18 August 2013 - Young Biographer's Series REVIEW

William Tyndale - ___ - 1536 - Matt Carnagua

• Translation from original languages into common language • Opposed by leaders of church to hide false teachings and protect their traditions and power which

were greater than Scripture • Tyndale's translation formed the basis of the majority of other major Bible translations

Martin Luther - 1483 - 1546 - Matt Carnagua

• 95 Theses Nailed to the Door Of The Wittenberg Cathedral • Response to indulgences and false teaching of the church • Justification by faith alone

John Calvin - 1509 - 1564 - John Willsey

• Pulpit based on expository preaching of the Word • High view of God • Teachings permeated all of Christian churches through the Institutes

David Brainerd - 1718 - 1747 - Mike Schauss • Lasting impact though only a Christian for 8 years • How God used a misspoken word (talking about one of his professors) to set the course of his life to be

a missionary • The impact that he had on Jonathan Edwards to get his biography published even though Edwards

daughter died as an impact of her relationship with Newton

George Whitefield - 1714 - 1770 - Dan Gelok

• His amazing giftedness in both oratory and volume • His indefatigable zeal and labor for the gospel • His impact on the United States and England in the Great Awakening

John Newton - 1725 - 1807 - Mike Schauss

• Teachings on Christ from his mother during his youth coming back to him while under distress during

the storm on the ship. • His work with the Olney Hymnal and William Cowper • His heart to be a Pastor evidenced by his relationship with Cowper and the man who; formerly a liberal,

he won to Christ and eventually turned the pulpit over to him

William Cowper - 1731 - 1800 - Bryce Beale

• Experienced four bouts of insanity • Wrote "There Is A Fountain Filled With Blood", "God Moves In A Mysterious Way" and many other

hymns • Spread the truths of Christ and the evangelical revival through poetry

Adoniram Judson - 1788 - 1850 - John Willsey

• First American missionary – Burma – cigar smoking naked boys • Lost & suffered much including loss of family for the cause of Christ

• Lived as a dying man, falling to the ground like a kernel of wheat

18 August 2013 - Young Biographer's Series

Dr. D. Martyn Lloyd-Jones

A. THE BEGINNING OF THE 20TH CENTURY

The Historic Context For The Life Of Dr. D. Martyn Lloyd-Jones

1889 Eiffel Tower built in Paris (designed by Gustave Alexandre Eiffel) 1898 Spain loses rest of its empire in Spanish-American War 1903 Wright Brothers make first controlled flight in an aeroplane 1903 Henry Ford designs first mass-produced cars 1914 First World War - Germany/Austria vs Britain/France/Russia 1914 Panama Canal opened 1919 Prohibition of alcohol in North America 1924 Joseph Stalin becomes Premiere of Russia after Death of Lenin 1928 Sir Alexander Fleming discovers penicillin 1929 US Stock Market Crash 1933 Adolph Hitler becomes dictator after coup 1933 FD Roosevelt becomes US President 1939 "Wizard of Oz" and "Gone with the Wind" movies released 1939 Britain and France enter Second World War after Hitler invades Poland 1941 Japanese invasion of Pearl Harbour brings US into Second World War 1942 Manhattan Project established to develop atomic bomb 1943 Mussolini overthrown and Fascist Party dissolved 1944 D-Day - Allies make crucial push into France 1945 Germany surrenders - end of Second World War (45m killed) 1945 US drops first atomic bombs on Hiroshima and Nagasaki - Japan surrenders 1945 United Nations (UN) formed 1947 British withdraw from India - Partition of India and Pakistan 1948 British pull out of Palestine - state of Israel established 1948 Korea divided into North and South Republics 1950 Korean War starts - Communist North vs Capitalist South

B. SHORT BIOGRAPHY - Martyn Lloyd-Jones - December 20th, 1899 - March 1, 1981

1. A Sketch of His Life

December 20th, 1899 - It was in this land of spiritual mood swings that David Martyn Lloyd-Jones was born into on December 20th, 1899. God had a plan for this child of Henry and Magdalene Lloyd-Jones to bring the revival fires of Wales and to the world. January – 1910 – Fire! Young Martin's life was fairly uneventful until January of 1910. Up to that point the elder Lloyd-Jones had been a reasonably successful businessman in their hometown of Llangeitho.

That night would change many things, however. In the dark of the night a fire broke out, nearly costing the lives of Martyn and his brothers who slept upstairs. While the family was saved, most of the families goods were lost. Henry never seemed to fully recover financially from the family's setback. Almost by accident, Martyn found out how truly desperate their situation had become. Through his early school years he carried this burden in his heart. As a result Martyn was serious for his age and very focused on succeeding in his education and life. As Iain H. Murray notes in his marvelous biography of Lloyd-Jones. "It was as though he bypassed much of what is common to youth, which is what he meant when he said, 'I never had an adolescence."1 Though warm in heart, David Martyn Lloyd-Jones, would always carry with him a reputation for austerity and sternness.

“The Christian is not superficial in any sense, but is fundamentally serious and fundamentally happy. You see, the joy of the Christian is a holy joy, the happiness of the Christian is a serious happiness. ... it is a solemn joy, it is a holy joy, it is a serious happiness; so that, though he is grave and sober-minded and serious, he is never cold and prohibitive.”

Studies in the Sermon on the Mount ― D. Martyn Lloyd-Jones He moved to London with his family when he was 14 Off To Medical School - St. Bartholomew's (teaching) Hospital In 1916 Martyn Lloyd-Jones headed off (at 17 years of age) to the big city of London to being his education as a practitioner of medicine. Bart's carried the same prestige in the medical community that Oxford did in the intellectual community. Martyn's career was medicine. He succeeded in his exams so young that he had to wait to take his MD, by which time he was already chief clinical assistant to Sir Thomas Horder, one of the best and most famous doctors of the day. The well-known Horder described Lloyd-Jones as "the most acute thinker that I ever knew" (see note 8). M.D. in 1921 and by the age of 26 he also had his MRCP (Member of the Royal College of Physicians) and was well up the rungs of the Harley Street ladder, with a brilliant and lucrative career in front of him. God had plans for Martyn Lloyd-Jones to be a physician of souls rather than of bodies. For most of us, the road to God is not straight and quick but rather winding with many roadblocks along the way. This was true for Martyn. Thinking himself to be a fairly good Christian, he quickly became involved in the Calvinistic Methodist Church called Charing Cross Chapel in London. Among other things, this is where Martyn met his future wife Bethan Philips, also a medical student. It was also at Charing Cross Chapel that Martyn honed his debating skills as he and his Sunday School often would spend hours of their Sunday Afternoon arguing fine points of Scripture with each other. Medical School St. Bartholomew's (teaching) Hospital where he received his M.D. in 1921 and became Sir Thomas Horder's chief clinical assistant. The well-known Horder described Lloyd-Jones as "the most acute thinker that I ever knew" (see note 8). Conversion - There was another debate occurring during that time but it was private and known only within Martyn Lloyd-Jones himself. Martyn and his brothers had all joined their church back in Llangeitho in 1914 at the encouragement of their minister but Martyn was now beginning to take a hard look at the reality of his spiritual condition. He later wrote, "For many years I thought I was a Christian when in fact I was not. It was only later that I came to see that I had never been a Christian and became one. "3 As he struggled with his salvation a grace truth came into focus. Martyn had not really heard sound preaching of the gospel in his early life. As he said, "What I needed was preaching that would convict me of sin and … bring me to repentance and tell me something about regeneration. But I never heard that. The preaching we had was always based on the assumption that we were all Christians …"4 As the young doctor read for himself he slowly but surely saw the logic and the power of the gospel of Jesus Christ.

