Last night, I completed reading a book about George Davidson, a nineteenth-century Free Church of Scotland minister in Caithness. He was an interesting character for several reasons: he was a nephew by marriage of John Macdonald (the Apostle of the North) and knew him well; he was a tremendous organiser and turned a parish that was in a chaotic state when he became its minister into four healthy, separate congregations of several hundred persons in each; he experienced times of spiritual power during the 1859 revival (although it was 1860 before it reached his congregation); he knew painful personal sorrow through family bereavements (he was married twice and each of his wives died a few years after the wedding); he has a direct link to the current Free Church in that his son-in-law (Rev. J. D. McCulloch) was one of the persons who maintained the Free Church in the crisis of 1900.

Yet the detail from the book that spoke strongest to me was not said by the author about Davidson. Instead it was a comment made about Robert Findlater, another minister and one with whom Davidson stayed for a few months before he became a preacher himself. Describing Findlater's preaching, the author opined that 'there was a blessed newness about his preaching. He spoke from the heart, and seemed as if joy made him speak.'

In saying that his preaching was marked by newness, the author did not mean that Findlater was preaching new doctrines that his parishioners had not heard before. Yet they seemed new to his listeners and they found his presentation attractive and compelling, and followed him in large crowds to different locations in his parish in order to drink in what he declared. Certainly the sense of newness came from the work of the Spirit in his heart and theirs. Of course, the opposite of newness is staleness, and I have heard plenty stale sermons (and no doubt have delivered quite a lot as well). So what was Findlater's secret in being able to preach fresh-sounding, eagerly listened-to sermons?

I suspect a major part of the answer is found in the other details of the author's description, that Findlater 'spoke from the heart, and seemed as if joy made him speak.' Obviously sermons have to contain information, but often the impression conveyed to me at conferences and sometimes in churches is that the preacher is speaking only from his mind and not also from and through his emotions. I suppose the problem is a lack of passion, although not all passion is good.

I am intrigued that the impression made about Findlater's preaching was that he spoke out of joy. It has often been stressed to me, and perhaps I have urged others, to speak out of love, which of course is necessary. Yet surely when preaching about deliverance from sin and the riches of God's grace, there should be such joy in the preacher that others notice it.

It looks to me as if Findlater's preaching was marked by newness because the themes about which he preached made him very happy. So while I may not have Davidson's organisational skills or not be given by God the blessing of sharing in nationwide revival, I would like to be a happy preacher like Findlater.

I spent most of last week in London, attending the annual EMA gathering. I have attended this event for almost twenty years and find it very beneficial. Three helpful aspects of it that repeat themselves are (1) meeting other ministers that I seldom see anywhere else; (2) listening to sermons and addresses geared towards aspects of ministerial life today; and (3) being able to spend time each evening applying what I have heard to my own situation and trying to come up with a preaching programme for the next few months.

The set of addresses that helped me most were the morning studies on the life of Samson by Rupert Bentley Taylor. Not only did he show how Samson was a man of faith selected by God to lead his people, but he also opened up lots of ideas in my mind for me to pursue as possible preaching subjects. So I hope that my preaching in the months ahead will be changed.

In addition, I am still thinking about one of John Piper's addresses in which he considered the role of the Holy Spirit in helping his people pray about issues concerning which they have no information (in Romans 8: 26-27, the Spirit intercedes for them according to his knowledge of the secret will of God, and this intercession reveals itself in their groanings). I found Piper's explanation of the Spirit's intercession compelling. Until I heard that address, I would have said that, in my prayer life, I worry more over the things about which I have no information than I do over the items about which I have some or ample information. It seems to me, now, that my prayers for people and issues about which I have no information are well taken care of, and that I should regard such groanings as not merely an expression of perplexity but also as a divine provison of effective prayer. The fact is, I am in the dark regarding most of what is going on around me and within me (story of my life, I have to say), so it is liberating to discover that the Spirit uses his perfect knowledge to more than make up for my weaknesses. So I hope that my praying will have been changed.

I appreciated all the talks I heard. But the issue remains: as as consequence of attending another conference, will I confer better to others about God and will I confer better to God about others? Time will tell.

One of the happy events at this year's General Assembly was the appointment of Professor John L. Mackay as Principal of the Free Church College. I have interacted with him at different levels over the years and in each of them he has maintained a consistently high Christian character. Many others can say the same.

Before I went to the Free Church College as a student for the ministry, I imagined I knew a bit about the Old Testament. My time in the Old Testament classroom not only told me how little I knew (I was and am grateful for that discovery), but also showed me how it is possible to make the Old Testament very relevant for Christians – and for others searching for the true God. In his classroom, we knew we would not travel down pointless roads; instead we anticipated ascending spiritual heights.

