John Piper is the Pastor for Preaching and Vision at Bethlehem Baptist Church (Minneapolis, MN) and the founder of Desiring God.

Here’s an unusual wake up call about the wonders of marriage.

To complain that I could only be married once was like complaining that I had only been born once. It was incommensurate with the terrible excitement of which one was talking. It showed not an exaggerated sensibility to sex but a curious insensibility to it. A man is a fool who complains that he cannot enter Eden by five gates at once. Polygamy is a lack of the realization of sex; it’s like a man plucking five pears in mere absence of mind. (G. K. Chesterton, Orthodoxy, 103)

In answering the question why we should care about an author’s intention, C. S. Lewis gives two answers in his book An Experiment in Criticism.

"Why," they ask, "should I turn from a real present experience—what the poem means to me, what happens to me when I read it—to inquire about the poet’s intentions or reconstructions, always uncertain of what it may have meant to his contemporaries?"

There seem to be two answers. One, is that the poem in my head which I make from my mistranslations of Chaucer or misunderstandings of Donne, may not be so good as the work Chaucer or Donne actually made.

Secondly, why not have both? After enjoying what I made of it, why not go back to the text this time looking up the hard words, puzzling out the allusions and discovering that some metrical delights in my first experience where due to my fortunate mispronunciations, and see whether I can enjoy the poet’s poem, not necessarily instead of, but in addition to my own. (100-01, paragraphs added)

I would add two more.

1. Courtesy
   
   Treat authors with respect and seek what they were trying to communicate. I call it the hermeneutical Golden Rule: Do unto authors as you would have them do unto you. Most of us are offended if someone spreads the rumor that we said hurtful x, when in fact we said helpful y.
   
   
2. Authority
   
   If we are reading the Bible, it’s authority lies in the author’s intention (ultimately God’s) not our perceptions. We honor the authority of scripture by doing the hard work of thinking authors' thoughts after them.

One of the growing ministries of Desiring God is the outreach to prisoners. Those of you in the Philippian Fellowship hear about this more often than the rest of our website guests.

On Thursday a team of four of us stopped in at Angola Prison in Angola, Louisiana. Warden Burl Cain was very gracious to take us into his world, even the most painful part of it.

Here is what he said three years  ago in Decision Magazine about this prison:

This prison is the largest maximum-security prison in America. It is one of the most famous prisons in the whole world. It has only murderers, rapists, armed robbers and habitual felons. The average sentence is 88 years, with 3,200 people in one place serving life sentences. Ninety percent of the inmates will die here. This is a place of hopelessness, so if Angola can change, the rest of the country’s prisons can’t say, “We can’t do this.”

For those who know prison culture from the inside, this place is astonishing. On a campus of 18,000 acres, which is mainly farm land, the prisoners raise virtually all their food and eat three meals for a total cost of $1.45 each. The fish and crawdads that we ate were from "the Farm.”

There is a local extension of New Orleans Baptist Theological Seminary in the prison and about 140 prisoners are enrolled. There are six churches in the prison and they train their own pastors. They send trained “missionaries” to other prisons to plant churches. They do this without using any tax money. But O the money—and lives—it saves!

Violence in the prison is rare. Courtesy and respect is pronounced. The ministry team of women who were visiting at the same time we were said they were treated with more respect from prisoners here, than in many places on the “outside.” Public profanity is not allowed.

The 42-inch church bell hangs high over the chapel in a prisoner-built tower. They rescued the bell from storage where it had been put after falling and killing a man. Some of the prisoners say: The bell killed a man and we killed a man, but now the bell and we serve the Lord Jesus.

Warden Cain says: I am as nice as they let me be and as mean as they make me be. Given the job he is given to do, it is a good motto.

I saw the Warden’s “nice” as we sat for half an hour with G.B., a prisoner on Death Row whose death by lethal injection the Warden will oversee in January. There are over 80 on death row, some now for over 14 years as appeals go on. The Warden asked me to share the gospel with G.B. Never have I felt a greater urgency to say the good news plainly and plead from my heart. The thief on the cross is a hero on Death Row.

The Warden answered all G.B.’s questions about what the last day would be like and who from his family and the press could be there. He gave G.B. unusual privileges for these last seven weeks. He was manifestly compassionate while stating the facts with precision. I took G.B.’s picture with my phone and said I would pray for him. (Perhaps you would too.)

I preached with all my heart to those who could fit in the chapel, and to the rest by closed circuit television. G.B. (and three others on Death Row) told me they’d be watching. I pulled no punches:

For 90% of you the next stop is not home and family, but heaven or hell. O what glorious news we have in that situation. And believe me it is not the prosperity of Gospel. Jesus came and died and rose again not mainly to be useful, but to be precious. And that he can be in Angola as well as Atlanta. Perhaps even more.

