attributes and Importance

July 7, 2017 2 comments

In doing the 2017 Challies reading challenge, I’ve been going through my inventory of various free and low-cost books I have acquired over the last few years.  These include a free audio recording of Kevin DeYoung’s “Taking God at His Word,” a past selection from Christian Audio’s monthly free downloads (the Kindle version is currently on sale for $3.99); a recent Christian Audio free offer (The Passionate Preaching of Martyn Lloyd Jones, by Steven Lawson); and a Kindle book that was free at the time of its publication a few years ago, The Fallible Prophets of New Calvinism.  From reading these three books, plus the latter part of Iain Murray’s The Forgotten Spurgeon, I notice one common theme, expressed in different ways: the importance of Scripture.

Kevin DeYoung, Taking God at His Word:  I had occasionally read blog posts from DeYoung, but not any books from him yet.  The reading style is easy and straight-forward, and the introduction gave me the impression of a too-easy, too-light book.  Yet the chapters of the book – though for a general  layperson audience — provide solid material, a good overview of the Attributes of Scripture.  I especially like his acronym SCAN:  Sufficiency of scripture, Clarity (or perspicuity), Authority, and Necessity.  Four different groups of people show a weakness in one of these attributes:  Sufficiency – the “Rank and file Christian;” Clarity – Post-Moderns; Authority – Liberal Christians; and Necessity – Atheists and Agnostics.  DeYoung’s popular style relates important ideas and responses to criticism of specific scripture accounts  with current-day analogies, including reference to popular fiction such as the characters from Star Wars and Lord of the Rings.  A notable example here is the book of Jonah, which Jesus refers to in statements that make it clear that Jonah was not merely a nice, moral literary story, but refers to actual historical events.

Spurgeon and Martyn Lloyd Jones:  The latter part of The Forgotten Spurgeon addresses the downgrade controversy and the issue at stake — the authority of the Bible and the attack from increasing liberalism/modernism.  Lawson’s The Passionate Preaching of Martyn Lloyd Jones, in dealing with London during Lloyd Jones’ preaching ministry in the mid-20th century, serves as a type of sequel to the condition of churches in London, the result several decades after the downgrade controversy that had begun in the late 1880s.

The Fallible Prophets of New Calvinism focuses on a quite recent attack on scripture, this one especially concerned with the sufficiency of scripture.  Specifically, this book is one of several from the last few years that address the error of fallible prophecy, promoted by Wayne Grudem.  A detailed and informative book, it considers several scriptural passages and interacts with and responds to Grudem’s errors regarding Agabus as well as many other problems with Grudem’s handling of scripture.  The New Calvinist continuationist view, with new revelation that is vague and unclear, “fallible prophecies,” considers scripture as insufficient in itself.

 

The Forgotten Spurgeon: The Controversy of 1864

June 27, 2017 4 comments

From the recent donation of free Christian books, I have been reading Iain Murray’s classic The Forgotten Spurgeon, a second-edition paperback (reprint from 1994).  As I have learned from reading it, it is not so much a biography of Spurgeon as a look at Spurgeon’s preaching ministry, centered around three major controversies he was involved in: his early years, then “the controversy of 1864,” followed by the later down-grade controversy.  At the time of Murray’s book (second edition 1973), Spurgeon certainly was more “forgotten,” especially the Spurgeon revealed in his sermons, and the 40+ years since then have benefited from the republication of Spurgeon’s writings – plus now especially our Internet age access to the complete collection of his sermons, all available free in PDF format at Spurgeon Gems.

From my continued sequential reading through Spurgeon’s sermons over the last 8 years (now reading the 1867 volume), much of what Murray brings up is already familiar territory, and much of the work consists of direct quotations from Spurgeon’s many sermons.  What I especially appreciate is Murray’s own commentary, providing more of the historical context of what was going on in England, and London specifically, during these years—beyond what Spurgeon directly mentioned in his sermons;  I have now reached the part dealing with the second controversy.  Less than two years ago, I read the actual sermons noted here:  #573, “Baptismal Regeneration” from June of 1864, #577, “Let Us Go Forth” later that month; and #591, “Thus Says the Lord—Or, the Book of Common Prayer Weighed in the Balance of the Sanctuary” from September of that year.  Much of the controversy is explained in the sermons themselves – the inward creeping of Roman Catholicism and formalism, and the teaching of baptismal regeneration of infants, in the Anglican “Book of Common Prayer;” sections of it directly quoted by Spurgeon.  The notes at the end of these sermons, listing the sermon numbers and dates as being a part of a series, brought to my attention that these sermons were considered of special importance at the time.  The references to the Book of Common Prayer, I connected in my own understanding, to my previous reading from Puritan writers, recalling especially the story of John Bunyan and some of his objections to the “Book of Common Prayer.”  In reading again about it now, it also relates to my recent reading about the Scottish Covenanters of the 17th century (Sketches of the Covenanters, by J.C. McFeeters).

