I can exclusively announce that the all-new and FREE Gospel Coalition Network website opened just a few minutes ago. The kind people running it have offered blog readers like you the chance to be first in line to join.

If you already know what this is all about, then feel free to just follow one of the links below depending on which continent you're on, since this genuinely is a global offer. Don't worry, you will have access to the whole community no matter where you live. Then, do feel free to mention this on your own blog, or view my profile and add me to your contacts to follow my updates. You can also join a group to discuss the resurrection and help me choose my book cover!

There are options during the sign-up process controlling privacy settings which determine who can see your information. Although it refers to "state" and "Zip code" those from other countries can simply input our "country" and "post code", instead although giving an address at all is optional.

To join, simply follow the links:

• North America
• South America
• Europe
• Asia
• Africa
• Australia (and the rest of the Pacific)
  

This is just the beginning of what I'm sure will be a very exciting development, as I will try to explain in the rest of this post.

If you love the old old gospel, then you are very likely to find yourself in agreement with the vision of the Gospel Coalition. Their introduction begins:

"We are a fellowship of evangelical churches deeply committed to renewing our faith in the gospel of Christ and to reforming our ministry practices to conform fully to the Scriptures. We have become deeply concerned about some movements within traditional evangelicalism that seem to be diminishing the church’s life and leading us away from our historic beliefs and practices. . . These movements have led to the easy abandonment of both biblical truth and the transformed living mandated by our historic faith. We not only hear of these influences, we see their effects. We have committed ourselves to invigorating churches with new hope and compelling joy based on the promises received by grace alone through faith alone in Christ alone. . ."

There is also a Confessional Statement and a Theological Vision For Ministry which are both well written documents worthy of careful study. I uphold their principles without reservation. The network allows me and many others like me to publicly declare our agreement with those ideas.

The Gospel Coalition is running their second biannual national conference next week where there will be a live webcast, but they are also rapidly developing into the umbrella organization for those who still hold to the central tenets of the Christian faith, certainly from among the Reformed wing of the church.

The Gospel Coalition Network (TGCN) is a growing fellowship of Christian churches, organizations, and individuals who are committed to a certain kind of ministry—that which is biblically-faithful and gospel-centered. There really is a new unity arising around the gospel. This includes a broad range of pastors, churches, and Christian leaders. I joined the group a little while back.

A number of Christian ministries and individuals have also already joined including: Desiring God, Sovereign Grace, 9 Marks, The Alliance of Confessing Evangelicals, Together For the Gospel, Mark Driscoll, Tim Keller, Mark Dever, Lig Duncan, Don Carson, Alistair Begg, Joshua Harris, Thabiti Anyabwile, C. J. Mahaney, Tope Koleoso, Liam Goligher, and bloggers Tim Challies and Justin Taylor. Terry Virgo, leader of Newfrontiers, has also joined today.

The group's council members can be seen online. If you want to show your allegiance to Jesus' unchanging gospel as expressed by these people, your agreement with the values the documents portray, and have an opportunity to network with and learn from other like-minded people, then this is the place for you! I understand that in the future a lot of great content will be available exclusively through the network.

The technology is, in fact, a FREE version of "The City," which was developed at Mars Hill Church and is designed to be a church community building and administrative tool. Whenever this is spoken about, the thrust behind it is to build real community, not just an online "virtual" community. Thus, in the life of Mars Hill Church it is where people connect to small groups, interact with each other, share prayer requests, share practical needs, and many other things.

It seems that a similar philosophy is behind the version of the network developed for the Gospel Coalition. If you attend one of their conferences, you can use this tool to keep in touch with friends you meet there. If you want to find other gospel-focused Christians who live near enough to you to make face-to-face meetings a possibility, the tool can also help you find them.

I should add that this network is still in beta, and the folks over at The City are cooking up some awesome new features and functions that will be ready soon. Be patient with them as they grow. It will be very interesting to see the different exciting directions the community of TGC Network takes.

In the future, other churches will be able to purchase The City for use in their own congregations as it has been bought by Zondervan and is being further developed. This Gospel Coalition Network will also, therefore, give you a chance to begin to get a feel for what is possible with this tool, and may help you decide whether it is suitable for your church.

If you are on twitter, you can follow the Gospel Coalition Network and The City to keep up with future developments. If you need help, email help@onthecity.org

I do enjoy sharing these quotes from John Piper most Fridays. Today's is no exception. He posted it a couple of months ago, and you can hear the challenge resonating through the decades since this event took place.

One of the most memorable moments of my seminary days was during the school year 1968-69 at Fuller Seminary on the third level of the classroom building just after a class on systematic theology. A group of us were huddled around James Morgan, the young theology teacher who was saying something about the engagement of Christians in social justice. I don’t remember what I said, but he looked me right in the eye and said, “John, I love Jesus Christ.”

It was like a thunderclap in my heart. A strong, intelligent, mature, socially engaged man had just said out loud in front of a half dozen men, “I love Jesus Christ.” He was not preaching. He was not pronouncing on any issue. He was not singing in church. He was not trying to get a job. He was not being recorded. He was telling me that he loved Jesus.

The echo of that thunderclap is still sounding in my heart. That was 40 years ago! There are a thousand things I don’t remember about those days in seminary. But that afternoon remains unforgettable. And all he said was, “John, I love Jesus Christ.”

James Morgan died a year later of stomach cancer, leaving a wife and four small children. His chief legacy in my life was one statement on an afternoon in Pasadena. “I love Jesus Christ.”

Loving Jesus is natural and necessary for the children of God. It’s natural because it’s part of our nature as children of God. “If God were your Father, you would loveme, for I came from God” (John 8:42). The children of God have the natural disposition to love his Son.

Loving Jesus is also necessary because Paul says that if you don’t love Jesus, you will be cursed: “If anyone has no love for the Lord, let him be accursed” (1 Corinthians 16:22). Loving Jesus is an essential (not optional) mark of being a beneficiary of God’s grace. “Grace be with all who love our Lord Jesus Christ with love incorruptible” (Ephesians 6:24). If you hold fast to the love of anything above Jesus, you are not his disciple: “Whoever loves father or mother more than me is not worthy of me, and whoever loves son or daughter more than me is not worthy of me” (Matthew 10:37).

Loving Jesus is not the same as obeying all of Jesus’ commands. Jesus said, “If you love me, you will keep my commandments” (John 14:15). That means that obedience to the commandments is the result of loving Jesus, not the same as loving Jesus. Love is something invisible and inside. It is the root that produces the visible fruit of loving others.

So here at the beginning of 2009, I join James Morgan in saying, “I love Jesus Christ.”

And as I say it, I want to make clear what I mean:

I admire Jesus Christ more than any other human or angelic being.
I enjoy his ways and his words more than I enjoy the ways and words of anyone else.
I want his approval more than I want the approval of anyone else.
I want to be with him more than I want to be with anyone else.
I feel more grateful to him for what he has done for me than I do to anyone else.
I trust his words more fully than I trust what anyone else says.
I am more glad in his exaltation than in the exaltation of anyone else, including me.

Would you pray with me that in 2009 we would love Jesus Christ more than we ever have? And may our Lord Jesus grant that from time to time we would deliver quietly and naturally a thunderclap into the hearts of others with the simple words, “I love Jesus Christ.”

“Though you have not seen him, you love him. Though you do not now see him, you believe in him and rejoice with joy that is inexpressible and filled with glory” (1 Peter 1:8).

Loving him with you,

Pastor John

By John Piper. © Desiring God. Website: desiringGod.org

This is from John Piper. We should never have any shortage of things to pray for if we read the New Testament and pray what they prayed for:

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They called on God to exalt his name in the world: Pray then like this: Our Father who art in heaven, Hallowed be thy name (Matthew 6:9).

They called on God to extend his kingdom in the world: Thy kingdom come. Thy will be done, On earth as it is in heaven (Matthew 6:10 ).

They called on God that the gospel would run and triumph: Finally, brethren, pray for us, that the word of the Lord may speed on and triumph, as it did among you (2 Thessalonians 3:1).

They called on God for the fullness of the Holy Spirit:  If you then, who are evil, know how to give good gifts to your children, how much more will the heavenly Father give the Holy Spirit to those who ask him! (Luke 11:13; cf. Ephesians 3:19).

They called on God to vindicate his people in their cause: And will not God vindicate his elect, who cry to him day and night? Will he delay long over them? (Luke 18:7).

They called on God to save unbelievers: Brethren, my heart's desire and prayer to God for them is that they may be saved (Romans 10:1).

They called on God to direct the use of the sword: Take the sword of the Spirit, which is the word of God, praying through all prayer and supplication on every occasion .  (Ephesians 6:17-18)

They called on God for boldness in proclamation: Pray at all times in the Spirit . . . and also for me, that utterance may be given me in opening my mouth boldly to proclaim the mystery of the gospel (Ephesians 6:18-19)

And now, Lord, look upon their threats, and grant to thy servants to speak thy word with all boldness (Acts 4:29).

They called on God for signs and wonders: And now Lord . . . grant your servants to speak thy word with boldness . . . while you stretch out your hand to heal, and signs and wonders are performed through the name of thy holy servant Jesus (Acts 4:30).

Elijah was a man of like nature with ourselves and he prayed fervently that it might not rain, and for three years and six months it did not rain on the earth. Then he prayed again and the heaven gave rain, and the earth brought forth its fruit (James 5:17 -18).

They called on God for the healing of wounded comrades: Let them pray over him, anointing him with oil in the name of the Lord, and the prayer of faith will save the sick man and the Lord will raise him up (James 5:14-15).

They called on God for the healing of unbelievers: It happened that the father of Publius lay sick with fever and dysentery; and Paul visited him and prayed, and putting his hands on him healed him (Acts 28:8).

They called on God for the casting out of demons: And he said to them, "This kind cannot be driven out by anything but prayer" (Mark 9:29)

They called on God for miraculous deliverances: So Peter was kept in prison; but earnest prayer for him was made to God by the church . . . When he realized [he had been freed], he went to the house of Mary, the mother of John whose other name was Mark, where many were gathered together and were praying (Acts 12:5,12).

But about midnight Paul and Silas were praying and singing hymns to God, and the prisoners were listening to them, and suddenly there was a great earthquake (Acts 16:25-26).

They called on God for the raising of the dead: But Peter put them all outside and knelt down and prayed; then turning to the body he said, "Tabitha, rise." And she opened her eyes, and when she saw Peter she sat up (Acts 9:40).

They called on God to supply his troops with necessities: Give us this day our daily bread (Matthew 6:11).

They called on God for strategic wisdom: If any of you lacks wisdom, let him ask God, who gives to all men generously and without reproaching, and it will be given him (James 1:5).

They called on God to establish leadership in the outposts: And when they had appointed elders for them in every church, with prayer and fasting they committed them to the Lord in whom they believed (Acts 14:23).

They called on God to send out reinforcements: Pray therefore the Lord of the harvest to send out laborers into his harvest (Matthew 9:38).

While they were worshiping the Lord and fasting, the Holy Spirit said, "Set apart for me Barnabas and Saul for the work to which I have called them." Then after fasting and praying they laid their hands on them and sent them off (Acts 13:2-3).

They called on God for the success of other missionaries: I appeal to you, brethren, by our Lord Jesus Christ and by the love of the Spirit, to strive together with me in your prayers to God on my behalf, that I may be delivered from the unbelievers in Judea, and that my service for Jerusalem may be acceptable to the saints, (Romans 15:30-31).

They called on God for unity and harmony in the ranks: I do not pray for these only, but also for those who believe in me through their word, that they may all be one; even as thou, Father, art in me, and I in thee, that they also may be in us, so that the world may believe that thou hast sent me (John 17:20-21).

They called on God for the encouragement of togetherness: [We are] praying earnestly night and day that we may see you face to face and supply what is lacking in your faith? (1 Thessalonians 3:10).

They called on God for a mind of discernment: And it is my prayer that your love may abound more and more in with knowledge and all discernment, so that you may approve what is excellent, and may be pure and blameless for the day of Christ (Philippians 1:9-10).

They called on God for a knowledge of his will: And so, from the day we heard of it, we have not ceased to pray for you, asking that you may be filled with the knowledge of his will in all spiritual wisdom and understanding (Colossians 1:9).

They called on God to know him better: [We have not ceased to pray for you to be] increasing in the knowledge of God (Colossians 1:10 ; cf. Ephesians 1:17 ).

They called on God for power to comprehend the love of Christ: I bow my knees before the Father . . . that you may have power to comprehend with all the saints what is the breadth and length and height and depth and to know the love of Christ which surpasses knowledge (Ephesians 3:14,18).

They called on God for a deeper sense of assured hope: I do not cease to give thanks for you, remembering you in my prayers . . . that you may know what is the hope to which he has called you, what are the riches of his glorious inheritance in the saints (Ephesians 1:16,18).

They called on God for strength and endurance: [We have not ceased to pray for you to be] strengthened with all power, according to his glorious might, for all endurance and patience with joy (Colossians 1:11 ; cf. Ephesians 3:16).

They called on God for deeper sense of his power within them: I do not cease to give thanks for you, remembering you in my prayers . . . that you may know . . . what is the immeasurable greatness of his power toward us who believe (Ephesians 1:16, 19).

They called on God that their faith not be destroyed: I have prayed for you that your faith may not fail; and when you have turned again, strengthen your brethren (Luke 22:32).

Watch at all times, praying that you may have strength to escape all these things that will take place, and to stand before the Son of man (Luke 21:36).

They called on God for greater faith: Immediately the father of the child cried out and said, "I believe; help my unbelief!" (Mark 9:24 ; cf. Ephesians 3:17).

They called on God that they might not fall into temptation: Lead us not into temptation (Matthew 6:13).

Watch and pray that you may not enter into temptation; the spirit indeed is willing, but the flesh is weak (Matthew 26:41).

They called on God that he would complete their resolves: To this end we always pray for you, that our God may make you worthy of his call, and may fulfil every good resolve and work of faith by his power (2 Thessalonians 1:11).

They called on God that they would do good works:  [We have not ceased to pray for you that you] lead a life worthy of the Lord, fully pleasing to him, bearing fruit in every good work (Colossians 1:10).

They called on God or forgiveness for their sins: Forgive us our debts as we forgive our debtors (Matthew 6:12).

They called on God for protection from the evil one:  Deliver us from evil (Matthew 6:13).

---

© Desiring God. Website: See original post

A few months back, Piper posted this excelent couple of paragraphs about the need to make GOD the central thing as we try to lead people to a shared understanding of theology.

. . .a Reformed position mainly means, God is really big, really strong, really powerful, really knowledgeable, really wise, really great, really weighty, and he is going to be big in this service, and we're going to make a big deal out of God here. There are a lot of born-again Arminian people who like that. It's because they don't see the implications of their theology.

And if you get a congregation liking that over time—"God is great, and we're going to celebrate his magnificence and his power and his sovereignty" (just leave it undefined for the time being. Everybody believes in the sovereignty of God, one way or the other)—what happens is that when your heart begins to get shaped around a massive, big, glorious view of God, then when you get to specifics in Romans 8 and 9 or Ephesians 2, about election and whatnot, your heart is more ready for it.

So the flourishing could be that you're taking people where you know you want them to go, just because God is magnificent. And your Reformed orientation makes you keenly aware of that. Their Arminian orientation doesn't naturally make them as aware of that. And you're going to take them there. And when the whole spirit of the place changes, then the theology might grow. And that's what I mean by flourishing. READ MORE

Its time I reinstated Piper Friday here, It had never been canceled, merely put on hold! Writing a book has taught me that many tasks take a lot longer than our instant coffee generation wants us to believe. My deadline rapidly approaches now, but I hope that in many ways my book is the product not just of the 2 years or so that I have been studying specifically the resurrection, but also my entire Christian life to this point.

Often, however, I do still feel like I am merely a beginner in this walk of ours. I still have much to learn. Piper is one great source of such learning, and his series on Romans 6 is a great place that has helped me much in my thinking about how the resurrection of Jesus affects us. If I went there looking for a "quick fix" solution to all my problems and the troubles of the church, today's Piper quote disabuses me of that notion!

Here's the difference between the pragmatists and the Puritans: pragmatists do not have the patience to sink the roots of hospitality and brotherly kindness and authentic love in the deep rock of Romans 6-8. We want to jump straight from justification to the practical application of chapter 12. Just give us a list. Tell us what to do. Fix the problem at the immediate surface level, so it goes away. But the Puritans were different. They looked at the book of Romans and saw that life is built another way. Being a sage, being a Redwood, being unshakable in storm and useful in times of indescribable suffering – that does not come quickly or easily. Romans is not two chapters long. It is 16 chapters long. It does not skip from chapter 5 to 12. It leads us down deep into the roots of godliness, so that when we come up, we are not people with lists, but people with unshakable life and strength and holiness and wisdom and love. John Piper on Romans 6 September 24, 2000 READ MORE.

John Piper shares some interesting perspectives on the fullness of the holy Spirit in a sermon he gave last november. It is intruiging how he endeavours to sidestep the issue of identifying baptism with the Holy Spirit as either conversion or a second blessing. Piper seems keener that we are all open to more infusions of the Holy Spirit whatever our theological position. He is discussing John 1:25-34

Jesus immerses people in the Spirit. That’s what the word baptize means. There are pictures in the Bible of the Spirit being poured out. But when the idea of baptism (that is, dipping or immersion) is brought in, the point is that the Spirit is poured over us to such an extent that we are enveloped in him.

The point of this image is that the Spirit becomes profoundly and pervasively influential in our lives. When you are immersed in something, it touches you everywhere. So when John says that Jesus is going to baptize with the Spirit, he means that the day is coming when the lives of God’s people will be plunged into the life of the Spirit with profound and pervasive effects. . .

As I have tried to let John define for us what he means by baptism with the Spirit, it seems to me that the term is a broad, overarching one that includes the whole great saving, sanctifying, and empowering work of the Spirit in this age. I don’t think it is a technical term that refers to one part of the Christian life—say conversion, or speaking in tongues, or a bold act of witness. It is the continual, and sometimes extraordinary, outpouring of the Holy Spirit on God’s people. It immerses them not just in one or two, but in hundreds of his powerful influences.

In other words, if you are not born again, one way to describe your need is that you need to be baptized with the Spirit. That is, you need to be plunged into God’s Spirit with the effect that you will be born again and come to faith in Christ. If you are born again, but you are languishing in a season of weakness and fear and defeat, one way to describe what you need is to be baptized in the Spirit. That is, you need a fresh outpouring of his Christ-revealing, heart-awakening, sin-defeating, boldness-producing power. Every spiritual need that we have before and after conversion is supplied by Christ immersing us in greater and lesser degrees in the Holy Spirit.

READ MORE

John Piper is a great preacher—not just to listen to, but also to watch. I find God stirring my heart through him every time I play one of his videos. It also reminds me of what I'm aiming for when I preach, which is "logic on fire." I pray that God will draw many into his purposes in the way he has drawn John Piper.

Today I want to highlight one of the sermons in his series on the new birth - Why Do We Need To Be Born Again? (Part 2). Here is an excerpt of this excellent sermon, which serves as a wonderful reminder of how desperately we need GOD to act in saving us. This is one of the sermons that form the basis for his forthcoming book, Finally Alive, which is now available for only $5 on preorder!

No man can make anyone else become a Christian. May God move and bring many into his kingdom.

1. Without the new birth, we won’t have saving faith, but only unbelief. (John 1:11-13; 1 John 5:1; Ephesians 2:8-9; Philippians 1:29; 1 Timothy 1:14; 2 Timothy 1:3).
   
   
2. Without the new birth, we won’t have justification, but only condemnation. (Romans 8:1; 2 Corinthians 5:21; Galatians 2:17; Philippians 3:9).
   
   
3. Without the new birth, we won’t be the children of God, but the children of the devil. (1 John 3:9-10).
   
   
4. Without the new birth, we won’t bear the fruit of love by the Holy Spirit, but only bear the fruit of death. (Romans 6:20-21; 7:4-6; 15:16; 1 Corinthians 1:2; 2 Corinthians 5:17; Ephesians 2:10; Galatians 5:6; 2 Thessalonians 2:13; 1 Peter 1:2; 1 John 3:14).
   
   
5. Without the new birth, we won’t have eternal joy in fellowship with God, but only eternal misery with the devil and his angels. (Matthew 25:41; John 3:3; Romans 6:23; Revelation 2:11; 20:15).

— John Piper, Why Do We Need to Be Born Again? (Part 2)

Okay . . . I know how it is. Some of you are still resisting Facebook's steady march towards assimilating the world's entire population. I want to try to convince you otherwise!

