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About the Book
"A Heavenly Conference" by Richard Sibbes is a collection of sermons that focus on the relationship between Christ and his followers. Sibbes emphasizes the love, mercy, and grace of Christ, encouraging readers to draw near to him for comfort and salvation. The book offers a profound exploration of spiritual truths and the believer's union with Christ.
Charles Hodge
Scholar, educator, churchman, and distinguished American Presbyterian systematic theologian of the nineteenth century, Charles Hodge was born in Philadelphia in 1797. Following his fatherâs untimely death a few years after he was born, Charles and his brother were raised by their godly widowed mother. In 1812 Hodgeâs mother moved the family to Princeton in hope of matriculating her sons at Princeton College.
Charles Hodge graduated from Princeton College in 1815. During the 1814-15 school year a revival broke out on the college campus: Charles was one of a number of students converted during this time of spiritual refreshing. At the encouragement of Archibald Alexander, he enrolled at Princeton Theological Seminary, graduating with the class of 1819.
Ordained in 1821, his scholarly gifts led to an appointment by his denomination in 1822 to serve as the seminaryâs third faculty member. As Professor of Oriental and Biblical Literature, Hodgeâs primary responsibility was instruction in biblical languages, hermeneutics, biblical criticism, and study of Old Testament texts. During 1826-28, he travelled to Europe to study with the leading European biblical and theological scholars. Hodge focused his studies on theology and biblical interpretation, with additional concentration in Semitic and cognate languages. His studies in Europe made him one of the leading Hebraists teaching in an American theological institution in the early nineteenth century. In the coming decade, Hodge would be assisted by the linguistic talent and philological expertise of Joseph Addison Alexander.
With Addisonâs arrival, Hodge concentrated his labours on New Testament texts and studies, serving as Professor of Exegetical and Didactic Theology from 1840 to 1854. From 1854 until his death in 1878, he served as Professor of Exegetical, Didactic, and Polemic Theology.
During his half-century tenure at Princeton, Charles Hodge held several chairs, but is probably best remembered for the reputation he established as Professor of Systematic Theology. A stout Calvinist with a deep love for the Reformed confessions, his literary labours often involved a polemical thrust, as he sought to defend and expound the Reformed theology of the Protestant Reformation, and the teachings of the Westminster Confession and the Larger and Shorter Catechisms, as received and adopted by the Presbyterian Church in the United States of America.
A prolific author, Hodge served for many years as editor of the seminary journal, Biblical Repertory and Princeton Review. Under his editorship, it became the leading theological journal of the nineteenth century: Hodgeâs personal contributions included articles on biblical studies, spirituality, church history and historical theology, ecclesiological issues, philosophy, politics, slavery, abolition and the Civil War. An active churchman, he was at the forefront of ecclesiastical debates and discussion. In addition to articles and essays, Hodge published commentaries on Romans, 1 and 2 Corinthians, and Ephesians. A major historical work in defence of old-school Presbyterian doctrine and practice, The Constitutional History of the Presbyterian Church in the United States of America, appeared in 1840. His popular work on piety, The Way of Life, was published in 1841. His three-volume magnum opus, Systematic Theology, was published in 1872-73, and confirmed him as the outstanding Calvinistic systematic theologian of the nineteenth century. Additional publications on the relationship between Christianity and science, and a collection of essays delivered at the Sabbath Afternoon Conferences (published by the Trust as Princeton Sermons), served to further confirm the breadth of his academic competency and the depth of his Christian piety.
[James M. Garretson in Princeton and the Work of the Christian Ministry, Volume 2 (Banner of Truth, 2012)]
Be Content with What You Have
Contentment is not simply about settling for what we have, but trusting in what God has said. Both anxiety and greed rise in our hearts as Godâs words fall. When the author of Hebrews wanted to teach his readers about contentment, he told them an old story with a familiar refrain. He quieted their fears and quenched their greed by reminding them what God had said . âKeep your life free from love of money, and be content with what you have, for he has said , âI will never leave you nor forsake youââ (Hebrews 13:5). Which prompted Charles Spurgeon to ask, Will not the distresses of life and the pangs of death, will not the internal corruptions and the external snares, will not the trials from above and the temptations from beneath all seem but light afflictions when we can hide ourselves beneath the bulwark of âhe has saidâ? The seed of unnecessary fear in the heart of a Christian is forgetfulness â an inability to remember and trust what the God of the universe has said and done. No one has ever had any grounds to accuse God of not following through on his word. Not even one phrase in any sentence in any statement he has ever made has failed (Joshua 21:45). We will only be truly content with what we have when we know that we have him. And we will remember that we have him when we hear and believe his voice. God Has Said When God said, âI will never leave you nor forsake you,â he was speaking to Joshua before little Israel went up to take the whole land of Canaan by force. A nation of nomads was about to invade a land filled with enemies bigger and stronger than themselves. Not one army, but many (Joshua 3:10) â and not our turf, but theirs. Israelâs only confidence was that God had told them to go. He had said . What did he say? The foreign land you are about to enter is already yours (Joshua 1:3). No enemy, no matter how many or how strong, will be able to defeat you (Joshua 1:5). And most promising of all: âI will not leave you or forsake you.â âI Will Never Leave Youâ âBoth anxiety and greed rise in our hearts as Godâs words fall.â This great promise will fall flat if we think mainly in terms of geography and not fidelity. Of course  God will never leave us because heâs everywhere all the time. âIf I ascend to heaven, you are there! If I make my bed in Sheol, you are there!