Like the waves of the incoming tide, the reality of God's grace swept over Martyn's heart until trusting Christ was all he could do. As surely as that reality overwhelmed him personally it overwhelmed him professionally. Soon it became apparent that God was calling Martyn Lloyd-Jones to preach and for that the world would never be the same! Between 1921 and 1923 he underwent this profound conversion. It was so life-changing that it brought with it a passion to preach that completely outweighed his call as a physician. Sandfields, Aberavon - He was called as the pastor of Bethlehem Forward Movement Mission Church in Sandfields, Aberavon in 1926. The words of his first sermon taken from 2 Timothy 1:7 illustrate where his convictions lay:

"Our … churches are crowded with people nearly all of whom take the Lord's Supper without a moment's hesitation, and yet .. do you imagine for a moment that all those people believe that Christ died for them? Well then, you ask, why are they church members, why do they pretend to believe? The answer is, they are afraid to be honest with themselves … I shall feel much more ashamed to all eternity for the occasions on which I said that I believed in Christ when in fact I did not …"

Five Evangelical Leaders - Christopher Catherwood

In his first sermon was the note he sounded was the recurrent theme of his life: Wales did not need more talk about social action, it needed "a great spiritual awakening." This theme of revival and power and real vitality remained his lifelong passion Marriage & Other Changes - Bethan Phillips, who attended Charing Cross with her parents and two brothers had a father who was a well-known eye specialist. Bethan was about to qualify as a doctor at University College Hospital. After what had been a long courtship he told her that he wanted to give up Harley Street and become a Minister. After a year in which God clearly guided her too, they married in 1927. Immediately after the wedding the young couple headed back to Wales to pastor their first church in Sandfields, Aberavon. Martyn had returned to his beloved Wales. Because his work with the poor of London as a physician had so impressed Lloyd-Jones, this village was a logical choice. One writer described it thus: "Sandfields contains at least 5000 men, women and children living for the most part in sordid and overcrowded conditions." Or as it was put by another it was a place for "the bookie, prostitute, and publican." Many welcomed the Lloyd-Jones' with open arms but others were suspicious. The local doctors were not too happy with the new arrival. They felt certain that he had come to show them up and steal their patients. But Dr. Lloyd-Jones was not another young minister fresh out of a liberal theological college, trimming his message to contemporary opinion and the prejudices of his congregation. He was determined to preach the message with the crystal clarity in which it had come to him.

2. Influences:

a. History:

i. Welsh Calvinistic Methodism Dr. Lloyd-Jones was brought up in Welsh Calvinistic Methodism, first as a boy in Wales and then as a teenager and student in London, when the Charing Cross Chapel, which his family attended, was living on the left-over emotion of the Welsh revival. If you have never heard of the Calvinistic Methodists the very term may seem contradictory. Because

of his spiritual foundations in that movement it would be wise to take some time to hear an explanation of that denomination from Martyn Lloyd-Jones himself.

Though he did not truly found it, Welsh Calvinistic Methodism finds its roots in George Whitefield. During the mid 1700's the churches of Great Britain could be divided into two main camps. The Methodist branch (under John Wesley) was Arminian meaning they emphasized man's free will. The Presbyterian and Congregationalist were Calvinistic meaning they emphasized the sovereignty of God in salvation. Both of these camps had their problems. The Methodist ignored the nature of the doctrines of Grace and the need for depraved man to be regenerated by the effectual call of God. On the other hand the Calvinists (including many Baptists) had become hyper-Calvinistic meaning they began to deny the free offer of the gospel to all men and the need for evangelism and missions. In many ways Calvinistic Methodism sought the best of both sides. These Welsh Christians were thorough believers in the doctrines of Grace. Unlike their English counterparts, however, they did not believe that being Calvinistic means ignoring one's heart and emotions. They were aware of what George Whitefield called a "felt Christ." Lloyd-Jones rightly notes that right doctrine apart from this "felt" Christ had inherent problems. One other great concern of the Calvinistic Methodist Church was revival. For that reason Lloyd-Jones observed that he believed that Jonathan Edwards was in his heart a Calvinistic Methodist.

While the Welsh Calvinistic Methodist Church had itself grown cold by the time of Martyn Lloyd-Jones, it history played an important part in formulating his life and ministry. "The Doctor" reintroduced in his preaching ministry the need for careful, expository preaching. With his passion for the church in Wales, and his strong appreciation for what God had done in the Welsh Revival in the mid-19th century, the Welsh church began to see a need to return to Bible preaching rather preaching of doctrinal statements, Catechism and Confessions. Through the instrumentality of Dr. Martyn Lloyd-Jones, God restored to Great Britain what it had known under Spurgeon and that was a hungering for the unfettered Word of God itself over liturgy and religious form. That was too much for some of the congregation and they left. But in their place - slowly at first- there came increasing numbers who were gripped by the truth, the working class of South Wales. The message brought them and the power of the Holy Spirit converted them. There were no dramatic appeals, just a young man with the clear message of God's justice and his love, which brought one hard case after another to repentance and conversion. For some who are used to Biblical preaching it may be hard to understand the stir that this young preacher caused. First he was not theologically trained (at least not in the recognized ways). Rather than preaching from a lectionary or some other pre-packaged form, Lloyd-Jones was above all a Bible preacher. From the beginning he sought to give a verse-by-verse understanding of the Word of God to his people. Perhaps this reflected his own personal devotional life which included reading the Bible through each year for himself. One need only to read the eight or nine volumes of sermons on Romans or the eight volumes of sermons on Ephesians by this man of the Word to understand how deep was his affection for and his allegiance to the Word itself.

ii. Liberalism - There was little doctrine to counter the rising trend of liberalism or to bring out the distinction between church-goers and true Christians. The Lloyd-Jones boys enjoyed intellectual

debate, but each was more committed to his career than to his professed faith. This was pretty common for their day. Most people saw religion as an impassioned hobby rather than a life-changing event.

iii. Puritans: There also can be no doubt that his reading of the Puritans also had a deep influence on

the doctor turned preacher. As is true in many corners of intellectual and religious thought today, the Puritans were more often than not caricatured as mean-spirited killjoys by the religious leaders of early twentieth century England. Unlike many of their critics, however, Martyn Lloyd-Jones actually read the Puritans. He read all of Richard Baxter's Christian Directory and the many volumes of John Owen. In his view, the Puritans differed from other organized religions in several important ways. First, the Puritans emphasized the spiritual nature of worship over outward forms and rituals. Second, they emphasized the gathered body of Christ over the individual thus making church discipline necessary and healthy for the cause of Christ. Finally, the Puritans believed in direct application of the Word to each person's soul. The Spirit of Puritanism, Lloyd-Jones believed could be traced from William Tyndale to John Owen to Charles Spurgeon6 It was this spirit of the centrality of God's Word that drove the new preacher in Wales.

b. Compassionate Evangelism: The church in Aberavon grew with the steady stream of conversions.