Recently someone I don't know all that well asked me a question on Facebook about the gospel. Perhaps this means I should list "evangelism" as the ninth reason to use Facebook, which should actually rate it of greater importance than any of those I have given below.

So here goes . . . six out of the eight reasons why you should join Facebook are because you will then be able to watch videos of a conversation between Tim Keller, John Piper, and Don Carson. It's worth joining just to share in this outstanding conversation!

• A Conversation: Tim Keller, John Piper, and D. A. Carson (1 of 6)
• A Conversation: Tim Keller, John Piper, and D. A. Carson (2 of 6)
• A Conversation: Tim Keller, John Piper, and D. A. Carson (3 of 6)
• A Conversation: Tim Keller, John Piper, and D. A. Carson (4 of 6)
• A Conversation: Tim Keller, John Piper, and D. A. Carson (5 of 6)
• A Conversation: Tim Keller, John Piper, and D. A. Carson (6 of 6)

What are my other two reasons? First, you can join the Facebook group "Friends of adrianwarnock.com" and meet other readers of this blog and discuss matters of mutual interest.

Second, you can join Blog Network and find other Christian blogs to read.

“Have I been born again?" is not a question to be answered hastily. In John Piper's new book, Finally Alive, expect to be challenged. Piper strips away our complacency, arguing that many people falsely believe they are Christians. He begins by arguing that many who claim to be "born again" today are actually not, and that statistics demonstrating that so-called born again Christians are morally indistinguishable from unbelievers only demonstrate that many who think they have been regenerated actually are still on their way to hell.

Have you carefully examined yourself lately to see if YOU are truly saved? Being wrong about this issue will have eternal consequences and Jesus warned us that there will be those in that day who will have thought they were his followers but actually were not:

Matthew 7:21-23
“Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but the one who does the will of my Father who is in heaven. On that day many will say to me, ‘Lord, Lord, did we not prophesy in your name, and cast out demons in your name, and do many mighty works in your name?’ And then will I declare to them, ‘I never knew you; depart from me, you workers of lawlessness.’"

By examining the Bible’s teaching on the new birth, John Piper shows us how to be certain our faith is genuine. Because no issue could be more critical, I believe this is the most important book Piper has written. It could be the most important book outside of the Bible that you or your loved one will ever read. I was privileged to have the opportunity to read this prior to launch and it moved me profoundly, challenging me once more to be sure of my own salvation and to appreciate more fully what God has done for me.

This book is being published first in the UK. However, it is now possible to pre-order it, and I understand it can also be delivered to the USA and other countries. It's worth the cost of international postage. If you move quickly (i.e. before December 4th), your order will be free of delivery charges in the UK.

A single copy is now available on pre-order for just £8.99 (which is approximately $14), dropping to £7.64 each if you buy a box of twenty. Buy several copies! Delivery, however, is not possible before Christmas.

On Friday I shared a quote about why Piper doesn't own a TV. I can't find any evidence to suggest that the Doctor also abstained from this modern form of entertainemnt. There are multiple references to the things "we watch on televion" in his sermons. However, Martyn Lloyd-Jones had serious reservations about TV, as this quote demonstrates. I wonder if the Internet is less mind-numbing? I suspect that if you read certain parts of the Net and engage with it, on the contrary, it could even be positive for one's ability to think. I know that Piper does indeed own a computer—a Macbook, of course. If the Doctor lived today, I'd like to believe he might have spent more time in front of a computer screen than a television.

"This generation that boasts so much about its intellect does not think. If it did, it would not believe all the advertisements on television. That is just psychology, subliminal thinking, and does not bring about active, conscious thinking. People are given information by constant repetition and absorb it without knowing it. This is probably the most drugged, deluded, controlled generation the world has ever known. This is the age of propaganda and of advertising—and of the negation of thinking. Obviously, not everything that is recommended is bad. No, but whether good or bad, people will buy something if they are told sufficiently frequently to do so. We had a second world war in the twentieth century largely because people would not think; they did not want to think. They said, “Two world wars in one century are impossible—it cannot happen.” They would not face the facts, and when one man warned them, they said, “This man is a warmonger.” They dismissed him out of prejudice—they would not think. He was trying to get them to think, but they would not. Here is the great message of the Gospel—you are called upon to think.

David Martyn Lloyd-Jones, Authentic Christianity, 1st U.S. ed., (Wheaton, IL: Crossway Books, 2000), 295.

I came across this old quote from Dr. Piper about TV. I wonder what could also be said about the things reading blogs does to people today? Certainly some of these observations apply equally. Perhaps we could add to this list becoming cynical and argumentative. Having said that, if God is gracious to us, I think those of us who are bloggers do realize at some point the folly of our ways and find that as we blog more and more, the blog wars attract us less and less. Anyway, here is John Piper on the subject of television:

"I know that in my preaching I am addressing a visually oriented and TV influenced people. I know that 98% of you have televisions, and in 1971 the average adult in America watched 23 hours a week. I believe John Stott is right in his new book on preaching when he says that lengthy exposure to television tends to produce physical laziness, intellectual flabbiness, emotional exhaustion, psychological confusion, and moral disorientation. What this means for us preachers (especially me) is that we must improve our ability to communicate effectively and hold attention with no antics, no stringed orchestras, no violence, and no sex. But it does not mean that we can abandon our calling to preach the whole counsel of God. And therefore it should be expected that preaching will sometimes be the most demanding thing you hear all week. I can’t see how it would be otherwise, unless I make easy what the apostles couldn’t."

John Piper, Grow in Grace and in the Knowledge of Our Lord, June 20, 1982. (Available electronically from Logos Bible Software.)

Mike Reeves of UCCF has interviewed John Piper on Justification. The audio is now online and, like anything by Piper, is well worth a listen.

Last Sunday, I preached a sermon at Jubilee Church in our series on the book of Nehemiah. A video of it is now available to download. You can also download the mp3, listen to it right here, or read my notes below:

“Let me tell you about a most wonderful experience I had early Monday morning, March 19, 2007, a little after six o’clock. God actually spoke to me. There is no doubt that it was God. I heard the words in my head just as clearly as when a memory of a conversation passes across your consciousness. The words were in English, but they had about them an absolutely self-authenticating ring of truth. I know beyond the shadow of a doubt that God still speaks today.

I couldn’t sleep for some reason. I was at Shalom House in northern Minnesota on a staff couples’ retreat. It was about five-thirty in the morning. I lay there wondering if I should get up or wait till I got sleepy again. In his mercy, God moved me out of bed. It was mostly dark, but I managed to find my clothing, got dressed, grabbed my briefcase, and slipped out of the room without waking up Noël. In the main room below, it was totally quiet. No one else seemed to be up. So I sat down on a couch in the corner to pray.

As I prayed and mused, suddenly it happened. God said, ‘Come and see what I have done.’ There was not the slightest doubt in my mind that these were the very words of God. In this very moment. At this very place in the twenty-first century, 2007, God was speaking to me with absolute authority and self-evidencing reality. I paused to let this sink in. There was a sweetness about it. Time seemed to matter little. God was near. He had me in his sights. He had something to say to me. When God draws near, hurry ceases. Time slows down . . .”

— John Piper

GOD DOES SPEAK TODAY! THROUGH HIS WORD!

Read Nehemiah 8:1-12

INTRODUCTION
Nehemiah has come, the wall has been built, and the opposition has been dealt with. It's now time to begin to build the people. God not only rebuilds walls, but restores lives. Fixing the people—that was the real plan. God is less interested in walls and more interested in people. Building the people of God.

How do we go about building the people of God? Nehemiah knew that when it came to fixing lives, he wasn’t the man to do it. Even though he was the leader, he had a sense of teamwork, so he called for Ezra to bring the book, to open the book. Nehemiah realized that it wasn’t only the trowels that were needed; now the people needed to hear from the book of the Law. He made room for the preacher. He knew everyone had a role. He gathered a big group—50,000 people. And they came and listened to the Word of God for six hours! Why would they do that?

1. THE IMPORTANCE OF THE WORD OF GOD
   
   2 Timothy 3:15-17
   “. . . from childhood you have been acquainted with the sacred writings, which are able to make you wise for salvation through faith in Christ Jesus. All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness, that the man of God may be competent, equipped for every good work."
   
   What does that mean? First, this Book is holy. It also means it's possible for it to save us. And it means it can equip us for everything God has for us. In order to be saved, there are some things we need to understand.
   
   Romans 10:9-17
   “If you confess with your mouth that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved. For with the heart one believes and is justified, and with the mouth one confesses and is saved. . .So faith comes from hearing, and hearing through the word of Christ."
   
   It’s not a man who will save us. Only Jesus can save us, and the way he saves us is through our understanding of what’s in this Book.
   
   Psalm 119:130
   “The unfolding of your words gives light; it imparts understanding to the simple.”
   
   Romans 15:4
   "For whatever was written in former days was written for our instruction, that through endurance and through the encouragement of the Scriptures we might have hope."
   
   Matthew 4:4 and Deuteronomy 8:3
   “Man shall not live by bread alone, but by every word that comes from the mouth of God.”
   
   It sustains spiritual life and shapes our everyday life. Without it we will starve, have no hope, no endurance, no instruction, no wisdom, not be equipped for what God wants us to do, have no faith, and ultimately be foolish and unsaved!
   
   
2. HOW DO WE TAKE HOLD OF THE WORD OF GOD?
   
   People died in order that we can have this Book in our hands. People were killed just for owning this Book. The Reformation restored the Bible to the common people from the priests, who had maintained an exclusive right to it. And now, in our times, a generation is again emerging that is IGNORANT of this Book!
   
   How then do we take the Word of God in?
   
   
   • TAKE IT IN CHUNKS
     It’s good to have a system. Use a Bible-reading plan. Maybe have it read to you. Use the CD player in your car. I use Every Day in the Word. It provides OT reading, NT reading, Psalms, Proverbs—a varied diet. Not all meat for a month and no vegetables! Don’t worry if you don’t understand everything! Or use an iPOD (you can subscribe to it as a podcast). Take fifteen minutes a day and you will be able to read or listen to the entire Bible in one year. Don’t feel condemned if you miss a day.
     
     
   • PRAY AND MEDITATE ON IT
     Take a phrase and chew on it and pray it back to God. Mull it over. Let it emotionally impact you. Believe it. Ask God for the promises, believe the truths. Change in response to it.
     
     Psalm 119:15
     “I will meditate on your precepts and fix my eyes on your ways.”
     
     It’s not just academic; it’s experiential, faith arises. Nehemiah does this in chapter 1 by praying back to God a verse from Deuteronomy—“God who keeps covenant and steadfast love with those who love him and keep his commandments.” The advantages of meditation gets us up close and personal with the Bible. We can remind God of his promises. Mould ourselves to the Word.
     
     
   • STUDY IT
     Get a study Bible, such as the new ESV Study Bible. Use notes, commentaries, books, word study, Grudem's Biblical Doctrine, Bible software, etc. God wants us to be those who labor at his Word. We work hard at our jobs, why not work hard so you can do the job of life? Don’t be tossed to and fro. Ezra knew that it was his job as priest.
     
     2 Timothy 2:15
     “Do your best to present yourself to God as one approved, a worker who has no need to be ashamed, rightly handling the word of truth.”
     
     Sometimes we don’t understand the Bible very well, and sometimes we have no shame in that fact. “Oh, I’m a “spirit person, I’m not a Word person.” But what did the Bereans do?
     
     Acts 17:11
     “They received the word with all eagerness, examining the Scriptures daily to see if these things were so.”
     
     
   • SEEK HELP FROM OTHERS
     We need to study this Book, understand it, meditate on it, such that we won’t be blown away. Do we always understand it all? Sometimes we need others to teach us—our church, small groups, someone to lead us individually. In addition, listening to sermons, some perhaps repeatedly, may help our understanding.
     
     The Bible is not like normal food in the sense that we can’t get too much of it! We won’t become obese eating too much spiritual food.
     
     BUT, there is one danger, and that is the danger that we only read it, maybe even study it, maybe even become an academic expert on it, but somehow the vibrancy and the life of God’s Word doesn’t touch us, doesn’t impact us. If we are left untouched by God’s Word, there will be two main consequences in the life of the believer—we will be hearers of the Word, but not doers of the Word. The Word is about action, in our lives and in sharing the gospel. It’s about living in response to it. The second is that we wil become proud of our knowledge and be academic and dry, devoid of the Spirit.
     
     1 Corinthians 8:1-2
     “Knowledge” puffs up, but love builds up. If anyone imagines that he knows something, he does not yet know as he ought to know. But if anyone loves God, he is known by God.”
     
     
   • SEEK HELP FROM THE HOLY SPIRIT
     The goal is to KNOW GOD—not just to “know about” the Bible.
     
     Hebrews 4:13
     “For the word of God is living and active.”
     
     The Word has a power of its own, breathed into it by the Spirit who inspired it! We must read it, meditate on it, pray, study it, marinate it with the Spirit That’s the key. If we do that, the Word of God will make sense to us. THERE IS NO CONFLICT BETWEEN THE WORD AND THE SPIRIT!
     
     1 Corinthians 2:14
     The natural person does not accept the things of the Spirit of God, for they are folly to him, and he is not able to understand them because they are spiritually discerned.
     
     We need the help of the Spirit to make it clear to us. It’s tragic that some Christians emphasize the Word, but don’t want to know about the Spirit, and other Christians emphasize the Spirit, but don’t want to know about the Word. It’s time to bring the Word and the Spirit back together. There’s never been a battle between them!
     
     
   • MEMORIZE IT and VALUE IT APPROPRIATELY
     
     Psalm 119:11
     I have stored up your word in my heart, that I might not sin against you.”
   
   
   
3. WHAT ARE THE EFFECTS OF THE WORD OF GOD?
   
   
   • THAT WE MIGHT NOT SIN
     That we will repent. That we will turn our backs on sin and obey God.
     
     John 14:15
     “If you love me, you will keep my commandments.
     
     The Word adjusts conduct, character, and the course of our lives. Because we are on our way to heaven, we live in a way that is worthy of that calling.
     
     
   • TO DEFEAT THE DEVIL
     It’s like a sword in our hands. Ephesians 6 says, “The sword of the Spirit, which is the word of God.” When Nehemiah built the wall, the workers had a sword and trowel in their hands.
     
     
   • TO BE THE ANSWER FOR ALL OF OUR PROBLEMS
     The Bible says to ask God for wisdom and he will give it to you—in marriage, relationships, sex, parenting, work, success, money, suffering, etc. We live in a lost world and the world doesn’t know where to go for guidance. But this Book has all the answers.

BUT sadly many Christians read all this and feel “I can’t do it.” MANY CHRISTIANS REMAIN IN THE PLACE OF CONDEMNATION. Many of us came to the same place that the people did when they heard Ezra reading the Law. They come to the place of sorrow and guilt. There was weeping. The Word shows us our sin. Pricks our deadened conscience back to life. Convicts us.

2 Corinthians 7:10
“For godly grief produces a repentance that leads to salvation.”

The Word exists to bring us to the one who is called “The Word.”

John 5:39
“You search the Scriptures because you think that in them you have eternal life; and it is they that bear witness about me.”

Jesus is the hero of every passage in the Bible, even if you can’t see it at first. Every Scripture takes us to Jesus. Because of him, the Word can wash us clean. With the Word marinated by the Spirit we are converted. It’s the gospel that is the power of God to save us. Faith comes. We are born again.

It is so right when we listen to the words of this Book that sometimes we want to weep, we feel helpless, guilty, like we’ve messed up. May I suggest it’s because we have messed up? But God doesn’t want to leave us there. So many people go through life starting each day with “Oh God, I’m sorry for all the things I’ve done. Thank you for forgiving me, but I feel guilty.” And they go through all the sins they’ve committed. Not to say there is no place for confession, there is. But it’s interesting that the Lord’s prayer begins with “OUR FATHER . . .”

The Lord’s prayer doesn’t start with sin—it begins with the fatherhood of GOD. We need to relate to God as a father who has loved us, who has forgiven us, who sent his Son to take our place, to bear our punishment in order that we can be forgiven. He sees us as holy, as if we’ve obeyed every command in this Book. He sees us as if we never did anything wrong. When we understand that, a great joy should well up inside of us!

JOY TO KNOW WE ARE FORGIVEN!

JOY IN JESUS, NOT WORLDLY THINGS—He is the goal of the gospel.

JOY IN JESUS MAKES SIN LESS APPEALING.

SANDWICH MEAT versus SIZZLING STEAK!

JOY OF THE LORD.

Nehemiah 8:10
Then he said to them, “Go your way. Eat the fat and drink sweet wine and send portions to anyone who has nothing ready, for this day is holy to our Lord. And do not be grieved, for the joy of the Lord is your strength.”

CONCLUSION
The Word of God brings us through conviction to repentance, and through repentace to joy. Joy is not that everything is perfect, but rather it is a joy the world cannot take away since we know that in the end we will be with Jesus.

Last Friday we spoke about how meekness is not an excuse for laziness. Today I have another quote from Dr. Piper about how God's instructions to us to trust him are not intended to make us lazy. As Oliver Cromwell is reported to have frequently said, "Trust in God and keep your gunpowder dry!"

Matthew 6:26: “Look at the birds of the air: they neither sow nor reap nor gather into barns, and yet your heavenly Father feeds them. Are you not of more value than they?” What we see when we look at the birds is not a lesson in laziness. They dig their worms and snatch their bugs and pad their nests with strings and leaves. But Jesus says it is God who feeds them. Birds don’t anxiously hoard things as though God will not do the same tomorrow. They go about their work—and we should go about our work—as though, when the sun comes up tomorrow, God will still be God.

John Piper, What Jesus Demands from the World, (Wheaton, IL: Crossway Books, 2006), 116. Also available electronically from Logos Bible Software.

In this quote, John Piper explains the nature of the calmness exuded by a meek person, even as they might well be accomplishing much for the Lord:

". . . Meek people are quiet or still before the Lord and wait patiently for him. First, they discover that God can be trusted. Then, second, they commit their way to him. And then, third, they wait patiently in stillness for the work of God in their lives.

This doesn’t mean they become lazy. It means that they’re free of frenzy. They have a kind of steady calm that comes from knowing that God is omnipotent, that he has their affairs under his control, and that he is gracious and will work things out for the best. Meek people have a quiet steadiness about their lives in the midst of upheaval."

John Piper, Blessed are the Meek, February 9, 1986. Electronic edition by Logos Bible Software.

It has become something of a habit for me to watch a Piper sermon as part of the preparation of my heart to preach. I don't mean the preparation of my sermon material; rather I mean the preparation of my heart. Getting my heart into the right place to preach is a bigger challenge for me than writing a good set of notes. Piper stirs my heart in ways no one else I listen to does—in order that I should be grateful to God and sensitive to other people. He cares for his listeners and is passionate about his God.

The talk I want to highlight today certainly is a clear example of all those things, and it is also the single most important topic we can ever speak about. There is nothing more important than helping us to understand the new birth correctly. We need to know for certain that we are saved. In this talk Piper explains seven reasons why we need to be born again, which I will share here:

1. Apart from the new birth, we are dead in trespasses and sins. (Ephesians 2:1-2)
   
   
2. Apart from the new birth, we are by nature children of wrath. (Ephesians 2:3; Psalm 51:5)
   
   
3. Apart from the new birth, we love darkness and hate the light. (John 3:19-20)
   
   
4. Apart from the new birth, our hearts are hard like stone. (Ezekiel 36:26; Ephesians 4:18; Romans 1:18)
   
   
5. Apart from the new birth, we are unable to submit to God or please God. (Romans 8:7-8; John 3:5)
   
   
6. Apart from the new birth, we are unable to accept the gospel. (Ephesians 4:18; 1 Corinthians 2:14)
   
   
7. Apart from the new birth, we are unable to come to Christ or embrace him as Lord. (John 6:44, 65; 1 Corinthians 12:3)

— John Piper

A week ago we shared an unsettling quote from Dr. Piper about the vital need for us to fight lust or face an eternity without God. Since that fight is so critical to our well-being, I thought I would share another quote in which he goes on to explain how this fight can be won.

Suppose I am tempted to lust. Some sexual image comes into my mind and beckons me to pursue it. The way this temptation gets its power is by persuading me to believe that I will be happier if I follow it. The power of all temptation is the prospect that it will make me happier. No one sins out of a sense of duty, when what they really want is to do what’s right.

"Another reason I am eager to focus on the new birth is to help you know what reallySo what should I do? Some people would say, “Remember God’s command to be holy (1 Peter 1:16), and exercise your will to obey because he is God!” But something crucial is missing from this advice, namely, faith in future grace . . .