Here is Chesterton on the essence of art.

Art is limitation; the essence of every picture is the frame. If you draw a giraffe you must draw him with a long neck. If in your bold creative way you hold yourself free to draw a giraffe with a short neck you will really find that you are not free to draw a giraffe. (Orthodoxy, 71)

When I read this I remembered the thoughts I had in writing the advent poem called The Innkeeper.

So quickly do we pass over the Christmas words, “Herod...slew all the male children…two years old and under.” But the poet lingers, weeping, raging, looking at the dark spot, in hope that any prick of light might become a portal for the sun. And what he sees he strains with words to show—pressing us against the perforation in the wall of pain.

Why this struggle? Why does the poet bind his heart with such a severe discipline of form? Why strain to give shape to suffering? Because Reality has contours. God is who he is, not what we wish or try to make him be. His Son, Jesus Christ, is the great granite Fact. His hard sacrifice makes it evident that our spontaneity needs Calvary-like discipline.

Perhaps the innkeeper paid dearly for housing the Son of God. Should it not be costly to penetrate and portray this pain? The Innkeeper seeks to reveal the Light that shines behind this brutal moment in history and our own path of suffering. Come and see! (3)

I pray that this advent season every part of the Great Story will have a fresh luster because it is a Granite Fact.

Dear fellow shepherds of God's people,

For over 20 years, we have assumed the foundation of Christian Hedonism at the Desiring God Conference for Pastors. But we have never focused on it. Until now. I thought it was time. Our theme for 2010 is

The Pastor, the People, and the Pursuit of Joy
The Apostolic Aim of Pastoral Ministry

At least twice, the apostle Paul sums up the goal of his ministry in the joy of his people. First, to the Corinthians:

"Not that we lord it over your faith, but we work with you for your joy." (2 Corinthians 1:24)

Second, to the Philippians:

I will remain and continue with you all, for your progress and joy in the faith." (Philippians 1:25)

The pastoral implications of being "workers for your joy" are huge. I am still trying to figure them out and work them out after 30 years at this church.

Speakers

Sam Storms

I am eager to have Sam Storms help me. Sam has written extensively on the place of joy in biblical theology and in the Christian life. Sam and I have both drunk deeply at the fountain of Jonathan Edwards. That's one reason why I resonate so deeply with Sam's insights. He will give 3 keynote addresses.

Sam is pastor of Bridgeway Church in Oklahoma City and President of Enjoying God Ministries. He has served for over 30 years in the pastoral ministry and taught theology at Wheaton College for 4 years. He's been married to Ann for over 37 years and has two grown daughters and two grandsons.

My prayer is that the man God has made Sam to be, and the messages God will give us through him, will make us more and more into the kind of pastors who serve "with joy and not with groaning" (Hebrews 13:17).

Eric Mason

I am deeply thankful that Eric Mason was willing to come and be a part of the conference this year. He is the co-founder and lead pastor of Epiphany Fellowship in Philadelphia. He serves on the boards of the Acts 29 Network and Reach Life Ministries and is an adjunct professor at Biblical Theological Seminary.

When I invited him I said,

When I heard your message on the credibility of the church at Advance 09 [in Durham, NC], I took note especially of the ending where "glory in the church" was the focus. We wear the God-gear for the world to see and go out and buy it (Matthew 13:44, my addition). I wondered to myself, How does Eric relate the pursuit of maximum joy in God to that gear? And specifically, How does he do it in his context? How does the pursuit of joy in God relate in your context to the things people need and enjoy?

He said yes, and I told him to do whatever he thought would be helpful for pastors under this general theme. I expect to be helped.

Bob Blincoe

Every year, because Jesus lays claim on all the peoples, we bend our focus toward the unreached nations of the world. To help us do that this year, Bob Blincoe will tackle the theme of joy in the context of world missions.

I wrote to him and said,

You are a risk-taker and are bold to call others to risk their lives, not in the hobbies of skydiving and hang-gliding and ropeless mountain climbing, but in the proclamation of the gospel. I have heard you speak, and I am eager for you to open your heart for the Muslim world for these brothers.

I am thrilled that he said yes.

Biography of C.S. Lewis

My part will be a biographical study of C.S. Lewis. There is no one quite like him. He does so much good and gets some things so wrong. But mainly I love him and owe him more than I can say. He is in the top 5 dead people who have shaped the way I see and respond to the world. His autobiography is called Surprised by Joy. Not surprisingly, his life is hugely relevant to the conference theme.

