If you think you have been ill treated, you will have an opportunity of showing that you are a disciple of Jesus, who "when he was reviled, reviled not again; when he suffered, he threatened not." . . . The wisdom that is from above is not only pure, but peaceable and gentle; and the want of these qualifications, like the dead fly in the pot of ointment, will spoil the savor and efficacy of our labors.
If we act in a wrong spirit, we shall bring little glory to God, do little good to our fellow creatures, and procure neither honor nor comfort to ourselves. If you can be content with showing your wit, and gaining the laugh on your side, you have an easy task; but I hope you have a far nobler aim, and that, sensible of the solemn importance of gospel truths, and the compassion due to the souls of men, you would rather be a means of removing prejudices in a single instance, than obtain the empty applause of thousands. Go forth, therefore, in the name and strength of the Lord of hosts, speaking the truth in love; and may he give you a witness in many hearts that you are taught of God, and favored with the unction of his Holy Spirit.
John Newton, Works, Vol 1 (Banner of Truth, 1985), p. 269f. The complete letter is available online.
Orthodoxy (correct doctrine), Orthopraxis (correct actions) and Orthocardia (correct heart). The Puritans used to talk about the need to have all three. We tend to think a lot about the first two. Let us not forget that, "The aim of our charge is love that issues from a pure heart and a good conscience and a sincere faith."
Showing posts with label John Newton. Show all posts
Showing posts with label John Newton. Show all posts
Thursday, March 24, 2011
Friday, January 28, 2011
We Should Thank God for Criticism
The sting of personal criticism is painful, and it can be very dangerous, too. When criticism arrives, many temptations arrive with it. Often for me, when criticism arrives, my response reveals the presence of pride in my heart.
Tim Keller is familiar with the temptations that come with personal criticism. He writes,
David further explains how the Lord used this criticism to expose the idols in his heart and how Psalm 31 served his soul in the process, in his excellent message at our 2007 Pastors Conference.
I am all too familiar with these temptations myself. Criticism can uniquely reveal my heart, and often what I see isn’t pretty.
I feel sorry for myself in the face of the “injustice.” Bill Farley, in his excellent article, “The Poison of Self-Pity,” writes that “the roots of self-pity are ‘pride-in-action.’ It is the propensity to feel sorry for yourself because you are not getting what you think you deserve.” The pastor will be tempted to think, “I deserve encouragement, and this person does not seem to understand or notice or pay attention to the countless ways I am serving!” [1]. And through dwelling on what seems to be the critic’s ignorance of the pastor’s service and his withholding of encouragement, the pastor’s heart quickly moves towards self pity. This is pride, and I’ve seen it in my own heart.
I am tempted to despise the critic. I sinfully judge the motive of the one criticizing me, wondering if they’re offended with me, rather than focusing on the content of their communication. Worse, I am tempted to dismiss the content if it is imprecisely communicated or if the illustrations are not completely accurate. I did this just yesterday when someone kindly corrected me. This is pride, and I’ve seen it in my own heart.
When criticism arrives, temptations to sin come fast and furious in the heart of the pastor. And if a pastor isn’t prepared for criticisms, if he doesn’t prize growth in godliness, he will despise criticism rather than embrace it. Sadly I have many times.
But by God’s grace, there is an alternative. We can view personal criticism as a God-appointed means to produce humility in our lives, even if the criticism isn’t accurate. As John Newton wrote,
(C.J. Mahaney's - View from the Cheap Seats - January 27, 2011)
--------------------------------------------------------------------------------
[1] William P. Farley, “The Poison of Self-Pity,” The Journal of Biblical Counseling (Summer 2007), 17.
[2] Letters of John Newton (Edinburgh: Banner of Truth, 1869/2007), 377.