Iain Murray here contributes more of the historical background, which is quite interesting as a follow-up to the story of the Puritans and the Reformation in England.  The strife of the 17th century, between the Anglicans and the non-conformists, had been eradicated by the close of the 18th century.  A new controversy arose, beginning in 1833 (the year before Spurgeon was born) with the publication of tracts, ‘Tracts for the Times’, from Oxford; the initial excitement over the tracts died down by 1841.  The Tractarian view advocated apostolic succession from the times of the apostles, and appealed to the content in the Anglican Book of Prayer for its Anglo-Catholicism.  The weakness in the 19th century came from Evangelical Protestants who used the Book of Common Prayer understood in a non-Romanist way, and who even tried to argue for consistency between the two 16th century documents: The Anglican 39 Articles and the Book of Common Prayer.  As Murray notes:

Significantly, the debate over Tractarianism demonstrated that the wheel had come almost full circle since Puritan times.  In the 17th century the prelates and authorities in the Church had complained that the Puritan scruples over full conformity to the Book of Common Prayer were groundless, seeing there was nothing in the Book which supported the errors of Rome.  To this the Puritans replied by pointing out the very things which – for an altogether different purpose — the Tractarians pointed out in the mid-nineteenth century.  The Puritans claimed that the Prayer Book revealed the insufficiently Reformed character of the Church of England; it allowed nests of Popery to remain, and to these, they prophesied, ‘the rooks’ would one day return.  But the strange thing was that it was now evangelicals who asserted that there were no ‘nests’ in the Prayer Book, whereas dignitaries and bishops began to talk about the ‘Catholic’ character of the Book.  Either the Puritans or the 19th century evangelical churchmen were wrong.

Murray also here contributes quotes from Spurgeon’s contemporaries, including J.C. Ryle, and indicates his own disagreement with Spurgeon here (regarding the position of infant baptism) while noting the distinction between his own (covenantal) view of infant baptism and certain ideas of baptismal regeneration that are indeed found in the Prayer Book:  evidence indicates that “a number of those associated with the formulation of the 1552 Prayer Book did believe  that an efficacy accompanied infant baptism at the time of its administration and it is very hard to deny that this belief is taught in the Catechism.”  Murray further adds that the “warrant for the administration of baptism to children is not qualified in the Prayer Book in terms of the covenant promises of God to believing parents.”

The reading here is interesting, both in terms of Spurgeon’s part and the overall situation, this part of church history that he was a part of. After this section in “The Forgotten Spurgeon” comes the “Down-Grade Controversy,” which I have only read a little about.  I look forward to reading this as well, in reference to Spurgeon’s later years (sermons I will eventually get to in the Spurgeon sermon volumes).

Reformed Baptists, Charles Spurgeon, and Israel

April 11, 2017 Leave a comment

 

A recent article, What is a Reformed Baptist, makes some good points as to the defining characteristics of Reformed Baptists, as distinguished from Reformed non-Baptists on the one hand, and non-Reformed (Calvinist) Baptists on the other hand.  Five distinctives are noted:  the regulative principle of worship, Baptist Covenant theology, Calvinism, the Law of God, and Confessionalism.  Overall, I agree with it and find it a helpful article.

