August 2013

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August 7: Samuel Miller on the Jersey Shore

7 August, 2013 in August 2013 by archivist | No comments

It’s August and it seems that everyone is away on vacation. So now for something completely different:

Samuel Miller as you’ve never seen him.

Dr. Samuel MillerIn the biography of the Rev. Dr. Samuel Miller, we find this snippet from a letter he wrote, dated August 7th, 1801. Miller’s son, who served as his biographer, writes that this letter “will give an idea of some of the expedients of the city clergy of that day, for bodily and mental recuperation:

“On Wednesday week last, I went down with a large party of gentlemen, (twenty-six in number,) to amuse myself with fishing on the sea-bass banks. These banks are in the ocean, about twelve or fifteen miles to the southward of Sandy Hook, and nearly opposite Long Branch. The company was pleasant, the fishing delightful, the bathing highly refreshing, and the mirth and jollity of the party, notwithstanding the presence of several clergymen, so great, as almost to border on being excessive. We returned the next evening; and I think I felt ten per cent, at least, better for the jaunt. Contrary to all my expectations, I escaped sea-sickness; though my wish was, for the sake of its salubrity, to experience that painful disorder.”

Words to Live By:
For bodily discipline is only of little profit, but godliness is profitable for all things, since it holds promise for the present life and also for the life to come. (1 Timothy 4:8, NASB)

It would be a mistake to understand Paul as saying that bodily exercise is of no use. Rather, he is making a comparative statement, that bodily exercise is of little profit when compared with the eternal gain of godliness. Even the most physically fit person will eventually die, whereas godliness holds promise for the present life and for the life to come. A corollary verse would be Mark 8:36: “For what does it profit a man to gain the whole world, and forfeit his soul?” If the benefit of living a healthy life and getting some regular exercise is so obvious, can’t we see the vastly greater benefit of first trusting in Jesus Christ as Savior and then living out that faith in accordance with God’s Word, the Bible?

Source: The Life of Samuel Miller, (1869), vol. 1, p. 142.

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August 6: Rev. Samuel Blair

6 August, 2013 in August 2013 by archivist | No comments

What Type of Preaching is Necessary Today for a Spiritual Awakening?

Our question in the title is a key one.  We have read in history of various revivals of religion which took place in our country from her earliest days, including the first great awakening under George Whitefield, Gilbert Tennent, Jonathan Edwards, and Samuel Blair.  Samuel Blair?  Yes, Samuel Blair.

Blair was born in Ireland in 1712, and brought to America in his youth.  He was a Log College graduate, and licensed by the Presbytery of Philadelphia in 1733.  He was ordained and installed as a pastor in  New Jersey in 1734.  Five years later, he answered a call to serve the Faggs Manor Presbyterian Church, just south of Cochranville, Pennsylvania.  The church had been founded in 1730, and had been ten years without a shepherd.  Rev. Blair was led to receive the call and thus came to this church.

He  had been there for four months, commenting that religion lay as it were a-dying.  He preached but four months when a powerful revival of religion occurred in the church and surrounding community, beginning on August 6, 1744.  Writing later on what type of preaching the Holy Spirit was pleased to bless, Rev. Blair said,

“The main scope of my preaching was, laying open the deplorable state of man by nature since the fall, our ruined, exposed case by the breach of the first covenant, and the awful condition of such as were not in Christ, giving the marks and characters of such as were in that condition, through a Mediator, with the nature and necessity of faith in Christ the Mediator.  I labored much on the last mentioned head, that people might  have right apprehensions of the gospel method of faith of life and salvation.  I treated much on the way of a sinner’s closing with Christ by faith, and obtaining a right peace to an awakened, wounded conscience; showing that persons were not to take peace to themselves on account of their repentings, sorrows, prayers, and reformations, not to make those things the grounds of their adventuring themselves upon Christ and His righteousness, and of their expectations of life by Him, . . . but by an understanding view and believing persuasion of the way of life, as revealed in the gospel, through the surety-ship, obedience, and sufferings of Jesus Christ, with a view of the suitableness and sufficiency of that mediatory righteousness of Christ for the justification of law-condemned sinners; and thereupon freely accepting Him for their Savior.  I endeavored to show the fruits and evidences of a true faith.”

