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Monday, 17 October 2011
John A. Broadus DELIGHT IN THE WILL OF GOD
John A. Broadus
I delight to do thy will, 0 my God! Psalm 40:8
This psalm tells of one who has suffered, been graciously relieved, and now responds in grateful praise and grateful obedience. This is not shown by mere externals of worship, but by delighting to do God's will, by having his law in the heart, by proclaiming his glorious character and gracious dealings (verses 1-10).
Verses 5-9 apply to Christ. So it is with various psalms; often the language is exclusively prophetic of him. These words, therefore, are designed to be adopted by anyone, while at the same time it may look to the great example of the Lord Jesus Christ. Observe, that this delight is not merely to hear, but to do, the will of God.
I. In one sense, the will of God will always be done, Whether we do his will or not.
Here we touch a most difficult subject but we need not turn away from it; but we must be humble, and content to take what we can understand, and leave alone what We cannot.
We are compelled to speak of God's will in terms applicable to our own. This is done in Scripture. There are three distinct senses in which this term is employed. First, the will of purpose; it is always done. "Who worketh all things after the counsel of his own will"-"Who doeth his will in the army of heaven, and among," etc. (Dan. 5:35). Next, the will of desire, or wish, which is not always done-for inscrutable reasons he permits free agents to act counter to his wish-"How often would I, etc. but ye would not." "Not willing that any should perish," etc. "Who willeth all to be saved," etc. Last, will of command-the wish of one in authority, When expressed, becomes a command. Every command of God it is our solemn duty to obey-but, alas! It is not always done. Of course, it is human imperfection that makes these distinctions necessary, and they must not be pushed too far-yet they are, within limits, just distinctions, and should be borne in mind.
Now God's purpose, as distinguished from other senses, is not dependent upon us for accomplishment. It may be accomplished without us, by overruling and finding others willing. But God's will of desire, what is well-pleasing to him, we should seek to ascertain, and do. His will of command we should learn and obey.
How do we ascertain what is God's will? Partly from our own conscience, aided by general conscience of mankind, but this is by no means an infallible exponent of God's will. What has come to pass, is always in accordance with God's general purpose, however wrong the motives of agents-gives indication as to what we should do. To some extent we may seek the best judgment and advice of others. It is always important to have the mind stored with Scripture. Then we can pray and trust we are doing God's will.
II. We should always do God's will, even if it be not with delight. We seldom, if ever, do anything with perfectly correct motives and feelings. Yet with the most proper sentiments we can at the time command, let us still do our duty.
Sometimes we cannot rise above resignation. Especially when we have to bear what disappoints and distresses us.
Sometimes we may do his will with shrinking and reluctance. Human nature is weak. Even apart from sin, it naturally shrinks from danger, suffering, physical or mental. Even Jesus, to whom the text specially applied. "And now what shall I say? Father, save me from this hour? But," etc. Again, "If it be possible, etc. nevertheless, not my will, but thine be done." This cost an effort, and a struggle, for a time-yet he did not fail to do it.
Yes, we should always do God's will, even if it is not a delight. And often, the painful effort will change to pleasure, the duty commenced reluctantly will become a sweet joy! Yet, do not condition obedience upon its becoming delightful. It is the will of my God? Then his will I must do.
III. We should delight to do God's will.
We may be led to it.
1. By sense of right. The vexing question of ethical speculation does not here matter-whether God wills a thing because right, or it is right because he wills it. What he wills, is right. To do right is man's highest duty, and should be his greatest delight.
2. By feelings of interest. It is right to consult our own improvement and enjoyment. Lawful to be pleased at advancing these, provided we are doing God's will. Now always our true interest, in noblest sense, on largest scale, is to do God's will. Hence self-love should conspire with a sense of right in causing us to delight in God's will.
3. By feelings of benevolence. I hope no one present is wholly ignorant of the pleasure derived from benefiting others. "And learn the luxury of doing good" (Goldsmith). Now in doing God's will, we may be sure we are promoting the well-being of our fellow men-whether we can always perceive the connection or not. If it is God's will, it shall be best for all we love, for all mankind, that this should be done. What a pleasure, then, it should be, to do his will.