Yet one point (under the second heading of Covenant Theology) provides an example of modern-day overreaction against one error (traditional dispensationalism), to the point that would negate the actual beliefs of at least some (pre-20th century) 1689 Baptists.  From the article:

According to the New Testament, the Old Testament promise to “you and your seed” was ultimately made to Christ, the true seed (Gal 3:16). Abraham’s physical children were a type of Christ, but Christ Himself is the reality. The physical descendants were included in the old covenant, not because they are all children of the promise, but because God was preserving the line of promise, until Christ, the true seed, came. Now that Christ has come, there is no longer any reason to preserve a physical line. Rather, only those who believe in Jesus are sons of Abraham, true Israelites, members of the new covenant, and the church of the Lord Jesus (Gal 3:7).  …

Baptists today who adhere to dispensationalism believe that the physical offspring of Abraham are the rightful recipients of the promises of God to Abraham’s seed. But they have departed from their historic Baptist roots and from the hermeneutical vision of the organic unity of the Bible cast by their forefathers. Baptist theologian James Leo Garret correctly notes that dispensationalism is an “incursion” into Baptist theology, which only emerged in the last one hundred fifty years or so.

Dispensationalism is indeed an “incursion” (introduced in the mid-19th century, as even its early teachers acknowledged) but that is a different issue from the question regarding any future purpose for physical, national Israel.  As I’ve noted a few times in previous posts, the doctrine of a future restoration of ethnic, national Israel to their land, to have a significant role as a nation during the future millennial era, is not limited to dispensationalism, nor a distinctive unique to dispensationalism.  The 19th century covenantal premillennialists, who predated dispensationalism (certainly before it was well-known and had gained popularity), taught the same idea which today is often dismissed out of hand (as being dispensationalism) – as for example, Andrew Bonar’s remarks in the introduction to his 1846 Commentary on Leviticus.

True, some of the covenantal premillennialists were from the paedo-Baptist form of covenant theology – notably, Horatius and Andrew Bonar, and J.C. Ryle.  But what about Charles Spurgeon, a well-known Baptist who affirmed and taught the 1689 London Baptist Confession at his church?  Several of his sermons specifically addressed the future state of Israel, and his sermon introductions (on prophetic texts that pertain to Israel’s future) included such comments – his brief exposition of the primary meaning of the text, before taking up his own textual-style approach in a different direction regarding the words of a text.

Regarding the specific view of “Abraham’s seed” and its meaning, a search through the Spurgeon sermon archives (at Spurgeon Gems) brings forth several sermons where Spurgeon addressed this.  Consider the following selection of sermons:

The following are a few excerpts which explain Spurgeon’s view of Abraham’s seed – a “both/and” view that includes believers in our age as well as a future group of literal Israel.

From #1369:

Now, our Lord Jesus has come to proclaim a period of jubilee to the true seed of Israel. The seed of Abraham now are not the seed according to the law, but those who are born after the promise. There are privileges reserved for Israel after the flesh, which they will yet receive in the day when they shall acknowledge Christ to be the Messiah, but every great blessing which was promised to Abraham’s seed after the flesh is now virtually promised to Israel after the Spirit, to those who by faith are the children of believing Abraham.

From #1962:

More than that, the Lord kept His friendship to Abraham by favoring his posterity. That is what our first text tells us. The Lord styled Israel, even rebellious Israel “The seed of Abraham My friend.” You know how David sought out the seed of Jonathan, and did them good for Jonathan’s sake, even so does the Lord love believers who are the seed of believing Abraham, and He still seeks out the children of Abraham His friend to do them good. In the latter days He shall save the literal Israel; the natural branches of the olive, which for a while have been broken off, shall be grafted in again. God has not forgotten His friendship to their father Abraham, and therefore He will return in love to Abraham’s seed, and again be their God.

Thus, a 1689 confessional, baptist covenant theology view does not necessitate a removal of one group (ethnic Israel).  Nothing here requires an “either/or” approach that removes and precludes a national future for Israel, as demonstrated in the “both/and” approach taken by Spurgeon (and other covenantal premillennialists).

The Reformed Confessions: Balance and Structure

March 20, 2017 3 comments

Following up from the last post, some more thoughts concerning the use of confessions in understanding Christian doctrine.  As I mentioned last time, it is actually the person learning individual doctrines apart from the confessions (which are a type of systematic theology, doctrinal summary) who is more likely to become proud,  full of head knowledge, and to have an imbalanced view concerning Christianity.  For the confessions provide a balance and a structure, considering all the doctrines and the proper view of them.

