=========================================================== Scripture Studies: Vol. VIII, No. 9 - November 2001 ==================================================== In this issue: Old Testament Study - Zechariah 14 Patience in Affliction, pt. 5, by Richard Baxter New Testament Study - Matthew 11:25-30 A Topical Study - The Nature of a Revival A Study in Psalms - Psalms 46 Masthead -------- "Scripture Studies" is edited by Scott Sperling and published ten times a year by Scripture Studies, Inc., a non-profit organization. It is distributed all over the world by postal mail and via the internet, free of charge. If you would like to financially support the publication and distribution of "Scripture Studies", send contributions to: Scripture Studies Inc. 20 Pastora Foothill Ranch, CA 92610 USA Contributions are tax deductible in the United States. If you do not live in the United States, and would like to support "Scripture Studies", please send international postal coupons. Please feel free to upload "Scripture Studies" to any BBS or online service. If you or anyone that you know would like to be added to the subscription list send your request to the above address, or, via email to Scott Sperling at: ssper@aol.com Unless noted otherwise, scripture references are taken from the HOLY BIBLE, NEW INTERNATIONAL VERSION. Copyright ©1973, 1978, 1984 International Bible Society. Used by permission of Zondervan Bible Publishers =========================================================== Old Testament Study - Zechariah 14 ================================== The Day of the Lord -------------------- 14:1A day of the LORD is coming when your plunder will be divided among you. 2I will gather all the nations to Jerusalem to fight against it; the city will be captured, the houses ransacked, and the women raped. Half of the city will go into exile, but the rest of the people will not be taken from the city. 3Then the LORD will go out and fight against those nations, as He fights in the day of battle. 4On that day His feet will stand on the Mount of Olives, east of Jerusalem, and the Mount of Olives will be split in two from east to west, forming a great valley, with half of the mountain moving north and half moving south. 5You will flee by my mountain valley, for it will extend to Azel. You will flee as you fled from the earthquake in the days of Uzziah king of Judah. Then the LORD my God will come, and all the holy ones with Him. 6On that day there will be no light, no cold or frost. 7It will be a unique day, without daytime or nighttime-a day known to the LORD. When evening comes, there will be light. 8On that day living water will flow out from Jerusalem, half to the eastern sea and half to the western sea, in summer and in winter. 9The LORD will be king over the whole earth. On that day there will be one LORD, and His name the only name. 10The whole land, from Geba to Rimmon, south of Jerusalem, will become like the Arabah. But Jerusalem will be raised up and remain in its place, from the Benjamin Gate to the site of the First Gate, to the Corner Gate, and from the Tower of Hananel to the royal winepresses. 11It will be inhabited; never again will it be destroyed. Jerusalem will be secure. 12This is the plague with which the LORD will strike all the nations that fought against Jerusalem: Their flesh will rot while they are still standing on their feet, their eyes will rot in their sockets, and their tongues will rot in their mouths. 13On that day men will be stricken by the LORD with great panic. Each man will seize the hand of another, and they will attack each other. 14Judah too will fight at Jerusalem. The wealth of all the surrounding nations will be collected-great quantities of gold and silver and clothing. 15A similar plague will strike the horses and mules, the camels and donkeys, and all the animals in those camps. 16Then the survivors from all the nations that have attacked Jerusalem will go up year after year to worship the King, the LORD Almighty, and to celebrate the Feast of Tabernacles. 17If any of the peoples of the earth do not go up to Jerusalem to worship the King, the LORD Almighty, they will have no rain. 18If the Egyptian people do not go up and take part, they will have no rain. The LORD will bring on them the plague He inflicts on the nations that do not go up to celebrate the Feast of Tabernacles. 19This will be the punishment of Egypt and the punishment of all the nations that do not go up to celebrate the Feast of Tabernacles. 20On that day HOLY TO THE LORD will be inscribed on the bells of the horses, and the cooking pots in the LORD's house will be like the sacred bowls in front of the altar. 21Every pot in Jerusalem and Judah will be holy to the LORD Almighty, and all who come to sacrifice will take some of the pots and cook in them. And on that day there will no longer be a Canaanite in the house of the LORD Almighty. At the end of chapter 13, Zechariah introduced the events he would describe (through the spirit of prophecy) in chapter 14. In fact, in verse 9 of chapter 13, the Lord Himself, through Zechariah, effectively summarizes chapter 14: "This third" (speaking of the remnant of the children of Israel), "I will bring into the fire; I will refine them like silver and test them like gold. They will call on my name and I will answer them; I will say, 'They are my people,' and they will say, 'The Lord is our God'" (Zech. 13:9). Chapter 14 begins with Zechariah describing some of this "refining" and "testing" of the children of Israel: "A day of the Lord is coming when your plunder will be divided among you. I will gather all the nations to Jerusalem to fight against it; the city will be captured, the houses ransacked, and the women raped. Half of the city will go into exile but the rest of the people will not be taken from the city" (vss. 1-2). The children of Israel will face heavy trials and affliction, before the ultimate victory. But the Lord will be with them in the end: "Then the LORD will go out and fight against those nations, as He fights in the day of battle" (vs. 3). He will not only be with them spiritually, the Lord will physically appear and be with the children of Israel in battle: "On that day His feet will stand on the Mount of Olives, east of Jerusalem" (vs. 4). In line with Zechariah's prophecy that the Lord will "stand on the Mount of Olives", just after Jesus left earth and ascended into heaven, two angels prophesied that Jesus would return: "'Men of Galilee,' they said, 'why do you stand here looking