I'm a bit of a sucker for pop music, especially if it's fresh. Heard this last night on Radio 2. It's Pearl and Puppets and is called Because I do. More here. It's as easy to get infatuated with a piece of pop music as it is with a person, as in the song. It's a warning to take care over what's fun what's real.
A blog featuring whatever I fancy, often on the Christian faith but not exclusively
Pearl and the Puppets
I'm a bit of a sucker for pop music, especially if it's fresh. Heard this last night on Radio 2. It's Pearl and Puppets and is called Because I do. More here. It's as easy to get infatuated with a piece of pop music as it is with a person, as in the song. It's a warning to take care over what's fun what's real.
Paris (Van Leer)
This video features a track called Paris by Thijs Van Leer from his solo album Renaissance illustrated by old postcards found on Flickr and footage of the Eiffel Tower from 1898 found here.
Archive 10b Barren Fig Tree
Last part of the article
In order to do true justice to the passage one has to accept the following three propositions:
1. It was not possible for edible fruit to be on the tree regardless of how much foliage it had put forth
There are two crops for the fig tree, one early and one late. The first is in May or June and the second is in August or later still (consensus of the commentaries and dictionaries consulted). The incident occurs, of course, in April or even March, when, as Mark points out, ‘it was not the season for figs’. It was too soon for the early crop to be ready and too late for anything edible to he remaining from the previous year. ‘There was then no reason to expect fruit upon this tree beyond the promise of its leaves’ (H B Swete, Greek Testament with notes and indices Gospel according to Mark, 1902, 254)
2. Jesus knew that this was the case
Kenneth Wuest suggests that Jesus 'at least hoped to find figs on the tree' and stresses the 'self-imposed human limitations' of the incarnation, while warning against any denial of Christ's basic omniscience. (West, Word Studies Mark, 1950, 219). However, here common sense, a knowledge of his own land, would have been enough to convince Jesus that, regardless of appearances, there could be no fruit on the tree. Gould says ara is illiative here (ie denoting motion into) (Ezra Gould, ICC St Mark's Gospel, 1896, 211) and R Alan Cole states ‘The Greek particle ara suggests that the finding of figs was an unlikely possibility contemplated by the Lord; he was thus in no sense surprised the tree's unfruitfulness as he would have been had it been the time of the regular fruit crop.' (R Alan Cole, Tyndale NTC Mark, 1971, 177).
3. Jesus’ hunger was nevertheless real
J A Alexander fulminates, ‘That this was a simulated hunger, is not only unworthy and irreverent but a perfectly gratuitous assumption as our Lord, by his incarnation, shared in all the innocent infirmities of human nature’ (Alexander, Mark, 1858, reprint 1960, 303). This is where the Lord’s humanity appears, in his hunger not in his supposed ignorance.
An important Scripture for unravelling the remaining difficulties is one apparently ignored by everyone except Calvin. (Harmony of the synoptics Vol 3, Baker ed, 18). That is John 4:31-34. On that occasion Jesus dealt with his hunger by doing the work of God. It is the same here.
After spending the night in Bethany Jesus and his disciples set off for Jerusalem early in the morning. Had he skipped breakfast as Henry suggests? (Commentary Vol 5, MacDonald ed, 526). Being an area rich in figs, dates and olives it was reasonable for him to think of getting something on the way.
Jesus them looks up and sees a leafy fig tree in the distance, ‘a derelict perhaps of some old garden or vineyard’. Perhaps it was in some sheltered hollow and so was more leafy, more precocious (Alford's word in his Greek Testament Vol 1, 1849, 275). Jesus is aware, however, that it is not the season for figs. Immediately, his mind is turned from the natural to the spiritual. A number of Scriptures may have come to mind. Micah 7:1, 2 seems the most likely suggestion.
