Love and Marriage

While I was browsing the books available at Presbyterian and Reformed Publishing I ran into a title I knew but had never purchased. I had browsed the original series on GI Williamson’s website quite some time ago but the format was difficult to read for any length of time and I soon stopped — promising myself I would get back to read it when I had more time. It is a series of sermons on the Song of Solomon which he had preached as a result of a request originating in his congregation.

Having listened to GI preach many times it is easy to imagine that these sermons will be helpful and I have no doubt they were. It is good to know that P&R have printed the series which covers a subject where thoroughly bible-based exposition is hard to find. One area where I think his insights are necessary to take into account are the thoughts he shares on those who are and may be destined to remain single. It is refreshing to hear it said that one who is single is not missing out because they are not married.

Even more important, in a sense, is the view that we will not find ultimate fulfillment in a marriage no matter how thoroughly biblical. Our ultimate fulfillment is in Christ and a good marriage may reflect some of that reality and be satisfying to both partners. In our day, however, romanticism leads us to expect more of a marriage than God ever intended us to find there. Whether single or married this series of sermons is one you should have. I for one am glad that the insights I gained by my browsing are now available (and have been, I discovered, for some time) in a more readable form.

The book version may be purchased from the publishers as either a paperback for $7.50 or e-book (for $6.99) here — the URL being:

https://www.prpbooks.com/book/the-song-of-songs

If you have the perseverance, the website version can be read here which is at this URL:

http://www.premieronline.net/~giwopc/song_of_songs.html

Admonition to Office-bearers

It has sometimes been considered that the “Institutes of the Christian Religion” is where we find the definitive work of John Calvin when it comes to understanding his teaching on almost any subject. He was, however, first drawn to the attention of those who became his followers by his expositions of Scripture. It was a sermon which he assisted his friend Nicholas Cop to write that led to their both being chased out of Paris. It was his sermons, faithfully taught for years in Geneva, that were the most influential in bringing about the changes in understanding and morals of the common folk. So, when it comes to understanding the great theologian of the Reformation it is to his understanding of the passages of Scripture — his commentaries and sermons where we ought to place most emphasis.

The doctrine there is less defined but it does show how he reflected upon and applied those passages that were to become a part of the great work which so influences us even today. Here is an element of his view on the eldership which receives less emphasis than maybe we ought to grant it; the idea that, even though incumbent upon all the flock, it is the office-bearer — and the pastor in particular — who is called upon to serve. For Calvin calling to office is more about responsibility than privilege.

“45. Who is the faithful and wise servant? This passage is more distinctly explained by Luke, who inserts Peter’s question, which gave rise to a new parable. Christ having declared that the suddenness and uncertainty of his coming led to such danger as left no room for sloth, Peter asked, if this doctrine was general, or if it belonged to the twelve alone. For the disciples—as we have formerly seen—were always in the habit of thinking that they were unjustly treated, unless they were exempted from the common lot, and greatly excelled all others. When our Lord now represents to them a condition which is far from being pleasant or desirable, they look around them on every hand, like persons astonished. But the object of Christ’s reply is, to show that, if each of the common people ought to watch, much less ought it to be endured that the apostles should be asleep. As Christ had formerly exhorted the whole family in general to watch for his coming, so now he demands extraordinary care from the principal servants, who had been appointed over others for the purpose of pointing out, by their example, the path of sobriety, watchfulness, and strict temperance. By these words he reminds them that they were not elevated to high rank for the purpose of indulging in ease, indolence, and pleasure; but that, the higher the rank of honor which they had obtained, the heavier was the burden which was laid on them; and therefore he declares that it is especially demanded from such persons that they exercise fidelity and wisdom.

“Let all who are called to an honorable office learn from this, that they are so much the more strongly bound, not only to bestow their labor faithfully, but to strive with their utmost zeal and industry to discharge their duty. For while it is enough for ordinary servants to go through their daily toil, stewards, whose office embraces the care of the whole family, ought to go much farther. Otherwise Christ charges them with ingratitude, because, while they have been chosen before others, they do not answer to their honor; for why does our Lord prefer them to the rest, but in order that they may excel all by extraordinary fidelity and wisdom? True, indeed, all are enjoined, without exception, to be sober, and to give earnest attention, but drowsiness would be peculiarly disgraceful and inexcusable in pastors. He next holds out even the hope of a reward to encourage them to diligence.”

Blessing in Unity

There’s a proverb of my people which may be translated as “Your food basket and my food basket is health to the visitor; Your food basket and my food basket is death to the enemy.” Like many such sayings, when they become popular, several variations arise. The most common in the case mentioned above is “Your food basket and my food basket is health to the visitor; your spear and my spear is death to the enemy.”

Without attempting to trace the way the two versions came into being we can make two observations. The first is that the second version appears to make more sense in a warrior society. In situations where defending one’s home and people are important it is good to be reminded that unity in society is not only beneficial for health but also for defence. The second version of the proverb focuses on what we provide to society for its health and strength but also on what we must be prepared to provide for its defence.

