Category Archives: Quotable Quotes

“A holy admiration of what we cannot comprehend” by John Owen

“This is a short general view of this incomprehensible condescension of the Son of God, as it is described by the apostle in Phil. 2:5–8.

And this is that wherein in an especial manner we are to behold the glory of Christ by faith whilst we are in this world.

But had we the tongue of men and angels, we were not able in any just measure to express the glory of this condescension; for it is the most ineffable effect of the divine wisdom of the Father and of the love of the Son,—the highest evidence of the care of God towards mankind.

What can be equal unto it? What can be like it? It is the glory of Christian religion, and the animating soul of all evangelical truth.

This carrieth the mystery of the wisdom of God above the reason or understanding of men and angels, to be the object of faith and admiration only.

A mystery it is that becomes the greatness of God, with His infinite distance from the whole creation,—which renders it unbecoming Him that all His ways and works should be comprehensible by any of His creatures, (Job 11:7–9; Rom. 11:33–36).

He who was eternally in the form of God,—that is, was essentially so, God by nature, equally participant of the same divine nature with God the Father; ‘God over all, blessed forever;’ who humbleth Himself to behold the things that are in heaven and earth,–He takes on Him the nature of man, takes it to be His own, whereby He was no less truly a man in time than He was truly God from eternity.

And to increase the wonder of this mystery, because it was necessary unto the end He designed, He so humbled Himself in this assumption of our nature, as to make Himself of no reputation in this world;–yea, unto that degree, that He said of Himself that He was a worm, and no man, in comparison of them who were of any esteem.

We speak of these things in a poor, low, broken manner,– we teach them as they are revealed in the Scripture,– we labour by faith to adhere unto them as revealed.

But when we come into a steady, direct view and consideration of the thing itself, our minds fail, our hearts tremble, and we can find no rest but in a holy admiration of what we cannot comprehend.

Here we are at a loss, and know that we shall be so whilst we are in this world; but all the ineffable fruits and benefits of this truth are communicated unto them that do believe.

It is with reference hereunto that that great promise concerning Him is given unto the church, (Isa. 8:14), ‘He shall be for a sanctuary’ (namely, unto all that believe, as it is expounded, 1 Peter 2:7-8); ‘but for a stone of stumbling, and for a rock of offence,’—’even to them that stumble at the word, being disobedient; where-unto also they were appointed.’

He is herein a sanctuary, an assured refuge unto all that betake themselves unto Him.

What is it that any man in distress, who flies thereunto, may look for in a sanctuary?

A supply of all his wants, a deliverance from all his fears, a defence against all his dangers, is proposed unto him therein.

Such is the Lord Christ herein unto sin-distressed souls; He is a refuge unto us in all spiritual distresses and disconsolations, (Heb. 6:18).

See the exposition of the place.

Are we, or any of us, burdened with a sense of sin?

Are we perplexed with temptations?

Are we bowed down under the oppression of any spiritual adversary?

Do we, on any of these accounts, ‘walk in darkness and have no light?’

One view of the glory of Christ herein is able to support us and relieve us.

Unto whom we betake ourselves for relief in any case, we have regard to nothing but their will and their power. If they have both, we are sure of relief.

And what shall we fear in the will of Christ as unto this end? What will he not do for us?

He who thus emptied and humbled Himself, who so infinitely condescended from the prerogative of His glory in His being and self-sufficiency, in the susception of our nature for the discharge of the office of a mediator on our behalf,– will He not relieve us in all our distresses?

Will He not do all for us we stand in need of, that we may be eternally saved?

Will He not be a sanctuary unto us?

Nor have we hereon any ground to fear His power; for, by this infinite condescension to be a suffering man, He lost nothing of His power as God omnipotent,– nothing of His infinite wisdom or glorious grace.

He could still do all that He could do as God from eternity.

If there be any thing, therefore, in a coalescency of infinite power with infinite condescension, to constitute a sanctuary for distressed sinners, it is all in Christ Jesus.

And if we see Him not glorious herein, it is because there is no light of faith in us.

This, then, is the rest wherewith we may cause the weary to rest, and this is the refreshment.

Herein is He ‘a hiding-place from the wind, and a covert from the tempest; as rivers of water in a dry place, and as the shadow of a great rock in a weary land.’ (Isa. 32:2)

Herein He says, “I have satiated the weary soul, and have refreshed every sorrowful soul.” (Jer. 31:25)

Under this consideration it is that, in all evangelical promises and invitations for coming to Him, He is proposed unto distressed sinners as their only sanctuary.”