Worship

With a theme like the pursuit of joy, I expect our corporate worship to be profoundly rich with great reasons for gladness in God. There are not many sounds I love more than your voices singing at the pastors' conference. We will pray for each other. We will reconnect with friends. We will lug home kilos of discounted books. And we will, I pray, leave empowered to live for the glory of Christ in the progress and joy of the faith of our people.

Eager to see you and worship with you,

John Piper

If your "want to" does not conform to God's "ought to," what can you do to have peace?

I see at least five possible strategies.

1. You can avoid thinking about the "ought to."
   
   This is the most common strategy in the world. Most people simply do not devote energy to pondering what they should be doing that they are not doing.
   
   
2. You can reinterpret the "ought to" so that it sounds just like your "want to."
   
   This is a little more sophisticated and so not as common. It often takes a college education to do this with credibility, and a seminary degree to do it with finesse.
   
   
3. You can muster the willpower to do a form of the "ought to" even though you don't have the heart of the "want to."
   
   This generally looks pretty good, and is often mistaken as virtue, even by those who do it. In fact, there is a whole worldview that says doing "ought to's" without "want to" is the essence of virtue. The problem with this is that Paul said, "God loves a cheerful giver," which puts the merely "ought-to givers" in a precarious position.
   
   
4. You can muster the willpower to do a form of the "ought to" and feel remorse for not having the heart of the "want to."
   
   This is not hypocrisy. Hypocrisy hides one of the two contradictory impulses.
   
   
5. You can seek, by grace, to have God give the "want to" so that when the time comes to do the "ought to," you will "want to."
   
   Ultimately, the "want to" is a gift of God.
   
   "The mind of the flesh is hostile to God…it is not able to submit to the law of God." (Romans 8:7)
   
   "The natural man cannot understand the things of the Spirit of God…because they are spiritually appraised." (1 Corinthians 2:14)
   
   "Perhaps God may grant them repentance leading to the knowledge of the truth." (2 Timothy 2:25)

The Biblical doctrine of original sin boils down to this (to borrow from St. Augustine): We are free to do what we like, but we are not free to like what we ought to like.

God's free and sovereign heart-changing work is our only hope. Therefore we must pray for a new heart. We must pray for the "want to":

Incline my heart to Your testimonies. (Psalm 119:36)

He has promised to do it:

I will put My Spirit within you and cause you to walk in My statutes. (Ezekiel 36:27)

This is the new covenant bought by the blood of Jesus (Hebrews 8:8-13; 9:15).

(Adapted from a 1998 Taste & See Article)

What an amazing array of glorious acts of love God shows toward us in 2 Thessalonians 2:13-14. I pray that God will make my thoughts this dense with magnificent truth.

• Loved
• Chosen
• Saved
• Sanctified
• Believing
• Called
• Obtaining glory

2 Thessalonians 2:13-14:

But we ought always to give thanks to God for you, brothers beloved by the Lord, because God chose you as the firstfruits to be saved , through sanctification by the Spirit and belief in the truth . To this he called you through our gospel, so that you may obtain the glory of our Lord Jesus Christ .

Not until recently had I ever felt the weight of the fact that those outside Christ have no defense against the devil. God can restrain the devil from doing his maximum worst. But the world cannot. They are helpless before Satan’s supernatural power. They are utterly in his sway, except for God’s restraining providence.

This should make us tremble for the hopelessness of the world and marvel at the magnitude of God’s power and grace to keep the world from being ten thousand times more violent and miserable than it is.

Consider these passages to show the plight of the world...

Read the whole article.

No, no, no. My friend, Mark Driscoll. No, no, no.

Yesterday you tweeted and facebooked to a gazillion people:

Only the hardcore uber geek theological types who love footnotes will care, but John Sailhamer's The Meaning of the Pentateuch & Andreas Kostenberger's A Theology of John's Gospels & Letters were just released. For both of you - enjoy.

Emphatically, no. To all pastors and serious readers of the Old Testament—geek, uber geek, under geek, no geek—if  you graduated from high school and know the word “m e a n i n g,” sell your latest Piper or Driscoll book and buy Sailhamer.

There is nothing like it. It will rock your world. You will never read the “Pentateuch” the same again. It is totally readable. You can skip all the footnotes and not miss a beat.

'Nough said, buddy. I love you anyway.

P. S. I haven’t read Kostenberger yet.

In Psalm 51, as he laments and repents of his adultery with Bathsheba and his murder of Uriah, David confesses at least five ways that his sin is extremely serious.

1. He says that he can’t get the sin out of his mind.

It is blazoned on his conscience. Verse 3:

For I know my transgressions, and my sin is ever before me.

