Joel Beeke

God Is Holy

Holiness also refers to God’s perfect, righteous character. A. W. Pink explains, “The sum of all moral excellency is found in him.”1 No other purity comes close to the purity of God. He holds the full measure of all that is good and right. Every act, thought, and intent of God is completely righteous and perfect. He does not err or fail, nor does He act unjustly toward His creation. 

And they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvellous are thy works, Lord God Almighty; just and true are thy ways, thou King of saints. Who shall not fear thee, O Lord, and glorify thy name? for thou only art holy: for all nations shall come and worship before thee; for thy judgments are made manifest.—REVELATION 15:3–4
Prayer
Gracious Triune God, there is none like Thee. Thou alone art high and lifted up and worthy of my worship. Indeed, Thou art holy, holy, holy. As Thy child, please tune my heart toward Thine, and shape my mind by the power of Thy Word. Be pleased with the meditation of my soul, for Christ’s sake. Amen.
Biblical Perspective
Can you think of a time when you have been the stranger? Or maybe you might be able to think of a time when you have felt completely different from other people? Similarly, God is altogether different from us. He is in complete control; we are not. He is perfect and righteous; we are not. He is God; we are not.
The holiness of God points to two specific elements of God’s character. First, it points to the fact that God is fully set apart and different from anything and anyone else. Second, it points to the fact that He is morally righteous in His manifold perfections. In Genesis 2:3, God set apart the seventh day as “holy,” which means it was to be different from all the other days. In Exodus 3:5, God tells Moses that the ground on which he stood was “holy” ground, which means that it was set apart and different. Paul tells Timothy that whoever is cleansed from sin is “sanctified” (2 Tim. 2:21). Being holy, in the first place, then, means that God is altogether different and set apart in glory, power, wisdom, righteousness, authority, goodness, love, truth, grace, and knowledge.
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History has Meaning Under God’s Direction

While our study of history outside of the Bible is merely human, the reality of history is controlled by the God of the Bible and is therefore wise and meaningful. Every strand of history has been woven into the larger fabric of reality according to the almighty will of the Lord.5 God causes all things to work together to bring His elect to the glory of Christ (Rom. 8:28–30). God works through means and coordinates all events to bring history to its decreed goals. 

Men and women are historical beings, immersed in the flow of time. History, as the first-century BC Roman orator Cicero rightly observed, is “the director of life.”1 One cannot escape the effects of history. Even to think nonhistorically for any length of time is a difficult task. We are part of history; indeed, we are part of one human family that extends throughout history. The Bible tells us that God “hath made of one blood all nations of men for to dwell on all the face of the earth, and hath determined the times before appointed, and the bounds of their habitation” (Acts 17:26). Each human being is part of something much larger, for the entire human race descended from one man and one woman and expanded across the world through the ages. God is executing His sovereign plan for our lives not as isolated atoms of humanity, but as descendants of our ancestors, parents of future generations, and members of present-day communities and nations.
Our participation in history is especially meaningful if we are vital members of the church of Jesus Christ. Then we are bound together by faith in Christ, the head over all things, for whom all things exist (Eph. 1:10, 22– 23; Col. 1:16). Also, we are bound together in “one Spirit” with all Christians (Eph. 4:4) and are “members one of another” (Rom. 12:5) in a manner that transcends time. We are no longer strangers and aliens, but members of the ancient people of God’s promise, united in the peace purchased by Christ’s blood (Eph. 2:12–13, 19). When we read about believers and churches from times past, we are reading our family history— the stories of our brothers and sisters.
For the Christian community, history is the stage on which the drama of redemption is displayed. At the beginning is the fall; at the end is the last judgment. In between, the most crucial event is the entry of the eternal God into time as a man, Jesus Christ, the Word incarnate. From the perspective of the New Testament, the incarnation is the culmination of the history of salvation sketched in the Old Testament (Gal. 4:4; Heb. 1:1–2). The incarnation has hallowed history and initiated a history of salvation that embraces not only Israel but the entire world (Matt. 28:18–20; Mark 16:15– 16).
From the Christian perspective, God is undoubtedly active in history, working all things according to the counsel of His will (Eph. 1:11). Tom Wells says, “When we study history we are studying the activity of God.”2 And it is right and proper to study history for that reason alone. God does not want His works to be forgotten, but “hath made his wonderful works to be remembered” (Ps. 111:4).
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The New Pastor’s Library: My Ten Favorite Books for Ministry

What would you give to attend a conference where bygone giants of the faith — men like Richard Baxter, Charles Bridges, and Charles Spurgeon — spoke about pastoral ministry? The tickets would sell out in just seconds.

