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Robert Murray McCheyne
Robert Murray MâCheyne (1813-43) was widely regarded as one of the most saintly and able young ministers of his day. Entering Edinburgh University in 1827, he gained prizes in all the classes he attended. In 1831 he commenced his divinity studies under Thomas Chalmers at the Edinburgh Divinity Hall. MâCheyneâs early interests were modern languages, poetry, and gymnastics. The death of his older brother David in July 1831 made a deep impression on him spiritually. His reading soon after of Dicksonâs Sum of Saving Knowledge brought him into a new relationship of peace and acceptance with God.
In July 1835 MâCheyne was licensed by the Presbytery of Annan, and in November became assistant to John Bonar at Larbert and Dunipace. In November 1836 he was ordained to the new charge of St Peterâs, Dundee, a largely industrial parish which did not help his delicate health.
MâCheyneâs gifts as a preacher and as a godly man brought him increasing popularity. The Communion seasons at St Peterâs were especially noted for the sense of Godâs presence and power.
MâCheyne took an active interest in the wider concerns of the Church. In 1837 he became Secretary to the Association for Church Extension in the county of Forfar. This work was dear to MâCheyneâs heart. First and foremost he saw himself as an evangelist. He was grieved by the spiritual deadness in many of the parishes in Scotland and considered giving up his charge if the Church would set him apart as an evangelist. Writing to a friend in Ireland he revealed where his loyalties lay in the controversy that was then overtaking the Church: âYou donât know what Moderatism is. It is a plant that our Heavenly Father never planted, and I trust it is now to be rooted out.â
Towards the close of 1838 MâCheyne was advised to take a lengthy break from his parish work in Dundee because of ill-health. During this time it was suggested to him by Robert S. Candlish that he consider going to Israel to make a personal enquiry on behalf of the Churchâs Mission to Israel. Along with Alexander Keith and Andrew Bonar, MâCheyne set out for Israel (Palestine). The details of their visit were recorded and subsequently published in the Narrative of a Mission of Enquiry to the Jews from the Church of Scotland, in 1819. This did much to stimulate interest in Jewish Mission, and led to pioneer work among Jews in parts of Europe, most notably Hungary.
MâCheyne returned to St Peterâs to find that the work had flourished in his absence under the ministry of William Chalmers Burns. MâCheyne exercised a remarkably fruitful ministry in Dundee while in constant demand to minister in other places. Just prior to his death (in a typhus epidemic) he had been preparing his congregation for the coming disruption in the Church of Scotland, which he thought inevitable after the Claim of Right had been refused.
[Ian Hamilton in Dictionary of Scottish Church History and Theology. See also Andrew Bonarâs Robert Murray MâCheyne, and the same authorâs influential Memoir and Remains of Robert Murray MâCheyne, both published by the Trust. There is a short biography of MâCheyne in Marcus L. Loaneâs They Were Pilgrims (Banner of Truth, 2006).]
Complete Assurance for Incomplete People
By a single offering he has perfected for all time those who are being sanctified. (Hebrews 10:14) Two things here are mightily encouraging for us in our imperfect condition as saved sinners. First, notice that Christ has perfected his people, and it is already complete. âBy a single offering he has perfected for all time those who are being sanctified.â He has done it. And he has done it for all time. The perfecting of his people is complete, and it is complete forever. Does this mean that Christians donât sin? Donât get sick? Donât make mathematical errors in school? That we are already perfect in our behavior and attitudes? There is one clear reason in this very verse for knowing that is not the case. What is it? Itâs the last phrase. Who are the people that have been perfected for all time? It is those who âare being sanctified.â The ongoing continuous action of the Greek present tense is important. âThose who are being sanctifiedâ are not yet fully sanctified in the sense of committing no more sin. Otherwise, they would not need to go on being sanctified. In What Way Are We Perfect? So here we have the shocking combination: the very people who âhave been perfectedâ are the ones who âare being sanctified.â We can also think back to chapters 5 and 6 to recall that these Christians are anything but perfect. For example, in Hebrews 5:11 he says, âYou have become dull of hearing.â So we may safely say that âperfectedâ in Hebrews 10:14 does not mean that we are sinlessly perfect in this life. Well, what does it mean? The answer is given in the next verses (Hebrews 10:15â18). The writer explains what he means by quoting Jeremiah on the new covenant â namely, that in the new covenant, which Christ has sealed by his blood, there is total forgiveness for all our sins. Hebrews 10:17â18: âI will remember their sins and their lawless deeds no more. Where there is forgiveness of these, there is no longer any offering for sin.â So he explains the present perfection in terms (at least) of forgiveness. Christâs people are perfected now in the sense that God puts away all our sins (Hebrews 9:26), forgives them, and never brings them to mind again as a ground of condemnation. In this sense, we stand before him perfected. When he looks on us, he does not impute any of our sins to us â past, present, or future. He does not count our sins against us. Finding Assurance in Perfection Now notice, second, for whom Christ has done this perfecting work on the cross. Hebrews 10:14 tells us plainly: âBy one offering He has perfected for all time those who are being sanctified.â You can put it provocatively like this: Christ has perfected once and for all those who are being perfected. Or you could say, Christ has fully sanctified those who are now being sanctified â which the writer does, in fact, say in Hebrews 10:10: âBy that will we have been sanctified through the offering of the body of Jesus Christ once for all.â Thus, verse 10 says we âhave been sanctified,â and verse 14 says we âare being sanctified.â What this means is that you can know that you stand perfect in the eyes of your heavenly Father, if you are moving away from your present imperfection toward more and more holiness by faith in his future grace. Let me say that again, because it is full of encouragement for imperfect sinners like us, and full of motivation for holiness. Hebrews 10:14 means that you can have assurance that you stand perfected and completed in the eyes of your heavenly Father, not because you are perfect now, but precisely because you are not perfect now but are âbeing sanctifiedâ â âbeing made holy.â You may have assurance of your perfect standing with God because by faith in Godâs promises, you are moving away from your lingering imperfections toward more and more holiness. Our remaining imperfection is not a sign of our disqualification, but a mark of all whom God âhas perfected for all timeâ â if we are in the process of âbeing changedâ (2 Corinthians 3:18). So take heart. Fix your eyes on the once-for-all, perfecting work of Christ. And set your face against all known sin. Article by John Piper