into the sky? This same Jesus, who has been taken from you into heaven, will come back in the same way you have seen Him go into heaven'" (Acts 1:11). Accompanying our Lord's return will be a miraculous rearrangement of the area's geography: "...and the Mount of Olives will be split in two from east to west, forming a great valley, with half of the mountain moving north and half moving south" (vs. 4). This new valley will be used as a means of escape by the children of Israel from their enemies: "You will flee by my mountain valley, for it will extend to Azel. You will flee as you fled from the earthquake in the days of Uzziah king of Judah" (vs. 5). The Lord will not be alone on that day: "Then the LORD my God will come, and all the holy ones with Him" (vs. 5). In the spirit of prophecy, Zechariah speaks of some of what will happen in the last days: "On that day there will be no light, no cold or frost. It will be a unique day, without daytime or nighttime-a day known to the Lord. When evening comes, there will be light" (vs. 6). This agrees with John's prophecy in the book of Revelation, that the main source of light after the Lord returns will be, not the sun or the moon, but the Lord Himself: "The city does not need the sun or the moon to shine on it, for the glory of God gives it light and the Lamb is its lamp" (Rev. 21:23). "On that day living water will flow out from Jerusalem, half to the eastern sea and half to the western sea, in summer and in winter" (vs. 8). This also agrees with a prophecy in the book of Revelation: "Then the angel showed me the river of the water of life, as clear as crystal, flowing from the throne of God and of the Lamb down the middle of the great street of the city" (Rev. 22:1-2). But the most glorious thing about "that day" will be what Zechariah describes next: "The LORD will be king over the whole earth. On that day there will be one LORD, and His name the only name" (vs. 9). Oh glorious day! The day when the Lord will reign on earth! The day we, as Christians, long for, and pray for, as we say, "Thy kingdom come!" His kingdom will be forever, and He will rule from Jerusalem: "The whole land, from Geba to Rimmon, south of Jerusalem, will become like the Arabah. But Jerusalem will be raised up and remain in its place, from the Benjamin Gate to the site of the First Gate, to the Corner Gate, and from the Tower of Hananel to the royal winepresses. It will be inhabited; never again will it be destroyed. Jerusalem will be secure" (vss. 10-11). Those who chose to fight against the people of the Lord will, in the end, suffer for it: "This is the plague with which the LORD will strike all the nations that fought against Jerusalem: Their flesh will rot while they are still standing on their feet, their eyes will rot in their sockets, and their tongues will rot in their mouths. On that day men will be stricken by the LORD with great panic. Each man will seize the hand of another, and they will attack each other. Judah too will fight at Jerusalem. The wealth of all the surrounding nations will be collected-great quantities of gold and silver and clothing. A similar plague will strike the horses and mules, the camels and donkeys, and all the animals in those camps" (vss. 12-15). But in the end, even those from the rebellious nations will worship the True and Living God: "Then the survivors from all the nations that have attacked Jerusalem will go up year after year to worship the King, the LORD Almighty, and to celebrate the Feast of Tabernacles" (vs. 16). The celebration of the Feast of Tabernacles is significant, here. The Feast of Tabernacles "was instituted as a memorial of the wanderings in the wilderness, and as an acknowledgment of the ingathering of the harvest" [Moore, 231]. The special celebration of the Feast of Tabernacles in the end-times will underscore the glorious fact for Israel that their wanderings will be complete, their harvest will be forever plentiful, and their King will be forever on the throne. Those nations that refuse to celebrate this feast will not take part in the plentiful harvest that it commemorates: "If any of the peoples of the earth do not go up to Jerusalem to worship the King, the Lord Almighty, they will have no rain. If the Egyptian people do not go up and take part, they will have no rain. The Lord will bring on them the plague He inflicts on the nations that do not go up to celebrate the Feast of Tabernacles. This will be the punishment of Egypt and the punishment of all the nations that do not go up to celebrate the Feast of Tabernacles" (vss. 17-19). The worship of the Lord will be rule of law, and the worship of the Lord will be the norm. The worship of the Lord will permeate every activity: "On that day HOLY TO THE LORD will be inscribed on the bells of the horses, and the cooking pots in the LORD'S house will be like the sacred bowls in front of the altar. Every pot in Jerusalem and Judah will be holy to the LORD Almighty, and all who come to sacrifice will take some of the pots and cook in them. And on that day there will no longer be a Canaanite in the house of the LORD Almighty" (vss. 20-21). O great and glorious day! When the Lord will be worshiped everywhere, by everyone! Yes, Lord, come quickly! =========================================================== Patience in Affliction, pt. 5, by Richard Baxter ================================================ A Classic Study by Richard Baxter (1615-1691) [Here, we continue a reprint of excerpts from Richard Baxter's work entitled Obedient Patience. In each article, Mr. Baxter gives advice on how to be patient through a specific type of affliction.]-Ed. Unkindness and Injury of Friends and Relations Another case that calls for patience is the unkindness of friends, and their injurious dealing with us. Husband and wife often prove burdens and continual griefs to one another. Parents and children prove worse than strangers. Those that we have obliged by our benefits are ungrateful, and those untrustworthy whom we have trusted. 1. It must be so: man will be man, uncertain and untrustworthy. David and Paul say that all men are liars; that is, such as will deceive those that too much trust them. They are all sinful, ignorant, erroneous, mutable, and selfish: if interest, change, or temptations come, there is no hold of them, if God do not hold them up. Did you not know man till now? 2. It is God's just rebuke for your too much trust in man, and for your erroneous overvaluing man: and it is His merciful remedy to drive you home from man to God. This deceit and failing of your friends is part of the curse pronounced: "Cursed be the man that trusteth in man, and maketh flesh his arm, and whose heart departeth from the Lord. For he shall be like the heath in the desert." But, "blessed is the man that trusteth in the Lord, and whose hope the Lord is. For he shall be as a tree planted by the waters," etc. (Jer. 17:5, 6). 