To be sure, other voices had been added to such preaching of the gospel. Four years before this year, in May and November of 1740, George Whitefield preached the gospel before 12,000 persons on the grounds of Faggs Manor Presbyterian Church.  Great spiritual results occurred on these occasions as well.

Today, the church continues and is the second oldest Presbyterian church in the Presbyterian Church in America.  Only the name has changed, to Manor Presbyterian Church.

Words to live by:  Pray diligently for our teaching elders and congregations, that we would first humble ourselves, confessing our sins, and seeking the Lord, that the Lord would draw us near, and that we would grow in the grace and knowledge of the Lord Jesus Christ as we sit under the faithful proclamation of the Word of God.

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August 5: Dr. John Rodgers

5 August, 2013 in August 2013 by archivist | No comments

A Long and Faithful Ministry

rodgersJohnJohn Rodgers was born in Boston on the 5th of August, 1727. He was the son of Thomas and Elizabeth Rodgers, who had emigrated from Londonderry, Ireland just six years prior. When John was little more than a year old, he and his parents relocated to Philadelphia.

While still a child, he gave evidence of a deep love of knowledge and even a care and thoughtfulness about his eternal soul. It was under the preaching of Whitefield that he was first solidly impressed with the truths and duties of the Christian faith. On one occasion, when Whitefield was preaching in the evening, near the Court House on Market Street, young John was standing near him, holding a lantern to assist Whitefield. But Rodgers became so impressed with the truth to which he was listening that, for a moment, he forgot himself and dropped the lantern, breaking it in pieces. Years later, when Rodgers was settled in his first pastorate, Dr. Whitefield came to visit his house, and Rev. Rodgers related the incident to him, asking if he remembered it. “Oh yes,” replied Whitefield, “I remember it well; and have often thought I would give almost any thing in my power to know who that little boy was, and what had become of him.” Rev. Rodgers replied with a smile,—”I am that little boy.” Whitefield burst into tears, and remarked that he was the fourteenth person then in the ministry, whom he had discovered in the course of that visit to America, of whose hopeful conversion he had been the instrument.

When William Buell Sprague asked the Rev. Dr. Samuel Miller for his recollections of Rev. Rodgers, this was Miller’s reply:

Rev. dear Brother: When you request me to prepare for your forthcoming biographical work some brief memorials of the late venerable Dr. Rodgers of New York, I feel as if I were called not to the performance of a task, but to the enjoyment of a privilege. If there be a man living who is entitled to speak of that eminent servant of Christ, I am that man. Having been long and intimately acquainted with him; having served with him twenty years as a son in the Gospel ministry; and having enjoyed peculiar opportunities of contemplating every phase of his character, personal and official; so my ardent attachment and deep veneration of his memory make it delightful to record what I knew with so much distinctness, and remember with so much interest.

“My acquaintance with Dr. Rodgers began in 1792, when he was more than sixty years of age, and when I was a youthful and inexperienced candidate for the ministry. He recognized in me the son of an old clerical friend, and from that hour till the day of his death treated me with a fidelity and kindness truly paternal. And when, next year, I became his colleague, he uniformly continued to exercise toward me that parental indulgence and guardianship which became his inherited friendship, as well as his Christian and ecclesiastical character.

rodgersJohn_memoirs“Without attempting in this connection to enter into the details of his history, which I have already done at large in my “Memoir” of this beloved man, I shall content myself with recounting in a brief manner those features of his character which I regard as worthy of special commemoration, and which rendered him so conspicuous among the pastors of his day.