Tim Keller is familiar with the temptations that come with personal criticism. He writes,
The biggest danger of receiving criticism is not to your reputation, but to your heart. You feel the injustice of it and feel sorry for yourself, and it tempts you to despise the critic.David Powlison shares Tim’s familiarity with these temptations. At one point in David’s life, a man began publishing criticism of him and his ministry. During this time David grew preoccupied with the personal criticism. He says it exposed many sins in his heart—a love of reputation, his desire to be thought well of, a desire to be treated fairly, a certain idealism and a romantic idea of the unity of the Body. “This man was a professing Christian,” David said. “So why couldn’t we be able to all get along? Why does this keep happening?”
David further explains how the Lord used this criticism to expose the idols in his heart and how Psalm 31 served his soul in the process, in his excellent message at our 2007 Pastors Conference.
I am all too familiar with these temptations myself. Criticism can uniquely reveal my heart, and often what I see isn’t pretty.
I feel sorry for myself in the face of the “injustice.” Bill Farley, in his excellent article, “The Poison of Self-Pity,” writes that “the roots of self-pity are ‘pride-in-action.’ It is the propensity to feel sorry for yourself because you are not getting what you think you deserve.” The pastor will be tempted to think, “I deserve encouragement, and this person does not seem to understand or notice or pay attention to the countless ways I am serving!” [1]. And through dwelling on what seems to be the critic’s ignorance of the pastor’s service and his withholding of encouragement, the pastor’s heart quickly moves towards self pity. This is pride, and I’ve seen it in my own heart.
I am tempted to despise the critic. I sinfully judge the motive of the one criticizing me, wondering if they’re offended with me, rather than focusing on the content of their communication. Worse, I am tempted to dismiss the content if it is imprecisely communicated or if the illustrations are not completely accurate. I did this just yesterday when someone kindly corrected me. This is pride, and I’ve seen it in my own heart.
When criticism arrives, temptations to sin come fast and furious in the heart of the pastor. And if a pastor isn’t prepared for criticisms, if he doesn’t prize growth in godliness, he will despise criticism rather than embrace it. Sadly I have many times.
But by God’s grace, there is an alternative. We can view personal criticism as a God-appointed means to produce humility in our lives, even if the criticism isn’t accurate. As John Newton wrote,
The Lord abhors pride and self-importance. The seeds of these evils are in the hearts of his own children; but rather than suffer that which He hates to remain in those He loves, He will in mercy pound them as in a mortar, to beat it out of them, or to prevent its growth.[2]Criticism is just one of the many ways God will pound the pride out of a pastor. But only when we have this perspective, will we humbly embrace—rather than proudly react to—the criticism when (not if) it arrives.
(C.J. Mahaney's - View from the Cheap Seats - January 27, 2011)
--------------------------------------------------------------------------------
[1] William P. Farley, “The Poison of Self-Pity,” The Journal of Biblical Counseling (Summer 2007), 17.
[2] Letters of John Newton (Edinburgh: Banner of Truth, 1869/2007), 377.
Sunday, January 23, 2011
Walking with God
As delighted as my soul is, and as thankful to God as I am, that He has led us to a local church where we can covenant "formally" with; filling out the membership application was a daunting task. Not because of the content; per se, but simply the way in which the questions were written. I think it was made even more difficult, because of my recent re-reading of James Bannerman on the "Church of Christ"
One question was, "Give a brief overview of your present walk with God". I realize that I can over analyze things. The phrase "analysis can lead to paralysis" is even being bantered around in my work environment; primarily due to (what some perceive as) my over emphasis on not implementing a "new process" too quickly without first analysing the impact on others and the long term effects of such a change. So, I am patently aware that many perceive me as overly analytical, and therefore, there may very well be some truth to the charge.
To illustrate: My first reaction to the question was a one word answer, "Wonderful!" That is about as "brief" as it gets. Then, I thought, that is probably not what they are looking for. So, I said, to myself, "What is it that they really want to know? Do they want to know how many hours I spend in the Word each day? How many hours I spend in prayer and in devotion? Am I using my gifts to serve others? Do I have occasional doubts? Do I have assurance of my salvation?" Then, I thought, "If that is what they want to know, why not simply ask those questions?" "Perhaps they worded it this way simply to see how someone would interpret the question?"