3. The failing of man doth but tell us what we are ourselves, even untrustworthy and mutable as other men. It should help to humble us for the badness of our nature, and drive us to seek to Christ for His confirming grace, and not to trust ourselves too far. 4. And it should call us to examine whether we never wronged and deceived others. Have we not put the best side outward, and seemed better to our friends than we are? Have we not been less helpful, friendly, and comfortable to them, than we promised, or than we should have been, and deceived their expectations? Have we not by our failings or provoking harshness been their grief? Or worse, have we not pleased them in their sin, and been temptations and snares to their souls? 5. Is there any friend that is nearer to you than yourselves? And is there any that hath hurt you half so much as you have done yourselves? Alas! How little suffer we by friends or foes, in comparison of what we suffer by ourselves! 6. Christ went before us in this kind of suffering, to teach us what to expect from men. Peter denied Him with cursing and swearing, and that after warning and contrary protestations; and all His disciples forsook Him and fled. And yet He forsook not them, but died for them, and as soon as He was risen, kindly comforteth them, "Go tell my brethren, and tell Peter, I go to my Father and your Father, to my God and your God." 7. Were your friends so much obliged to you, as you were to God and to your Saviour? Or did they ever promise and vow more to you, than you did in your baptism to Christ? And have you faithfully performed all your vows, and answered all your obligations? Did you ever oblige any by such benefits as God hath bestowed upon you? No, not by the thousandth thousandth part. And have not you more unthankfully injured God, than ever any friend did injure you? Let this then provoke you to repentance. 8. If it be an unkind husband or wife; first see that you be innocent, and give no provocation. If you have deceived them by seeming better than you are, or if you be a burden to them, no wonder if they deceive you and be a burden to you. And next, remember that you had your choice, and that after time of deliberation. If you have by blind love, or passion, or covetousness, or causeless haste, deceived yourselves, repent, and make the best of it for the future that you can. Sin will not be without its sting. 9. If you love God and them, why are you not more grieved that they wrong God, and that they hurt themselves, than that they wrong you and deal unkindly by you. They do a thousandfold more wrong to Christ, and more hurt to their own souls, than they can do to you. 10. I fear most of us too little consider that friends overkind, and so overloved, are oft more dangerous than the unkind, yea, than enemies. To be crossed by them may many ways do us good, but to overlove them, hath more danger and hurt than I will now digress to mention. Corrupted love is the sinfullest and worst affection. 11. And why do you not consider the benefit and comfort which you have had by your friends, as well as the injuries? What if they now deal unkindly by you? Have they not many years been kind and useful to you? And should that be forgotten? And if you compare them, was not the kindness longer and greater than the unkindness? If Job say, "Shall we receive good at the hands of God and not evil," we may much more say so of men. 12. Perhaps God permitteth it, that you may be the less grieved to part with them at death. I have noted it in some of my nearest acquaintance that have lived in the greatest endearedness, that a little before death some unkindness hath fallen out between them, perhaps else death would have torn their hearts more grievously than that unkindness did. When God would separate Paul and Barnabas for his work, a little dissension became the cause. And when Paul was to be offered up, almost all his old companions forsook him (see II Tim. 4:16). Who would have thought that David should ever have dealt so unkindly with Mephibosheth; but his prosperity was less sweet and ensnaring by it. 13. It is purposely to keep us from heart idolatry, and drive us to God our surest Friend, that He permitteth friends to fail us. It is not them, but God, that we live upon, and that we must trust to, if we would not be deceived: it is not they, but Christ, that is our treasure. God never dealt unkindly with us. He hath promised that He will never fail us nor forsake us. Paul said: "At my first answer no man stood with me, but all men forsook me, yet the Lord stood with me, and strengthened me" (II Tim. 4:16). David's lovers and friends stood aloof from him, when God was his hope. "I looked on my right hand and beheld, but there was no man that would know me: refuge failed me; no man cared for my soul. I cried unto thee, O Lord, I said, 'Thou art my refuge and my portion'" (Ps. 38:11,15; 14:4,5). 14. I confess that the case of a bad, or unsuitable and unkind husband or wife, is a very sharp trial. They are near you, even in your bosom, bed, and heart: they are still with you, and a contentious woman is as a continual dropping, saith Solomon. To have a discontented, displeasing, angry, provoking person always with one to the death, is a greater affliction than any that ordinarily cometh from enemies. But yet let such consider, 1. That it is a just chastisement for their sin, and may help to a more deep repentance. 2. As it is a great and constant trial, so it calleth for great and constant patience, and exercise of grace: and what is more likely to increase grace than great and constant exercise? 3. It is a great and constant preservative against the flatteries of this world, or building a palace or fool's paradise on earth; it is a daily voice to such, saying, "This is not your rest; look and long for better company and friends." 