“One of the great charms of Dr. Rodgers’ character was the fervour and uniformity of his piety. It not only appears conspicuous in the pulpit,–dictating his choice of subjects, his mode of treating them, and his affectionate earnestness of manner; but it attended him wherever he went, and manifested itself in whatever he did. In the house of mourning it shone with distinguished lustre. Nor was this all. He probably never was known to enter a human dwelling for the purpose of paying an ordinary visit, without saying something before he left it to recommend the Saviour and his service. Seldom did he sit down at the convivial table, without dropping at least a few sentences adapted to promote the spiritual benefit of those around him…

“Another quality in Dr. Rodgers which, next to his piety, contributed to his high reputation, was prudence, or practical wisdom. Few men were more wary than he in foreseeing circumstances likely to produce embarrassment or difficulty, and in avoiding them…

“He was remarkable also for the uniform, persevering and indefatigable character of his ministerial labours. In preaching, in catechising, in attending on the sick and dying, in all the arduous labours of discipline and government, and in visiting from house to house, he went on with unceasing constancy, year after year, from the beginning to the end of his ministry…

“The character of Dr. Rodgers’ preaching was another of the leading elements of his popularity and usefulness. The two qualities most remarkable in his preaching were piety and animation. His sermons were always rich in evangelical truth; and they were generally delivered with solemnity and earnestness which indicated a deep impression on his own heart of the importance of what he uttered…

“Dr. Rodgers was eminently a disinterested man. Few men have ever been more free from private and selfish aims in acting their part in the affairs of the Church, than he…

Dr. Rodgers was further distinguished by a punctual attendance on the judicatories of the Church. He made it a point never to be absent from the meetings of his brethren, unless sickness or some other equally imperious dispensation of Providence rendered his attendance impossible. And when present in the several ecclesiastical courts, he gave his serious and undivided attention to the business which came before them, and was always ready to take his full share, and more than his share, of the labour connected with that business…”

Dr. Samuel Miller continued a bit further with his recollections, but we will leave him there. If you would like to read Miller’s Memoir of Dr. Rodgers, it can be conveniently found on the Web, here. Dr. Rodgers lived a long life, and was blessed to minister to the Lord’s people for some sixty three years. He died on May 7th, 1811.

Words to Live By:
Why should a pastor trouble himself to participate in the courts of the Church? It turns out that question is at least 175 years old, if not more. In 1836, one pastor put the question, seeing that it cost him about $50.00 to attend the meetings of Synod, and took three weeks away from his congregation. Keep in mind that $50 would have been at least two week’s wages for a pastor in 1836, perhaps more.] In reply, the editor of the Presbyterian newspaper offered six reasons as to why teaching and ruling elders should faithfully attend the courts of the Church:

1. Should every member of Synod conclude from similar premises that it was not his duty to attend, there would be no meeting at the time and place appointed, and of course no business done.

2. One member frequently changes the entire complexion of a meeting; and no one has a right to suppose that his presence is a matter of indifference.

3. If the member can afford the expense it will be money well laid out, and if not, his people should aid him. The time occupied in going and returning, may often be profitably employed. The journey may be of advantage to his health. In conference with his brethren he may receive a new impulse in his Christian course, and be better prepared to labor with effect among his people on his return; so that neither he nor they will be losers by his absence.

4. When he was set apart to the work of the Ministry, he was expected to make many sacrifices for the good of the cause. And if his brethren to whom he has solemnly promised subjection in the Lord, did not regard attendance upon the Judicatories of the Church as important, they would not have exacted an apology or excuse for non-attendance.

5. Instances are exceedingly rare that a Minister has ever cause to regret the sacrifices which he has made in attending the Judicatories of the Church. On the contrary he most usually feels himself amply repaid for all the sacrifices which it has cost him.

6. The present crisis of the Church seems to demand more than ever a full attendance both of Ministers and Elders, cost what it may. [That statement, made in 1836, had the Old School/New School debate in view. But apart from that context, sadly, the statement seems to stand as a constant truth.]

[excerpted from The Charleston Observer, vol. 10, no. 39 (24 September 1836); 154, column 4.]

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August 4: Dr. Edmund P. Clowney

4 August, 2013 in August 2013 by archivist | No comments

Time did not permit me to put together a proper sketch of the life and ministry of Dr. Edmund P. Clowney this past July 30th, which was the anniversary of his passing, in 2005. However, in what time I was able to invest in trying to prepare that sketch, I came across the following message, which is presented today as our Sunday Sermon. The message is titled “Hear Him!,” and this is the substance of Dr. Clowney’s message on Journal Day, in 1972. For several decades, the Presbyterian Journal sponsored Journal Day as an annual event, a time of fellowship, a time of conference, and a time of planning for the future.

