Luther on Solitude and Depression

More and graver sins are committed in solitude than in the society of one’s fellow men. The devil deceived Eve in paradise when she was alone. Murder, robbery, theft, fornication, and adultery are committed in solitude, for solitude provides the devil with occasion and opportunity. On the other hand, a person who is with others and in the society of his fellow men is either ashamed to commit a crime or does not have the occasion and opportunity to do so.

Christ promised, “Where two or three are gathered together in my name, there am I in the midst of them.” Christ was alone when the devil tempted him. David was alone and idle when he slipped into adultery and murder. I too have discovered that I am never so likely to fall into sins as when I am by myself.



God created man for society and not for solitude. This may be supported by the argument that he created two sexes, male and female. Likewise God founded the Christian church, the communion of saints, and instituted the sacraments, preaching, and consolations in the church.

Solitude produces depression. When we are alone the worst and saddest things come to mind. We reflect in detail upon all sorts of evils. And if we have encountered adversity in our lives, we dwell upon it as much as possible, magnify it, think that no one is so unhappy as we are, and imagine the worst possible consequences. In short, when we are alone, we think of one thing after another, we leap to conclusions, and we interpret everything in the worst possible light. On the other hand, we imagine that other people are very happy, and it distresses us that things go well with them and evil with us.

- Gnesio

The world hates the doctrine known as Divine Sovereignty

 

On the other hand, there is no doctrine more hated by worldlings, no truth of which they have made such a football, as; the great, stupendous, but yet most certain doctrine of the Sovereignty of the infinite Jehovah. Men will allow God to be everywhere except upon His throne. They will allow Him to be in His workshop to fashion worlds and to make stars. They will allow Him to be in His almonry to dispense His alms and bestow His bounties. They will allow Him to sustain the earth and bear up the pillars thereof, or light the lamps of Heaven, or rule the waves of the ever moving ocean; but when God ascends His throne, His creatures then gnash their teeth; and when we proclaim an enthroned God, and His right to do as He wills with His own, to dispose of His creatures as He thinks well, without consulting them in the matter, then it is that we are hissed and execrated, and then it is that men turn a deaf ear to us, for God on His throne is not the God they love. They love Him anywhere better than they do when He sits with His scepter in His hand and His crown upon His head. But it is God upon the throne that we love to preach. It is. God upon His throne whom we trust. It is God upon His throne of whom we have been singing this morning; and it is God upon His throne of whom we shall speak in this discourse. I shall dwell only, however, upon one portion of God’s Sovereignty, and that is God’s Sovereignty in the distribution of His gifts. In this respect I believe He has a right to do as He wills with His own, and that He exercises that right.

Charles H. Spurgeon-Sermon-Divine Sovereignty-Delivered May 4 1856

A Summary of Martin Luther’s Christology in the Psalms

On Easter evening Jesus told the group of His followers assembled in a room behind locked doors: “These are My words which I spoke to you while I was still with you, that all things which are written about me in the Law of Moses and the Prophets and the Psalms must be fulfilled. Then he opened their minds to understand the Scriptures.” (Luke 24:44-45) (NASV) Luther accepted the New Testament writer’s assertion that in the Psalter there were predictions about Christ, his life and work.
The Book of Psalms was a favorite Old Testament book for the Reformer. Pelikan claimed that “throughout his career Luther paid much attention to the Psalter, as this volume (i.e. No. 14) and its predecessors show.” Luther preached on nearly all of the 150 psalms and wrote extensive expositions on a considerable number of them, many of which he treated as Messianic. Throughout his life, beginning with 1513 Luther lectured and wrote his Dictata super Psalterium (Dictations on the Psalter). In the course of these lectures Luther began to see the light of the Gospel of grace. In 1517 the Reformer published his Die sieben Bußpsalmen (The Seven Penitential Psalms). Plass asserted about these psalms that they are an exposition that “is brief, warm, and devout; in the manner that became typical of Luther, it emphasizes the righteousness of Christ.” In the American edition the following volumes contain Luther’s Psalms interpretations and expositions: Numbers 10, 11, 12, 13, 14.

Among major Messianic Psalms found in the five books of the Psalter, authored by David, would be the following: 2, 8, 16, 22, 24, 40, 68, 69, 110. A number of Messianic Psalms were written by individuals living at the time of David and contain references which are based upon the promise God gave David in 2 Samuel 7:12-17.

The New Testament writers quote more often from the Psalter than from any other Old Testament book. Under the guidance of the Holy Spirit the Psalm authors, both those whose names are mentioned in the superscriptions and those that are not, wrote concerning various aspects of the life, person, states, and offices of the Messiah. Luther said that if a Bible reader wished to see the faith of the Hebrews at its clearest and best, then he should turn to the Psalter, where he would have a book that abounds in expressions of faith in Christ and a longing for Him. In the preface to the Psalter, written for the German Bible, Doctor Luther stated:

The Psalter ought to be a dear and beloved book, if only because it promises Christ’s death and resurrection so clearly, and so typifies His kingdom and the conditions and nature of all Christendom that it might well be called the little Bible. It puts everything that is in all the Bible most beautifully and briefly, and is made an Enchiridion, or handbook, so that I have a notion that the Holy Ghost wanted to take the trouble to compile a short Bible and example-book of all Christendom, or of all saints.

Luther, on the strength of the New Testament, found a considerable number of Psalms as Messianic, Psalms written by David, Solomon, Asaph, Korah, and Ethan. Besides those written by David, namely Psalms 2, 8, 16, 22, 24, 40, 68, 110, and 132, Luther also recognized Psalms 72 by Solomon, 89 by Ethan, 118 and 45, entitled: “A Psalm of the Sons of Korah.” In all these Messianic Psalms there are to be found considerable Christological data that could be employed in setting forth a Christology according to systematic lines. They contain Christological materials also found in later Old Testament books and also given explicitly in the New Testament.

Psalm 2 has the following title in a modern Luther’s German Bible: “Weissagung von Christo, des ewigen Könige, seinem Reich and dessen Feinden.” Luther in interpreting the Second Psalm as Messianic did so on the authority of the New Testament, which quotes a number of its verses and treats them as prophetic of Christ. While a number of Psalms exist which speak of the kingship of the Messiah, the second Psalm is special, because it emphasizes His Sonship to the Father Yahweh. The Psalm begins with a prediction that enemies of Yahweh and His anointed are plotting against them. But Yahweh laughs them to scorn. The LORD announces: “I installed My King on Zion, My holy hill.” In verses 7-8 the Messiah speaks: “I will again and again tell the decree of Yahweh; He to me, My Son art Thou, I have begotten Thee.” (Hebrews 1:5).