4. And as near as wife or husband is, God is much nearer to us, even within us; and should make us rejoicingly forget all other joys or sorrows, in comparison of Him. 15. The same I say of wicked children: the affliction is grievous; but, 1. It calleth men to examine how they have discharged their duty to them. Have you lovingly, familiarly, and unweariedly instructed them, exhorted and admonished them? Have you not thrust them into company, callings, or places of temptations, for a little worldly wealth, or learning, or reputation? Yea, have you kept them from temptations by prudent watchfulness and convincing dissuasions? Have you taught them as is required? Or have you not slubbered over so great a duty; and looked God should save them merely for being yours? 2. But remember, that all the children of God in glory will be dear and comfortable to you, as if they had been all your own. =========================================================== New Testament Study - Matthew 11:25-30 ====================================== Election and Free Choice Balanced --------------------------------- 25At that time Jesus said, "I praise You, Father, Lord of heaven and earth, because You have hidden these things from the wise and learned, and revealed them to little children. 26Yes, Father, for this was Your good pleasure. 27"All things have been committed to me by my Father. No one knows the Son except the Father, and no one knows the Father except the Son and those to whom the Son chooses to reveal Him. 28"Come to me, all you who are weary and burdened, and I will give you rest. 29Take my yoke upon you and learn from me, for I am gentle and humble in heart, and you will find rest for your souls. 30For my yoke is easy and my burden is light." Jesus had just finished denouncing the cities of Korazin, Bethsaida, and Capernaum (see Matt. 11:20-24). Those cities had not repented, despite the fact that Jesus performed most of His miracles in them. They were denounced, in effect, for not, in the exercise of their will, responding to the ministry of Jesus. Here, Jesus begins by praising God for selectively revealing the greatness of the Gospel: "At that time Jesus said, 'I praise You, Father, Lord of heaven and earth, because You have hidden these things from the wise and learned, and revealed them to little children. Yes, Father, for this was Your good pleasure'" (vss. 25-26). This section of the Bible, including the denunciation of the cities in verses 20 through 24, and continuing through the end of the chapter, deals "with three things about which there has been great disputing: namely, the responsibility of man, the sovereign election of God, and the free invitations of the Gospel. They are all here in happy combination" [Spurgeon, 140]. After reading that Jesus denounced the cities that did not repent, and then, in the very next verses, reading that Jesus, who is all-knowing, praises God for hiding "these things from the wise and learned", one might well ask: "How could Jesus denounce the cities, when God hid these things from them?" This, my friends, is the mystery of election. I may disappoint you by not giving a complete answer to this question, but it is my sincere belief that it is impossible for our limited human minds to fully comprehend God's mystery of election. Why has God chosen to reveal Himself to me, and chosen to hide Himself from my neighbor? This is, indeed, a vexing question. Am I any better than my neighbor? Both of us are sinners, so why has God chosen me? Don't get me wrong, though. I praise God greatly for choosing me! It is my belief that the best way to deal with questions concerning the mystery of election is to let God be God, and man be man. It is God's job to take care of election; it is man's job to respond to the good news of the Gospel. God is a just, righteous, all-knowing, all-loving God. He will make the correct choices. From man's point of view, though, we have a choice to make: to respond to the Gospel message and turn to Jesus, or alternatively, to reject the Gospel message. As a man, I have no control over God's choices. However, as a man, and a Christian, I have been given the command, by the Lord Jesus Himself, to "go and make disciples of all nations" (Matt. 28:18). The apostle Paul knew of and accepted God's sovereignty in election, but this did not stop him from preaching the Gospel wherever he went. Again, let God be God, and man be man. God will be God, and reveal Himself to whom He chooses. I, as a man, praise God for His wise choices, and pray that He would also choose my neighbor. Jesus praises God for His choice in election: "At that time Jesus said, 'I praise You, Father, Lord of heaven and earth, because You have hidden these things from the wise and learned, and revealed them to little children. Yes, Father, for this was Your good pleasure'" (vss. 25-26). Jesus implicitly states the reason that God has the right to choose whom He will: God is "Lord of heaven and earth." If you do not like the doctrine of election, well, as Paul says: "Who are you, O man, to talk back to God?" (Rom. 9:20). At the time Jesus was speaking, those who were rejecting His message, "especially the religious teachers and other leading men, were wise and intelligent, well acquainted with many aspects of religious truth. It seemed strange that they should fail to comprehend and appreciate Christ's teachings, which were understood and received by the lowly and comparatively ignorant... Jesus not only submits to this state of things, but He recognizes the propriety of it, and gives thanks for it" [Broadus, 251]. Jesus is praising God for the specific reason that one's wisdom and knowledge on earth does not give one a leg up in being chosen by God. If anything (and this is implied in the passage), worldly wisdom hinders one from responding to the Gospel. "Intelligent and reflecting men frequently overlook the simple beauty and perfect fitness of the plan of salvation, which is plain enough to those who are consciously and confessedly weak, and who gladly receive the Lord's teachings without cavil or difficulty" [Broadus, 251]. One of the great things about the Gospel is its simplicity: the wise and learned have no advantage in understanding its truths. The Gospel can be understood by the most uneducated of us, by the poorest of us, by those of any nation and culture. No one has an advantage. All are on equal ground. This is something we can praise God for, just as Jesus does. "Yes, Father, for this was Your good pleasure." Jesus goes on to boldly proclaim His own role in election: "All things have been committed to me by my Father. No one knows the Son except the Father, and no one knows the Father except the Son and those to whom the Son chooses to reveal Him" (vs. 27). We have mentioned that in chapters 