–John Owen, “Meditations and Discourses on the Glory of Christ,” The Works of John Owen, Volume 1: The Glory of Christ (Carlisle, PA: Banner of Truth, 1684/2000), 1: 330-331.

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“The Rock on which the church is built” by John Owen

“It may, then, be said, ‘What did the Lord Christ, in this condescension, with respect unto His divine nature?’

The apostle tells us that He ‘humbled Himself, and made Himself of no reputation,’ (Phil. 2:7-8). He veiled the glory of His divine nature in ours, and what He did therein, so as that there was no outward appearance or manifestation of it.

The world hereon was so far from looking on Him as the true God, that it believed Him not to be a good man. Hence they could never bear the least intimation of His divine nature, supposing themselves secured from any such thing, because they looked on Him with their eyes to be a man,—as He was, indeed, no less truly and really than any one of themselves.

Wherefore, on that testimony given of Himself, ‘Before Abraham was, I am,’ (John 8:58)—which asserts a pre-existence from eternity in another nature than what they saw,—they were filled with rage, and ‘took up stones to cast at Him,’ (John 8:58-59).

And they gave a reason of their madness, (John 10:33),—namely, that ‘He, being a man, should make Himself to be God.’

This was such a thing, they thought, as could never enter into the heart of a wise and sober man,—namely, that being so, owning Himself to be such, He should yet say of Himself that He was God.

This is that which no reason can comprehend, which nothing in nature can parallel or illustrate, that one and the same person should He both God and man. And this is the principal plea of the Socinians at this day, who, through the Mohammedans, succeed unto the Jews in an opposition unto the divine nature of Christ.

But all this difficulty is solved by the glory of Christ in this condescension; for although in Himself, or His own divine person, He was ‘over all, God blessed forever,’ (Rom. 9:5) yet He humbled Himself for the salvation of the church, unto the eternal glory of God, to take our nature upon Him, and to be made man: and those who cannot see a divine glory in His so doing, do neither know Him, nor love Him, nor believe in Him, nor do any way belong unto Him.

So is it with the men of these abominations. Because they cannot behold the glory hereof, they deny the foundation of our religion,—namely, the divine person of Christ.

Seeing He would be made man, He shall be esteemed by them no more than a man.

So do they reject that glory of God, His infinite wisdom, goodness, and grace, wherein He is more concerned than in the whole creation. And they dig up the root of all evangelical truths, which are nothing but branches from it.

It is true, and must be confessed, that herein it is that our Lord Jesus Christ is ‘a stumbling-stone and a rock of offence’ (1 Peter 2:8) unto the world.

If we should confess Him only as a prophet, a man sent by God, there would not be much contest about Him, nor opposition unto Him.

The Mohammedans do all acknowledge it, and the Jews would not long deny it; for their hatred against Him was, and is, solely because He professed Himself to be God, and as such was believed on in the world.

And at this day, partly through the insinuation of the Socinians, and partly from the efficacy of their own blindness and unbelief, multitudes are willing to grant Him to be a prophet sent of God, who do not, who will not, who cannot, believe the mystery of this condescension in the susception of our nature, nor see the glory of it.

But take this away, and all our religion is taken away with it.

Farewell Christianity, as to the mystery, the glory, the truth, the efficacy of it;—let a refined heathenism be established in its room.

But this is the rock on which the church is built, against which the gates of hell shall not prevail.”

–John Owen, “Meditations and Discourses on the Glory of Christ,” The Works of John Owen, Volume 1: The Glory of Christ (Carlisle, PA: Banner of Truth, 1684/2000), 1: 327-328.

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“I’m talking about Charles Haddon Spurgeon” by John Piper

“Mountains are not meant to envy. In fact they are not meant even to be possessed by anyone on earth. They are, as David says, ‘the mountains of God’ (Psalm 36:6).

If you try to make your Minnesota hill imitate a mountain, you will make a fool of your hill.

Hills have their place. So do the plains of Nebraska. If the whole world were mountains, where would we grow bread? Every time you eat bread say, ‘Praise God for Nebraska!’

I’m talking about Charles Haddon Spurgeon. I am warning my wavering self that he is not to be imitated.