As best I can determine, this message has not been reproduced since its publication on the pages of The Presbyterian Journal, in the September 6, 1972 issue. The message we have here is classic Clowney—so typical of the depth and power of his best sermons—and it is a message that deserves to be dusted off and read again.

Behold the glory of God in the face of Jesus Christ! —

Hear Him!

clowneyEPSmog has become a national hazard in industrial America. The evening news report includes a pollution index, made graphic by a gray veil drawn halfway across the city pictured on the television screen. Smog is the more dangerous, of course, because we take for granted the smoke of the city along with its noise and dirt. In the grayness we have forgotten the glory of sparkling sunlight.

A more deadly smog pollutes the atmosphere in America’s Churches, a noxious miasma that is the more lethal when we take it for granted. It is the smog that obscures the difference between truth and error, between the faithfulness of God and the wiles of the devil. The light of glory has departed from contemporary theology, and the experts warn against its return. Doctors of theology tell us that final answers spell disaster, because they close our minds to the changing shapes of truth for today.

Half a century ago controversy raged in the major American denominations as those dubbed “fundamentalists” contended for the faith against the ecclesiastical power of theological liberalism. Today we are assured that this struggle was not only hopeless but meaningless. Imagine the naivete of arguing about whether the virgin birth of Jesus is essential to Christian faith!

Did Jesus have a human father, or was He conceived by the Holy Ghost in the womb of the virgin Mary? Both the old-fashioned liberal and his contemporary successor seek to avoid that question. An unequivocal answer would make all too clear who confesses the historic Christian faith and who denies it. Liberalism old and new has therefore sought to make the question irrelevant. Religious truth, we are told, does not communicate objective matters of fact. It is a structure of symbolism, “a human expression in propositional language of some deeper pre-positional or not-yet-thematized level of experience . .

The older liberalism rather baldly found the meaning of the symbols in religious consciousness. The newer liberalism seeks a more ambiguous point of reference in the existential encounter of the individual (or, perhaps, of society) with the “ground of being.”

Modern Ambiguity

Inhaling this new formula of truth, the contemporary liberal both affirms and denies the virgin birth. As religious symbolism it is “true.” In the Hellenistic age it was understood literally, for such things could happen in the ancient world. In the modern age it is a myth which must be translated if its religious meaning is to be interpreted. There is no need to deny that it could have occurred; after all, anything can happen in an open universe. But there is also no need at all to affirm that it did happen, since its meaning is religious, not scientific.

In the darkening twilight of our age it is easy to be persuaded that the old antitheses are gone, that truth changes with the times, and that we should be grateful to those who offer a believable version of the Gospel to modern man.

Then we turn to Scripture and our dimmed eyes are dazzled by the glory. Neither poets nor philosophers, the apostles were eyewitnesses to glorious events. On the mount of transfiguration Jesus was praying while Peter, James and John kept watch. The scene was monotonously familiar to the disciples, and mystic ecstacy was far from the experience of these fishermen. No existential angst troubled their hearts. In fact, they were almost asleep.

Peter’s Confession

Suddenly their heavy eyes were wide with amazement. Jesus stood before them as they had never seen Him before, His robe white with unearthly brilliance and His face shining with the glory of God. They saw His glory, and the light of that cloud of glory still dispels the smoke of our doubts. In this day when the glory has departed from the Church of Christ, the command comes again: “Arise, shine, for thy light is come and the glory of the Lord is upon thee” (Isa. 60:1). To see the glory now we must behold the glory of God in the face of Jesus Christ.

The mount of transfiguration stands in the midpoint of Christ’s ministry. Jesus had refused to lead Israel’s revolution and the crowds were leaving Him. Peter confessed the distinctive faith of the Christian Church in sharp contrast to the flattering unbelief of the crowds. The people called our Lord a prophet, Peter called Him the Christ; the people hailed Him as the greatest of God’s servants, Peter worshiped Him as the Son of the living God. When the Church says of Jesus what all men will say of Jesus, it denies Him. When it says what flesh and blood cannot conceive, then it confesses Him whom only the Father in heaven can reveal.

