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 Smithâs Prize. In 1802 he became a fellow of St. Johnâs. 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 chaplainâs 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 âread everything [he] could pick up about Mohammadans.â
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. Martynâs 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, âMartyn, Henry,â 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 Š 1998 Gerald H. Anderson, by permission of Macmillan Reference USA, New York, NY. All rights reserved.
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