1. It was not possible for edible fruit to be on the tree regardless of how much foliage it had put forth
There are two crops for the fig tree, one early and one late. The first is in May or June and the second is in August or later still (consensus of the commentaries and dictionaries consulted). The incident occurs, of course, in April or even March, when, as Mark points out, ‘it was not the season for figs’. It was too soon for the early crop to be ready and too late for anything edible to he remaining from the previous year. ‘There was then no reason to expect fruit upon this tree beyond the promise of its leaves’ (H B Swete, Greek Testament with notes and indices Gospel according to Mark, 1902, 254)
2. Jesus knew that this was the case
Kenneth Wuest suggests that Jesus 'at least hoped to find figs on the tree' and stresses the 'self-imposed human limitations' of the incarnation, while warning against any denial of Christ's basic omniscience. (West, Word Studies Mark, 1950, 219). However, here common sense, a knowledge of his own land, would have been enough to convince Jesus that, regardless of appearances, there could be no fruit on the tree. Gould says ara is illiative here (ie denoting motion into) (Ezra Gould, ICC St Mark's Gospel, 1896, 211) and R Alan Cole states ‘The Greek particle ara suggests that the finding of figs was an unlikely possibility contemplated by the Lord; he was thus in no sense surprised the tree's unfruitfulness as he would have been had it been the time of the regular fruit crop.' (R Alan Cole, Tyndale NTC Mark, 1971, 177).
3. Jesus’ hunger was nevertheless real
J A Alexander fulminates, ‘That this was a simulated hunger, is not only unworthy and irreverent but a perfectly gratuitous assumption as our Lord, by his incarnation, shared in all the innocent infirmities of human nature’ (Alexander, Mark, 1858, reprint 1960, 303). This is where the Lord’s humanity appears, in his hunger not in his supposed ignorance.
An important Scripture for unravelling the remaining difficulties is one apparently ignored by everyone except Calvin. (Harmony of the synoptics Vol 3, Baker ed, 18). That is John 4:31-34. On that occasion Jesus dealt with his hunger by doing the work of God. It is the same here.
After spending the night in Bethany Jesus and his disciples set off for Jerusalem early in the morning. Had he skipped breakfast as Henry suggests? (Commentary Vol 5, MacDonald ed, 526). Being an area rich in figs, dates and olives it was reasonable for him to think of getting something on the way.
Jesus them looks up and sees a leafy fig tree in the distance, ‘a derelict perhaps of some old garden or vineyard’. Perhaps it was in some sheltered hollow and so was more leafy, more precocious (Alford's word in his Greek Testament Vol 1, 1849, 275). Jesus is aware, however, that it is not the season for figs. Immediately, his mind is turned from the natural to the spiritual. A number of Scriptures may have come to mind. Micah 7:1, 2 seems the most likely suggestion.
(Cf Lane, 401, 402. Following Bird he argues that the final clause of v 13 should translate 'and the significant thing about this is that it was not the season for figs'. Such passages come where 'Jesus alludes to the Scriptures without explicitly quoting them.')
What misery is mine!
What misery is mine!
I am like one who gathers summer fruit
at the gleaning of the vineyard;
there is no cluster of grapes to eat,
none of the early figs that I crave.
The godly have been swept from the land;
The godly have been swept from the land;
not one upright man remains.
All men lie in wait to shed blood;
each hunts his brother with a net.
Christ weeping over Jerusalem is vividly brought to mind (Mt 23:37; Lk 13:13:34). Seeing the beautiful foliage and knowing it all means nothing reminds him of the judgement about to fall on his own people. Cranfield is one of many commentators who notice the careful way Mark has woven the clearing of the Temple into the narrative, 'The best commentary on vv 12-14 and 20f is found in the narrative these verse enframe' (Cranfield, 357).
Many other Old Testament references identify God's people with the fig tree (see list, Lane, 400). Hosea 9, and especially verses 10 and 16, echoes the sentiments found here. Israel was not short of 'foliage' – the Temple and it spiritual, outward and legalistic acts of virtue, a form of godliness. But what was lacking was actual fruit, the fruit of righteousness. Like the fig tree they were 'louder than all the rest in profession, yet behind in performance' (Glover, 208). This was the very thing that John the Baptist had warned about (Mt 3:7-10) and that Jesus too had spoken of (Mk 7:6). Israel's sin was not just the sin of barrenness but of barrenness with the appearance of fruitfulness.
