The late Mr John Martin, Elder, Oban

Born at 5 High Street, Oban, Mr Martin had the inestimable privilege of parents that feared the Lord. His mother’s name was Flora MacPherson from Isleornsay, Skye, and his father’s name was Donald Martin from Camuscross, Skye. His father, who was a tailor, died at the age of 48 years. His last words to John were:—”Give your heart to the Lord in the days of your youth.” He was one of the Committee who formed the Free Presbyterian Congregation at Oban in 1893.

John was but a young man when he was awakened to a sense of his lost state under a sermon preached by the late Rev. James MacLeod, at that time a Divinity Student. John often said he remembered the time when he used to carry his little Bible on his rounds, delivering coal, as he was a coal merchant. He read his Bible at every opportunity. The word was precious to him. When the First World War broke out in 1914, John was sent to France in the Royal Field Artillery. One day while out alone and reading Psalm 121, the portion was blessed to his soul and he was greatly comforted in the Saviour, the Lord Jesus Christ. However, he did not make a public profession until 1934, being received as a member in full communion by Oban Kirk Session on 3rd November of that year, after a period of sore trials and the death of his mother. In 1935 he was ordained a Deacon, and in 1942 as an Elder. As Congregational Treasurer, he faithfully discharged the duties of that office with unflagging interest for almost 37 years. Appointed Clerk of Kirk Session and Deacons’ Court on 1st October, 1957, he gave valuable service to our Congregation in Oban in that capacity.

In 1932 he was married to Miss Janie MacDougall from the congregation of St Jude’s Church, Glasgow. The Rev. D. Beaton performed the marriage. In Mrs Martin, her husband received a help-meet indeed. John Martin was a man of a humble, Nathaniel-like spirit although of a naturally somewhat ardent disposition. He adorned the doctrine of God his Saviour, being an example of the beautifying effect of heavenly grace. The depth of his views and the ardour of his piety gave a remarkable tone and power to his prayers. His confessions of sin in himself and in the people, evidently uttered in the felt presence of God, of whose holiness he entertained an awful sense, were often melting. The need in which all stood of the Atonement and of the righteousness, intercession and Spirit of Christ was dwelt upon with singular emphasis. His supplications for the Holy Spirit were constant and most imploring. Indeed, the
effect of his whole service and life was to convey a humbling sense of the depravity and weakness of our fallen nature, of the holiness and justice of God’s government, of the sovereignty as well as the richness and grace of that salvation which comes to sinners by the Lord Jesus Christ.

He often spoke with appreciation and affection of the Lord’s people, especially of those in whose company he lived — among others, the Rev. D. Beaton, who was his minister for 18 years, and Mr John MacDonald, Mossfield, his hard-working and talented brother elder for 15 years. His conversation was mainly of things that are above, and of the preciousness of having a good hope through grace. He was often to be found in John, Chapter 3, and Romans, Chapter 7. He had a serious illness in 1937 which left him handicapped to the end. His chief joy was the House of God and it could truly be said of him, “I joyed when to the House of God, Go up they said to me.” Psalm 122, v. 1. He was unable for a period to attend Church, but his heart was there. Although he became deaf and his eyesight failed, he used to say — “What would I not give to hear the preaching of the Gospel, and to sing the Psalms in the Congregation?” He gradually failed in the winter of 1975, and one felt he was being prepared for Glory. Portions very often quoted by him were the following:— “Ye must be born again. The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh and whither it goeth: so is every one that is born of the Spirit:” John, Chapter 3, vv. 7 and 8: and, “Being confident of this very thing, that he which hath begun a good work in you will perform it until the day of Jesus Christ.” Philippians, Chapter I, v. 6. His main theme was “to be ready when the call would come”.

He often said, “Those who have found Christ are happy, happy born.” He passed away on Tuesday, 23rd March, 1976, in the Oban County Chest Hospital, where he had been for ten days. He was laid to rest in Pennyfair Cemetery, Oban, there to await a glorious resurrection. To his sorrowing widow and family friends we extend sincere sympathy in their great loss. “The memory of the just is blessed.” Proverbs 10, v. 7.

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And I heard a voice from heaven saying unto me, Write, Blessed are the dead which die in the Lord from henceforth: Yea, saith the Spirit, that they may rest from their labours; and their works do follow them.

Revelations 14:13

Earrannan Araidh o “Phearsa Chriosd”

le Iain Omhainn, D.D.

“Is e pearsa Chriosd lomhaigh an Dé neo-fhaicsinnich”. Tha so ag amharc, anns a’ cheud àit, ri pearsa dhiadhaidh a’ Mhic air a bheachdachadh gu h-iomlan ann féin, mar lomhaigh shiorruidh an Athar; air am feum sinn labhairt gu h-aithghearr.