We love to consider the coming day when we will meet our favorite long-departed preachers around the throne of the Lamb. But until then, we already enjoy access to their wisdom through the body of writings they have left us. We can trust such faithful men to guide us through the voyage of pastoral ministry, for they never cease to point us to Scripture as they offer precious insights from the past. The classics are classic for a reason.

I am grateful for the wealth of resources that God has provided to aid ministers and theological students in their spiritual growth. During my lifetime, I have read almost every major classic Reformed book on pastoral ministry. If, however, I were to choose only ten books on pastoral theology to have in my library, I would pick the ten listed below.

In this list, I have reluctantly bypassed several excellent books on preaching because I wish to emphasize those works that treat pastoral ministry in general. May the Lord bless you, dear brothers, as you walk with these pastors of days past and lean on them to counsel you in “the old paths” (Jeremiah 6:16 KJV).

1. The Christian Ministry by Charles Bridges

The Christian Ministry is my all-time favorite treatise on pastoral ministry. In this exceptional work, Charles Bridges (1794–1869) provides a comprehensive survey of poimenics (pastoral theology) deeply steeped in scriptural faithfulness, conveying a tender fear of God flowing out of personal experience.

In this work, Bridges considers the nature of the ministry, the calling to and the qualifications for ministry, and the difficulties involved. Of particular importance is his treatment of causes for the lack of success in the ministry. He closes with a thorough outline of the minister’s pastoral and preaching labors. This work is outstanding in its biblical faithfulness, experiential warmth, and searching application. He also has an invaluable (and quite rare!) section on experiential (“experimental”) and discriminatory preaching.

No minister of the gospel should bypass this book, for it will immensely aid and enlighten him in both his personal life and his public ministry. I cannot recommend this book highly enough; I would urge you to purchase and read it before any other book on this list.

2. Lectures to My Students by Charles Spurgeon

Charles Spurgeon’s (1834–1892) piety, love for Christ, insights into human nature, intense spirituality, realism, healthy sense of humor, and practical wisdom saturate every lecture in this priceless anthology. For Spurgeon, faithful preaching and pastoral ministry are simply the overflow of vibrant piety and heartfelt spirituality. Spurgeon was an experiential pastor who emphasized the union of head, heart, and hands in the Christian life and stressed vitality over method in pastoral ministry. Here, he deals with some unique topics, like posture and gestures in preaching. Some of his comments are very entertaining, but each is laced with remarkable wisdom. He is weighty and thorough, as always.

Above all, read his lectures on “The Minister’s Self-Watch,” “The Preacher’s Private Prayer,” “The Minister’s Fainting Fits,” “The Minister’s Ordinary Conversation,” “The Holy Spirit in Connection with Our Ministry,” and “The Blind Eye and the Deaf Ear.” Every theological student and minister — both young and old — would benefit from reading and rereading these.

While I’m writing about Spurgeon, can I cheat a bit by making this a double selection? If so, I would encourage you to read his All-Round Ministry as well. It is packed with Spurgeonic wisdom (and sprinkled with humor), well-suited even for seasoned pastors.

3. The Christian Pastor’s Manual by John Brown

This collection of pastoral insights from John Brown (1784–1858) is the best compilation I have read on practical pastoral ministry. It features contributions from ministers such as Philip Doddridge, Abraham Booth, Isaac Watts, John Newton, and Thomas Scott. These authors investigate the character, calling, duties, difficulties, and dangers of the Christian minister.

My favorite part of the volume is John Jennings’s chapter on discriminatory and experiential preaching titled “Particular and Experimental Preaching” — a piece that ably reflects the Puritan homiletical tradition. For self-examination, young ministers can profitably peruse Isaac Watts’s “Questions Proper for Young Ministers Frequently to Put to Themselves.” This compilation offers particularly edifying reading for frequently overlooked aspects of pastoral ministry.

4. Pastoral Theology by Albert N. Martin

This magisterial three-volume set emerged from lectures that Albert Martin (1934–) delivered in the late twentieth century (1978–1998) at Trinity Ministerial Academy in New Jersey. After Pastor Martin retired and moved to Michigan, I had the privilege of encouraging him to adapt his recorded lectures into a volume on practical theology. He did even better than I hoped! After having his messages transcribed, he revised them with painstaking detail; then he flew out to New Jersey to deliver his revised and improved lectures for the final time — the sum of which filled three hefty volumes instead of one.

