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.
single is never second best: enjoying godâs gift at midlife
Marriage is good â it was Godâs idea, after all! So, why doesnât he bring me a spouse? That question, so perplexing in our twenties and thirties, can become downright painful as the decades march us into middle age and our marital prospects diminish. After all, we know the statistics â thereâs a better chance of [insert extraordinary random occurrence] than of getting married after [insert any age over 39]. âA solitary life is not his plan for us whether we get married or not.â Does that mean we over-40 singles are doomed to lives of miserable loneliness? Most definitely not. First of all, we can forget about the statistics because, ultimately, only God determines who marries and who doesnât. If marriage is Godâs plan for us, sooner or later weâre going to get married. Even more importantly, we can be sure that a solitary life is not his plan for us whether we get married or not. God has designed us to live in community, in a family of believers, and his work in our lives aims to get us there: âGod settles the solitary in a homeâ (Psalm 68:6). The real question, therefore, isnât whether we will wind up alone; itâs whether weâre willing for Godâs provision of companionship to be something other than marriage. Do We Trust Him? Trusting Godâs provision doesnât mean, of course, that we wonât ever feel lonely. Just as there is a loneliness unique to marriage â in fact, the loneliest people I know arenât the single ones, but those in a difficult marriage â there are aspects of loneliness unique to singleness: Itâs what a young, single woman feels among friends whose conversations revolve around wedding plans. Itâs what a 30-something single feels when his maturity is measured by his marital status. Itâs what 40-year-olds feel when others make an erroneous link between their singleness and their sexual orientation. Singlesâ loneliness is also fueled by the marital happiness we perceive (or imagine) others are enjoying. Trusting God in the midst of all this pain isnât about looking harder for a mate or even praying for greater patience. Itâs about leaning more deeply into Christ and finding in the process all the blessings of union with him â a deeper, more joy-filled union than that of any human marriage. Thatâs why relief from the pain of unwanted singleness begins as we ask, Do I trust God ? We wonât trust him if we donât believe he is good in the way he governs the details of our individual lives â including our marital status. If we are single today, that is Godâs goodness to us today. Singleness Showcases What Marriage Canât As we rest in Christ and trust in the goodness of God, the loneliness of being single is transformed into an opportunity to build up the whole body of Christ. In other words, we can serve and glorify God not despite our singleness, but by virtue of it. âThe loneliest people I know arenât the single ones, but those in a difficult marriage.â As we trust Godâs good plans for us, we demonstrate, both to ourselves and to the people around us, that singles arenât to be pitied. And as we abide in Christ, we stop viewing singleness as a problem to be solved. Since there will be no marriage in heaven except the marriage between Christ and the church (Matthew 22:30; Revelation 19:7), singles are uniquely equipped to show others a preview of what heaven will be like. This is why singleness is actually a sign of hope rather than despair. We can showcase this hope to our married brothers and sisters by how we handle our singleness, and we can also display the compassion of Christ to other people who feel lonely. Part of a Greater Family As we watch our friends raise families, there is no need to feel robbed or shut out, because in the new-covenant era â our era â the family emphasis in Scripture is not mom, dad, and three kids. Itâs the church family. When the biblical priority gets reversed, it hinders rather than helps the growth of Godâs people. Of course, we must seek to uphold the importance of the nuclear family, but we donât want to make an idol of it. If we consider what the apostles emphasized, we see that their focus was much more on the Great Commission, personal holiness, and growing the church family. And it is this family from which no single Christian is to be left out. Privileged Calling As singles abide in Christ, we discover, often much to our surprise, that there are unique blessings that come with being single. At a purely practical level, we have more control over our time than our married friends. (I say âmore control overâ to correct the mistaken view that singles always have more time in general.) And the unmarried can more readily live out their personal preferences in planning social activities, vacations, and areas of service in the church and community. Singles encourage one another and glorify God as they identify their unique blessings, willingly embrace them, and put them to good use. The best privilege of being single is far and away the enhanced opportunity for discipleship and serving Jesus. This, more than anything else â including marriage â is how God remedies loneliness. And there is a satisfaction that comes from living out these unique advantages that our married brothers and sisters canât fully know. If we are willing â if we trust God â we will surely experience the value and rewards of singleness. âThe best privilege of being single is far and away the enhanced opportunity for discipleship and serving Jesus.â As we do, we come to value our lives â not despite our singleness, but actually because  of it. Women who have rarely or never been pursued by men, or men whose pursuit of women has been rejected (once or many times), often question their worth. It is to such that Christ comes, not to shore up their self-esteem, but to drive them to find him  as their worth. As we value Christ, our own value becomes clearer, and as that happens, we discover that somewhere along the way, weâve stopped defining our personhood and our well-being by our marital status. Singleness isnât second best. To the contrary, itâs a privileged calling with unique blessings to enjoy and to pour out for others. Are we willing to embrace it unless or until God calls us to marriage? Thatâs the real question. And those who say yes will never be disappointed.