Spurgeon preached as a Baptist pastor in London from 1854 until 1891—thirty-eight years of ministry in one place.

He died January 31, 1892, at the age of fifty-seven.

His collected sermons fill sixty-three volumes equivalent to the twenty-seven-volume ninth edition of the Encyclopedia Britannica and stand as the largest set of books by a single author in the history of Christianity.

He read six serious books a week and could remember what was in them and where.

He read Pilgrim’s Progress more than one hundred times.

He added 14,460 people to his church membership and did almost all the membership interviews himself.

He could look out on a congregation of 5,000 and name the members.

He founded a pastors’ college and trained almost 900 men during his pastorate.

Spurgeon once said he had counted as many as eight sets of thoughts that passed through his mind at the same time while he was preaching.

He often prayed for his people during the very sermon he was preaching to them.

He would preach for forty minutes at 140 words a minute from a small sheet of notes that he had worked up the night before.

The result? More than twenty-five thousand copies of his sermons were sold each week in twenty languages, and someone was converted every week through the written sermons.

Spurgeon was married and had two sons who became pastors.

His wife was an invalid most of her life and rarely heard him preach.

He founded an orphanage, edited a magazine, produced more than 140 books, responded to 500 letters a week, and often preached ten times a week in various churches as well as his own.

He suffered from gout, rheumatism, and Bright’s disease, and in the last twenty years of his ministry he was so sick that he missed a third of the Sundays at the Metropolitan Tabernacle.

He was a politically liberal, conservative Calvinistic Baptist who smoked cigars, spoke his mind, believed in hell, and wept over the perishing, tens of thousands of whom were saved through his soul-winning passion.

He was a Christian hedonist, coming closer than anyone I know to my favorite sentence: “’God is most glorified in us when we are most satisfied in him.’

Spurgeon said, ‘One thing is past all question; we shall bring our Lord most glory if we get from Him much grace.’

What shall we make of such a man? Neither a god nor a goal. He should not be worshiped or envied.

He is too small for the one and too big for the other. If we worship such men, we are idolaters. If we envy them, we are fools.

Mountains are not meant to be envied. They are meant to be marveled at for the sake of their Maker. They are the mountains of God.

More than that, without envy, we are meant to climb into their minds and hearts and revel in what they saw so clearly and what they felt so deeply.

We are to benefit from them without craving to be like them. When we learn this, we can relax and enjoy them.

Until we learn it, they may make us miserable, because they highlight our weaknesses. Well, we are weak, and to be reminded of it is good.

But we also need to be reminded that, compared with our inferiority to God, the distance between us and Spurgeon is as nothing. We are all utterly dependent on our Father’s grace.

Spurgeon had his sins. That may comfort us in our weak moments.

But let us rather be comforted that his greatness was a free gift of God—to us as well as him. Let us be, by the grace of God, all that we can be for the glory of God (1 Corinthians 15:10).

In our smallness, let us not become smaller by envy, but rather larger by humble admiration and gratitude for the gifts of others.

Do not envy the mountain; glory in its Creator.

You’ll find the air up there cool, fresh, and invigorating and the view stunning beyond description.

So don’t envy. Enjoy!”

–John Piper, “Mountains Are Not Meant to Envy: Awed Thoughts on Charles Spurgeon,” A Godward Life: Savoring the Supremacy of God in All Life (Sisters, OR: Multnomah Publishers, 1997), 263–265.

Charles Haddon Spurgeon was born on June 19, 1834.

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“There is order in the Divine Persons, but no inequality in the Divine Being” by John Owen

“That we may the better behold the glory of Christ herein, we may briefly consider the especial nature of this condescension, and wherein it doth consist.

But whereas not only the denial, but misapprehensions hereof, have pestered the church of God in all ages, we must, in the first place, reject them, and then declare the truth.

This condescension of the Son of God did not consist in a laying aside, or parting with, or separation from, the divine nature, so as that He should cease to be God by being man.

The foundation of it lay in this, that he was ‘in the form of God, and thought it not robbery to be equal with God,’ (Phil 2:6);—that is, being really and essentially God in His divine nature, He professed Himself therein to be equal with God, or the person of the Father.

He was in the form of God,—that is, He was God, participant of the divine nature, for God hath no form but that of His essence and being; and hence He was equal with God, in authority, dignity, and power.

