Christmas means vacation. And vacation means reading a book from the Theologians On the Christian Life series by Crossway. I wasn’t sure which volume to read although my options were diminishing. I chose D. Martyn Lloyd-Jones.
The Doctor, as he is often called, is a favorite of Tim Keller (who is also deeply influenced by John Newton, C.S. Lewis and Richard Lovelace). I’ve found his books very helpful when I’ve read them. That can be tough in sermon preparation though because he’d preach multiple sermons on a text for which I’ll allot one. That means lots of reading. It is beneficial reading but time consuming.
I borrowed the documentary, Logic on Fire, from an elder in the congregation I serve. I found it funny that he would watch pro wrestling with his grandsons. It seemed “beneath” a man of his stature. It humanized him for me, actually. (Remember, this is 1970’s England not the jacked up sexualized WWE that arose in the 90’s).
The subtitle of Lloyd-Jone on the Christian Life is Doctrine and Life as Fuel and Fire. The premise of author Jason Meyer is doctrine is the fuel for life as a fire. 
Doctrine is necessary to have a life on fire, a life alive and vibrant for the glory of God. Where there is no fire there is no doctrine. Doctrine hasn’t done its work until a life is on fire. Lloyd-Jones is not advocating for dead orthodoxy, mere intellectualism. We watch life and doctrine closely because Jesus joins them together.
This was what stood out about Lloyd-Jones’ preaching. The doctrine he preached “set him on fire” so to speak. He was moved by it. When you are preaching, the greatest moments come when you are caught up by the doctrine. It produces holy affections in you (to borrow from Jonathan Edwards, a kindred spirit of Lloyd-Jones). The doctrine you preach affects you, filling you with a zeal and passion which is often called anointing or unction.
Jason Meyer is another interesting choice to contribute to this series. He is the “new” pastor for preaching and vision at Bethlehem Baptist Church and an associate professor of New Testament at Bethel College and Seminary. He has literally stepped into John Piper’s shoes. He’s not the first contributor connected to Desiring God ministries/Bethlehem. Tony Reinke’s volume on John Newton remains my favorite. I’m not sure if Meyers shares Piper’s charismatic leanings but it is interesting that he writes about a charismatic English congregationalist. In the second appendix on the Secession Controversy, Meyer notes he does approach that with a bias (more on this later).
The volume begins with a forward by CavFavorite Sinclair Ferguson. He relates receiving a letter from The Doctor while he was a young pastor serving in the Shetland Islands off the north coast of Scotland. He was amazed that The Doctor knew who he was. And so began a correspondence that encouraged this young pastor-theologian. He suspects that Lloyd-Jones was behind the invitation to give 2 addresses at a minister’s conference in Wales (among his first?) since the other speaker was in fact Lloyd-Jones. The Doctor was concerned with Christ’s church, and this meant mentoring and encouraging younger men like Sinclair Ferguson. Ferguson affirms Meyers’ thesis for this volume.
Meyer begins his volume in this series with this thesis. “The combustible combination of doctrinal precision and experiential power creates an explosion called the Christian life.” He then lays out 3 points for clarification:
1. Doctrine and life should be inseparable;
2. the right order is essential;
3. criticism is inevitable.
In explaining the first he notes that “Doctrine should start in the head, catch fire in the heart, and create a life aflame with true obedience in the will.” Christian life begins with doctrine, not experience (regeneration excepted, obviously). Like Paul, we follow what Ferguson calls the gospel logic of first gospel indicatives and then gospel imperatives (yes, toss some Ridderbos in there too). Criticism is inevitable, and inevitably from both sides (or extremes) if you are walking the line, to borrow from Johnny Cash. True gospel preaching is called legalistic by the antinomians and cheap grace by the legalists, as an example. If you only get criticism from one side, you have likely lost your gospel balance. As Charlie Peacock sings, “there’s no insult like the truth.”
He begins with a brief account of Lloyd-Jones’ life. Meyer frames it from his birth in South Wales to Barts, from London to his return to Wales as a pastor, and his return to London as the pastor of Westminster Chapel. When he was 10, his father’s store went up in flames. His father threw Martyn from the living space above the shop into the arms of men on the street. All lived but financial problems plagued them for years. Four years later his father declared bankruptcy.
Martyn began to take his studies more seriously and excelled. He did so well that he was accepted into St. Bartholomew’s Medical School (aka Barts) at the age of 16. As a student there he stood out and he caught the eye of the king’s physician. He was known for his diagnostic skill and soon was Sir Thomas Horder’s junior house physician. Lloyd- Jones began to note the connection between the presenting symptoms and “moral emptiness and spiritual hollowness” experienced by the royal family and other dignitaries of the land which resulted in “wickedness, excess and jealousy.”