Notorious drunkards became glorious Christians and working men and women came to the Bible classes which he and his wife conducted to learn the doctrines of their new-found faith. And around South Wales, other churches, often starved of sound teaching and of preaching which dealt with the world as it was in the depth of the great slump, invited him to their pulpits. As his preaching became known, more and more outside demands began to be made on Martyn Lloyd-Jones' presence. Many other preachers began to find in him a model of what the pulpit ministry should be. He went to preach in Canada and America and was often asked to speak before various assemblies throughout Great Britain.. It was on a cold foggy night on November 28, 1935 that Lloyd-Jones preached to an assembly at Albert Hall. During his message "The Doctor" explained the Biblical problems he saw in many of the much used forms of evangelism and church growth. He said:

"Can many of the evangelistic methods which were introduced some forty or fifty years ago really be justified out of the Word of God? As I read of the work of the great evangelists in the Bible I find they were not first and foremost concerned about results; they were concerned about proclaiming the word of truth. They left the increases unto Him. They were concerned above all else that the people should be brought face to face with the truth itself."7

His preaching became known across Britain and in America. It was popular, crystal clear, doctrinally sound, “logic on fire”. THE RESULTS - The Call To Westminster Chapel - In 1937 he preached in Philadelphia. One listener that night was the 72 year old Dr. Campbell Morgan, pastor of Westminster Chapel in London. G. Campbell Morgan was an evangelical with perhaps the greatest national standing in the thirties. It is reported that the elder pastor told Lloyd-Jones, "No one but you would have brought me out on such a night!" When he heard Martyn Lloyd-Jones, he wanted to have him as his colleague and successor in 1938. But it was not so easy, for there was also a proposal that he be appointed Principal of the Theological College at Bala; and the call of Wales and of training a new generation of ministers for Wales was strong.

So he temporarily refused Westminster's call to be a permanent member of the staff. But the college turned him down. His main supporter on the board of the college had missed the train and couldn't support his call to the presidency.

In the end the call from Westminster Chapel prevailed and the Lloyd-Jones family with their daughters, Elizabeth and Ann, were finally committed to London in April 1939. He had begun his ministry there, on a temporary basis, in September 1938.

WORLD WAR II – the outbreak of WWII silenced those who continued to look for social or political causes to “save” modern man. The dominating infulence upon the pulpit of pre-war years was to “be aware of what kind of sermon the people wanted and attempt to supply it”. Less began to be heard about the “essential goodness” of human nature. Preachers were dropping this and picking up how one could be heroic, happy and serene despite the war. MLJ saw war as the natural result of people, after WW I settling down to secure material sinfulness. The decline in personal, social and political morals was sharply brought into focus following Neville Chamberlain’s folly in the Munich agreement in September of 1938. In September of 1940, MLJ stated:

Never was the biblical view of man and of sin so evidently and clearly right as to-day. The radical evil in human nature is manifesting itself on a world scale. Never again can it be said, or should it be said, that man inherently and naturally desires the right, and the best, and is ready to accept it if it be but offered to him. The uncertainty of life in these days makes people more ready to listen to the Gospel. The most “blasé” person is uncomfortable at the thought of death, though he may try to hide the fact.

A Message For Our President – Dr. Martyn Lloyd-Jones

“The terrible, tragic fallacy of the last hundred years has been to think that all man's troubles are due to his environment, and that to change the man you have nothing to do but change his environment. That is a tragic fallacy. It overlooks the fact that it was in Paradise that man fell.”

Studies in the Sermon on the Mount ― D. Martyn Lloyd-Jones Appropriate to the need of the moment, Dr. Lloyd-Jones continued to call men and women to faith and repentance.

“Why are there wars in the world? Why is there this constant international tension? What is the matter with the world? Why war and all the unhappiness and turmoil and discord amongst men? According to this Beatitude, there is only one answer to these questions-sin. Nothing else; just sin.” “What is meant by this term, 'the heart'? According to the general scriptural usage of the term, the heart means the centre of the personality. It does not merely mean the seat of the affections and the emotions.”

Studies in the Sermon on the Mount ― D. Martyn Lloyd-Jones In May of 1941 Germany slammed London in a Blitzkrieg and MLJ, who was out of town speaking, was told that Westminster Chapel had been destroyed. Thankfully, he came home to find out that just a few windows had been broken. The Chapel was indeed hit a number of times (including incendiary bombs) but was spared from total destruction. The war drove many, including MLJ’s family out of London for their safety. This only enabled MLJ to preach in other places. Attendance and funding was very low during the worst part of the war. People might have to get up one or more times a night and go into the underground to avoid the aerial bombings.

READ LISTING FROM PAGE 10 OF VOLUME II – The Fight of Faith Many people and visitors from other countries were converted during the war. Lloyd-Jones and G. Campbell Morgan were joint ministers until Morgan's retirement in 1943. Then Lloyd-Jones was the sole preaching pastor for almost 30 years. In 1947 the Sunday morning attendance was about 1,500 and the Sunday evening attendance 2,000 as people were drawn to the clarity and power and doctrinal depth of his preaching. He wore a somber black Geneva gown and used no gimmicks or jokes. Like Jonathan Edwards two hundred years before, he held audiences by the sheer weight and intensity of his vision of truth. He became ill in 1968 and took it as a sign to retire and devote himself more to writing. He continued in his writing for about twelve years. His final days were typical of the man. Dying of cancer, he had lost the power of speech. On Thursday evening, February 26, he wrote a note for his wife Bethan and their family: “Do not pray for healing. Do not hold me back from the glory. The following Lord’s Day, March 1, 1981, he entered into that glory, which had been the deepest motivation of his life and ministry.

C. HIS CHIEF WORK – Achievements / Accomplishments

1. Spiritual Depression; Its Causes And Cure

“We must never look at any sin in our past life in any way except that which leads us to praise God and to magnify His grace in Christ Jesus.”