His commentaries for Christian Focus (Exodus, Jeremiah, Lamentations and most of the Minor Prophets) and Evangelical Press (Isaiah) are outstanding examples of Reformed scholarship and should be in every minister's library. They are faithful to the text of Scripture, which would be expected from a Free Church of Scotland professor. In addition, they are lucid and understandable, which makes them very user friendly in sermon preparation. Hopefully, more such commentaries will come.

This appointment is evidence of the degree of confidence the Free Church has in him and of the affection it has for him.

The 2010 General Assembly of the Free Church of Scotland finished yesterday. How does one measure it? If assessed on lack of major disagreements or the absence of controversy, it was successful. Of course, lack of disagreement in itself is not always a definite sign of harmony. It may only mean that areas of potential divergence were not on the agenda. Or if judged by the firm control of the Moderator (David Merideth of Smithton Free Church), whose authority ensured that there was very little waffle or time-wasting comments, the Assembly was successful because everything ran smoothly. It was unusual watching those responsible for arranging the programme responding to having too much free time.

There were highlights for me, three in particular. (1) Douglas MacKeddie’s retiring sermon in which he focussed on, among other matters, the appropriate ways by which the Lord Jesus spoke the truth to a variety of people was a challenge to me, and no doubt to others, as to how to speak at the General Assembly and elsewhere. (2) The Moderator’s lecture on the Exciting Church was a reminder that neither the Bible nor church history, including Free Church history, endorses the existence of a church or denomination that conveys a sense that no spiritual excitements happen in its services. (3) The International Mission evening was the highlight I enjoyed the most, especially the contribution of Rev. Billy Graham as he described features of mission work in south Africa; there was a definite sense of the felt presence of God as he spoke, and if such a palpable effect happened in every service we would indeed be an exciting church. These occasions will be remembered by me.

I usually get the impression (very subjective, I know) that General Assemblies are the closure of an ecclesiastical year rather than the catalyst for the year ahead. Maybe it is because we get several reports looking back to what has happened. This Assembly was different in that some future plans for church revitalisation in Scotland were presented and hopefully they will exceed even the largest expectations of their most enthusiastic supporters.

Yet as I sit here thinking about the Assembly, I do not sense that it has very much to say to the people to whom I will be ministering tomorrow. I have prepared an accurate summary for the congregational newsletter, but for some reason it sounds a bit detached from where most of them are. I am not anticipating lots of questions about it and I suspect that is the challenge facing the Assembly. It meets, makes decisions, but what does it bring about that will enliven the Christian experience of our congregations and get them to value its role? I wish I knew the answer.

I have been glancing through my copy of the life of John Milne (a Free Church of Scotland minister in Perth in the nineteenth century) and came across this prayer that he had recorded in his diary: ‘I pray for a far more energetic thankfulness; to be a whole and a continual burnt-offering. Let all false fire die; but let the flame of love, through the Holy Ghost, keep me spending and being spent. Renew my spiritual strength, O Lord.... I see some whose heart seems to be right with God, and yet they do not receive much blessing on their work. Perhaps they are not seeking themselves; but are they honouring the Lord by faith? The soul that is lifted up is not upright; it is cleaving to self instead of God; it is trying to rise by building a Babel instead of taking hold of the Almighty. But there is a dishonouring of the Lord by the want of a large, joyful, practical expectation that goes on in His strength, and surely prevails. Moses had not this at the commencement of his enterprise, but got it afterwards. Many seem never to get it, and to drudge on in an unprofitable routine.’

The book of Ruth describes a marvellous love story between Boaz and Ruth. Perhaps some readers leave it there and fail to recognise that another important feature of the book is its emphasis that God is at work, even in times of trouble, disappointment and confusion. His purpose includes short and long-term goals. In the short-term, he provided graciously for Naomi, Ruth and Boaz; in the long-term, he was preparing for the royal line of David, and through it the coming of the Messiah.

The material in this book of 160 pages began as a set of sermons preached by the author. Reading his words gives us an example of how to preach an Old Testament book in such a way that sermons are relevant for twenty-first century listeners. Piper also shows us how to connect biblical passages to the person and work of Christ.

Throughout this Bible study, we see the sad failures and the godly traits in the lives of Bible characters, enjoy helpful illustrations that help clarify various points made by the author, receive insights into the gracious ways of God (particularly in explaining the picture of God as an eagle under whose wings Ruth had found refuge) and appreciate the reality of the connection between the ordinary events of life and the spread of God’s kingdom.

Is it the best book on providence or on Ruth? No doubt there are deeper theological works on the doctrine of providence and larger commentaries on the Book of Ruth. Nevertheless for those wanting to begin studying the doctrine of providence, this book is ideal. And it will be a tonic for those who perhaps are experiencing difficulties in providence and want their faith in God refreshed.