Here then predicated the eternal begetting of the Son by the Father. Further, in Psalm 2 Yahweh says to His Son: “Ask of Me and I will give Thee the nations for Thy right of conquest.” The Father sent His Son, Jesus, and the latter came speaking, not His own words, but the words of the Father (cf. John 14:10). Further in Psalm 2 Yahweh’s Anointed One is portrayed as worthy of worship. The Psalmist calls upon all who read or hear the Psalm: “Kiss the Son, or He will get angry and you will perish on your way; because His anger can blaze quickly.” Verse 9 predicts this fact that Jesus some day will smash His enemies.

According to Luther the following Christological truths are taught by Psalm 2:1) The Messiah is eternal, begotten by the Father; 2) Christ is a King; 3) Messiah’s rule is universal; 4) God’s Anointed One must be worshipped and obeyed; and 5) The Messiah will act as Judge.

Psalm 8, not considered to be a Messianic Psalm by modern Lutheran scholars, was so adjudged, however, by the Reformer. Psalm 8 in a modern Luther’s German Bible has the title: “Von Christi Reich. Leiden und Herrlichkeit.” (Concerning Christ’s Kingdom. Suffering and Glorification). This heading represents Luther’s stance on Psalm 8. Of this Psalm Luther wrote: “This psalm is one of the most beautiful psalms and a glorious prophecy about Christ.”

When Luther interpreted Psalm 8 as a prediction about the Messiah, he was following the Epistle to the Hebrews, which quoted the words: “Thou hast made him a little lower than the angels,” as applying to Christ. The rendering in the Greek New Testament is from the Septuagint. The Hebrew text reads: “Thou has made Him to lack a little of God.” Hebrews 2:26 shows that only Jesus could be meant, because as God He assumed our human nature with all its weaknesses and lowliness, who has made in the likeness of man and was found in fashion as a man (Philippians 2:7-8). The humiliation and exultation of the Messiah are set forth in Psalm 8. Verse 5 contains a succinct assertion in which the two states are taught. “For thou has crowned Him with honor and glory” refers to the Messiah’s exaltation. David, by inspiration of the Spirit, was able to declare a truth, much later enunciated by Paul: “Thou has put all things under His feet.” Christ is Lord of Creation. In Jesus the Messiah, the Name of God has been revealed in all its glory.

Psalm 16 was interpreted by Luther as a Messianic Psalm. The title for it in a modern Luther’s German Bible was: “Weissagung von Christi Leiden and Sterben.” Luther was simply adopting the New Testament’s interpretation of this Davidic Psalm. Psalm 16 was employed by Peter in his Pentecost sermon as predicting truths about Christ’s death and resurrection. Peter told the people who had come from various parts of the Roman Empire: “The patriarch being therefore a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins he should set one upon his throne; he foreseeing this spake of the resurrection of the Christ, that neither was he left to Hades, nor did His flesh see corruption (Acts 2:25-31).” St. Paul in Acts 13:35 also applied this Psalm to Christ. Philippians 2:6-11 might be said to be an excellent commentary on Psalm 16.

Psalms 22, 40, and 69 were considered by Luther Passion Psalms. In 1521 Luther wrote an exposition of Psalm 22. Commenting on its contents, the Doctor said that Christ endured not merely a token of suffering but that the Messiah suffered what all men should have suffered. In the modern German Bible the heading for this Psalm is: “Concerning Christ’s Suffering and Kingdom.” This reflects Luther’s teaching on Psalm 22. Verses 1-21 describe prophetically the great suffering of Christ, while verses 22-31 portray the Messiah’s glory. In verse 10 the Messiah says: “But thou art He that took me out of my mother’s womb.” In this verse and others in Psalm 22 the Messiah’s mother is mentioned but not His earthly father, as is also the case in passages like Genesis 3:15; Isaiah 7:14 or Micah 5:2. The crucifixion of Jesus is virtually predicted in verse 16: “They pierced My hands and My feet.” When Psalm 22:1-2 is read as a Messianic Psalm it reads like an episode from the first Good Friday, and sets forth a Christological truth relative to Christ’s priestly office.

In Luther’s Summaries of the Psalms, published at the beginning of 1533, the Reformer recognized Psalm 40 as a prayer spoken by the preincarnate Christ in prophetic anticipation of His suffering. Luther once wrote verses seven and eight in someone’s book and gave these words the interpretation which follows:

Let the Holy Spirit Himself read this Book to His own if He desires to be understood. For it does not write about men or about making a living (vom Bauch), as all other books do, but about the fact that God’s Son was obedient to His Father for us and fulfilled His will. Whoever does not need this wisdom should let this Book lie; it does not benefit him anyway, It teaches another and eternal life, of which reason knows nothing and is able to comprehend nothing. Let him, then, who would study in this Book make up his mind to look for nothing in it except that of which the psalms speak: that the Son of God willingly and obediently became a burnt offering for us in order to appease God’s wrath.
Psalm 45 was interpreted Messianically by Luther. The title for this Psalm in the Modern German Bible is: “Prophecy concerning the Bridegroom, Christ, and the Bride, the Church.” That this Psalm made predictions about Christ is easily seen if Luther’s lectures on Psalm 45, begun in 1532, are read. According to the Reformer, verses 6-9 describe Christ and just no secular ruler.

Psalm 69 has the title: “The Messiah in His Suffering.” The reason why Luther considered this Psalm as Messianic, no doubt, was occasioned by the exegetical fact that it is found referred to no less than seven times in the New Testament, either by quotation or by unmistakable implication, as prophetical of Christ and the Messianic period (Cf. John 15:25; Matthew 27:34; John 19:29).

Psalm 68 in the modern Luther’s German Bible is entitled: “Prophecy of Christ’s Exaltation and His Glorious Power.” While on the surface the Psalm spoke about the celebration of God’s entry into the Sanctuary on Zion and His rule over the whole world, Luther considered the Psalm typical of the Messianic victories, certain citations being even directly prophetic, as Paul shows. Paul cited verse 18 as a prediction of Christ’s ascension.

Psalm 89, ascribed to Ethan the Esrahite, has the title in the modern Luther’s German Bible: “Concerning the Messiah and His Kingdom.” Luther believed that this Psalm substantiated the Messianic character of 2 Samuel 7:12-17. In verses 3-4 Ethan speaks of the eternal covenant God made with David with regard to the Messiah who would build the house of the Christian Church. Beginning at verse 19 Ethan depicts the rule of the Messiah.

