Neglecting the Holy Spirit is as sinful as misrepresenting Him

Martyn Lloyd-Jones

Because of certain exaggerations, excesses and freak manifestations, and the crossing of the border line from the spiritual to the scientific, the political and the merely emotional, there are many people who are afraid of the doctrine of the Holy Spirit, afraid of being too subjective. So they neglect it altogether. I would also suggest that others have neglected the doctrine because they have false ideas with regard to the actual teaching concerning the person of the Holy Spirit.…

Let me put it very plainly like this: you would all agree that to neglect or to ignore the doctrine about the Father would be a terrible thing. We would all agree that it is also a terrible thing to neglect the doctrine and the truth concerning the blessed eternal Son. Do we always realise that it is equally sinful to ignore or neglect the doctrine of the blessed Holy Spirit? If the doctrine of the Trinity is true—and it is true—then we are most culpable if in our thinking and in our doctrine we do not pay the same devotion and attention to the Holy Spirit as we do to the Son and to the Father. So whether we feel inclined to do so or not, it is our duty as biblical people, who believe the Scripture to be the divinely inspired word of God, to know what the Scripture teaches about the Spirit. And, furthermore, as it is the teaching of the Scripture that the Holy Spirit is the one who applied salvation, it is of the utmost practical importance that we should know the truth concerning Him.

Martyn Lloyd-Jones, God the Holy Spirit, 5-6

Man may have advanced, but he hasn’t changed

Martyn Lloyd-Jones

It is to me almost incredible and incomprehensible that anybody who has ever read the Bible at all, or even indeed human history, could possibly dispute this, even for a second. What superficial thinkers we are. We are assuming that because man can travel in an aeroplane, and split the atom, he is somehow different from his forefathers who could not do these things. But man himself has not changed. Man himself, you discover by looking into how he thinks, what he is really interested in, how he acts. And man today is, primarily and fundamentally, interested in the very things that interested him four thousand years ago, in the time of Abraham. If we just read the newspapers we see that the major interests of Man are still, eating, drinking, making war, sex and pleasures of various kinds. They are all here in the Old Testament, and man is still doing the same things. Look at the major social problems confronting us today, and you will find all of them in the Bible: theft, robbery, violence, jealousy, envy, infidelity, divorce, separation, perversions, all these things, are in the Bible. These are the problems of man today, as they have always been.

Martyn Lloyd-Jones, Revival, 25–26.

Oh, what a scandal it would be!

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We are Christians… We are not born in a land of heathenism, in gross darkness and in the shadow of death, and therefore our piety and virtue should far exceed all the practices of the heathen world. We are not left to the teachings of the book of nature, and to the silent lectures which the sun, moon and stars can read us: nor are we abandoned merely to the instructions of religion that we may derive from “the beasts of the earth and the fowls of the heaven,” or any of the works of God the Creator.

We are not given up in the things of religion merely to the wandering and uncertain conduct of our reason, feeble as it is in itself, corrupted by the fall of Adam our first father, beset with many sins and prejudices, and turned aside from the truth by a thousand false lights of sense and appetite, fancy and passion, by the vain customs of the country, and the corruptions of our sinful hearts. We are not bewildered among the poor remains of divine tradition delivered down from Adam to Noah, and from Noah to his posterity in the several nations of the earth; we are not left to spell out our duty from those sorry broken fragments of revelation, which are so lost and defaced amongst most of the nations, and so mingled with monstrous folly and delusion, that it is hard to find any reliques of truth or goodness in them. We are not given up to foul idolatry and wild superstition, nor to the slavish and tyrannical dictates of priests and kings, who contrive what ceremonies they please, and impose them on the people, which is the case of a great part of the heathen world.

Poor and deluded creatures! feeling about in the dark for the way to happiness, in the midst of rocks and precipices and endless dangers, and led astray into many mischiefs and miseries by those whom they take for guides and rulers. And what an infamous and shameful thing would it be for us, who have the divine light of the gospel shining among us to direct our paths, if we should read among the records of the heathen nations, that any of them have behaved better than we have done, either in duties to God or man, and exceeded us either in personal or in social virtues? Nay, what a scandal would it be to our profession, if we should not abundantly exceed all the shining virtues of the heathen nations, since the divine light that shines upon us, and the divine lessons that are published amongst us, are so infinitely superior to all that the heathen world has enjoyed?