I have been away from home for a couple of weeks, attending a couple of conferences and a holiday in between. My first conference was the Banner of Truth annual event in Leicester where I enjoyed meeting up with old friends as well as listening to informative lectures and sermons. Two addresses on the Sabbath by Iain D. Campbell and a biographical account of an African church leader by Palmer Robertson spoke to me the most.

Having said that, the most interesting detail for me from the conference was the news that the Banner are going to republish the biography of John Milne of Perth by Horatius Bonar. I read this biography years ago and easily recognised that I was reading about a spiritual giant. Since I still have my copy, I will not be purchasing the Banner edition. But I would recommend it to all.

Something else happened to me at the Banner conference – I only purchased three books. What does this say? Am I running out of money? No. Am I becoming more sensible with my money? Probably not. Have I decided to read the books I already have? Hopefully.

After I returned to Scotland, my wife and I went on holiday to Ireland. We spent the weekend in the North and took the opportunity on the Sunday of visiting Trinity Reformed Presbyterian Church in Newtonabbey where we heard two excellent sermons by Ted Donnelly and experienced a warm welcome and kind fellowship from the congregation.

On the day before, I was led by an unknown impulse straight to the door of the Evangelical Bookshop (it is true, I found what I was not looking for, but was grateful I did, and not just for the warm welcome by John Grier). I mention this because I purchased several books there, which proves that nothing serious happened in Leicester to my book-purchasing practice.

After that, we went down to Killarney, a very beautiful area. I managed to read two books for review in the Free Church Record, and I will post them here soon. One is John Piper’s book on Ruth and the other is Roger Steer’s biography of John Stott.

One benefit of spending our time there was that we escaped all the hype, mail shots, TV analysis, desperate promises, third leaders’ debate (I didn’t watch the previous two) and other matters connected with the final week of the General Election competition. Sadly, for me at any rate, my absence from the country did not prevent the leader (and party) I liked least from getting the most votes.

We returned to Scotland in time for the Scottish Reformed Conference at which we heard two excellent preachers and three very good addresses. Dale Ralph Davis gave helpful insights into Christian living from David’s experiences at the end of I Samuel and Kenneth Stewart challenged us to the reality of our discipleship. There was a large number in attendance, with a large proportion being young people. The conference was a good boost for returning to work.

The lesson from all this: whenever a general election comes along, apply for a postal vote, arrange a holiday, attend a conference, read a couple of Christian books, return home and, despite the media hype and excitement, discover the same needy world as existed before.

The cross of Jesus is central to the Christian faith and to the life of each Christian. Therefore it is important that we know what was involved in Christ’s death, how we can explain it to others, and what difference it makes in our lives once we have trusted in Jesus.

Of course, many books have been written on the death of Christ, so some reasons should be given for highlighting this one. First, it is short – I hope we all realise that a book should not be judged by its length but by its depth. There is little point in using a lot of words to say a small amount, but there is obvious benefit in using sufficient words to say a great deal. Second, it is scriptural – our understanding of what happened at Calvary cannot be based on any other source apart from the Bible, and this volume is an exposition of what the Bible says took place there. Third, it is succinct – sadly, not every short book is to the point, and so misses it. This book cannot be defined as doing that. Indeed it goes straight to the cross and stays there. Fourth, it is scholarly – not in the sense that the writers are above our heads, but that they actually use theirs and convey to readers the profound insights they have been given concerning this important doctrine.

This book contains three important articles by Packer on the atoning work of Christ, one article by Dever on the significance of the blood of Christ, plus some additional material. Its publication was prompted by the appearance of books from within the evangelical community that downplayed, if not actually denied, the substitutionary nature of Christ’s death. In this book, readers will discover the meaning of theological terms such as penal substitution, propitiation and reconciliation and will be led to reflect on the wonderful love of God that sent his Son as Saviour. There is also a chapter, compiled by Ligon Duncan, which lists and summarises important writings on the atonement and their authors.

Sinclair Ferguson assures us that this book is ‘a must read – a tract for the times to call Christians to be Bible-based, Christ-centred, atonement-believing and -understanding, God-adoring people.’

At one of my services yesterday I was preaching from 1 Samuel 3. One of the verses in that chapter that hit me like a mallet was verse 1 which says that 'the word of the Lord was rare in those days; there was no frequent vision.' The writer does not mean there was not any Scripture (the priests at that period would have read to the people from the Pentateuch and Joshua); nor does he mean that there were not any sermons (the priests would have instructed the people from these books), and neither does he mean that people were not attending public worship and participating in it (although aspects of their worship left a lot to be desired). The religious leadership was a big concern (Eli was ineffective and his sons Hophi and Phinehas were sinful rebels against God), and no doubt their behaviour was one of the reasons God was silent. Thankfully he had taken steps to prepare a servant who would be different, although at that time Samuel was still very young. The point that I suspect the author is making is that God was not speaking powerfully in a fresh way at that time.