Because He was in the form of God, He must be equal with God; for there is order in the Divine Persons, but no inequality in the Divine Being.

So the Jews understood Him, that when He said, ‘God was His Father, He made Himself equal with God.’

For in His so saying, He ascribed unto Himself equal power with the Father, as unto all divine operations. ‘My Father,’ saith He, ‘worketh hitherto, and I work,’ (John 5:17-18).

And they by whom his divine nature is denied do cast this condescension of Christ quite out of our religion, as that which hath no reality or substance in it. But we shall speak of them afterward.

Being in this state, it is said that he took on Him the form of a servant, and was found in fashion as a man, (Phil. 2:7). This is His condescension.

It is not said that He ceased to be in the form of God; but continuing so to be, He ‘took upon Him the form of a servant’ in our nature: He became what He was not, but He ceased not to be what He was.

So He testifieth of Himself, (John 3:13), ‘No man hath ascended up to heaven, but be that came down from heaven, the Son of man which is in heaven.’

Although He was then on earth as the Son of man, yet He ceased not to be God thereby;—in His divine nature He was then also in heaven.

He who is God, can no more be not God, than He who is not God can be God; and our difference with the Socinians herein is,—we believe that Christ being God, was made man for our sakes; they say, that being only a man, he was made a god for His own sake.

This, then, is the foundation of the glory of Christ in this condescension, the life and soul of all heavenly truth and mysteries,—namely, that the Son of God becoming in time to be what He was not, the Son of man, ceased not thereby to be what He was, even the eternal Son of God.”

–John Owen, “Meditations and Discourses on the Glory of Christ,” The Works of John Owen, Volume 1: The Glory of Christ (Carlisle, PA: Banner of Truth, 1684/2000), 1: 325–326.

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“His laying down His life for us was an act of inconceivable love” by John Owen

“This love of Christ which we inquire after is the love of His person,—that is, which He in His own person acts in and by His distinct natures, according unto their distinct essential properties.

And the acts of love in these distinct natures are infinitely distinct and different; yet are they all acts of one and the same person.

So, then, whether that act of love in Christ which we would at any time consider, be an eternal act of the divine nature in the person of the Son of God; or whether it be an act of the human, performed in time by the gracious faculties and powers of that nature, it is still the love of one and the self-same person,– Christ Jesus.

It was an act of inexpressible love in Him, that He assumed our nature, (Heb. 2:14, 17). But it was an act in and of His divine nature only; for it was antecedent unto the existence of His human nature, which could not, therefore, concur therein.

His laying down His life for us was an act of inconceivable love, (1 John 3:16). Yet was it only an act of the human nature, wherein He offered Himself and died.

But both the one and the other were acts of His divine person; whence it is said that God laid down His life for us, and purchased the church with His own blood.

This is that love of Christ wherein He is glorious, and wherein we are by faith to behold His glory.

A great part of the blessedness of the saints in heaven, and their triumph therein, consists in their beholding of this glory of Christ,– in their thankful contemplation of the fruits of it. (See Rev. 5:9-10)

The illustrious brightness wherewith this glory shines in heaven, the all-satisfying sweetness which the view of it gives unto the souls of the saints there possessed of glory, are not by us conceivable, nor to be expressed.

Here, this love passeth knowledge,– there, we shall comprehend the dimensions of it.

Yet even here, if we are not slothful and carnal, we may have a refreshing prospect of it; and where comprehension fails, let admiration take place.

My present business is, to exhort others unto the contemplation of it, though it be but a little, a very little, a small portion of it, that I can conceive; and less than that very little that I can express.”

–John Owen, “Meditations and Discourses on the Glory of Christ,” The Works of John Owen, Volume 1: The Glory of Christ (Carlisle, PA: Banner of Truth, 1684/2000), 1: 336–337.

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“The line of life and light which runs through the whole Old Testament” by John Owen

“It is said of our Lord Jesus Christ, that, ‘beginning at Moses and all the prophets, He declared unto His disciples in all the Scriptures the things concerning Himself,’ (Luke 24:27).

It is therefore manifest that Moses, and the Prophets, and all the Scriptures, do give testimony unto Him and His glory.