One need not agree with every detail of Martin’s advice to appreciate his seasoned pastoral wisdom. His seven axioms in the first volume are perhaps the best work ever done on the foundations of pastoral ministry. His work in all three volumes is engaging, practical, and comprehensive. In my view, this set is the best twenty-first-century survey of pastoral theology from a practical and historical-theological perspective. With relevance and application to contemporary life and ministry, Martin brilliantly draws from the full range of Reformation-era and Puritan theology on the pastorate. This set will become one of the most definitive pastoral theologies in the Reformed world for many years to come.

5. Lectures in Pastoral Theology by Robert James George

This three-volume set from the pen of Reformed Presbyterian minister Robert James George (1844–1911) is overshadowed perhaps only by Albert Martin’s Pastoral Theology. This work is ideal for those looking for an older, thorough pastoral theology that provides wisdom for every area of ministry. Here, George emphasizes the character, calling, and duties of ministers. He focuses as well on piety, especially in his chapter titled “Personal Acquaintance with God.” In my opinion, this is the best comprehensive work on pastoral theology written in the twentieth century.

6. Hints and Helps in Pastoral Theology by William S. Plumer

Everything of Presbyterian pastor and scholar William S. Plumer (1802–1880) is worth its weight in gold, and this book is no exception. It may not be as thorough as one could wish, but his hints and helps are invaluable to the minister. Plumer discusses topics like piety, ministerial character, evangelism, pastoral duties, assessing one’s call to missions, and what he calls the “matter” and the “manner” of preaching. This book is an excellent read.

7. Pastoral Theology by Thomas Murphy

With comprehensive scope, Thomas Murphy (1823–1900) — the erstwhile pastor of Frankford Presbyterian Church in Philadelphia — analyzes the nature, history, sources, and necessity of poimenics as a discipline. He covers the life of the pastor in the closet, study, and pulpit, as well as in shepherding, leadership, and church ministries. He also stresses the importance of piety, and provides practical directions for cultivating it through the means of grace.

8. The Reformed Pastor by Richard Baxter

Taking Acts 20:28 as his point of departure, Richard Baxter’s (1615–1691) work is heart-stirring, convicting, and enlightening. He sharply rebukes lukewarmness in the ministry, declaring that “a sleepy preacher will hardly awaken drowsy sinners” and exhorting the pastor to preach “as a dying man to dying men.”

The Reformed Pastor is full of memorable phrases. The last third of the book is an exhortation with practical directions for personally catechizing the congregation in pastoral visits. Above all, Baxter demonstrates that faithful care for the flock begins with the pastor’s consistent walk before God. This work is not only Richard Baxter at his best; it is Puritan poimenics at its best as well.

9. Homiletics and Pastoral Theology by William G.T. Shedd

William G.T. Shedd’s (1820–1894) volume on homiletics and pastoral theology is a historical standard and has been widely used for scores of years. In his discourses on homiletics, Shedd treats matters as varied as style, sermon choice and planning, and extemporaneous preaching. Most importantly, he considers the spiritual, intellectual, and social character of the minister. This is a basic but trustworthy guide to poimenics.

10. Pastoral Theology by Patrick Fairbairn

In my younger years, I read Patrick Fairbairn’s (1805–1874) rather dense tome with great profit. Here, he considers the nature of pastoral ministry, the call to the ministry, the life of the pastor, and the duties of the pastor, such as catechesis and visitation. Find here a timeless work from the height of nineteenth-century Scottish evangelicalism.

Take Up and Read!

Someone might peruse this list and exclaim, “What pastor has time to read ten books on pastoral theology?” As a busy pastor, seminary professor, and conference speaker, I certainly understand time limitations. So, allow me to make a suggestion: Start with just one book for this year — the first one on this list that you haven’t yet read. And then consider making it a goal to read at least one book a year on pastoral theology (aside from your other reading). If God preserves you, you really could read dozens of volumes over the course of a lifetime of ministry.

If God has called us to serve him as a minister of the gospel, we have a responsibility to develop our knowledge and gifts to be the best pastors we can be. Books give us access to the thoughts of some of the best pastors who have ever lived. Let’s take advantage of the wisdom they found in the word of God in their many trials and temptations. Take up and read!

A Christian Worldview Applied to Every Area of Life

The Puritans wrote dozens of treatises about family life, describing the proper roles and relationships between husbands and wives, fathers, mothers, and children.9 They placed every family relationship in the light of God’s sovereignty and fatherhood, and called every family member to live in the faith and fear of the Lord. Part of their genius was teaching people to stop looking at what others were doing, and to focus upon what they must do as their loving duty to God. Christ, of course, is the model in this; for what would become of us if Christ treated us the way we treat Him? God’s sovereign love is freely given, and so should ours be.