Ever before him. The tape keeps playing. And he can’t stop it.

2. He says that his exceeding sinfulness is only against God.

Nathan had said David despised God and scorned his word. So David says in verse 4,

Against you, you only, have I sinned and done what is evil in your sight.

This doesn’t mean Bathsheba and Uriah and the baby weren’t hurt. It means that what makes sin sin is that it is against God. Hurting man is bad. It is horribly bad. But that’s not the horror of sin. Sin is an attack on God—a belittling of God. David admits this in striking terms: “Against you, you only, have I sinned.”

3. He doesn't justify himself.

David vindicates God, not himself. There is no self-justification. No defense. No escape. Verse 4:

…so that you may be justified in your words and blameless in your judgment.

God is justified. God is blameless. If God casts David into hell, God will be innocent.

This is radical God-centered repentance. This is the way saved people think and feel. God would be just to damn me. And that I am still breathing is sheer mercy. And that I am forgiven is sheer blood-bought mercy. David vindicates the righteousness of God, not himself.

4. He intensifies his guilt by drawing attention to his inborn corruption.

Verse 5:

Behold, I was brought forth in iniquity, and in sin did my mother conceive me.

Some people use their inborn corruption to diminish their personal guilt. David does the opposite. For him the fact that he committed adultery and murdered and lied are expressions of something worse: He is by nature that way.

If God does not rescue him, he will do more and more evil.

5. He admits that he sinned not just against external law but against God’s merciful light in his heart.

Verse 6:

Behold, you delight in truth in the inward being, and you teach me wisdom in the secret heart.

God had been his teacher. God had made him wise. David had done so many wise things. And then sin got the upper hand. For David, this made it all the worse. “I have been blessed with so much knowledge and so much wisdom. O how deep must be my depravity that it could sin against so much light.”

So in those five ways at least David joins the prophet Nathan and God in condemning his sin and confessing the depths of his corruption.

Excerpted and adapted from the sermon "A Broken and Contrite Heart God Will Not Despise."

1. Jesus Christ, as he is presented to us in the New Testament, and as he stands forth from all its writings, is too single and too great to have been invented so uniformly by all these writers.

The force of Jesus Christ unleashed these writings; the writings did not create the force. Jesus is far bigger and more compelling than any of his witnesses. His reality stands behind these writings as a great, global event stands behind a thousand newscasters. Something stupendous unleashed these diverse witnesses to tell these stunning and varied, yet unified, stories of Jesus Christ.

2. Nobody has ever explained the empty tomb of Jesus in the hostile environment of Jerusalem where the enemies of Jesus would have given anything to produce the corpse, but could not.

The earliest attempts to cover the scandal of resurrection were manifestly contradictory to all human experience—disciples do not steal a body (Matthew 28:13) and then sacrifice their lives to preach a glorious gospel of grace on the basis of the deception. Modern theories that Jesus didn't die but swooned, and then awoke in the tomb and moved the stone and tricked his skeptical disciples into believing he was risen as the Lord of the universe don't persuade.

3. Cynical opponents of Christianity abounded where claims were made that many eyewitnesses were available to consult concerning the resurrection of Jesus from the dead.

"After that He appeared to more than five hundred brethren at one time, most of whom remain until now, but some have fallen asleep" (1 Corinthians 15:6). Such claims would be exposed as immediate falsehood if they could. But we know of no exposure. Eyewitnesses of the risen Lord abounded when the crucial claims were being made.

4. The early church was an indomitable force of faith and love and sacrifice on the basis of the reality of Jesus Christ.

The character of this church, and the nature of the gospel of grace and forgiveness, and the undaunted courage of men and women—even unto death—do not fit the hypothesis of mass hysteria. They simply were not like that. Something utterly real and magnificent had happened in the world and they were close enough to know it, and be assured of it, and be gripped by its power. That something was Jesus Christ, as all of them testified, even as they died singing.

5. The prophesies of the Old Testament find stunning fulfillment in the history of Jesus Christ.

The witness to these fulfillments are too many, too diverse, too subtle and too interwoven into the history of the New Testament church and its many writings to be fabricated by some great conspiracy. Down to the details, Jesus Christ fulfilled dozens of Old Testament prophecies that vindicate his truth.

6. The witnesses to Jesus Christ who wrote the New Testament gospels and letters are not gullible or deceitful or demented.

This is manifest from the writings themselves. The books bear the marks of intelligence and clear-headedness and maturity and a moral vision that is compelling. They win our trust as witnesses, especially when all taken together with one great unifying, but distinctively told, message about Jesus Christ.

7. The worldview that emerges from the writings of the New Testament makes more sense out of more reality than any other worldview.