1. Theirear air uairibh gu bheil am Mac “anns an Athair”, agus an t-Athair anns a’ Mhac: “Nach ‘eil thu creidsinn gu bheil mise anns an Athair, agus an t-Athair annam-sa?” Eoin xiv 10. Tha so o aonachd no o ionannachd an nàdur — oir esan agus an t-Athair is aon iad, Eoin x.30. Uime sin na h-uile nithe a tha aig an Athair, is leis-san iad, caib.xvi.15, do bhrigh ionannachd an nàduir. A thaobh bith na Diadhachd, air a bheachd-achadh gu h-iomlan ann féin, anns am bheil an t-Athair anns a’ Mhac, agus am Mac anns an Athair, cha-n urrainnear a ràdh gu bheil an dara aon ‘na lomhaigh an aon eile. Oir esan agus an t-Athair is aon iad; agus cha-n urrainn an t-aon ni ceudna a bhi ‘na lomhaigh dheth féin, anns an ni sin anns am bheil e ‘na aon.

2. Theirear gu bheil cha-n e mhain am Mac “anns an Athair”, ann an aonachd an aon bith; ach mar an ceudna gu bheil e “maille ris an Athair,” no “maille ri Dia,” ‘na phearsantachd eadar-dhealaichte: “Bha am Focal maille ri Dia, agus b’ e am Focal Dia,” Eoin i.1. “B’ e am Focal Dia,” ann an aonachd bith na Diadhachd — agus “bha am Focal maille ri Dia,” ‘na phearsantachd eadar-dhealaichte. Bha “am Focal” — is e sin, pears’ a’ Mhic, mar a tha e eadar-dhealaichte o’n Athair — “maille ri Dia,” no maille ris an Athair. Agus anns an t-seadh so is e am Mac lomhaigh shiorruidh an Athar, mar a theirear uime anns an àite so, agus ann an Eabh. i. 3; agus sin do bhrigh comh-roinn a bhi aige a dh’uile bhuadhaibh na Diadhachd coimh-ionann ris an Athair.

Ach, air an làimh eile, ged a tha comhpàirt aig an Athair ann an uile bhuadhaibh diadhaidh agus siorruidh a’ Mhic, gidheadh cha-n abrar gur esan lomhaigh a’ Mhic. Oir tha an lomhaigh, mar bhuaidh, ag éirigh, cha-n ann o nàdur nan nithe annta féin, ach o’n dòigh anns am bheil comh-roinn air ‘fhaotainn dhiubh. A nis tha am Mac a’ faotainn nan uile nithe o’n Athair, gun an t-Athair a bhi ‘faotainn ni sam bith o’n Mhac. Cia b’e air bith ni a bhuineas do phears’ a’ Mhic, mar phears’ a’ Mhic, tha e ‘ga fhaotainn uile o’n Athair tre ghineamhuinn shiorruidh: Oir mar a tha aig an Athair beatha ann féin, is amhuil sin a thug e do’n Mhac beatha a bhi aig ann féin,” Eoin v. 26. Is e am Mac uime sin lomhaigh shiorruidh an Athar, do bhrigh uile bhuadhan nàduir na
Diadhachd maille r’a phearsantachd eadar-dhealaichte a bhi air an comhpàirteachadh ris o’n Athair.

1. Ann an gabhail ar nàduir, rinneadh am Mac ‘na iomhaigh thaisbeanta Dhé dhuinne — mar a bha e, ‘na phearsa féin ‘na lomhaigh shiorruidh an Athar, tre ghineamhuinn shiorruidh. Ann-san tha an Dia neo-fhaicsinneach — neach, ‘na nàdur agus ‘na oir-dheirceis diadhaidh, ‘dh’ ionnsuidh nach fheud ar tuigse teachd — ‘ga fhoillseachadh, ‘ga thaisbeanadh, no ‘ga thoirt féin ‘am fagus d’ar creidimh, agus d’ar mothachadh spioradail, ann an uile iomlanachdaibh glòrmhor a nàduir.

Uime sin, tha tri dòighean anns am feudar ar Tighearn Iosa Criosd, Mac Dhe, a bheachdachadh.

1. A thaobh nàduir a Dhiadhachd a mhain. Tha so anns na h-uile seadh coimh-ionann ri nàdur an Athar. Agus anns an t-seadh so cha-n’eil an dara h-aon ‘na lomhaigh an aoin eile, oir tha iad araon coimh-ionann.

2. A thaobh a phearsa dhiadhaidh mar Mhac an Athar, an t-aon-ghin, Mac siorruidh Dhé. Fo’n bheachd so, mar a tha e ‘faotainn a phearsantachd, is amhuil a tha e’ faotainn uile òirdheirceas na Diadhachd, o’n Athair; agus anns an t-seadh so, is e am Mac lomhaigh shiorruidh pears’ an Athar.

