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Heaven by D. L. Moody

Heaven by D. L. Moody

Some time ago, on my way to a meeting, a friend asked what was to be my subject.  I told him I thought I would preach about Heaven.  He seemed much disappointed and replied that he was in hopes I should talk about something practical, and that there would be time enough to talk about heaven when we got there.

Now, I think if God did not want us to know anything about heaven, He would not have written so much about it.  And if heaven is to be our future home, we should try to learn all we can about it, so that we may be living more for it.  If we were about to emigrate to a distant land, we should never tire hearing about it.  We should wish to know all about its people, its climate and resources, its schools and institutions, its advantages for children, and its prospects for business.  There would be nothing relating to the country that would not interest us.  And when we are going to spend eternity in another world, can we know or hear too much about it?

Christians are often asked why they address their prayers upwards, as if God’s dwelling-place were any more above than around them.  But I think it is right to locate heaven and to locate it above.  In the twenty-sixth chapter of Deuteronomy we read, “Look down from thy holy habitation, from heaven, and bless thy people Israel.”  Look down from heaven.  Then in Genesis we are told that God “went up” from talking with Abraham — went up.  And Christ himself, the only One who can really tell us about heaven, for He has been there, what does He say?  In the third chapter of John you find the words, “No man hath ascended up to heaven but He that came down from heaven, even the Son of Man which is in heaven.  “In the seventh chapter of Mark, again we are told that, “looking up to heaven, He sighed.”  And when His work was over here, and He was just returning to the many mansions of His Father’s house, standing in the midst of the loved ones for whom He was going to prepare a place, “Behold, He was taken up, and a cloud received Him out of their sight.”

Heaven is the dwelling place of God. This, after all, is the great point.  It matters little how far away it is.  God is there, and that is enough.  And we may be sure that it is not so far away but that He can hear the humblest sigh of prayer or watch the gathering tears of penitence trembling on the sinner’s cheek.  And man, too, can look from earth to heaven.  When God opens his eyes, and draws aside the veil, like Stephen, He can see right into it.  “He being full of the Holy Ghost, looked up steadfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God, and said, Behold, I see the heavens opened, and the Son of Man standing on the right hand of God.”  Stephen found out the secret of the attractiveness of heaven.  He saw Christ at the right hand of God.  The King in his beauty was there and that makes heaven.  Someone being asked what he expected to do when he got to heaven replied that he would take one good look at Christ for about five hundred years, and then he might look round and see the apostles, and saints, and martyrs.  And it seems to me that one glimpse of Him who loved us and washed us in His blood will repay us for all we can suffer here in this dark world.

A little child, whose mother was dying, was taken away to live with some friends because it was thought she did not understand what death is.  All the while the child wanted to go home and see her mother.  At last, when the funeral was over and she was taken home, she ran all over the house, searching the sitting-room, the parlor, the library, and the bedrooms.  She went from one end of the house to the other and when she could not find her mother, she wished to be taken back to where they brought her from.  Home had lost its attractions for the child when her mother was not there.  My friends, the great attraction in heaven will not be its pearly gates, its golden streets, nor its choir of angels, but it will be Christ.  Heaven would be no heaven if Christ were not there.  But we know that He is at the right hand of the Father, and those eyes shall gaze on Him by-and-by; and we shall be satisfied when we awake with his likeness.

But the company of heaven is more varied still — our friends are there.  God the Father is there, Christ the Son is there, angels are there, and in Revelation 7 we read of “a great multitude, which no man could number, of all nations, and kindreds, and people and tongues.”  We read of the redeemed who stand “before the throne, and before the Lamb, clothed with white robes, and palms in their hands.”  Yes, we have friends in heaven.

A bereaved father asked me the other day if I thought the little one he had lost had gone to be with Jesus.  I could only tell him what David said when he lost his sons.  “I shall go to him, but he shall not return to me.”  It is a very sweet thought to me and it must be to you also who have lost little ones, that the King can take better care of them than we can.  If we could look into the eternal city we should see the Shepherd leading them by the green pastures and the still waters.  He will care for each little lost lamb Himself far better than its own fond mother; and is it not sweeter for them to be forever with the Lord than down in this sad land of suffering and sin?   Our friends are not lost, just gone before.  They have had “the desire to depart and to be with Christ, which is far better” and He has gratified it.  Although to live was to live for Christ, yet to be with Him, was, even with Paul “far better.”

But there is more in heaven still. Once the disciples had been out preaching and met with wonderful success.  They had great power, had cast out devils, and worked many miracles.  They came back greatly elated.  Like workers in a great revival, they say to one another, “Is not this glorious?”  But Christ says, “Do not rejoice at that. I will tell you what to rejoice about.  In this rejoice not, that the spirits are subject to you but rather rejoice that your names are written in heaven.”  What a glorious thought is this?  Our names are written in heaven.  We may be sure of it.  If the children of God are not to know that their names are written in heaven how are they to rejoice?  If there had been any doubt about it, how could the disciples have rejoiced when Christ told them to rejoice?  It is our privilege, if we are Christians, not only to know it, to be quite sure of it, but to rejoice in it.

The grand question of life is, Is my name written in heaven? Is my name in the Book of Life?  Not, Is it in the Church record?  That record may not be kept in the same way that the record in heaven is kept.  And there may be names in the Church record which have never been written in heaven.  But it is God’s record we are talking about.  God keeps a record, a book of the lost and a book of the saved, a book of the living and a book of the dead.  Which book is your name in?  Can you rejoice this moment that your name is written in the Book of Life?  Weigh the question well.  It is very important.  For “Whosoever was not found written in the Book of Life was cast into the lake of fire.”  “And there shall in no wise enter into it anything that defileth it, neither whatsoever worketh an abomination or maketh a lie; but they which are written in the Lamb’s Book of Life.”