Spiritual Depression: Its Causes and Cures - Dr. D. Martyn Lloyd-Jones

In this great book, Dr. Lloyd-Jones looks at about 18 causes of depression in the Christian and seeks, Physician as he is, to provide a diagnosis of the cause and then remedy. This is a most useful volume worthy of reading and assimilation today. Chapter 5, "That One Sin" is a great illustration of how he approaches the subject. He states that there is one very common way that the Devil attacks the Christian who suffers from spiritual depression because of their past OR because of some particular sin from their past. The Christian can have every doctrine lined up correctly but they are, none the less, unhappy due to something in their own past life. They harp upon it and cannot leave it. They might be absolutely convinced, like William Cowper, that the guilt and sin was washed away by the blood of Christ for everyone else's sins, but not their own! Do NOT be naïve, Satan wants to steal your joy, he cannot steal your salvation. It is NOT something that they need to pray for deliverance since they have already been delivered!

So how would you address this?

- ASK FOR ANSWERS FROM THE CLASS - Here is how the good Doctor applies the balm of Gilead:

1 Timothy 1: 12 - 17 - 12 I thank Christ Jesus our Lord, who has strengthened me, because He considered me faithful, putting me into service, 13 even though I was formerly a blasphemer and a persecutor and a violent aggressor. Yet I was shown mercy because I acted ignorantly in unbelief; 14 and the grace of our Lord was more than abundant, with the faith and love which are found in Christ Jesus. 15 It is a trustworthy statement, deserving full acceptance, that Christ Jesus came into the world to save sinners, among whom I am foremost of all. 16 Yet for this reason I found mercy, so that in me as the foremost, Jesus Christ might demonstrate His perfect patience as an example for those who would believe in Him for eternal life. 17 Now to the King eternal, immortal, invisible, the only God, be honor and glory forever and ever. Amen.

a. Paul was a blasphemer, persecutor, and violent aggressor – are YOUR sins worse than his? He

calls himself the “chief” of sinners b. How abundant is grace or love of our Lord Jesus Christ? Is it greater than your sin? c. Did Jesus fail in his coming into the world to save sinners?

James 2: 10 -­‐  For whoever keeps the whole law and yet stumbles in one point, he has become guilty of all  

What is the basis of our condemnation? Is it by sinning against one particular sin? NO! If you actively sin against God, you have simply manifested your sin nature and demonstrated that you are a child of the first Adam and inherited his nature AND his guilt. So, it is NOT your one sin that God cannot, or WILL NOT forgive since, in our eyes, every sinner is guilty of ALL the law. 1 John 1: 9 - If we confess our sins, He is faithful and righteous to forgive us our sins and to cleanse us from all unrighteousness.

a. Is God’s Word true? What does He promise to do here? Who are you believing God, the voices in

your head, voices from the past, Satan, or God? b. What does God promise to forgive – one particular type of sin? What does God promise to cleanse

us from if we confess – only some unrighteousness?

Acts 10: 15 - “What God has cleansed, no longer consider unholy.”   If you have been held in depression by the devil for a number of years over some particular sin, some unhappy past event, you need to hear the voice that Peter heard: “What God has cleansed NO LONGER consider unholy!”

“How easy it is to read the Scriptures and give a kind of nominal assent to the truth and yet never to appropriate what it tells us!”

Spiritual Depression: Its Causes and Cures - Dr. D. Martyn Lloyd-Jones Matthew 1: 21 – You shall call His name Jesus, for He will save His people from their sins. 1 Peter 2: 24 - He Himself bore our sins in His body on the cross, so that we might die to sin and live to righteousness; for by His wounds you were healed

a. What are the qualifications on these two verses? What are the limits? Is there a time limit? Is there a QUANTITY limit? No! All the sins of ALL His people for ALL of time!

"This evil will also come upon us, we know not why, and then it is all the more difficult to drive it away. Causeless depression is not to he reasoned with, nor can David's harp charm it away by sweet discoursings. As well fight with the mist as with this shapeless, undefinable, yet all-beclouding hopelessness. One affords himself no pity when in this case, because it seems so unreasonable, and even sinful to be troubled without manifest cause; and yet troubled the man is, even in the very depths of his spirit. If those who laugh at such melancholy did but feel the grief of it for one hour, their laughter would he sobered into compassion. Resolution might, perhaps, shake it off, but where are we to find the resolution when the whole man is unstrung? The physician and the divine may unite their skill in such cases, and both find their hands full, and more than full. The iron bolt which so mysteriously fastens the door of hope and holds our spirits in gloomy prison, needs a heavenly hand to push it back; and when that hand is seen we cry with the apostle, "Blessed be God, even the Father of our Lord Jesus Christ, the Father of mercies, and the God of all comfort; who comforteth us in all our tribulation, that we may be able to comfort them which are in any trouble, by the comfort wherewith we ourselves are comforted of God." 2 Cor. i. 3, 4."

C.H. Spurgeon

2. Revival

Genesis 26: 17 - 18 - And Isaac departed from there and camped in the valley of Gerar, and settled there. Then Isaac dug again the wells of water which had been dug in the days of his father Abraham, for the Philistines had stopped them up after the death of Abraham; and he gave them the same names which his father had given them

"We have emphasized the desperate character of the need. Isaac was looking for water and without water you can't live. And the problem confronting the church today is the whole question of her life, her continuance, her well being and existence, as the church of the Living God. We are not interested in second rate and third rate matters, the spiritual conflict that is going on in the world at the present time is desperate, and if we as Christian people fail to realize that, we cannot possibly be functioning as we are meant to do as members of the Christian church at this present time. The need is indeed as urgent as it can possibly be. It is as urgent as it has ever been. All the authorities are prepared to agree in the statement that the church today is in a sense, fighting, and fighting for her life, in a way that she has not had to do, perhaps, since the first centuries of her being and existence. The position is really desperate. Then we saw what Isaac didn't do in this situation. He didn't send for the prospectors and the diviners, the thing was too urgent for that. He must have a supply. And likewise, we see that you and I today have no time to be indulging in vain speculation or inquiries after truth, so-called. The need is urgent, and therefore we must follow Isaac in what he actually did. He went back to the wells that they had digged in the days of Abraham his father. And I am suggesting that

the essence of wisdom for the church at a time like this is to look back into her own history, and as she does so she will see very clearly that there have been similar periods of declension. Sometimes, as I say, as bad as the present, sometimes not as bad as the present, but there have been periods of declension. And it is important we should go back and read them and study them. For we shall find that, in spite of the declension, God has again visited His people and has revived His church and His cause. So we dwelt upon the value of the history of the past as we face the problems of today. The mentality, the outlook, which takes it for granted that the past has got nothing to teach us, is just not Christian. Christianity works on this principle, that what was revealed nearly two-thousand years ago is what is needed most today, and that the problem is always the same, because God doesn't change, and man in sin doesn't change. Very well, Isaac went back again to the wells that they had digged in the days of Abraham his father. But when he did that, and got there, he found that the Philistines had been there and had stopped these wells. They had thrown earth and all kinds of refuse into these wells. They had filled them with earth, we are told in verse 15, and that was the point at which we left off last Sunday morning. The proposition I am laying down, in other words, is this: that the trouble today in the Christian church, and the failure of the church to deal with the whole problem of sin in the world outside, is entirely due to the rubbish and the earth that the modern Philistines have thrown into the wells of God and have thereby stopped them."