One example of this is the doctrine of predestination, which is addressed in the third chapter of the 1689 Baptist Confession.  The Credo Covenant blog  provides a good daily devotional study, a new post every day in the series “A Little Time with the 1689.” Each day’s post provides a look at a phrase or sentence from the 1689 Confession, in sequence through each chapter.  Recent posts addressed the end of the third chapter, on the doctrine of predestination.  Here the confession even has a response, from hundreds of years ago, to the common modern-day problem of “cage stage Calvinism.” So many today learn the Doctrines of Grace (aka the Five Points of Calvinism), outside of its original context (Old Calvinism; the Reformed Confessions and Catechisms) – and thus this one doctrine, learned by itself without proper perspective regarding other doctrines, often leads to pride and arrogance.  Yet the confession itself, in chapter 3 paragraph 7 well summarizes how we should handle the teaching of predestination:

The doctrine of the high mystery of predestination is to be handled with special prudence and care, that men attending the will of God revealed in His Word, and yielding obedience thereunto, may, from the certainty of their effectual vocation, be assured of their eternal election; so shall this doctrine afford matter of praise, reverence, and admiration of God, and of humility, diligence, and abundant consolation to all that sincerely obey the gospel.

Other examples of this include the understanding of different measures/levels of faith, and the balance between man as a fallen sinner and yet made in the image of God.  Without the confessions as a framework, too much emphasis may be given to the teaching that we are such wicked, depraved sinners (LBCF chapter 6) – while completely ignoring that we are also made in the image of God (LBCF chapter 4), and what it means to be image bearers of God.  Another common imbalance, often seen in “Sovereign Grace” New Calvinist churches, is to over-emphasize the sovereignty of God to the point of hyper-Calvinism and a passive approach to the Christian life, which thus reasons that since faith is all from God, everything comes from God, then “how can there be any difference between believers, such that some have ‘little faith’ and others have ‘great faith’?”  Again, the confessions – which themselves affirm the highest priority to scripture (chapter 1), and provide the detailed summary of what scripture teaches – provide in summary form the details of saving faith.  From the 1689 Baptist Confession, these excerpts from chapter 14 on saving faith:

The grace of faith…  is ordinarily wrought by the ministry of the Word; by which also, and by the administration of baptism and the Lord’s supper, prayer, and other means appointed of God, it is increased and strengthened.

14.3 — This faith, although it be different in degrees, and may be weak or strong, yet it is in the least degree of it different in the kind or nature of it, as is all other saving grace, from the faith and common grace of temporary believers; and therefore, though it may be many times assailed and weakened, yet it gets the victory, growing up in many to the attainment of a full assurance through Christ, who is both the author and finisher of our faith.

Reference the full chapter, including scripture references for each point, here.

So, with the structure, balance and depth of the confessions as excellent summaries of Christian truth, we can heartily agree with and appreciate Charles Spurgeon, including what he wrote in his “Morning and Evening” devotional regarding faith (the March 7 entry):

The best servants of God are those who have the most faith. Little faith will save a man, but little faith can not do great things for God. Little faith is powerless to fight against the Evil One. Only a faithful Christian can do that. Little faith is enough to get to heaven most certainly, but it often has to travel the road in fear. It says to itself, “Oh, it is such a rough road, filled with sharp thorns and full of dangers; I am afraid to go on.” But Great faith remembers the promise, “Your shoes will be like iron and brass; and your strength will be with you all of your days,” and so she boldly pushes forward.

Do you want to be happy? Do you want to enjoy your relationship with Christ? Then “have faith in God.” If you don’t mind living in gloom and misery, then be content with little faith; but if you love the sunshine and want to sing songs of rejoicing, then earnestly desire to have “great faith.”

Spurgeon: Hezekiah’s Pride

January 26, 2017 6 comments

I always appreciate Spurgeon’s sermons, as they always provide good material for devotion and meditation.  Yet Spurgeon, as with all of us, had his high marks, better sermons—though this is somewhat subjective; we all have our favorite sermons.  Spurgeon’s textual preaching often shows itself in heavily allegorical sermons, in which Spurgeon makes great points, all biblically correct—yet what does it have to do with this particular passage of scripture?  Thus, Spurgeon’s best sermons, for me at least, are the ones that most relate to the actual text, a more expository style of considering the content of the text itself.  In previous posts I have noted a few of these, such as one about King David and his wife Michal’s scorn. I recently read another good, on-topic sermon, from the 1866 volume:  sermon #704, about the last recorded incident in Hezekiah’s life—his visit with the Babylonian ambassadors.