It not only fits the human heart, but also the cosmos and history and God as he reveals himself in nature and conscience. Some may come to this conclusion after much reflection, others may arrive at this conviction by a pre-reflective, intuitive sense of the deep suitability of Christ and his message to the world that they know.

8. When one sees Christ as he is portrayed truly in the gospel, there shines forth a spiritual light that is a self-authenticating.

This is "the light of the knowledge of the glory of God" (2 Corinthians 4:6), and it is as immediately perceived by the Spirit-awakened heart as light is perceived by the open eye. The eye does not argue that there is light. It sees light.

9. When we see and believe the glory of God in the gospel, the Holy Spirit is given to us so that the love of God might be "poured out in our hearts" (Romans 5:5).

This experience of the love of God known in the heart through the gospel of Him who died for us while we were yet ungodly assures us that the hope awakened by all the evidences we have seen will not disappoint us.

(First posted as a Taste & See Article in 1999)

We use the term “glory of God” so often that it tends to lose its biblical force. But the sun is no less blazing, and no less beneficial, because people ignore it.

Yet God does not like to be ignored. “Mark this, then, you who forget God, lest I tear you apart, and there be none to deliver!” (Psalms 50:22). So let’s focus again on the glory of God. What is it? How important is it?

What Is the Glory of God?

The glory of God is the holiness of God put on display. That is, it is the infinite worth of God made manifest. Notice how Isaiah shifts from “holy” to “glory”: “Holy, holy, holy is the Lord of hosts; the whole earth is full of his glory!” (Isaiah 6:3). When the holiness of God fills the earth for people to see, it is called glory...

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C.S. Lewis is one of the top 5 dead people who have shaped the way I see and respond to the world. But he is not a reliable guide on a number of important theological matters. Hell is one of them. His stress is relentlessly that people are not “sent” to hell but become their own hell. His emphasis is that we should think of “a bad man’s perdition not as a sentence imposed on him but as the mere fact of being what he is.” (For all the relevant quotes, see Martindale and Root, The Quotable Lewis, 288-295.)

This inclines him to say, “All that are in hell choose it.” And this leads some who follow Lewis in this emphasis to say things like, “All God does in the end with people is give them what they most want."...

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Sometimes readers of the Bible see the conditions that God lays down for his blessing and they conclude from these conditions that our action is first and decisive, then God responds to bless us.

That is not right.

There are indeed real conditions that God often commands. We must meet them for the promised blessing to come. But that does not mean that we are left to ourselves to meet the conditions or that our action is first and decisive.

Here is one example to show what I mean.

In Jeremiah 29:13 God says to the exiles in Babylon, “You will seek me and find me, when you seek me with all your heart.” So there is a condition: When you seek me with all your heart, then you will find me. So we must seek the Lord. That is the condition of finding him.

True.

But does that mean that we are left to ourselves to seek the Lord? Does it mean that our action of seeking him is first and decisive? Does it mean that God only acts after our seeking?

No.

Listen to what God says in Jeremiah 24:7 to those same exiles in Babylon: “I will give them a heart to know that I am the Lord, and they shall be my people and I will be their God, for they shall return to me with their whole heart.”

So the people will meet the condition of returning to God with their whole heart. God will respond by being their God in the fullest blessing. But the reason they returned with their whole heart is that God gave them a heart to know him. His action was first and decisive.

So now connect that with Jeremiah 29:13. The condition there was that they seek the Lord with their whole heart. Then God will be found by them. But now we see that the promise in Jeremiah 24:7 is that God himself will give them such a heart so that they will return to him with their whole heart.

This is one of the most basic things people need to see about the Bible. It is full of conditions we must meet for God’s blessings. But God does not leave us to meet them on our own. The first and decisive work before and in our willing is God’s prior grace. Without this insight, hundreds of conditional statements in the Bible will lead us astray.

Let this be the key to all Biblical conditions and commands: “Work out your own salvation with fear and trembling, for it is God who works in you, both to will and to work for his good pleasure.” (Philippians 2:12-13). Yes, we work. But our work is not first or decisive. God’s is. “I worked harder than any of them, though it was not I, but the grace of God that is with me” (1 Corinthians 15:10).

The horrors of physical suffering correspond to the horrors of moral and spiritual outrage. Sometimes this means that people’s suffering is directly correlated with their immorality and belittling of God. This will be the case, for example, with the eternal suffering of hell. It will correspond in perfectly just measure with the outrage of an individual’s sin.

But often the correlation is indirect. Everyone suffers physically because of the outrage of Adam’s sin, and because of God’s subjecting all of creation to futility (Romans 8:20). But these sufferings do not all correspond to an individual’s particular sins. All physical suffering corresponds to moral and spiritual outrage, but not all suffering corresponds directly to individual sins.