How then do you fight lust by faith in future grace? When the temptation to lust comes, Romans 8:13 says, in effect, “If you kill it by the Spirit, you will live.” By the Spirit! What does that mean? Out of all the armor God gives us to fight Satan, only one piece is used for killing—the sword. It is called the sword of the Spirit (Ephesians 6:17) . . . The Word of God cuts through the fog of Satan’s lies and shows me where true and lasting happiness is to be found. And so the Word helps me stop trusting in the potential of sin to make me happy. Instead the Word entices me to trust in God’s promises.

When faith has the upper hand in my heart I am satisfied with Christ and his promises. This is what Jesus meant when he said, “He who believes in Me shall never thirst” (John 6:35). When my thirst for joy and meaning and passion are satisfied by the presence and promises of Christ, the power of sin is broken. We do not yield to the offer of sandwich meat when we can smell the steak sizzling on the grill.

John Piper, Future Grace (Sisters OR: Multnomah Publishers, 1995), 334. Also available electronically from Logos Bible Software.

This is the third and final video of Tope speaking about the recent conference in Minneapolis. In this video he speaks about both Driscoll and Piper's talks.

This is the second part of my friend, Tope Koleoso's, assessment of the recent DGM National Conference run by John Piper.



The audio and video of the messages from this conference are available on the DGM website.

My dear friend, Tope Koleoso, who leads the church I attend, went to the recent DGM National Conference run by John Piper. Over the next three days I will share his impressions of the conference in video form.



The audio and video of the messages from this conference are available on the DGM website.

John Piper rarely gets starker than he does in the following quote. His biblical remedy for lust? Well, it's simple really. Understand that unless you are one of those who fights lust with all your heart, you were never truly saved. The quote begins with a question from someone who heard one of his sermons:

“Are you saying then that a person can lose his salvation?” In other words, if Jesus used the threat of hell to warn about the seriousness of lust, does that mean that a Christian can perish?

This is exactly the same response I got a few years ago when I confronted a man about the adultery he was living in. I tried to understand his situation and I pled with him to return to his wife. Then I said, “You know, Jesus says that if you don’t fight this sin with the kind of seriousness that is willing to gouge out your own eye, you will go to hell and suffer there forever.” As a professing Christian he looked at me in utter disbelief, as though he had never heard anything like this in his life, and said, “You mean you think a person can lose his salvation?”

So I have learned again and again from firsthand experience that there are many professing Christians who have a view of salvation that disconnects it from real life, and that nullifies the threats of the Bible, and puts the sinning person who claims to be a Christian beyond the reach of biblical warnings. I believe this view of the Christian life is comforting thousands who are on the broad way that leads to destruction (Matthew 7:13). Jesus said, if you don’t fight lust, you won’t go to heaven. Not that saints always succeed. The issue is that we resolve to fight, not that we succeed flawlessly . . . if we don’t fight lust we lose our soul. The apostle Peter said, “Abstain from fleshly lusts that wage war against the soul (1 Peter 2:11).” The stakes in this war are infinitely higher than in any threat of World War III. The apostle Paul listed “immorality, impurity, passion, evil desire, and greed,” then said, “it is on account of these things that the wrath of God will come” (Colossians 3:6). And the wrath of God is immeasurably more fearful than the wrath of all the nations put together. In Galatians 5:19 Paul mentions immorality, impurity and sensuality and says, “Those who practice such things shall not inherit the kingdom of God” (Galatians 5:21).

John Piper, Future Grace (Sisters, OR: Multnomah Publishers, 1995), 331. Available electronically from Logos Bible Software.

Anger is very much associated with our sense of rights. We feel that we have been violated and "deserve" better treatment. The truth is, none of us deserve anything but hell. We build up for ourselves a mental picture of our ideal life, of what we want, so that it becomes an idol. When we don't get our own way, we start to throw our toys out of the pram and feel justified to be angry.

James challenges these thoughts in 4:1-2: "What causes quarrels and what causes fights among you? Is it not this, that your passions are at war within you? You desire and do not have, so you murder. You covet and cannot obtain, so you fight and quarrel." John Piper explains this further as follows:

Humility does not feel a right to better treatment than Jesus got . . . Humility does not build a life based on its perceived rights . . . Much of our anger and resentment in relationships comes from the expectation that we have a right to be treated well. But, as George Otis once said to a gathering in Manila, “Jesus never promised His disciples a fair fight.” We must assume mistreatment, and not be indignant when we get it. This is what humility would look like. Peter (1 Peter 2:21–23) and Paul (Romans 12:19) give us great moral assistance in this difficult task by reminding us that God will settle all accounts justly and that temporary injustice will not be swept under the rug of the universe. It will be dealt with—on the cross or in hell. We need not avenge ourselves. We can leave it to God.

John Piper, Brothers, We Are Not Professionals : A Plea to Pastors for Radical Ministry (Nashville, TN: Broadman & Holman Publishers, 2002), 163. Also available electronically from Logos Bible Software.

The mp3s from the DGM National Conference are being put on line very quickly. You can download them from their website.

This Piper Friday I would like to share some reasons Piper gives us why we need not be afraid. The original article has biblical verses to support each of these glorious truths from God's Word. Here are his statements:

• We will not die apart from God's gracious decree for his children.
  
  
• Curses and divination do not hold sway against God's people.
  
  
• The plans of terrorists and hostile nations do not succeed apart from our gracious God.
  
  
• Man cannot harm us beyond God's gracious will for us.
  
  
• God promises to protect his own from all that is not finally good for them.
  
  
• God promises to give us all we need to obey, enjoy, and honor him forever.
  
  
• God is never taken off guard.
  
  
• God will be with us, help us, and uphold us in trouble.
  
  
• Terrors will come, some of us will die, but not a hair of our heads will perish.
  
  
• Nothing befalls God's own but in its appointed hour.
  
  
• When God Almighty is your helper, none can harm you beyond what he decrees.
  
  
• God's faithfulness is based on the firm value of his name, not the fickle measure of our obedience.
  
  
• The Lord, our protector, is great and awesome.

By John Piper. © Desiring God. Website: desiringGod.org

My friends at Crossway continue to outdo themselves in the area of excellence. I sometimes think I should just issue a blanket recommendation—buy ANYTHING they print. But for some specifics, I thought I'd post some mini-reviews today. They have also recently started a book blog which has already had some great posts, so I've decided to award them a "Warnie Award," which means that their headlines will appear in my sidebar from now on.

Here are a few Crossway books that have helped me as I have dipped into them in recent months:

THE SUPREMACY OF CHRIST IN A POSTMODERN WORLD
Each year the Desiring God Ministries Conference seems to spawn a book. This is one of them, and in it John Piper, D. A. Carson, Tim Keller, Mark Driscoll, Voddie Baucham, and David Wells all interact with the vital issues of how we can be both faithful to Scripture and relevant to the culture. Avoiding the extremes of compromise and alienation, this book charts a course we would be wise to follow carefully. Here is a quote to whet your appetite:

"This culture basically says that there is no rhyme or reason, so we're here to make the most of it. Consume. Enjoy. That's why we're here. That is the overarching mentality in our culture, both inside and outside the Church, resulting in an unquenchable materialism and causing us to look at children as a blight and as a burden. While many in the poorest nations of the world talk about the number of children with which they can be blessed, we talk about the number of children we can afford. We have houses that are larger than they've ever had and families that are smaller than they've ever had.... Why? Because they get in the way of our consumption and our enjoyment" (page 60).

WHAT JESUS DEMANDS FROM THE WORLD
For a religion founded on the God-man Jesus, it is amazing how little attention we tend to give to what he said. John Piper's book goes a long way to correcting this omission. If you thought commands and demands were only found in the Old Testament, this book will surprise you. Far from making things easier for us, Christ actually lays out a set of demands that far exceed the Old Testament law in their reach and challenge to us. Of course, he does this to show us our need for him, but nonetheless, empowered by the Spirit, we are intended to live as Jesus tells us. After all, he commanded us to make disciples of all nations and teach them to obey whatever he has commanded us (see Matthew 28). This book will help you understand and obey these commands.

IN MY PLACE CONDEMNED HE STOOD
We can never have too many books helping us to understand the glory of the cross and everything it accomplished for us. Mahaney recommends reading a book on the cross every year, so it's no wonder he encouraged his friends in this endeavor, which brings together short essays from Mark Dever and J. I. Packer.

One other fantastic thing about Crossway is that they have published 29 books by Dr. Martyn Lloyd-Jones. I can't comment on this author enough. Although based on sermons he preached decades ago, the books sound like they were written for the 21st century. More and more of his talks continue to be adapted for publication. They are supreme examples of what preaching should be like, but also function very well as books. If you haven't discovered the Doctor yet, where have you been? His sermons are also available at mlj.org.uk. Here is an extract from one recent book, Compelling Christianity, based on Acts 8:

"The Christian message does not stop at the mere proclamation of the forgiveness of sins and reconciliation to God. It goes on to say say that this Gospel changes men and women. . . . Christ came into the world not only to bear my punishment and to reconcile me to God, but also to fit me for heaven. He came to do something to me that enables me to enjoy God even in this world. What is it? I must be "born again"....

That is it! We must be made anew, we need a new nature, a new heart, a new mind, we must be new persons. And he has come to do this for us. This is the wonderful, amazing, astounding doctrine of regeneration and rebirth.

This new creation is the act of God. The God who made the world and made man at the beginning makes us anew in Christ. Get rid forever of the notion that becoming a Christian simply means being forgiven or trying to be a little bit better than you were before; you cannot be....

He is there! I am not left to myself. I have a new nature. The Spirit is working in me, getting rid of the pollution, sanctifying me, preparing me for Glory; and even before I get there I have, in Christ, access to God" (pages 59-63).

Finally, I should not neglect to mention a commentary I found helpful when preparing my talks from Philippians earlier this year. It's a slim volume that nevertheless manages to get to the pith of the message of this vital book. The "Preaching the Word" series deserves to be read.

Even my regular readers may not remember that some time ago I decided I wanted to work my way through John Piper's sermons on the new birth. I know it has been awhile since I mentioned this, but I don't want to rush this process, and let's just say I'vebeen busy with other things. So far I have shared my quotes and thoughts from the first and second sermons.

Watching this third video, it was very refreshing to see Piper emphasize that the new birth really does change us. It was a very helpful reminder of the need for God to, as he puts it, give us new life by connecting us to Jesus.

My guilt must be washed away. Cleansing with water is a picture of that. Jeremiah 33:8 puts it like this: “I will cleanse them from all the guilt of their sin against me, and I will forgive all the guilt of their sin and rebellion against me.” So the person that we are—that continues to exist—must be forgiven, and the guilt washed away.

But forgiveness and cleansing is not enough. I need to be new. I need to be transformed. I need life. I need a new way of seeing and thinking and valuing. That’s why Ezekiel speaks of a new heart and a new spirit in verse 26 and 27: “I will give you a new heart, and a new spirit I will put within you. And I will remove the heart of stone from your flesh and give you a heart of flesh. And I will put my Spirit within you, and cause you to walk in my statutes and be careful to obey my rules.”

Here’s the way I understand those verses: To be sure, the heart of stone means the dead heart that was unfeeling and unresponsive to spiritual reality—the heart you had before the new birth could feel. It could respond with passion and desire to lots of things. But it was a stone toward the spiritual truth and beauty of Jesus Christ and the glory of God and the path of holiness. That is what has to change if we are to see the kingdom of God. So in the new birth, God takes out the heart of stone and puts in a heart of flesh. The word flesh doesn’t mean “merely human” like it does in John 3:6. It means soft and living and responsive and feeling, instead of being a lifeless stone. In the new birth, our dead, stony boredom with Christ is replaced by a heart that feels (spiritually senses) the worth of Jesus.

Then when Ezekiel says in verses 26 and 27, “a new spirit I will put within you. . . . And I will put my Spirit within you, and cause you to walk in my statutes,” I think he means that in the new birth, God puts a living, supernatural, spiritual life in our heart, and that new life—that new spirit—is the working of the Holy Spirit himself giving shape and character to our new heart.

The picture I have in my mind is that this new warm, touchable, responsive, living heart is like a soft lump of clay, and the Holy Spirit presses himself up into it and gives spiritual, moral shape to it according to his own shape. By being himself within us, our heart and mind take on his character—his spirit (cf. Ephesians 4:23).

So now let’s step back and sum up these last two weeks. What happens in the new birth? In the new birth, the Holy Spirit supernaturally gives us new spiritual life by connecting us with Jesus Christ through faith. Or, to say it another way, the Spirit unites us to Christ where there is cleansing for our sins, and he replaces our hard, unresponsive heart with a soft heart that treasures Jesus above all things and is being transformed by the presence of the Spirit into the kind of heart that loves to do the will of God (Ezekiel 36:27).

By John Piper. © Desiring God. Website: desiringGod.org

Piper Friday resumes this week. Today I wanted to draw your attention to the notes and mp3s of a recent trip Dr. Piper took in the UK. He was speaking to students on Ruth, and Dave Bish was there. I thought I'd share the following quote from a previous sermon on Ruth John Piper has preached:

The Lesson of the Book of Ruth
Here's what I would suggest as the main lesson: the life of the godly is not a straight line to glory, but they do get there. The life of the godly is not an Interstate through Nebraska, but a state road through the Blue Ridge Mountains of Tennessee. There are rock slides and precipices and dark mists and bears and slippery curves and hairpin turns that make you go backwards in order to go forwards. But all along this hazardous, twisted road that doesn't let you see very far ahead there are frequent signs that say, "The best is yet to come." And at the bottom right corner written with an unmistakable hand are the words, "As I live, says the Lord!"

The book of Ruth is one of those signs for you to read. It was written and it has been preached to give you some midsummer encouragement and hope that all the perplexing turns in your life lately are not dead-end streets. In all the setbacks of your life as a believer God is plotting for your joy.

— John Piper

The 12th most read post on this blog is a remarkable list of 20 questions for potential church planters. This includes the audio and video of a very helpful talk from Acts 29 director, Scott Thomas.

In 11th place is the video and transcript of my interview with John Piper. Also, don't miss the many posts I have written citing short quotes from this man's writings on "Piper Fridays."

The 22nd most popular post is a summary post reporting on a debate over baptism and church membership between some of the "big guns" in theology, carried out online. When you realize both John Piper and Wayne Grudem have changed their positions on something, it's certainly worth a listen.

The 21st most popular post is a link to the most popular blond joke in the world. Make sure you follow this one and find that joke—you won't be disappointed!!

As you read this, I have just returned from a blog holiday. Thanks to Blogger's scheduling feature, I have been able to give this blogger a rest without any interruption of posts while I was away. Although I am now back, and while I do have to return to work, I want to maintain some sense of the rest and relaxation that hopefully I was able to enjoy. Therefore the auto-published posts will continue without the usual attention from my editor, as I am giving her a break, too.

Since I am basically away, it's a good time to introduce you to a new blog. It's by my friend, Joel Virgo, and some of his fellow elders at Church of Christ the King. There are lots of cool posts already, including a report from the recent New Day Youth Conference. So go read it right now! I have decided to give this blog a "Warnie Award," and their posts will appear in my sidebar from now on.

The next fifteen days will see me release the top thirty posts here on the blog as defined by their readership from the 1st of January 2008 through the 31st of July 2008. I will share links to two such posts a day, and I hope that you will find it a useful chance to catch up with some of my older material that you may not have seen before. Posts that are similar or in a series will only be represented by the most popular post.

Let me introduce you to the 30th most read post, which is no small thing when there are over 3,000 others that didn't make the top thirty. The post is a short one, giving my response to John Piper's announcement that he plans to attach a Bible college to his church, which will have a very different philosophy and charging structure.

In 29th place is my interview with my friend, Justin Taylor.

UPDATE
This from a fresh notice placed today on Todd Bentley's website ". . . we have discovered new information revealing that Todd Bentley has entered into an unhealthy relationship on an emotional level with a female member of his staff. In light of this new information and in consultation with his leaders and advisors, Todd Bentley has agreed to step down from his position on the Board of Directors and to refrain from all public ministry for a season to receive counsel in his personal life."

ORIGINAL POST
Some of you may well have missed this. I came back from a holiday yesterday (posts have been published on autopilot with a bit of help from my editor) to discover Todd and Shonnah Bentley were reported a few days ago to have been under significant marital pressure to the point where they have now separated. Their own ministry's board of directors issued a statement which reported that no sexual immorality is involved, but explained that Todd will not be a part of a forthcoming missions trip, while God TV announced that they have come to the end of their broadcasts from Lakeland.

Charisma magazine has a commentary on these events, and John Piper also has reacted to the news and discussed discernment. I am saddened by this news, and so, although it might be tempting to join those pointing fingers of accusation at Todd, or at those who arguably welcomed him rather too hastily into the limelight, I think this is, firstly, a time to pray, and secondly, a time to be extra careful of our own marriages. I have written a number of previous posts about the events in Lakeland, Florida.

UPDATE
You can watch the Newday promo video right here:



The summer is officially here, or at least it is in England, although with our odd weather, we can't guarantee what we will experience over the next few weeks! But it is a good time to think ahead to next year and think about what events you are planning to attend. I will share a few of my personal picks. There are also a number of other Newfrontiers conferences in different countries—why not explore their website and look for the country nearest you?

If you are looking for more, or your tastes don't follow mine, Tim Challies also has a list of conferences. There are more conferences still to come this year, but I have also listed some 2009 events.

AUGUST 2008
Newday — Older children and teens conference run by Newfrontiers. Join several thousand young people to worship God and hear his Word.

Together at North — Newfrontiers gathering in the North York Moors.
Contact: north@teesside.org

Together at Borderlands — Newfrontiers Bible weekend in Wrexham.
Contact: eric@rugeleycc.org.uk

Together at Mid UK — Being held in Shuttleworth.
Contact: mailto:mailto:

Together at Wessex — in the New Forest Showground.
Contact: mailto:mailto:

Celebration NorthWest — USA Conference, including Terry Virgo.


SEPTEMBER 2008
The Power of Words and the Wonder of God — The Desiring God National Conference with John Piper, Mark Driscoll, Bob Kauflin, Sinclair Ferguson, Paul Tripp, and Daniel Taylor.


OCTOBER 2008
Together at East of England — Meeting at the Pontins Pakefield Holiday Centre, Suffolk.
Contact: mailto:mailto:

Acts 29 Boot Camp, St Louis


NOVEMBER 2008
Front Edge South West, Winchester.
Contact: office@lifesouthampton.org

Acts 29 Boot Camp, Dallas


JANUARY 2009
Together at London and Surrey, January 23-25, Butlins, Bognor Regis.
I will be there with hundreds of people from Jubilee Church, London and many other Newfrontiers churches. We will take over the whole site for a Bible weekend.
Contact: togetheratbutlins@hotmail.co.uk

Acts 29 Africa Boot Camps


FEBRUARY 2009
Life in the Spirit — "Where reformed theology meets charismatic experience."
UK conference with Sam Storms, Steve Brady, David Carr, Gavin Calver, and Bernard Thompson. Usual attendance approximately 200.


APRIL 2009
New Word Alive
Next year Carson and Virgo return, and there are two weeks — March 30 - April 4, 2009, and April 4 - April 9, 2009. Spaces are likely to sell out, so get yourself booked in soon.


JUNE 2009
Celebration Midwest
Dates not yet confirmed, so watch this space for this USA conference ...


JULY 2009
Together On A Mission 2009 will take place from July 7th to 10th. Book this holiday now!

Celebration Northeast
Dates not confirmed, but watch this space for details of this USA conference ...

Today I wrap up my interview with John Piper in this last segment. It is based on the video version of the interview, which can be viewed here. John talks about preachers he listens to and describes the circumtances which led him to the pastorate of Bethlehem Baptist Church. The three previous parts to the interview can be read at the following pages:

• John Piper on New Word Alive
  
  
• John Piper on Passionate Preaching
  
  
• John Piper on Prayer and Bible Study

Adrian
We have just been talking about studying the Word, and obviously books, but I guess for most preachers, they like to listen to other preachers as well. I guess you’re probably no exception to that. So who have you got on your iPOD that you’re actually listening to?

John
I do have an iPOD. It happens to sit in my speaker base in my bedroom as kind of an alarm clock. But my computer is in my study, and my treadmill is in my study. That’s the only time I ever listen to preaching—when I’m running. So three times a week, for thirty minutes or so, I’m listening to other people speak. So I download them from the Web, usually. Who are the last ones I listened to? I listened to [Don] Carson. I listened to R. C. Sproul. I listened to Martyn Lloyd-Jones. Somebody gave me the whole series of MLJ on Romans. I listen to C. J. Mahaney. I listen to John Sailhammer on the Old Testament. I listen to Carl Trueman on, what’s the topic? I can’t remember. A little while back. Basically, I’m looking for two things—one, contemporary relevant issues that I might want to dig into, or model preaching. So, whoever at that point, and they’re not always the same people, the model preachers and the ones who are talking about the things I feel like I need to get to know about.