11 and 12, Matthew is presenting episodes where Jesus asserts His authority as the Son of God. Here is an astounding example. No mere man, unless he was a blasphemous fraud, could make such a statement. Jesus is stating here that He Himself has supreme and final choice over who knows God. Jesus is unequivocal about this: "All things have been committed to me", and "...no one knows the Father except the Son and those to whom the Son chooses to reveal Him" (vs. 27). All who know God, have come to Him through Jesus Christ. No one comes to God except those who have come through Jesus Christ. The Bible is consistent in this teaching. John succinctly, and completely, summarizes: "And this is the testimony [that God has given about His son]: God has given us eternal life, and this life is in His Son. He who has the Son has life; He who does not have the Son of God does not have life" (I John 5:11-12). For our part, our access to God comes through faith in Jesus Christ. As Paul teaches: "We have peace with God through our Lord Jesus Christ, through whom we have gained access by faith into this grace in which we now stand" (Rom. 5:1-2). So now we have come full circle, for we started by speaking of God's sovereignty in election, but now we speak of faith. Does the doctrine of salvation by faith nullify the doctrine of election? Not at all, for the doctrine of God's sovereignty in election is presented clearly, as in this chapter, even at times alongside the doctrine of salvation by faith. Does the doctrine of election nullify the doctrine of salvation by faith? It must not, for we are told many times in the Bible that our salvation comes by faith, that we must believe in the Lord Jesus Christ to receive God's gift of salvation. Some men preach what they call Calvinism. In their view, the will of men (and thus, the faith of men) has no role in their salvation. They put at odds faith and election. But even John Calvin would not subscribe to this sort of Calvinism. John Calvin wrote the following on Jesus' statement in verse 27: "The meaning therefore is that life is opened up to us in Christ Himself, so that none will be partaker of it but he who enters by the gate of faith. And so we see that He joins faith and the eternal predestination of God. Foolish people contrast these two as if they were contraries. Although our salvation is always hidden in God, yet Christ is the conduit through whom it flows to us and is received by our faith, so that it is firm and certain in our hearts. Therefore we must not swerve from Christ if we do not want to reject the salvation offered to us" [Calvin, 23-24]. Faith and election are not at odds, but they mysteriously and simultaneously work together. As I said, I do not believe that our puny brains can fully understand how they work together. Jesus, though, understood, for right after He said that no one comes to the Father except those "to whom the Son chooses to reveal Him", He made an invitation for us to freely, by our will, come to Him by faith: "Come to me, all you who are weary and burdened, and I will give you rest" (vs. 28). What a blessing this invitation is! Yes, "all things have been committed to [Jesus]" and "no one knows the Father except the Son and those to whom the Son chooses to reveal Him", yet Jesus shows by this invitation that He is more than willing to impart the knowledge of God to us. We just need to "come to Him." Note well whom Jesus invites. "He does not address those who feel themselves righteous and worthy: He addresses 'all that labour and are heavy laden.'-It is a wide description: it comprises multitudes in this weary world" [Ryle, 118]. Who does not feel "weary and burdened" by this life? Jesus makes a beautiful promise, here, to those who come to Him: "I will give you rest." God has seen to it that we, in this life, will not find rest for our souls, until we accept Christ's invitation, and find rest in Him. When we come to Him, we will need to take off the yoke of the world, so that we may "take His yoke upon us" (vs. 28). But we need not fear His yoke, for He is "gentle and humble in heart", and under His yoke, we will "find rest for our souls." "No doubt there is a cross to be carried, if we follow Christ; no doubt there are trials to be endured, and battles to be fought: but the comforts of the Gospel far outweigh the cross. Compared to the service of the world and sin, compared to the yoke of Jewish ceremonies, and the bondage of human superstition, Christ's service is in the highest sense easy and light" [Ryle, 120]. =========================================================== A Topical Study - The Nature of a Revival ========================================= [Here we present an excerpt from the book by Jonathan Edwards called "Thoughts on the Revival". In this excerpt, Mr. Edwards relates his impressions of how life in New England changed as a result of the huge revival that occurred there, the so-called "Great Awakening".]-Ed. The Nature of the Work in the Great Awakening by Jonathan Edwards (1703 -1758) --------------------------------- Whatever imprudences there have been, and whatever sinful irregularities; whatever vehemence of the passions, and heats of the imagination, transports, and ecstasies; whatever error in judgment, and indiscreet zeal; and whatever outcries, faintings, and agitations of body; yet, it is manifest and notorious, that there has been of late a very uncommon influence upon the minds of a very great part of the inhabitants of New England, attended with the best effects. There has been a great increase of seriousness, and sober consideration of eternal things; a disposition to hearken to what is said of such things, with attention and affection; a disposition to treat matters of religion with solemnity, and as of great importance; to make these things the subject of conversation; to hear the word of God preached, and to take all opportunities in order to it; to attend on the public worship of God, and all external duties of religion, in a more solemn and decent manner; so that there is a remarkable and general alteration in the face of New England in these respects. Multitudes in all parts of the land, of vain, thoughtless, regardless persons, are quite changed, and become serious and considerate. There is a vast increase of concern for the salvation of the precious soul, and of that inquiry, "What shall I do to be saved?" The hearts of multitudes had been greatly taken off from the things of the world, its profits, pleasures, and honours. Multitudes