Believe it or not, I pondered this question for hours over a course of several days. My desire and motivation in doing so, was to ensure that I would provide them with the information that they feel is necessary to assess a person's "qualifications" for membership (which is another topic for another time). I finally did answer the question and yet doubt if it will provide them with any true insight into my relationship with the Lord or my walk with God.
This morning (after having already submitted our applications for membership) I was delighted to find the following. I was especially blessed by the very first line.
Most of our perplexities arise from an undue, though perhaps unperceived, attachment to SELF. Either we have some scheme of our own too closely connected with our general view of serving the Lord; or lay some stress upon our own management, which, though we suspect it may possibly fail us, we cannot entirely help trusting to.
In these respects the Lord permits his servants occasionally to feel their own weakness; but if they are sincerely devoted to him, he will teach them to profit by it, and bring them by degrees to a simplicity of dependence, as well as of intention. Then all things are easy. Acting from love, and walking by faith, they can neither be disappointed or discouraged. Duty is their part, care is his, and they are enabled to cast it upon him. They know, that, when their expedients seem to fail—that he is still all-sufficient. They know, that, being engaged in his cause, they cannot miscarry; and that, though in some things they may seem to fall short of success, they are sure of meeting acceptance, and that he will estimate their services not by their actual effects—but according to the gracious principle and desire he has put into their hearts. 2 Chron. 6:7-8.
A simple dependence upon the teaching and influence of the good Spirit of God, so as not to supersede the use of appointed means, would, if it could be uniformly maintained, make every part of duty easy and successful. It would free us from much solicitude, and prevent many mistakes. Methinks I have a subject in view already, a subject of great importance to myself, and which perhaps will not be displeasing to you—How to walk with God in the daily occurrences of life, so as to do everything for his sake and by his strength.
When we are justified by faith, and accepted in the Beloved—we become heirs of everlasting life; but we cannot know the full value of our privileges, until we enter upon the state of eternal glory. For this, most who are converted have to wait some time after they are partakers of grace. Though the Lord loves them, hates sin, and teaches them to hate it—he appoints them to remain a while in a sinful world, and to groan under the burden of a depraved nature. He could put them in immediate possession of the heaven for which he has given them a fitness—but he does not. He has a service for them here; an honor which is worth all they can suffer, and for which eternity will not afford an opportunity, namely—to be instruments of promoting his designs, and manifesting his grace in the world. Strictly speaking, this is the whole of our business here, the only reason why life is prolonged, or for which it is truly desirable, that we may fill up our connections and situations, improve our comforts and our crosses, in such a manner as that God may be glorified in us and by us.
As he is a bountiful Master and a kind Father, he is pleased to afford a variety of temporal blessings, which sweeten our service, and as coming from his hand are very valuable. But they are by no means worth living for, considered in themselves, as they can neither satisfy our desires, preserve us from trouble, or support as under it. That light of God's countenance, which can pervade the walls and dissipate the gloom of a dungeon, is unspeakably preferable to all that can be enjoyed in a palace without it. The true end of life is, to live not to ourselves—but to Him who died for us; and while we devote ourselves to his service upon earth, to rejoice in the prospect of being happy with him forever in heaven.
These things are generally known and acknowledged by professors; but they are a favored few who act consistently with their avowed principles; who honestly, diligently, and without reserve, endeavor to make the most of their talents and strength in promoting the Lord's service, and allow themselves in no views or designs but what are plainly subordinate and subservient to it. Yes, I believe the best of the Lord's servants see cause enough to confess, that they are not only unprofitable in comparison of what they wish to be—but in many instances unfaithful likewise. They find so many snares, hindrances, and temptations, arising from without, and so much encumbrance from sin which dwells within—that they have more cause for humiliation than self-complacence, even when they seem most earnest and most useful.
However, we have no Scriptural evidence that we serve the Lord at all, any farther than we find a habitual desire and aim to serve him wholly. He is gracious to our imperfections and weakness; yet he requires all the heart, and will not be served by halves, nor accept what is performed by a divided heart.