Some friends, lately, in traveling, arrived at an English hotel, but found that it had been full for days.  They were turning away to seek accommodation elsewhere when a lady of the party bade the others adieu and expressed her intention to remain.  “How can that be,” they asked, “when you hear the hotel is full?”  “Oh.” she replied, “I telegraphed on ahead a number of days ago and my room has been secured.”  My friend, send on your name ahead and the door of heaven can never be shut against you.  Be sure it is a wise precaution.  Then everything will be ready for you.  And when the journey of life is over, you will mount up as with angel wings and inherit the kingdom prepared from the foundation of the world.  Many are spending their time and strength for a home down here with its shallow luxuries and fleeting joys.  But what will all the mansions of earth do for you if you have secured no title to a mansion in the sky?

A soldier, wounded during our last war, lay dying in his cot.  Suddenly the deathlike stillness of the room was broken by the cry, “Here! Here!” which burst from the lips of the dying man.  Friends rushed to the spot and asked what he wanted.  “Hark,” he said, “they are calling the roll of heaven, and I am answering to my name.”  In a few moments once more, he whispered, “Here!” and passed into the presence of the King.

If we have made sure that our own names are written in heaven, the next most important thing is to be sure that our children’s names are there. The promise is not unto you only but unto your children.  Mother, is the name of that boy of yours written in the Lamb’s Book of life?  Is it not better that your children’s names should be written there than that you should secure for them great possessions on this dark earth?  Oh, I pity the son who has never had an interest beyond the grave; but more the mother who has never told him of the rest that remaineth for the people of God.  May God make fathers and mothers more faithful and true to their solemn charge that their children may grow up to be a blessing to the world and that they meet at last, an unbroken circle, in heaven!

Whenever I think about this subject, two fathers come before me.  One lived on the Mississippi river.  He was a man of great wealth.  Yet he would have freely given it all could he have brought back his eldest boy from his early grave.  One day that boy had been borne home unconscious.  They did everything that man could do to restore him, but in vain.  “He must die,” said the doctor.  “But, doctor,” said the agonized father, “can you do nothing to bring him to consciousness, even for a moment?”  “That may be,” said the doctor; “but he can never live.”  Time passed and after a terrible suspense the father’s wish was gratified.  “My son,” he whispered, “the doctor tells me you are dying.”  “Well,” said the boy, “you never prayed for me, father; won’t you pray for my lost soul now?”  The father wept.  It was true he had never prayed.  He was a stranger to God.  And in a little while that soul, unprayed for, passed into its dark eternity.  Oh, father! if your boy was dying and called on you to pray, could you lift your burdened heart to heaven?  Have you learned this sweetest lesson of heaven or earth, to know and hold Communion with your God?  And before this evil world has marked your dearest treasures for its prey, have you learned to lead your little ones to a children’s Christ?

What a contrast is the other father!  He, too, had a lovely boy and one day he came home to find him at the gates of death.  “A great change has come over our boy,” said the weeping mother; “he has only been a little ill before, but it seems now as if he were dying fast.”  The father went into the room and placed his hand on the forehead of the little boy.  He could see the boy was dying.  He could feel the cold damp of death.  “My son, do you know you are dying?”  “No; am I?”  “Yes; you are dying.”  “And shall I die today?”  “Yes, my boy, you cannot live till night.”  “Well, then, I shall be with Jesus tonight, won’t I, father?”  “Yes, my son, you will spend tonight with the Savior.”  As he turned away, the little fellow saw the tears trickling over his father’s cheeks.  “Don’t weep for me, father,” he said; “when I get to heaven I will go right to Jesus, and tell that ever since I can remember you have tried to lead me to Him.”  God has given me one little boy and if God should take him, I would rather have him carry such testimony as that to my Master, than have all the wealth of the world rolled at his feet.

Mothers and fathers, the little ones may begin early; be in earnest with them now.  You know not how soon you may be taken from them, or they may be taken from you.  Therefore let this impression be made upon their minds that you care for their souls a million times more than for their worldly prospects.  And if you yourself have never thought how little it would profit you to gain the whole world and lose your own soul, I beseech you not to let another sun go down before you are able to say that your name has been in heaven.

The Love of God by A. W. Pink

There are three things told us in Scripture concerning the nature of God.

First, “God is spirit” (John 4:24).  In the Greek, there is no indefinite article and to say “God is a spirit” is most objectionable, for it places Him in a class with others.  God is “spirit” in the highest sense.  Because He is “spirit” He is incorporeal, having no visible substance.  Had God a tangible body, He would not be omnipresent, He would be limited to one place; because He is spirit, He fills heaven and earth.

Second, God is light (1 John 1:5), which is the opposite of “darkness.”  In Scripture, “darkness” stands for sin, evil, death; and “light” for holiness, goodness, life.  God is light, means that He is the sum of all excellency.

Third, “God is love” (1 John 4:8).  It is not simply that God “loves,” but that He is Love itself.  Love is not merely one of His attributes, but His very nature.