Disillusioned, Lloyd-Jones began to attend Westminster Chapel. Dr. John Hutton’s preaching was powerful in his life. He became convinced of God’s power to save and change lives. Now a Christian, he wanted to get to the root of people’s problems. He spent over a year, losing over 20 pounds wrestling with whether or not to leave medicine for ministry. In early 1927 he married Bethan and moved back to Wales to begin a new career as a pastor among the Welsh Calvinistic Methodists.
In a time that de-emphasized preaching, Lloyd-Jones removed the drama society, musical evenings and preached Christ. In the eleven years of ministry there, it is estimated that 500 people were converted and joined the church.
Vocal problems caused him to leave Wales for London. Dr. Campbell Morgan, the pastor of Westminster Chapel, invited him to come and share the pulpit. He agreed thinking it a temporary situation. Within a few months, World War II broke out. Eventually the congregation and giving dwindled so they could only support one pastor. Morgan retired in 1943 and after the end of the war, rebuilding the congregation began. From London he gained great prominence as a preacher. He retired in 1968 after a diagnosis of colon cancer. His retirement allowed him to travel and preach until 1980. He died on March 1, 1981. His final recorded words were, “Do not pray for healing. Do not hold me back from the glory.”
What is interesting is that Lloyd-Jones is technically not a theologian. He was a prominent pastor. His books are collections of his sermons. They contain theology, but we tend to think of “theologians” as men who teach in seminaries, write books of theology and often make some significant theological contribution. That isn’t what he did, but he was one of the most significant men of the 20th century as far as the church is concerned.
Meyer then walks us through Lloyd-Jones’ doctrine. The Doctor did a series to theological/doctrinal lectures on Friday nights. His lectures seemed to loosely follow the pattern of the Westminster Confession. Meyer covers God the Father Almighty, Christ and Him Crucified, the Person and Work of the Holy Spirit, Redemption Applied: Justification and Sanctification, the Church and Last Things. This section takes up about 70 pages. There is nothing too surprising here. He does explore Christ as Prophet, Priest and King which is a pet doctrine of mine. In each of these Meyer addresses how to apply the doctrine.
There is a confusing section on the Holy Spirit, however. Meyer writes:
“The Scriptures reveal that the Spirit is subordinate to both the Father and the Son.”
This sounds like a new and different ESS with the Spirit taking the place of the Son. But I don’t know, it is unclear if Meyer is speaking of the ontological or economic Trinity. With the swirling ESS controversy (which includes Crossway due to the ESV Study Bible notes) you’d think this would be crystal clear. Meyer does hold off the questions regarding the baptism of the Spirit for the first appendix.
Lloyd-Jones was a Congregationalist, yet in the chapter on the church Meyer says “The Doctor lays great stress on regenerate church membership because he believes he was not regenerate when he became a member at his local church.” And then, “The names on the local church membership roll should be names that are already written in heaven.” This is Meyer not Lloyd-Jones and I wish there was a citation or two.
Most Congregationalists hold to infant baptism. For The Doctor to reject infant baptism would be unusual. For him to reject it based on his personal experience would be eisegesis. I find the idea of “regenerate church membership” to be an example of “over-realized ecclesiology.” We can’t know who is regenerate and who isn’t. This is a misnomer at best. It is covenant promise denial at worst.
The book then shifts from doctrine to life. Each chapter he offers a definition, a diagnosis and prescriptions. He begins with the Word. Meyer starts with Lloyd-Jones’ doctrine of the Word (inspired, propositional, superintending work of the Spirit). He moves into why we find it difficult to read the Bible and then a number of prescriptions to cure our ailment.
Additional chapters in this section are on prayer, faith working through love, life in the Spirit at home and work, spiritual depression and the hope of glory as an acid test. There are discussions about the flesh, the world and the devil as part of the diagnoses of our spiritual ailments. We are not simply supposed to be “on fire” at church but also at home and work. He talks about emotionalism and counterfeits of love.
There is plenty of good material here, particularly in the chapter on spiritual depression. Here we see Lloyd-Jones’ advice to stop listening to yourself and talk to yourself; his version of preaching the gospel to yourself. While reading this chapter I synthesized a thought found there for my sermon that week.