The Philistines and Revival - The Modern Philistine - Dr. Martyn Lloyd-Jones

From the beginning to the end the life of Martyn Lloyd-Jones was a cry for depth in two areas—depth in Biblical doctrine and depth in vital spiritual experience. Light and heat. Logic and fire. Word and Spirit. Again and again he would be fighting on two fronts: on the one hand against dead, formal, institutional intellectualism, and on the other hand against superficial, glib, entertainment-oriented, man-centered emotionalism. He saw the world in a desperate condition without Christ and without hope; and a church with no power to change it. One wing of the church was straining out intellectual gnats and the other was swallowing the camels of evangelical compromise or careless charismatic teaching (see note 10). For Lloyd-Jones the only hope was historic, God-centered revival.

A revival is a miracle ... something that can only be explained as the direct ... intervention of God ... Men can produce evangelistic campaigns, but they cannot and never have produced a revival.

Revival – Dr. D. Martyn Lloyd-Jones

3. Commentaries - The Sermon On The Mount “If we believe that Jesus of Nazareth is the only begotten Son of God and that He came into this world and went to the cross of Calvary and died for our sins and rose again in order to justify us and to give us life anew and prepare us for heaven-if you really believe that, there is only one inevitable deduction, namely that He is entitled to the whole of our lives, without any limit whatsoever.”

Studies in the Sermon on the Mount ― D. Martyn Lloyd-Jones

“It does not say, 'Blessed are those who are persecuted because they are objectionable.' It does not say, 'Blessed are those who are having a hard time in their Christian life because they are being difficult.' It does not say, 'Blessed are those who are being persecuted as Christians because they are seriously lacking in wisdom and are really foolish and unwise in what they regard as being their testimony.”

Studies in the Sermon on the Mount ― D. Martyn Lloyd-Jones “The heretics were never dishonest men; they were mistaken men. They should not be thought of as men who were deliberately setting out to go wrong and to teach something that is wrong; they have been some of the most sincere men that the Church has ever known. What was the matter with them? Their trouble was this: they evolved a theory and they were rather pleased with it; then they went back with this theory to the Bible, and they seemed to find it everywhere.”

Studies in the Sermon on the Mount ― D. Martyn Lloyd-Jones “[Jesus] must have control not only in the big things, but in the little things also; not only over what we do, but how we do it. We must submit to Him and His way as He has been pleased to reveal it in the Bible; and if what we do does not conform to this pattern, it is an assertion of our will, it is disobedience, and as repellent as the sin of witchcraft.”

Studies in the Sermon on the Mount ― D. Martyn Lloyd-Jones “But observe that [Peter] never ceases to be a bold man; he does not become nervous and diffident. No, he does not change in that way. The essential personality remains; and yet he is 'poor in spirit' at the same time.”

Studies in the Sermon on the Mount ― D. Martyn Lloyd-Jones “We accept what Scripture teaches as far as our doctrine is concerned; but when it comes to practice, we very often fail to take the Scriptures as our only guide. ... Dare I give an obvious illustration? The question of women preaching, and being ordained to the full ministry.”

Studies in the Sermon on the Mount ― D. Martyn Lloyd-Jones “Meekness does not mean indolence.”

Studies in the Sermon on the Mount ― D. Martyn Lloyd-Jones

4. Preaching & Preachers

On the proper selection of preachers:

a. Christian Lover Of Souls, The Truth, And A Hunger To Learn b. One Who Has A Sense Of Internal Calling And Compulsion c. One Who Has A Sense Of Inadequacy And Unworthiness d. Being “Sent” By The Local Church e. Character Counts – Moral & Lifestyle f. Apt To Teach g. Tested h. Trained – Biblical, Theological, & Historical

On the service:

As preaching has waned, there has been an increase in the formal element in the service. They have argued that the people should have a greater part in the service and so they have introduced “responsive reading”, and more and more music and singing and chanting. The manner of receiving the people’s offerings has been elaborated, and the minister and the choir often enter the building as a procession. It has been illuminating to observe these things; as preaching has declined, these other things have been emphasized; and it has all been done deliberately. It is a part of this reaction against preaching; and people have felt that it is more dignified to pay this greater attention to ceremonial, and form, and ritual. Still worse has been the increase in the element of entertainment in public worship – the use of films and the introduction of more and more singing; the reading of the Word and prayer shortened drastically, but more and more time given to singing. You have a ‘song leader’ as a new kind of official in the church, and he conducts the singing and is supposed to produce the atmosphere. But he often takes so much time in producing the atmosphere that there is no time for preaching in the atmosphere! This is a part of this whole depreciation of the message.

The Preacher And Preaching – D. Martyn Lloyd-Jones

D. HIS IMPACT

For thirty years he preached from the pulpit at Westminster Chapel in London. Usually that meant three different sermons each weekend, Friday evening, and Sunday morning and evening. At the end of his career he remarked,

"I can say quite honestly that I would not cross the road to listen to myself preaching"

Preaching And Preachers – Dr. D. Martyn Lloyd-Jones But that was not the way others felt. When J. I. Packer was a 22-year-old student he heard Lloyd-Jones preach each Sunday evening during the school year of 1948-1949. He said that he had "never heard such preaching." It came to him "with the force of electric shock, bringing to at least one of his listeners more of a sense of God than any other man" he had known (see note 5). • The Banner Of Truth Publishing House • Annual Ministers’ Conference / The Puritan Conference / Westminster Conference - vital in the

recovery of biblical Calvinism in the world of western Evangelicalism.

• Inter-Varsity Fellowship • International Fellowship of Evangelical Students.

E. FINAL OBSERVATIONS

There are at least five aspects of his life of service worth considering.