It seems to me that one of the greatest tragedies that the church can go through is implementing a religious programme in the presence of a silent God, when he chooses to say nothing to them, and also chooses to say nothing through them to others. Such a situation does not include the absence of words; there were plenty words during the period of 1 Samuel 3, the problem was that God was not often involved. What was absent was the presence of divine power accompanying these words. Whenever I speak, I do so according to the energy I have. When God speaks, he does so according to his power and listeners are affected by what he says.

I don't suppose there has ever been a period in which so many words have been said or written about the things of God as today. Books come from Christian publishers in an increasing number, Christian newspapers and magazines appear regularly, and thousands, if not millions, of Christians are blogging about this or that. Yet in all we have to say, how many of us are aware of God speaking in power to us and through us?

I don't know how many words I read and spoke yesterday. Obviously I wanted the Lord to speak powerfully to me before I preached and through me as I preached. The message I preached was the gospel, which Paul says is the power of God unto salvation for all kinds of people. So hopefully God was at work. But what if he was not?

I often hear people say that if we returned to the Bible's message we will see blessing. The congregation I am in has never departed from that message in its history, nor have the other congregations in my denomination. But are we satisfied with merely repeating a true message about God that does not give evidence that he is speaking to us or through us in a powerful and widespread way?

Perhaps the source of the problem is that we would rather speak for God than to God. In one way, that is a very simple analysis of what is wrong. Yet it has been shown many times in church history that power comes through prayer. In 1 Samuel 1–2, true power (that is, power with God and power from God) was with a woman who prayed (Hannah), although few would have realised it. Earlier I said that I don't know how many words I read and said in preaching yesterday. More importantly, God knows how many words I used in prayer for power.

In my congregation at present we are giving thought to methods of evangelism. At one level, evangelism is simply telling another person about Jesus and this can take place anywhere. I can recall many Christians who spoke to me about Jesus in a very natural way before my conversion; their words were the overflow of a heart that was focussed on Christ. I was not converted the first or the hundredth time someone did so. Nevertheless I was aware that they had a warm affection for Jesus Christ.

I have been at a conference this past couple of days and communication of the gospel in our postmodern, post-Christian European society has been one of the topics on the agenda. Personally I don’t think that what is called postmodernism is very new; instead I wonder if what has happened is that thinking people (i.e., those with degrees), who in the past focussed on evidences and theories (modernism), have now caught up with the rest of us who did not place much attention on these details in the first place and merely did what we felt like doing. Perhaps then the way to evangelise contemporary people is to imitate how previous generations did it, making allowance of course for changed environments. For what it is worth, evangelism as far as I can see involves three actions by us (by actions, I mean actions from the heart).

First, we have to look for lost sinners rather than looking at lost sinners. Often, discussions of postmodernism and modernism are merely expressions of paralysis by analysis. I may be able to assess that a postmodern human does not believe in the certainties of technology while he plays with his pocket computer, mobile phone etc, but unless I go and speak to him in a loving way about his need of Christ my diagnosis is merely an opinion heading for the waste-paper basket (or for the delete button in my paperless world).

Second, having looked for lost sinners by making contact with them, we have to love them. I’m curious as to why many Christian commentators give the impression that postmoderns are the first group not to experience true love. From my limited understanding of society, the absence of true love was a feature of previous situations as well (families sending children to work in factories and up chimneys was hardly an expression of a loving society, nor was the presence of starving migrants wandering about the countryside). Was family life so wonderful in previous periods? The church (the true one, that is) has always been the counter-cultural society that showed love to its members and to those outside of it. Love requires involvement and time, and it is hard for a society focussed on its own shallow needs (by purchasing things) to give love to those with deep needs (by sharing things). True love cannot be programmed beforehand and slotted into one’s diary; it can only be given at the place of need. Of course, the love we have to show is the love of Christ, and we can only have this love by spending time with him personally in private devotions and corporately in church fellowship.

Third, having loved lost sinners into the kingdom, we continue to show love to them by loosening them from the chains that they drag along with them from their past. I have been puzzled (mainly by looking in the mirror) by the reluctance of some Christians (who were loosed from their chains by others) to spend time helping new Christians find the meaning of spiritual freedom. One way by which brotherly love is expressed is by spending time trying to find out why a new Christian is not making as much progress as he should. Often, the failure is caused by actions or attitudes which he did not realise were unhelpful and which could easily have been shown to him by someone spending time with him.

I’ll probably come back to this topic later. But it seems to me, for what it is worth, that evangelism involves looking for, loving and liberating those enchained by their sins. I know it can only be done by the power of God blessing the message about Jesus, but usually he conveys his power alongside or through our words and actions.