In this sermon Spurgeon considers all the circumstances of the event and temptations for pride: Hezekiah’s background up to this point; the great favor he had been shown, the miraculous deliverance from the Assyrian army, the sun changing its course for him. Spurgeon even adds another interesting point, one that we have lost a sense of in our day of modern medicine, a point also brought up recently by Al Mohler:

Halfway through the lecture, Oberman, through no fault of our own, became exasperated with the class. “Young men,” he said, “you will never understand Luther because you go to bed every night confident you will wake up healthy in the morning. In Luther’s day, people thought that every day could be their last. They had no antibiotics. They didn’t have modern medicine. Sickness and death came swiftly.”

This idea certainly is brought out frequently in the reading of Spurgeon and other pre-20th century preachers—the uncertainty of life, of death at any time—and thus Spurgeon observed this in Hezekiah’s case also:

Remember also that he (King Hezekiah) had this to try him above everything else—he had the certainty of living 15 years. …Mortals as we are, in danger of dying at any moment, yet we grow secure; but give us 15 years certain and I know not that heaven above would be high enough for our heads, or whether the whole world would be large enough to contain the swellings of our pride. We would be sure to grow vain-gloriously great if the check of constant mortality were removed. The king might in his self-complacent moments have said to himself, “Not only am I thus immortal for 15 years, but the very heavens have been disturbed for me. See what a favorite of heaven I am!” He did not say with David, “When I consider Your heavens, the work of Your fingers, the moon and stars which You have ordained, what is man, that You are mindful of him?”

Spurgeon also addressed the issue of our relationships and offenses, how we expect more from those closer to us, and how God expects more from us, His people, than from unbelievers:

When we admit persons into intimacy and reveal our hearts to them, we expect them to act toward us with a tenderness and a delicacy which it were utterly unreasonable to expect in strangers, and we judge their actions by a peculiar standard; we weigh as it were, the actions of ordinary men in the common rough scales which would not turn with an ounce or even a pound, but the doings of our friends we weigh in such sensitive balances that even though it were but a feather from the wing of a fly the scale would turn. It is a solemn thing to be a favorite of heaven, for where another man may sin with impunity, the beloved of God will not offend without grievous chastisement.

Another sin of Hezekiah’s was his unholy silence concerning his God.  When given the opportunity of meeting the Babylonian ambassadors, he should have been giving praises to God instead of boasting of himself.

Meanwhile, mark that Hezekiah sadly made up for his silence about his God by loudly boasting about himself. If he had little to say of his God, he had much to say about his spices, his armor, and his gold and silver; and I dare say he took them to see the conduit and the pool which he had made, and the various other wonders of engineering which he had carried out. Ah, brothers and sisters, etiquette lets us talk of men, but about our God we must be silent. God forbid we should defer to such a rule. Hezekiah did as good as say, while he was showing them all his wealth, “See what a great man I am!”

After considering the numerous aspects of Hezekiah’s sin – including his delight in the company of the unbelieving ambassadors, leaning toward alliance with them, and putting himself on their level, focusing on material possessions – this sermon considers the punishment and the pardon.  The consequences are not removed, but we must humble ourselves under God’s mighty hand. For our own application, several lessons:

  • See, then, what is in every man’s heart.
  • tremble at anything that is likely to bring out this evil of your heart.
  • cry out every day against vainglory, and
  • see the sorrow which it will bring you, and if you would escape that sorrow imitate Hezekiah and humble yourself.
  • Finally, let us cry to God never to leave us.

Spurgeon’s conclusion on this last point is a great prayer, so needed by all of us:

Lord, keep me everywhere! Keep me in the valley that I murmur not of my low estate! Keep me on the mountain that I become not giddy through pride at my being lifted up so high! Keep me in my youth, when my passions are strong! Keep me in my old age, when I am conceited of my wisdom, and may therefore be a greater fool than even the young! Keep me when I come to die, lest at the very last I should deny You! Keep me living, keep me dying, keep me laboring, keep me suffering, keep me fighting, keep me resting, keep me everywhere, for everywhere I need You, O my God.