1. The Priesthood Of The Believer – He longed for "experience meetings" of the 18th century which had disappeared and which he instituted in Sandfields. Those attending Westminster Chapel were an anonymous group of listeners. "These were days when strangers did not commonly greet one another in church" (see note 80). Could the giant who strove so diligently against dead formalism have prayed and worked to develop a small group network in his church where people could minister to one another? (see note 81). 2. Hands-On Evangelism - He said, "I never trained a single convert how to approach others but they did so ... (see note 82)." Is this typical of his distance from practical hands-on interaction with his people at a level where their participation could be encouraged? 3. Music - His grandson, Christopher Catherwood says, "He had a special dislike for certain kinds of emotive music" and he himself said,

[The Spirit] does not need ... our help with all our singing and all our preliminaries and working up of emotions ... If the Spirit is Lord—and he is—he does not need these helps, and anything that tries to help the Spirit to produce a result is a contradiction of New Testament teaching

The Sovereign Spirit – Dr. D. Martyn Lloyd Jones This dislike for emotive music and the so called "preliminaries" of the worship service seems to show an austere and suspicious attitude toward emotion and the music that may evoke it for the common people. This could have easily acted as an inhibition on the freedom of the congregation to express the joy of the Holy Spirit. Could not music be in the same category as the reading of a good book, which Lloyd-Jones said was a perfectly legitimate aid in stirring up the emotions to desire more of the Spirit (see note 85)? Only music would seem to be even more legitimate, since it not only helps to stir up holy desire, but also gives vent to true expressions of desire and love. Not only that, music would seem to have more Biblical warrant as an aid in seeking the fullness of God in worship (cf. Eph. 5:19) (see note 86). 4. Prayer Movements - He seemed not to be willing to be involved in the nitty gritty of cultivating a prayer movement. I am not sure of this but Murray records a really surprising observation from 1959: "A few in 1959 were so absorbed with revival that they organized all-night prayer meetings and looked for ML-J's support. They did not get it" (see note 87). Yet he was known to pray for extended time with some (see note 88). Did he really live out his principle that the one thing you can do with zeal and labor to seek a revival is to pray for it? 5. Spiritual Gifts - Lloyd-Jones was not a cessationist. He came out very strongly against the Warfield kind of cessationism. In 1969 he wrote against "A Memorandum on Faith Healing" put out by the Christian Medical Fellowship in England which relied explicitly on Warfield's arguments that the sign gifts (like healing) were "accompaniments of apostleship" and therefore invalid for today since the apostles were once for all.

I think it is quite without scriptural warrant to say that all these gifts ended with the apostles or the Apostolic Era. I believe there have been undoubted miracles since then.

A Memorandum on Faith Healing – D. Martyn Lloyd-Jones Beyond that he says that there is good historical evidence that many of these gifts persisted for several centuries, and that they have been manifested from time to time since the Reformation. For example, he credits the record of John Welsh, the son-in-law of John Knox for having done many amazing things and actually raising someone from the dead. And there is evidence from Protestant Reformers that some had a genuine gift of prophecy. For example he says that Alexander Peden, one of the Scottish Covenanters, gave accurate literal prophecies of things that subsequently took place (see note 47).

“It is always right to seek the fullness of the Spirit—we are exhorted to do so. But the gifts of the Spirit are to be left in the hands of the Holy Spirit himself

The Sovereign Spirit – Dr. D. Martyn Lloyd-Jones We must not seek phenomena and strange experiences. What we must seek is the manifestation of God's glory and his power and his might ... We must leave it to God, in his sovereign wisdom, to decide whether to grant these occasional concomitants or not

Revival - D. Martyn Lloyd-Jones

Martin Lloyd-Jones' Criticisms Of Pentecostalism

a. True Spirit Filled Revival Has Solid Doctrine

b. You Should Not Expect The Holy Spirit To Jump At Your Command

c. Baptism Of the Spirit Is Not Always Accompanied By Tongues

d. We Do Not Choose The Gifts And Their Manifestations

e. The Manifestation Of The Spirit Is For God’s Glory, NOT Your Self-Aggrandizement

f. Giftedness Does Not Equal Moral Goodness

g. Fresh Revelation From God Will Never Contradict His Revealed Word

h. Letting Go & Giving Up Control Is No Substitute For Adherence & Obedience To Biblical Truth His love of souls, the desire of warm and passionate orthodoxy and the urgent longings for God to move among His people sum up his life. Let’s close with a good quote from him on this:

Let us together decide to beseech Him, to plead with Him to do this again. Not that we may have the experience or the excitement, but that His mighty hand may be known and His great Name may be glorified and magnified among the people.

Revival – D. Martyn Lloyd Jones BIBLIOGRAPHY

• D. Martyn Lloyd-Jones – The First Forty Years 1899 – 1939 – Ian Murray; Banner Of Truth

• D. Martyn Lloyd-Jones – The Fight Of Faith 1939 – 1981 – Ian Murray; Banner Of Truth

• Spiritual Depression; Its Causes And Its Cures – D. Martyn Lloyd-Jones; Eerdmans

• Preaching & Preachers – D. Martyn Lloyd-Jones – Zondervan • A Passion for Christ-Exalting Power - Martyn Lloyd-Jones on the Need for Revival and Baptism with the

Holy Spirit – John Piper - http://www.desiringgod.org/resource-library/biographies/a-passion-for-christ-exalting-power