in all parts have had their consciences awakened, and have been made sensible of the pernicious nature and consequences of sin, and what a dreadful thing it is to be under guilt and the displeasure of God, and to live without peace and reconciliation with Him. They have also been awakened to a sense of the shortness and uncertainty of life, and the reality of another world and future judgment, and of the necessity of an interest in Christ. They are more afraid of sin, more careful and inquisitive that they may know what is contrary to the mind and will of God, that they may avoid it, and what He requires of them, that they may do it, more careful to guard against temptations, more watchful over their own hearts, earnestly desirous of knowing and of being diligent in the use of the means that God has appointed in His word, in order to salvation. Many very stupid, senseless sinners, and persons of a vain mind, have been greatly awakened. There is a strange alteration almost all over New England amongst young people: by a powerful invisible influence on their minds, they have been brought to forsake, in a general way, as it were at once, those things of which they were extremely fond, and in which they seemed to place the happiness of their lives, and which nothing before could induce them to forsake; as their frolicking, vain company-keeping, night-walking, their mirth and jollity, their impure language, and lewd songs. In vain did ministers preach against those things before, in vain were laws made to restrain them, and in vain was all the vigilance of magistrates and civil officers; but now they have almost everywhere dropped them as it were of themselves. And there is great alteration amongst old and young as to drinking, tavern-haunting, profane speaking, and extravagance in apparel. Many notoriously vicious persons have been reformed, and become externally quite new creatures. Some that are wealthy, and of a fashionable education; some great beaus and fine ladies, that seemed to have their minds swallowed up with nothing but the vain shows and pleasures of the world, have been wonderfully altered, have relinquished these vanities, and are become serious, mortified, and humble in their conversation. It is astonishing to see the alteration there is in some towns, where before there was but little appearance of religion, or anything but vice and vanity. And now they are transformed into another sort of people; their former vain, worldly, and vicious conversation and dispositions seem to be forsaken, and they are, as it were, gone over to a new world. Their thoughts, their talk, and their concern, affections, and inquiries are now about the favour of God, an interest in Christ, a renewed sanctified heart, and a spiritual blessedness, acceptance, and happiness in a future world. Now, through the greatest part of New England, the holy Bible is in much greater esteem and use than before. The great things contained in it are much more regarded as things of the greatest consequence, and are much more the subjects of meditation and conversation; and other books of piety that have long been of established reputation as the most excellent, and most tending to promote true godliness, have been abundantly more in use. The Lord's day is more religiously and strictly observed. And much has been lately done at making up differences, confessing faults one to another, and making restitution; probably more within two years than was done in thirty years before. It has been undoubtedly so in many places. And surprising has been the power of this spirit, in many instances, to destroy old grudges, to make up long-continued breaches, and to bring those who seemed to be in a confirmed irreconcilable alienation, to embrace each other in a sincere and entire amity. Great numbers under this influence have been brought to a deep sense of their own sinfulness and vileness; the sinfulness of their lives, the heinousness of their disregard of the authority of the great God, and of their living in contempt of a Saviour. They have lamented their former negligence of their souls, and their neglecting and losing precious time. The sins of their life have been extraordinarily set before them; and they have had a great sense of their hardness of heart, their enmity against that which is good, and proneness to all evil; and also of the worthlessness of their own religious performances, how unworthy of God's regard were their prayers, praises, and all that they did in religion. It has been a common thing that persons have had such a sense of their own sinfulness, that they have thought themselves to be the worst of all, and that none ever was so vile as they. And many seem to have been greatly convinced that they were utterly unworthy of any mercy at the hands of God, however miserable they were, and though they stood in extreme necessity of mercy; and that they deserved nothing but eternal burnings. They have been sensible that God would be altogether just and righteous in inflicting endless damnation upon them, at the same time that they have had an exceedingly affecting sense of the dreadfulness of such endless torments, and apprehended themselves to be greatly in danger of it. And many have been deeply affected with a sense of their own ignorance and blindness, and exceeding helplessness, and so of their extreme need of the divine pity and help. Multitudes in New England have lately been brought to a new and great conviction of the truth and certainty of the things of the gospel; to a firm persuasion that Christ Jesus is the Son of God, and the great and only Saviour of the world; and that the great doctrines of the gospel touching reconciliation by his blood, and acceptance in His righteousness, and eternal life and salvation through Him are matters of undoubted truth. They have had a most affecting sense of the excellency and sufficiency of this Saviour, and the glorious wisdom and grace of God shining in this way of salvation; and of the wonders of Christ's dying love, and the sincerity of Christ in the invitations of the gospel. They have experienced a consequent affiance and sweet rest of soul in Christ, as a glorious Saviour, a strong rock and high tower; accompanied with an admiring and exalted apprehension of the glory of the divine perfections, God's majesty, holiness, sovereign grace, etc.