The disciples who confessed the divine Sonship of Jesus Christ were thereby prepared to hear the heavy tidings of His sufferings and death. Here was the acid test of the obedience of their faith. Jesus was not to be the political messiah of worldly hope. Instead, He was the suffering servant of Old Testament prophecy. Whoever would follow Him must take the path to the cross. Peter promptly failed the test. He dared to rebuke Christ for taking the cross. Peter, who had been taught by the Father in heaven, became the mouthpiece of the devil. Called to be an apostolic rock of foundation, he became a stone of stumbling and a rock of offense.

But what the Father had revealed in illumining Peter’s mind had to be manifested before the apostle’s eyes. The glory of heaven shone from the Saviour as He turned to the cross. A week after Peter confessed Christ by revelation of the Father, the Father himself confessed His Son before the three apostles. The glory of the mount calls us to worshiping faith, to receive the Lord on His terms, not ours, to confess Jesus Christ as the divine Son fulfilling in His life the will of the Father, displaying in His person the nature of the Father. From the cloud of glory came the voice of God, “This is my Son, my chosen: hear ye Him.”

Hear Him! This command must pierce our ears and our hearts and shape our obedience to Jesus Christ. We must hear Him who is the prophet of glory, the priest of glory, the king of glory.

The Prophet of Glory

clowneyEP_02The scene on this mount of revelation attests the glory of the prophetic authority of Jesus Christ. True faith in Christ cannot reject the revelation on the mount. One of the confusions of contemporary theology is to set Jesus Christ as the living Word against the Bible as the written Word. However, no such contrast is possible when the real Jesus of the Bible is taken seriously. He is not an enigmatic Christ-event to which various witnesses point with fallible and conflicting utterances.

No, He is the living Son of God and He speaks the words given Him by the Father. No man receives Christ the living Word who does not receive His spoken words. Hear ye Him! God who spoke of old by the prophets has now spoken by His Son, and that which was spoken by the Lord was confirmed to us by them that heard, God bearing witness with them (Heb. 1:1-2; 2:3-4).

The mount of transfiguration revealed Christ as the final prophet. Moses and Elijah, the two pivotal prophets of the Old Testament history of redemption, appeared with Him in glory. The great model of God’s revelation was the giving of His covenant on Mount Sinai. The living God kept His promise to Abraham when He redeemed Israel from Egypt and assembled the people before Him to hear all the words of His gracious covenant.

When the people could not bear to hear the voice of God, the Lord called Moses alone up into the mountain to receive the words of God’s covenant, spoken in His ears and written on tablets of stone by the finger of God (Exo. 24:18; 31: 18).

Moses, the mediator, receiving the words spoken and written by God, provided the pattern for the office of the prophet. When the prophets said, “Thus saith the Lord . . . they were doing what Moses had done: receiving the words of God and giving them to the people. Moses, with whom God spoke “mouth to mouth” (Num. 12:8), towered above all the prophets who were like him — until the promised prophet came.

Warning, Loving

With Moses was Elijah. He, too, had heard God speaking on Mount Horeb. Jealous for God’s holy name, Elijah was bitter because the fire that fell at Carmel did not consume all the idolaters. But God revealed Himself to the prophet, not in the fire or the storm, but in the whispered word of His counsel. God’s Word appointed Jehu, Hazael and Elisha as instruments to destroy the worship of Baal.

Moses and Elijah on the mount with Jesus again heard the word from the cloud, but God did not speak ten words nor promise the coming of other prophets. Rather, He said: “This is my Son, my chosen: hear ye Him.”

Hear Him, for the Word of the Father is spoken by the beloved Son in glory and in grace.

Hear Him as He declares the holy will of His Father: “But I say unto you, Love your enemies, and pray for them that persecute you; that ye may be sons of your Father who is in heaven . . Hear Him, too, as He warns, “He that rejecteth me, and receiveth not my sayings, hath one that judgeth him; the word that I spake, the same shall judge him in the last day” (John 12:48).