Adrian
Okay. You’re obviously deeply committed to preaching and to pastoring, and you’ve been at Bethlehem an awful long time. I wonder, first of all, how did you make that decision to join Bethlehem, and was it a lifetime commitment at that moment, or was that something that evolved? How did it then develop into a long-term thing?

John
I was teaching Bible and Greek for six years at Bethel College from 1974 to 1980. I had a sabbatical and I was working on Romans 9—the book on justification of God—the odyssey basically, Romans 9. And while I was doing that, the Lord, I believe, just kept saying through the words of that chapter, “I will be proclaimed and not just analyzed.” And I couldn’t resist it after awhile. Finally, I began to ask those who knew me best, “What would you think if I left academia and took the pastorate as a preaching pastor?” And they all said, “Do it.” So, in December of 1979, I gave my resignation and started looking for a church. I said, “I’d like to spend ten years here.” Well, they said, “Ten years would be good.” And ten years went by like that. And now it’s twenty-eight. And I have no intention of going anywhere else until I’m done.

Adrian
Do you think that kind of longevity is important for a pastor?

John
It’s important, at least in volatile urban settings. In other words, where there’s a lot of change in the people, there needs to be less change in the pastoral ministry. Where the people are stable, say in a small town that has very little coming and going, the stability lies very much in the people. In an urban setting of growth, with a lot of people in and a lot of people out, there’s no stability in the people. And if it isn’t in the staff and elders, then it’s not going to be anywhere. So the degree to which there is movement among the people, it seems to me to be good. And I think it’s healthy for the pastor himself to press on in preaching in a way that doesn’t redo the same stuff over and over again. I mean, after the first five years I thought to myself, “I would not want to do this anywhere again.” I mean, those first five years are hard. You’re figuring out everything; you’re rebuilding everything. You’re trying to make some changes. And to start all that over again instead of building on it would have felt very discouraging to me.

Adrian
So for you the pull of the church was a stronger pull than the pull of Bible college or seminary?

John
Yes, oh yes. And the reason in that day was because, in the college, I felt like, year in and year out, I had the same age group (18-22). They were culturally basically the same. Their questions were, every year, the same. They always revolved around Calvinism and free will and sovereignty, and whatever. And in the church you’ve got cradle to the grave. You’ve got ethnic and cultural differences. You’ve got people all over the spiritual map on their questions. You’ve got dying and birth. You’ve got weddings and funerals. The reality of the totality of life—what that said to me was — “If this is real, if this Book is real, it will relate to all of that instead of this little slice of humanity that comes to college.” And I just wanted to see the Word of God take root in a people.

Adrian
That’s really interesting. Would you say, then, that part of your development as a pastor and as preacher is just being there in the long-term and seeing that kind of development?

John
Absolutely. I had probably preached fifteen times in my life when I came to this church. I was 34 years old and I was a teacher. I taught Sunday School. I didn’t preach around. Most of my colleagues preached on the weekend in addition to teaching. I said, “I’m not going to do that. I’m going to be with my family in church, sitting with my children at my side and my wife, listening to the Word of God every weekend, and I’ll teach a Sunday School class.” So I had done a few weddings, and I had done a few little sermons here and there. But I was an absolute green preacher when I came to Bethlehem. So all of my development as a preacher has been through these 28 years in the same pulpit.

Adrian
Okay. So, you’re a busy guy because you’re a preacher there, you preach regularly. You go to all these conferences. And I’ve noticed you almost always bring, if not a completely brand new message, at least a newly reworked version of it, perhaps slightly different . . . How do you manage to find all that time? Or is it just that you prioritize that and don’t watch too much TV?

John
I don’t watch any television. I don’t have a television.

Adrian
That’s what it is probably.

John
That certainly helps. And I have a wonderful wife who tolerates a very absent husband, even when I’m home. I ask her—I’m always taking her temperature as we do our dates on Mondays and go out. “How we doing, Noel? Do you want to make any changes?” She’s just so incredibly flexible that I married the right woman. And ever since we’ve been married, I’ve always worked, both in the day and in the evening. I’ve raised four sons, and now I’m working on one daughter. And they’re all married, and they have sons, and they’re following the Lord. So I feel some deep, deep gratification about that. But I always took from 5:30 to 7:00, and that was their time. I ate with them and then we had play time. We were kicking the ball around in the backyard or we were building towers and knocking ‘em down — this is your time. And I went to all their ballgames. A pastor has his own time. He can do whatever he wants. So 3:30 in the afternoon, while other guys are working, I’m banging my fists at the soccer match, or you’d call it football, to make my son, Benjamin, run faster . . .

Adrian
You played soccer?

John
I didn’t — I watched it.

Adrian
But, no, still, I mean . . .

John
Oh, I love it. We try, we try! (Laughing.)

Adrian
You have David Beckham now, of course.

John
Well, he did score a goal the other day. I think it was headlines. One goal out of this billion dollar deal. So . . . where were we?

Adrian
We were talking about football playing . . . you were just talking about all the time . . . .

John
Oh, the time to do things, yeah. The point was that even though I work in the evenings (at 7:00 I’m back in my study or with a book in my hand or at some meeting) and Noel is doing her handwork, or working on her projects, and I’m working away. But, really, the key is — I’ve been in the church long enough that they let me do what I want to do. And we’ve got such diversification staffing, that I’m the preacher guy. They want me to feed this flock on the weekend, and they want me to provide vision for the staff. That’s my title — Pastor of Preaching and Vision. I’m here in Wales, and I’ll be back to preach next Sunday, and most of them won’t even know I was gone.

Adrian
Yeah, sure. You write books. What would be the three books that you’ve written that would be your most important books, in your opinion? Three most important books you’ve written, or three significant . . .

John
I will be interested to watch from heaven to see what the answer to that question will prove to be, because I don’t think my answer really has any authority. I don’t know. Don Carson told me he thought Pleasures of God was the most important thing I’ve done, so I think I would put that in the top three. I’m going to put Desiring God there just because it’s the seminal book from which everything else flowed. And after those two, God’s Passion for His Glory maybe. That’s my [Jonathan] Edwards—Edwards is half of that and I’m half of that. And because Edwards is so important, and that essay, The End for Which God Created the World, is so absolutely foundational to everything I do and what I think, that may be the other one.

Adrian
Great. Well look, thanks very much for joining us, John. It’s just been wonderful to have a few moments here just to pick your brains . . .

John
Yeah. I wish we had more time. Thank you very much!

Adrian
God bless.

Yesterday, in the second part of my interview with John Piper, he talked about passionate preaching. Today, John talks about prayer and Bible study, and in particular, his personal "rhythm" for this important discipline. The video of this part of the interview can be seen here.


*************************

Adrian
So, what you’ve described — I suspect there may be many preachers out there saying, “Okay, I get what you’re saying, but how do I get to that place?” You mentioned prayer. I know prayer is important to you. You often talk about prayer in your books. Could you talk a little bit about what your own prayer life looks like? How you get, if you like, connected to God in that way you’re describing?

John
I’ll try without disobeying the Lord’s injunction in the Sermon on the Mount to go into your closet . . .

Adrian
Yeah . . .

John
I surely am not a model to hold up for prayer because I have models and I fall short of them. But, my life is a combination of private prayer, family prayer, corporate prayer at church—it’s a rhythm of those things. I try to be with the Lord every morning for an hour or so. The way it works for me is mingling together Word and prayer. I don’t read the Bible for twenty minutes and pray for twenty minutes, or forty and forty, whatever. It’s in and out and in and out. I learned that basically from George Mueller, who said he made the big mistake in his early Christian life of trying to pray for an extended period of time, and his mind inevitably went everywhere except toward the Lord, so he began by whispering up a one minute prayer for help, and then he took the Word and turned everything he’d read into prayer. He said I laid sixty things before the Lord this morning, and I laid them through the Word. And that’s pretty much the way I go about it.

When it comes to praying for things, besides what’s in the text, I pray in concentric circles. The most needy person I know is me. Therefore I pray about me first, because if I can’t be fixed, I won’t fix anybody. I won’t bless my wife or children or the Church. So I pray about this soul and my passion for God here, and then I move out to my wife and my children. I pray for them about whatever was in the text. Then I move out to my elders and my staff, and I name all the staff every day and our elders. And then I move out to the church, and move out to the city, and the nations. That’s the way I pray. And that can fill up a lot of time as God brings different things. I use helps. I have lists. I have lists of the names because I can’t even remember the names of 34 elders sometimes, and I have to say those. And then I use things like Operation World to pray for the nations. I keep it on my computer. I keep it in the book beside my old prayer bench at home.

By the way, I have a place of prayer. In my study there’s a little corner with a built wall, like this—it’s got a bench, it’s got books, it’s got a Bible. So I can kneel, it’s got a little rug. In 1975, so it’s now thirty-two years ago, I realized when I finished graduate school and owned my first home that this home should have a prayer place in it because otherwise, I think if you don’t have a place that’s designated that’s relatively secure, you tend to kind of sit on the couch, cross your legs, put some coffee beside you, and go to sleep, and call it prayer time. You don’t tend to do that if you have a place that’s just set aside for prayer.

Then there’s the family—my wife and I and my daughter—pray and have devotions in the morning. And then we do it in the evening. And then my wife and I pray before we go to bed at night, and read a little devotional called “Daily Life.” So that’s the rhythm—morning, evening, wife.

And then there are eight prayer meetings at our church, and I go to four of them plus the staff prayer meeting. They are thirty minute prayer meetings. That’s all they all. We don’t talk at all. We just sit down—bang! We start praying, and bang! Thirty minutes later we stop and go our separate ways. It’s very . . . and that way they last. I’ve been to one of these prayer meetings for probably over twenty years. The Friday morning 6:30 prayer meeting has been going on for twenty years and I hardly ever miss it, except when I’m on vacation, and there’s absolutely zero conversation, zero nonsense. It’s just you’re there; it’s 6:30, let us pray! It’s 7:00—bang! We’re done! Everybody disappears. And it’s really precious! It’s powerful!

So, those are my rhythms, personal, family, corporate, and lots of others sprinkled in. Paul said, “Pray without ceasing,” so I’m always crying for help. So, “Right now, Lord, help me in this interview!”

Adrian
(Laughing) Yeah! You and me both! So, you pray. Obviously you study the Word. And I suspect most of what you do is fairly standard on that. But do you have any particular hints about how to study the Bible that would help people maybe?

John
H-m-m-m. I’m not a good example there either. My life has kind of been taken out of my control in the last years. I feel like I’m governed by what other people want from me, pretty much, than what I want to do sometimes.

A combination of three things, I would think, is what a pastor would want. One is general reading. And there—what can you say? There’s a billion things to read. You let your own heart and good recommenders, good bloggers, tell you what’s good. And then you don’t waste your time reading what’s bad. Somebody else better read it first. Don’t read it first. And probably you should read something that’s 200 years old, 300 years old, because the new stuff is here today and gone tomorrow by and large. So READING.

Secondly, some more or less systematic way of growing in your knowledge of Scripture. The Bible says, “Grow in the knowledge of the grace of the Lord Jesus Christ,” so some regular reading and rigorous effort to broaden your understanding of the scope of Scripture.

The third is preparation for what you do. That’s where most of my effort is right now. I languish in the other two and I flourish here. I don’t begrudge myself that too much because what I have found (and this might be encouraging to any of the younger guys pondering what they’re going to do with their lives)—when I left academia—six years of teaching Bible college to do pastoral ministry, I thought, “I’m giving up all my summers (teachers have all their summers to study and write), I’m giving up a small amount of teaching and a large amount of writing opportunities—I’m giving that up for a life of pressure, and administration, and crises, and crunch, and just normal pastoral labors, so will I languish in my ability to see Scripture?”

Continued in part 4 . . .

Yesterday we began sharing the transcript of my interview with John Piper at New Word Alive. Today we continue with John Piper talking about passionate preaching. The video of today's segment can be seen here.

Adrian
People do talk about you, John, as having a real sort of passion about you. It’s almost like a zeal, I guess. In fact, particularly when you’re preaching, I certainly experience that, having actually only heard you for the first time in the flesh last night, and so many people afterwards were saying the same thing. I was just blown away by the passion, and also by a sense of the presence of God that you brought when you were preaching. I guess that’s probably the best way of describing it. Is that something that you’re aware of in some way for yourself? Is that something you can explain a bit as to why you feel that other people experience that? Is it something you feel yourself when you’re preaching as well? How did that come about? Because I know, for example, that Lig Duncan said that when he heard you preach at Together for the Gospel, he felt, “Boy, I’ve never preached before. I’ve never done it.” So what is it about you? Is there something special about you? Do you have some kind of secret you can share with the rest of us?

John
I don’t usually feel that way when I’m done preaching, okay? I talked to Don Carson one time, and I regard Don as a very effective communicator and a brilliant person. He mentioned to me that he regularly walks away from his events feeling that he’s blown it, which made me feel better, because I don’t think you can ever quite know what God’s doing. At the times that I have felt bleakest about the way I did what I was supposed to do, others have testified to being helped. And the times I felt liberated, free, engaged — Did anything happen in them rather than just in me? So, I’m very suspicious about the way I feel about my preaching. I doubt myself regularly that my assessment of what just happened is accurate. Which helps me and hurts me. It means I never feel very excited about what I’ve just done, and it means I don’t fall out the bottom because I say, “Well, God can do what he wants to do. You know, Balaam’s ass can accomplish what he wants, so he might use that, even though I felt terrible about it. So I’m a lousy judge when it comes to saying, “Was there a presence of God, or was there an anointing, or was there an effect?”

I just know that what I want is the gift of self-forgetfulness in what I would call a full engagement, a full passion, a full zeal with what’s there in the text, and the reality of God in and through the text. I want to see him, and know him, be engaged by him, be thrilled by him, say it with whatever effectiveness I can, and let the chips fall where they will. And that, as far as my own subjective awareness goes, that rises and falls. One Sunday I feel thrilled. I feel met. I feel carried. I feel helped. And others I don’t. But that doesn’t correlate necessarily with what God is doing in the people out there. So, to me, an effective, experienced sermon would be when I forget myself. I’m not thinking, “Oh, I’m doing well here,” or “I’m doing badly here,” or “That was an effective comment,” — anything like that ruins it for me. The gift is when you’re not outside yourself watching yourself. You’re so here—you’re so here that you’re not at all conscious—there’s no two of you, there’s just one of you, and God and the people, and a transaction is happening that’s a miracle. Because you can’t choose to forget yourself. The act of choosing to forget yourself is self-awareness. So it’s a gift. It’s a phenomenal precious gift in the moment. You pray for it ahead of time, and it may come for twenty minutes and then you lose it for ten, and you’re thinking about your hands, and you’re thinking about your notes, and you’re thinking about the faces out there, and it’s all discombobulated, and then it may be taken away in the moment, and you’re free to . . . you go, and you wake up ten minutes later and — What was THAT? You know? That was free!! So that’s what I’m after.

I think there are ways to cultivate what I’m talking about. It basically is cultivating God-centeredness. It’s cultivating prayer. It’s cultivating a serious engagement with the Word. It’s cultivating asking certain kinds of God-centered, Christ-exalting questions. There’s a focus and a preoccupation. And then my root Christian hedonism, I mean, my root philosophy of life — whether you are satisfied in God really does make a difference as to whether you can glorify God! That’s a huge thing! It’s a theoretical construct that I think is in the Bible, but it has a practical effect because I really believe that if you’re not passionate about God, you won’t glorify him as much. If you’re more passionate about football than God, you glorify football. If you’re more passionate about food or cooking or sex or money or work or the stock market than you are about God, then that’s what gets glorified. God is most glorified in us when we are most satisfied in him. That construct of reality has an effect on how you pray about your life and how you live you life.

Continued in part 3 . . .

Yesterday was Friday and therefore it was the day that we usually turn to Piper. I have not forgotten that tradition, nor, incidentally, have I forgotten Lloyd-Jones Monday—it's just that there has been a lot of other material to get out there, and I haven't wanted to do more than a post a day at the moment.

I actually have another project which I'm currently working on, and which I plan on telling you about in a few weeks or so. Believe it or not, thanks to spending some time planning and writing ahead, and also to the efforts of my transcriptionist and editor, Annette, this past few weeks have actually been quite light blogging work for me. Please pray for me that God would grant me unusual grace, inspiration, and self-discipline at this time.

Anyway, today I thought we would share the transcript of the first video segment from my New Word Alive interview with John Piper. The video can be seen at Piper on New Word Alive and Spring Harvest.


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Adrian
Hi! My name is Adrian Warnock and I’m here with John Piper. We’re here at New Word Alive. I can’t say the name of the town [Pwllheli], but it’s in North Wales in the UK, about six hours away from London. John has very kindly agreed to be interviewed here. But he’s also specifically asked that we would pray together before we start. So, John, let’s just share a word of prayer, shall we?

John
Father, we lean on you for words that would come to our mind that might be helpful or useful to other folks. So, for the sake of your name and for the good of others, we ask that you would cause us not to go down any rabbit trails that would be unhelpful, to waste our time, or spin our wheels. And we ask that you would guard us from error or pride or anything that would be dishonoring to Jesus or harmful to the Church. And so draw us into a conversation that will be edifying, I pray, and an honor to the Lord Jesus. We ask this is his name. Amen.

Adrian
Amen. Well, thanks for joining us, John.

John
My pleasure.

Adrian
Really, the whole purpose of these interviews is to try and get a bit of a glimpse of the man behind the preacher, as it were. So just to start with, I’d love to know how you came to the decision to be here. There seems to be a lot of you Americans coming over here—you’re here, Don Carson is here in the UK today at this conference as well, and later in the year Mark Driscoll’s going to be at a conference in Brighton [as well as some meetings in London]. Why do you guys keep coming?

John
There’s a narrow and a broader answer to that. Let’s go from the broader to the narrow. The broader answer would be—when I was here doing my sabbatical at Tyndale House in Cambridge, I got to know the folks who did the book, Pierced for Our Transgressions.

Adrian
Oh, yes!

John
They asked me to do the forward for it. And that got us into a conversation about the larger evangelical situation in Britain, and for whatever reason, I found myself very very akin to their cause in upholding the penal substitution of Christ—his work on the cross in our place as precious beyond words. I don’t know why, but they thought that my support would be helpful. Why that is—I’m just an ordinary American pastor and nobody over here knows me, I thought—so what’s the deal with doing the forward for this book or whatever? And I discovered that evidently my voice has (and this is ironic to say it here) I thought it had, up to this point, a kind of unifying effect because I’m contaminated with charismatic influence . . .

Adrian
(Laughing) I like that . . . !!

John
. . . and I’m reformed to the core—like I say I’m a seven-point Calvinist—that sort of thing. And so that’s an unusual combination. So I’ve been to the Leister Conference with the Banner of Truth books, I’ve been to the Brighton Conference with what, Newfrontiers?

Adrian
Yes, that’s right.

John
And I’ve been to FIEC, and I’ve been here now, and that seems to be broad. So evidently my role is to function as a kind of voice that can attract a broad array of evangelicals. [Ed: Piper has also spoken for the Proclamation Trust and other UCCF events.]

So that’s the bigger reason. I like serving that purpose, so if I can serve that purpose, I’ll come over. I didn’t know that, but I’m told that, and I’m pleased to help draw exegetically serious, Bible, gospel people, whether charismatic or not, together. I think that’s a wonderful calling. So that’s one.

The narrow one is that this event was born out of a tension at Spring Harvest over the whole issue of the nature of the atonement, and I think the place that this conference, New Word Alive, came down on—what Christ achieved for us and how he achieved it in bearing God’s wrath, absorbing it fully, removing it, propitiating it. That historic, traditional vision of what Christ did is exactly right and precious. So, when I was asked, “Would you come help us get this started?”—that question wouldn’t have made any sense to me without the broader piece, but given what I was being told about my voice, I thought, “Well, okay. If you think I can help, I’ll be happy to help, because I believe in the cause.” So those two things coming together—the broader function of my voice kind of spanning certain tensions in Britain, and this issue in particular—made this a very attractive event to me.

Adrian
Okay. Well, it’s been great to have you. What’s your impression of the event as a speaker, and also as a participant?