The universal scope of God’s sovereignty teaches us that we must glorify Him with all of our being. There is no “must” to enjoying God; it is but the consequence of glorifying Him. Do the one, and you will have the other. The Puritans fervently practiced this conviction in seeking to bring all of life under the direction of God’s Word. They believed in the great conclusion of Ecclesiastes 12:13: “Fear God, and keep his commandments: for this is the whole duty of man.” John Bunyan (1628–1688) said that fearing God “sanctifies the whole duty of man.”1 He wrote, “It is a universal grace; it will stir up the soul unto all good duties. It is a fruitful grace, from which…flows abundance of excellent virtues, nor without it can there be anything good, or done well that is done.”2
To be lived out, a worldview must be practical, and that requires wisdom. The Reformation doctrine of justification by faith alone released Christians from an unbiblical system of sacramental salvation and church-mandated penance. After the Reformation, the human tendency to drift into formalism and inconsistency of doctrine and practice became commonplace. The Puritans revived Reformation doctrine and made it more practical by stressing how to live the Christian life in every possible facet. Authors such as Richard Greenham (c. 1542–1594), Richard Rogers (1550–1618), William Perkins (1558–1602), William Ames, and Richard Baxter (1615– 1691) wrote treatises addressing various “cases of conscience” to guide believers on how to fear the Lord and do His will in every sphere of human existence.3
Since so much is available today on Puritan views of personal godliness, family piety, and church reformation, we will touch briefly on these topics before immersing ourselves in the Puritan views of economics and politics.
Godly Personal Life
Ultimately, each of us will stand before the Lord to be judged for our own thoughts, words, and actions in life (2 Cor. 5:10). Therefore, the Puritans placed great emphasis upon personal godliness. The most important “case of conscience” they addressed was, “Am I a true child of God?”4 The Puritans relished full assurance of salvation and peace with God through the blood of Christ, for both afforded the believer the stability and power to serve God. Knowing God as a loving Father through Jesus Christ helped a believer live for God’s pleasure by the Holy Spirit as directed through the written Word.
The Puritans believed that all of life should be offered to God as a continual act of consecration in response to His mercies (Rom. 12:1).
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Who Should Pray?

We cannot deny man’s sinfulness, as revealed by God’s law; we are sinful, polluted, and an abomination in God’s sight. But we also must not deny God’s gospel; He delights to save sinners and encourages them to come to Him (John 6:37). Both these truths should not keep us from Jesus Christ, but direct us to Him, the only remedy for sin. The gospel should lead us to pray, “God, be merciful to me, a sinner. Please take away all the unrighteousness of self that fills me and fill me with all that I am missing—the righteousness of Jesus Christ.”

Seek ye the LORD while he may be found, call ye upon him while he is near: let the wicked forsake his way, and the unrighteous man his thoughts: and let him return unto the LORD, and he will have mercy upon him; and to our God, for he will abundantly pardon.—ISAIAH 55:6–7
In Isaiah 55, God shows His compassion by inviting “everyone that thirsteth” (v. 1) to enter into His promised blessings. This thirst of deep spiritual longing drives us to Him for mercy; verses 6 and 7 emphasize the urgency of responding to Him. The verb seek suggests actively using God’s means of prayer. The One we seek is the LORD: the unchangeable, gracious, covenant-keeping Jehovah. We should not foolishly delay embracing God’s offer; we must seek Him “while he may be found”—now—before the day of our death. The prophet emphasizes personal prayer with the words “call ye,” reminding us that God’s offered salvation is available now, while “He is near” us with His Word and blessings. We must not reject this offer. If we do not heed the call, the time will come when He will not be found and we will be separated from Him forever. God requires us wholeheartedly to repent of our sinful thoughts, words, and actions, receiving by faith His abundant, pardoning mercy and grace, which far exceed the mountains of our great sin and guilt.
Some people argue that because they cannot pray rightly, it is better for them not to pray at all. They draw support from Scripture verses that describe the prayers and worship of sinners as a stench in God’s nostrils and an abomination in His sight. They say that God will not hear sinners and that whatever is not of faith is sin.
The first part of this argument—that we cannot pray rightly—is true, but the conclusion that it is then better not to pray at all is false.
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Definition of Puritanism

In the great questions of national life presented by the crises of their day, the Puritans looked to Scripture for light on the duties, power, and rights of king, Parliament, and citizen-subjects. In regard to the individual, the Puritans focused on personal, comprehensive conversion. They believed with Christ that “except a man be born again, he cannot see the kingdom of heaven” (John 3:3). So they excelled at preaching the gospel, probing the conscience, awakening the sinner, calling him to repentance and faith, leading him to Christ, and schooling him in the way of Christ. 