In Psalm 109 Luther also found Messianic material. The heading given for the contents of this inspired poem is in a modern Luther’s German Bible: “Prophecy Concerning Judas and the Unfaithfulness against Christ by the Jews, and Their Curse.” Luther in a collection entitled: “The Four Psalms of Comfort,” dedicated to Queen Mary of Hungary, in the beginning of his exposition of this Psalm wrote: “David composed this psalm about Christ, who speaks the entire psalm in the first person against Judas, his betrayer, and against Judaism as a whole, describing their ultimate fate. In Acts 1:20 Peter applied this Psalm to Judas when they were selecting Matthias to replace him.” P. E. Kretzmann, a great admirer and user of Luther’s exegesis, does not follow the Reformer in his Messianic interpretation of Psalm 109.

Psalm 110, the most cited Psalm in the New Testament, was understood by Christ and the writer of Hebrews to speak about the Messiah, Christ Jesus. The title in a modern Luther’s German Bible reads: “A Psalm of Christ, Our King and High Priest.” This Psalm is totally prophetic, placing before the believers of the Old Testament the Messiah as Lord of David. No other Psalms, no other prophecy is cited so often as this poem. Cf. Matthew 22:44; Mark 12:36; Luke. 20:42; Acts 2:34; 1 Cor. 15:25; Hebrews 1:13; 1 Peter 3:22. According to Psalm 110:4, the Messiah as Priest purifies and blesses people. The chief of this Davidic prophecy rests upon the King and His Kingdom. On this rather short Psalm Luther wrote a lengthy exposition, which in the American edition occupies about 115 pages.

-Gnesio

Luther on Psalm 23

Expounded One Evening After Grace at the Dinner Table
by Dr. Martin Luther
1536

In this psalm, David, together with every other Christian heart, praises and thanks God for His greatest blessing: namely, for the preaching of His dear Holy Word. Through it we are called, received, and numbered into the host which is God’s communion, or church, where alone—and nowhere else—we can find and have pure doctrine, the true knowledge of God, and the right worship of God.

Blessed David, however, lauds and magnifies this noble treasure most beautifully in delightful figurative and picturesque language and also in metaphorical expressions taken from the Old Testament worship of God.

First he compares himself to a sheep. God Himself is carefully tending it as a faithful, diligent Shepherd. He is feeding it in a pleasant green pasture full of fine, heavy grass, where there is an abundance of fresh water and nothing at all is lacking. He is leading and guiding it with His rod on the right paths so that it may not stray. And He is protecting it with His shepherd’s staff so that the wolves may not rend it. Then he compares himself to a guest for whom God is preparing a table at which he finds strength and comfort, refreshment and joy in abundance.

The prophet accordingly applies many kinds of names to the Word of God. He calls it a fine, pleasant, green pasture;fresh water; the path of righteousness; a rod; a staff; a table; balm, or the off of gladness (Ps. 45:7); and a cup that is filled to overflowing. This he does quite appropriately, for the power of God is also of many kinds. Think of a sheep that is grazing in a fine, pleasant meadow, in green grass and near a cool body of water, that is, in the presence of its shepherd. He directs it with his rod or staff so that it may not go astray, and guards it with his staff that it may not suffer any harm but graze and rejoice in complete safety. Or think of a man who is sitting at a table at which there is an abundance of food and drink and all kinds of comfort and joy, and who is lacking nothing at all. And then think of those who are the sheep of this Shepherd about whom our psalm is singing, who abound much more in every good thing and are plentifully supplied not only in soul but also in body; as Christ says (Matt. 6:33): “Seek first the kingdom of God.”

For whenever God’s Word is preached properly and purely, it creates as many good things and results as the prophet here gives it names. To those that hear it diligently and seriously—and they are the only ones whom our Lord acknowledges as His sheep—it is pleasant green grass, a cool draught, by which the sheep of the Lord are satisfied and refreshed. It keeps them in the paths of righteousness and preserves them from suffering misfortune and harm. And it is to them an ever happy life, in which food and drink and all kinds of joy and pleasure abound. In other words: these sheep of the Lord are not only instructed and guided, refreshed, strengthened, and comforted by God’s Word; but they are also continuously kept on the right path, protected in body and soul in all kinds of distress, and finally they conquer and overcome all tribulation and sorrow, of which they must endure only as much as verse four mentions. In short, they live in complete safety as men whom no sorrow can befall, because their Shepherd tends and protects them.

We should, then, learn from this psalm not to despise God’s Word. We should hear and learn it, love and respect it, and join the little flock in which we find it, and, on the other hand, flee and avoid those that revile and persecute it. Wherever this blessed light does not shine, there neither happiness nor salvation can be found, neither strength nor comfort of body or soul, but only dissension, fear, and terror, especially when sorrow, anxiety, and bitter death threaten. As the prophet says (Is. 48:22), however, the wicked never have peace, regardless of whether they prosper or fail. For when they prosper, they grow presumptuous, haughty, and proud, and they forget our Lord God. Their only boast and trust is in their power, riches, wisdom, and holiness. These they are concerned to keep and increase while they persecute and suppress those that hinder them. But when their fortunes change, as eventually they surely must—for the tender Virgin Mary is a most truthful singer, and she has never missed even a single note in her song1—then they are the most miserable and sorrowful people, who speedily despair and lose heart. What ails them? They do not know where and how they may seek comfort. They do not have God’s Word, which alone can properly teach patience and good cheer in affliction (Rom. 15:4).

This ought to warn and move us not to consider anything on this earth greater and more precious than the blessing of being able to have the dear blessed Word and to be at a place where it may be preached and confessed freely and publicly. As often, therefore, as the Christian who belongs to a church in which God’s Word is taught enters this church, he should think of this psalm. With the prophet he should thank God with a happy heart for His ineffable grace in placing him, as His sheep, into a pleasant green meadow, where there is an abundance of precious grass and fresh water—that is, for being enabled to be at a place where he can hear God’s Word, learn it, and draw from it rich comfort for both body and soul.

Blessed David well knew how dear a treasure it is to have it thus. Therefore he could also glory and sing about it in so masterful a fashion and exalt so great a blessing far above anything that is precious and splendid on earth, as can be seen from this psalm and others. We ought to learn this art from him and follow his example. Not only should we be thankful to God, our dear faithful Shepherd, and praise His inexpressible gift, which He has presented to us purely out of kindness, as David does here in the first five verses; but we should also sincerely pray and ask Him, as he does in the last verse, that we may keep this possession and never fall away from His holy Christian Church.
Such a prayer, however, is extremely necessary, because we are very weak and have that treasure, as the Apostle Paul says (2 Cor. 4:7), “in earthen vessels.” And our adversary, the devil, is murderously hostile toward us because of this treasure. Therefore he does not rest, but goes about as a roaring lion and seeks how he may devour us (1 Peter 5:8). He also has another claim on us because of the old sack of our flesh,2 which we are still bearing on our necks and in which there are still many evil desires and sins. Moreover, the dear Christian Church is bespattered and befouled with so many horrible offenses that, because of them, many fall away from it. Therefore I say it is indeed necessary that we pray and preach the pure doctrine without ceasing, and thus protect ourselves against all offense, so that we may endure to the end and be saved (Matt. 10:22).