John
Well, I’ve only spoken once, and then I’ve attended one thing ahead of time, too. The responsiveness of the folks has been positive. Now I have to measure my words because British folks (laughter) are less responsive than what I’m used to!!

Adrian
Are you talking about the stiff upper lip here?

John
I don’t know what I’m . . . I don’t know what it is, but I mean, I’m looking around in here during that kind of worship and I’m expecting a great deal more engagement than I’m getting, so I just kind of adjust my expectations to the kind of human being I’m dealing with (Adrian laughing), and if I’m at a more, you know, lively place, I’ll expect that. Here I’m pleased to settle in with my expectations kind of in the middle, and it’s been good!

Adrian
I think it’s partly a cultural thing.

John
Oh, it’s absolutely cultural, there’s no doubt that it’s cultural. That’s what it is!

Adrian
Yeah, because I guess some people are more or less expressive in worship based on who they are.

John
Exactly. It’s partly genetic, partly cultural, partly religious and convictional.

Adrian
Yeah, yeah.

John
So those three factors together make you who you are. We’ll all that way.

Continued in part 2 . . .

To whom is Paul referring when he writes the following words?

"For we know that the law is spiritual, but I am of the flesh, sold under sin. For I do not understand my own actions. For I do not do what I want, but I do the very thing I hate. Now if I do what I do not want, I agree with the law, that it is good. So now it is no longer I who do it, but sin that dwells within me. For I know that nothing good dwells in me, that is, in my flesh. For I have the desire to do what is right, but not the ability to carry it out. For I do not do the good I want, but the evil I do not want is what I keep on doing. Now if I do what I do not want, it is no longer I who do it, but sin that dwells within me.

So I find it to be a law that when I want to do right, evil lies close at hand. For I delight in the law of God, in my inner being, but I see in my members another law waging war against the law of my mind and making me captive to the law of sin that dwells in my members. Wretched man that I am! Who will deliver me from this body of death? Thanks be to God through Jesus Christ our Lord! So then, I myself serve the law of God with my mind, but with my flesh I serve the law of sin."

— Romans 7

There are some theological questions that are not important. There are others that are potentially important. And then there are some that are always important. The question I want to throw out today falls into the middle group. It is very possible for us to disagree over who the man in Romans 7 is intended to be and still love each other, work together, and actually even have similar theologies because of how we interpret other Scriptures. But different opinions about this chapter can lead to a significant problem in our life if we come to certain conclusions.

There are two main interpretations that are frequently held (although see Piper's work below for a fuller list of different viewpoints). John Piper, for example, believes that this man is intended quite simply to represent the typical Christian life. John MacArthur would support him, as would many reformed scholars. Martyn Lloyd-Jones and Terry Virgo are among those who would disagree and say, as Virgo did in the third of a series of talks on Philippians, that this is a “description of life before and outside of Christ, but looked at from the perspective of life in the Spirit.”

When Piper taught on Romans 7 he argued that his perspective on this verse would help protect against the idea, on the one hand, that Christians can ever become perfect and sinless in this life, and on the other hand, a passive failure to fight against sin. You can decide for yourself how well you feel he holds this balance. Here, though, are some of Piper's introductory words:

One of the biggest disagreements over this text is who this man is. Whose experience is Paul describing? Is this the experience of Paul, the believer? Or is this the experience of Paul, the unbeliever? Christian or non-Christian? Or should we pose the question with more precision: Is this a morally awakened but unconverted Paul? Or is this the spiritually quickened converted Paul who is new and immature in the faith? Or could this be the mature Christian Paul, but in times of lapsed faith and vigilance? I don't think I will tell you today what I think the answer is. I would like you to be thinking and studying this passage for yourselves without being sure what I think.

I do believe you can make a more or less plausible case for all of these possibilities and that none of them necessarily leads you into false teaching on the larger, over-all view of sanctification. In other words, it is possible to be wrong on our interpretation of one text but right in our view of the Christian life. You might say, "This text is not about Christian experience," and still believe that Christians have experiences like this - sometimes doing what we don't want to do. Or you might say, "This text is about Christian experience," and still believe that much more victory over sin is possible than this in the Christian life.

So what we conclude (about whether Romans 7:14-25 refers to Christian experience or not) does not describe our whole view of Christian experience. There are dozens of other very important texts in the New Testament that we have to stir into the mix to see the bigger picture of the Christian life. Beware of people who build their views on isolated passages. That is where most cults and quirky interpretations come from . . .

If the man is a Christian or not a Christian, in either case his misery ("O, wretched man that I am," verse 24) is caused by his indwelling sin, not by the Law. The Law is not sinful and the Law is not poison. I am sinful, and my sin is deadly poison.

Three times at least Paul makes the point. Verse 14: "The Law is spiritual, but I am of flesh." Verse 16: "If I do the very thing I do not want to do, I agree with the Law, confessing that the Law is good." Verse 22: "I joyfully concur with the law of God in the inner man." So the Law is "spiritual" and "good" and a "joy."

This is true whether we decide that this divided man is a struggling believer or a conscience-quickened unbeliever. In either case, Paul's main point is the same: Justification by faith apart from works of the Law (3:28) stands, because it does not imply that the Law is sin or poison. And sanctification by faith through death to the Law (7:4) stands, because it does not imply that the Law is sin or poison.

Piper goes on to state that he believes this man of Romans 7 is, in fact, a normal Christian. I do agree with Piper that it is possible to come to different positions on Romans 7 without it affecting one's overall theological position. However, I also believe it is indisputable that if you do hold Piper's position—that this indeed represents the Christian—there is a very real danger that, unlike I am sure Piper himself, you might actually conclude that it is all right for a Christian to feel pretty helpless against sin and, frankly, become despairing.

Because of this result, and in light of my study of the matter, I am unusually ready to say here that I think Piper is wrong and Lloyd-Jones and Virgo are right. Why do I say this?

First, Romans 7 and Romans 8 seem to be setting forth two different life styles that are mutually inconsistent. The man who knows no freedom in Romans 7 has been set free from the law in Romans 8. While it is true that without the Spirit we can have the will to do good, but lack the ability to do it, with the Spirit it is no longer true that we cannot carry out good. Paul seems to almost yell at us in Romans 8—you CAN do it! I am no believer in Christians becoming perfect, but I do so hope that your view of Romans 7 doesn't lead you to a feeling of despair against ever enjoying living a victorious Christian life.

Lloyd-Jones expresses some of his reasons for believing the man of Romans 7 does NOT reflect the normal Christian life as follows:

"When the Christian talks about his sin and failure he does not talk about it primarily in terms of the law; he talks about it primarily in terms of love, about his failure to live to his glory. The Christian does not go on speaking in terms of the law as the man in Romans 7 does. He is no longer ‘under the law’ but ‘under grace.’ Furthermore, as the Apostle will show us . . . the Christian must never allow himself to feel the condemnation of the law . . . the whole object of this great 8th chapter is to emphasise that: ‘No condemnation . . . no separation.’ [MLJ Romans 7:1 to Romans 8:4 pp. 262-263. Cited online here.]

As one writer who holds a similar position to Virgo and Lloyd-Jones on this passage explains, with the understanding of Romans 7 that it does NOT represent the ideal Christian life, greater optimism about our fight against sin is possible:

"If, however, we, Christians, have "died to sin" (Romans 6:2), have been "freed from sin" (Romans 6:7) and are now "in (not 'controlled by') the Spirit" (Romans 8:9), then the possibilities of living lives that glorify God are as high and wide and broad and deep as the God who has called us. As people who are "spiritual," not "fleshly," we need not fall helplessly before the onslaught of sin (which was our life before Christ) but may with full confidence place our trust in Christ, through whom we have been freed from sin. Whereas before we had no choice but to go on doing the evil that we hated and not the good that we wished, now there is a choice."

I found the earlier quote from Virgo as part of my preparation for a sermon I will be preaching on Sunday on Philippians. Terry made the link between Romans 7 and the problems with willpower and inability, contrasting it with Paul's glorious challenge to us which shows that God gives us both the willpower and the ability to be broadly successful in our battle against sin.

". . . 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)

Even my regular readers may not remember that some time ago I decided I wanted to work my way through John Piper's sermons on the new birth. I know it has been awhile since I mentioned this, but I don't want to rush this process. Watching the second video, I found Piper's love for his people compelling. He describes being eager to comfort and give assurance to the timid new believer, but also wanting to unhinge the complacent arrogant person who falsely believes he is reborn. Oh that such pastoral wisdom and love for others would characterize every Christian! Somehow he reminded me of a quote from C. S. Lewis I shared in the past. Here is an excerpt from Piper's sermon on Nicodemus, which I urge you to go and watch in its entirety.

Apart from God, we are spiritually dead in our selfishness and rebellion. We are by nature children of wrath (Ephesians 2:3). Our rebellion is so deep that we cannot detect or desire the glory of Christ in the gospel (2 Corinthians 4:4). Therefore, we if we are going to be born again, it will rely decisively and ultimately on God. His decision to make us alive will not be a response to what we as spiritual corpses do, but what we do will be a response to his making us alive. For most people, at least at first, this is unsettling.

My Hope: Stabilize and Save, Not Just Unsettle

So, as I begin this series, I am aware of how unsettling this teaching on the new birth can be. And O how careful I want to be. I do not want to cause tender souls any unnecessary distress. And I do not want to give false hope to those who have confused morality or religion for spiritual life. Please pray for me. I feel like I am taking eternal souls in my hands in these days. And yet I know that I have no power in myself to give them life. But God does. And I am very hopeful that he will do what he says in Ephesians 2:4-5, “But God, being rich in mercy, because of the great love with which he loved us, even when we were dead in our trespasses, made us alive together with Christ—by grace you have been saved.” God loves to magnify the riches of his life-giving grace where Christ is lifted up in truth. That is my hope: that this series will not just unsettle but stabilize and save.

What Happens in the New Birth?

So let’s turn now to the question: What happens in the new birth? I will try to put the answer in three statements . . .

1. What happens in the new birth is not getting new religion but getting new life.
   
   
2. What happens in the new birth is not merely affirming the supernatural in Jesus but experiencing the supernatural in yourself.
   
   
3. What happens in the new birth is not the improvement of your old human nature but the creation of a new human nature—a nature that is really you, and is forgiven and cleansed; and a nature that is really new, and is being formed by the indwelling Spirit of God.
   
   —John Piper

Al Mohler has hinted at it, saying he wants to put Southern Baptist Theological Seminary out of business. I have long thought it, but not dared to say it on the blog. Piper has quietly come out with it in what, at first glance, seems to be just another ministry newsletter, but in it—although he doesn't use the following exact words—it is clear that what he means is this:

Leadership training in the 21st century Church simply HAS to change!
With rising debts associated with pastoral training and the desperate need for true "on the job" training, what seems to be needed is, in Mohler's words, "a seminary in every church." Piper's announcement seems to take that call very literally with its opportunity to obtain a degree while being a part of this unique congregation. He also speaks about a different financial approach designed to avoid the heavy debt produced by a typical theological education. If I was in the market for a theological degree right now, I think I know just where I would be sending my application!

Here is Piper's announcement about the expansion of their vision.

Dear friends of TBI,

With trembling gratefulness in my heart, I look at the remarkable cluster of visionary ministries growing like fruit on the tree of Bethlehem Baptist Church.

• We are a kind of mission-sending agency with 85 foreign missionary units (families or singles) who count Bethlehem as their main sending base.
  
  
• Campus Outreach has exploded in its four-plus years at Bethlehem, with 25 staff on four campuses.
  
  
• Desiring God has been spreading resources and holding conferences for over a decade, and nourishes people around the world with its Internet presence.
  
  
• Children Desiring God is transforming the way children are nurtured in over two thousand churches in the US and overseas.
  
  
• Bethlehem Urban Initiatives pushes truth and love into the inner city.
  
  
• Treasuring Christ Together plants churches and channels Christ-exalting relief and reformation to the poorest of the poor.
  
  
• The Bethlehem Institute has graduated nine classes of pastoral and missionary-destined men for Bible-saturated, God-centered ministry.

I mention these as a testimony to God’s sovereign grace working through a remarkably unified, Christ-exalting, Bible-cherishing, Spirit-filled, doctrinally Reformed, people-loving, hard-thinking, deep-feeling, justice-advancing, globally aware, eldership at Bethlehem over the last two decades. In other words, the fruit of such a ministry has not only been souls saved and saints edified, but new structures of multiplication created.

One of the most explosive of these new structures is The Bethlehem Institute. I am writing this letter to express my amazement and joy over what God appears to be doing with this ministry.

Nothing here has been precipitous. It has been in the making for over ten years. I would say it goes back twenty-five years to Tom Steller’s earliest mentoring of apprentices and teaching hundreds of our people what used to be called LTTTR (Leadership Training Through Theological Reflection).

Now a flash point has been reached for moving to new levels of training and a new place of ministry.

The new levels of education include moving toward becoming an accredited college and seminary. That means offering, as soon as is feasible, an accredited BA in Biblical Studies and an accredited MA and MDiv at the seminary level.

What moves me most deeply about this plan is that it is all built around a solid, biblical, Reformed affirmation of faith—The Bethlehem Baptist Church Elder Affirmation of Faith. The longer I have thought about it, the more it has seemed wise to me that the educational enterprise I would love to give my remaining life to is one that is robustly Reformed with all the vital signs connected with Christian Hedonism:

• A vision that stresses the sovereignty of God,
  
  
• the truth that God is most glorified in us when we are most satisfied in him,
  
  
• the inerrancy of Scripture,
  
  
• rigorous thought with disciplined habits of mind,
  
  
• intense affections awakened by a true vision of God,
  
  
• cultural awareness and discerning engagement,
  
  
• creative and compelling expressions of great old truth in fresh ways,
  
  
• global concern, especially for the unreached peoples of the earth,
  
  
• courageous, risk-taking readiness to suffer and die for Christ,
  
  
• a wartime lifestyle that prefers simplicity over luxury and generosity over riches,
  
  
• serious friendships that last a lifetime,
  
  
• corporate life and worship in the local church,
  
  
• and a respect for history and what we can learn from it.

Add to this that the dreamers at this stage in TBI include those who have long experience in higher education. They see the paralyzing effects of massive debt incurred by college students. We believe there is a way to re-conceive higher education to avoid this kind of debt so that students are free for radical mission. We do not aim at just being another school. It will have, we believe, a unique combination of theological, intellectual, affectional, communal, and financial commitments.

I would like to be a part of this vision for the remainder of my life. I believe the church and the world need leaders shaped by this vision of God. I pray that you will find it compelling.

Please, send inquiries to info@thebethleheminstitute.org.

Spreading a passion for the supremacy of God in all things,

John Piper
Pastor for Preaching and Vision
Bethlehem Baptist Church


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UPDATE
The written transcript of this segment of my interview with John Piper is now available. It can be read here.

This is the fourth and final segment of my interview with John Piper. You can also watch these preceding segments:

• John Piper on New Word Alive and Spring Harvest
  
  
• John Piper on Passionate Preaching
  
  
• John Piper on Prayer and Bible Study

I began this section by asking John which preachers he listens to on his iPOD. He mentioned a number of names, and if you have the e-mail address for any of them, why not drop them a line and tell them you heard Piper has been listening to them! I doubt many things will bring more encouragement to them than knowing that John Piper has found their work helpful.

When I asked about why he chose to leave the seminary setting and become a pastor, he explained that after a period of time studying the Bible, he felt God was saying to him, “I will be proclaimed and not just analyzed.”

He also spoke about the need for long-term stability in a church’s leadership team. He spoke about how his wife supports his ministry. “She's just so incredibly flexible that I married the right woman.” He spoke about what the Piper family home looks like. We even spoke about soccer.

UPDATE
The written transcript of this segment of my interview with John Piper is now available. It can be read here.

So far John has addressed the UK church scene and preaching. In this section of our video interview I asked him about his prayer life, which he described as prayer mingled with the Word rather than separate sections of time for prayer alone and the Word alone. He talked about his Bible study, and how that discipline, along with so many other things in his life, sometimes feels as if it is driven by the expectations placed on him. His focus is currently on preparing for what he is going to do.

Unfortunately there is a small section at the end where we somehow lost the audio, but one of the technical whizzes over at UCCF managed to figure out what Piper was saying. His words at that point have been superimposed on the video picture. This interview continues tomorrow with the final segment.

UPDATE
The written transcript of this segment of my interview with John Piper is now available. You can read it here.

Yesterday I began speaking with John Piper about New Word Alive and why he comes to the UK. In this segment, I began by putting before John the notion that he has an unusual degree of passion and anointing when preaching. I even quoted Lig Duncan, who said that he wondered if he had ever really preached after hearing Piper's talk at the first Together for the Gospel conference. I asked him whether he was conscious of this, and if he had any explanation for it.

Piper began his answer by honestly stating, “I don’t usually feel that way when I am done preaching.” He spoke about how the sermons he is most unhappy with are sometimes the ones people feel most helped by. He spoke about the need for a ”self-forgetfulness in a full engagement with what is there in the text . . . and the reality of God in the text.”

He did say that there are ways to cultivate this. “It is cultivating God-centeredness, prayer, a serious engagement with the Word, and asking certain kinds of God-centered, Christ-exalting questions. There's a focus and a preoccupation. And then my root Christian hedonism, my root philosophy—whether you are satisfied in God really makes a difference about whether you can glorify God . . . If you are not passionate about God you won’t glorify him as much. If you are more passionate about football than God, you will glorify football.”

This whole segment is tantalizing, as is much of Piper's unusual ministry. It made me want to spend about three hours with Piper probing him further about all this. Sadly we did not have three hours, but we did have longer, and I continued my conversation in a video I will share tomorrow.

UPDATE
The written transcript of this video is now available and can be accessed here.

At the recent New Word Alive conference I was able to record a four-part interview with John Piper. John rarely gives interviews of any form, so it was a real privilege, and one that I hope you will enjoy.

Dr. Piper asked that we begin with prayer. His humble request of God that, for the sake of others, he would help us in our conversation was no mere lifeless routine. Here is a man who oozes the presence of God even when you are with him in such conversational moments. I found it challenging and stimulating to spend a little bit of time with him at the conference.

I began by asking him what brought him to this conference in Wales. He spoke of his surprise at realizing he seemed to have a broad appeal in the UK. He is welcomed to speak at a wide range of conferences from different backgrounds. He said that he was both “contaminated by the charismatic” and “a seven-point Calvinist.”

He described how he felt drawn to help in the process of realignment that is going on in UK evangelicalism at the moment. He spoke about the previous differences with Spring Harvest, which together with his discussions with the authors of Pierced For Our Transgressions, had made him especially keen to help the organizers of New Word Alive.

John said he was keen to do what he could to draw exegetically serious Bible, gospel people together—whether charismatic or not.

This interview will be continued tomorrow.

I just ran into a fascinating quote on the importance of people. If there was one man I remember who embodied this, it was Henry Tyler, who was my mentor. He made you feel like you were the most important person in the whole world when you were speaking to him. I had the privilege of meeting John Piper at New Word Alive, and he had a similar effect on me. Go read what he has to say about this quote from C. S. Lewis:

It is a serious thing to live in a society of possible gods and goddesses, to remember that the dullest and most uninteresting person you talk to may one day be a creature which, if you saw it now, you would strongly be tempted to worship, or else a horror and a corruption such as you now meet, if at all, only in a nightmare. All day long we are, in some degree, helping each other to one or other of these destinations. It is in the light of these overwhelming possibilities, it is with the awe and the circumspection proper to them, that we should conduct all our dealings with one another, all friendships, all loves, all play, all politics. There are no ordinary people. You have never talked to a mere mortal.

— C. S. Lewis, The Weight of Glory, HarperOne, pp. 14-15.

John 3:7
“YOU MUST BE BORN AGAIN”

I have today decided I want to work through a series of sermons John Piper recently finished giving at his church. I would encourage you to join me. There can be nothing more important than to get ourselves clear about being born again, being regenerated. Are YOU sure that you have experienced the new birth? Are you sure you are on your way to heaven? What exactly happens when someone is born again? What changes? What are the results?

Allow John Piper to teach us together about this most critical subject. We must understand well for the sake of our own souls, and for the souls of those we love. So please, join me. The sermons are available in written, video, and audio forms.

I encourage you to watch as many as you can for maximum spiritual impact short of being in the same room. We are looking for a miraculous work of the Spirit to quicken God's words to our hearts and enlighten us. It is not just an intellectual exercise. Don't let's rush this. If you have a blog, consider yourself tagged. Write about this series on your own blog. What else could be more important?

The sermons are available from the Desiring God website, and the series is entitled You Must Be Born Again.