Just what is meant by the term Puritan? Many people today use the term to describe a morose and legalistic brand of Christianity that borders on fanaticism. Much of this stereotype was the product of nineteenth-century anti-Puritan sentiments. While subsequent cultures have expressed various opinions of the Puritans, it is helpful to chronicle a brief history of the term and to assess the movement as objectively as possible.
The term Puritan was first used in the 1560s of those English Protestants who considered the reforms under Queen Elizabeth incomplete and called for further “purification” (from the Greek word katharos, “pure”). Its negative connotation derived from its being a translation of the Latin term catharus (Puritan) or cathari (Puritans; from katharos), a title given to medieval heretics (Gordon S. Wakefield, “The Puritans,” in The Study of Spirituality, ed. Cheslyn Jones, Geoffrey Wainwright, and Edward Yarnold, p. 438). For William Perkins (1558- 1602), often called “the father of Puritanism,” Puritan was a “vile term” that described people with perfectionist tendencies (The Works of Mr. William Perkins, 1:342, 3:15). Leonard J. Trinterud concludes, “Throughout the sixteenth century it was used more often as a scornful adjective than as a substantive noun, and was rejected as slanderous in whatever quarter it was applied” (Elizabethan Puritanism, pp. 3ff.).
The terms Puritan and Puritanism stuck, though what they mean has changed over the years. Twentieth-century scholars offer various opinions on what the terms actually intend to describe. William Haller sees the “central dogma of Puritan ism [as] an all-embracing determinism, theologically formulated doctrine of predestination” (The Rise of Puritanism, p. 83). Perry Miller finds the “marrow of Puritan divinity” in the idea of the covenant (Errand into the Wilderness, pp. 48–49); and Alan Simpson, in the concept of conversion (Puritanism in Old and New England, p. 2). Christopher Hill emphasized the social and political ideas in Puritanism (Society and Puritanism). John Coolidge linked the Puritan emphasis to a rejection of the Anglican doctrine of adiaphora, or things indifferent (The Pauline Renaissance in England: Puritanism and the Bible).
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God’s Promises in Christ While Encountering Affliction

Hebrews 3:1 and 12:3 tell us that the most effective means for enduring affliction is to consider Christ, the fountainhead of all vital Christianity. But how, you ask, and in what ways must I consider Him? In this booklet, Joel R. Beeke shows how our consideration of the passion, power, presence, patience and perseverance, prayers, plenitude, preciousness, promises, purposes, and plan of Christ provide strength for living through and profiting from the deepest sorrows of this world. 

Here are a few guidelines that the Puritans provide us with for using God’s promises in Christ while encountering affliction:

Choose some verses that speak of Christ’s assurance of His presence and protection in trials and meditate on them so that you will not be at a loss for support and comfort when hard times come. In this way, you will prepare your heart for trials and will not be surprised when they come.
Do not just assent to God’s promises in Christ; take them in hand and lean upon them, like elderly people lean on their canes. Andrew Gray says: “As you would not destroy your own souls, be much in making use and application of the promises. Are not the promises your life? Did not all the saints that went to heaven before us, go to heaven living upon the promises?”
Remember that Christ promises to uphold and sustain you in afflictions (Pss. 9:9; 37:4, 39–40) and also that His abundant comforts will shatter your troubles as light shatters the darkness (Ps. 112:4; Mic. 7:8–9; 2 Cor. 1:5).

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The Christian Ministry: A Reader’s Guide to a Christian Classic

During my lifetime, I probably have read every major classic Reformed book on the Christian ministry. I am grateful for the wealth of resources that ministers and ministerial students have for their instruction and growth today.

We are blessed to have William Perkins’s The Art of Prophesying (Preaching) and The Calling of the Ministry, Richard Baxter’s The Reformed Pastor, Gardiner Spring’s The Power of the Pulpit, John Brown’s edited volume The Christian Pastor’s Manual, Charles Spurgeon’s Lectures to My Students, Thomas Murphy’s Pastoral Theology: The Pastor in the Various Duties of His Office, and D. Martyn Lloyd-Jones’s Preaching and Preachers. We also have the model and counsel of godly ministers of past ages, such as that of Samuel Miller in James Garretson’s An Able and Faithful Ministry. To this might be added many helpful books by or about more contemporary pastors of God’s flock.

If, however, I had to choose only one book on pastoral theology to have in my library, I would pick The Christian Ministry by Charles Bridges (1794–1869). It is an amazing book in its thorough coverage of all the practical aspects of ministry, and that in a most biblical, experiential, and searching manner. It was written not as theory, but as the hard-won personal experience of Bridges, who was a diligent and gifted pastor.

