"The Life of Trust" - George Müller (1805–1898)

I came across this article in Christian History Magazine and thought it to be interesting. As a young convert, I often heard quotes from the pulpit on Müller’s incredible trust in the Lord to provide for his needs in ministry. Why it interests me is because, we today trust very little in God and first try to meet our needs in our own strength, ingenuity, and wherewithal, and it’s only when we have totally exhausted our means that we’ll turn to God. My prayer is that the church, God’s people would rekindle this type of faith and trust in a good and great God.

Born in Germany, the son of a tax collector, George Müller lived a wicked life as a youth but was converted at about age 20 at a Moravian mission. He went to England in 1829 to do mission work and eventually became a preacher affiliated with the Plymouth Brethren. He determined to rely totally on the Lord for his financial support. His policy continued even after he started an orphanage in Bristol. Without direct appeals for funds, his orphanage was supported and grew. By the time he died, more than ten thousand orphans had been cared for in his orphanages—his possessions amounted to merely a few hundred dollars’ worth.

The following is excerpted from his journal, The Life of Trust: A Narrative of the Lord’s Dealings with George Müller.

I stated to the brethren, at the end of October, 1830, that I should for the future give up having any regular salary. After I had given my reasons for doing so, I read Philippians iv., and told the saints that if they still had a desire to do something towards my support, by voluntary gifts, I had no objections to receive them, though ever so small, either in money or provisions….

About the same time, also, my wife and I had grace given to us to take the Lord’s commandment, “Sell that ye have, and give alms,” Luke xii. 33, literally, and to carry it out. Our staff and support in this matter were Matthew vi. 19–34, John xiv. 13, 14. We leaned on the arm of the Lord Jesus. It is now twenty-five years since we set out in this way, and we do not in the least regret the step we then took. As I have written down how the Lord has been pleased to deal with us since, I shall be able to relate some facts concerning this matter, as far as they may tend to edification.

Nov. 18, 1830. Our money was reduced to about eight shillings. When I was praying with my wife in the morning, the Lord brought to my mind the state of our purse, and I was led to ask him for some money. About four hours after, a sister said to me, “Do you want any money?” “I told the brethren,” said I, “dear sister, when I gave up my salary, that I would for the future tell the Lord only about my wants.” She replied, “But he has told me to give you some money. About a fortnight ago, I asked him what I should do for him, and he told me to give you some money; and last Saturday it came again powerfully to my mind, and has not left me since, and I felt it so forcibly last night that I could not help speaking of it to brother P.” My heart rejoiced, seeing the Lord’s faithfulness, but I thought it better not to tell her about our circumstances, lest she should be influenced to give accordingly; and I also was assured that, if it were of the Lord, she could not but give. I therefore turned the conversation to other subjects, but when I left she gave me two guineas. We were full of joy on account of the goodness of the Lord. I would call upon the reader to admire the gentleness of the Lord, that he did not try our faith much at the commencement, but allowed us to see his willingness to help us, before he was pleased to try it more fully….

I would observe here, by the way, that if any of the children of God should think that such a mode of living leads away from the Lord, and from caring about spiritual things, and has the effect of causing the mind to be taken up with the question, What shall I eat?—What shall I drink?— and Wherewithal shall I be clothed?—I would request him prayerfully to consider the following remarks: 1. I have had experience of both ways, and know that my present mode of living, as to temporal things, is connected with less care. 2. Confidence in the Lord, to whom alone I look for the supply of my temporal wants, keeps me, when a case of distress comes before me, or when the Lord’s work calls for my pecuniary aid, from anxious reckoning like this: Will my salary last out? Shall I have enough myself the next month? etc. In this my freedom, I am, by the grace of God, generally, at least, able to say to myself something like this: My Lord is not limited: he can again supply; he knows that this present case has been sent to me: and thus, this way of living so far from leading to anxiety is rather the means of keeping from it. And truly it was once said to me by an individual,—You can do such and such things and need not to lay by, for the church in the whole of Devonshire cares about your wants. My reply was: The Lord can use not merely any of the saints throughout Devonshire, but those throughout the world, as instruments to supply my temporal wants. 3. This way of living has often been the means of reviving the work of grace in my heart, when I have been getting cold: and it also has been the means of bringing me back again to the Lord, after I have been backsliding. For it will not do,—it is not possible to live in sin, and at the same time, by communion with God, to draw down from heaven everything one needs for the life that now is. 4. Frequently, too, a fresh answer to prayer, obtained in this way, has been the means of quickening my soul, and filling me with much joy.