There are many today who talk about the love of God who are total strangers to the God of love.  The Divine love is commonly regarded as a species of amiable weakness, a sort of good-natured indulgence; it is reduced to a mere sickly sentiment, patterned after human emotion.  Now the truth is that on this, as on everything else, our thoughts need to be formed and regulated by what is revealed thereon in Holy Scripture.  That there is urgent need for this is apparent not only from the ignorance which so generally prevails, but also from the low state of spirituality which is now so sadly evident everywhere among professing Christians.  How little real love there is for God.  One chief reason for this is because our hearts are so little occupied with His wondrous love for His people.  The better we are acquainted with His love—its character, fullness, blessedness—the more will our hearts be drawn out in love to Him.

1. The love of God is uninfluenced. By this we mean, there was nothing whatever in the objects of His love to call it into exercise, nothing in the creature to attract or prompt it.  The love which one creature has for another is because of something in them; but the love of God is free, spontaneous, uncaused.  The only reason why God loves any is found in His own sovereign will: “The Lord did not set His love upon you, nor choose you because ye were more in number than any people; for ye were the fewest of all people: but because the Lord loved thee” (Deuteronomy 7:7-8).  God has loved His people from everlasting, and therefore nothing of the creature can be the cause of what is found in God from eternity.  He loves from Himself: “according to His own purpose” (2 Timothy 1:9).

“We love Him, because He first loved us” (1 John 4:19).  God did not love us because we loved Him, but He loved us before we had a particle of love for Him.  Had God loved us in return for ours, then it would not be spontaneous on His part; but because He loved us when we were loveless, it is clear that His love was uninfluenced.  It is highly important if God is to be honored and the heart of His child established, that we should be quite clear upon this precious truth.  God’s love for me, and for each of “His own,” was entirely unmoved by anything in them.  What was there in me to attract the heart of God?  Absolutely nothing.  But, to the contrary, everything to repel Him, everything calculated to make Him loathe me—sinful, depraved, a mass of corruption, with “no good thing” in me.

“What was there in me that could merit esteem,

Or give the Creator delight?

‘Twas even so, Father, I ever must sing,

Because it seemed good, in Thy sight.”

2. It is eternal. This of necessity.  God Himself is eternal, and God is love; therefore, as God Himself had no beginning, His love had none.  Granted that such a concept far transcends the grasp of our feeble minds, nevertheless, where we cannot comprehend, we can bow in adoring worship.  How clear is the testimony of Jeremiah 31:3, “I have loved thee with an everlasting love, therefore with loving-kindness have I drawn thee.”

How blessed to know that the great and holy God loved His people before heaven and earth were called into existence, that He had set His heart upon them from all eternity.  Clear proof is this that His love is spontaneous for He loved them endless ages before they had any being.  The same precious truth is set forth in Ephesians 1:4,5, “According as He hath chosen us in Him before the foundation of the world, that we should be holy and without blame before Him.  In love having predestinated us.”  What praise should this evoke from each of His children!  How tranquilizing for the heart: since God’s love toward me had no beginning, it can have no ending!  Since it be true that “from everlasting to everlasting” He is God, and since God is “love,” then it is equally true that “from everlasting to everlasting” He loves His people.

3. It is sovereign. This also is self-evident. God Himself is sovereign, under obligations to none, a law unto Himself, acting always according to His own imperial pleasure.  Since God be sovereign, and since He be love, it necessarily follows that His love is sovereign.  Because God is God, He does as He pleases; because God is love, He loves whom He pleases.  Such is His own express affirmation: “Jacob have I loved, but Esau have I hated” (Romans 9:19).  There was no more reason in Jacob why he should be the object of Divine love, than there was in Esau.  They both had the same parents, and were born at the same time, being twins; yet God loved the one and hated the other!  Why?  Because it pleased Him to do so.  The sovereignty of God’s love necessarily follows from the fact that it is uninfluenced by anything in the creature.  Thus, to affirm that the cause of His love lies in God Himself, is only another way of saying, He loves whom He pleases.

For a moment, assume the opposite.  Suppose God’s love were regulated by anything else than His will, in such a case He would love by rule, and loving by rule He would be under a law of love, and then so far from being free, God would Himself be ruled by law.  “In love having predestinated us unto the adoption of children by Jesus Christ to Himself, according to”—what?  Some excellency which He foresaw in them?  No; what then?  “According to the good pleasure of His will” (Ephesians 1:4-5).

4. It is infinite. Everything about God is infinite.  His essence fills heaven and earth.  His wisdom is illimitable, for He knows everything of the past, present and future.  His power is unbounded, for there is nothing too hard for Him.  So His love is without limit.  There is a depth to it which none can fathom; there is a height to it which none can scale; there is a length and breadth to it which defies measurement, by any creature-standard.

Beautifully is this intimated in Ephesians 2:4: But God, who is rich in mercy, for His great love wherewith He loved us: the word “great” there is parallel with the “God so loved” of John 3:16.  It tells us that the love of God is so transcendent it cannot be estimated.  No tongue can fully express the infinitude of God’s love or any mind comprehend it: it “passeth knowledge,” Ephesians 3:19).  The most extensive ideas that a finite mind can frame about Divine love, are infinitely below its true nature.  The heaven is not so far above the earth as the goodness of God is beyond the most raised conceptions which we are able to form of it.  It is an ocean which swells higher than all the mountains of opposition in such as are the objects of it.  It is a fountain from which flows all necessary good to all those who are interested in it (John Brine, 1743).

