From an older Banner of Truth printed sermon on 1 Tim. 2:15 (“But women will be saved through childbirth, if they continue in faith, love and holiness…”):

What is involved in motherhood? After birth pangs bring children into this world, there come years of life pangs. It is a mother’s task and privilege to oversee the forging of a personality in her sons and daughters. For this she must set a tone in the home which builds strong character. Hers it is to take great Christian principles and practically apply them in every-day affairs – doing it simply and naturally. It is her responsibility to analyse each child mentally, physically, socially, spiritually. Talents are to be developed, virtues must be instilled, faults are to be patiently corrected, young sinners are to be evangelised. She is building men and women for God. Results may not be visible until she has laboured for fifteen or twenty years. Even when her task ends the true measure of her work awaits the full maturity of her children.

This is why Proverbs 10:1 tells those who are children that “A foolish son is the heaviness of his mother”. Immorality is a public shame to the mother of one who breaks God’s law. Her whole life was devoted to raising her son and daughter. Father has a career as well as a home. But all of mother’s eggs have been placed in one basket. Motherhood could not be a part-time hobby. If you become a fool, you will break your mother’s heart. Godly women do not live for kisses and nice little gifts, but to see their children walking with the Lord in righteousness. All of a godly woman’s hopes in this world are bound up with the children of her motherhood.

The rest of the sermon (online here) has some provocative — if not controversial — thoughts on the on the “salvation” and “childbearing” of the 1 Tim. 2:15 passage. Some excerpts:

This is not a text on remission of sins but deliverance out of sin-related suffering and oppression. Woman will triumph over and emerge from the misery and curse under which she is held by forces of evil.

It is obvious that more is intended by “childbearing” than the physical process of conceiving, carrying a child in the womb, and bringing him into the world, but mothering that person is assumed.

But how are women saved? By their joining militant organisations which demand rights equal to man’s? By proving that women can “make it” in the world of business, politics, sports, and even the pastorate? By escaping from home where she has been buried in obscurity and where so many evils have been perpetrated by abusive husbands? Never! That approach only institutionalises her rebellion against her God-given place.

Conscientious motherhood cannot follow the selfish pattern of having a child only to send him off as soon as possible to a day-care centre. Of course, at times this is essential for survival! But at other times it is produced by a selfish interest in one’s own career or in acquiring more wealth. Women want to get on to more exciting things. This low view of a mother’s task is damaging the church.

Her pathway to real salvation was appointed by the Almighty. It is motherhood. “She shall be saved through childbirth” (v 15). The first gospel promise was given before any curse was pronounced on man or woman. And the promise wonderfully involved the means of motherhood. “I will put enmity between you [the serpent] and the woman, and between your offspring and hers; he will crush your head, and you will strike his heel” (Gen 3:5). God our Maker would not allow the human race to perish. Now that Adam and Eve had sinned and Paradise was shattered, the only hope lay in God himself. “I will” is the message of grace. One means was mentioned as the instrumental course of salvation from the devil’s clutches. It was childbearing! Deliverance comes, not through man’s vocational efforts in the cultural mandate, but through woman’s childbearing. How wrong women are when they imagine that their hope lies in imitating men’s careers. As they abandon motherhood for the office and factory, they despise God’s carefully designed means of breaking the devil’s yoke and fleeing the miseries he has inflicted.

It is to woman, not man, that God assigned this high calling. But her hope is not identified with her political savvy, her business acumen, or her social activism. It is in childbearing! Women today are so eager to abandon “mere” motherhood to duplicate male labours. How tragic, when the hope God has given woman and for all of our race is tied to childbearing! Of course the central attention of Genesis 3:15 is upon one seed of the woman, Jesus Christ. He who was born of the Jewess, Mary, delivered the decisive death blow to the head of the serpent on Calvary. He purchased salvation for all who are redeemed.

Yet, even before Christ came, a godly seed of the woman was set against Satanic forces. Childbearing prepared the way of the Lord. When about to raise up mighty leaders, Jehovah God, often sought out peculiarly able women. Jochebed, the mother of Moses; Hannah, mother of Samuel; Manoah’s wife, mother of Samson, are leading examples. Through their childbearing the course of history was wonderfully altered. Since Christ has come, a godly seed carries the gospel to all the earth to gather God’s elect and hasten Christ’s return. Raising a godly seed is still of the profoundest importance to the cause of God in the earth.