Bibliography:
Christian History Magazine-Issue 14: Money in Christian History: Part I (Worcester, PA: Christian History Institute, 1987).

What About Women as Deacons?

In September, I finished up a series about the doctrine of the church. In my last message, I talked about deacons in the church and even tackled the question on whether or not the church should have deaconesses or woman serving in this leadership role.

In doing so, I looked at both sides of the issue and came up to what I, as a fallible and finite person believes the Scriptures teach in this area. However, I also stated from the start that this is a gray area in Scripture and there are many scholars whom I hold in high esteem, that come down on both sides of this issue. Considering that, I don’t believe it’s prudent to be known as a church that’s calling out other churches for deciding to use women as deaconesses. Furthermore, it has been my experience, that the churches that are so polemic about it, are not themselves using deacons as taught in Scripture. On the other hand, as a church, think it's best to be known for a body of believers that worship and glorify God well. To be known as a church that has a passion for Christ by making disciples of all nations. It's about what really is important and of utmost priority. Especially when you consider that there are 6,426 unreached people groups and another 3,724 unreached/unengaged people groups.

However, it is believed that in making those statements above that I, in a sense, left the door open for women to question and ultimately pursue these positions. In response, I would say that it's not my statements that should be of great concern. The greater alarm and questions are. Where are all the men who meet the qualifications of a deacon? Where are all the men who are willing to be leading servants of the church? Where are all the men who are striving for and have a desire for being leaders in our churches?

By the way, for the record, my theological position is a Complementarian. Complementarianism in contrast to an Egalitarianism, holds the view according to Grudem "that men and women are equal in value before God but that some governing and teaching roles in the church are reserved for men." Thus, men and women are in their essential nature equal, but in many instances, functionally, take subordinate roles. The Trinity is an example of this, where the God head is equal, yet function in different roles. These differences complete or “complement” each other. Because of these differences, there will be some things that women are predisposed to do more than men. Additionally, there will be some things that men are predisposed to do more than women. Therefore, there are ideal roles for both men and women that should be celebrated, exemplified, typified, and promoted in the church, family, and society. To deny these differences is to deny God's design and purpose in His creation.

In addition, I stated in my message that titles are not as important as doing the ministry of the church. In other words, although I don't believe that everyone is called to be an Elder/Pastor, the Scripture clearly states that we are all to be ministers of the Word. Although there are certain qualifications that a pastor/elder must meet, ALL are called in other places in Scripture to have the same character qualities of a pastor.

The same is true for the office of a deacon. Again, although all are not called by the church to be a deacon, we are ALL called to be servants of the church. The same is true in regard to the qualifications of a deacon. Although the Bible states the qualifications of a deacon, we are ALL, in other parts of the Bible required to meet those same character qualities.

In conclusion, I hope this helps clear up any ambiguity about my position on leadership roles of the church. It's also important to know that we are not going to avoid or skip over the more difficult doctrines, questions, and verses that Scripture may raise. We are to men and women who wrestle with God and labor in His Word. I also encourage all of us to be good stewards of the Word and search the Scriptures for themselves, but additionally to receive the word with all readiness (Acts 17:11). In other words, I'm a Complementarian because as I have searched and studied the Scriptures that is what I believe the Word teaches. Although I looked at several different resources in my studies, my conclusion was that based on the text and context of what I studied that the women are not to serve in this leadership role. I would finally submit to you that I don't have all the answers and there are still yet many "holes" in my theology. The only problem with this is I don't know where those holes are yet.

May we all heed what Paul told the young Timothy, "Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth" (2 Tim 2:15). And...

"Let the elders that rule well be counted worthy of double honour, especially they who labour in the word and doctrine" (1 Tim 5:17.