The Works of the Rev. Isaac Watts, vol. 5, 5–6. (Image source)

You need something that can shatter evil’s power

Martyn Lloyd-Jones

Everything that can appeal to the modern man, the last word in presentation is used, in the belief that when it is done, and you do it with a modern technique, then you will get hold of the modern man. But I think that the time has now come to ask this simple question: what are the results? Is the modern problem being touched at all? Of course these various methods, the apologetics and the others may indeed lead to individual conversions. We are all aware of that. Almost any method you like to employ will do that. Of course there are individual conversions, but my question is this—what of the situation, what of the bulk of men and women, what of the working classes of this country, are they being touched at all, are they being affected at all? Is anybody being affected, except those who are already in the Church or on the fringe of the Church? What of the spiritual and religious condition of the country? What of the whole state of society? Is this being touched at all by all our activities?

Well, my answer would be that it all seems to put us into the position of the disciples who had tried to cast the devil out of the boy, these men who had been so successful in many another case, but who could not touch this case at all. And our Lord gives them the explanation, ‘this kind’ can come forth by nothing like this. By what, then? ‘This kind can come forth by nothing but by prayer, and fasting.’ You failed there, he said in effect to these disciples, because you did not have sufficient power. You were using the power that you have, and you were very confident in it. You did it with great assurance, you were masters of the occasion, you thought you were going to succeed at once, but you did not. It is time you paused for a moment and began to think. It was your ignorance of these gradations in power amongst evil spirits that led to your failure, and to your crestfallen condition at this moment. You have not sufficient power. I did what you could not do because I have power, because I am filled with the power that God gives me by the Holy Spirit, for he gives not the Spirit by measure unto me. You will never be able to deal with ‘this kind’ unless you have applied to God for the power which he alone can give you. You must become aware of your need, of your impotence, of your helplessness. You must realise that you are confronted by something that is too deep for your methods to get rid of, or to deal with, and you need something that can go down beneath that evil power, and shatter it, and there is only one thing that can do that, and that is the power of God.

Martyn Lloyd-Jones, Revival, 18-19

Whatever He promises, He will perform

Ryle

But there is one grand difference between the promises of Adam’s children and the promises of God, which ought never to be forgotten. The promises of man are not sure to be fulfilled. With the best wishes and intentions, he cannot always keep his word. Disease and death may step in like an armed man, and take away from this world him that promises. War, or pestilence, or famine, or failure of crops, or hurricanes, may strip him of his property, and make it impossible for him to fulfil his engagements. The promises of God, on the contrary, are certain to be kept. He is Almighty: nothing can prevent His doing what He has said. He never changes: He is always “of one mind:” and with Him there is “no variableness or shadow of turning.” (Job 23:13; James 1:17.) He will always keep His word. There is one thing which, as a little girl once told her teacher, to her surprise, God cannot do: “It is impossible for God to lie.” (Heb. 6:18.) The most unlikely and improbable things, when God has once said He will do them, have always come to pass. The destruction of the old world by a flood, and the preservation of Noah in the ark, the birth of Isaac, the deliverance of Israel from Egypt, the raising of David to the throne of Saul, the miraculous birth of Christ, the resurrection of Christ, the scattering of the Jews all over the earth, and their continued preservation as a distinct people,—who could imagine events more unlikely and improbable than these? Yet God said they should be, and in due time they all came to pass. In truth, with God it is just as easy to do a thing as to say it. Whatever He promises, He is certain to perform.