Adam saw at once that the most profound work of the ages – God’s work of grace – is directly related to motherhood. Appreciating God’s purpose, “Adam named his wife Eve, because she would become the mother of all the living” (Gen 3:20).

How does a mom of young children — say, three still in diapers — find any time for Bible intake? “Do What You Can” is the answer Don Whitney gives in Simplify Your Spiritual Life: Spiritual Disciplines for the Overwhelmed (pp. 157-158). In this short/excellent chapter, Whitney describes one woman’s example and advice:

She was converted in her late teens. Discipled well from the start, Jean thrived on a spiritual diet strong on disciplines like the reading, studying, and meditating on God’s Word, prayer, fellowship, service, evangelism, worship, silence and solitude, journal-keeping, and Scripture memory. She felt herself making spiritual progress almost daily. All this continued after she married her equally-dedicated husband, Roger.

Then she had three children in diapers. Caring for their most basic needs eliminated almost every moment of the time she used to devote to caring for her soul. Her longings for the things of God reached as high as ever, but her time and energy had new and severe limits.

On at least three occasions I’ve eavesdropped as Jean addressed young moms in similar situations. In effect she’s told them, “At this time in your life, you can’t do what you’re used to doing. You don’t have time for all your heart desires to experience in your spiritual life. Nevertheless, do what you can do, even though it’s precious little. Just don’t deceive yourself by thinking that you can put off a devotional life until you have more time. Because when the years roll around and you finally do have more time, your spiritual habits will be so ingrained that you won’t give more attention to your devotional life at all.”

Then I heard Jean tell her own story. She would keep Bibles open in several rooms–in the kitchen, nursery, bathroom–and look at them when she could. While warming a bottle or changing a diaper, she’d glance over and perhaps read only one verse. But this discipline helped her keep the Word in her heart and the presence of God in her awareness. And as the children’s needs grew less demanding, her disciplines were already in place to receive any additional time she could give them. Even though Jean felt almost spiritually dormant during those years in comparison to her early growth as a Christian, she kept alive the spiritual disciplines through which her soul would blossom in years to come.

Like Jean with three in diapers, you may be in a situation that curtails many of your spiritual activities. You may be looking at many months or even years of such limitations. Do what you can. God does not love us more when we do more, nor less when we do less. He accepts us, not because of what we do for Him, but because of what He’s done for us in Christ.

The Bible says, “He made us accepted in the Beloved [that is, Jesus]” (Ephesians 1:6). And nothing “shall be able to separate us from the love of God which is in Christ Jesus our Lord” (Romans 8:39). Love God, and within the limitations He has sovereignly placed in your life at this time, do what you can.

Like the above chapter, several of the book’s 90 chapters (two pages each) are available online for free. I’m sure once you read the online chapters, you’ll want to buy the full book to read to rest.

This question came up, directly or indirectly, multiple times in our Clarus conference weekend:

How do we glorify God with our desires in those times when we can’t seem to feel the joyous affection for God and his Word that we should?

A section from Piper’s Desiring God: Meditations of a Christian Hedonist (pp. 85-86 — well-worn pages in my copy of the the book) is one of the first things that comes to my mind in answering this question:

[The preceding comments in this chapter] might give the impression that we cannot come to God in real worship unless we are overflowing with the affections of delight and joy and hope and gratitude and wonder and awe and reverence. I do not believe this is necessarily implied in what I have said.

I see three stages of movement toward the ideal experience of worship. We may experience all three in one hour, and God is pleased with all three — if indeed they are stages on the way to full joy in him. I will mention them in reverse order.

1. There is the final stage in which we feel an unencumbered joy in the manifold perfections of God-the joy of gratitude, wonder, hope, admiration. “My soul is feasted as with marrow and fat and my mouth praises thee with joyful lips” (Psalm 63:5). In this stage we are satisfied with the excellency of God, and we overflow with the joy of his fellowship. This is the feast of Christian Hedonism.

2. In a prior stage that we often taste, we do not feel fullness, but rather longing and desire. Having tasted the feast before, we recall the goodness of the Lord-but it seems far off. We preach to our souls not to be downcast, because we are sure we shall again praise the Lord (Psalm 42:5). Yet for now our hearts are not very fervent.