4. By feelings of gratitude. My brethren, let us think of all our providential and spiritual blessings. And while our hearts glow with gratitude, for all God has done, and is doing, and promises to do for us, shall we not be able to say, "I delight to do thy will, O my God!"
In doing God's will, we follow the example of Jesus-seen in his whole life, and declared in his own words. (John 4:34) Remember him at Jacob's well-fatigued, needing rest and food, yet busy doing good, and yet saying to his disciples, "My meat is to do the will of him that sent me, and to finish his work." In doing this, we are dear to Jesus. (Matt. 12:46-50) "Whosoever shall do the will of my Father which is in heaven, the same is my brother, and sister, and mother." We become as near as the dearest kindred.
Oh, it is sweet to do God's will. Oh, ye who delight to do his will, go on, and it shall grow more and more delightful-go on, and the path you tread shall grow more and more a path of light, till it shall lead you into the dazzling glories of the celestial world; and there, oh there, in perfect obedience you shall find perfect delight.
And meanwhile, however, the number shall be multiplying on earth, of those who delight to do God's will. The prayer our Saviour taught his disciples to pray shall rise from many a pious heart, shall stimulate many a toiling brain, shall nerve many a weary laborer, in Christian and in heathen lands, till Christianity, everywhere triumphant, shall cover the earth in a flood of glory, till God's will shall be done on earth, as it is done in heaven.
I delight to do thy will, 0 my God! Psalm 40:8
This psalm tells of one who has suffered, been graciously relieved, and now responds in grateful praise and grateful obedience. This is not shown by mere externals of worship, but by delighting to do God's will, by having his law in the heart, by proclaiming his glorious character and gracious dealings (verses 1-10).
Verses 5-9 apply to Christ. So it is with various psalms; often the language is exclusively prophetic of him. These words, therefore, are designed to be adopted by anyone, while at the same time it may look to the great example of the Lord Jesus Christ. Observe, that this delight is not merely to hear, but to do, the will of God.
I. In one sense, the will of God will always be done, Whether we do his will or not.
Here we touch a most difficult subject but we need not turn away from it; but we must be humble, and content to take what we can understand, and leave alone what We cannot.
We are compelled to speak of God's will in terms applicable to our own. This is done in Scripture. There are three distinct senses in which this term is employed. First, the will of purpose; it is always done. "Who worketh all things after the counsel of his own will"-"Who doeth his will in the army of heaven, and among," etc. (Dan. 5:35). Next, the will of desire, or wish, which is not always done-for inscrutable reasons he permits free agents to act counter to his wish-"How often would I, etc. but ye would not." "Not willing that any should perish," etc. "Who willeth all to be saved," etc. Last, will of command-the wish of one in authority, When expressed, becomes a command. Every command of God it is our solemn duty to obey-but, alas! It is not always done. Of course, it is human imperfection that makes these distinctions necessary, and they must not be pushed too far-yet they are, within limits, just distinctions, and should be borne in mind.
Now God's purpose, as distinguished from other senses, is not dependent upon us for accomplishment. It may be accomplished without us, by overruling and finding others willing. But God's will of desire, what is well-pleasing to him, we should seek to ascertain, and do. His will of command we should learn and obey.
How do we ascertain what is God's will? Partly from our own conscience, aided by general conscience of mankind, but this is by no means an infallible exponent of God's will. What has come to pass, is always in accordance with God's general purpose, however wrong the motives of agents-gives indication as to what we should do. To some extent we may seek the best judgment and advice of others. It is always important to have the mind stored with Scripture. Then we can pray and trust we are doing God's will.
II. We should always do God's will, even if it be not with delight. We seldom, if ever, do anything with perfectly correct motives and feelings. Yet with the most proper sentiments we can at the time command, let us still do our duty.
Sometimes we cannot rise above resignation. Especially when we have to bear what disappoints and distresses us.
Sometimes we may do his will with shrinking and reluctance. Human nature is weak. Even apart from sin, it naturally shrinks from danger, suffering, physical or mental. Even Jesus, to whom the text specially applied. "And now what shall I say? Father, save me from this hour? But," etc. Again, "If it be possible, etc. nevertheless, not my will, but thine be done." This cost an effort, and a struggle, for a time-yet he did not fail to do it.