The mad, blind world knows nothing at all of this treasure and precious pearl. Like a sow or other irrational beast, it thinks only about filling its belly; or, at best, it follows lies and hypocrisy and abandons truth and faith. Therefore it does not sing a psalm to God for His sacred Word. Rather, when He offers it the Word, it blasphemes and damns this Word as heresy. It persecutes and kills those who teach and confess it as corrupters and the worst scoundrels that the world bears. Therefore it will undoubtedly be up to the little flock to know this blessing and, together with the prophet, to sing to God a psalm or song of thanks for it.

But what do you say about those that cannot have the Word of God, for example, those that are dwelling here and there among tyrants and enemies of the Word? It is true: wherever God’s Word is preached, there fruit will not be lacking, as Isaiah says in his fifty-fifth chapter (Is. 55:11); and pious Christians in such places have an advantage that they truly prize. For Christians consider it a great privilege to be at a place where God’s Word is taught and confessed openly and publicly and the Sacraments are administered according to Christs command. But such Christians are not very plentiful, for there have always been many more false Christians than devout ones. The great throng cares nothing about God’s Word, nor does it acknowledge it as a blessing that it can hear this Word without harm or danger. Indeed, it soon becomes sated and disgusted with it and considers it a burden to hear it and receive the Sacraments. On the other hand, those who must submit to tyrants cry for it day and night with great longing. And if by chance they get even a small fragment of our bread, which Christ has richly distributed to us, they receive it with great joy and thanksgiving and make very good use of it. Our sows, however, who have this precious bread in abundance and many basketfuls of fragments (Matt. 14:20), are sated with it and do not even care to smell it. Indeed, they thrust it about with their snouts, root around in it, trample it with their feet, and run over it.

Thus the saying is true: When something is in common use, it is not appreciated but is despised, however precious it may really be. Unfortunately such a saying is proved especially true in the case of our dear Word. Where men have it, they do not want it. But where men do not have it, there they would be sincerely glad to have it. Where men have the church, in which God’s Word is taught, at their doorsteps, there they go strolling along the market place during the sermon and sauntering about the moat. Where they have to go ten, twenty, or more miles for it, there, as we read in Psalm 42:4, they would gladly go with the throng and lead them in procession to the house of God with glad shouts and songs of thanksgiving.

So this, in brief, is my answer to the question about those who live under tyrants. Blessed are they, be they scattered among the Turks or under the pope, who are robbed of the Word but would sincerely like to have it and meanwhile, until their lot improves, gratefully accept the fragments which come to them. If they are not far from places where God’s Word is preached and the Holy Sacrament is administered according to Christs command, they may, of course, travel to such places and make use of that treasure—as indeed many do and, on that account, are punished in body and possessions by their godless governments. If they live far away from such places, let them not stop sighing for the means of grace; and our Lord Jesus Christ will surely hear their sighing and in time restore their fortunes. But unhappy and more than unhappy are those that have this treasure at their doorsteps in abundance and still despise it. In the case of such the Word of Christ will be fulfilled (Matt. 8:11): “Many will come from east and west and sit at table with Abraham, Isaac, and Jacob in the kingdom of heaven”; in the case of others: “The sons of the kingdom will be thrown into the outer darkness.” Let this be said by way of introduction. Now let us briefly consider the psalm.

-Gnesio

Debunking the Holy Ghost movie

Debunking the Holy Ghost movie - LINK! 

"Chris Angel type Smoke & Mirrors" & Charismatic faith healers.

The Holy Ghost movie does not seem to me to be from God the Holy Spirit, the real Holy Spirit doesn't need Schemes, Cons, Scams, Tricks & Deceptions to point people to Jesus & convert people to Christianity (John 3 & Titus 3).

Techniques used:
Cold Readings - used by con men, psychics, new age mediums & hypnotists.

Theology used:
"You don't know & can't tell if its you speaking to yourself or the Holy Ghost. You don't know and can't tell if its Him telling you to do stuff or not, so you've just gotta step-out-in-faith & do it, try, you've gotta get it wrong, you've gotta fail to learn," says the Movie.

So what does the Bible say?  Deut. 18:20-22
²⁰ But the prophet who presumes to speak a word in my name that I have not commanded him to speak, or who speaks in the name of other gods, that same prophet shall die.’ ²¹ And if you say in your heart, ‘How may we know the word that the Lord has not spoken?’— ²² when a prophet speaks in the name of the Lord, if the word does not come to pass or come true, that is a word that the Lord has not spoken; the prophet has spoken it presumptuously. You need not be afraid of him.

If your Charismatic Pentecostal leader "prophesies, predicts or even guesses" an event or situation that does not come to pass, if he is not 100% accurate every-single-time he (or God forbid she) is "claiming a Word-from-the-Lord", then he's a liar & he's not a prophet of God.

The Bible never once teaches that when you pretend to hear from God "expect mistakes, its okay, its like learning a new language & you should get used to messing it up from time to time." In fact OT Law required God's people to STONE these liars who claimed to speak for God but got it wrong - that's the actual written Word of God.

Miracles for Sale - a how to video - learn the "tricks" to becoming a Charismatic faith-healer, used in the Movie.

Is a charlatan that comes claiming the name of Jesus with false miracles still a charlatan; or do they get a pass because they said, "Jesus" this & "Jesus" that?

Who needs Repentance & Faith & Conversion? Even Penn & Teller can teach you Cold Readings, Cons & Parlor Tricks.

Ancient Jewish writings about Jesus; including the Toldot Yeshu

Arabic Version of Josephus’ Antiquities 18.63

Arabic summary, presumably of Antiquities 18.63. From Agapios' Kitab al-'Unwan ("Book of the Title," 10th c.).  The translation belongs to Shlomo Pines. See also James H. Charlesworth, Jesus Within Judaism.

Similarly Josephus the Hebrew. For he says in the treatises that he has written on the governance of the Jews: At this time there was a wise man who was called Jesus. And his conduct was good, and he was known to be virtuous. And many people from among the Jews and the other nations became his disciples. Pilate condemned him to be crucified and to die. And those who had become his disciples did not abandon his discipleship. They reported that he had appeared to themafter his crucifixion and that he was alive; accordingly, he was perhaps the Messiah concerning whom the prophets have recounted wonders.

