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"The Sons of God, The Flood, The Tower of Babel" by Don Stewart explores these key events in the Bible, providing insights and explanations for the stories of the Sons of God, the Great Flood, and the Tower of Babel. The book delves into the historical and theological significance of these events, offering a deeper understanding of their relevance in Christian belief and doctrine.

Henry Martyn

Henry Martyn Martyn was born in Truro, England, where his father worked as head clerk of a merchant house. After attending Truro Grammar School, he proceeded to Cambridge to read mathematics. Influenced by his younger sister, and by Charles Simeon, he soon professed evangelical faith. He graduated (as Senior Wrangler) in 1801, also earning the Smith’s Prize. In 1802 he became a fellow of St. John’s. Admiration for David Brainerd persuaded him to abandon legal ambitions for missionary service. A curacy with Simeon at Holy Trinity Church, Cambridge, followed. Changed personal circumstances made missionary service impossible for him, so instead, he accepted a chaplain’s commission with the East India Company. During the 305-day voyage to Calcutta, he studied Urdu and Bengali. Until he was posted inland, he assisted the Serampore Baptists in Bible translation work. He was chaplain from 1806 to 1809 at Dinapore and from 1809 to 1810 at Cawnpore. In both places, his refusal to regard Indians as inferior and his respect for India culture annoyed and alienated many of his peers. Encouraged by fellow evangelicals, he took as his main task Bible translation. With the assistance of munshis (translators), he produced Urdu, Arabic, and Persian versions of Scripture, thus focusing on Muslim languages. Confessing that ignorance of Islam handicapped his ability to communicate the gospel, he also “read everything [he] could pick up about Mohammadans.” Late in 1810, suffering from consumption, Martyn took a leave of absence to travel through Iran, to test his Persian translation, and to benefit from a drier climate. He hoped eventually to return to England to persuade a childhood sweetheart, who had refused an earlier request, to marry him. In Iran, he thoroughly revised his Persian translation of the New Testament, which, with the help of Sir Gore Ouseley (1779-1844), was presented to the shah. Reluctantly, Martyn also agreed to exchange tracts with the Muslim ulema (religious scholars), later published as his Controversial Tracts on Christianity and Mohammedanism (1824). Martyn died at Tocat at age 31, cared for and buried by Armenians, whose ancient church he had long admired. Martyn’s ecumenical openness, his desire to implant the gospel in Indian culture, and his concern for spiritual exchange with Muslims have often been obscured by his reluctant use of polemic. Nevertheless, his legacy inspired later missionaries, such as Thomas Valpy French and Temple Gairdner toward a more irenic approach to Muslims and to Islam. Clinton Bennett, “Martyn, Henry,” in Biographical Dictionary of Christian Missions, ed. Gerald H. Anderson (New York: Macmillan Reference USA, 1998), 438-39. This article is reprinted from Biographical Dictionary of Christian Missions, Macmillan Reference USA, copyright © 1998 Gerald H. Anderson, by permission of Macmillan Reference USA, New York, NY. All rights reserved.