Bibliography:

Wayne A. Grudem, Systematic Theology : An Introduction to Biblical Doctrine (Leicester, England; Grand Rapids, Mich.: Inter-Varsity Press; Zondervan Pub. House, 1994), 1238.

Grudem, Wayne A. Biblical Foundations for Manhood and Womanhood. Foundations for the family series. Wheaton, Ill.: Crossway Books, 2002.

Geisler, Norman L. Systematic Theology, Volume Four: Church, Last Things. Minneapolis, MN: Bethany House Publishers, 2005.

Worship in John Smyth’s Church

I thought since I just finished a short series on worship that this would be a good article to post. I'm one of those "long winded" preachers, which some folks are not always enthusiastic about getting two sermons in one sitting.

Worship in John Smyth’s church in Amsterdam, c.1611, was described in a letter by Hugh and Anne Bromehead, quoted in H. Wheeler Robinson, Life and Faith of the Baptists, 1946, p. 96.

We begin with a prayer, after read some one of two chapters of the Bible; give the sense thereof and confer upon the same; that done, we lay aside our books and after a solemn prayer made by the first speaker he propoundeth some text out of the Scripture and prophesieth out of the same by the space of one hour or three quarters of an hour. After him standeth up a second speaker and prophesieth out of the said text the like time and space, sometimes more, sometimes less. After him, the third, the fourth, the fifth, etc., as the time will give leave. Then the first speaker concludeth with prayer as he began with prayer, with an exhortation to contribution to the poor, which collection being made is also concluded with prayer. This morning exercise begins at eight of the clock and continueth until twelve of the clock. The like course of exercise is observed in the afternoon from two of the clock unto five or six of the clock. Last of all the execution of the government of the Church is handled.

By the way, John Smyth was the first Englishman (of record) who declared himself dearly in favor of believer’s baptism and organized a church based on the implications of that principle. Smyth, a graduate of Christ’s College, Cambridge, made the pilgrimage from Anglican to Puritan through Separatist to a Baptist position. In 1608 Smyth and his Separatist congregation fled to Amsterdam where, with other exiled Englishmen, he began to work out his doctrine of the church.

I would say that we have come a long way since then - and for the most part a long way in a wrong way.

Bibliography:

Christian History Magazine-Issue 6: The Baptists (Worcester, PA: Christian History Institute, 1985).

PINK, Arthur Walkington (1886–1952)

There has been some interest from a few people in the many writings of Arthur Pink, so I thought I would give you some information about him. Below is what comes out of the Dictionary of Evangelicals.

British Baptist minister and author, was active in the pastorate and also in an itinerant ministry in the United States and Australia from 1910 to 1934, when he withdrew from public ministry to return to Britain. Eventually he settled in the Outer Hebrides and devoted himself entirely to a writing ministry for the remainder of his life; the majority of his works were published only after his death.

Arthur W. Pink was born in Nottingham on 1 April 1886. His parents were Nonconformist Christians, who sought to raise him as such. Young Arthur’s education was extensive, and he applied himself with discipline. However, he was not yet a believer.

By the age of twenty-two Pink was a successful businessman, but still not a Christian. He was a rising leader in the Theosophy Society and was being considered for leadership in the movement. He was scheduled to speak twice at a conference in his home town. When he came home after speaking the first time, his father quoted to him Proverbs 14:12, ‘There is a way which seemeth right unto a man, but the end thereof are the ways of death.’ This verse sent him into his room, and he emerged a converted man, who then went and preached the gospel to the Theosophy Society.

Following his conversion, he plunged himself into the study of Scripture. He rejected formal training, being convinced that the theological colleges were teaching errors. He did, finally, in 1910 travel to the United States to study at Moody Bible Institute in Chicago, but he left before completing his first summer semester. A strong individualistic spirit, along with a disciplined study habit, had convinced him that he could study on his own. In the years that followed he was an avid reader of the Puritans and other expositional writers. These authors became the foundation of his future writings.