Christ weeping over Jerusalem is vividly brought to mind (Mt 23:37; Lk 13:13:34). Seeing the beautiful foliage and knowing it all means nothing reminds him of the judgement about to fall on his own people. Cranfield is one of many commentators who notice the careful way Mark has woven the clearing of the Temple into the narrative, 'The best commentary on vv 12-14 and 20f is found in the narrative these verse enframe' (Cranfield, 357).
Many other Old Testament references identify God's people with the fig tree (see list, Lane, 400). Hosea 9, and especially verses 10 and 16, echoes the sentiments found here. Israel was not short of 'foliage' – the Temple and it spiritual, outward and legalistic acts of virtue, a form of godliness. But what was lacking was actual fruit, the fruit of righteousness. Like the fig tree they were 'louder than all the rest in profession, yet behind in performance' (Glover, 208). This was the very thing that John the Baptist had warned about (Mt 3:7-10) and that Jesus too had spoken of (Mk 7:6). Israel's sin was not just the sin of barrenness but of barrenness with the appearance of fruitfulness.
The warning of the enacted parable, for such it was, is still needed today. J C Ryle, in his Expository Thoughts on the Gospels applies it admirably (Mark, 1856, reprint 1973, 234)
There was a voice in it for the JEWISH CHURCH. Rich in the leaves of a formal religion, but barren of all fruits of the Spirit, that Church was in fearful danger, at the very time when this withering took place. Well would it have been for the Jewish Church if it had had eyes to see its peril!
There was a voice in the fig tree for all the branches of Christ's VISIBLE CHURCH in every age, and every part of the world. There was a warning against an empty profession of Christianity unaccompanied by sound doctrine and holy living, which some of those branches would have done well to lay to heart.
But above all there was a voice in that withered fig tree for all CARNAL, HYPOCRITICAL, AND FALSE-HEARTED CHRISTIANS. Well would it be for all who are content with a name to live while in reality they are dead, if they would only see their own faces in the glass of this passage.
Let us take care that we each individually learn the lesson that this fig tree conveys. Let us always remember, that baptism, and church-membership, and reception of the Lord's Supper, and a diligent use of the outward forms of Christianity, are not sufficient to save our souls. They are leaves, nothing but leaves, and without fruit will add to our condemnation. Like the fig leaves of which Adam and Eve made themselves garments, they will not hide the nakedness of our souls from the eye of an all-seeing God, or give us boldness when we stand before Him at the last day. No! we must bear fruit, or be lost forever. There must be fruit in our hearts and fruit in our lives, the fruit of repentance toward God, and faith toward our Lord Jesus Christ, and true holiness in our conversation. Without such fruits as these a profession of Christianity will only sink us lower into hell.
There was a voice in it for the JEWISH CHURCH. Rich in the leaves of a formal religion, but barren of all fruits of the Spirit, that Church was in fearful danger, at the very time when this withering took place. Well would it have been for the Jewish Church if it had had eyes to see its peril!
There was a voice in the fig tree for all the branches of Christ's VISIBLE CHURCH in every age, and every part of the world. There was a warning against an empty profession of Christianity unaccompanied by sound doctrine and holy living, which some of those branches would have done well to lay to heart.
But above all there was a voice in that withered fig tree for all CARNAL, HYPOCRITICAL, AND FALSE-HEARTED CHRISTIANS. Well would it be for all who are content with a name to live while in reality they are dead, if they would only see their own faces in the glass of this passage.
Let us take care that we each individually learn the lesson that this fig tree conveys. Let us always remember, that baptism, and church-membership, and reception of the Lord's Supper, and a diligent use of the outward forms of Christianity, are not sufficient to save our souls. They are leaves, nothing but leaves, and without fruit will add to our condemnation. Like the fig leaves of which Adam and Eve made themselves garments, they will not hide the nakedness of our souls from the eye of an all-seeing God, or give us boldness when we stand before Him at the last day. No! we must bear fruit, or be lost forever. There must be fruit in our hearts and fruit in our lives, the fruit of repentance toward God, and faith toward our Lord Jesus Christ, and true holiness in our conversation. Without such fruits as these a profession of Christianity will only sink us lower into hell.