3. Mar a ghabh e ar nàdur a dh’ionnsuidh aonaidh phearsanta ris féin, chum oibre na h-eadar-mheadhonaireachd a choimhlionadh. Anns an t-seadh so is e am Mac aon lomhaigh thaisbeanta Dhé dhuinne — an neach sin a mhain anns am bheil sinn a’ faicinn, agus ag aithneachadh, agus a’ fòghlum nan òirdheirceas diadhaidh gu léir — ionnus gu’m bitheamaid beò do Dhia, agus air ar treòrachadh gu bhi ‘ga mhealtuinn. Na nithe so gu léir tha e féin a’ teagasg dhuinn.

Tha e tilgeadh air na Phairisich, mar thoradh an doille agus an an-eòlais, nach cuala iad rìamh guth Dhé, agus nach fhac iad a choslas, Eoin v. 37. Agus mu choinneamh so, tha e ‘g innseadh d’a dheisciobluibh, gu’m b’ aithne dhoibhsan an t-Athair, agus gu’m fac iad e, caib. xiv. 7. Agus tha e ‘toirt an aobhair so seachad air a shon, do bhrigh an neach aig an robh aithne air-san, gu’n robh aithne aig air an Athair mar an ceudna. Agus an uair a fhreagair a h-aon d’a dheisciobluibh, nach robh fathast air a theagasg na’s leòir anns an doimhneachd so, “A Thighearn, foillsich an t-Athair dhuinne, agus is leòir leinn e”, rann 8, is e a thubhairt e, “Am bheil mise ùine co fada maille ribh, agus nach aithne dhuit fathast mi? an ti a chunnaic mise, chunnaic e an t-Athair,” rann 9.

Tha trì nithe a dh’fheumadh a bhi flor mu’m b’urrainn an Tighearn so a ràdh:

1. Gu bheil an t-aon nàdur agus an t-aon bhith aig an Athair agus aige féin. Air sheòl sam bith eile, cha b’urrainn an ti a chitheadh esan an t-Athair ‘fhaicinn mar an ceudna. Tha aobhar so na firinn a labhair e air a chur ‘an céill leis anns an rann ‘na dhéigh sin, “Tha mise anns an Athair, agus an t-Athair annam-sa,” — is e sin, do bhrigh gu’m b’aon iad ann an nàdur agus ann am bith. Oir air do nàdur na Diadhachd a bhi coimh-ionann annta uile, tha na pearsa diadhaidh ann an aon a chéile, do bhrigh aonachd an aoin nàduir sin.

2. Gu bheil e eadar-dhealaichte uaithe. Oir mur bitheadh eadar-dhealachadh ann, cha b’urrainn an t-Athair a bhi air fhaicinn le bhi ‘ga fhaicinn-san. Tha e air ‘fhaicinn anns a’ Mhac, mar air a thaisbeanadh leis — mar iomhaigh an Athar — am Focal — Mac an Athar, mar a bha e maille ri Dia. Is e ionannachd an nàduir agus eadar-dhealachadh nam pearsa stéidh na firinn sin a labhair ar Slànuighear, “An ti a chunnaic mise, chunnaic e an t-Athair mar an ceudna.”

3. Ach, os bàrr, tha seadh nam briathar a’ comharachadh an Tighearna Iosa Criosd ‘na phearsa iomlan féin ann an nàdur an duine, agus ann an coimhlionadh oibre na h-eadar-mheadhonaireachd anns a’ phearsa sin. “Am bheil mise ùine co fad maille ribh, agus nach aithne dhuit fathast mi?” Am feadh a bha e maille riu, a’ gabhail còmhnuidh ‘n am measg, agus a’ comh-labhairt riu, b’e fear-taisbeanaidh mòr glòire Dhé dhoibh e. Agus ged a chaidh iad ceum iomrall aig an àm so, chunnaic iad d’a’ rìreadh a ghloir, “mar ghloir aoin-ghin Mhic an Athair,” Eoin i. 14. Agus annsan bha glòir an Athar air a foillseachadh. Is esan “iomhaigh an Dé neo-fhaicsinnich.” Annsan bha Dia, annsan bha e ‘chòmhnuidh, annsan tha eòlas r’a fhaotainn air, annsan tha aoradh air a thoirt dha a réir’inntinn féin, annsan tha nàdur na Diadhachd air teachd ni’s dlùithe dhuinn na b’urrainn cridhe duine gu bràth a smuaineachadh. Ann an comh-shuidheachadh a phearsa, ann an da nàdur, cho neo-chrìochnach eadar-dhealaichte annta féin, agus anns an obair sin chum an do shònruicheadh e, tha gliocas, agus cumhachd, agus maithreas, agus gràdh, agus gràs, agus tròcair, agus naomhachd, agus dìlseachd Dhé, air am foillseachadh dhuinn. Is e so aon iomhaigh bheannaichte sin “An Dé neo-fhaicsinnich,” anns am feud sinn uile iomlanachdan glòrmhor a nàduir ‘fhòghlum, agus a bheachdachadh, agus a mholadh.