Doing all to the glory of God, is the true alchemy which turns everything to gold, and ennobles the common actions of life into acts of piety; 1 Cor. 10:31. Nor is there a grain of real goodness in the most specious actions, which are performed without a reference to God's glory. This the world cannot understand; but it will appear highly reasonable to those who take their ideas of God from the Scripture, and who have felt the necessity and found the benefits of redemption.
We are debtors many ways—the Lord has a right to us by creation, by redemption, by conquest, when he freed us from Satan's power, and took possession of our hearts by his grace; and, lastly, by our own voluntary surrender, in the day when he enabled us to fix our choice on himself—as our Lord and our portion. Then we felt the force of our obligations. We saw the beauty and honor of his service, and that nothing was worthy to stand in the least degree of competition with it. This is always equally true, though our perceptions of it are not always equally strong. But where it has been once really known, it cannot be wholly forgotten, or cease to be the governing principle of life; and the Lord has promised to revive the impression in those who wait upon him, and thereby to renew their strength; for in proportion as we feel by what ties we are his—we shall embrace his service as perfect freedom.
Again—when the eye is thus single, the whole body will be full of light. The principle of acting simply for God, will in general make the path of duty plain, solve a thousand otherwise dubious questions, lead to the most proper and obvious means, and preclude that painful anxiety about events, which upon no other plan can be avoided.
The love of God is the best casuist; especially as it leads us to a careful attendance to his precepts, a reliance on his promises, and a submission to his will.
How to Walk with God
John Newton - March 1773
One question was, "Give a brief overview of your present walk with God". I realize that I can over analyze things. The phrase "analysis can lead to paralysis" is even being bantered around in my work environment; primarily due to (what some perceive as) my over emphasis on not implementing a "new process" too quickly without first analysing the impact on others and the long term effects of such a change. So, I am patently aware that many perceive me as overly analytical, and therefore, there may very well be some truth to the charge.
To illustrate: My first reaction to the question was a one word answer, "Wonderful!" That is about as "brief" as it gets. Then, I thought, that is probably not what they are looking for. So, I said, to myself, "What is it that they really want to know? Do they want to know how many hours I spend in the Word each day? How many hours I spend in prayer and in devotion? Am I using my gifts to serve others? Do I have occasional doubts? Do I have assurance of my salvation?" Then, I thought, "If that is what they want to know, why not simply ask those questions?" "Perhaps they worded it this way simply to see how someone would interpret the question?"
Believe it or not, I pondered this question for hours over a course of several days. My desire and motivation in doing so, was to ensure that I would provide them with the information that they feel is necessary to assess a person's "qualifications" for membership (which is another topic for another time). I finally did answer the question and yet doubt if it will provide them with any true insight into my relationship with the Lord or my walk with God.
This morning (after having already submitted our applications for membership) I was delighted to find the following. I was especially blessed by the very first line.
Most of our perplexities arise from an undue, though perhaps unperceived, attachment to SELF. Either we have some scheme of our own too closely connected with our general view of serving the Lord; or lay some stress upon our own management, which, though we suspect it may possibly fail us, we cannot entirely help trusting to.
In these respects the Lord permits his servants occasionally to feel their own weakness; but if they are sincerely devoted to him, he will teach them to profit by it, and bring them by degrees to a simplicity of dependence, as well as of intention. Then all things are easy. Acting from love, and walking by faith, they can neither be disappointed or discouraged. Duty is their part, care is his, and they are enabled to cast it upon him. They know, that, when their expedients seem to fail—that he is still all-sufficient. They know, that, being engaged in his cause, they cannot miscarry; and that, though in some things they may seem to fall short of success, they are sure of meeting acceptance, and that he will estimate their services not by their actual effects—but according to the gracious principle and desire he has put into their hearts. 2 Chron. 6:7-8.