"Another reason I am eager to focus on the new birth is to help you know what really happened to you when you were born again. It is far more glorious than you think it is. It is also more glorious than I think it is. It is wonderful beyond all human comprehension. But that mystery is not because there is little about it in the Bible. There is much about it in the Bible. It’s because when all is comprehended there is still more. So I hope that you will know more and know better what happened to you when you were born again . . .

And the reason I want you to know what happened to you in your new birth and others to know what must yet happen to them is threefold. 1) When you are truly born again and grow in the grace and knowledge of what the Lord has done for you, your fellowship with God will be sweet, and your assurance that he is your Father will be deep. I want that for you. 2) If God would be pleased to bring this kind of awakening to his church, then the world will get the real deal of radical love and sacrifice and courage from the church and not all these fake Christians that live just like the world. 3) If you know what really happened to you in your new birth, you will treasure God and his Spirit and his Son and his word more highly than you ever have. And he will be glorified."

— John Piper, You Must Be Born Again

I only just managed to get the time to listen to John Piper's Together for the Gospel conference message. As I discovered when I heard him in Wales, Piper is best experienced in the same room, but something of the anointing or unction came across, even in this recording.

Piper's passion is for his hearers to have radical Christian lives that persevere for decades and are heaven-focused. I hope that all of you will feel the urge to go and listen to this message if you have not already done so. It exposes the weaknesses of many of us in the modern church.

One of the quotes he used was the following, which he also read in Wales:

“Where are the young men and women of this generation who will hold their lives cheap, and be faithful even unto death, who will lose their lives for Christ’s, flinging them away for love of him? Where are those who will live dangerously, and be reckless in this service? Where are the men of prayer? Where are the men who count God’s Word of more importance to them than their daily food? Where are the men who, like Moses of old, commune with God face to face as a man speaks with his friend? Where are God’s men in this day of God’s power?”

Quoted from Howard Guinness, Sacrifice (1936), in Lindsay Brown, Shining Like Stars: The Power of the Gospel in the World’s Universities, Nottingham: InterVarsity Press, 2006, p. 151.

May God make me and many of you, my readers, into those who are clearly sold out for God. May he raise up an army of people who are not satisfied with our typical mediocre Christian lives.

I think that listening to this great preacher pray is almost as instructive as listening to his preaching, and gives some clues as to the source of his all too rare anointing as he declares God's Word. I tried to capture the words of his prayer here, but you should listen to it. Here is a man talking to a God who he knows well, and yes, with whom he is intoxicated!

“Father, we together now renounce all self-reliance. We renounce all vain glory, pride, greed, covetousness. We renounce cowardice and the fear of man. We renounce lust and those pornographic things that threaten to sweep our brains away. We renounce anxiety about what’s going on at home and ask for freedom. We renounce sinful anger and bitterness at people in our church, spouses who disappoint, a mum who doesn't understand what I am dreaming. We renounce Satan in all his works and all his ways. Together collectively we submit to Christ and we submit to your Word. We ask for the Holy Spirit to brood over these thousands that something extraordinary would happen here for the sake of the glory of Christ and the good of the Church and the reaching of the nations. Exceedingly abundantly beyond everything we have dreamed, and we have dreamed much. Come, come Holy Spirit, I ask in Jesus' name. Amen.”

If you're anything like me, and were at New Word Alive, or if you have listened to the audios online since that event, John Piper's two talks on "Treasuring Christ and the Call to Suffer" may well still be resonating with you.

You can read my notes on part 1 and part 2, of these messages, or listen to the audio at the following pages:

• Treasuring Christ and the Call to Suffer, Part 1
  
  
• Treasuring Christ and the Call to Suffer, Part 2

If you want to hear him in more detail on the same subject, he spoke for four sessions at the beginning of the Wheaton College fall session in September of 2007. This is a different session, so may have a different tone to the passionate preaching we heard at New Word Alive, but if you want to understand the concepts more deeply, these messages may well be worth listening to.

• Treasuring Christ and the Call to Suffer, Part 1
  
  
• Treasuring Christ and the Call to Suffer, Part 2
  
  
• Treasuring Christ and the Call to Suffer, Part 3
  
  
• Treasuring Christ and the Call to Suffer, Part 4
  
  
• Treasuring Christ and the Call to Suffer, Q&A Session

The second sermon that John Piper preached at New Word Alive is now available online. You can download the audio for free or read my notes.

Last night I went to the student celebration rather than the adult one. I found a small group of students afterwards and captured their response. You can download it here.

UPDATE
Desiring God has now made the audio of this sermon available for free online.

Once again, Piper prayed and acknowledged his sense of unworthiness.

Romans 8:20 makes it plain that all suffering is judicial. It is a judicial act of God that brings these things on the earth. Because you have done this God says, “I will surely multiply your pain . . .” (Genesis 3:16). Natural evil is a weak testimony to the ghastliness of evil. This sin includes even our mere preferring of other things to God.

Having said that all suffering is a judicial sentence on the universe, verses 1 and 3 of chapter 8 make an important qualification. That is that no Christian experiences suffering as condemnation. Jesus absorbed all the condemnation of all the people who are united to him by faith. All of your suffering is not judgment and punishment—it is something else. It would be a tremendous dishonor for you to feel judged by God if you are in Christ.

Suffering in the Bible has many designs. For those who are unbelievers, all suffering is punishment, but all suffering is purification for believers. For those who are on their way to being Christians, suffering is to awaken them. For a non-Christian, what will happen with suffering will depend on what they do with Christ. If they turn to God it will have been in order to get their attention, and is thus redemptive, or it will be part of an everlasting life of judgment culminating in hell.

In the fall, God was doing more than merely responding to sin. He never is merely responsive. Instead he was permitting it by design so that he could carry out his purposes. God was fulfilling an eternal plan in order that the apex of his glory would be revealed through grace. The apex of his grace would be Christ. The apex of Christ's manifesting of grace would be his death on the cross. This is the reason the universe exists.

WHAT MORE WAS GOD DOING IN UNLEASHING SUFFERING?

Ephesians 1:6 says that we were predestined “to the praise of his glorious grace.” We exist to bring praise to the glory of his grace. Grace means being treated better than we deserve. Grace assumes demerit. If we were perfect we could not receive grace. Only fallen people can receive any grace! The world had to be allowed to fall in order for this to happen. This is not mere logic—it is driven by verses of the Bible! “. . . because of his own purpose and grace, which he gave us in Christ Jesus before the ages began.” (2 Timothy 1:9). The grace was all there and planned and given to us before the world was even made.

“. . . everyone whose name has not been written before the foundation of the world in the book of life of the Lamb who was slain” (Revelation 13:8). The word literally means slaughtered. It was not clean; it was not quick; and it was gross. You would have thrown up, or screamed, or run away. If the book was called the book of the killed one before the foundation of the world, then the slaughter was planned before the foundation of the world. If so, then the world was created and the fall allowed so that we might be forgiven. Some people say that in heaven we won’t remember horrible things. But the main thing we will remember is the most horrible thing that ever happened in the world.

We should not be thinking big thoughts about suffering, but big thoughts about Jesus’ supremacy. He is the center, the reason for everything. It is all about Jesus. Everything is pointing to Jesus as Creator and Redeemer of the universe. The main expression of grace is the crucifixion of Christ. When God subjected the world to Judas-like murderous treachery, he was preparing the cross in order for us to be saved.

In Christ's death on the cross there is a glory that is manifold. First, he purchased deliverance from pain for all those who are in him. “By his stripes we are healed” (Isaiah 53). Second, he purchased our faith. This faith is sustaining and will uphold us when we are not healed.

God is both healer and the one who satisfies the suffering soul. We can glorify God by being healed. Piper said he believes wholeheartedly in the gift of healing. He thinks we should ask God to heal people by placing hands on the sick person’s shoulder. No need to add magic words. “If it be your will.” Just ask. Do what you would want someone else to do for you. If you love people, you will pray for them.

But in verse 23 we groan inwardly. In the midst of suffering that is not removed by healing, the cross purchased the grace to still be satisfied in God. Even we groan. This is there to prevent over-realized eschatology. Since Christ has purchased healing some say it is all now. Excessive charismatics get the notion that we can have every healing now. In fact, the sustaining grace is normal in this age, and the healing grace seems less common. God wants the people around us to marvel at the worth of Jesus when we love him in pain.

Why does the proportion of these two graces work the way it does? When a person is miraculously healed of a cancer, there are several things about that which do not bring as much glory. There are several ambiguities about healings that mean less praise might go up to God. First of all, people doubt the medical side of it and say that the original pictures were wrong. Second, are people praising the glory of Jesus or are they giving glory to health? Third, a few years later the healing is probably largely forgotten and there are no more prayer meetings for that man. In a sense that is perhaps why God doesn't always heal—in order that the value of Christ might be seen in a man who goes on loving God in the midst of suffering.

WHAT HELPS ARE THERE FOR US?

• After this time there will be a glory for us to see, that will satisfy our soul. We love to see greatness. We will be granted the soul-satisfying sight of the greatest reality in the universe.
  
  
• But, as we see in verse 19, there will be a revealing of the sons of God to the universe. We don't look like children of God yet. Our faces will shine like the sun in the kingdom. We will be changed (verse 21). Creation will be set free into the freedom of the glory of the children of God! We will be glorified. There is a freedom. We are bound up. We will become fit to see and enjoy. Our British restraints won't matter any more, or the fact that your dad beat you up. It’s all going to change. The sting of death will have been taken away. We will be capable of infinite happiness in Christ.
  
  
• We will see a rearrangement of creation that will allow all this to happen. The universe is about people. He changes us, then changes everything. Mountains and seas will not be thrown away. The new heavens and earth are this world renewed. We will be satisfied.
  
  
• God promises that the miseries of the universe are not death throes, but birth pangs. If you are in the kingdom now, every pain is about something new coming. If you hear a scream in a hospital, you will interpret it differently, depending on if you hear it in a cancer ward or a labor ward.
  
  
• We are to be more than conquerors. Not just death lying dead before you. What is better is if you say, “Death, get up and serve me well!” Your enemies become your servants in Christ. Whatever suffering comes your way will serve you. All things are ours—even life and death. (1 Corinthians 3:23) "Death, you think you are my enemy. Make my day!”

Piper finished with a quote of which I only caught a snippet. He said he longs for us to “Hold our lives cheap, live dangerously, and be reckless in his service!”

Here are some interviews I recorded with people around the site here in North Wales to gauge the response to John Piper's sermon on suffering. I end the clip with some of my own thoughts this morning after having slept on it overnight.

UPDATE
The audio version of Piper's evening session, "Treasuring Christ and the Call to Suffer, Part 1" is now available. You can listen to it right here or download it from the Desiring God website.

Romans 8:1-35. I have often said that this chapter in the Bible is surely one of the most foundational for Christian living. I was therefore thrilled to discover that John Piper would be preaching from it this evening. In fact, Piper went on to claim that this is the greatest chapter in the entire Bible. As is always the case when he preaches, the audio and video of this sermon will be made available very soon, and I will add the links to this post.

Dr. Piper began by saying that he believes in what this New Word Alive conference event stands for. The text this evening, like the one that Don Carson spoke on this morning, hit upon the very reason for the existence of this conference. Even Piper's opening prayer was instructing. It was clear that he was leaning heavily on God’s strength and ability to help him in preaching. He prayed for us, his hearers, that we might be prepared to face future suffering that will inevitably come to each of us.

There is a real danger that Christ becomes merely the means and not the end of our salvation. Why is this? It’s because he is the means of our salvation. If he had not died, we would be judged. But there are forms of teaching, such as the “prosperity gospel” and other less obvious ones, that all mean we never quite get to the end of the gospel. Even forgiveness and justification are not the end. They are in order that God might bring us to Christ.

Treasuring Christ would change everything in our lives. It is the answer to our current world. Matthew 13:44 is Piper's favorite parable. The man found a treasure, and in his joy he went and sold everything he had and bought that field. When Christ came into the world and offered himself for us it was in order that we might have him. He is to us a treasure beyond all value. There is no sacrifice when we give up things in order to have Jesus. He is that valuable. If we love even our family more than Jesus, we are not worthy of him. He is more important than our life. Love of the Lord is better than life.

Do we truly treasure Christ? It is right to receive him as Lord and Savior. But we have to get beyond merely those things that Jesus has done for us. He wasn't simply useful to get us to heaven. He is not just “useful”—he is everything! He is King.

In John 17 Jesus prayed for you and me—that we might be with Jesus and see his glory. How thin is our concept of this. Even some Evangelicals are fearful of this idea. 2 Corinthians 4:4 says, “The god of this age has blinded the minds of unbelievers to keep them from seeing the light of the gospel of the glory of Christ.” The good news is the glory of Jesus! We will spend eternity beholding—with ever increasing joy—his glory.

Decisions are easy. Perfection is impossible. If you feel you don't treasure him enough, join the club. Every day John Piper prays about his failing emotions. He said that his main battle is with the way his own heart is drawn to his computer, his family, etc. This is what the Christian walk is all about.

Turn the word "treasure" from a noun into a verb. Then preach in such a way that your people learn to value Christ above their jobs and careers, above money and health.

The experience of life that causes the value of Christ to be seen most clearly is when he is treasured in suffering. When he is treasured in spite of all the terrible statistics, or maybe even because of them. When everything goes wrong and you say, “Christ is all.” That is how we move from conviction to action. In Acts, a persecution led to 10,000 Christian refugees. It seems that this was needed for the Great Commission to be fulfilled. They went everywhere telling the good news. Only because they treasured Christ more than the church and city they had just lost could they have shared the gospel in those ways.

If all is going well and you say you follow Christ, no one will be impressed. But what if you lose your wife, your home, and your health? What it they then look at you and see that you are contented. They will ask you, “What are you hoping in?” Your reply should be, “Christ is more valuable than all of this.” And then they just might believe you.

In Romans 8:16-17 we see the call to suffer. There is a condition here. That we suffer with him. We suffer in order that we may eventually be resurrected and be glorified in heaven. If you reject the call to suffer, you will not go to heaven. Through many tribulations we must enter the Kingdom of God. This is not meant to call into question our standing with God. In verse 30 we see the clear affirmation that the called are glorified. Thus, God will see that those who he has justified will come through their sufferings looking like gold. Eternal security is not mechanical. It is absolutely certain, but this is in the sovereignty of God. Tomorrow morning God will make sure you wake up wanting to get to glory. Don't run from suffering, embrace it. The glory makes suffering worth it.

Verses 1-17. You are now free from all divine condemnation. Verse 2 offers evidence, not grounds. The receiving of the Spirit is the evidence. The grounds are what God did in sending his own son so that the Spirit could be unleashed into us. He condemned sin in the flesh. Whose flesh? Jesus' flesh. Whose sin? Our sin. That is why this conference exists. That is the heart of the gospel, and it is precious beyond words. That this gospel is being rejected in this nation and in America is appalling beyond words.

Someone might argue, “Sin was condemned, but not Christ.” Piper then explained: Imagine I got you on stage and said, “I’m going to hit you in the face, but it’s not you I'm hitting, it’s just your attitude.” NO! It was the will of the Lord to bruise him. God made him to be sin who knew no sin so that we could become the righteousness of God. He was wounded for us. His punishment set us free. The Lord has laid on him the iniquity of us all. He struck him. It was God the Father who killed Jesus. It is considered today to be appalling to teach or sing this. Piper said it is not appalling to him, it is his very life!

The Spirit manifests himself in many ways later in the chapter. Then we come to suffering in verses 18 to 25. He starts as follows—it is worth it. Sufferings are not comparable to the glory. It’s hard to feel this when we are in it. He steps back from our pain. We have to be careful how we do this. There is a regular rhythm between standing by a sick bed and behind a pulpit in a long-term pastoral ministry.

Suffering is Universal
God is not included, nor are the non-fallen angels. Everyone else and everything else suffers. The whole creation is groaning. It was given over to futility. It is not just about me. It is not because of my sin specifically necessarily. Something global has brought this horrid reality to pass.

Suffering is Historical
It has a beginning in history, and will continue to the end of “this present time.” There was a specific event that led to suffering—it “was subjected.”

Suffering is Judicial
This is most important, most controversial, and most helpful. In verse 20 it is clear that somebody took the universe and disordered it. Someone brought painful disorder to our relationships, workplaces, etc. GOD did it. We know it must have been God because it was done in hope! There can only be two other candidates—Adam and the devil. Did Adam and Eve sin in the hope of a future new heaven and earth? They didn't have a clue about that when they fell! Was it the devil's design to do it in hope? No! Only God did this in hope. God judged the universe because of sin. This is not moral consequentialism. Hell is explained that way, the atonement is explained that way, your suffering is explained that way. People are becoming deists. Without Romans 8 deeply gripping your soul, our first reaction is to distance God from suffering. It is as though we want to defend God! Deism hasn't comforted a human soul in the midst of pain in a thousand years. Piper said he has buried many people, has walked through people's divorces, and has seen wayward children. We need something that will help us face suffering.

The meaning of all misery in the universe is that sin is horrific. All natural evil such as floods, disease, etc. is a statement about the horror of moral evil. God looked upon sin, and he said, "Here is my response to that." He subjected the entire creation to this. Until you see the moral outrage of sin in proper proportions, and the magnificence of God in proper proportions, that will seem to you like an over-reaction. The world will say, “That’s ridiculous! He saw one sin and he did all that?” The reason for suffering is to teach you about your heart. You don't even get close to understanding the horror of the way you treat your wife. There is a moral scandal about falling short of God's glory.

If you see a soldier tripping over his own entrails and then dying, choking on his blood, you see a tiny fraction of the horrors of the world. Without this text that God subjected the world to futility in response to moral evil, we don't understand how bad sin is. He has to use bodies to show that to us. We wouldn't understand otherwise.

Nobody says it was unjust of God to save us! We all think we deserve him to save us. He says to us, "If you want to know how horrendous your sin is, look at AIDS and cancer.”

The gospel is good news for everybody who will receive the Jesus who suffered for them. Don't conclude that because there is no condemnation we will have no suffering. Our light and momentary troubles will appear as nothing when we are with Christ.

Piper then closed with prayer, thanking God for the smell of the green pastures that we have coming towards us. The day is coming when suffering will be over. He promised to explain all this further tomorrow evening.

Last Friday I shared a quote from John Piper on the baptism with the Holy Spirit. In it he quoted an illustration that Martyn Lloyd-Jones used. Today, partly because I am working through a series of questions a reader has posed, I thought I would share another quote from Dr. Piper which might surprise some of my readers.

"I would start by saying that in the book of Acts, everywhere the receiving of the Holy Spirit is described, it is experiential. What I mean is that it's not just a logical inference that you know has happened to you only because something else has happened. Instead, it has effects that are clearly discernible. In the book of Acts a person knows when he receives the Holy Spirit. It is an experience with effects you can point to.

Let me illustrate this from Acts 19:2. The situation is that Paul has come to Ephesus and found there some disciples who, as it turns out, only know the baptism of John the Baptist and have not been baptized into the name of Jesus. Paul detects something wrong and breaks the whole thing open by asking a key question in verse 2: "Did you receive the Holy Spirit when you believed?"

Now that is a remarkable question for contemporary American evangelicals who have been taught by and large that the way you know you have received the Holy Spirit is that you are a believer. We have been told that you can know that you have the Holy Spirit because all who believe have the Holy Spirit. It's a logical inference. So if we want to know if someone has received the Holy Spirit, we would ask, "Have you believed on Jesus?" If the answer is yes, then we know the person received the Holy Spirit. Receiving the Holy Spirit is a logical inference, not an experience to point to.

But Paul's question isn't like that, is it? Paul says, "Did you receive the Holy Spirit when you believed?" We scratch our heads and say, "I don't get it, Paul. If you assume we believed, why don't you assume we received the Holy Spirit? We've been taught that all who believe receive the Holy Spirit. We've been taught to just believe that the Spirit is there whether there are any effects or not. But you talk as if there is a way to know we've received the Holy Spirit different from believing. You talk as if we could point to an experience of the Spirit apart from believing in order to answer your question."

And that is, in fact, the way Paul talks. When he asks, "Did you receive the Spirit when you believed?" he expects that a person who has "received the Holy Spirit" knows it, not just because it's an inference from his faith in Christ, but because it is an experience with effects that we can point to.

That is what runs all the way through this book of Acts. All the explicit descriptions of receiving the Holy Spirit are experiential (not inferential)."

— John Piper, 1991
What Does it Mean to Receive the Holy Spirit?