5. It is immutable. As with God Himself there is “no variableness, neither shadow of turning” (James 1:17), so His love knows neither change nor diminution.  The worm Jacob supplies a forceful example of this: “Jacob have I loved,” declared Jehovah, and despite all his unbelief and waywardness, He never ceased to love him.  John 13:1 furnishes another beautiful illustration.  That very night one of the apostles would say, “Show us the Father;” another would deny Him with cursings; all of them would be scandalized by and forsake Him.  Nevertheless “having loved His own which were in the world, He love them unto the end.”  The Divine love is subject to no vicissitudes.  Divine love is “strong as death … many waters cannot quench it” (Song of Solomon 8:6-7).  Nothing can separate from it: Romans 8:35-39.

“His love no end nor measure knows,

No change can turn its course,

Eternally the same it flows

From one eternal source.”

6. It is holy. God’s love is not regulated by caprice passion, or sentiment, but by principle.  Just as His grace reigns not at the expense of it, but “through righteousness” (Romans 5:21), so His love never conflicts with His holiness.  “God is light” (1 John 1:5) is mentioned before “God is love” (1 John 4:8).  God’s love is no mere amiable weakness, or effeminate softness.  Scripture declares, “whom the Lord loveth He chasteneth, and scourgeth every son whom He receiveth” (Hebrews 12:6).  God will not wink at sin, even in His own people.  His love is pure, unmixed with any maudlin sentimentality.

7. It is gracious. The love and favor of God are inseparable.  This is clearly brought out in Romans 8:32-39.  What that love is from which there can be no “separation,” is easily perceived from the design and scope of the immediate context: it is that goodwill and grace of God which determined Him to give His Son for sinners.  That love was the impulsive power of Christ’s incarnation: “God so loved the world that He gave His only begotten Son” (John 3:16).  Christ died not in order to make God love us, but because He did love His people.  Calvary is the supreme demonstration of Divine love.  Whenever you are tempted to doubt the love of God, Christian reader, go back to Calvary.

Here then is abundant cause for trust and patience under Divine affliction.  Christ was beloved of the Father, yet He was not exempted from poverty, disgrace, and persecution.  He hungered and thirsted.  Thus, it was not incompatible with God’s love for Christ when He permitted men to spit upon and smite Him.  Then let no Christian call into question God’s love when he is brought under painful afflictions and trials.  God did not enrich Christ on earth with temporal prosperity, for “He had not where to lay His head.”  But He did give Him the Spirit “without measure” (John 3:34).  Learn then that spiritual blessings are the principal gifts of Divine love.  How blessed to know that when the world hates us, God loves us!

From The Attributes of God.

Edited by Teaching Resources, 2003. May be reproduced without permission for ministry purposes.

‘Tis the Season to be Jolly? by Jim Elliff

“‘Tis the Season to be jolly?” Well, maybe.

The business of Christmas, that is, the hard and cold commercial trade of the Thanksgiving to Christmas sales win­dow, is a measure of how well America is doing. It’s the thermometer in our corporate mouths.

Needs are created through the media in order to entice the buyer into purchas­ing more this year than last. No one is to be disappointed at Christmas, after all. The manipulation is as blatant to­ward children as adults. And who can bring themselves to crush the psyche of anyone by not giving them all they want?

The end result of all of this is “happiness.” The receivers of the presents are happy and the merchandisers are happy. The media people are happy and the credit card people are happy. Everything is happy during Christmas.

Happy is what it is supposed to be, that is. But sometimes things go south. The economy may well not cooperate.

Sickness may invade the home, jobs may be lost, anger and sulki­ness may pervade the atmosphere, death may stalk a family mem­ber, drugs and alcohol may taint family togetherness, divorce clouds may darken the skies, disappointment may rule a child’s spirit, and depression may turn you pensive and silent. And so it goes behind the closed doors or in the inner space of so many. The Bible says that even in their laughter there is sorrow.

Can tinsel and presents, carols and candy really bring happiness? Not often, and not much. And if our happiness is based on circum­stance, is it a true happiness? Isn’t it just a playful escape, a tempo­rary delusion? Does a little thin paint on the outside eradicate the rust beneath? Do cosmetics on a corpse make the death go away?

I think the diversion is worth something, mind you, But when the reality is so strong, do we have the right to call even Christmas a source of true happiness?

This “reality” is much more troubling than the list mentioned above—the depression, sickness, sulkiness, and aggravations. The reality for a person without Christ is a permanent state of non-forgiveness, alienation from God, separation from the true people of God forever, and hell. Those are the matters that make happiness hard to come by and what makes laughter so fugitive for the think­ing person.

Even joy based on family can elude you. Everything is moving, changing, shifting. You cannot rest on anything to bring solid, stand-against-all-odds joy but that which is permanent. And that which is permanent is God.

When the angels sang about Christ’s birth, they said that they were bringing tidings of “great joy.” Great joy?—yes, joy for every per­son who will come to Him by faith. It is in the relationship with God through Christ where joy is found.

If a person is related to God through His Son Jesus Christ, then joy, that deeper happiness that is more than a facial characteristic, is a birthright blessing. The true Christian should be joyful because his sins are forgiven, his place in heaven is secure, his life is in-dwelt by God’s Spirit, and he has an open door to God’s throne room. No matter what happens, he always has reason to rejoice be­cause the big things are taken care of, and the Spirit in him prom­ises to help him through all the rest. In a word, his joy is not based on circumstance, but on huge unchanging facts and an even bigger God behind the facts.

For sure, some true Christians forget what they have and need a refresher course on what is provided for them, but on the main you will notice that true Christians have joy that is bigger than circum­stances. I’m not saying this about pseudo-Christians, of course, the church-goers who really don’t know Christ.

Christmas then is not the season to be jolly, as if the other seasons are the opposite. But it is the reason to be joyful. Christ’s coming to the earth, His perfect life and sacrificial death as a substitute for sinful people like us, is certainly a reason for joy to all who will come to Him by faith.