Birth of a Pastoral Classic

Bridges was an evangelical minister in the Church of England, serving for more than four and a half decades as vicar (pastor of a parish church) at Old Newton near Stowmarket, Weymouth, and Hinton Martell, Dorset. What Spurgeon said of Bridges’s exposition of Psalm 119 can equally be applied to his book on Christian ministry: it is “worth its weight in gold,” especially “for its surpassing grace and unction” (Commenting and Commentaries, 149). Bridges also wrote expositions of Proverbs and Ecclesiastes that continue to be read and valued today.

“If I had to choose only one book on pastoral theology to have in my library, I would pick ‘The Christian Ministry.’”

The origin of The Christian Ministry lies in a letter that Bridges wrote to a friend about reasons why Christian ministers lack spiritual power. This letter stirred up interest, and Bridges’s friends asked him to write a larger treatment of the whole work of the ministry. Thus, in 1830 the book was born. The Christian Ministry was well received at the time, going through eight editions by 1854. As it approaches its two hundredth birthday, the book continues to be treasured as a standard text for pastors and preachers. Though its language is occasionally a tad quaint, the principles it presents are timeless.

For Men Called to Ministry

In the first part of the book, Bridges wastes no time but gets right into the trials and difficulties of ministry as well as its encouragements. He offers counsel on good habits for ministry — habits best developed before entering this sacred vocation. For example, while he commends the use of biblical commentaries, he also urges the preacher and teacher to give priority to studying the Holy Scriptures himself, lest the bias of the commentator control how he reads the word rather than the truth of the word forming his convictions (55–57).

In this part, he also addresses the qualifications for ministry, including godly character, a clear understanding of sound doctrine, and spiritual gifts to teach and exhort. This is a great section for men who sense that they may be called to the ministry and are struggling with how to respond.

THE OBSTACLES TO MINISTRY

The second part of the book presents fundamental reasons why the ministry is not successful. Bridges stresses our dependence on the Holy Spirit, the Lord and Life-giver. Without the divine influence, no one can come to Christ (John 6:44, 65). He also notes the opposition of fallen human nature, the power of Satan’s devices, and the challenges of particular communities, as well as sometimes the lack of a personal, internal call to ministry.

Part three talks about the reasons why we can lack power in the ministry due to our personal character. This section is deeply convicting, yet also a treasure trove for the minister’s repentance and spiritual growth. Bridges covers problems such as our lack of self-denial, fear of man, conformity to the world, and spiritual pride. He recalls the lament of Henry Martyn: “too much time to public ministrations, and too little to private communion with God” (150). It would be good for ministers to read this part of the book once a year for the sake of self-examination.

THE WORK OF PREACHING

The fourth part is really the meat of the book, titled, “The Public Work of the Christian Ministry” — that is, the work of preaching. Bridges is very enlightening on how to preach both law and gospel, and the connection between the two. The 45-page section on doctrinal, applicatory, and discriminatory preaching, called “The Scriptural Preaching of the Gospel,” to me is the highlight of the book.

Bridges says, “Christian experience is the influence of doctrinal truth upon the affections” (259), and sermons enriched by the experiential element “flow directly to the heart with a warmth and impressiveness, like the enlivening glow of the sun, as contrasted to the cold clearness of moonlight” (261). Bridges agrees with John Newton’s assertion that many preachers “seem to lay too much stress upon a systematical scheme of sentiments, and too little upon that life and power, that vital, experimental, and practical influence, which forms the character, and regulates the conduct, of an established Christian” (259).

In this fourth part, Bridges also argues persuasively for a method of “perpetual application” in preaching, applying each exegetical point made with “suitable exhortation, warming, or encouragement” (275). His subsequent four pages (277–80) on discriminatory preaching are packed full of wisdom, stressing that there are three lines of demarcation in preaching: (1) “between the church and the world,” (2) “between the professing church and the true church,” and (3) between “the different individualities of profession within the church” — such as different degrees of faith, strength or weakness, and so on.

“I cannot recommend ‘The Christian Ministry’ by Charles Bridges highly enough. Read, pray, and grow.”

Bridges then goes on to discuss topical and expository preaching, providing invaluable advice for each, as well as extemporaneous and written sermons. Both sections are page-turners. In the last section of the fourth part, Bridges addresses seven qualities manifest in scriptural preaching and expounds each of them as only a mature preacher could do: boldness, wisdom, plainness, fervency, diligence, singleness, and love. I know of nothing in any other book on this topic that so succinctly and beautifully unpacks the preaching of the word as Bridges does in under 150 pages.

