The Rewards of Discipleship

In this part of the sermon: This section examines Peter's exclamation, 'Lo, we have left all and have followed you,' and his subsequent question, 'What then shall we have?' Martin discusses Peter's role as…

Used as a possible exception to the general poverty of the disciples, suggesting Matthew might have been relatively wealthy due to his large banquet hall, illustrating that 'leaving all' might mean different things for different people.

Lord, we have done what you asked. Now granted, Peter and these others had no, riches, with the possible exception of Matthew as a publican. He may have been a relatively wealthy man, and there are some indications that he did have some wealth. He had a large banquet hall, into which he invited the Lord and many others after his conversion.

11:48 - 12:14 Read in full sermon

In this part of the sermon: This section examines Peter's exclamation, 'Lo, we have left all and have followed you,' and his subsequent question, 'What then shall we have?' Martin discusses Peter's role as…

Compares Peter's 'rotting fishing nets' and 'rickety old boats' to the rich man's great possessions, arguing that whatever a man possesses as his livelihood constitutes his 'riches' that must be forsaken to follow Christ.

But by and large, when we read the account of the calling of the twelve, they are not notorious for their wealth. As someone said, all Peter, James, and Andrew, and John left, was a bunch of fishing nets, rotting fishing nets, and probably some old boats hung together with bubblegum. But be that as it may, whatever a man possesses as his livelihood, in a sense, those things are his riches. They may not be great in the world's estimation, but holy fishing nets, not H-O-L-Y, but those with holes in them, and rickety old boats, if that's all that Peter possessed, he did, indeed, forsake all to fo...

12:15 - 13:00 Read in full sermon

In this part of the sermon: This section examines Peter's exclamation, 'Lo, we have left all and have followed you,' and his subsequent question, 'What then shall we have?' Martin discusses Peter's role as…

A humorous anecdote about Pee-wee Herman asking 'Do you know why we wear a skull cap?' and answering 'I don't know,' used to illustrate the expositor's caution against reading unwarranted meaning into the text.

But I don't know. It's sort of like Pevee is saying, Do you know why we wear a skull cap? He said, I don't know. I don't know.

14:09 - 14:17 Read in full sermon

In this part of the sermon: Using the analogy of a locket containing a picture, Martin illustrates that the Gospel is the 'locket' in which the person of Christ is treasured and contained. He argues that one…

An extended analogy of a locket containing a picture of a boyfriend, used to illustrate that the Gospel is the 'locket' that contains and presents the person of Christ. The empty locket sends a false signal, just as propositions without Christ are empty, and Christ cannot be known apart from the Gospel.

And without the Gospel. We would know nothing of Him. Let me try to illustrate it this way. And here I date myself.

29:49 - 29:59 Read in full sermon

In this part of the sermon: Martin details Christ's promise of a 'hundredfold now in this time' (superabundant compensation of things left, with persecutions) and 'in the world to come, eternal life.' He…

An anecdote about Mr. Dixon praying 'a thousand and one things enter our minds,' used to explain that 'hundredfold' is a definite number representing an indefinite, large amount, not a literal count.

things left for Christ's sake in the gospel. Do you see that? He shall receive a hundredfold brethren, sisters, mothers, and children, and lands. Now the word hundredfold, is a definite for an indefinite. Those of you who were in Sunday school will remember that Mr. Dixon prayed, Lord, a thousand and one things enter our minds. Some of you remember him using that? That's a very definite figure, not a thousand, but a thousand and one. Now did any of you come up to him later and say, now Mr. Dixon, I have a problem. I couldn't say amen to your prayer. Because really, did you keep a notebook and ...

38:19 - 39:19 Read in full sermon

In this part of the sermon: Martin details Christ's promise of a 'hundredfold now in this time' (superabundant compensation of things left, with persecutions) and 'in the world to come, eternal life.' He…

A hypothetical story about a Russian Christian released from prison who needs a home, used to illustrate the 'secret line of credit' among believers and how the 'hundredfold' promise of houses and relations is fulfilled in the communion of saints.

Well, the moment we are joined to Christ, we are brought into his family. Now follow closely. And if it's me of those who have relinquished from the heart, meant to people things, all their possessions and relations now exist for whose sake? For Christ's sake and the gospels. Well, if they exist for Christ's sake, they exist for the sake of all who are Christ's. So the moment I come into the fire, I will take my bulletin that is put out by one of the missionary organizations concerned. to convey information about Russian Christians who are in prison for the sake of Christ. And I were to read t...

40:46 - 41:55 Read in full sermon

In this part of the sermon: Martin details Christ's promise of a 'hundredfold now in this time' (superabundant compensation of things left, with persecutions) and 'in the world to come, eternal life.' He…

A lengthy quotation from Bishop Ryle, emphasizing the wide and encouraging nature of Christ's promise of a hundredfold in this life, particularly for those making sacrifices for the Gospel.

Mother, mother, land, Moses for my sake in the gospel, but shall abundant compensation of the very things left for Christ. Listen to old Bishop Ryle who's caught the heart of this promise. There are few wider promises than this in the word of God. There is none.

43:39 - 44:05 Read in full sermon

Driving home: But the Lord is determined ever to keep us conscious, as Peter says, that we are strangers and sojourners. We have here no abiding place.

A quotation from Lenski, describing persecutions as 'the butter on the bread' because they assure believers of their status as God's children and elevate them to the company of prophets.

Do you see that? And only Mark adds, he adds this stroke in our Lord's promise. He says, We, in other words, the opposition of the ungodly, which is promised as an inevitable accompaniment of discipleship. Lenski renders it this way and makes this comment, in company with persecutions.

45:51 - 46:22 Read in full sermon

The point: Look at the powerful incentives to becoming a true disciple of Christ.

Quotation of Jim Elliot's well-known statement, 'He is no fool who gives up what he cannot keep in order to gain what he cannot lose,' used to powerfully summarize the incentive for the unconverted to become disciples.

Jim Elliot said, perhaps they are his best known words, he is no fool who gives up what he cannot keep in order to gain what he cannot lose. He is no fool who gives up what he cannot keep to gain what he cannot lose. What do we give up? An idolatrous attachment to people and things.

57:45 - 58:15 Read in full sermon