What is stunning and essential to see is that physical horrors correspond to spiritual horrors. God knows that we do not feel horrible about the spiritual horror of our sin. We take it lightly. But we get very angry and very agitated and very indignant about the horrors of our physical suffering. So God correlates the two in order to make plain to us how horrible sin is. Belittling God feels like a light thing to us. Being burned feels huge.

So hell will be physical, not just spiritual, even though the greatest outrages of life are not physical. The greatest outrages of life are spiritual—the demeaning of God by unbelief and indifference and rebellion is the greatest outrage in the universe. It may produce the holocaust or it may produce self-exalting philanthropy. But the magnitude of the moral horror in both cases is mainly Godward. Belittling God’s infinite worth is the ultimate outrage.

Here is a picture of what I mean.

God says to the exiles in Babylon concerning the false prophets, Ahab and Zedekiah:

Because of them this curse shall be used by all the exiles from Judah in Babylon: “The Lord make you like Zedekiah and Ahab, whom the king of Babylon roasted in the fire,” because they have done an outrageous thing in Israel, they have committed adultery with their neighbors’ wives, and they have spoken in my name lying words that I did not command them. (Jeremiah 29:22-23).

I am shocked by the term “roasted.” Why such a description? It actually happened, that’s why. Nebuchadnezzar roasted them. And why did it happen? Why such an outrageous physical horror and why such an outrageous physical word used to describe it?

Because speaking false things about God and committing adultery does not feel outrageous to us. But roasting someone in the fire does. So God correlates the two so we would learn what is really outrageous in the world. Demeaning God and breaking covenants.

The physical suffering of this age is God’s warning: This is how horrible and outrageous sin is. Flee it while there is time. Turn to Christ for forgiveness.

The physical suffering of eternity is God’s judgment: This is how horrible and outrageous sin was. Now there is no fleeing. It is too late.

Unconditional election delivers the harshest and the sweetest judgments to my soul.

That it is unconditional destroys all self-exaltation; and that it is election makes me his treasured possession.

This is one of the beauties of the biblical doctrines of grace: their worst devastations prepare us for their greatest delights.

What prigs we would become at the words, “The LORD your God has chosen you to be a people for his treasured possession, out of all the peoples who are on the face of the earth” (Deuteronomy 7:6), if this election were in any way dependent on our will. But to protect us from pride, the Lord teaches us that we are unconditionally chosen (7:7-9). “He made a wretch his treasure,” as we so gladly sing.

Only the devastating freeness and unconditionality of electing grace lets us take and taste such gifts for our very own without the exaltation of self.

First of all, why am I asking this question? Three reasons:

1. Because in our delicate and dangerous setting of global religious pluralism, how we speak about our aims can get us kicked out of a country or worse.
2. Because we want to follow Paul’s pattern of honesty: "But we have renounced disgraceful, underhanded ways. We refuse to practice cunning or to tamper with God’s word, but by the open statement of the truth we would commend ourselves to everyone’s conscience in the sight of God” (2 Corinthians 4:2).
3. Because we need biblical clarity about our role in converting others to Christ, lest we shrink back from the aim of conversion for mistaken reasons.

Let’s begin with a definition...

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What does the blood of the eternal covenant secure for us? It secures both God’s equipping of us and the successful use of that equipment to make our lives pleasing to God.

Now may the God of peace who brought again from the dead our Lord Jesus, the great shepherd of the sheep, by the blood of the eternal covenant,

• equip you with everything good that you may do his will,
• working in us that which is pleasing in his sight,

through Jesus Christ, to whom be glory forever and ever. Amen.” (Hebrews 13:20-21)

Christ shed the blood of the eternal covenant. By this successful redemption, he obtained the blessing of resurrection from the dead. He is now our living Lord and Shepherd.

And because of all that, God does two things:

1. He equips us with everything good that we may do his will.
2. He works in us that which is pleasing in his sight.

The  “eternal covenant,” secured by the blood of Christ, is the new covenant. And the new covenant promise is this: “I will put my law within them, and I will write it on their hearts” (Jeremiah 31:33-34).

Therefore, the blood of this covenant not only secures God’s equipping us to do his will, but also secures God working in us to make that equipment successful. The will of God is not just written on stone or paper as a means of grace. It is worked in us. And the effect is: We feel and think and act in ways more pleasing to God.

We are still commanded to use the equipment he gives: “Work out your salvation with fear and trembling.” But more importantly we are told why: “For it is God who works in you, both to will and to work for his good pleasure” (Philippians 2:13).