THE CARE OF SHEEP

The last section of the book, concerning the pastoral work of Christian ministry, is priceless. Bridges highly commends the shepherd giving individual attention to the sheep. He notes the great advantage of personal work in cases where even solid preaching does not impact individuals, for “the word is brought to them in small parcels, and with the most direct applications” (350). Bridges’s pastoral treatment of different cases in his flock, such as the self-righteous, the false professor, the young Christian, the backslider, those lacking assurance and those who have it, as well as how to distinguish natural and spiritual convictions, is simply superlative.

Read, Pray, Grow

No minister of the gospel should pass by this book. He will be enlightened and helped in his personal life and his public ministry immensely. Take ownership of this book as you read it. Read it slowly. Mark it up. Put your notes in the margin. Examine yourself as you read it. As the Spirit illuminates and convicts you, pause your reading to seek the Lord in prayer. The Christian Ministry would also be a great book for ministers to study and discuss together, a portion at a time.

I cannot recommend The Christian Ministry by Charles Bridges highly enough. Read, pray, and grow.

Christ Came to do the Will of the Father

By His obedience to God’s will, even in the things that He suffered, He secured salvation for us. As our high priest, Christ teaches us that we have no other way of dealing with our moral failure and its penalty than to come to God and say, “Nothing in my hand I bring, / Simply to thy cross I cling.”

For I came down from heaven, not to do mine own will, but the will of him that sent me. — JOHN 6:38
Then said I, Lo, I come (in the volume of the book it is written of me,) to do thy will, O God. — HEBREWS 10:7; CF. PSALM 40:7–8
Jesus came to earth to do the will of the Father. Ultimately, the will of God is His righteous decree that determines all that comes to pass and causes all things to work together for His glory (Eph. 1:11; cf. Deut. 29:29). Everything that comes to pass is the will of God, and He accomplishes that in Christ (Col. 1:16–17). But when Christ speaks about coming to do God’s will, He is referring to the will that God has revealed “unto us and to our children for ever, that we may do all the words of this law” (Deut. 29:29). God’s revealed will is breathed out of His heart and establishes His expectations for His people.
It may surprise us, then, to hear Jesus refer to two wills: His own and His Father’s. In doing so, Jesus opens a window on His humanity. As Andrew Murray says, “Christ had a human will. For instance, he ate when he was hungry, and he shrank from suffering when he saw it coming.”1 While His will was not sinful, Jesus still had to deny it. In taking on flesh, Christ undertook the ultimate challenge of conforming His human will to His Father’s divine will.
Jesus met that challenge; He did the will of God in all things. He performed every duty of the law (Matt. 5:17) and resisted all temptation to transgress it. At the end of His earthly life He could say, “I have finished the work which thou gavest me to do” (John 17:4).
James 4:17 says, “To him that knoweth to do good, and doeth it not, to him it is sin.” We commit sins of omission every day, but Jesus never did. Indeed, He sometimes went out of His way to heal just one person (Mark 5:1–20). He showed compassion to people who were guilty of notorious sins (John 4:1–30; 8:1–11). The disciples accused their master of being unreasonable when He fed crowds of five thousand and then four thousand, because no one could be expected to provide for such multitudes (Mark 6:35–37). But Jesus had compassion on them (Matt. 15:32).
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Dying Delightfully

For many of our Reformed and Puritan forebears, death spelled victory. For them, death did not extinguish the light, but it merely put out the lamp because the eternal dawn has come. We die to die no more, for in and through Christ, death brings life and perfect and complete victory in its wake—forever!