Archive 10a Barren Fig Tree
It's an age since we've had anything from the archive. In 1991 an article of mine appeared in Foundations (Issue 26) in their exegesis series. It looks at Mark 11:12-14. It had 29 footnotes. I have incorporated these into the text.
The one thing that all the commentators do agree about regarding Mark 11:12-14 is that it is difficult. ‘This narrative bristles with difficulties’, says Cranfield. (Cambridge NT Commentary St Mark 1972, 354) ‘One of the most perplexing in the Gospels’, wrote A M Hunter. (Torch Bible Commentary St Mark, 1949, 110)
For many exegetes problems arise from their approach to Scripture. For Hunter and others like him the story is ‘frankly incredible’. (Hunter, 110) They have two main problems the incident. They find it both 'irrational and revolting' (Bundy, quoted in Nineham, Pelican Commentary St Mark, 1963, 225). Revolting, because the story ‘does not ring true’ (Barclay, Daily Study Bible mark's Gospel, 1975, 314) with their ideas on Jesus’ character. William Barclay speaks of his ‘petulance’ and J B Phillips of Jesus ‘venting his feeling of frustration and despair upon the fig tree.‘ (Peter's portrait of Jesus, 1976, 104). But there is need neither to accuse Jesus of sin nor to see the story as a legendary concretising’ of Luke 13:6-9 for aetiological purposes. (Cf A W Blunt, Clarendon Bible St Mark, 1939, 226 & Hugh Anderson, New Century Bible Commentary, 263f). As Bengel asserts ‘Whatever does not serve Jesus Christ is unworthy to serve any one of mortals.’ (Gnomon Vol 1, 553).
Then there is verse 13 which, for some, makes Jesus’ behaviour irrational. Certainly there is a problem. ‘The juxtaposition of the two seemingly contradicting assertions heightens the difficulties, for the explicit statement that it was not the season for figs appears to make Jesus’ action arbitrary and meaningless’ (William Lane, NICNT Gospel of Mark, 1974, 399). Of course, some are willing to cut the Gordian knot and remove verse 13, even though it is typical of Mark’s asides. (Cf eg 3:30; 5:42; 7:3,4, etc). Surely the better path is to take comfort in the belief the problem is one ‘which evidently the Evangelist did not feel as he deliberately makes it for us.’ (Richard Glover, A Teacher's Commentary on the Gospel of St Mark, 1957, 208). But what is the solution to this apparent difficulty?
A number of evangelical commentators want to find the solution in the possibility of very late or very early figs. (Eg Barnes, Bengel, Cole, Hendriksen, Ryle and Swift in the New Bible Commentary Revised). However, the idea that Jesus would not have looked for figs without some hope of there being any ‘assumes too much’. Vincent Taylor is scathing about such a line of argument and says it has ‘nothing to commend it’. (Gospel according to Mark, 1952, 458). Bengel’s idea that Jesus may have been looking for inedible figs to miraculously transform is fanciful and bizarre (Bengel, 553).
For many exegetes problems arise from their approach to Scripture. For Hunter and others like him the story is ‘frankly incredible’. (Hunter, 110) They have two main problems the incident. They find it both 'irrational and revolting' (Bundy, quoted in Nineham, Pelican Commentary St Mark, 1963, 225). Revolting, because the story ‘does not ring true’ (Barclay, Daily Study Bible mark's Gospel, 1975, 314) with their ideas on Jesus’ character. William Barclay speaks of his ‘petulance’ and J B Phillips of Jesus ‘venting his feeling of frustration and despair upon the fig tree.‘ (Peter's portrait of Jesus, 1976, 104). But there is need neither to accuse Jesus of sin nor to see the story as a legendary concretising’ of Luke 13:6-9 for aetiological purposes. (Cf A W Blunt, Clarendon Bible St Mark, 1939, 226 & Hugh Anderson, New Century Bible Commentary, 263f). As Bengel asserts ‘Whatever does not serve Jesus Christ is unworthy to serve any one of mortals.’ (Gnomon Vol 1, 553).