When Israel came into the promised land, two and a half tribes had their inheritance on the Eastern side of the river Jordan. The other nine and a half were on the Westerns side. So before the people crossed the Jordan these tribes had already taken possession of their land. They were required, however, as a condition for doing so, to promise the stand with their fellow Israelites to help them gain possession of theirs. It was an attitude which made perfect sense to the ancient Maori of New Zealand. “We share our food, we also share our weapons for the benefit of the rest of our people.”

Which leads to the second observation. While the second way of looking at the proverb focuses on the thing provided the first is focused more upon the relationship between the people. It is the relationship which develops from sharing our food which leads to health for the visitors and also the death of the enemy. And this is more so as we remember that the region my people lived in was less fruitful in many ways than that of much of the rest of the country. Sharing food was not merely something kind that we did for others it was, for many, a necessity in order to survive. And the bonds formed around the communal meals led to other marks of concern for one another. Making and repairing nets for fishing, felling trees and carving house beams or fishing vessels, weaving clothes and planting and harvesting were all communal tasks which resulted from the bonds formed as we ate together.

And, since these bonds were formed in this way it was expected that when trouble came – in whatever form – we would stand together to overcome it. The word for enemy used in the proverb is applied to famine and other causes of suffering as those things which afflict us in society. It may mean those who would do us harm but it can also refer to natural disasters like a failed crop or a poor fishing season.

In Jesus’ day, there were those who argued that it was a good thing to love our neighbors but we should hate our enemies. Jesus admonished his disciples, reminding them that the command was to be applied to all our neighbors, the good and the hateful. And he used a despised Samaritan to drive home the point. So often we tend to make a big thing of small differences, yet we are all descendants of Noah – and, before him, Adam. We are called to do good to our neighbors. It is one of the most rewarding and yet, at the same time, one of the most difficult tasks we are called upon to do. But God pronounces a blessing upon those who seek to follow this leading – especially among the family of God.

“Behold, how good and pleasant it is when brothers dwell in unity! It is like the precious oil on the head, running down on the beard, on the beard of Aaron, running down on the collar of his robes! It is like the dew of Hermon, which falls on the mountains of Zion! For there the LORD has commanded the blessing, life forevermore” (Psalm 133)

The Sabbath

Much time is spent in Christian circles, today, discussing what may (and what may not) be done on the Sabbath — or Sunday. Some would even go so far as to argue that Sunday is not to be considered as a day of rest since it was a purely Jewish regulation based on the Law, not the Gospel. It was interesting to discover this little gem in the Expositor’s Bible. Dealing with Matthew 11 and 12 and the four conflicts that faced our Lord in those chapters, the author says [his paragraphing modified by your blogger]:

The first attack gave Him the opportunity of speaking on the Sabbath law. As we have seen, He began to treat the subject from the strictly Jewish standpoint, using the example of David and the ritual of the Temple to correct the misapprehensions and misrepresentations of those with whom in the first instance He had to do.

But He does not leave it as a mere Jewish question; He broadens His view, and shows that the day of rest is for humanity at large-not, however, as a burden, but as a blessing, the principle which underlies it being “mercy, and not sacrifice.” Thus, out of this conflict there has come to us the Magna Charta of the people’s Sabbath, the full text of which is given in the corresponding passage of the second gospel: “The Sabbath was made for man, and not man For the Sabbath: therefore the Son of man is Lord also of the Sabbath.”

Here we have, on the one hand, the vindication of our rights against those who would deprive us of the day of rest, as if the privilege had been intended only for the Jews, and was abolished when the dispensation closed; and, on the other, the assertion of our liberty against those who, by their petty regulations and restrictions, would make God’s precious gift a burden instead of a blessing.

And how wisely and beautifully does He confirm to us our privileges by following the charter with an argument which, though coming still under the head of the great principle (“Mercy, and not sacrifice”), is no mere repetition, but illustrates the wider aspect just unfolded, by its freedom from Jewish colour, and its appeal to the conscience and heart of mankind at large: “What man shall there be among you, that shall have one sheep, and if it fall into a pit on the Sabbath day, will he not lay hold on it, and lift it out? How much, then, is a man better than a sheep?” (Mat_12:11-12).

And another

Another great post from a weblog I had not visited before. If you have a problem deciding how the doctrine of predestination can be used pastorally THIS is a post you should read. The weblog is called Gentle Reformation and this is another you should add to your list. The URL for those whose browser is persnickety is:

http://genref.wordpress.com/2012/03/14/3729/

Pastoral visits

One of my friends is a pastor in a nearby city. He has a blog site which, I discovered to my horror, is not (yet) listed on the weblog roll on the right of this site. I will rectify this, and here is a reason why it should have been here already.

In case the link doesn’t work in your browser, here is the URL:

http://johnbotkin.net/2012/03/16/practical-pastor-making-hospital-visits/