From Chicago, Pink moved to Silverton, Colorado, to pastor a church. He went next to Garden Grove, California, and then to Kentucky, where he pastored two (probably Baptist) churches, one in Burkesville, and the other in Albany. While in Kentucky, Pink, at the age of thirty-one, married twenty-three year old Vera E. Russell on 16 November 1916.

From Kentucky the Pinks moved to Spartanburg, South Carolina, in July of 1917, where he pastored the Northside Baptist Church. (No record of his own baptism exists, but he must have been baptized by immersion before this date.) Here he wrote his most influential book, The Sovereignty of God. This strong Calvinistic work caused problems in his church and with friends, publishers and readers. The first edition sold slowly. In the following years, Pink longed to leave Spartanburg, but no doors would open. He began to think that God might desire him devote himself entirely to his writing ministry. The pressure to leave, and having nowhere to go, led to deep depression, even a nervous breakdown. He resigned from the church in January 1920 with little desire ever to pastor again.

Pink moved to Swengel, Pennsylvania, to be close to his publisher. But he was soon in California, working in various cities. In the autumn of 1920 Brother Thompson, an evangelist who had seen many conversions in a tent mission in Oakland, enlisted Pink to teach the new converts. There followed one of the best periods of Pink’s ministry, and he continued speaking to crowds of hundreds until April 1921, but the burden to write continued to trouble him.

Later in 1921 Pink began what would eventually become his entire ministry, a periodical entitled Studies in the Scriptures. The Pinks, through all their travels, together maintained this monthly journal of biblical exposition, which had a mailing list of around a thousand.

On 3 March 1925 the Pinks left for Australia where, after a period of successful ministry, he was censured by the Baptist Union for denying human free will. Turning to the Particular (Calvinistic) Baptists, he pastored a Particular church, until it censored him for believing in human free will. The reason for this second censure was his belief in the free offer of the gospel and in human responsibility to believe the gospel. After forming a new, independent church, he resigned from it on 25 March 1928, and left for England on 20 July. This pastorate was his last. Pink was still a staunch Calvinist, but he had rejected a premillennial dispensational view of Scripture in favour of covenant theology, including an amillennial view of eschatology.

The Pinks’ return to England afforded no opportunities to preach. Therefore on 22 May 1929 they returned to America, hoping that old friends would welcome them. But when Pink was rejected in Kentucky and California, and in the light of what he perceived to be the serious compromises in the churches, an attitude of isolationism began to invade his mind. On 5 September 1934 the Pinks left for England, hoping that the response would be different there. But again the search for acceptance and ministry proved futile, both in England and in Scotland.

On 24 September 1940 the Pinks moved for the last time, from the Brighton-Hove area on the south coast of England to Stornoway in the Outer Hebrides. Their home had been strafed by a German aircraft passing over their town to bomb London.

From his new residence, Pink maintained his independent status, and continued to produce his monthly periodical, which he had never ceased to publish through all his travels and even during the war. He continued to issue warnings about what he regarded as false churches, and encouraged withdrawal if necessary. The Pinks did not attend any church, but Pink spent Sundays ministering by letters to his readers. For the next twelve years he lived in isolation, leaving his home only for a daily walk. When people came to meet him (and a visit demanded a long trip), he usually refused to receive them.

Pink died on 15 July 1952 at the age of sixty-seven. He was buried in an unmarked grave in a cemetery on the outskirts of Stornoway. Vera Pink kept the periodical in print until December 1953, using material Pink had prepared. Vera Pink died on 17 July 1962 at the age of sixty-nine.

It cannot be denied, even in the light of his unique characteristics, that Pink was committed to knowing and doing God’s will. He believed himself called in his final years to use his pen, not his tongue, to minister to a few people. In later years his voluminous writings, which during his lifetime were known only to a few, were rediscovered; hundreds of thousands of books of his writings have been printed since his death. Through these Pink became a strong bridge between the Puritans of the past and the believers of the last half of the twentieth century. He was one of several writers whose work encouraged a revival of historic Calvinism in the last half of the twentieth century.

Bibliography
R. P. Belcher, Arthur W. Pink – Born to Write (Columbia: Richbarry Press, 1980); I. Murray, The Life of Arthur W. Pink (Edinburgh: Banner of Truth Trust, 1981).