-with a sensible, strong, and sweet love to God, and delight in Him, far surpassing all temporal delights, or earthly pleasures; and a rest of soul in Him, as a portion and the fountain of all good. And this has been attended with an abhorrence of sin, and self-loathing for it, and earnest longings of soul after more holiness and conformity to God, with a sense of the great need of God's help in order to holiness of life. Together they have had a most dear love to all that are supposed to be the children of God, and a love to mankind in general, and a most sensible and tender compassion for the souls of sinners, and earnest desires of the advancement of Christ's kingdom in the world. And these things have appeared with an abiding concern to live a holy life, and great complaints of remaining corruption, and a longing to be more free from the body of sin and death. And not only do these effects appear in converts, but great numbers of those who were formerly esteemed the most sober and pious people, have, under the influence of this work, been greatly quickened, and their hearts renewed with greater degrees of light, renewed repentance and humiliation, and more lively exercises of faith, love, and joy in the Lord. Many have been remarkably engaged to watch, and strive, and fight against sin; to cast out every idol, sell all for Christ, give up themselves entirely to God, and make a sacrifice of every worldly and carnal thing to the welfare and prosperity of their souls. And there has of late appeared in some places an unusual disposition to bind themselves to it in a solemn covenant with God. And now, instead of meetings at taverns and drinking-houses, and of young people in frolics and vain company, the country is full of meetings of all sorts and ages of persons-young and old, men, women, and little children-to read and pray, and sing praises, and to converse of the things of God and another world. In very many places the main of the conversation in all companies turns of religion, and things of a spiritual nature. Instead of vain mirth among young people, there is now either mourning under a sense of the guilt of sin, or holy rejoicing in Christ Jesus: and, instead of their lewd songs, there are now to be heard from them songs of praise to God, and the Lamb that was slain to redeem them by His blood. And there has been this alteration abiding on multitudes all over the land, for a year and a half, without any appearance of a disposition to return to former vice and vanity. And, under the influences of this work, there have been many of the remains of the poor Indians, who seemed to be next to a state of brutality, and with whom, till now, it seemed to be to little more purpose to use endeavours for their instruction and awakening, than with the beasts. Their minds have now been strangely to receive instruction, and been deeply affected with the concerns of their precious souls; they have reformed their lives, and forsaken their former barbarous, and brutish way of living; and particularly that sin to which they have been so exceedingly addicted their drunkenness. Many of them to appearance brought truly and greatly to delight in the things of God, and to have their souls very much engaged and entertained with the great things of the gospel. And many of the poor negroes also have been in like manner wrought upon and changed. Very many little children have been remarkably enlightened, and their hearts wonderfully affected and enlarged, and their mouths opened, expressing themselves in a manner far beyond their years, and to the just astonishment of those who have heard them. Some of them for many months, have been greatly and delightfully affected with the glory of divine things, and the excellency and love of the Redeemer, with their hearts greatly filled with love to and joy in Him; and they have continued to be serious and pious in their behaviour. The divine power of this work has marvelously appeared in some instances I have been acquainted with; in supporting and fortifying the heart under great trials, such as the death of children, and extreme pain of body; and in wonderfully maintaining the serenity, calmness, and joy of the soul, in an immoveable rest in God, and sweet resignation to him. And some under the blessed influences of this work have, in a calm, bright, and joyful frame of mind, been carried through the valley of the shadow of death. And now let us consider:-Is it not strange that in a Christian country, and such a land of light as this is, there are many at a loss to conclude whose work this is, whether the work of God or the work of the devil? Is it not a shame to New England that such a work should be much doubted of here? Need we look over the histories of all past times, to see if there be not some circumstances and external appearances that attend this work, which have been formerly found amongst enthusiasts? Whether the Montanists had not great transports of joy, and whether the French prophets had not agitations of body? Blessed be God! He does not put us to the toil of such inquiries. We need not say, "Who shall ascend into heaven?", to bring us down something whereby to judge of this work. Nor does God send us beyond the seas, nor into past ages, to obtain a rule near at hand, a sacred book that God himself has put into our hands, with clear and infallible marks, sufficient to resolve us in things of this nature; which book I think we must reject, not only in some particular passages, but in the substance of it, if we reject such a work as has now been described as not being the work of God. The whole tenor of the gospel proves it; all the notion of religion that the Scripture gives us confirms it. I suppose there is scarcely a minister in this land, but from Sabbath to Sabbath is used to pray that God would pour out His Spirit, and work a reformation and revival of religion in the country, and turn us from our intemperance, profaneness, uncleanness, worldliness, and other sins; and we have kept, from year to year, days of public fasting and prayer to God to acknowledge our backslidings and humble ourselves for our sins, and to seek of God forgiveness and reformation: and now when so great and extensive a reformation is so suddenly and wonderfully accomplished, in those very things that we have sought to God for, shall we not acknowledge it? Or, do it with great coldness, caution, and reserve, and scarcely take any notice of it in our public prayers and praises, or mention it but slightly and cursorily, and in such a manner as carries an appearance as though we would contrive to say as little of it as ever we could, and were glad to pass from it? And that because the work is attended with a mixture of error, imprudences, darkness, and sin; because some persons are carried away with impressions, and are indiscreet, and too censorious with their zeal; and because there are high transports of religious affections; and some effects on their bodies of which we do not understand the reason. =========================================================== A Study in Psalms - Psalms 46 ============================= Psalm 46 - God is Our Refuge ----------------- For the director of music. Of the Sons of Korah. According to alamoth. A song. 1God is our refuge and strength, an ever-present help in trouble. 