Hear Him, for “how shall we escape if we neglect so great a salvation? Which having at the first been spoken through the Lord, was confirmed unto us by them that heard . . . See that ye refuse not him that speaketh” (Heb. 2:3, 12:25).

Hear Him as He calls “Come unto me, all ye that labor and are heavy laden, and I will give you rest” (Matt. 11:28). Hear Him, for the words that He has spoken are spirit and are life (John 6:63).

The wind and the sea hear Him: “Peace be still!” The deaf hear him: “Ephphatha” “Be opened!” (Mark 7:34). The dead hear Him: “Lazarus, come forth!” Whoever has ears to hear must hear Him, for He who speaks is the Word of God alive.

Do not divide between Christ and the Bible. He who turns from the words of Christ turns from Christ the Word. See Him in His glory, standing between the prophets and the apostles, and you see the speaking Lord who unites the apostles and the prophets in the Amen of His mighty word. The Bible is one because Christ is one, and He fulfills all things that are written in the law of Moses, and the prophets, and the psalms concerning Him (Luke 24:44). Whoever does not believe Moses’ writings will not believe Christ’s words (John 5:47).

No Choice

The Bible is not primarily a human witness to God’s redemptive acts. It is God’s own witness, God who spoke from the cloud, from the lips of prophets and apostles through the Spirit of His Son, and from the lips of the Lord of glory. It is true that prophets and apostles bear witness to what they have seen and heard, but they do so as they are borne along by the Holy Ghost. Even the prayers and praises given by the Spirit are part of God’s testimonies, given as His witness to His people (Deut. 31:19; II Sam. 23: 1-2).

To describe Scripture as the product of the reflection of the “faith- community” evolving from its experience and approved in its use is to substitute reflection for revelation, the word of man for the word of God, the faith of the community for the authority of the Son of God. Between the apostles and the prophets stands Jesus Christ, and God says, “Hear HimI”

To suggest that after God’s final word in Christ we are to hear as God’s word the sentences of Chairman Mao or the ancient darkness of the Bhagavad Gita is to reject the voice of the living God. God is jealous for His name. He will not give His glory to another, and there is none other name under heaven given among men, whereby we must be saved.

No doubt much more than we imagine is at stake when men refuse to believe that God can speak words to men. We begin to see the corrosion in our literature when words are cut off from ultimate meaning. Fabricated truth, formed for the day, cannot undergird the mind of man or establish his heart. But we are not adrift in empty galaxies babbling verbal signs without meaning. We are God’s creatures, lost in our rebellion, vain in our thoughts, but to us God says, “This is my Son, hear Him!”

Priest of Glory

Yes, hear Him, for the Son of God is the priest of glory. Moses on the mountain was the great mediator between God and the people. When Israel sinned, Moses stood before God to intercede for a rebellious nation. Elijah built an altar on Carmel, and after the fire fell kept vigil in prayer until the promised rain came. These great servants of God fulfilled priestly roles as they stood between God and the people.

When Jesus was transfigured He was praying. He who is a priest forever after the order of Melchizedek poured out the agony of His soul as He looked from the mount of transfiguration to the mount of Calvary. Made like His brethren, Jesus prayed then as He prays now, the representative priest. What Moses and Elijah prefigured, Christ fulfilled.

The glory was given not only for the disciples’ sake, but as part of Christ’s strengthening for the conflict. As angels ministered to Him after the temptation in the wilderness and later in Gethsemane, so the heavenly glory came to refresh His human nature on the way to the cross.

Hear Him as He talked with Moses and Elijah. They spoke of His death and resurrection, for toward this their ministries had pointed. They could not join in His priesthood. Theirs was a passing ministry and it was over. Christ is the abiding priest who ever lives to make intercession for them who come unto God by Him. Priest and sacrifice, He put away sin by the sacrifice of Himself. There is one God and one mediator between God and man, Christ Jesus.

King of Glory

When He had made purification of sins, He sat down on the right hand of the majesty on high (Heb. 13). Hear Him, for He is the king of glory.