Then there is verse 13 which, for some, makes Jesus’ behaviour irrational. Certainly there is a problem. ‘The juxtaposition of the two seemingly contradicting assertions heightens the difficulties, for the explicit statement that it was not the season for figs appears to make Jesus’ action arbitrary and meaningless’ (William Lane, NICNT Gospel of Mark, 1974, 399). Of course, some are willing to cut the Gordian knot and remove verse 13, even though it is typical of Mark’s asides. (Cf eg 3:30; 5:42; 7:3,4, etc). Surely the better path is to take comfort in the belief the problem is one ‘which evidently the Evangelist did not feel as he deliberately makes it for us.’ (Richard Glover, A Teacher's Commentary on the Gospel of St Mark, 1957, 208). But what is the solution to this apparent difficulty?
A number of evangelical commentators want to find the solution in the possibility of very late or very early figs. (Eg Barnes, Bengel, Cole, Hendriksen, Ryle and Swift in the New Bible Commentary Revised). However, the idea that Jesus would not have looked for figs without some hope of there being any ‘assumes too much’. Vincent Taylor is scathing about such a line of argument and says it has ‘nothing to commend it’. (Gospel according to Mark, 1952, 458). Bengel’s idea that Jesus may have been looking for inedible figs to miraculously transform is fanciful and bizarre (Bengel, 553).
Literary oddities
I thought this page might be of interest to someone. it is Abe books poage of literary oddities and includes titles such as
How to avoid huge ships
The Bible cure for Irritable Bowel Syndrome
The Platypus of doom and other nihilists
(Some caution recommended with the page I now notice)
Sinful excuses
Over on my Benjamin Beddome blog here I have a digest of a sermon where Beddome deals with a series of 8 common excuses. The excuses are
1. Some men will say they have no need to come to Christ
2. Others imagine they are already come to Christ; and the act being performed, they have no need to repeat it
3. Pre-engagement is another excuse which sinners make for not coming to Christ
4. Some say they have tried but cannot come to Christ
5. Others who are deeply bowed down in spirit, do not so much plead their inability, as their unfitness and unworthiness
6. Some stumble at the austerities of religion, and the dangers to which it will expose them
7. It is the fear of some that if they do come to Christ, they shall either be rejected, or dishonour him
8. Many who do not come to Christ now, purpose to do so hereafter
2. Others imagine they are already come to Christ; and the act being performed, they have no need to repeat it
3. Pre-engagement is another excuse which sinners make for not coming to Christ
4. Some say they have tried but cannot come to Christ
5. Others who are deeply bowed down in spirit, do not so much plead their inability, as their unfitness and unworthiness
6. Some stumble at the austerities of religion, and the dangers to which it will expose them
7. It is the fear of some that if they do come to Christ, they shall either be rejected, or dishonour him
8. Many who do not come to Christ now, purpose to do so hereafter
Dewi
Dewi was 15 the other day. He's been enjoying the week, especially having no school. Our local sorting office is not very reliable at present which has been frustrating. On Monday we all went to Regents Park and today he and I went to Brent Cross for lunch and he bought some jeans. Gail got him the boot. All gone now.
Janis
Everyone was talking about the aniversary of the Woodstock festival the other week. One of the headliners then was American blues singer Janis Joplin. Janis's face features here in an audio of the track Janis by Focus from their 1971 album Moving Waves. Jan Akkerman wrote it. Joplin had tragically died on October 4, 1970. I was not a fan of her music but this track is great.
Baner Dewi Sant
I noticed in Wales this summer that the above flag is becoming quite popular. I didn't know what it was at first but on enquiry I discover that it is the flag of St David (see here). Some are proposing that the national flag be as below.
52 JC No 31
On Ephesians 5:28-33 Calvin wrote
It is a thing against nature that any one should not love his wife, for God has ordained marriage in order that two may be made one person - a result which, certainly, no other alliance can bring about. When Moses says that a man shall leave father and mother and cleave unto his wife, he shows that a man ought to prefer marriage to every other union, as being the holiest of all. It reflects our union with Christ, who infuses his very life unto us; for we are flesh of his flesh, and bone of his bone. This is a great mystery, the dignity of which cannot be expressed in words.