A simple dependence upon the teaching and influence of the good Spirit of God, so as not to supersede the use of appointed means, would, if it could be uniformly maintained, make every part of duty easy and successful. It would free us from much solicitude, and prevent many mistakes. Methinks I have a subject in view already, a subject of great importance to myself, and which perhaps will not be displeasing to you—How to walk with God in the daily occurrences of life, so as to do everything for his sake and by his strength.
When we are justified by faith, and accepted in the Beloved—we become heirs of everlasting life; but we cannot know the full value of our privileges, until we enter upon the state of eternal glory. For this, most who are converted have to wait some time after they are partakers of grace. Though the Lord loves them, hates sin, and teaches them to hate it—he appoints them to remain a while in a sinful world, and to groan under the burden of a depraved nature. He could put them in immediate possession of the heaven for which he has given them a fitness—but he does not. He has a service for them here; an honor which is worth all they can suffer, and for which eternity will not afford an opportunity, namely—to be instruments of promoting his designs, and manifesting his grace in the world. Strictly speaking, this is the whole of our business here, the only reason why life is prolonged, or for which it is truly desirable, that we may fill up our connections and situations, improve our comforts and our crosses, in such a manner as that God may be glorified in us and by us.
As he is a bountiful Master and a kind Father, he is pleased to afford a variety of temporal blessings, which sweeten our service, and as coming from his hand are very valuable. But they are by no means worth living for, considered in themselves, as they can neither satisfy our desires, preserve us from trouble, or support as under it. That light of God's countenance, which can pervade the walls and dissipate the gloom of a dungeon, is unspeakably preferable to all that can be enjoyed in a palace without it. The true end of life is, to live not to ourselves—but to Him who died for us; and while we devote ourselves to his service upon earth, to rejoice in the prospect of being happy with him forever in heaven.
These things are generally known and acknowledged by professors; but they are a favored few who act consistently with their avowed principles; who honestly, diligently, and without reserve, endeavor to make the most of their talents and strength in promoting the Lord's service, and allow themselves in no views or designs but what are plainly subordinate and subservient to it. Yes, I believe the best of the Lord's servants see cause enough to confess, that they are not only unprofitable in comparison of what they wish to be—but in many instances unfaithful likewise. They find so many snares, hindrances, and temptations, arising from without, and so much encumbrance from sin which dwells within—that they have more cause for humiliation than self-complacence, even when they seem most earnest and most useful.
However, we have no Scriptural evidence that we serve the Lord at all, any farther than we find a habitual desire and aim to serve him wholly. He is gracious to our imperfections and weakness; yet he requires all the heart, and will not be served by halves, nor accept what is performed by a divided heart.
Doing all to the glory of God, is the true alchemy which turns everything to gold, and ennobles the common actions of life into acts of piety; 1 Cor. 10:31. Nor is there a grain of real goodness in the most specious actions, which are performed without a reference to God's glory. This the world cannot understand; but it will appear highly reasonable to those who take their ideas of God from the Scripture, and who have felt the necessity and found the benefits of redemption.
We are debtors many ways—the Lord has a right to us by creation, by redemption, by conquest, when he freed us from Satan's power, and took possession of our hearts by his grace; and, lastly, by our own voluntary surrender, in the day when he enabled us to fix our choice on himself—as our Lord and our portion. Then we felt the force of our obligations. We saw the beauty and honor of his service, and that nothing was worthy to stand in the least degree of competition with it. This is always equally true, though our perceptions of it are not always equally strong. But where it has been once really known, it cannot be wholly forgotten, or cease to be the governing principle of life; and the Lord has promised to revive the impression in those who wait upon him, and thereby to renew their strength; for in proportion as we feel by what ties we are his—we shall embrace his service as perfect freedom.
Again—when the eye is thus single, the whole body will be full of light. The principle of acting simply for God, will in general make the path of duty plain, solve a thousand otherwise dubious questions, lead to the most proper and obvious means, and preclude that painful anxiety about events, which upon no other plan can be avoided.
The love of God is the best casuist; especially as it leads us to a careful attendance to his precepts, a reliance on his promises, and a submission to his will.
How to Walk with God
John Newton - March 1773
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