This week Terry Virgo shared a couple of interesting anecdotes about Piper, Lloyd-Jones, and the Holy Spirit. This made me think that I should restart "Piper Fridays" here on the blog. So, here is a quote from a Piper sermon that refers to something else the Doctor said about the baptism of the Spirit.

Back in 2005 I cited another quote from John Piper which makes clear his commitment to the Doctor's doctrine of baptism with the Holy Spirit. Indeed, Piper even says, "We could talk for hours about what that experience is. In fact, most of my messages are just that—descriptions of the experience of the Spirit of God in the life of the believer." It is striking that to the young Piper, he believed most of his messages where about what the Holy Spirit did in the hearts of believers experientially. It seems he must be referring to the central doctrine of his life's work—Chrisitan hedonism. Anyway, back to the quote I wanted to share today:

"Let me use an illustration from Martin Lloyd-Jones in his book Joy Unspeakable to describe the difference between common Christian living and what happens when the Holy Spirit "clothes" a person with power or "comes upon" a person with this unusual power.

He says it is like a child walking along holding his father's hand. All is well. The child is happy. He feels secure. His father loves him. He believes that his father loves him but there is no unusual urge to talk about this or sing about it. It is true and it is pleasant.

Then suddenly the father startles the child by reaching down and sweeping him up into his arms and hugging him tightly and kissing him on the neck and whispering, "I love you so much!" And then holding the stunned child back so that he can look into his face and saying with all his heart, "I am so glad you are mine." Then hugging him once more with unspeakable warmth and affection. Then he puts the child down and they continue their walk.

This, Lloyd-Jones says, is what happens when a person is baptized with the Holy Spirit. A pleasant and happy walk with God is swept up into an unspeakable new level of joy and love and assurance and reality that leaves the Christian so utterly certain of the immediate reality of Jesus that he is overflowing in praise and more free and bold in witness than he ever imagined he could be.

The child is simply stunned. He doesn't know whether to cry or shout or fall down or run, he is so happy. The fuses of love are so overloaded they almost blow out. The subconscious doubts—that he wasn't thinking about at the time, but that pop up every now and then—are gone! And in their place is utter and indestructible assurance, so that you know that you know that you know that God is real and that Jesus lives and that you are loved, and that to be saved is the greatest thing in the world. And as you walk on down the street you can scarcely contain yourself, and you want to cry out, "My father loves me! My father loves me! O, what a great father I have! What a father! What a father!"

. . . I think this is basically what happened at Pentecost. And has happened again and again in the life of the church."

— John Piper: You Shall Receive Power, 1990

I can't offer two conferences for the price of one, but I can—in one post—discuss two conferences which, for all the similarities of their names, do have some important differences. For a start, they are on opposite sides of the Atlantic, so booking into the wrong one would be a significant logistical headache! I am quite sure, however, that many will cross the "pond" to attend one of what I am calling the "Together" conferences. In fact. they don't happen at the same time, so it is very possible for you to attend BOTH if you want to, as at least one blogger I know is considering!

Both conferences have one important thing in common—they are filling up FAST and expect to be sell-outs, having to turn people away. Hotel rooms are disappearing even more rapidly for both events. Since I have now firmly booked my own place on the second one (sadly I can't make the first), I feel safe to remind you, my readers, that it is time to MOVE QUICKLY!



TOGETHER FOR THE GOSPEL (T4G)
Tuesday April 15 - Thursday April 17, 2008
Kentucky International Convention Center, Louisville, KY
BOOK HERE
It doesn't seem possible that it is now almost two years since this conference first burst onto the international stage. Representing a relationship-based coming together of much of what is best in various different evangelical traditions, this conference models something we would all do well to learn from. Speakers for T4G are Ligon Duncan, Thabiti Anyabwile, John MacArthur, Mark Dever, R. C. Sproul, Albert Mohler, John Piper and C. J. Mahaney.



TOGETHER ON A MISSION (TOAM)
Tuesday July 8 - Friday 11, 2008
Brighton Conference Centre, UK
BOOK HERE
TOAM is the international leaders conference for a worldwide family of approximately 600 churches, although it is open to anyone. There will be 5000 delegates gathering from some 50 nations. Less a conference, more a family reunion, TOAM has a very different feel from any other conference I have ever attended. This year Mark Driscoll will be the main visiting speaker. Speakers for TOAM are Terry Virgo, Mark Driscoll, Stephen Van Rhyn, Dave Stroud, David Devenish, P-J Smyth, Dave Holden, Guy Miller, Wendy Virgo, Mick Taylor, Roger Smith, Steve Oliver, Jeremy Simpkins, John Groves, Greg Haslam, John Hosier, and Ray Lowe

John Piper's message from the Resurgence Conference was on the reliability of the Scriptures. It is available to listen to online, along with notes to read.

In a few hours time, a preaching conference begins which looks like it's going to be very interesting.  The folks at Resurgence will be live-streaming the video from the conference for those of us not fortunate enough to be in Seattle this week.  See you online in a few hours?

No. 4 on the list of most-read posts on this blog appeared on August 21, 2007, and was one in a series of posts that catalogued a major debate about baptism and church membership which took place online between such theological heavyweights as John Piper, Sam Storms, Wayne Grudem, Lig Duncan, and Mark Dever.

The posts listed below were all so popular they could have made the top 30 in their own right. It's worth reading all of them:

• The Pipers Respond to Dever in the Baptism Debate
  
  
• Wayne Grudem Changes His Mind on Baptism
  
  
• Wayne Grudem Replies to John Piper on Baptism
  
  
• John Piper Disagrees with Wayne Grudem Over Baptism Graciously
  
  
• Wayne Grudem Says Sam Storms is Right About the Lord's Supper
  
  
• Sam Storms Feels Mark Dever is Confusing on the Lord's Supper
  
  
• Mark Dever Joins the Grudem Versus Piper Baptism Debate
  
  
• John Bunyan and the Grudem & Dever Versus Piper Baptism Debate

The post begins as follows:

This whole baptism debate is shaping up to be very interesting indeed. It is surely the first time in living memory that those who I can only think to call the "big guns" have used the blogging medium to have a serious theological debate in front of the rest of us. While Lig Duncan and Justin Taylor have both helpfully shared a bit about what paedobaptists believe, this debate has rather been about whether our local churches must have clear stances on this issue.

Arguing for a more rigorous approach, we have seen Wayne Grudem (who also started the whole thing), Mark Dever, and his 9Marks buddy, Aaron Menikoff, while on the other side we have had comments from John Piper, Abraham Piper, John Bunyan, and now in this post, Sam Storms.

I and many others have very deliberately steered clear of joining in the debate because, for some reason, I'm finding it one that is very stimulating and interesting to observe from the touchline. It has been a model debate, and is a clear example of how we can disagree robustly on an issue while still loving and respecting each other. The following words from Sam Storms are no exception. Sam is a good friend, and has given me permission to republish the following complete article which appeared in his newsletter.

The rest of this post is taken in its entirety with permission from an e-mail from Sam Storms, who retains the copyright and is alone responsible for its content.

---

Reflections (46)

Piper, Grudem, Dever, et al. on Baptism, the Lord’s Table, and Church Membership

(Just how “Together for the Gospel” are we?)

A few days ago Justin Taylor alerted us to a slight change in Wayne Grudem’s view on baptism, to which John Piper then responded. Wayne then posted his response to John’s response, and one needed only to wait for the ripple effect. By the way, you can read these articles on Justin’s blog in the archive section (www.theologica.blogspot.com).

Recently (August 16, 2007), Mark Dever posted on this issue at the 9Marks blog (www.blog.9marks.org). My primary concern is less with the question of the relationship between baptism and church membership (as important as that is) and more with a related topic that emerges in the course of discussion.

Let me take you back to the Together for the Gospel conference that was held in late April, 2006. It was hosted by Mark Dever, Al Mohler, Ligon Duncan, and C. J. Mahaney, who also invited three others to deliver plenary messages: John Piper, R. C. Sproul, and John MacArthur. Registration for next year’s conference is now open and I strongly urge you to attend. I will certainly be present.

After the conference was officially over, on Friday afternoon, there was a small gathering of some 75 people in one of the adjoining rooms at the Galt House Hotel. The purpose of this meeting was to address an issue that was raised last year by John Piper, pastor of Bethlehem Baptist Church in Minneapolis, Minnesota.

To be brief, John has come to the conviction that the terms on which one enters the membership of the local church should be, generally speaking, as close as possible to the terms on which one enters the membership of the universal church. In other words, he grew increasingly unsettled by the fact that conscientious, born-again, Christ-loving, Bible-believing Christians who were only baptized as infants could not join his local church. It has been the policy of Bethlehem Baptist Church, a member of the Baptist General Conference, that in order to become a functioning member one must, among other things, be baptized as a believer. On this scenario, Ligon Duncan and R. C. Sproul, being Presbyterians, could attend but would not be permitted to join Bethlehem Baptist Church. . . .

Read more . . . Sam Storms' e-mail

No. 5 on the list of most-read posts on this blog appeared on November 21, 2004. I felt like a lonely figure back in 2004 with my strong criticism of Steve Chalke's views on the atonement. I argued that his words were close to blasphemy at the time. John Piper would subsequently accuse Chalke directly of blaspheming, and Wayne Grudem would first agree, then modify his position to something similar to what I had said back in 2004.

Many questions remain unanswered about this whole controversy, and I remain open to Steve coming on the blog and explaining his current position more fully to us, or indeed to quoting any clarification comments he wants to make elsewhere. Sadly, to date he has declined my repeated invitations to speak further about this controversy.

Another closely related post that was also very popular was a post which explained how Brian McLaren had supported Steve Chalke.

UPDATE #1
Controversy over Steve Chalke and the atonement continues to rage, and according to reports, may have been involved in the recent split between Spring Harvest and Word Alive.

John Piper also responded directly to Steve Chalke as follows:

"One of the most infamous and tragic paragraphs written by a church leader in the last several years heaps scorn on one of the most precious truths of the atonement: Christ’s bearing our guilt and God’s wrath . . .

With one cynical stroke of the pen, the triumph of God’s love over God’s wrath in the death of his beloved Son is blasphemed, while other church leaders write glowing blurbs on the flaps of his book. But God is not mocked. His word stands firm and clear and merciful to those who will embrace it."

ORIGINAL POST
It doesn't happen often, but the EA has issued a statement critical of a well-known UK Christian leader. Steve Chalke was criticized in quite strong terms for his book, which apparently says that the "penal substitutionary" aspect of the atonement is a false teaching. This latest criticism comes following a public debate and an article by Steve Chalke available online, during both of which he reaffirmed his views. The EA statement says:

We trust that instead of dismissing penal substitution out of hand as a false teaching tantamount to "cosmic child abuse," Steve will recognise its significant place in the range of atonement theories to which Evangelicals have characteristically subscribed. We also trust that he will interact more positively both with the theology which underpins it, and with that vast majority of Evangelicals across the world who continue to affirm it. It may be true, as Steve has claimed, that Evangelicals are often perceived to be harsh, censorious, and ungracious, and that this can hamper evangelism. However, we do not accept Steve's assertion of a causal or necessary link between affirming penal substitution and being harsh, censorious, and ungracious.

For these reasons, we do not believe that penal substitutionary atonement can be rejected as it is rejected in "The Lost Message of Jesus," and as Steve has persisted in rejecting it since. While affirming the many gifts which Steve has to offer, we urge him, as a much-loved brother in Christ, to reconsider both the substance and style of his recently expressed views on this matter.

So what was all the fuss about? Steve Chalk in his book says this:

The fact is that the cross isn't a form of cosmic child abuse—a vengeful father, punishing his son for an offence he has not even committed. Understandably, both people inside and outside of the church have found this twisted version of events morally dubious and a huge barrier to faith. Deeper than that, however, is that such a construct stands in total contradiction to the statement "God is love." If the cross is a personal act of violence perpetrated by God towards humankind but borne by his son, then it makes a mockery of Jesus' own teaching to love your enemies and refuse to repay evil with evil. The truth is the cross is a symbol of love. It is a demonstration of just how far God as Father and Jesus as his son are prepared to go to prove that love. The cross is a vivid statement of the powerlessness of love.

Read more . . . Steve Chalke and the Lost Message of Jesus

No. 13 on the list of most read posts on this blog appeared on November 19, 2007, and was part of a series of posts on the debate between Bishop Tom Wright and John Piper over justification. Other parts of this series which would have made the top 30 in their own right include:

• John Piper, N. T. Wright, and Gracious Discernment
  
• John Piper: Is N. T. Wright Preaching Another Gospel?

The series is summarized here:

• Piper on Wright Conclusion: What is Justification?

The post is republished here in its entirety:

Trevin Wax has interviewed Tom Wright. A manuscript and audio are both available. Of particular interest is the following short section from Wright on Piper. Would that all our theological sparring partners could speak this way about us!

"Piper is in a different category. He graciously sent me an advance manuscript of his book which is critiquing me and invited my comments on it. I sent him a lengthy set of comments. I’ve only just got on email about two days ago the book in the revised form and I haven’t had a chance to look at it yet. So I cannot say whether he’s being fair or not at this stage.

But I do know that he has done his darndest to be fair and I honor that and I respect that. People have asked me if I’m going to write a response, and the answer is that I don’t know. I’m kind of busy right now. But I maybe should, sooner or later."

No. 19 on the list of the most widely read posts on this blog appeared on January 17, 2006, and was a lengthy chat I had with Justin Taylor. Few editors are as well-known as Justin. He has expertise in editing others' writings, highlighting interesting posts around the blogosphere, and creating his own work. He is now an integral part of the Crossway Books team. He is also someone I am pleased to be able to call a friend.

Adrian
It is a real pleasure to be able to welcome to the blog, Justin Taylor, who is known to some as John Piper's right hand man. First off, Justin, perhaps you can tell us all a little bit about yourself and how you came to be working with John Piper.

Justin
Adrian, it's a pleasure to chat with you. Before I answer, let me first express my gratitude for your work in the blogosphere in producing thoughtful edifying material, as well as your work in encouraging and connecting with other bloggers.

About myself? At the risk of boring your readers, I was raised in a Christian family. I first prayed the sinner's prayer at age 4. Then I prayed it again at ages 5, 6, 7, 8, etc. I consider my decisive conversion to be after my freshman year in high school, when I truly understood the nature of Christ's finished work on my behalf.

When I went off to college four years later, I took a humanities course with a professor who would later become my advisor. I was captivated and frustrated with the first lecture—which was a passionate plea for the idea that a belief in moral absolutes was the source of great evil in the world!

I soon became a Study of Religion major, and almost lost my faith in the process. I had never really encountered intellectual arguments against Christianity, and they were now flying at me fast and furious. After one particularly vigorous discussion, based on the implications of Gordon Kaufman's Theology for a Nuclear Age, I remember being pretty shaken. I had no interest in believing a Christianity that wasn't true. Walking back from class, I sat down and leaned against a large tree, staring at the stars and expressing my doubts and confusion to God. God was very kind and merciful to me, and in that moment granted me a sense of peace and assurance. From that point on, I continued with my questions, but I knew that only a fool could deny his Creator.

Thus began an interest for me in apologetics and theology. During the summer break following my freshman year, my friend Matt Perman (now the Internet and radio director at Desiring God) was writing me long letters seeking to persuade me that Calvinism was biblical. In the mail he sent me a tape by John Piper on definite atonement. I was intrigued by the message because Piper was clear, winsome, and intellectually challenging. (My general view of pastors at that time was one of well-meaning anti-intellectuals.) I began listening to more and more Piper tapes.

Our public University of Northern Iowa had about 13,0000 students. By my junior year, 1,000 students a week were attending a weekly Christian meeting. And the interesting thing is that John Piper, along with corollaries like Calvinism and Christian hedonism, became one of the main topics of conversation among the Christian student body.

I made a couple of trips to Bethlehem Baptist Church (just a few hours drive away) to hear Piper preach. One Sunday I was there with my brother. I said to him at one point, "I'd love to just come here for a year or two and hear him preach—even if I had to clean toilets as an excuse to hear the sermons!" I inquired as to whether Bethlehem did apprenticeships, and it turned out that The Bethlehem Institute, a two-year, seminary-level apprenticeship program, was being planned at that time.

When I graduated from UNI in 1998, I applied for TBI. I was the first applicant. Not knowing if any more would apply, I was accepted! So I did an apprenticeship from 1998-2000. And one of my jobs during that time was as a janitor at Bethlehem—cleaning toilets! (I'll let the debate rage in the comments section as to whether my previous utterance in this regard was prophetic!)

In 2000, I was planning to go to the Southern Baptist Theological Seminary in Louisville to complete my MDiv. Piper's editor was asked to take over a church, and thus the job opened up. Desiring God prevailed upon me to stay for just one year. At the end of one year, we had a moving van lined up to take us to Southern. But DG prevailed again, and I've been at DG ever since. In mid-January, however, we'll be moving to Wheaton, Illinois, where I will take a job at Crossway Books as the Managing Editor for the forthcoming ESV Study Bible.

Adrian
You may have seen some discussion about discipleship on my blog following a post by Tim Challies about being jealous of Josh Harris. That inspired my interview with Josh Harris, which focused on his relationship with C. J. Mahaney. I guess it was also part of my motivation behind asking you today. Do you get the impression that your relationship with John is similar to the relationship Josh has with C. J.?

Justin
I'm not sure there are very many people in the world who have a relationship like C. J. and Josh have! One of the differences is that C. J. was specifically grooming and mentoring Josh to step into C. J.'s pastoral role, whereas I was first a student of John's, and then his employee. So our relationship of necessity has looked quite a bit different. John has been a wonderful mentor, friend, and counselor to me. No one has taught me more about the centrality of God in Christ and his supremacy over all things for his glory and the good of his people.

The question most people ask me about John is whether or not he's the real deal. I can say with absolute confidence that he is. What you see is what you get. He lives modestly (he doesn't personally receive a single penny from his book royalties), he is teachable, he is humble, and he goes hard after God. It has been such a privilege and joy to study under him and to work for him these past seven years.

Read more . . . Adrian Interviews Justin Taylor

Photo of Justin Taylor courtesy of Tony S. Reinke, The Shepherd's Scrapbook. Used by permission.

John Piper: - "God exists to be worshipped—to be admired and treasured and desired and praised. Therefore, the Word of God is written primarily to produce worship. This means that if that Word is handled like a hot-dish recipe or a repair manual, it is mishandled. And the people will suffer. The Truth of God begs to be handled with exultation. And our hearts yearn for this and need it. Something in us starts to die when precious and infinitely valuable realities are handled without feelings and words of wonder and exultation. That is, a church starts to die without preaching.

But, of course, this assumes something massive. To treasure the Truth, and to love the Truth, and be impassioned about the Truth, and to exult in the Truth, you have to know the Truth. So it's not enough to say that preaching is exultation. We must also say it is "expository exultation." It is exultation in the Truth of God's Word. And the exultation is in proportion to the Truth delivered..." READ MORE

It's time once again to review another year's worth of blogging here at my place. I have made it something of a tradition to look back and reflect on the year that has passed. I have done this previously in December 2006, 2005, and 2004. The format is simple: I highlight some of the posts that I remember most, or enjoyed writing the most over the year. This time I will break it down into a series of posts.

This year I began January's blogging—after extending my customary Christmas break slightly longer than previously—by taking up my autobiographical story with a post entitled My Story Part Five—Learning to Value Being, Not Doing. I did not return to my story again this year, so this remains surely the longest running, as yet unfinished, series on my blog. I am sure that I will eventually return to this and catch up to the current day. In that post I talked about the value of silence and reflection.

In one of the shortest, but most personally challenging posts of the year, in the second post of 2007 I shared some Reflections of a Returning Blogger, citing Scripture that said few words were wiser than many. I suspect this contributed to a trend this year on my blog to shorter posts and, hopefully, to more careful consideration of what I say.

I also spent a few days in January on an interview with Wendy Alsup, a deacon in the Mars Hill Church—Seattle, where Mark Driscoll is pastor.

In February I began what would be an extended series on preaching with two posts that quoted the Together for the Gospel Statement Article 4, John Piper, and Martyn Lloyd-Jones on Expository Preaching.

I also mentioned that I had just heard a new book on the atonement would soon be released—Pierced for Our Transgressions. Little did I know then just how much I would be focused on that subject this year. I shared the audio of a talk I had given late in 2006 for Jubilee entitled What is the Bible?

I remember being stirred to ask Should We be Optimistic or Pessimistic About the Future? and challenging my readers to find a quote I was sure I had once read from Spurgeon. That readers' challenge remains open and can be answered via e-mail on reading Spurgeon's Prediction of a Future Revival. I did manage to find one quote where Spurgeon asks the question Will More Be Saved Than Lost?