The radiance of the Saviour’s face was not like the luster of Moses’ countenance when he came down from Mount Sinai. That glory had so dazzled the people that Moses had put a veil over his face. Yet for all of its brilliance it was reflected glory, the afterglow of encounter with the glory of the Lord. The glory of Christ on the mount was His own glory, a bursting forth of the glory that He had with the Father before the world was. The glory of God did not first appear in the cloud, as on Sinai, and then by reflection on the Saviour’s face. Instead, it shone forth like the sun from Christ himself, the true light who came into the world.

God’s glory came down in the cloud to rest upon the tabernacle in the wilderness. Glory dwelt among the people, but Israel rebelled in the land of the promise, and Ezekiel saw the glory of the Lord departing from the temple. Yet the glory dawned again with the coming of the Lord, and the disciples were witnesses of the presence of the Lord of glory. Who is the king of glory? The Lord of hosts, He is the king of glory.

Moses had prayed on Mount Sinai “Show me, I pray thee, thy glory.” He knew that when God’s glory was manifested all the blessings of the covenant were secure. On Sinai God passed by Moses, covering him in the cleft of the rock, but Moses who once saw the glory of God’s back in the theophany later saw the glory of God in the face of Jesus

Christ. The glory of the true tabernacle streamed forth from the light of the world.

Reflecting on Christ’s kingship, we better understand the tabernacles Peter proposed to build. The feast of booths or of tabernacles was the last great feast of the sacred year, the harvest-home of God’s salvation. Peter may have concluded that the time for the feast of the kingdom of God had come.

The king had come in His glory, but it was not time for the feast of glory. From the mount of transfiguration Jesus went to the cross. Have you reflected on the testing of Christ on this mountain? It was completely different from the temptation, when Satan had taken Christ into a high mountain to show Him the glory of the kingdoms of this world. Yet in another way, Christ’s dedication to the path of His kingship was searched out more deeply. Christ was tasting the glory of heaven. How He must have yearned to return with Moses and Elijah to the glory of the Father! Chariots of fire had carried Elijah to heaven.

Could not the Son of God have ascended from the mount of transfiguration rather than from the Mount of Olives? We catch something of Christ’s yearning when He came down from the mount to confront His disciples who could not perforin a healing because of their little faith. “O faithless and perverse generation,” said Christ, echoing the words of Moses, “how long shall I be with you, and bear with you?”

Peter Knew

Jesus might have returned to heaven from the mount, but not with Moses and Elijah. Christ is the way to heaven for Moses and Elijah, as well as Peter, James and John. Only because the king of glory went willingly to the cross is there salvation for any man. Moses and Elijah departed, but the king remained. He descended the mount of transfiguration and climbed the mount of Calvary where the superscription on the cross read, “This is the king of the Jews.”

Only after Calvary’s conquest did the cloud again appear. Christ was lifted up on the cross before He was lifted up to the throne of heaven. Yet the glory of His transfiguration is a pledge of the glory that will be revealed when Christ comes again as He promised.

Listen to the witness of Peter as he knows his death is near: “For we did not follow cunningly devised fables, when we made known unto you the power and coming (that word is “presence” — parousia) of our Lord Jesus Christ, but we were eyewitnesses of His majesty. For He received from God the Father honor and glory, when there was borne such a voice to Him by the majestic glory, This is my beloved Son, in whom I am well pleased: and this voice we ourselves heard borne out of heaven, when we were with Him in the holy mount” (II Pet. 1:16-18).

No, these are not fables. God speaks to us and we have the word of prophecy made more sure. He says concerning His Son: “Hear ye Him!”

Have you heard and heeded the Word of Christ? Have you heard Him as He speaks of His death and the glory to follow? Will you hear Jesus, Jesus only, forever? For your life, for your Church there is one Lord who rules by His revealed Word in the power of His present Spirit.

His Word is not gray, not a yes and no. His Word is truth and glory, the light of heaven to our path. “For how many soever be the promises of God, in Him is the yea: wherefore also through Him is the Amen, unto the glory of God through us” (II Cor. 1:20).