It is a thing against nature that any one should not love his wife, for God has ordained marriage in order that two may be made one person - a result which, certainly, no other alliance can bring about. When Moses says that a man shall leave father and mother and cleave unto his wife, he shows that a man ought to prefer marriage to every other union, as being the holiest of all. It reflects our union with Christ, who infuses his very life unto us; for we are flesh of his flesh, and bone of his bone. This is a great mystery, the dignity of which cannot be expressed in words.
On May 19, 1539, he wrote to Farel from Strasbourg (when Farel and others were urging him to marry)
I am none of those insane lovers who, when once smitten with the fine figure of a woman, embrace also her faults. This only is the beauty which allures me, if she be chaste, obliging, not fastidious, economical, patient, and careful for my health. Therefore, if you think well of it, set out immediately, lest someone else gets the start of you. But if you think otherwise we will let it pass.
I am none of those insane lovers who, when once smitten with the fine figure of a woman, embrace also her faults. This only is the beauty which allures me, if she be chaste, obliging, not fastidious, economical, patient, and careful for my health. Therefore, if you think well of it, set out immediately, lest someone else gets the start of you. But if you think otherwise we will let it pass.
52 JC No 30
Following the death of his wife Idelette, Calvin also wrote to Viret (April 7 1549)
Although the death of my wife has been exceedingly painful to me, yet I subdue my grief as well as I can. Friends, also, are earnest in their duty to me. It might be wished, indeed, that they could profit me and themselves more; yet one can scarcely say how much I am supported by their attentions. But you know well enough how tender, or rather soft, my mind is. Had not a powerful self-control, therefore, been vouchsafed to me, I could not have borne up so long.
And truly mine is no common source of grief. I have been bereaved of the best companion of my life, of one who, had it been so ordered, would not only have been the willing sharer of my exile and poverty, but even of my death. During her life she was the faithful helper of my ministry. From her I never experienced the slightest hindrance. She was never troublesome to me throughout the entire course of her illness; she was more anxious about her children than about herself. As I feared these private cares might annoy her to no purpose, I took occasion, on the third day before her death to mention that I would not fail in discharging my duty to her children. Taking up the matter immediately, she said, "I have already committed them to God." When I said that that was not to prevent me from caring for them, she replied, "I know you will not neglect what you know has been committed to God." Lately, also, when a certain woman insisted that she should talk with me regarding these matters, I, for the first time, heard her give the following brief answer: "Assuredly the principal thing is that they live a pious and holy life. My husband is not to be urged to instruct them in religious knowledge and in the fear of God. If they be pious, I am sure he will gladly be a father to them; but if not, they do not deserve that I should ask for aught in their behalf." This nobleness of mind will weigh more with me than a hundred recommendations. Many thanks for your friendly consolation.
Adieu, most excellent and honest brother.
Adieu, most excellent and honest brother.
May the Lord Jesus watch over and direct yourself and your wife. Present my best wishes to her and to the brethren.
52 JC No 29
Following the death of his wife, Idelette, Calvin wrote to Farel (April 2 1549)
Intelligence of my wife’s death has perhaps reached you before now. I do what I can to keep myself from being overwhelmed with grief. My friends also leave nothing undone that may administer relief to my mental suffering. When your brother left, her life was all but despaired of. When the brethren were assembled on Tuesday, they thought it best that we should join together in prayer. This was done. When Abel, in the name of the rest, exhorted her to faith and patience, she briefly (for she was now greatly worn) stated her frame of mind. I afterwards added an exhortation, which seemed to me appropriate to the occasion. And then, as she had made no allusion to her children, I, fearing that, restrained by modesty, she might be feeling an anxiety concerning them, which would cause her greater suffering than the disease itself, declared in the presence of the brethren, that I should henceforth care for them as if they were my own. She replied, "I have already committed them to the Lord."’ When I replied, that that was not to hinder me from doing my duty, she immediately answered, "If the Lord shall care for them, I know they will be commended to you."