2Therefore we will not fear, though the earth give way and the mountains fall into the heart of the sea, 3Though its waters roar and foam and the mountains quake with their surging. Selah ------------------------------ 4There is a river whose streams make glad the city of God, the holy place where the Most High dwells. 5God is within her, she will not fall; God will help her at break of day. 6Nations are in uproar, kingdoms fall; He lifts His voice, the earth melts. 7The LORD Almighty is with us; the God of Jacob is our fortress. Selah ------------------------------------------- 8Come and see the works of the LORD, the desolations He has brought on the earth. 9He makes wars cease to the ends of the earth; He breaks the bow and shatters the spear, He burns the shields with fire. 10"Be still, and know that I am God; I will be exalted among the nations, I will be exalted in the earth." 11The LORD Almighty is with us; the God of Jacob is our fortress. Selah In this world of doubt and uncertainty, of turmoil and travails, we all need a refuge. This psalm proclaims: "God is our refuge and strength, an ever-present help in trouble" (vs. 1). As our "refuge", our God is our "only, impregnable, accessible, delightful place of retreat." As our "strength", our God is "all-sufficient, unconquerable, honorable, and emboldening." As our "ever-present help", our God is "ever-near, sympathizing, faithful, real, and potent." [Spurgeon, 350]. The fact that God is our "refuge" should provoke a response in our lives. The Psalmist suggests we should make a resolution: "Therefore we will not fear" (vs. 2). Our lives should reflect that God is our "refuge and strength". The test of our faith that God is our "refuge and strength" is the amount of fear that we have. Do you fear circumstances around you? Do you fear the future? Do you fear death? Faith in God as a loving Father should drive this fear away. "Nothing can guard the heart of God's people against the terror of possible, or imminent troubles, save faith in God" [Dickson, 266]. The Psalmist tells us we should not fear even the direst of circumstances: "Therefore we will not fear, though the earth give way and the mountains fall into the heart of the sea, though its waters roar and foam and the mountains quake with their surging" (vss. 2-3). After verse 3, the Psalmist places a "Selah". Most commentators believe that "Selah" was some sort of musical direction, most likely denoting a pause, or musical interlude. In this psalm, each section of the poem is followed by "Selah". In the next section of the psalm, the blessings of those who have God as their refuge are described: "There is a river whose streams make glad the city of God, the holy place where the Most High dwells" (vs. 4). The children of God have the privilege of bathing in the river of God's blessings, the river of God's grace, the fountain of life (see Ps. 36:8-9). "The streams of spiritual blessings flowing from God through Jesus Christ, by the Holy Ghost, make glad the city of God continually" [Plumer, 524]. "Divine grace like a smoothly flowing, fertilising, full, and never-failing river, yields refreshment and consolation to believers. This is the river of the water of life, of which the church above as well as the church below partakes evermore" [Spurgeon, 340]. The children of God dwell in the fortress of God, the city of God. God dwells with them, and so the safety of the children of God is sure: "God is within her, she will not fall; God will help her at break of day" (vs. 5). In time of war, the first shots of a battle are typically fired at break of day, but the children of God have nothing to fear with God as their fortress. Those of the world have no such security. In the world, there is turmoil: "Nations are in uproar, kingdoms fall" (vs. 6). The Almighty God is in control: "He lifts His voice, the earth melts" (vs. 6). We need not fear: "The LORD Almighty is with us; the God of Jacob is our fortress" (vs. 7). The ability of God to be our refuge and fortress is demonstrated by His works: "Come and see the works of the Lord, the desolations He has brought on the earth. He makes wars cease to the ends of the earth; He breaks the bow and shatters the spear, He burns the shields with fire" (vs. 8). Throughout the history of Israel, there have been many occasions when God has intervened militarily on behalf of His people. We ourselves can look at our own lives and recall instances of God's intervention. We should make sure that our eyes are spiritually tuned to be able to recognize the work of the Lord in our lives, so that we will be strengthened in our faith, and so that we will have confidence that God is our refuge and fortress as we pass through times of trouble in the future. The best way to improve our recognition of God's work in our lives is to tune the world out, and spend time in quiet prayer and meditation. As the Lord exhorts: "Be still and know that I am God" (vs. 10). "Because men cannot understand where they are going, or what is their duty, so long as their passions are aloft, so long as their minds are tumultuous, busied about many things, and distracted from what is most necessary; it is good for people, from time to time, to gather in their straying thoughts, to silence their passions and perturbations, and humbly compose themselves for observation of whatsoever God requireth of them" [Dickson, 270]. The exhortation, "be still and know that I am God", is made for our good. God is God, and He lives and works, so it is to our benefit to know our God. Regardless of whether we seek to know Him, God tells us: "I will be exalted among the nations, I will be exalted in the earth" (vs. 10). It is for our good if we join in this exaltation of God. If we do, we can join with the people of God and dwell in the unconquerable fortress: "The LORD Almighty is with us; the God of Jacob is our fortress" (vs. 11).