“You can’t glory in Christ and salvation if you minimize your sinfulness and corruption.” CavPastor
Lloyd-Jones consistently pointed people back to Jesus. Our hope is found only in Christ. We receive Him, and His benefits, only by faith. As he addresses hope and assurance, Meyer essentially describes a three-legged stool: doctrinal test, experience test, and the morality test. None is sufficient in themselves. They are all held together, so to speak, by what he called the acid test, the hope of glory. This is where we sit when times are difficult.
Meyer than writes about the legacy of The Doctor. It is quite a legacy. You can still listen to some of his sermons on line. But his books which worked through books of the Bible are plenty and beneficial. At times one can forget that those books have sermons from various points in his ministry. As a result there may be multiple sermons on the same text with different concerns.
The books reflect his commitment to expositional preaching. He was important to the re-emergence of expositional preaching (working thru books). Anyone wanting to learn how to preach expositionally is well served to read his books.
Lloyd-Jones was also one of the key figures in reintroducing the Puritans to the Church. He was involved in the formation of Banner of Truth Trust, and sponsored a regular conference on the Puritans.
The first appendix covers a controversy surrounding The Doctor and one of the places where he seems inconsistent. Meyer notes some possible instances of eisegesis. At the very least his views are idiosyncratic on this issue. He doesn’t really fit in the common categories. He’s not Pentecostal, and not an ordinary charismatic (which has gotten more confusing for the rest of us with each successive wave). He does depart from historic Reformed Theology in separating the baptism of the Spirit from conversion. Reformed Theology generally affirms subsequent filling of the Spirit. MLJ seems to speak of those fillings as baptism. At times he used baptism to refer to the witness or sealing of the Spirit.
Lloyd-Jones rightly connects Word and Spirit throughout his theology. He also connects doctrine and experience. He thought, at least in this issue, Reformed Theology separated doctrine and experience. He thought they focused on doctrine while the Charismatic movement focused on experience. Where he errs (or is it Meyer’s interpretation) is thinking this was in asserting the Reformed intellectualism is a response to Charismatic fanaticism. This neglects the fact that the Reformed view predates the rise of the Pentecostal and Charismatic movements.
On the one hand the baptism of the Spirit is to be sought, and on the other it is given sovereignly by God’s secret will. Seems a bit inconsistent. Does God only grant it if we seek it? Or does God grant it, like regeneration, so we receive blessings? A bigger problem is this could be considered not only as creating 2nd class Christians but also dividing Christ as though I can get some benefits and you get other benefits.
The second appendix is on the Secession Controversy begun with a sermon of his in 1966 at the Second National Assembly of Evangelicals. Lloyd-Jones was reacting to the ecumenical movement’s emphasis on unity in structure. Lloyd-Jones believed (rightly) that our unity rests in doctrine (and, I’d add, union with Christ). As a Congregationalist, Lloyd-Jones understood the Church differently than his Anglican friends J.I. Packer, John Stott and Philip Edgecomb Hughes. They wanted to see reform within the Church of England, not removal of faithful congregations from the Church of England. Lloyd-Jones saw denominations as fundamentally flawed and unnecessary. Faithful churches should form loose associations. The others saw denominations and state churches as part of the providence of God and sought to work in and thru them.
While relationships were strained, they seem to have recovered. But much damage was done in congregations and other relationships. As I read this appendix I thought of my denomination, the Presbyterian Church in America. It struggles with groups seeking purity, and withdrawing from the denomination. It makes sense, we were born of such a thing. But the stakes, in my opinion, are significantly lower. Like the Secession Controversy, relationships are broken and bitterness sets in. I lament this.
Overall, this is a very good book. Meyer has done good work here in helping us understand Martyn Lloyd-Jones’ understanding of how we are to live. It is generally well written, aside from the instances mentioned above that lacked citations. This volume in the series is well-worth your time.
John Currid often provides lots of archeological & historical background in his commentaries. As a result, I picked up his volume Habakkuk: The Expectant Prophet. It is not very thick, but I expect to get some good nuggets from it.
As a result, I decided to read 
Schaeffer talked much culture and was often critical. His views were not the conservatism of, say, D. James Kennedy, but those of the revolutionary. While they may have overlapped at points, Schaeffer wanted Christians to buck the trends and lived in a counter-cultural fashion. This was to exhibit the reality of Christianity.
I’m reading a book on 
In the 3rd chapter of 
While I agree that the quest for an unmediated encounter with God is illegitimate, I’m not convinced how prevalent this is in our community. But that is because of how differently we view revival. He seems to equate revival with revivalism.
Cavman Considers 