Is that you?

If you are one of those who has not come to Christ, then the best you can do this season is to hope for good circumstances and a kind of naïveté about your actual situation before God. But things could be different and the coming of Christ that you are singing about this holiday time could become the best news you have ever heard—good tidings of great joy!

Copyright © 2002 Jim Elliff

Permission granted for not-for-profit reproduction in exact form including copyright information. All other uses require written permission. For other information about knowing Christ visit

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Parkville, MO 64152

A Godly Man Is a Thankful Man by Thomas Watson

Praise and thanksgiving is the work of heaven and he begins that work here which he will always be doing in heaven.  The Jews have a saying — the world subsists by three things: the law, the worship of God and thankfulness.  As if where thankfulness was missing, one of the pillars of the world had been taken away and it was ready to fall.  The Hebrew word for ‘praise’ comes from a root that signifies ‘to shoot up.’  The godly man sends up his praises like a volley of shots towards heaven.  David was modeled after God’s heart and how melodiously he warbled out God’s praises!  Therefore he was called ‘the sweet psalmist of Israel’ (2 Sam. 23:1) . Take a Christian at his worst, yet he is thankful.  To illustrate this more clearly, I shall lay down these four particulars:

1. Praise and thanksgiving is a saint-like work.

We find in Scripture that the godly are still called upon to praise God: ‘ye that fear the Lord, bless the Lord’ (Psalm 135:20). ‘Let the saints be joyful in glory: let the high praises of God be in their mouth’ (Psalm 149:5, 6). Praise is a work proper to a saint:

(i) None but the godly can praise God aright. As all do not have the skill to play the lute, so not everyone can sound forth the harmonious praises of God.  Wicked men are required to praise God, but they are not fit to praise him.  None but a living Christian can tune God’s praise.  Wicked men are dead in sin; how can they who are dead lift up God’s praises?  ‘The grave cannot praise thee’ (Isa. 38:18). A wicked man stains and eclipses God’s praise.  If an unclean hand works in damask or flowered satin, it will slur its beauty.  God will say to the sinner, ‘What hast thou to do, to take my covenant in thy mouth?’ (Psalm 50:16).

(ii)Praise is not comely for any but the godly: ‘praise is comely for the upright’ (Psalm 33:1). A profane man stuck with God’s praises is like a dunghill stuck with flowers.  Praise in the mouth of a sinner is like an oracle in the mouth of a fool.  How uncomely it is for anyone to praise God if his whole life dishonors God!  It is as indecent for a wicked man to praise God as it is for a usurer to talk of living by faith, or for the devil to quote Scripture.  The godly alone are fit to be choristers in God’s praises.  It is called ‘the garment of praise’ (Isa. 61:3). This garment fits hand­somely only on a saint’s back.

2. Thanksgiving is a more noble part of God’s worship.

Our wants may send us to prayer but it takes a truly honest heart to bless God. The raven cries; the lark sings. In petition we act like men; in thanksgiving we act like angels.

3. Thanksgiving is a God-exalting work.

‘Whoso offereth praise glorifieth me’ (Psalm 50:23). Though nothing can add the least mite to God’s essential glory, yet praise exalts him in the eyes of others.  Praise is a setting forth of God’s honor, a lifting up of his name, a displaying of the trophy of his goodness, a proclaiming of his excellence, a spreading of his renown, a breaking open of the box of ointment, whereby the sweet savor and perfume of God’s name is sent abroad into the world.


4. Praise is a more distinguishing work.

By this a Christian excels all the infernal spirits.  Do you talk of God?  So can the devil; he brought Scripture to Christ.  Do you profess religion?  So can the devil; he transforms himself into an angel of light.  Do you fast?  He never eats.  Do you believe?  The devils have a faith of assent; they believe, and tremble (Jas. 2:19). But as Moses worked such a miracle as none of the magicians could reproduce, so here is a work Christians may be doing, which none of the devils can do, and that is the work of thanksgiving.  The devils blaspheme, but do not bless.  Satan has his fiery darts but not his harp and viol.

Use 1: See here the true genius and complexion of a godly man.  He is much in doxologies and praises. It is a saying of Lactantius that he who is unthankful to his God cannot be a good man.  A godly man is a God-exalter.  The saints are temples of the Holy Ghost (1 Cor. 3:16). Where should God’s praises be sounded, but in his temples?  A good heart is never weary of praising God: ‘his praise shall continually be in my mouth’ (Psalm 34:1). Some will be thankful while the memory of the mercy is fresh, but afterwards leave off. The Carth­aginians used at first to send the tenth of their yearly revenue to Hercules, but by degrees they grew weary and left off sending.  David, as long as he drew his breath, would chirp forth God’s praise: ‘I will sing praises unto my God while I have any being’ (Psalm 146:2). David would not now and then give God a snatch of music, and then hang up the instrument, but he would continually be celebrating God’s praise.  A godly man will express his thankfulness in every duty.  He mingles thanksgiving with prayer: ‘in every thing by prayer with thanksgiving let your requests be made known unto God’ (Phil. 4:6). Thanksgiving is the more divine part of prayer.  In our petitions we express our own necessities; in our thanksgivings we declare God’s excellences.  Prayer goes up as incense, when it is perfumed with thanksgiving.