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Josephus, Antiquities 20.9.1

Since Ananus was that kind of person, and because he perceived an opportunity with Festus having died and Albinus not yet arrived, he called a meeting of the Sanhedrin and brought James, the brother of Jesus (who is called 'Messiah') along with some others. He accused them of transgressing the law, and handed them over for stoning.

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Celsus tract against Jesus 2^nd Cent.

Jesus had come from a village in Judea, and was the son of a poor Jewess who gained her living by the work of her own hands. His mother had been turned out of doors by her husband, who was a carpenter by trade, on being convicted of adultery [with a soldier named Panthéra (i.32)]. Being thus driven away by her husband, and wandering about in disgrace, she gave birth to Jesus, a bastard. Jesus, on account of his poverty, was hired out to go to Egypt. While there he acquired certain (magical) powers which Egyptians pride themselves on possessing. He returned home highly elated at possessing these powers, and on the strength of them gave himself out to be a god. 

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Tertullian Mocks Jewish 'Slanders' (Tertullian's summary of Jewish response to the gospel accounts.)

Tertullian wrote this passage late in the 2nd century, CE. In the context he is imagining himself, after Jesus' triumphant return, mocking the now damned Jews for their perversions of of the truth about Jesus (from his point of view). Much of what he accuses the Jews of saying/doing is straight out of the canonical gospels, but some, especially the last phrase, seems to reflect some of the traditions that will later be brought together in the Toldoth Yeshu. [AH] Tertullian, De Spetaculis 100.30 Translation, quoted from Mead, p. 133.

This is your carpenter's son, your harlot's son;[1] your Sabbath-breaker, your Samaritan[2], your demon-possessed! This is he whom you bought from Judas. This is he who was struck with reeds and fists, dishonored with spittle, and given a draught of gall and vinegar! This is he whom his disciples have stolen secretly, that it may be said, 'He has risen', or the gardener abstracted that his lettuces might not be damaged by the crowds of visitors![3]
 
- - - - - Footnotes - - - - -

[1] The 'harlot's son' accusation is doubtless a commonplace. It is directly connected with Christian claims of virgin birth, but there is something of a chicken-egg problem. It is easy to imagine such a rebuttal to Christian claims, but it is also quite conceivable that the Christian version is a response to Jewish slanders about his origins. I am inclined toward the former explanation, but arguments can be made for either. 

 

[2] Samaritan. Thanks to Mike Sassanian for reminding me of John 8:48 where Jesus is called a Samaritan and accused of being demon posessed. 

[3] Presumably, in this version a gardener who grows cabbages near the grounds of the sepulcher is irritated by the large numbers of disciples who are trampling his crops when they come to visit the tomb. He solves the problem by moving the body, which gives rise to Christian claims of resurrection. The gardener parallel to the Toledoth tradition is clear enough, although not identical, particularly in motive. What is interesting is the peculiar detail of the cabbage. I am not aware of the Toledoth stories mentioning this, but they do often have Jesus being crucified on a cabbage. While the context is different, the wild improbability of the recurring vegetable seems too peculiar to be coincidence. There may also be a connection between this gardener and the story in John 20.14-16 where Mary Magdalene, on seeing the resurrected Jesus, fails to recognize him, taking him to be the gardener. 

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Toldot Yeshu – an amazing re-writing of the life of Christ by the Jewish Community in response to Christianity, however remember that this dates from the 6th Cent AD not the 1st Cent AD like the books in the NT. (If the Toldot Yeshu is to be believed Jesus was a powerful magician / sorcerer instead of the Messiah, as he claimed)

This is a derogatory version of the life of Jesus, growing out of the response of the Jewish community to Christianity. The tradition presented here is most commonly dated to approximately the 6th century CE. The text it self is closer to the 14th c. There is no scholarly consensus on to what extent the text might be a direct parody of a now lost gospel. H.J. Schonfield argued that it was so closely connected to the Gospel of the Hebrews that he attempted to reconstruct that lost work from the Text from Goldstein, Jesus in the Jewish Tradition, pp. 148-154. Most of the notes are mine, but they are clearly marked ([G] = Goldstein, [AH] = me) Toldot. There is not just one version of the story, and I have not found Goldstein vorlage on line, but there seems to be a version in Hebrew here.