J. C. Ryle, Holiness, 382–383

Christ: the Fountain of living water

Ryle

“If any man thirst,” says our blessed Lord Jesus Christ, “let him come unto Me, and drink”

There is a grand simplicity about this little sentence which cannot be too much admired. There is not a word in it of which the literal meaning is not plain to a child. Yet, simple as it appears, it is rich in spiritual meaning. Like the Koh-i-noor diamond, which you may carry between finger and thumb, it is of unspeakable value. It solves that mighty problem which all the philosophers of Greece and Rome could never solve,—“How can man have peace with God?” Place it in your memory side by side with six other golden sayings of your Lord. “I am the Bread of life: he that cometh unto ME shall never hunger; and he that believeth on ME shall never thirst.”—“I am the Light of the world: he that followeth ME shall not walk in darkness, but shall have the light of life.”—“I am the Door: by ME if any man enter in, he shall be saved.”—“I am the Way, the Truth, and the Life: no man cometh unto the Father but by ME.”—“Come unto ME, all ye that labour and are heavy laden, and I will give you rest.”—“Him that cometh to ME I will in no wise cast out.”—Add to these six texts the one before you to-day. Get the whole seven by heart. Rivet them down in your mind, and never let them go. When your feet touch the cold river, on the bed of sickness and in the hour of death, you will find these seven tests above all price. (John 6:35; 8:12; 10:9; 14:6; Matt. 11:28; John 6:37.)

For what is the sum and substance of these simple words? It is this. Christ is that Fountain of living water which God has graciously provided for thirsting souls. From Him, as out of the rock smitten by Moses, there flows an abundant stream for all who travel through the wilderness of this world. In Him, as our Redeemer and Substitute, crucified for our sins and raised again for our justification, there is an endless supply of all that men can need,—pardon, absolution, mercy, grace, peace, rest, relief, comfort, and hope.

This rich provision Christ has bought for us at the price of His own precious blood. To open this wondrous fountain He suffered for sin, the just for the unjust, and bore our sins in His own body on the tree. He was made sin for us, who knew no sin, that we might be made the righteousness of God in Him. (1 Peter 2:24; 3:18; 2 Cor 5:21.) And now He is sealed and appointed to be the Reliever of all who are labouring and heavy laden, and the Giver of living water to all who thirst. It is His office to receive sinners. It is His pleasure to give them pardon, life, and peace. And the words of the text are a proclamation He makes to all mankind,—“If any man thirst, let him come unto Me, and drink.”


J. C. Ryle, Holiness, 375–376.

The first and most important thing we can be absolutely sure of

Martyn Lloyd-Jones

…in days when life was smooth and easy, then people said how exciting it was to investigate truth and to examine it, and there were people who thought that was Christianity. It was to be a ‘seeker’, and you read literature and you compared this with that, and you said how marvellous it all was! But in a world like this one of the twentieth century you have no time for this, and thank God for that! We are in a world where black is black and white is white and that is in accordance with the New Testament teaching.

Christians are men and women who are certain, and John writes in order that these people may be absolutely sure. They were sure, but there were certain things that were not clear to them. That always seems to be the position of the Christian in this life and world. We can start with the truth which we believe by faith. Then it is attacked and we are shaken by various things but, thank God, these lessons are given to us to strengthen and establish us…. There are certain things that you and I should know. Christians have ceased to be seekers and enquirers; they are men and women who have ceased to doubt.…

But about what are we to have this certainty? Firstly, we are to be certain about ourselves. We know that we are of God. What is a Christian? Are Christians just people who pay a formal respect to God and to public worship? Are they just mechanically attached to a church? Do they just try to live a good life and to be a little bit better than others? Are they just philanthropists, people who believe in a certain amount of benevolence? They are all that, of course, but how infinitely more! Now, says John, we know this truth about ourselves as Christians. ‘We are of God'; by which he means nothing less than this: we are born of God; we are partakers of the divine nature; we have been born again; we have been born from above, we have been born of the Spirit, we are a new creation.