This is the line of life and light which runs through the whole Old Testament, without the conduct whereof we can understand nothing aright therein: and the neglect hereof is that which makes many as blind in reading the books of it as are the Jews,—the veil being upon their minds. (2 Cor. 4:14-16)

It is faith alone, discovering the glory of Christ, that can remove that veil of darkness which covers the minds of men in reading the Old Testament, as the apostle declares, (2 Cor. 3:14–16). I shall, therefore, consider briefly some of those ways and means whereby the glory of Christ was represented unto believers under the Old Testament.

It was represented in the institution of the beautiful worship of the law, with all the means of it. Herein have they the advantage above all the splendid ceremonies that men can invent in the outward worship of God; they were designed and framed in divine wisdom to represent the glory of Christ, in His person and His office.

This nothing of human invention can do, or once pretend unto. Men cannot create mysteries, nor can give unto anything natural in itself a mystical signification.

But so it was in the old divine institutions.

What were the tabernacle and temple?

What was the holy place with the utensils of it?

What was the oracle, the ark, the cherubim, the mercy-seat, placed therein?

What was the high priest in all his vestments and administrations?

What were the sacrifices and annual sprinkling of blood in the most holy place?

What was the whole system of their religious worship?

Were they anything but representations of Christ in the glory of His person and His office?

They were a shadow, and the body represented by that shadow was Christ.

If any would see how the Lord Christ was in particular foresignified and represented in them, he may peruse our exposition on the 9th chapter of the Epistle unto the Hebrews, where it is handled so at large as that I shall not here again insist upon it.

The sum is, ‘Moses was faithful in all the house of God, for a testimony of those things which were to be spoken afterward,’ (Heb. 3:5).

All that Moses did in the erection of the tabernacle, and the institution of all its services, was but to give an antecedent testimony by way of representation, unto the things of Christ that were afterward to be revealed.

And that also was the substance of the ministry of the prophets, (1 Pet. 1:11-12). The dark apprehensions of the glory of Christ, which by these means they obtained, were the life of the church of old.

Promises, prophecies, predictions, concerning His person, His coming, His office, His kingdom, and His glory in them all, with the wisdom, grace, and love of God to the church in Him, are the line of life, as was said, which runs through all the writings of the Old Testament, and takes up a great portion of them.

Those were the things which He expounded unto His disciples out of Moses and all the Prophets. Concerning these things He appealed to the Scriptures against all his adversaries: ‘Search the Scriptures; for they are they which testily of Me.’ (John 5:39)

And if we find them not, if we discern them not therein, it is because a veil of blindness is over our minds.

Nor can we read, study, or meditate on the writings of the Old Testament unto any advantage, unless we design to find out and behold the glory of Christ, declared and represented in them.

For want hereof they are a sealed book to many unto this day.”

–John Owen, “Meditations and Discourses on the Glory of Christ,” The Works of John Owen, Volume 1: The Glory of Christ (Carlisle, PA: Banner of Truth, 1684/2000), 1: 348-351.

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“The love of our neighbour is inseparably connected with the love of our God” by Herman Witsius

“What we have proved concerning the love of God, the summary of the first table of the law; namely, that it is good in nature; might be also proved from the summary of the second table, the love of our neighbour.

For he who loves God cannot but love His image too, in which he clearly views express characters of the Deity, and not a small degree of the brightness of His glory.

Again, whoever loves God will, by virtue of that love, seriously wish, desire, study, and as much as in him lies be careful, that his neighbour, as well as himself, be under God, in God, and for God, and all he has be for His glory.

Again, whoever loves God will make it his business that God may appear every way admirable and glorious; and as He appears such most eminently in the sanctification and happiness of men, (2 Thess. 1:10), he will exert himself to the utmost that his neighbour make advances to holiness and happiness.

Finally, whoever sincerely loves God will never think he loves and glorifies Him enough; such excellencies he discovers in Him, sees His name so illustrious, and so exalted above all praise, as to long that all mankind, nay all creatures, should join him in loving and celebrating the infinite perfections of God.

But this is the most faithful and pure love of our neighbour, to seek that God may be glorified in him, and he himself be for the glory of God.

Hence it appears, that the love of our neighbour is inseparably connected with the love of God.

If, therefore, it flows from the nature of God, to enjoin us the love of Himself, as was just proved; it must likewise flow from the nature of God, to enjoin us the love of our neighbour.”

–Herman Witsius, The Economy of the Covenants Between God and Man, Volume 1 (Grand Rapids, MI: Reformation Heritage, 1681/2021), 1: 43–44.

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