If we are able to please God—if we do his good pleasure—it is because the blood-bought grace of God has moved from mere equipping, to omnipotent transforming.

Grace is not only God’s disposition to do good for us when we don’t deserve it. It is an actual power from God that acts and makes good things happen in us and for us. For example, Paul says,

By the grace of God I am what I am, and his grace toward me was not in vain. On the contrary, I worked harder than any of them, though it was not I, but the grace of God that is with me. (1 Corinthians 15:10)

God’s grace was God’s acting in Paul to make Paul work hard. So when Paul says, “Work out your salvation,” he adds, “it is God who works in you, both to will and to work for his good pleasure” (Philippians 2:13). Grace is power from God to do good things in us and for us...

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One of the most influential passages in the Bible that God used to open my mind to his sovereignty over my will is Philippians 2:12-13.

Work out your own salvation with fear and trembling, for it is God who works in you, both to will and to work for his good pleasure.

So my working and willing are necessary. They are real. But they are not first or ultimately decisive. God’s willing and working is decisively under and in my willing and working. The word “for” is crucial. I work because he is working in me. I will, because he is willing in me.

Believing this precedes understanding how it works. God says it. I believe it. Now I am spending a lifetime learning what it is like to live this way.

Paul did not just tell me to live this way. He modeled living this way one chapter later. He said in Philippians 3:12,

Not that I have already obtained this or am already perfect, but I press on to make it my own, because Christ Jesus has made me his own.

His pressing on to secure the resurrection from the dead (v. 11) is rooted in Christ’s decisively securing him for the resurrection from the dead. In other words, all Paul’s striving is real, and it is certain because Christ makes it certain.

He modeled the same thing in 1 Corinthians 15:10, “I worked harder than any of them, though it was not I, but the grace of God that is with me.”

So abandon any anti-Bible intellectual baggage you have inherited from planet earth, and recalibrate your brain to embrace the paradoxes of real human choice and decisive divine sway.

Someday, at the coming of the Lord Jesus, all who are in Christ will be glorified.

Those whom he justified he also glorified. (Romans 8:30)

The creation itself will be set free from its bondage to corruption and obtain the freedom of the glory of the children of God. (Romans 8:21)

That is, we will be glorious.

The righteous will shine like the sun in the kingdom of their Father. (Matthew 13:43)

But our glory will not be our own but the glory of Christ who is the image of God. We will be glorified with his glory.

To this he called you through our gospel, so that you may obtain the glory of our Lord Jesus Christ. (2 Thessalonians 2:14)

The Lord will be your everlasting light, and your God will be your glory. (Isaiah 60:19)

The result of our being glorious with the glory of God is that in the end God will be glorified by our glorification.

Your people shall all be righteous . . . the branch of my planting, the work of my hands, that I might be glorified. (Isaiah 60:21)

Therefore, do not let your joy or your hope or your theology or your preaching rest finally on what you are or what you will be. Rejoice finally in this: that what you will be is a joyful reflection of the glory of God. And he will be all in all. Be glad that you are not the final point of it all, but a happy pointer.

A few blocks from my home Roland Wells, a courageous and compassionate Lutheran pastor who has served over twenty faithful years in our inner-city neighborhood, announced today that the church he leads, St. Paul’s Evangelical Lutheran Church, will leave the ELCA because of the recent decision of the Churchwide Asssembly concerning the ordination of those practicing homosexual behaviors.

This is not an easy thing to do. Nor was it done precipitously. I point to it for the sake of prayer, repentance, and hope. Here is the press release that Roland sent out today:

FOR IMMEDIATE RELEASE
 
FIRST TWIN CITY CONGREGATION VOTES TO LEAVE ELCA

A 96 percent majority of the members of St. Paul's Evangelical Lutheran Church in Minneapolis voted on Sunday, September 27, to leave the ELCA.  Due to the outcome of the recent ELCA Churchwide Assembly decisions regarding the role of Scripture and the ordination of practicing homosexual and lesbian persons, St. Paul's was forced to act.  

Back in October of 1990, the congregation's Council set a policy that if the ELCA ever moved to allow such ordinations, the congregation would immediately begin the process to leave.  "We feel quite affirmed by the hundreds of congregations who are contemplating the same move." said St. Paul's Senior Pastor, Rev. Roland J. Wells, Jr.  "Since the ELCA vote, the reaction across the country has been swift and overwhelming.  I have received phone calls from all over the country from pastors and members of congregations who are withholding funds from the national church, and are preparing to move to a newly forming Lutheran denomination, the LCMC.  The phone at the LCMC office in Michigan has been ringing off the hook."   In a separate action, over 1,200 ELCA leaders met last week in Indiana to begin work on another breakaway synod.