â (Psalms 139:8). But we see Godâs fidelity  in the very next verse, âIf I take the wings of the morning and dwell in the uttermost parts of the sea, even there your hand shall lead me, and your right hand shall hold meâ (Psalms 139:9â10). If you are his, he will not leave you; he will lead and protect you. When Joshua stared out into impossible circumstances and enormous opposition, God said, âI will not leave you or forsake you. . . . Be strong and courageous. Do not be frightened, and do not be dismayed, for the Lord your God is with you wherever you go.â (Joshua 1:5, 9) When the author of Hebrews saw what followers of Jesus would face, and how they would be tempted to wander, he went back to those same words (the only time this promise is quoted in the New Testament), âHe has said, âI will never leave you nor forsake youââ (Hebrews 13:5). You will never be alone. No matter how desperate and alone you feel, no matter how much opposition you face, no matter how precarious your circumstances become, he has said, I will be with you.  His presence can calm any fear â if we donât forget that heâs there, heâs near, and heâs attentive. What You Donât Have The author of Hebrews, however, wasnât warning about Canaanites, Hittites, Hivites, Perizzites, Girgashites, Amorites, and Jebusites. His readers, who were Jewish converts, were facing intense persecution, but from within their own nation â from their own communities, even their own families. And as the scorching friendly fire fell, an even more threatening enemy emerged within their hearts: their own cravings and desires. He says, âKeep your life free from love of money, and be content with what you have, for he has said, âI will never leave you nor forsake youââ (Hebrews 13:5). When Western Christians today read, âBe content with what you have,â we might assume the Christian has enough. We may hear, âDonât long for more than you need.â But many of these young converts were being thrown out of their families, cut off from all provision and protection. To follow Jesus was to embrace abandonment and accept poverty. So, many of them were being called to be content with what they did not  have. âThe seed of unnecessary fear in the heart of a Christian is forgetfulness.â Discontentment suddenly doesnât seem so unreasonable. Some of them went without food â for Christ. Some of them had only the clothes on their back â for Christ. Some of them lost their homes â for Christ. Some of them âjoyfully accepted the plundering of [their] property, since [they] knew that [they themselves] had a better possession and an abiding oneâ (Hebrews 10:34). If they  could be content with what they had, and didnât have, how can we not learn to be content with what we have? Grace Enough Be content with what you have.  Are there six more terrifying words in a culture like ours? They certainly land on me like six sharp cannon blasts. Donât let your heart endlessly pine for what you might have one day, but cultivate satisfaction in what God has given you for today. The word for content  is the same word in 2 Corinthians 12:9, when Jesus says to the apostle Paul, âMy grace is sufficient  for you, for my power is made perfect in weakness.â Paul responds, âTherefore I will boast all the more gladly of my weaknesses, so that the power of Christ may rest upon me. For the sake of Christ, then, I am content with weaknesses, insults, hardships, persecutions, and calamities. For when I am weak, then I am strongâ (2 Corinthians 12:9â10). Paulâs message is not like so many contentment gospels: If the Lord gives you less, make lemonade. Rather, he says, If Christ gives you less, boast in your less, because you get to see more of him in your less.  His grace is sufficient to cover any deficiency in us. If God is that big, and grace that sweet, then we are able to say what the vast majority cannot say: âIf we have food and clothing, with these we will be contentâ (1 Timothy 6:8). We will not be simply appeased, but pleased, because our deepest joy does not rise and fall with what we have (Philippians 4:11). How Silver Kills a Man If we want to be content with what we have, however, we have to be free from the love of money. As Paul warns, âThe love of money is a root of all kinds of evils. It is through this craving that some have wandered away from the faith and pierced themselves with many pangsâ (1 Timothy 6:10). And through this craving, many have forfeited contentment and forgotten what God has said. Intimacy with God loses its value as we fall deeper in love with our currency (and all it buys for us). âWe will only be truly content with what we have when we know that we have him.â If we keep flirting with money, we will make ourselves sons of Judas, who traded God himself for thirty pitiful pieces of silver (Matthew 26:15). But even before he died, Judas knew he had been had (Matthew 27:3). He had grossly overestimated money and misjudged the love that no amount of silver could buy: âI will never leave you nor forsake you.â Could he not see how murderously unhappy the Pharisees were (Luke 16:14)? Still he couldnât shake his cravings for more, even if they cost him everything. If we could feel the horrible realization he felt after trading Jesus away for money, would we not race to give away every possession necessary to have God? Would we not gladly have however little in this life to gain him in the next and forever? Content and Courageous What does contentment sound like? True contentment does not sound cheap, shy, or docile because it often requires profound strength and lionhearted courage. Hebrews continues, âHe has said, âI will never leave you nor forsake you.â So we can confidently say , âThe Lord is my helper; I will not fear; what can man do to me?ââ (Hebrews 13:5â6). As he looks out on this small army of Jesus-followers, facing want and need and worse, he turns from Joshua 1 to Psalm 118, which goes on to say, It is better to take refuge in the Lord      than to trust in man. It is better to take refuge in the Lord      than to trust in princes. (Psalm 118:8â9) Courage ties Psalm 118 to the promise from Joshua 1 because God says to Joshua three times, âBe strong and courageousâ (Joshua 1:6â7, 9). And before Joshua heard those four words, Moses had said to him, âBe strong and courageous. Do not fear or be in dread of them, for it is the Lord your God who goes with you. He will not leave you or forsake youâ (Deuteronomy 31:6). When you are tempted to worry about how much you have, set your mind on what he has said . If the true God is your God, he goes with you. He knows what you need (Matthew 6:32). And knowing all you need, and all you will face, he will never leave you nor forsake you. Therefore, we can be courageous wherever his hand leads us, flee the shiny promises of silver, and rejoice in what we have. Most of all, we can rejoice that we have him.