And as a godly man expresses thankfulness in every duty, he does so in every condition.  He will be thankful in adversity as well as prosperity: ‘In every thing give thanks’ (1 Thess. 5:18). A gracious soul is thankful and rejoices that he is drawn nearer to God, though it be by the cords of affliction.  When it goes well with him, he praises God’s mercy; when it goes badly with him, he magnifies God’s justice.  When God has a rod in his hand, a godly man will have a psalm in his mouth.  The devil’s smiting of Job was like striking a musical instrument; he sounded forth praise: ‘The Lord hath taken away; blessed be the name of the Lord’ (Job. 1:21). When God’s spiritual plants are cut and bleed, they drop thankfulness; the saints’ tears cannot drown their praises.

If this is the sign of a godly man, then the number of the godly appears to be very small. Few are in the work of praise.  Sinners cut God short of his thank offering: ‘Where are the nine?’ (Luke 17:17). Of ten lepers healed, there was but one who returned to give praise.  Most of the world are sepulchers to bury God’s praise.  You will hear some swearing and cursing but few who bless God.  Praise is the yearly rent that men owe, but most are behind with their rent.  God gave King Hezekiah a marvelous deliver­ance, ‘but Hezekiah rendered not again according to the benefit done unto him’ (2 Chron. 32:25). That ‘but’ was a blot on his escutcheon.  Some, instead of being thankful to God, ‘render evil for good.’  They are the worse for mercy: ‘Do ye thus requite the Lord, O foolish people and unwise?’ (Deut. 32:6). This is like the toad that turns the most wholesome herb to poison.  Where shall we find a grateful Christian?  We read of the saints ‘having harps in their hands’ (Rev 5:8) — the emblem of praise.  Many have tears in their eyes and complaints in their mouths, but few have harps in their hand and are blessing and praising the name of God.

Use 2: Let us scrutinize ourselves and examine by this characteristic whether we are godly: Are we thankful for mercy?  It is a hard thing to be thankful.

Question: How may we know whether we are rightly thankful?

Answer 1: When we are careful to register God’s mercy: ‘David appointed certain of the Levites to record, and to thank and praise the Lord God of Israel’ (1 Chron. 16:4). Physicians say that the memory is the first thing that decays.  It is true in spiritual matters: ‘They soon forgot his works’ (Psalm 106:13). A godly man enters his mercies, as a physician does his remedies, in a book, so that they may not be lost.  Mercies are jewels that should be locked up.  A child of God keeps two books always by him: one to write his sins in, so that he may be humble; the other to write his mercies in, so that he may be thankful.

Answer 2: We are rightly thankful when our hearts are the chief instrument in the music of praise: ‘I will praise the Lord with my whole heart’ (Psalm 111:1). David would tune not only his viol, but also his heart.  If the heart does not join with the tongue, there can be no comfort.  Where the heart is not engaged, the parrot is as good a chorister as the Christian.

Answer 3: We are rightly thankful when the favors which we receive endear our love to God the more.  David’s miraculous preservation from death drew forth his love to God: ‘I love the Lord’ (Psalm 116:1). It is one thing to love our mercies; it is another thing to love the Lord.  Many love their deliverance but not their deliverer.  God is to be loved more than his mercies.

Answer 4: We are rightly thankful when, in giving our praise to God, we take all worthiness from ourselves: ‘I am not worthy of the least of all the mercies thou hast showed unto thy servant’ (Gen. 32:10). As if Jacob had said, ‘Lord, the worst bit thou carvest me is better than I deserve.’  Mephibosheth bowed himself and said, ‘What is thy servant, that thou should look upon such a dead dog as I am?’ (2 Sam. 9:8). So when a thankful Christian makes a survey of his blessings and sees how much he enjoys that others better than he lack, he says, ‘Lord, what am I, a dead dog, that free grace should look upon me, and that thou shouldest crown me with such loving kindness?’

Answer 5: We are rightly thankful when we put God’s mercy to good use.  We repay God’s blessings with service.  The Lord gives us health, and we spend and are spent for Christ (2 Cor. 12:15). He gives us an estate, and we honor the Lord with our substance (Proverbs 3:9). He gives us children, and we dedicate them to God and educate them for God.  We do not bury our talents but trade them.  This is to put our mercies to good use.  A gracious heart is like a piece of good ground that, having received the seed of mercy, produces a crop of obedience.

Answer 6: We are rightly thankful when we can have our hearts more enlarged for spiritual than for temporal mercies: ‘Blessed be God, who hath blessed us with all spiritual blessings’ (Eph. 1:3). A godly man blesses God more for a fruitful heart than a full crop.  He is more thankful for Christ than for a kingdom.  Socrates was wont to say that he loved the king’s smile more than his gold.  A pious heart is more thankful for a smile of God’s face than he would be for the gold of the Indies.

Answer 7: We are rightly thankful when mercy is a spur to duty.  It causes a spirit of activity for God.  Mercy is not like the sun to the fire, to dull it, but like oil to the wheel, to make it run faster.  David wisely argues from mercy to duty: ‘Thou hast delivered my soul from death.  I will walk before the Lord in the land of the living’ (Psalm. 116:8, 9). It was a saying of Bernard, ‘Lord, I have two mites, a soul and a body, and I give them both to thee.’

Answer 8: We are rightly thankful when we motivate others to this angelic work of praise.  David does not only wish to bless God himself, but calls upon others to do so: ‘Praise ye the Lord’ (Psalm 111:1).  The sweetest music is that which is in unison.  When many saints join together in unison, then they make heaven ring with their praises.  As one drunkard will be calling upon another, so in a holy sense, one Christian must be stirring up another to the work of thankfulness.