Martyn Lloyd-Jones, Fellowship with God p. 16-17

Thirsting soul, the Kingdom is near to you

Ryle

Who is there that really feels the words of our Prayer-book Confession,—“I have erred and strayed like a lost sheep,—there is no health in me,—I am a miserable offender”? Who is there that enters into the fulness of our Communion Service, and can say with truth, “The remembrance of my sins is grievous, and the burden of them is intolerable”? You are the man that ought to thank God. A sense of sin, guilt, and poverty of soul, is the first stone laid by the Holy Ghost, when He builds a spiritual temple. He convinces of sin. Light was the first thing called into being in the material creation. (Gen. 1:3.) Light about our own state is the first work in the new creation. Thirsting soul, I say again, you are the person that ought to thank God. The kingdom of God is near you. It is not when we begin to feel good, but when we feel bad, that we take the first step towards heaven. Who taught thee that thou wast naked? Whence came this inward light? Who opened thine eyes and made thee see and feel? Know this day that flesh and blood hath not revealed these things unto thee, but our Father which is in heaven. Universities may confer degrees, and schools may impart knowledge of all mysteries, but they cannot make men feel sin. To realize our spiritual need, and feel true spiritual thirst, is the A B C in saving Christianity.

It is a great saying of Elihu, in the book of Job,—“God looketh upon men, and if any say, I have sinned, and perverted that which was right, and it profited me not; He will deliver his soul from death, and his life shall see the light.” (Job 33:27, 28.) Let him that knows anything of spiritual “thirst” not be ashamed. Rather let him lift up his head and begin to hope. Let him pray that God would carry on the work He has begun, and make him feel more.

J. C. Ryle, Holiness, 373–375.

The secret of the Christian’s power

praying

The ministry of prayer has been the peculiar distinction of all of God’s saints. This has been the secret of their power. The energy and the soul of their work has been the closet. The need of help outside of man being so great, man’s natural inability to always judge kindly, justly, and truly, and to act the Golden Rule, so prayer is enjoined by Christ to enable man to act in all these things according to the Divine will. By prayer, the ability is secured to feel the law of love, to speak according to the law of love, and to do everything in harmony with the law of love.

God can help us. God is a Father. We need God’s good things to help us to “do justly, to love mercy, and to walk humbly before God.” We need Divine aid to act brotherly, wisely, and nobly, and to judge truly, and charitably. God’s help to do all these things in God’s way is secured by prayer. “Ask, and ye shall receive; seek, and ye shall find; knock, and it shall be opened unto you.”

Edward M. Bounds, The Possibilities of Prayer, 4

An ocean of glories and wonders

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[God] is an immense ocean of glories and wonders. There is nothing in God but what would be marvellous and astonishing to us, if we had our eyes divinely enlightened, and our hearts fired with divine love. Every creature has something in it that surpasses our knowledge, and commands our admiration: But what are all these in comparison of God, the all-wise and all-mighty artificer, who made them all by wisdom, and the breath of his mouth? The soul that loves God is ready to see and take notice of God in every thing: He walks through the fields, he observes the wonders of divine workmanship in every different tree on his right-hand and on his left, in the herbs and flowers that he treads with his feet, in the rich diversity of shapes and colours and ornaments of nature: He beholds and admires his God in them all. He sees the birds in their airy flight, or perched upon the branches, and sending forth their various melody: He observes the grazing flocks, and the larger cattle in their different forms and manners of life; he looks down upon little insects, and takes notice of their vigorous and busy life and motions, their shining bodies, and their golden or painted wings, he beholds and he admires his God in them all: In the least things of nature, he can read the greatness of God, and it is what of God he finds in the creature that renders creatures more delightful to him. Creatures are but his steps to help him to rise toward God.


 

Isaac Watts, The Works of the Rev. Isaac Watts, vol. 2, 526. | Photo credit: paul bica via photopin cc

Sincere love always finds new beauties in the One beloved

 

amber-heart

If the soul be warmed with divine love, “the various discover that God makes of himself to us, will not only be matter of frequent contemplation, but of pleasing wonder.” Admiration or wonder is a noble passion, arising from the view of something that is new and strange, or upon the notice of some rare and uncommon object: Now when so glorious and transcendent a being as the great and blessed God, becomes the object of our notice and our love, with what pleasure do we survey his glories, which are so rare, so uncommon, that there are none to compare with them. We shall meditate on the surprizing discoveries that he has made of himself, till we find new matter of holy admiration in all of them. Sincere and fervent love is ever finding some new beauties and wonders in the person so much beloved.