It was also great to publish the news that I was able to play a small part in restoring the works of Charles Simeon to a larger audience.

I seem to have been somewhat distracted from my posts about preaching, and only quoted C. S. Lewis on the Need for Plain English Preaching all month. I did quote one of my greatest living hero's impressions of one of my greatest preaching heroes of the past—I am speaking, of course, about John Piper on Martyn Lloyd-Jones.

In March I returned to the subject of preaching, and there were a significant number of posts which culminated in Ten Conclusions About Expository Preaching. In the middle of this I wrote about The Risks and Rewards of Using Technology in Sermon Preparation.

I posted about the T4G Articles 5-6—The Attributes of God and the Trinity, which included the audio of another talk I had given at Jubilee late in 2006.

One of the traditions of this blog is that every now and then I engage in a gloves-off debate with the Pyromaniacs. In March, one of these was summarized in a post I entitled Am I a Thrill Seeker?

If I remember correctly, that debate with the Pyros was, at least in part, sparked by possibly the most controversial post of the year anywhere in the Christian blogosphere. It was published over on Desiring God, and my reflections on it were entitled John Piper Hears The Voice Of God. I also remember the call that went out that month for Prayer for an Exhausted Mark Driscoll.

March was a hectic blogging month, but nothing would prepare me for what was to come in April, especially as I had written many of my forthcoming posts on atonement in a single sitting and thought I would have a quiet time as my editor faithfully published them all for me. That, however, must wait for the next installment of this year in review series.

I have now come to the end of my series responding to John Piper's new book, The Future of Justification. Here is a list of the previous posts:

1. John Piper, N. T. Wright, and Gracious Discernment
   
   
2. John Piper Challenges N. T. Wright on Justification
   
   
3. Piper Explains the Classic View of Justification Versus N. T. Wright's View
   
   
4. Piper and Wright: Does Justification by Faith Save Us?
   
   
5. John Piper: Is N. T. Wright Preaching Another Gospel?
   
   
6. Legalism Versus Grace in First Century Judaism
   
   
7. Hard and Soft Legalism
   
   
8. Legalism, Racism, and the First Century Jew
   
   
9. 2 Corinthians 5 and Romans 5—Two Critical Passages on Justification
   
   
10. The Christian and the Law
    
    
11. Piper Gets Passionate with the ETS on Justification
    
    
12. Tom Wright's Response to John Piper
    
    
13. Does Piper Neglect the Resurrection?

I would like to conclude by sharing a great summary quote from Dr. Piper which is a fitting climax to what, at least to me, has been an interesting journey through an important book. I hope many of you will go out and buy this book, but remember, buy Pierced for Our Transgressions first! This book will stretch you, but to be stretched is sometimes a good idea!

So, what is the crux of the doctrine of justification, according to Piper?

“Our only hope for living the radical demands of the Christian life is that God is totally for us now and forever. Therefore, God has not ordained that living the Christian life should be the basis of our hope that God is for us. That basis is the death and righteousness of Christ, counted as ours through faith alone. On the cross Christ endured for us all the punishment required of us because of our sin. And in order that God, as our Father, might be completely for us and not against us forever, Christ has performed for us in his perfect obedience to God all that God required of us.

This punishment and this obedience are completed and past. They can never change. Our union with Christ and the enjoyment of these benefits is secure forever. Through faith alone, God establishes our union with Christ. This union will never fail, because in Christ, God is for us as an omnipotent Father who sustains our faith, and works all things together for our everlasting good. The one and only instrument through which God preserves our union with Christ is faith in Christ—the purely receiving act of the soul.” (p. 184)

Book photo courtesy of Tony S. Reinke, The Shepherd's Scrapbook. Used by permission.

Many of the opponents of the doctrine of justification and penal substitution criticize us for not being as interested in the resurrection as the cross. I increasingly think that it is not so fair to accuse most evangelical theologians of not having a place for the resurrection in our system of beliefs. I do feel, however, that we perhaps under-emphasize the resurrection at times.

As I was reading this book, I was aware that, of course, Piper was interacting with Wright's views of the cross, so it was perhaps no wonder that the resurrection was featured less. Indeed, Wright's massive work on the resurrection did not feature in the bibliography.

As I was pondering this new obsession of mine with the place of the resurrection, I found myself asking—was Piper wrong not to look at it in more detail in this book? I concluded that probably this was influenced by the constraints of the length of the book. Perhaps an interaction with Wright on the resurrection should be the subject of another book.

I was surprised, however, to note that on two different occasions within the book Piper fell into an all-too-common evangelical trap. On both pages—89 and 212—he cites 1 Corinthians 15:3, omitting to continue the verse to include the resurrection. The Piper quotations omit the bolded phrase below:

"Now I would remind you, brothers, of the gospel I preached to you, which you received, in which you stand, and by which you are being saved, if you hold fast to the word I preached to you—unless you believed in vain. For I delivered to you as of first importance what I also received: that Christ died for our sins in accordance with the Scriptures,that he was buried, that he was raised on the third day in accordance with the Scriptures,

Now, I suppose I shouldn't get overly legalistic about this, but I wish that we would all learn not to do that with that particular verse. Paul goes on to make the point that without the resurrection we would, in fact, still be in our sins, something that surely undermines any system of theology that does not require the resurrection to perform anything for us, altering our position in any way.

But I should not be unfair to Piper, for as we saw in an earlier post, when he summarizes his position on justification he states the following propositions:

(1) a person is in union with Christ by faith alone. In this union, (2) the believer is identified with Christ in his (a) wrath-absorbing death, (b) his perfect obedience to the Father, and (c) his vindication-securing resurrection. All of these are reckoned—that is, imputed—to the believer in Christ. On this basis, (3) the "dead," "righteous," "raised" believer is accepted and assured of final vindication and eternal fellowship with God.

So Piper, it seems, is NOT guilty of the charge of neglect of the resurrection. I wonder, though, how often do my own presentations of the gospel include the concept of Jesus' resurrection being credited to our account? Do I sometimes forget to even mention the resurrection of Jesus? The samples of Billy Graham's preaching I listened to at the Billy Graham Center certainly did speak of the resurrection of Jesus as part of what he had done for us. The phrase that keeps recurring in my mind from those sermons was simply "He is a living Jesus." Could it be that the preaching of the cross AND the resurrection is more spiritually potent for producing salvation than simply preaching on the cross?

UPDATE
In January 2008, the following post was identified as the 13th all-time most popular post with readers of this blog. The 14th most-read post was the summary of my interview with the leader of Newfrontiers, Terry Virgo.

This post was part of a series of posts on the debate between Wright and Piper over justification. Other parts of this series which would have made the top 30 in their own right include:

• John Piper, N. T. Wright, and Gracious Discernment
  
• John Piper: Is N. T. Wright Preaching Another Gospel?

The series is summarized here:

• Piper on Wright Conclusion: What is Justification?

***************

Trevin Wax has interviewed Tom Wright. A manuscript and audio are both available. Of particular interest is the following short section from Wright on Piper. Would that all our theological sparring partners could speak this way about us!

"Piper is in a different category. He graciously sent me an advance manuscript of his book which is critiquing me and invited my comments on it. I sent him a lengthy set of comments. I’ve only just got on email about two days ago the book in the revised form and I haven’t had a chance to look at it yet. So I cannot say whether he’s being fair or not at this stage.

But I do know that he has done his darndest to be fair and I honor that and I respect that. People have asked me if I’m going to write a response, and the answer is that I don’t know. I’m kind of busy right now. But I maybe should, sooner or later."

John Piper has delivered an amazing lecture on the vital place of justification to the ETS. The manuscript, video, and audio are available online, and this sets his new book, The Future of Justification, into context. The whole talk is fantastic, but these couple of paragraphs stuck out for me, especially considering his audience!

I’m aware that for some in the academic world, perhaps some of you, this very confession calls my fitness into question as a competent exegete. “This fellow has so much personal and pastoral allegiance to what he believes about justification, and feels such a great need for it, and has so much joy in it, that there is no way he can be objective when he comes to the biblical text, or be open to finding that his view is mistaken.” Well, that may be true. But there is another way to look at a person’s passion for particular truths.

A passion for a particular truth may be a blinding passion. That’s true. But it may also be the very means that God uses to make some truths visible and beautiful. I say that because of what Jesus said in John 7:17: “If anyone wills (or desires or wants, thele) to do God’s will, he will know (gnosetai) whether the teaching is from God or whether I am speaking on my own authority.” In other words, Jesus taught that, at least in some matters, right willing precedes right knowing. Jesus is saying, “If you want the will of God, you will have the disposition of heart to recognize it when you see it in his word.” He does not say, “If you don’t want the truth God is revealing—if you have no passion for this truth—and therefore have a measure of objective distance and detachment from the truth, you will be able to assess clearly whether something is of God.” He says the opposite. There are some matters in which prior neutrality does not serve the truth, but serves death.

As we continue looking at John Piper's book we have now reached page 200 and following. I want to highlight Piper's attitude to the law. What, according to Piper, is the purpose of the law?

“The reason the law is not against the promise is precisely that it was designed not to give life but to hold under sin and lead to Christ who gives life. Paul says that if the law had given life, then it would have been against the promise. It would have short-circuited the purpose of the promise to make Christ the basis of life and righteousness. . . .

[Piper then addresses Galatians 5:6, arguing that this verse] tells what kind of faith avails justification. Therefore, love as an expression of faith is not the instrument of justification—it does not unite us to Christ who is our perfection. Only faith does. But this faith is the kind of faith that inevitably gives rise to love.”

[He continues stating that 1 Timothy 1 shows us that] to use the law lawfully (v. 8) is to understand that it is designed to lead people to the gospel of Christ and to indict what is not in accord with the gospel. In this way, the lawful use of the law leads to the transformation of the heart through “sincere faith” (v. 5) and thus leads to love, which is in turn the aim of Paul's preaching (v. 5) and the fulfilling of the law (Romans 13:8). The key defining criterion of the life-change that Paul is pursuing is whether it is “in accordance with the gospel of the glory of the blessed God” (v. 11). Using the law lawfully means using it to convict people of living out of accordance with the gospel. . . .

We bear fruit for God (love) by being joined through faith to Jesus, not through the law. That is what the law was ultimately designed to show."

Today I want to share how John Piper brings two passages to bear on the justification debate. The quotes are all from his new book, The Future of Justification, and come from pages 170-180. The two passages are Romans 5 and 2 Corinthians 5. Piper is responding to Wright's slightly odd way of speaking about them. If you are interested in seeing an example of this, there is an article by Wright on 2 Corinthians 5:21 that I must say I found wholly unconvincing. This is what John Piper says about these passages:

Justification . . . happens to all who are connected to Christ the same way condemnation happened to those who were connected to Adam. How is that? Adam acted sinfully, and because we were connected to him, we were condemned in him. Christ acted righteously, and because we are connected to Christ we are justified in Christ. Adam's sin is counted as ours. Christ's “act of righteousness” is counted as ours.

. . . his being made sin is consistent with his being in himself free from sin; and our being made righteous is consistent with our being in ourselves ungodly. What is so illumining here is specifically the parallel between Christ's being “made sin” and our “becoming righteous.”

George Ladd brings this out with its crucial implication for imputation. Christ was made sin for our sake. We might say that our sins were reckoned to Christ. He, although sinless, identified himself with our sins, suffered their penalty and doom—death. So we have reckoned to us Christ's righteousness even though in character and deed we remain sinners. It is an unavoidable logical conclusion that men of faith are justified because Christ's righteousness is imputed to them.

[Piper goes on to quote Hodge.] “There is probably no passage in the Scriptures in which the doctrine of justification is more concisely or clearly stated than in [2 Corinthians 5:21]. Our sins were imputed to Christ, and his righteousness is imputed to us. He bore our sins; we are clothed in his righteousness. . . . Christ bearing our sins did not make him morally a sinner . . . nor does Christ's righteousness become subjectively ours, it is not the moral quality of our souls. . . . Our sins were the judicial ground of the sufferings of Christ, so that they were a satisfaction of justice; and his righteousness is the judicial ground of our acceptance with God, so that our pardon is an act of justice.” (Hodge, An Exposition of the Second Letter to the Corinthians, pp. 150–151, cited in John Piper, The Future of Justification, p. 180.)

Book photo courtesy Tony S. Reinke, The Shepherd's Scrapbook. Used by permission.

In his book, The Future of Justification, John Piper addresses the issue of legalism and the first century Jew. Piper responds to some of the notions of the New Perspectives people who claim that first century Jews had not drifted from the grace message of the Old Testament into legalism. He explains . . .

“In regard to the second objection to the general view that “the Jew keeps the law out of gratitude, as the proper response to grace,” it is important to see that, from Jesus’ standpoint, relational exclusivism (ethnic or otherwise) is rooted in self-righteousness, which means that ethnocentrism and legalism have the same root. This connection between self-righteousness and exclusivism is one of the points of Jesus’ parable that begins, “He also told this parable to some who trusted in themselves that they were righteous [dikaioi], and treated others with contempt” (Luke 18:9). A deep root of “treating others with contempt” (whether the others are ethnically similar publicans or ethnically different Gentiles) is: “[They] trusted in themselves that they were righteous. . . . In other words, the exclusivistic treatment of others is one manifestation of the self-righteousness that trusts in its own law-keeping. Legalism and ethnocentrism have the same root. They are not separate conditions of the soul. Jesus’ parable of the Pharisee and the tax collector also shows that the branches of this root of exclusivistic self-righteousness can, amazingly, make protests and prayers to the effect that all is of grace. Thus, the Pharisee prays, “God, I thank you that I am not like other men, extortioners, unjust, adulterers, or even like this tax collector” (Luke 18:11).

Is this not a clear warning to us that finding grace dependent statements in Second-Temple Judaism does not demonstrate that the hearts of those who made those statements were not at root self-righteous (pp. 156-157).

It is interesting to note this idea that legalism and racism are closely entwined. At their core they are both rooted in pride and a superior view of ourselves and our cultural groups.

There is a very interesting quote from Matt Perman, one of John Piper's students, which Piper includes in his book, The Future of Justification. It addresses N. T. Wright's view that Judaism was not legalistic. Matt argues that there are, in fact, two types of legalism. Speaking of Wright and others he says:

“They appear to be thinking only in terms of hard legalism, which is the notion that either your works bribe God or that they are self-produced by your own effort. But, as you flesh it out, hard legalism does not exhaust the definition of legalism.

There is also soft legalism, which is the belief that your God-empowered obedience justifies you before God, or that you ‘become saved’ by faith but ‘remain saved’ by God-produced works (which includes the idea that final justification is based on obedience). In fact, Sanders acknowledged that the first century Jews believed that they got into the covenant by grace but ‘stayed in’ by works. But he failed to realize that this is legalism. The new perspective—and those taking their initial cues from it—typically conflate legalism and Pelagianism, seeming to think that because they (or the first century Jews) are not Pelagians, they therefore cannot be legalists. It needs to be made crystal-clear that these are distinct issues. You can utterly reject Pelagianism and yet be a legalist. You can be a Calvinist legalist, an Augustinian legalist, a believing-in-grace-empowered-works legalist. . . . This is perhaps the central issue of the debate and is probably a big part of the reason that they are going wrong. The essence of legalism is the belief that our right standing with God is based on, comes by means of, or is sustained by our works—regardless of whether those works are self-produced (hard legalism) or whether they are completely produced by God's grace in us (soft legalism). . . .” (Matt Perman, cited in John Piper, The Future of Justification (p. 152).

Reading that quote, I realized that with the emphasis of people like Wright on the need for us to demonstrate that we have changed in order for God to finally justify us in the end has an interesting effect. It is ironic indeed that in trying to claim Judaism was not legalistic, it is possible to argue that the new perspective has created a new form of what Matt calls ‘soft’ legalism.

In fact, if first century Judaism was not in any sense legalistic this would be most remarkable. Surely they would have been the only religious group in the history of the world who escaped its ugly stain. Anyone with much history within the evangelical movement should appreciate that, for all our talk about grace, we have all too often succumbed to the deceptive allure of legalism. This would most likely not be obvious in a review of our doctrinal statements and other written documents, but would be true nonetheless.

Book photo courtesy of Tony S. Reinke, The Shepherd's Scrapbook. Used by permission.

Anyone who has read anything about the New Perspectives on Paul will realize that one of the key arguments is that we have misunderstood the Pharisees through the perspective of the Reformation. The first century Jews were never legalists, we are told. There are a number of problems with that position. The first is looking at Jesus' own perspective on the Pharisees seen most prominently in Luke 18. The second is that while we should acknowledge that the original message of the OT was one of grace, even if the official documents of the first century do indeed point to grace, that does not mean that grace was what was practiced. John Piper explains this further:

"Legalism may also exist in practice, even if grace is trumpeted in theory. Religionists may easily proclaim the primacy of grace and actually live as if the determining factor was human effort. The history of the Christian church amply demonstrates that a theology of grace does not preclude legalism in practice. It would be surprising if Judaism did not suffer from the same problem. Legalism threatens even those who hold to a theology of grace since pride and self-boasting are deeply rooted in human nature. . . ."

"Theology . . . is not measured only by formal statements but also by what it stresses. Any theology that claims to stress God's grace but rarely mentions it and that elaborates human responsibility in detail inevitably becomes legalistic in practice, if not theory." (Schreiner, Law and Its Fulfillment, pp. 115–116, cited in John Piper, The Future of Justification, p. 147.)

We are continuing to look at John Piper's elegant exposure of the heart of the differences between his position and that of N. T. Wright's. For those without the time to read massive volumes written by the current Bishop of Durham, Piper has done a great service. His scrupulous attempts to be fair to Wright are most useful. I also love the way which, in responding to Wright's teaching, Piper adequately uses the opportunity with which error presents us to clarify and restate truth. In explaining where Wright disagrees with classic reformed teaching, Piper restates that teaching in a helpful way and demonstrates the way in which Wright agrees with all, but one, aspect of this explanation.

In historic Reformed exegesis, (1) a person is in union with Christ by faith alone. In this union, (2) the believer is identified with Christ in his (a) wrath absorbing death, (b) his perfect obedience to the Father, and (c) his vindication-securing resurrection. All of these are reckoned—that is, imputed—to the believer in Christ. On this basis, (3) the "dead," "righteous," "raised" believer is accepted and assured of final vindication and eternal fellowship with God.

In Wright’s exegesis, the middle element in step 2 is missing (2b), because he does not believe that the New Testament teaches that Christ’s perfect obedience is imputed to us. Thus the pattern is: (1) A person is in union with Christ by faith alone (expressed in baptism). (2) The believer is identified with Christ in his wrath-absorbing death (there is no identification with or imputation of Christ’s perfect obedience) and his vindication-securing resurrection. Both of these are reckoned—that is, imputed—to the believer in Christ. On this basis, (3) the “dead” and “raised” believer is accepted and assured of final vindication and eternal fellowship with God. (pp. 124-125)

What is striking about this explanation is precisely where this puts Tom Wright. We have seen over the last few days that both Protestant and Roman Catholic theologians have agreed that there is some sort of righteousness transfer that goes on. Where Catholics argue that this is an impartation, Protestants claim it is an imputation. That difference in wording, which led to the Reformation itself, almost sounds like a minor nuance when Wright comes along and sweeps the whole concept of an alien righteousness away! To Wright neither group is right and are both, as he puts it, “ muddle-headed.”

So far in this series we have looked at the following:

• John Piper, N. T. Wright, and Gracious Discernment
  
  
• John Piper Challenges N. T. Wright on Justification
  
  
• Piper Explains the Classic View of Justification Versus N. T. Wright's View

Today I want to share a quote from The Future of Justification in which Piper responds to another of Wright's main criticisms of traditional views of justification. Wright has argued that the Gospel is not a way of getting people saved, and that we are not saved by holding a certain doctrine, but by faith in the person of Jesus and his resurrection.

“. . . there is a misleading ambiguity in Wright’s statement that we are saved not by believing in justification by faith but by believing in Jesus’ death and resurrection. The ambiguity is that it leaves undefined what we believe in Jesus’ death and resurrection for. It is not saving faith to believe in Jesus merely for prosperity or health or a better marriage. In Wright’s passion to liberate the gospel from mere individualism and to make it historical and global, he leaves it vague for individual sinners.

The summons, “Believe the gospel of Jesus’ death and resurrection” has no content that is yet clearly good news. Not until the gospel preacher tells the listener what Jesus offers him personally and freely does this proclamation have the quality of good news. My point here has simply been that from Acts 13:39 it is evident that one way Paul preached the gospel was by saying, “By him [namely, Jesus] everyone who