Even though this falls short of the ideal of vigorous, heartfelt adoration and hope, yet it is a great honor to God. We honor the water from a mountain spring not only by the satisfied “ahhh” after drinking our fill, but also by the unquenched longing to be satisfied while still climbing to it.

3. The lowest stage of worship-where all genuine worship starts, and where it often returns for a dark season-is the barrenness of soul that scarcely feels any longing, and yet is still granted the grace of repentant sorrow for having so little love. “When my soul was embittered, when I was pricked in heart, I was stupid and ignorant, I was like a beast toward thee” (Psalm 73 :22).

Worship is a way of gladly reflecting back to God the radiance of his worth. This is the ideal. For God surely is more glorified when we delight in his magnificence than when we are so unmoved by it we scarcely feel anything, and only wish we could. Yet he is also glorified by the spark of anticipated gladness that gives rise to the sorrow we feel when our hearts are lukewarm. Even in the miserable guilt we feel over our beast-like insensitivity, the glory of God shines. If God were not gloriously desirable, why would we feel sorrowful for not feasting fully on his beauty?

The book is available online for free. So, no excuses — if you’ve never read Desiring God immediately stop what you’re doing and read it. Give up all recreation, food, sleep, even hygiene, until you’re done.

What is meditation, according to the Bible (Psa. 119:15, 27, 48, 78, 148)? Sam Storms, one of the speakers at this weekend’s Clarus conference, answers the question like this:

Meditation begins, but by no means ends, with thinking on Scripture. To meditate properly our souls must reflect upon what our minds have ingested and our hearts must rejoice in what our souls have grasped. We have truly meditated when we slowly read, prayerfully imbibe, and humbly rely upon what God has revealed to us in His Word‚ all of this, of course, in conscious dependence on the internal, energizing work of the Spirit.

Later, Dr. Storms distinguishes Christian meditation from New Age or Eastern meditation:

1. Unlike Eastern meditation, which advocates emptying the mind, Christian meditation call for is to fill our mind with God and His truth.
2. Unlike Eastern meditation, which advocates mental passivity, Christian meditation call on us to actively exert our mental energy.
3. Unlike Eastern meditation, which advocates detachment from the world, Christian meditation call for attachment to God.
4. Unlike Eastern meditation, which advocates visualization in order to create one’s own reality, Christian meditation call for visualization of the reality already created by God.
5. Unlike Eastern meditation, which advocates metaphysical union with god, Christian meditation calls for spiritual communion with God.
6. Unlike Eastern meditation, which advocates mystical transport as the goal of one’s efforts, Christian meditation calls for moral transformation as the goal of one’s efforts.
7. Unlike Eastern meditation, which advocates an inner journey to find the center of one’s being, Christian meditation calls for an outward focus on the objective revelation of God in Scripture and creation.

On his blog, Ray Ortlund, Jr. suggests that God may be doing something special these days, and The Gospel Coalition is one indication of that. After returning from the national conference, he wrote:

Clearly, the Lord is at work. He is creating new conditions for the future. In the 90s, we had nothing of the magnitude of The Gospel Coalition, Together For The Gospel, Acts 29 and other obvious indicators of a new movement of God. We did have, say, Promise Keepers, which helped many. But PK was not explicitly gospel-centered, not aggressively theological. Its impact was unsustainable. But now the Lord is giving us something new, something better. Let’s be thankful to him. This doesn’t come along every day. Let’s steward the blessing well. If we bungle this, I doubt we will see it again in our time. But if we are wise, not intruding our own self-centered complications but humbly keeping Christ first, the blessing will grow. And maybe, in the mercy of God, we will see awakening in our time.

I was privileged to be in a small meeting in Chicago this week where Ray said something very similar to this (and he said it with tears). I thought then, Ray is in such a unique position to make a comment like this: he has dozens of years of ministry experience in various ministries and denominations, and has been thinking about and praying for revival through it all. I certainly don’t have the length of experience or depth of thought that Ray has, but, for what it’s worth, this is absolutely consistent with what I’ve seen in just 13 years of being in the ministry. Things have indeed changed. There is a new inter-denominational cooperation in the gospel of the reformation and partnership in ministry and hope for revival that seems to be a special gift from the Lord.