In the year 3671[1] in the days of King Jannaeus, a great misfortune befell Israel, when there arose a certain disreputable man of the tribe of Judah, whose name was Joseph Pandera. He lived at Bethlehem, in Judah.  Near his house dwelt a widow and her lovely and chaste daughter named Miriam. Miriam was betrothed to Yohanan, of the royal house of David, a man learned in the Torah and God-fearing.  At the close of a certain Sabbath, Joseph Pandera, attractive and like a warrior in appearance, having gazed lustfully upon Miriam, knocked upon the door of her room and betrayed her by pretending that he was her betrothed husband, Yohanan. Even so, she was amazed at this improper conduct and submitted only against her will.  Thereafter, when Yohanan came to her, Miriam expressed astonishment at behavior so foreign to his character. It was thus that they both came to know the crime of Joseph Pandera and the terrible mistake on the part of Miriam. Whereupon Yohanan went to Rabban Shimeon ben Shetah and related to him the tragic seduction. Lacking witnesses required for the punishment of Joseph Pandera, and Miriam being with child, Yohanan left for Babylonia.[2]   Miriam gave birth to a son and named him Yehoshua, after her brother. This name later deteriorated to Yeshu. On the eighth day he was circumcised. When he was old enough the lad was taken by Miriam to the house of study to be instructed in the Jewish tradition.  One day Yeshu walked in front of the Sages with his head uncovered, showing shameful disrespect. At this, the discussion arose as to whether this behavior did not truly indicate that Yeshu was an illegitimate child and the son of a niddah[3]. Moreover, the story tells that while the rabbis were discussing the Tractate Nezikin, he gave his own impudent interpretation of the law and in an ensuing debate he held that Moses could not be the greatest of the prophets if he had to receive counsel from Jethro. This led to further inquiry as to the antecedents of Yeshu, and it was discovered through Rabban Shimeon ben Shetah that he was the illegitimate son of Joseph Pandera. Miriam admitted it.[4] After this became known, it was necessary for Yeshu to flee to Upper Galilee.  After King Jannaeus, his wife Helene[5] ruled over all Israel. In the Temple was to be found the Foundation Stone on which were engraved the letters of God's Ineffable Name. Whoever learned the secret of the Name and its use would be able to do whatever he wished. Therefore, the Sages took measures so that no one should gain this knowledge. Lions of brass were bound to two iron pillars at the gate of the place of burnt offerings. Should anyone enter and learn the Name, when he left the lions would roar at him and immediately the valuable secret would be forgotten.  Yeshu came and learned the letters of the Name; he wrote them upon the parchment which he placed in an open cut on his thigh and then drew the flesh over the parchment. As he left, the lions roared and he forgot the secret. But when he came to his house he reopened the cut in his flesh with a knife an lifted out the writing. Then he remembered and obtained the use of the letters.[6]   He gathered about himself three hundred and ten young men of Israel and accused those who spoke ill of his birth of being people who desired greatness and power for themselves. Yeshu proclaimed, "I am the Messiah; and concerning me Isaiah prophesied and said, 'Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel.'" He quoted other messianic texts, insisting, "David my ancestor prophesied concerning me: 'The Lord said to me, thou art my son, this day have I begotten thee.'"  The insurgents with him replied that if Yeshu was the Messiah he should give them a convincing sign. They therefore, brought to him a lame man, who had never walked. Yeshu spoke over the man the letters of the Ineffable Name, and the leper was healed. Thereupon, they worshipped him as the Messiah, Son of the Highest.  When word of these happenings came to Jerusalem, the Sanhedrin decided to bring about the capture of Yeshu. They sent messengers, Annanui and Ahaziah, who, pretending to be his disciples, said that they brought him an invitation from the leaders of Jerusalem to visit them. Yeshu consented on condition the members of the Sanhedrin receive him as a lord. He started out toward Jerusalem and, arriving at Knob, acquired an ass on which he rode into Jerusalem, as a fulfillment of the prophecy of Zechariah.  The Sages bound him and led him before Queen Helene, with the accusation: "This man is a sorcerer and entices everyone." Yeshu replied, "The prophets long ago prophesied my coming: 'And there shall come forth a rod out of the stem of Jesse,' and I am he; but as for them, Scripture says 'Blessed is the man that walketh not in the counsel of the ungodly.'" Queen Helene asked the Sages: "What he says, is it in your Torah?" They replied: "It is in our Torah, but it is not applicable to him, for it is in Scripture: 'And that prophet which shall presume to speak a word in my name, which I have not commanded him to speak or that shall speak in the name of other gods, even that prophet shall die.' He has not fulfilled the signs and conditions of the Messiah."  Yeshu spoke up: "Madam, I am the Messiah and I revive the dead." A dead body was brought in; he pronounced the letters of the Ineffable Name and the corpse came to life. The Queen was greatly moved and said: "This is a true sign." She reprimanded the Sages and sent them humiliated from her presence. Yeshu's dissident followers increased and there was controversy in Israel.  Yeshu went to Upper Galilee. the Sages came before the Queen, complaining that Yeshu practiced sorcery and was leading everyone astray. Therefore she sent Annanui and Ahaziah to fetch him.  The found him in Upper Galilee, proclaiming himself the Son of God. When they tried to take him there was a struggle, but Yeshu said to the men of Upper Galilee: "Wage no battle." He would prove himself by the power which came to him from his Father in heaven. He spoke the Ineffable Name over the birds of clay and they flew into the air. He spoke the same letters over a millstone that had been placed upon the waters. He sat in it and it floated like a boat. When they saw this the people marveled. At the behest of Yeshu, the emissaries departed and reported these wonders to the Queen. She trembled with astonishment.  Then the Sages selected a man named Judah Iskarioto and brought him to the Sanctuary where he learned the letters of the Ineffable Name as Yeshu had done. When Yeshu was summoned before the queen, this time there were present also the Sages and Judah Iskarioto. Yeshu said: "It is spoken of me, 'I will ascend into heaven.'" He lifted his arms like the wings of an eagle and he flew between heaven and earth, to the amazement of everyone.  The elders asked Iskarioto to do likewise. He did, and flew toward heaven. Iskarioto attempted to force Yeshu down to earth but neither one of the two could prevail against the other for both had the use of the Ineffable Name. However, Iskarioto defiled Yeshu, so that they both lost their power and fell down to the earth, and in their condition of defilement the letters of the Ineffable Name escaped from them. Because of this deed of Judah they weep on the eve of the birth of Yeshu.  Yeshu was seized. His head was covered with a garment and he was smitten with pomegranate staves; but he could do nothing, for he no longer had the Ineffable Name.  Yeshu was taken prisoner to the synagogue of Tiberias, and they bound him to a pillar. To allay his thirst they gave him vinegar to drink. On his head they set a crown of thorns. There was strife and wrangling between the elders and the unrestrained followers of Yeshu, as a result of which the followers escaped with Yeshu to the region of Antioch[7]; there Yeshu remained until the eve of the Passover.  [8] Yeshu then resolved to go the Temple to acquire again the secret of the Name. That year the Passover came on a Sabbath day. On the eve of the Passover, Yeshu, accompanied by his disciples, came to Jerusalem riding upon an ass. Many bowed down before him. He entered the Temple with his three hundred and ten followers. One of them, Judah Iskarioto[9] apprised the Sages that Yeshu was to be found in the Temple, that the disciples had taken a vow by the Ten Commandments not to reveal his identity but that he would point him out by bowing to him. So it was done and Yeshu was seized. Asked his name, he replied to the question by several times giving the names Mattai, Nakki, Buni, Netzer, each time with a verse quoted by him and a counter-verse by the Sages.  Yeshu was put to death on the sixth hour on the eve of the Passover and of the Sabbath. When they tried to hang him on a tree it broke, for when he had possessed the power he had pronounced by the Ineffable Name that no tree should hold him. He had failed to pronounce the prohibition over the carob-stalk[10], for it was a plant more than a tree, and on it he was hanged until the hour for afternoon prayer, for it is written in Scripture, "His body shall not remain all night upon the tree." They buried him outside the city.  On the first day of the week his bold followers came to Queen Helene with the report that he who was slain was truly the Messiah and that he was not in his grave; he had ascended to heaven as he prophesied. Diligent search was made and he was not found in the grave where he had been buried. A gardener had taken him from the grave and had brought him into his garden and buried him in the sand over which the waters flowed into the garden.  Queen Helene demanded, on threat of a severe penalty, that the body of Yeshu be shown to her within a period of three days. There was a great distress. When the keeper of the garden saw Rabbi Tanhuma walking in the field and lamenting over the ultimatum of the Queen, the gardener related what he had done, in order that Yeshu's followers should not steal the body and then claim that he had ascended into heaven. The Sages removed the body, tied it to the tail of a horse and transported it to the Queen, with the words, "This is Yeshu who is said to have ascended to heaven." Realizing that Yeshu was a false prophet who enticed the people and led them astray, she mocked the followers but praised the Sages.  The disciples went out among the nations--three went to the mountains of Ararat, three to Armenia, three to Rome and three to the kingdoms buy the sea, They deluded the people, but ultimately they were slain.  The erring followers amongst Israel said: "You have slain the Messiah of the Lord." The Israelites answered: "You have believed in a false prophet." There was endless strife and discord for thirty years.  The Sages desired to separate from Israel those who continued to claim Yeshu as the Messiah, and they called upon a greatly learned man, Simeon Kepha, for help. Simeon went to Antioch, main city of the Nazarenes and proclaimed toe them: "I am the disciple of Yeshu. He has sent me to show you the way. I will give you a sign as Yeshu has done." Simeon, having gained the secret of the Ineffable Name, healed a leper and a lame man by means of it and thus found acceptance as a true disciple. He told them that Yeshu was in heaven, at the right hand of his Father, in fulfillment of Psalm 110:1. He added that Yeshu desired that they separate themselves from the Jews and no longer follow their practices, as Isaiah had said, "Your new moons and your feasts my soul abhorreth." They were now to observe the first day of the week instead of the seventh, the Resurrection instead of the Passover, the Ascension into Heaven instead of the Feast of Weeks, the finding of the Cross instead of the New Year, the Feast of the Circumcision instead of the Day of Atonement, the New Year instead of Chanukah; they were to be indifferent with regard to circumcision and the dietary laws. Also they were to follow the teaching of turning the right if smitten on the left and the meek acceptance of suffering. All these new ordinances which Simeon Kepha (or Paul, as he was known to the Nazarenes) taught them were really meant to separate these Nazarenes from the people of Israel and to bring the internal strife to an end.