Timothy Larsen, D. W. Bebbington and Mark A. Noll, Biographical Dictionary of Evangelicals (Leicester, England; Downers Grove, Ill.: InterVarsity Press, 2003), 528-30.

Does God Speak?

The statement that “God works in mysterious ways” is something that I have recently thought much about. Even in our prayer life we say that “prayer is talking to God” yet when we look at God talking to us, it becomes “suspect” at the very least. Somehow, you can’t be in your right mind if you “hear from God.” Not that there is an audible voice, but often when we sense God speaking to us in our lives, we in most instances, feel that we need to keep it to ourselves, lest someone think we're crazy or a fanatic.

I have recently been experiencing God “speaking” to me about various circumstances that are going on in my own life and ministry. Take for instance, my message that I’m going to preach this Sunday about worship. And as I have been studying and praying this vast subject, I have come across many instances where God has "spoken" to me.

For instance, in my daily devotions this very day, I was reading my daily Psalm and just by “happenstance” it was Psalm 50. Psalm 50 has much to teach us in a very powerful way both about our future state and our present walk with our Lord. The first four verses we have God exploding unto the scene. I believe this is set in the context of when Christ will burst unto the scene to judge and set up His millennial kingdom. Nevertheless, I for one, would love for God to burst into my life, especially under extreme circumstances where I am needing desperately to “hear” from Him. Yet He is strangely and wonderfully silent. This is not my main point in this discussion, but I believe He wants us to develop our ears of faith and to hear that “still small voice.”

Anyway, the point of my discussion is worship and of course what this Psalm is saying is that our worship is ALL about Him! In addition, this Psalm goes on to talk about unworthy worship, which by the way, is the title to my message this coming Sunday – “What is Unworthy Worship?” and this Psalm is not my text, but here is an example where God is without a doubt “speaking” very clearly to me. Scripture is and must be the principle way of God’s still small voice, which sometimes clashes into our minds like a roaring thunder.

The Psalm also speaks about giving – another form of worship that is often overlooked in our religiosity and taken as an interlude to the worship service. This is evident many times by the chatter that often ensues and you can sense the many minds that quickly wander to the past and future obligations that crowd our minds and drowned out the voice of God and the preparation of our hearts.

Of course, God needs absolutely nothing from us, to include our giving - He is self-sufficient. However, God so loved the world that He gave, and He wants us to be like Him. Thus we don’t “have” to give, we “get” to give and, in so doing, we free ourselves from our own selfishness by making investments in heaven that will bear eternal dividends and which glorifies the Father. What He wants is our acknowledgment of His goodness not just when we pass the plate. In reality it's for us to learn to acknowledge His goodness all the day long and not various interludes in our lives. I’ve tried to implement this in a very simple act of pulling out of my driveway and thanking the Lord for His goodness and provision of shelter and that our home would be used to glorify the name of Christ.

The nest part of the Psalm fits perfectly with the sermon that I’m yet to preach. Here the psalmist talks about the person (rebellious person) who quotes Scripture and claims His promises, yet ignores His instructions. Wow, does that not sound familiar? Are we not caught up in religious formality or rebellious hypocrisy in the church today? Are we not a religious people whom have fallen into formality, going through the motions? Are we not a rebellious people, living disobediently but still claiming promises and quoting Scripture? We know the solution, but first we must come to a place of realization. Only then can we work on the solution to confess and then go on to worship thankfully and to walk righteously, for only then will our worship be acceptable to a holy and righteous God.

Well I guess I got a bit preachy, but the question of whether God “spoke” to me in this passage is not mysterious at all – it’s real and wonderful!

God has also “spoke” to me by using other people this past week in another real and wonderful way in which He uses His “still small voice.” Oh to have the ears of faith and to be sensitive and to “be still and know that I am God.”

May we individually, and as a church have worship that is worthy. For He is worthy of all our praise. “By Him therefore let us offer the sacrifice of praise to God continually, that is the fruit of our lips giving thanks to his name” (Hebrews 13:15).