Her magnanimity was so great that she seemed to have already left the world. About the sixth hour of the day, on which she yielded up her soul to the Lord, our brother Bourgouin addressed some pious words to her, and while he was doing so, she spoke aloud, so that all saw that her heart was raised far above the world. For these were her words: "O glorious resurrection! O God of Abraham, and of all our fathers, in thee have the faithful trusted during so many past ages, and none of them have trusted in vain. I also will hope." These short sentences were rather ejaculated than distinctly spoken. This did not come from the suggestion of others but from her own reflections, so that she made it obvious in few words what were her own meditations.
I had to go out at six o’clock. Having been removed to another apartment after seven, she immediately began to decline. When she felt her voice suddenly failing her she said: "Let us pray; let us pray. All pray for me." I had now returned. She was unable to speak and her mind seemed to be troubled. I, having spoken a few words about the love of Christ, the hope of eternal life, concerning our married life and her departure, engaged in prayer. In full possession of her mind, she both heard the prayer and attended to it. Before eight she expired, so calmly, that those present could scarcely distinguish between her life and her death.
I at present control my sorrow so that my duties may not be interfered with. But in the meanwhile the Lord has sent other trials upon me.
Adieu, brother, and very excellent friend. May the Lord Jesus strengthen you by his Spirit; and may he support me also under this heavy affliction, which would certainly have overcome me, had not he, who raises up the prostrate, strengthens the weak and refreshes the weary, stretched forth his hand from heaven to me.
Salute all the brethren and your whole family.
Visiting Dad 11/12
Because my sister was away for the Bank Holiday weekend I made two trips down to South Wales to see my dad in the Royal Gwent.
I saw him first on the Friday when he seemed fairly bright though obviously not right. He's lost his appetite for one thing. I tried singing songs with him. We got somewhere with Bobby Darin's "thinking 'bout things" which I enjoyed for the line "thinking 'bout the things we used to do". He enjoyed havinga go at "I did it my way" and "Pennsylvania 65000".
I tried to get some work done in Cardiff and Cwmbran after that. The Saturday session was much less satisfactory as he slept throughout while I sat and read. Nothing would wake him.
Monday afternoon was more like the first session. On bothe occasions I read some more from Mark's Gospel (we're half way through Chapter 4 now) and prayed. On the second occasion when I asked about prayer he agreed and said 'Do it serious' which I'm not sure how to take. When I pointed out some gulls through the window he said he just couldn't care which is classic depression I guess.
Homeward Bound
I heard this on the radio this morning. Paul Simon wrote it in Warrington I believe.* Simple but with profundity I guess.
*Widnes actually
Book Buys August
It has been a very busy month as far as book buying is concerned.
I bought three books over the net in connection with the John Owen Centre course
Francis Schaeffer An Authentic Life by Colin Duriez
Cornelius Van Til Reformed Apologist and Churchman by John Muether
Christian Apologetics by Cornelius Van Til (ed Bill Edgar)
In the EMW bookstall and the Alfred Place Bookshop I bought several volumes including
John Calvin Pilgrim and Pastor by Robert Godfrey
Living for God's Glory An Introduction to Calvinism by Joel Beeke
John Calvin a heart for Devotion, Doctrine and Doxology by Burk Parsons (ed)
Calvin's Teaching on Job by Derek Thomas
The Sovereign Spirit by Gwyn Walters
Why Johnny can't preach by T David Gordon
The Prodigal God by Timothy Keller
Letters of Geerhardus Vos
The Family at Church by Joel Beeke
Heirs with Christ: The Puritans on Adoption by Joel Beeke
I also picked up the much praised Bruce Gordon on Calvin in Ystwyth Books
Then there was also a book on the British Empire and The invention of Dr Cake by Andrew Motion second hand in Aberaeron, and 3 Wordsworth Classics for £5 in Aber - Life's Little Ironies (Thomas Hardy), The Professor (Charlotte Bronte), The Three Hostages (John Buchan).
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