• Theology Through Technology – tlogical - http://www.tlogical.net/bioMLJ.htm

Notes: 1. Iain H. Murray, David Martyn Lloyd-Jones: The Fight of Faith 1939-1981, (Edinburgh: Banner of Truth Trust, 1990), 373. 2. Martyn Lloyd-Jones, Preaching and Preachers, (Grand Rapids: Zondervan Publishing House, 1971), p. 9. 3. Christopher Catherwood, Five Evangelical Leaders, (Wheaton: Harold Shaw Publishers, 1985), p. 55. 4. Preaching and Preachers, p. 4. 5. Five Evangelical Leaders, p. 170. 6. J. I. Packer, Introduction: Why Preach?, in: The Preacher and Preaching, ed. by Samuel T. Logan Jr., (Phillipsburg, N.J.: Presbyterian and Reformed Publishing Company, 1986), p. 7. This is Packer's assessment of the impact Lloyd-Jones had. 7. Five Evangelical Leaders, p. 71. 8. Five Evangelical Leaders. p. 56. 9. Five Evangelical Leaders, p. 66; The Sovereign Spirit, p. 11. 10. The Sovereign Spirit, pp. 55-57. 11. My primary sources have been Iain Murray's new two volume biography, his sermons on Revival given in 1959 and published by Crossway in 1987, and the two most controversial books, Joy Unspeakable and The Sovereign Spirit containing twenty-four sermons preached between November 15, 1964 and June 6, 1965, and published by Harold Shaw in this country in 1984 and 1985. A shorter summary of Lloyd-Jones' life, written by his grandson Christopher Catherwood, is found in Five Evangelical Leaders (Harold Shaw, 1985. 12. Martyn Lloyd-Jones, Revival, (Westchester, IL: Crossway Books, 1987), pp. 111-112. 13. Iain H. Murray, David Martyn Lloyd-Jones: The Fight of Faith 1939-1981, p. 385. 14. He mentions 1) a resting in orthodoxy and negligence of true spiritual life; 2) an over concern with apologetics in answering Modernism; 3) a dislike for emotion and an excessive reaction against Pentecostalism; 4) a misunderstanding of the Puritan emphasis on the individual soul; and the confusion of revivals (which is a sovereign work of God) with evangelistic crusades (which are organized by men, as Charles Finney worked out so fully). Iain H. Murray, David Martyn Lloyd-Jones: The Fight of Faith 1939-1981, p. 385. 15. Iain H. Murray, David Martyn Lloyd-Jones: The Fight of Faith 1939-1981, p. 386. 16. Iain H. Murray, David Martyn Lloyd-Jones: The Fight of Faith 1939-1981, p. 386. 17. Iain H. Murray, David Martyn Lloyd-Jones: The Fight of Faith 1939-1981, p. 691. 18. Joy Unspeakable, p. 21, 23. He also tells the stories of numerous people who recount a distinct event in their lives after conversion that corresponds to a baptism for power and unusual assurance. For example: John Flavel, Jonathan Edwards, Mood (pp. 79-80), John Wesley (pp. 62-63), John Howe, William Guthrie (pp. 103-105), Pascal (pp. 105-106), Aquinas (pp. 113). 19. "The baptism with the Holy Spirit is always something clear and unmistakable, something which can be recognized by the person to whom it happens and by others who look on at this person ... No man can tell you the moment when he was regenerated. Everybody is agreed about that—that regeneration is non-experimental." Joy Unspeakable, p. 52. 20. Joy Unspeakable, p. 141 21. Joy Unspeakable, p. 39. 22. Joy Unspeakable, p. 38. 23. Joy Unspeakable, p. 41. 24. Joy Unspeakable, p. 97. 25. Joy Unspeakable, p. 89-90. 26. "I am certain that the world outside is not going to pay much attention to all the organized efforts of the Christian church. The one thing she will pay attention to is a body of people filled with the spirit of rejoicing. That is how Christianity conquered the ancient world." Joy Unspeakable, p. 102.

27. Joy Unspeakable, p. 90. 28. Joy Unspeakable, p. 95-96. 29. Joy Unspeakable, p. 87. 30. Martyn Lloyd-Jones, Joy Unspeakable, (Wheaton: harold Shaw Publishers, 1984), p. 51. 31. The Sovereign Spirit, p. 25. 32. The Sovereign Spirit, p. 25. 33. Iain H. Murray, David Martyn Lloyd-Jones: The Fight of Faith 1939-1981, p. 384. 34. Joy Unspeakable, p. 278. 35. Revival, pp. 121-122. 36. Revival, pp. 120. 37. Joy Unspeakable, p. 84. See The Sovereign Spirit, p. 17, 35, 120. 38. The Sovereign Spirit, p. 24. 39. The Sovereign Spirit, p. 26. He cites John 14:12 on this page as Jesus' own prophecy that what Joel had predicted would happen. The miracles of Jesus "were not only done as acts of kindness. The main reason for them was that they should be 'signs,' authentications of who he was." The point is that when believers do these signs, they will have the same function. 40. The Sovereign Spirit, p. 46. 41. The Sovereign Spirit, p. 120 (italics mine). Gifts are only "one of the ways" the baptism of the Spirit empowers for witness. "It is possible for one to be baptized with the Holy Spirit without having some of these special gifts." (p. 121) 42. But see below on Lloyd-Jones reluctance to encourage anyone to seek phenomena. 43. Iain H. Murray, David Martyn Lloyd-Jones: The Fight of Faith 1939-1981, p. 786. See also Joy Unspeakable, p. 246. 44. The Sovereign Spirit, pp. 31-32. 45. The Sovereign Spirit, p. 39. 46. The Sovereign Spirit, p. 46. 47. The Sovereign Spirit, pp. 44-45. See Alexander Smellie, Men of the Covenant, (London: Andrew Melrose, 1905), pp. 334-335, 384. Lloyd-Jones also refers to Robert Baxter and John Welsh as ones with foretelling gifts (p. 88). 48. Iain H. Murray, David Martyn Lloyd-Jones: The Fight of Faith 1939-1981, p. 377. 49. Iain H. Murray, David Martyn Lloyd-Jones: The Fight of Faith 1939-1981, (Edinburgh: Banner of Truth Trust, 1982) p. 221. 50. Iain H. Murray, David Martyn Lloyd-Jones: The Fight of Faith 1939-1981, p. 45. He tells of another instance of prophetic certainty about the future: on the weekend of sunday, May 11, 1941 Lloyd-Jones was to preach at Westminster Chapel in the evening but not the morning. He had gone to preach that morning at the chapel of Mansfield College in Oxford. Early Sunday morning he was told that all of Westminster had been flattened by a German bombing raid and he may as well stay the night in Oxford. He said with amazing certainty that he would be preaching there that night. As they arrived there it stood with only two windows blown out in the midst of great rubble. Iain H. Murray, David Martyn Lloyd-Jones: The Fight of Faith 1939-1981, p. 16-17. 51. The Sovereign Spirit, pp. 89-90. 52. Joy Unspeakable, p. 243. Edward Payson received the blessing on his deathbed after seeking it all his life. Another strange instance is the case of David Morgan. "And so it was a hundred years ago in Northern Ireland and in Wales. I have mentioned a man called David Morgan, a very ordinary minister, just carrying on, as it were. Nobody had heart of him. He did nothing at all that was worthy of note. Suddenly this power came upon him and for two years, as I have said, he preached like a lion. Then the power was withdrawn and he reverted to David Morgan again" (Revival, p. 114). 53. Iain H. Murray, David Martyn Lloyd-Jones: The Fight of Faith 1939-1981, p. 687. 54. The Sovereign Spirit, p. 153. 55. Joy Unspeakable, pp. 77-78. He illustrates with Peter and John healing the man at the temple in Acts 3 (whom they had no doubt passed many times before), and with Paul in Philipi: "If the apostle permanently had the power of exorcism, why did he not deal with her the first day?" (The Sovereign Spirit, p. 155). This applies to all the gifts including tongues: "It is not something, therefore, that a man can do whenever he likes" (The Sovereign Spirit, p. 156).. 56. The Sovereign Spirit, p. 53. Lloyd-Jones says that it is a mistake to "confuse the baptism of the Spirit with the occasional gifts of the Spirit" (p. 117). 57. The Sovereign Spirit, p. 152.