Answer 9: We are rightly thankful when we not only speak God’s praise but live his praise. It is called an expression of gratitude.  We give thanks when we live thanks.  Such as are mirrors of mercy should be patterns of piety.  ‘Upon Mount Zion shall be deliverance, and there shall be holiness’ (Obad. 17). To give God oral praise and dishonor him in our lives is to commit a barbarism in religion, and is to be like those Jews who bowed the knee to Christ and then spat on him (Mark 15:19).

Answer 10: We are rightly thankful when we propagate God’s praises to posterity.  We tell our children what God has done for us: in such a want he supplied us; from such a sickness he raised us up; in such a temptation he helped us.  ‘O God, our fathers have told us, what work thou didst in their days, in the times of old’ (Psalm 44:1).  By transmitting our experiences to our children, God’s name is eternalized, and his mercies will bring forth a plentiful crop of praise when we have gone.  Heman puts the question, ‘Shall the dead praise thee?’ (Psalm 88:10). Yes, in the sense that when we are dead, we praise God because, having left the chronicle of God’s mercies with our children, we start them on thankfulness and so make God’s praises live when we are dead.

Use 3: Let us prove our godliness by gratefulness: ‘Give unto the Lord the glory due unto his name’ (Psalm 29:2).

1. ‘It is a good thing to be thankful: ‘It is good to sing praises unto our God’ (Psalm 147:1). It is bad when the tongue (that organ of praise) is out of tune and jars by murmuring and discontent.  But it is a good thing to be thankful.  It is good, because this is all the creature can do to lift up God’s name; and it is good because it tends to make us good.  The more thankful we are, the more holy.  While we pay this tribute of praise, our stock of grace increases.  In other debts, the more we pay, the less we have; but the more we pay this debt of thankfulness, the more grace we have.

2. Thankfulness is the rent we owe to God. ‘Kings of the earth and all people; let them praise the name of the Lord’ (Psalm 148:11, 13). Praise is the tribute or custom to be paid into the King of heaven’s exchequer.  Surely while God renews our lease, we must renew our rent.

3. The great cause we have to be thankful. It is a principle grafted in nature, to be thankful for benefits.  The heathen praised Jupiter for their victories.

What full clusters of mercies hang on us when we go to enumerate God’s mercies!  We must, with David, confess ourselves to be nonplussed: ‘Many, O Lord my God, are thy wonderful works which thou hast done, they cannot be reckoned up in order’ (Psalm. 40:5). And as God’s mercies are past numbering, so they are past measuring.  David takes the longest measuring line he could get.  He measures from earth to the clouds, no, above the clouds, yet this measure would not reach the heights of God’s mercies: ‘Thy mercy is great above the heavens’ (Psalm 108:4). Oh, how God has enriched us with his silver showers!  A whole constellation of mercies has shone in our hemisphere.

(i) What temporal favors we have received!  Every day we see a new tide of mercy coming in.  The wings of mercy have covered us, the breast of mercy has fed us: ‘the God which fed me all my life long unto this day’ (Gen. 48:15). What snares laid for us have been broken!  What fears have blown over!  The Lord has made our bed, while he has made others’ graves.  He has taken such care of us, as if he had no-one else to take care of.  Never was the cloud of providence so black, but we might see a rainbow of love in the cloud.  We have been made to swim in a sea of mercy, and does not all this call for thankfulness?

(ii) That which may put another string into the instru­ment of our praise and make it sound louder is to consider what spiritual blessings God has conferred on us.  He has given us water from the upper springs; he has opened the wardrobe of heaven and fetched us out a better garment than any of the angels wear.  He has given us the best robe and put on us the ring of faith, by which we are married to him.  These are mercies of the first magnitude, which deserve to have an asterisk put on them.  And God keeps the best wine till last.  Here he gives us mercies only in small quantities; the greatest things are laid up.  Here there are some honey drops and foretastes of God’s love; the rivers of pleasure are reserved for paradise.  Well may we take the harp and viol and triumph in God’s praise!  Who can tread on these hot coals of God’s love and his heart not burn in thankfulness?

4. Thankfulness is the best policy. There is nothing lost by it.  To be thankful for one mercy is the way to have more.  It is like pouring water into a pump which fetches out more.  Musicians love to sound their trumpets where there is the best echo, and God loves to bestow his mercies where there is the best echo of thankfulness.

5. Thankfulness is a frame of heart that God delights in. If repentance is the joy of heaven, praise is the music.  Bernard calls thankfulness the sweet balm that drops from a Christian.  Four sacrifices God is very pleased with: the sacrifice of Christ’s blood; the sacrifice of a broken heart; the sacrifice of alms; and the sacrifice of thanksgiving.  Praise and thanksgiving (says Mr. Greenham) is the most excel­lent part of God’s worship, for this shall continue in the heavenly choir when all other exercises of religion have ceased.

6. What a horrid thing ingratitude is! It gives a dye and tincture to every other sin and makes it crimson.  In­gratitude is the spirit of baseness: ‘They that eat thy bread have laid a wound under thee’ (Obad. 7). Ingratitude is worse than brutish (Isa. 1:3). It is reported of Julius Caesar that he would never forgive an ungrateful person.  Though God is a sin-pardoning God, he scarcely knows how to pardon for this. ‘How shall I pardon thee for this?  Thy children have forsaken me, when I had fed them to the full, they then committed adultery’ (Jer. 5:7). Draco (whose laws were written in blood) published an edict that if any man had received a benefit from another, and it could be proved against him that he had not been grateful for it, he should be put to death.  An unthankful person is a monster in nature, a paradox in Christianity.  He is the scorn of heaven and the plague of earth.  An ungrateful man never does well except in one thing — that is, when he dies.