Presbyterians may have been too restrained to say, “Amen” in the past. But the time has come when we must confess Christ by saying, “Amen” to His revealed Word. In our lives and in o u r Church, we must hear and obey Him who is the Lord of the Word and who speaks to us the Word of the Lord. Not counting the cost, we must obey God rather than men, and hear Him, the final prophet, the eternal priest, the returning king of glory!

Text source:
“Hear Him!,” [the substance of Dr. Clowney’s message on Journal Day in 1972], The Presbyterian Journal, 31.19 (6 September 1972):

Image sources:
Photos from the Presbyterian Journal Photo Collection, Box 245, file 27, preserved at the PCA Historical Center, St. Louis, MO.

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August 3: Rev. Henry G. Welbon

3 August, 2013 in August 2013 by archivist | No comments

WelbonHG_lockedout On August 3, 1936, newspapers in and around Wilmington, Delaware ran the following article covering the closure of the Head-of-Christiana Presbyterian Church, where the Rev. Henry G. Welbon was pastor at the time.

Pastor Ignores Church Locking

Defies Presbytery In Church ‘Lockout’

Unfrocked Pastor Holds Former Pulpit

Rev. H.G. Welbon Uses Own Key at Head-of-Christiana.
Has Services in Spite of Ban.

The Rev. Henry G. Welbon, fundamentalist pastor recently unfrocked by the Presbytery of New Castle for his refusal to bow to that body in the fundamentalist-modernist conflict, found himself locked out of Head-of-Christiana church when he went there yesterday to conduct Sunday services.

After consulting an attorney, he opened his church with his own key and conducted services as usual, ignoring a notice that had been tacked on the door by four trustees forbidding the use of the building except with their permission.

The notice was also signed by a committee of four established by the Presbytery to act as the church Session. The four trustees are a majority of the board who side with the Presbytery.

The trustees acted to exercise their authority over the church property, now in dispute between Presbytery and the seceding group led at Head-of-Christiana by Mr. Welbon.

“It is now up to this (seceding) group to prove their right of possession of the church and their right to enter it,” one of the four trustees said today.

The notice text was: “To whom it may concern: We the undersigned members of the Board of Trustees of Head-of-Christiana Church and the committee appointed by the Presbytery of New Castle to exercise the function of the session do hereby declare this church building to be closed and to be opened and used only by special permission until such time as this notice is withdrawn.”

Mr. Welbon said he acted upon advice of his attorney in opening the church. His attorney, Mr. Welbon said, stated that so long as Mr. Welbon had the key he could not be locked out. The four trustees obtained a key which they believed to be the only one to the church, from the sexton’s home.

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Dating back to legal cases set down in the 19th-century, local church property in the PCUSA legally belonged to the PCUSA Presbyteryies Thus, when conservative Presbyterians left the PCUSA in the 1930’s, in almost every case they lost their church buildings.
The loss of those buildings was a substantial setback, particularly in the midst of an economic depression. So this was one major reason for the slow initial growth of both the Orthodox Presbyterian Church and the Bible Presbyterian Church, as leaving congregations had to start over and finance new buildings. That in turn may have been one very pragmatic reason why more conservatives did not leave the denomination.
By contrast, when the Presbyterian Church in America was formed in 1973, certain legal precedents had been established in the 1960s  which allowed most of the leaving congregations to retain their property. So these PCA congregations were on a better  footing to begin with, plus it can be argued that the economic times were better. There were substantial costs of leaving in both the ’30’s and the ’70’s, though the costs were somewhat different in each instance.

Words to Live By:
The church is not a building. Not a physical building, anyway. The  visible church consists of all those people and their children that have entered into a covenant with the one true God by way of His Son and the sacrifice that He paid on behalf of a chosen people.

“So then you are no longer dstrangers and aliens, but you are fellow citizens with the saints and members of the household of God, built on the foundation of the apostles and prophets, Christ Jesus himself being the cornerstone, in whom the whole structure, being joined together, grows into a holy temple in the Lord. In him you also are being built together into a dwelling place for God by the Spirit. (Ephesians 2:19-22, ESV)

The Notice pinned to the church’s front door:

welbon_notice

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