Isaac Watts, The Works of the Rev. Isaac Watts, vol. 2, 525

 

Before all time, God is love

amber-heart

The one living and true God is revealed, not as God absolute, but as God related, or as God subsisting from the beginning with certain internal relations; in a way admitting, in some sense, of mutual action and reaction; of a certain reciprocity of loving and being loved.

So we are to conceive of God as love. He is love. And his being love is not dependent on what may be called the accident or contingency of his having creatures to be loved. It springs out of the very necessity of his nature. It is his essential manner of being. Before the existence of any creature—before all time—God is love.

And he is not love potentially only, but actually: not capable of loving, but loving. He loves and is loved. He is love itself. He is not love quiescent, but love active and in exercise. He is so from all eternity. And he is so, and can only be so, in virtue of the eternal distinction of the divine persons in the Godhead, and the eternal relations which they sustain towards one another.

More particularly, it is in respect of the eternal relation of fatherhood and sonship that God is thus, from everlasting, love. It is chiefly in virtue of that relation that God is revealed as consciously, if I may so say, and energetically, love. From everlasting the Son is in the bosom of the Father. And the infinite, ineffable complacency subsisting between the Father and the Son in the Holy Ghost, is the primary exercise of that love which God is; that love which is of the essence of his nature.

It is thus that love in God has never been, properly speaking, the love of himself, or self-love. For there have ever been in the one undivided Godhead the holy three, Father, Son, and Holy Ghost, mutually loving and loved. And especially in the second person, and in the real and intimate relation of fatherhood and sonship between the first person and the second, the deep disinterestedness of the divine love is proved. The Father loveth the Son. The Spirit glorifieth the Son. For it is in the Son, as the Son, that the fatherly love of God flows forth in full stream. It flows forth to create and bless the countless multitude of intelligences who are, throughout eternity, to rejoice in calling the highest Father, in and with the Son.

Robert J. Candlish, The Fatherhood of God, pp. 67-69

Where the Sermon on the Mount leads

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Strange indeed is the complacency with which modern men can say that the Golden Rule and the high ethical principles of Jesus are all that they need. In reality, if the requirements for entrance into the Kingdom of God are what Jesus declares them to be, we are all undone; we have not even attained to the external righteousness of the scribes and Pharisees, and how shall we attain to that righteousness of the heart which Jesus demands? The Sermon on the Mount, rightly interpreted, then, makes man a seeker after some divine means of salvation by which entrance into the Kingdom can be obtained. Even Moses was too high for us; but before this higher law of Jesus who shall stand without being condemned? The Sermon on the Mount, like all the rest of the New Testament, really leads a man straight to the foot of the Cross.

J.Gresham Machen, Christianity and Liberalism | Image source: Lightstock

When I die, will I be missed?

Jesus-Reaching-Out

The godly aim of our lives should be that when we die we may be missed. My soul longs for grace so to live, so to walk, so to act, that when my course is finished, I may be missed,—I may be greatly missed. It becomes every one in the body of Christ,—every member in the body of Christ, to aim after this; that when their course is finished they may be missed,—they may be missed.… Suppose this were my last night on earth, suppose I should not have to stay another day here, would my brethren and sisters in Christ miss me? How deeply important it is that we should so walk, so act, and so pass through this world, that when we are gone we may be missed. If when gone, we are not missed by the saints, it is a plain proof that we have not been strengthening their hands in God, it is a plain proof that we have not been ministering to their spiritual profit, that we have not been helping them forward in the things of God. If we take our place,—though we may not be preachers, though we may not be pastors, though we may not be holding any public position among the saints,—yet if we take our place as members in the body of Christ, and act according to the place the Lord has given us, and walk graciously according to that place, when we are gone we shall be missed,—we must be missed. After this we all have to aim. Let each one take away with us to-night this godly purpose,—that by the grace of God, from this evening and henceforth, it shall be my earnest prayer, my constant aim, so to live, so to walk, so to carry myself, that when I am gone I shall be missed.


George Müller, Jehovah Magnified, pp. 8-9 | photo credit: iStock