7. Not being thankful is the cause of all the judgments which have lain on us. Our unthankfulness for health has been the cause of so much mortality.  Our gospel unthankfulness and sermon-surfeiting has been the reason why God has put so many lights under a bushel.  As Bradford said, ‘My unthankfulness was the death of King Edward VI.’  Who will spend money on a piece of ground that produces nothing but briars?  Unthankfulness stops the golden phial of God’s bounty, so that it will not drop.

Question: What shall we do to be thankful?

Answer 1: If you wish to be thankful, get a heart deeply humbled with the sense of your own vileness.  A broken heart is the best pipe to sound forth God’s praise.  He who studies his sins wonders that he has anything and that God should shine on such a dunghill: ‘Who was before a blasphemer, and a persecutor, but I obtained mercy’ (1 Tim. 1:13). How thankful Paul was!  How he trumpeted forth free grace!  A proud man will never be thankful.  He looks on all his mercies as either of his own procuring or deserving.  If he has an estate, this he has got by his wits and industry, not considering that scripture, ‘Thou shalt remember the Lord thy God: for it is he that gives thee power to get wealth’ (Deut. 8:18). Pride stops the current of gratitude.  O Christian, think of your unworthiness; see yourself the least of saints and the chief of sinners, and then you will be thankful.

Answer 2: Strive for sound evidences of God’s love to you.  Read God’s love in the impress of holiness upon your hearts.  God’s love poured in will make the vessels of mercy run over with thankfulness: ‘Unto him that loved us, be glory and dominion forever’ (Rev. 1:5, 6). The deepest springs yield the sweetest water.  Hearts deeply aware of God’s love yield the sweetest praises.

Edited by Teaching Resources International

How to Study Theology by Martin Luther

I want to point out to you a correct way of studying theology, for I’ve had practice in that.  If you keep to it, you will become so learned that you yourself could (if it were necessary) write books just as good as those of the fathers and coun­cils.  This is the way taught by holy King David (and doubtlessly used also by all the patriarchs and prophets) in Psalm 119.  There you will find three rules, am­ply presented throughout the whole psalm: prayer (oratio), meditation (me­ditatio), and testing (tentatio).

Prayer — oratio

First, you should know that the Holy Scriptures constitute a book that turns the wisdom of all other books into foolish­ness, because not one teaches about eternal life except this one alone.  There­fore you should straightway despair of your reason and understanding.  With them you will not attain eternal life, but, on the contrary, your presumptuousness will plunge you and others with you out of heaven (as happened to Lucifer) into the abyss of hell.  But kneel down in your room and pray to God with real humility and earnestness (as David did), that He through His dear Son may give you His Holy Spirit, who will enlighten you, lead you, and give you understanding.

Meditation — meditatio

Second, you should meditate not only in your heart, but also externally, by actu­ally repeating and comparing oral speech and literal words of the book, reading and rereading them with diligent attention and reflection, so you may see what the Holy Spirit means by them.  Take care you do not grow weary or think you have done enough when you have read, heard, and spoken them once or twice, and that you then have complete understanding.  You’ll never be a particu­larly good theologian if you do that, for you will be like untimely fruit which falls to the ground before it is half ripe.  God will not give you his Spirit without the external Word.

Testing – tentatio

Third, there is testing.  This is the touch­stone that teaches you not only to know and understand but also to experience how right, how true, how sweet, how love­ly, how mighty, and how comforting God’s Word is – wisdom beyond all wisdom.

David, in Psalm 119, complains often about all kinds of enemies, arrogant princes or tyrants, false spirits and factions whom he must tolerate because he meditates, that is, because he is occupied with God’s Word in all manner of ways.  For as soon as God’s Word takes root and grows in you, the Devil will harry you and will make a real theologian of you, for by his assaults he will teach you to seek and love God’s Word.  I myself am deeply in­debted to my critics that, through the Dev­il’s raging they have beaten, oppressed, and distressed me so much.  That is to say, they have made a fairly good theolo­gian of me, which I would not have be­come otherwise.  And I heartily grant them what they have won (honor, victory, and triumph) in return for making this of me, for that’s the way they wanted it.

LEARN FROM DAVID …

Now, with that you have David’s rules, if you study hard in accord with his exam­ple, then you will also sing and boast with him, “The law of thy mouth is better to me than thousands of gold and silver pieces” (Ps. 119:72).  And it will be your experience that the books of the fathers will taste stale and putrid to you in com­parison.  You will not only despise the books written by adversaries, but the longer you write and teach, the less you will be pleased with yourself.  When you have reached this point, then do not be afraid to hope that you have begun to become a real theologian, who can teach not only the young and imperfect Christians, but also the maturing and perfect ones.

If, however, you feel and are inclined to think you have made it, flattering your­self with your own little books, teaching, or writing, because you have done it beautifully and preached excellently; if you are highly pleased when someone praises you in the presence of others; if you perhaps look for praise, and would sulk or quit what you are doing if you did not get it — if you are of that stripe, dear friend, then take yourself by the ears and, if you do this in the right way, you will find a beautiful pair of big, long, shaggy donkey ears.  Do not spare any ex­pense!  Decorate them with golden bells, so that people will be able to hear you wherever you go, point their fingers at you, and say, “See, See! There goes that clever beast, who can write such exquisite books and preach so remarka­bly well.”  That very moment you will be blessed and blessed beyond measure in the kingdom of heaven.