Our lives are not just a journey to death. They are a journey to one of two eternal places: heaven or hell. In heaven all evil is walled out and all good is walled in. Heaven is an eternal day that knows no sunset. Hell is an eternal night that knows no sunrise. Which destination are you heading for? Are you a true Christian—a follower of Jesus Christ? Do you trust only in the doing and dying of Jesus—in His active and passive obedience—as your ground of acceptance with God? If you were arrested today for being a Christian, would there be enough evidence to convict you? Are you born again, justified by gracious faith alone, and on the narrow path to the Celestial City?
If so, you may have every hope that your death will be victorious; that, despite the discomfort and pain of the misery associated with dying, you may die joyfully and delightfully by looking to Jesus, the author and finisher of your faith, resting in justification by faith alone in Christ alone to the glory of God alone. As Paul put it, “We…rejoice in hope of the glory of God” (Rom. 5:2).
Dear believer, when we die, then “there shall be no more death” (Rev. 21:4). You will ascend triumphantly, gloriously, majestically, peacefully, and joyfully into the heaven of heavens, where you will be a blessed part of one undivided body of Christ and His church (see John 17). There Christ will present you as His bride to His Father without spot or wrinkle in soul or body to be permanently instated into heaven to dwell forever with your precious Lamb: “For the Lamb which is in the midst of the throne shall feed them, and shall lead them unto living fountains of waters: and God shall wipe away all tears from their eyes” (Rev. 7:17).
You will be in tearless glory living with Christ forever, crying out, “Worthy is the Lamb!” You will drink of the fountains of the full enjoyment of God, praising Him for all eternity in the most holy, glorious, and perfect activities: worshipping God, resting in Him, praising Him in song, serving Him forever in His temple, exercising authority with Him, and above all, gazing upon the face of Jesus while communing with Him, and enjoying loving the triune God more fully than ever. You will be communing with the holy angels and redeemed saints made perfect (cf. Luke 18:7; Rev. 6:9–11). Delightful, victorious, holy, happy, eternal day when we shall ever be with the Lord—sin-free in Immanuel’s land, ever growing in our capacity and fullness of knowing and relishing Him!
Examples of Victorious Death
God gives dying grace to His people for death’s hour. Some of His people die with little fanfare. They depart this life quietly, serenely, with barely a sigh. For others, the king of terrors is more violent, but Jesus brings them through in the end and gives them the victory. Still others receive special measures of dying grace, so that their deathbeds become their best pulpits. Such was the case with the well-known Scottish theologian, Thomas Halyburton (1674–1712), who died at the age of thirty-seven. To read in his Memoirs the nearly seventy pages of his last sayings, which were recorded by those around his deathbed, is to dwell in the vestibule of heaven. Here is only one example: “Come, sweet Lord Jesus, receive this spirit, fluttering within my breast like a bird to be out of a snare. I wait for thy salvation as the watchman watcheth for the morning. I am weary with delays. I faint for thy salvation. Why are His chariot wheels so long a coming?”1
History is full of tens of thousands of saints who have died victoriously in Jesus with great joy, despite the affliction death brought. Biblical examples, such as those of Paul (2 Tim. 4:6–8) and Stephen (Acts 7:54–60), are well known. So are the cases of many martyrs, such as John Huss (1369–1415), Hugh Latimer (c. 1486–1555) and Nicholas Ridley (c. 1500–1555), and repentant Thomas Cranmer (1489–1556). Cranmer recanted under pressure from Roman Catholic Queen Mary (1516–1558), but he recanted his recantation, went to the stake, and as the flames crept up his body, he stretched his right hand into the midst of the flames, and cried out: “This hand hath offended”—and died horrifically but victoriously!
One of my (Joel Beeke) favorite simple accounts of a victorious death is that of a Scotsman, David Dickson (c. 1583–1662), well-known for writing the first commentary on the Westminster Confession of Faith and for his commentaries on the Psalms, Matthew, and Hebrews. When his friends were gathered around his deathbed, one of them asked him when in the throes of a painful death what he was thinking. Dickson replied, “I have taken all my bad deeds and put them on a heap, and I have taken my good deeds as well, and I have put them on the same heap. And I have run away from that heap into the arms of Jesus. I die in peace.”2
Still others have written helpfully about dying and death. Affliction was a life-long companion to Puritan pastor, Richard Baxter (1615–1691). He wrote a 700-page classic, The Saints’ Everlasting Rest, while suffering from tuberculosis (a severe respiratory disease with long-term debilitating effects), chronic pain, and the frequent prospect of dying. In this condition, Baxter looked death in the face and experienced the sufficient grace of God to sustain him until he fell asleep in Jesus in 1691.
Baxter impresses upon his readers that suffering, sickness, and death are to be expected in this life; they are the norm at present. According to Baxter, these miseries remind Christians they are not to seek physical comfort, rest, and healing here and now so much as we are to seek to know Christ better. He says that when we are “fastened to [our] beds with pining sickness, the world is nothing, and heaven is something.” Further, he writes:
O healthful sickness! O comfortable sorrows! O gainful losses! O enriching poverty! O blessed day that ever I was afflicted! Not only the green pastures and still waters, but the rod and staff, they comfort us. Though the word and Spirit do the main work, yet suffering so unbolts the door of the heart, that his word has an easier entrance.
Baxter describes disease, dying, and facing death as providential means God uses to permit “easier entrance” of the Spirit-blessed Word into the human heart, so that it may transform us and enable us to rejoice in the midst of sorrow.
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