----------footnotes---------------

[1] About 90, BC. [G]

[2] Some traditions say 'Egypt'. [AH]

[3] Sexual impurity (incest, adultery, prostitution, etc.). [AH]

[4] In one version of this admission, she confesses that not only is Yeshu the product of an illicit union, but she was ritually unclean from menstruation at the time as well (Sexual contact even with a woman's husband is not lawful during, or, in Rabbinic law, for some time after, menstruation). [AH]

[5] Salome Alexandra. [G]

[6] Consistent, apparently, with the general tenor of Jewish criticism of Jesus' miracles going at least as far back as Celsus (2nd c.) this tradition does not deny Jesus' ability to perform miracles, accusing him instead of practicing magic. This version even accepts the divine origin of the miracles, attributing them to his misuse of the divine name, with its inherent powers. In the Alphabet of Ben Sira, Lilith is accused of the same crime, using the power of the name to escape from the Garden of Eden. [AH]

[7] Some traditions say 'Egypt'. [G]

[8] In a variation on the story, Judah is able to out-miracle Yeshu in the sign contest without defiling him. Yeshu is discredited and arrested, and, as in this story, his followers are able to break him free, but he still remembers the Ineffable Name. He escapes to Egypt in hopes of learning Egyptian magic as well (regarded as the best magic in the world). Judah comes to Egypt and infiltrates the disciples, posing as one himself. It is from this vantage point that he is able to cause Yeshu to forget the magical Name, resulting in the later's desire to return to Jerusalem and relearn it. Judah sends warning to the Sages, along with his plan to arrest him. [AH]

[9] Aramaic: Ga'isa. [G]

[10] Or cabbage stalk. [AH] 

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Do Jewish Writings Mention Jesus of Nazareth?

If Jesus Christ caused so much trouble in first century Israel, certainly the Jews would have written of Him, right? So, what ancient Semitic writings are extant that mention Jesus of Nazareth? Does the rabbinical literature corroborate Biblical accounts and, if not, why? First, we need to understand the primary source documents from that time period, which are contained in the Talmud. What is the Talmud? Briefly, ancient Jews passed down large amounts of Biblical (Old Testament) commentary and tradition from generation to generation. Rabbi Akiba, before his death in A.D. 135, and Rabbi Meir, organized and revised the material. Around A.D. 200, Rabbi Judah completed the project, which became known as the Mishnah (literally “teaching” or “repetition”). This was known as the Tannaitic Period. Commentary on the Mishnah was labeled the Gemaras 1 and was compiled from the third through the sixth centuries, during the Ammoraic Period. Gemara is derived from the Hebrew word meaning “to finish”. During the Ammoraic Period, two schools existed, one in Babylonia and another in Palestine. From approximately A.D. 350-425, the Mishnah and Gemara were combined in the first school at Jerusalem, called the Palestinian Talmud. The second school, in Babylonia, also included the Mishnah and Gemara, but continued to be compiled until around A.D. 500, so was a larger collection. This became known as the Babylonian Talmud. The word Talmud literally means “learning”.2 Volumes could be written on this subject, but that will suffice as a short introduction. Jesus in the Talmud A highly significant quotation is found in the Babylonian Talmud, Sanhedrin 43a. Translated into English, it reads: “On the eve of the Passover Yeshu was hanged. For forty days before the execution took place, a herald went forth and cried, ‘He is going forth to be stoned because he has practiced sorcery and enticed Israel to apostasy. Any one who can say anything in his favour, let him come forward and plead on his behalf.' But since nothing was brought forward in his favour he was hanged on the eve of the Passover!”3 Yeshu (sometimes, Yeshua) is derived from the Aramaic or Hebrew and translated into English as Jesus. But, someone might question whether this refers to Jesus Christ, because this person was “hanged”, not crucified, as the Bible states. Actually, the New Testament twice refers to Jesus being hanged: Galatians 3:13 (Greek kremamenos) and Luke 23:39 (Greek kremasthenton). The term “hang” does not strictly refer to the modern notion of hanging by a rope noose around the neck, but can include other methods of attachment to a wooden pole, as evidenced by Paul and Luke's usage of the term. Five Points From this Talmudic passage, several significant points may be understood. Gary Habermas, Ph.D., Michigan State University, History and Philosophy of Religion, lists these as follows: The fact of Jesus' death by crucifixion The timing of the event, twice mentioned as occurring on the eve of Passover No witnesses came forward to defend him, and he was killed Jesus was judged by the Jews to be guilty of “sorcery” and spiritual apostasy It was publicly announced beforehand that Jesus would be stoned. This was the standard method of execution by the Jews, though not specifically mentioned in the Bible. However, Jesus was threatened with this fate on other occasions (John 8:58-59, 10:31-33, 39)4 Significance So, what significance can we derive for a modern day understanding of the Bible from this passage written from 1,500 to 2,000 years ago? Josh McDowell graduated from Wheaton College and Magna Cum Laude from Talbot Theological Seminary. Concerning this writing, he and Bill Wilson noted:  “This passage is significant because of what it does not deny. First, it does not deny Jewish involvement in Jesus' death. In fact, it does not even mention the Romans. Rather, it seeks to demonstrate the Jewish authorities carried out the sentencing, but in a just manner. The result is a clear affirmation of the historicity of Jesus and his death. Second, this passage does not deny that Jesus performed miracles. Rather, it tries to explain them away as being accomplished through sorcery or magic. The same response to Jesus' miracles is reported in Mark 3:22 and Matthew 9:34; 12:24. Once again, there is a clear affirmation of the historicity of Jesus, and this time of his miracles as well.”5 Comments in this passage are just about what one would expect of a Jewish rabbinical writer who did not believe Jesus was the Messiah. On the subject of a precise mention of the time period Jesus was sought by the authorities, McDowell proposes the possibility that “The forty days may only be an apologetic device designed to deny that the trial was a speedy one.”6 The reference to 40 days may be an indicator that the authorities were seeking an opportunity to dispose of this troublemaker from Nazareth. In fact, the Bible mentions this in several places, without providing an exact time frame (John 5:18 and John 11:53-57). Authenticity Paul L. Maier, Ph.D., is Professor of Ancient History at Western Michigan University. His research includes a variety of methodologies involved in manuscript and textual analysis, archaeology, and comparison of sacred and secular sources from the first century A.D. Dr. Maier makes several points regarding the authenticity of this reference:  “Four items in this statement strongly support its authenticity as a notice composed before Jesus' arrest: 1) The future tense is used; 2) Stoning was the regular punishment for blasphemy among the Jews whenever the Roman government was not involved; 3) There is no reference whatever to crucifixion; and 4) That Jesus was performing "sorcery"— the extraordinary or miraculous with a negative spin—is quite remarkable. This not only invokes what historians call the "criterion of embarrassment," which proves what is conceded, but accords perfectly with how Jesus' opponents explained away his miraculous healings: performing them with the help of Beelzebub (Luke 11:18).”7 Conclusion The bottom line is this: The Talmudic reference to Jesus is another in a long line of extra-Biblical documentary records that corroborate information found in the Bible. Many valid reasons exist for the authenticity of the Bible and this is one more piece of evidence showing that the Biblical accounts of Jesus of Nazareth can be trusted.