Yes, we should always do God's will, even if it is not a delight. And often, the painful effort will change to pleasure, the duty commenced reluctantly will become a sweet joy! Yet, do not condition obedience upon its becoming delightful. It is the will of my God? Then his will I must do.
III. We should delight to do God's will.
We may be led to it.
1. By sense of right. The vexing question of ethical speculation does not here matter-whether God wills a thing because right, or it is right because he wills it. What he wills, is right. To do right is man's highest duty, and should be his greatest delight.
2. By feelings of interest. It is right to consult our own improvement and enjoyment. Lawful to be pleased at advancing these, provided we are doing God's will. Now always our true interest, in noblest sense, on largest scale, is to do God's will. Hence self-love should conspire with a sense of right in causing us to delight in God's will.
3. By feelings of benevolence. I hope no one present is wholly ignorant of the pleasure derived from benefiting others. "And learn the luxury of doing good" (Goldsmith). Now in doing God's will, we may be sure we are promoting the well-being of our fellow men-whether we can always perceive the connection or not. If it is God's will, it shall be best for all we love, for all mankind, that this should be done. What a pleasure, then, it should be, to do his will.
4. By feelings of gratitude. My brethren, let us think of all our providential and spiritual blessings. And while our hearts glow with gratitude, for all God has done, and is doing, and promises to do for us, shall we not be able to say, "I delight to do thy will, O my God!"
In doing God's will, we follow the example of Jesus-seen in his whole life, and declared in his own words. (John 4:34) Remember him at Jacob's well-fatigued, needing rest and food, yet busy doing good, and yet saying to his disciples, "My meat is to do the will of him that sent me, and to finish his work." In doing this, we are dear to Jesus. (Matt. 12:46-50) "Whosoever shall do the will of my Father which is in heaven, the same is my brother, and sister, and mother." We become as near as the dearest kindred.
Oh, it is sweet to do God's will. Oh, ye who delight to do his will, go on, and it shall grow more and more delightful-go on, and the path you tread shall grow more and more a path of light, till it shall lead you into the dazzling glories of the celestial world; and there, oh there, in perfect obedience you shall find perfect delight.
And meanwhile, however, the number shall be multiplying on earth, of those who delight to do God's will. The prayer our Saviour taught his disciples to pray shall rise from many a pious heart, shall stimulate many a toiling brain, shall nerve many a weary laborer, in Christian and in heathen lands, till Christianity, everywhere triumphant, shall cover the earth in a flood of glory, till God's will shall be done on earth, as it is done in heaven.
Friday, 2 September 2011
Monday, 15 August 2011
敬虔吹噓 由約翰 · 派珀
上帝愛它時人擁有的神，和上帝討厭它時人擁有的人。"讓一個人擁有，在主誇口"（2 公司 10: 17）。"到目前為止我會在我們主耶穌基督的十字架除了吹牛"（Gal.6: 14）。"人的傲慢的樣子，不得提出低，及須謙卑的崇高驕傲的男人，和耶和華獨自會在那天被尊崇。因耶和華的主機有針對所有是驕傲和崇高，對所有被舉起的一天"（Isa.2:11–12).
讓我解釋一下。它是靈魂的靈魂的傾斜度為尋求説明，沒有任何的傾向是靈魂的不夠好，以獲得説明，甚至不信仰的傾向的期望。它是靈魂的唯一的一切行為。因為它是空-交，它不是一種美德。它看上去的另一種美德。它看上去的另一種力量。它看上去的另一種智慧。它是完全延展性和其他相關。因此，它不能誇口本身，因為它甚至不能看自己。它是這種東西，在某種意義上沒有"自我"。為靈魂的唯一行為存在，它連接到另一個從它獲取其所有的現實。
第二，由選舉產生排除吹噓："上帝選擇，要羞辱智慧 ； 世界中，什麼是愚蠢的上帝選擇什麼是弱到羞恥強 ； 世界上帝選擇什麼是低和鄙視的世界，不，要帶到什麼的也是的東西，這樣任何人都不可能擁有上帝在場的情況下"（1 公司 1:27–29).