"When the ELCA took actions that even the liberal United Methodist and Presbyterian Church USA have repeatedly rejected, the sign was clear that the stranglehold of the activist fringe have taken control of the leadership of the church.  Those of us in the center, representing over 80% of ELCA Lutherans in the pew, can see that it's time to form a new church body.  It's time to build a positive, grace-filled, missional church- the ELCA that could have been."  According to its process, St. Paul's congregation will now go through a process of consultation with the local ELCA bishop, and then hold a second vote at least 90 days after the first, which must pass by two-thirds.  

St. Paul's is a legacy congregation in downtown Minneapolis. Founded by Norwegian immigrants in 1872, it was the fourth Lutheran congregation founded in the city.  Today it draws members from a 60-mile circle across the Twin Cities.  It is internationally recognized for its college-level programs of cross-cultural ministry education.  

We believe that these 5 truths are biblical and therefore true. We believe that they magnify God’s precious grace and give unspeakable joy to sinners who have despaired of saving themselves.

Total Depravity

Our sinful corruption is so deep and so strong as to make us slaves of sin and morally unable to overcome our own rebellion and blindness. This inability to save ourselves from ourselves is total. We are utterly dependent on God’s grace to overcome our rebellion, give us eyes to see, and effectively draw us to the Savior...

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Today, 250 years ago a great pastor was born, Charles Simeon. He was called to Trinity Church, Cambridge in May of 1782. And he endured fruitfully there through much fire for 54 years until his death November 13, 1836.

Simeon never married. He "had deliberately and resolutely chosen the…celibacy of a Fellowship that he might…better work for God at Cambridge" (Moule, Charles Simeon, 111).

His greatest influence was probably through sustained biblical preaching for 54 years. This was the central labor of his life. In 1833, he placed into the hands of King William IV the completed 21 volumes of his collected sermons.

He tried to be conciliatory in doctrinal disputes. Here is an example of how he conversed with the elderly John Wesley:

Sir, I understand that you are called an Arminian; and I have been sometimes called a Calvinist; and therefore I suppose we are to draw daggers.  But before I consent to begin the combat, with your permission I will ask you a few questions.  Pray, Sir, do you feel yourself a depraved creature, so depraved that you would never have thought of turning to God, if God had not first put it into your heart?

Yes, I do indeed.

And do you utterly despair of recommending yourself to God by anything you can do; and look for salvation solely through the blood and righteousness of Christ?

Yes, solely through Christ.

But, Sir, supposing you were at first saved by Christ, are you not somehow or other to save yourself afterwards by your own works?

No, I must be saved by Christ from first to last.

Allowing, then, that you were first turned by the grace of God, are you not in some way or other to keep yourself by your own power?

No.

What then, are you to be upheld every hour and every moment by God, as much as an infant in its mother's arms?

Yes, altogether.

And is all your hope in the grace and mercy of God to preserve you unto His heavenly kingdom?

Yes, I have no hope but in Him.

Then, Sir, with your leave I will put up my dagger again; for this is all my Calvinism; this is my election my justification by faith, my final perseverance: it is in substance all that I hold, and as I hold it; and therefore, if you please, instead of searching out terms and phrases to be a ground of contention between us, we will cordially unite in those things where in we agree. (Moule, 79ff.)

Consider two important truths in Psalm 31:19.

Oh, how abundant is your goodness,
which you have stored up for those who fear you
and worked for those who take refuge in you,
in the sight of the children of mankind!

1. The goodness of the Lord.

There is a peculiar goodness of God. That is, there is not only God’s general goodness that he shows to all people, making his sun rise on the evil and the good (Matthew 5:45), but also a peculiar goodness for “those who fear him.”

This goodness is abundant beyond measure. It is boundless. It lasts for ever. It is all-encompassing. There is only goodness for those who fear him. Everything works together for their good. Even their pains are filled with profit (Romans 5:3-5).

But those who do not fear him receive a temporary goodness—a goodness that does not lead to repentance, but leads to worse destruction (Romans 2:4).

2. The fear of the Lord.

The fear of the Lord is the fear of straying from him. Therefore it expresses itself in taking refuge in God. That’s why two conditions are mentioned in Psalm 31:19—fearing the Lord and taking refuge in him.

They seem to be opposites. Fear seems to drive away and taking refuge seems to draw in. But when we see that this fear is a fear of not being drawn in, then they work together.

There is a real trembling for the saints. “Work out your salvation with fear and trembling” (Philippians 2:12). But it is the trembling one feels in the arms of a Father who has just plucked his child from the undertow of the ocean.