how to find joy in your work

“In the beginning, God created the heavens and the earth” (Genesis 1:1). One of the sadder experiences in our fallen states is so easily losing our sense of wonder in the most familiar things — like the first verse in the Bible, as laden with glory as it is. We easily stop pondering it because we think we understand it, even though we may have only scratched the surface of its meaning. Has it ever hit you that the first verse in the Bible is about  work  — what God calls his creative activity (Genesis 2:2)? Or that the very first work undertaken is described as  creative  — not drudgery to avoid? Or that God really  enjoyed  his work? The more we think about the whole first chapter of Genesis, the more glorious things we see regarding how God views  his  work, and the wonderful, liberating implications it has on how we are to view  our  work. God Works for Joy So where do we get the idea that God enjoys his work? From the last verse of the first chapter in the Bible: And God saw everything that he had made, and behold, it was very good. (Genesis 1:31) No, the word “joy” isn’t explicitly there, but it’s there. God doesn’t have sin-disordered affections and emotions like we do. God always experiences the appropriate joy from good work (Philippians 2:13) — even his brutal work on the cross (Hebrews 12:2). And being made in his image, we also receive joy from his work (Psalm 92:4). It’s amazing to think about: the very first thing the Bible teaches us about God is that he engaged in incredibly vigorous, prolonged, creative work, and he  enjoyed  it— both the work itself and the fruit of his work. God never works just to get a paycheck. God never works to prove himself out of some kind of internal insecurity. He never works to get something he needs, for he provides everything for his creation out of his abundance (Acts 17:25). God’s work is always the overflow of his joy in being the triune God. And as Jonathan Edwards said, “It is no argument of the emptiness or deficiency of a fountain that it is inclined to overflow” (God’s Passion for His Glory, 165). God works for the immediate and ultimate joy of it! We’re Designed to Work for Joy And here’s where the wonderful, liberating implications for us come in. God made us in his image and gives us work to do — work that’s like his: So God created man in his own image, in the image of God he created him; male and female he created them. And God blessed them. And God said to them, “Be fruitful and multiply and fill the earth and subdue it, and have dominion over the fish of the sea and over the birds of the heavens and over every living thing that moves on the earth.” (Genesis 1:27–28) God created us to do work similar to his work and to experience from work similar benefits, appropriate to our capacities. Our work is to be  creative  (“be fruitful and multiply”),  vigorous  (“have dominion . . . subdue”), and give us  joy  (God “blessed” us with his mandate). God always meant for our work to be sharing with him in his work, and sharing his joy. We aren’t meant to work just to get a paycheck, or to prove our worth, or to gain our identity because we’re insecure or prideful. God didn’t design work to be a drudgery, or a necessary evil. That disease infected our work when we fell from grace. What Destroys Our Joy in Work A curse infected our work the day our original forebears trusted the viper’s promise over God’s: “Because you have . . . eaten of the tree of which I commanded you, ‘You shall not eat of it,’ cursed is the ground because of you; in pain you shall eat of it all the days of your life; thorns and thistles it shall bring forth for you; and you shall eat the plants of the field. By the sweat of your face you shall eat bread, till you return to the ground, for out of it you were taken; for you are dust, and to dust you shall return.” (Genesis 3:17–19) This is work as we experience it in this age: lots of sweat-producing effort yielding lots of thorns and thistles. The ground (or its equivalent for us) fights us, our tools fail us, our indwelling, prideful or slothful sin inhibits us, our frail bodies weaken us, other sinners impede us, demons assail us. Like all of creation, our work is subjected to futility by God (Romans 8:20). This is why we often resent or even hate work: our sin and the curse make it so hard. So we avoid work, or we turn it into a pragmatic, mercenary enterprise to buy something or to give us an identity we believe will bring us joy. But that’s not what work is for. We are not meant to prostitute our work to get money or status. God meant our work to creatively and vigorously steward some part of his creation, to be a means of providing for our needs and serve others, and to bring us joy. And God has made that possible, even in this futile age, no matter our circumstances. What Restores Our Joy in Work Here is stunning good news, which brings unconquerable hope, for every worker who will believe it: Therefore, my beloved brothers, be steadfast, immovable, always abounding in the work of the Lord, knowing that in the Lord your labor is not in vain. (1 Corinthians 15:58) Wait, our labor is  not  in vain? Isn’t that what futility is? Yes! And part of the gospel is that labor done “in the Lord” is not in vain because it cannot ultimately be derailed by the curse of sin. What is labor done “in the Lord”? Does that only apply to “kingdom work”? Yes. But “kingdom work” encompasses  everything  Christians do: Whatever you do , work heartily, as for the Lord and not for men, knowing that from the Lord you will receive the inheritance as your reward. You are serving the Lord Christ. (Colossians 3:23–24) This means God wants  every  work we undertake, no matter who we are or what we do, to be a “work of faith” (2 Thessalonians 1:11), done in the strength he supplies (1 Peter 4:11). We give ourselves wholly to God, knowing he bought us with a price (1 Corinthians 6:20), and we do the work he gives our hands to do for his sake. For we serve the Lord Christ, not men and not money. Wherever You Work Even though we still suffer the effects of the curse, the death and resurrection of Jesus, which redeems all things for Christians, liberates our faith-fueled labors from being in vain, and causes them to work for our eternal good and joy (Romans 8:28).  He  restores our joy in our work. Therefore, my beloved brothers and sisters,  whatever  God gives your hands to do today, be steadfast, immovable, always abounding in the creative, vigorous, joy-producing work of the Lord.

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