上帝的選舉被為了刪除吹噓。點是上帝沒有選擇在我們，使我們能夠吹噓的人的任何功能。事實上，羅馬人 9: 11使它明確，上帝的選舉為了使神的保存目的休息最後論神，沒有任何行為人類靈魂的："雖然 [雅各和以掃] 未出生和做了什麼好或不好 — — 以便選舉上帝的目的可能繼續，不是因為的作品，但由於他的調用者 [神揀選雅不掃]"。這裡的作品相比不是信仰而"他那些調用。"上帝的選擇在於最後對上帝。他決定誰還會相信誰將 undeservingly 保存。
因此，讓我們看遠離自己和所有人的説明。讓所有吹噓在人與人的成就停止，並讓我們在主誇口。
有兩個原因 （至少） 為什麼上帝討厭的人要在人誇口：
1) 男子 Boasting 偏離原始人的注意力從他快樂的噴泉和破壞他的生活。它誘騙人替換鏡像的壯美。人不是欣賞的人。他是被迫讚美上帝。欽佩的喜悅是賣淫和毀壞了當男人試圖在自己思考的發光中查找星系大小的榮耀。上帝不喜歡的人吹噓的傷害。
2） 其他原因神恨人吹噓的人在此：它傳達人是比上帝更令人敬佩的信念。現在，當然，是不符合事實。但我們會錯過點，如果我們說，"神恨躺在因此神恨人吹噓，因為它傳達一個謊言。號
這是不完全正確。上帝的討厭的是上帝的恥辱。躺在碰巧他褻為真理之神的一種方法。所以人的吹噓的人的真正問題是它輕視神。吹噓的神，另一方面，不會雙相反： 它榮譽神和給人，使他的喜悅： 慕無限令人敬佩。
幸運，因此，上帝已雙排除順便自誇他節省了罪人。
第一，自誇被排除的信念。正如保羅在他的書信中解釋到羅馬："然後什麼成為的我們吹噓？它是排除在外。由什麼法律？工程的法律？不是，但信仰法"(3: 27)。為什麼信仰排除吹噓？原因不只是因為信仰上帝，這是一份禮物。精神的所有水果都是禮物。但他們做相同的方式並不是所有排除吹噓。信心是靈魂的唯一的一切行為。它是靈魂的最弱、 最無助、 最空手行事。它是所有依賴在另一台。在某種意義上，這是諸實行非行為。讓我解釋一下。它是靈魂的靈魂的傾斜度為尋求説明，沒有任何的傾向是靈魂的不夠好，以獲得説明，甚至不信仰的傾向的期望。它是靈魂的唯一的一切行為。因為它是空-交，它不是一種美德。它看上去的另一種美德。它看上去的另一種力量。它看上去的另一種智慧。它是完全延展性和其他相關。因此，它不能誇口本身，因為它甚至不能看自己。它是這種東西，在某種意義上沒有"自我"。為靈魂的唯一行為存在，它連接到另一個從它獲取其所有的現實。
第二，由選舉產生排除吹噓："上帝選擇，要羞辱智慧 ； 世界中，什麼是愚蠢的上帝選擇什麼是弱到羞恥強 ； 世界上帝選擇什麼是低和鄙視的世界，不，要帶到什麼的也是的東西，這樣任何人都不可能擁有上帝在場的情況下"（1 公司 1:27–29).
上帝的選舉被為了刪除吹噓。點是上帝沒有選擇在我們，使我們能夠吹噓的人的任何功能。事實上，羅馬人 9: 11使它明確，上帝的選舉為了使神的保存目的休息最後論神，沒有任何行為人類靈魂的："雖然 [雅各和以掃] 未出生和做了什麼好或不好 — — 以便選舉上帝的目的可能繼續，不是因為的作品，但由於他的調用者 [神揀選雅不掃]"。這裡的作品相比不是信仰而"他那些調用。"上帝的選擇在於最後對上帝。他決定誰還會相信誰將 undeservingly 保存。
因此，讓我們看遠離自己和所有人的説明。讓所有吹噓在人與人的成就停止，並讓我們在主誇口。
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