58. He is aware that in 1 Corinthians the gifts are largely meant to edify the body of Christ. But he says, "Watch the order. It must start in the church, which is then empowered to witness and testify boldly of the Lord. The Holy Spirit is not given that we may have wonderful experiences or marvelous sensations within us, or even to solve psychological and other problems for us. That is certainly a part of the work of the Spirit, but it is not the primary object. The primary object is that the Lord may be known" (The Sovereign Spirit, p. 130). 59. Iain H. Murray, David Martyn Lloyd-Jones: The Fight of Faith 1939-1981, p. 693. 60. The Sovereign Spirit, p. 129-130. 61. The Sovereign Spirit, p. 106. See pp. 111 and 113 for the "Jesus is Lord" test. 62. Joy Unspeakable, p. 137. Yet he does say that there is an indirect connection between baptism with the Holy Spirit and sanctification. In baptism with the Holy Spirit we see the Lord more clearly and become more immediately sure of his reality and his glorious power. This sight of his glory usually functions as a kind of booster to the sanctification process. "His sanctification, everything about him, is stimulated in a most amazing and astonishing manner" (p. 144). 63. Joy Unspeakable, p. 140. 64. The Sovereign Spirit, pp. 77-79. 65. The Sovereign Spirit, p. 71. See p. 78.. 66. The Sovereign Spirit, p. 72. 67. The Sovereign Spirit, p. 74. See pp. 151-158, "This is the glory of the way of the Holy Spirit—above understanding, and yet the understanding can still be used" (p. 158).. 68. The Sovereign Spirit, p. 66. In exercising our reason to test the spirits we must realize that it is not enough to say that a person loves Christ more because of the experience. One must go on testing their behavior and their doctrine by Scripture (p. 116). 69. The Sovereign Spirit, p. 83. 70. Joy Unspeakable, p. 206. 71. Joy Unspeakable, p. 18. Sometimes these fearful people will try to hinder the work of God's Spirit by accusing others of being divisive and proud, But Lloyd-Jones says that this is the way formalistic people have responded to the movement of God's Spirit often. It should not hinder the true work of God (The Sovereign Spirit, pp. 46-47). 72. Joy Unspeakable, p. 139. 73. Joy Unspeakable, p. 247. That also includes doing things that increase your desire for it. He specifically mentions reading (p. 228). But he does not see laying on of hands as appropriate for praying over someone that they receive the gifts, in spite of the Samaritans and Ananias etc. (pp. 188-189). 74. Joy Unspeakable, p. 231. "If you are in this position of seeking, do not despair, or be discouraged, it is he who has created the desire within you, and he is a loving God who does not mock you. If you have the desire, let him lead you on. Be patient. Be urgent and patient at the same time. Once he leads you along this line he will lead you to the blessing itself and all the glory that is attached to it." 75. Joy Unspeakable, p. 210. 76. Joy Unspeakable, p. 220. He adds, "It is dangerous to have power unless the heart is right; and we have no right to expect that the Spirit will give us the power unless he can trust us with it." Notice he does not say the Spirit won't give this power to immature and even unsanctified people. He already implied that the Spirit did ust that in Corinth when he was discussing sanctification above. One wonders if the same principle might apply to the degree of true doctrinal depth and breadth in a congregation. Could we say that wrong thinking and shallow doctrine give no warrant for expecting the blessing of Spirit baptism since he is the Spirit of truth. But perhaps, since he is free, this does not necessarily rule out the blessing either. It could be that the blessing might be given to stir up a congregation to go deeper in Scripture, and then withdrawn if they become more fascinated with phenomena than with the glory of God in the gospel. See above on point six in the discussion of his warnings about the charismatic movement. 77. The Sovereign Spirit, p. 50. 78. Iain H. Murray, David Martyn Lloyd-Jones: The Fight of Faith 1939-1981, pp. 694-695. 79. Iain H. Murray, David Martyn Lloyd-Jones: The Fight of Faith 1939-1981, p. 693. 80. Iain H. Murray, David Martyn Lloyd-Jones: The Fight of Faith 1939-1981, p. 253. 81. The Chapel did not seem to experience significant growth. The membership was 828 in 1967. Iain H. Murray, David Martyn Lloyd-Jones: The Fight of Faith 1939-1981, p. 543. 82. Iain H. Murray, David Martyn Lloyd-Jones: The Fight of Faith 1939-1981, p. 707. 83. Five Evangelical Leaders, p. 72 84. The Sovereign Spirit, p. 137.

85. Joy Unspeakable, p. 228. 86. Preaching and Preachers, p. 183. He says, referring to the life of the preacher, "Music does not help everyone, but it greatly helps some people; and I am fortunately one of them ... Anything that does you good, puts you into a good mood or condition, anything that pleases you or releases tensions and relaxes you is of inestimable value. Music does this to some in a wonderful way." 87. Iain H. Murray, David Martyn Lloyd-Jones: The Fight of Faith 1939-1981, p. 384. 88. Iain H. Murray, David Martyn Lloyd-Jones: The Fight of Faith 1939-1981, p. 372. 89. The Sovereign Spirit, p48. 90. Revival, p. 147. 91. Revival, p. 145. 92. Why do we desire these gifts? ... Our motive should always be to know him so that we may minister to his glory and to his praise. The Sovereign Spirit, p132. 93. Revival, p. 117. ©2013 Desiring God Foundation. Used by Permission. Dr. D. Martyn Lloyd-Jones Quotes “Prayer is beyond any question the highest activity of the human soul. Man is at his greatest and highest when upon his knees he comes face to face with God.” ― D. Martyn Lloyd-Jones “Have you realized that most of your unhappiness in life is due to the fact that you are listening to yourself instead of talking to yourself? Take those thoughts that come to you the moment you wake up in the morning. You have not originated them but they are talking to you, they bring back the problems of yesterday, etc. Somebody is talking. Who is talking to you? Your self is talking to you. Now this man’s treatment [in Psalm 42] was this: instead of allowing this self to talk to him, he starts talking to himself. “Why art thou cast down, O my soul?” he asks. His soul had been depressing him, crushing him. So he stands up and says, “Self, listen for moment, I will speak to you.” ― D. Martyn Lloyd-Jones “If your preaching of the gospel of God's free grace in Jesus Christ does not provoke the charge from some of antinomianism, you're not preaching the gospel of the free grace of God in Jesus Christ.” ― D. Martyn Lloyd-Jones “I will not glory, even in my orthodoxy, for even that can be a snare if I make a god of it... Let us rejoice in Him in all His fulness and in Him alone.” ― D. Martyn Lloyd-Jones “It is very foolish to ignore the past. The man who does ignore it, and assumes that our problems are quite new, and that therefore the past has nothing at all to teach us, is a man who is not only grossly ignorant of the Scriptures, he is equally ignorant of some of the greatest lessons even in secular history.” ― D. Martyn Lloyd-Jones, Revival “The Church is in eclipse at the moment, but what does it matter? It is God’s! And the Church will be brought to the place which God has purposed for her. Christ will come again. And he will come, probably as he did the first time, when we will all feel utterly hopeless and filled with despair and say that the Church is finished and that nothing can be done. He will come and he will scatter his enemies” ― D. Martyn Lloyd-Jones, Magnify the Lord: Luke 14:6-55