(Biblical references are from the NASB version.) For those who wish to further research the historicity of Jesus Christ, the books listed in the endnotes of this article by Gary Habermas, as well as Josh McDowell and Bill Wilson, are highly recommended. Gary R. Habermas, The Historical Jesus: Ancient Evidence for the Life of Christ (Joplin, MO: College Press, 1996), 202. Josh McDowell and Bill Wilson, He Walked Among Us: Evidence for the Historical Jesus (Nashville, TN: Thomas Nelson, 1993), 57-58. The Babylonian Talmud , transl. by I Epstein (London: Soncino, 1935), vol. III Sanhedrin 43a, p. 281, cited in Habermas, The Historical Jesus , p. 203. Habermas, 203. McDowell and Wilson, 64-65. Ibid., 65. Paul L. Maier, Did Jesus Really Exist , North American Mission Board, 2007, accessed 19 Jun 2009, < http://www.4truth.net/site/apps/nl/content3.asp?c=hiKXLbPNLrF&b=784399&ct=1740233>

C.H. Spurgeon on the state of the American Church (Source: The Soul Winner)

It very often happens that the converts that are born in excitement (at flashy seeker-sensitive church events) die when the excitement is over (i.e. the aftermath of youth camp or scheduled revivals)... Some of the most glaring sinners known to me were once members of a church; and were, as I believe, led to make (false) professions by undue pressure, (by the) well-meant but ill-judged.

Spurgeon on Conversion

Spurgeon on Conversion – often from our limited POV we think we became a Christian when we came to God.  However when this issue is viewed in light of Scripture: any True Christian will see what the Scriptures say: ‘The Election is from the Lord (Ephesians 1); Call is from the Lord (Romans 8); the Coming to Christ is from the Lord (John 6); the Conversion is from the Lord (John 3); & the Faith & Repentance are from the Lord (Ephesians 2 & 2 Timothy 2).  And we finally learn the extent of His Grace & Mercy & Worth of Worship lies in the fact that the whole of Salvation is of the Lord (Jonah 2:9, Psalms 37:39, Revelation 7:10)’.

From Charles Spurgeon:

“One week-night, when I was sitting in the house of God, I was not thinking much about the preacher’s sermon, for I did not believe it. The thought struck me, How did you come to be a Christian? I sought the Lord. But how did you come to seek the Lord? The truth flashed across my mind in a moment – I should not have sought Him unless there had been some previous Influence in my mind to make me seek Him. I prayed, thought I, but then I asked myself, How came I to pray? I was Induced to pray by reading the Scriptures. How came I to read the Scriptures? I did read them, but what led me to do so? Then, in a moment, I saw that God was at the bottom of it all, and that He was the Author of my faith, and so the Doctrines of Grace opened up to me, and from that doctrine I have not departed to this day, and I desire to make this my constant confession, ‘I ascribe my change wholly to God.’”

The Great Change - C. H. Spurgeon

The Great Change—Conversion

I have heard men tell the story of their conversion, and of their spiritual life, in such a way that my heart hath loathed them and their story, too, for they have told of their sins as if they did boast in the greatness of their crime, and they have mentioned the love of God, not with a tear of gratitude, not with the simple thanksgiving of the really humble heart, but as if they as much exalted themselves as they exalted God. Oh! when we tell the story of our own conversion, I would have it done with great sorrow, remembering what we used to be, and with great joy and gratitude, remembering how little we deserve these things. I was once preaching upon conversion and salvation, and I felt within myself, as preachers often do, that it was but dry work to tell this story, and a dull, dull tale it was to me; but, on a sudden, the thought crossed my mind, "Why, you are a poor, lost, ruined sinner yourself; tell it, tell it as you received it; begin to tell of the grace of God as you trust you feel it yourself." Why, then, my eyes began to be fountains of tears; those hearers who had nodded their heads began to brighten up, and they listened, because they were hearing something which the speaker himself felt, and which they recognized as being true to him if it was not true to them. Can you not remember, dearly-beloved, that day of days, that best and brightest of hours, when first you saw the Lord, lost your burden, received the roll of promise, rejoiced in full salvation, and went on your way in peace? My soul can never forget that day. Dying, all but dead, diseased, pained, chained, scourged, bound in fetters of iron, in darkness and the shadow of death, Jesus appeared unto me. My eyes looked to Him; the disease was healed, the pains removed, chains were snapped, prison doors were opened, darkness gave place to light. What delight filled my soul!—what mirth, what ecstasy, what sound of music and dancing, what soarings towards Heaven, what heights and depths of ineffable delight! Scarcely ever since then have I known joys which surpassed the rapture of that first hour.—C. H. S.