John Piper: ‘Christ-Exalting’ New Years Resolution For Christians

John Piper Cross ConferenceThe „Don’t Waste Your Life” author then highlights three reasons  why „Christ-exalting” makes a great New Years resolution.

First, God teaches us in the Bible that the primary aim in the life of a Christian is to live a Christ-exalting life and a Christ-exalting death.

Piper quotes the apostle Paul’s writings in 2 Thessalonians 1:11-12, which states, „fulfill every resolve for good and every work of faith by God’s power, so that the name of our Lord Jesus may be glorified in [us].”

Second, Piper writes that making a „verb into an adjective shows that it modifies a hundred things you do rather than simply being just another thing.” In other words, using „Christ-exalting” as an adjective emphasizes to the heart, soul and mind of the believer that glorifying Christ is the highest goal of all emotions, thoughts, and actions…..

Read more: http://www.gospelherald.com

Reclame

John Piper: Twenty-Five Years of Desiring God

Celebrating the truth that God is most glorified in us when we are most satisfied in him, Desiring God was published twenty-five years ago to explain how delight is our duty. In this lecture, Dr. John Piper expands on the themes and vision of this paradigm-shattering work.

This message is from our 2011 National Conference, Light & Heat: A Passion for the Holiness of God: http://www.youtube.com/playlist?list=…

VIDEO by Ligonier Ministries

John Piper, and R.C. Sproul: Ministry Reflections

A round table discussion on the valuable lessons learned by each man throughout their ministry experiences as well as advice to the next generation of Christians and leaders in the church.

This message is from our 2011 National Conference, Light & Heat: A Passion for the Holiness of God: http://www.youtube.com/playlist?list=…

VIDEO by Ligonier Ministries

God Is Most Glorified in Us When We Are Most Satisfied in Him – John Piper

„This sermon is packed with some of the juiciest, most wonderful things that I love to know and experience. We need to get to work. Here’s the outline:

First, there’s a problem that needs be solved because of my second message in this series.
Second, Christian Hedonism is the biblical solution to that problem.
C. S. Lewis, and St. Paul give the basis for that solution.
Fourth, this solution — Christian Hedonism — changes everything in your life. (Eleven examples!)” – John Piper // See the full resource at http://desiringGod.org/resource-libra…

Fathers who give hope

Pentru traducere automata, fa click aici – Romanian

footsteps dad boyProverbs 23:24

 The father of the righteous will greatly rejoice;
he who fathers a wise son will be glad in him.

Colossians 3:21

Fathers, do not provoke your children, lest they become discouraged.

Our text is straightforward and simple this morning: „Fathers, do not provoke your children, lest they become discouraged.” It divides naturally into three parts:

  1. First, there is the address, „Fathers.”
  2. Second, there is the command, „Do not provoke your children.”
  3. Third, there is the purpose of the command, „Lest they become discouraged.”

We will look at these three parts of the text one at a time in reverse order. First, we will direct our attention to the goal of Christian fathers, namely, rearing children who are not discouraged. Second, we will look at the duty of Christian fathers, namely, not to do those things that discourage children. And finally, we will focus on the leader in Christian parenthood, namely, fathers.

But first a word about the fatherhood of God.

The Fatherhood of God

In the Lord’s Prayer Jesus taught his disciples to call God Father: „Our Father who art in heaven, hallowed be thy name.” He taught that God is not everyone’s Father. In John 8:42, 44 he said to those who refused to follow him, „If God were your Father, you would love me, for I proceeded and came forth from God . . . You are of your father the devil, and your will is to do your father’s desires.”

God is the Father only of those who are led by the Spirit of his Son. In Romans 8:9, 14–15 Paul says,

Any one who does not have the Spirit of Christ does not belong to him . . . All who are led by the Spirit of God are the sons of God. For you did not receive the spirit of slavery to fall back into fear, but you have received the Spirit of sonship. When we cry, „Abba! Father!” it is the Spirit himself bearing witness with our spirit that we are children of God.

Not every one can lay claim to the privilege of knowing God as Father. Only those who are born of God (John 1:13), who receive Christ (John 1:12), and who are led by the Spirit (Romans 8:14) have the right to receive the inheritance of the children—promises like Matthew 7:11, „If you then, who are evil, know how to give good gifts to your children, how much more will your Father who is in heaven give good things to those who ask him!” The privilege of prayer and the promise that God will work all things together for your good is part of the inheritance of sonship. That is what it means to have God as your Father.

There are two reasons I begin with this word about the fatherhood of God. One is that I believe all human fatherhood should be patterned on the divine fatherhood. The overarching guide for every father should be to live in such a way that his children can see what God the Father is like. They ought to see in their human father a reflection—albeit imperfect—of the heavenly Father in his strength and tenderness, in his wrath and mercy, in his exaltation and condescension, in his surpassing wisdom and patient guidance. The task of every human father is to be for his children an image the Father in heaven.

The other reason I begin with the fatherhood of God is to give this message relevance for everyone in this room whether you are a father or not; and whether you had a Christian father or not. I want to make clear from the outset that the sadness many may feel at never having had a father like the father I will describe, and the sadness others may feel at never having been a father like the father I will describe—that sadness can be swallowed up and overcome with joy this morning because God offers his fatherhood to anyone who will accept the gift of adoption by trusting Christ and yielding to be led by the Holy Spirit.

There are two ways to listen to this message this morning. One is to take it as a straightforward exhortation from the Word of God to fathers on how to rear their children. The other is to take it as a parable pointing to the way the Father in heaven loves those who believe and follow his Son. Frankly, I hope all of you hear it in both senses.

1. „Lest They Become Discouraged”

Let’s go to the text and begin with the last phrase of Colossians 3:21, „Fathers, do not provoke your children, lest they become discouraged.”

The goal of a good father is to rear children who are not discouraged. The word implies losing heart, being listless, spiritless, disinterested, moody, sullen, with a kind of blank resignation toward life. Don’t be the kind of father who rears that kind of person. Instead develop a style of fatherhood that produces the opposite of discouragement.

The Opposite of Discouragement

Now what is that? I would sum it up in three characteristics.

  1. The opposite of being discouraged is being hopeful.
  2. The opposite of being discouraged is being happy.
  3. The opposite of being discouraged is being confident and courageous.

So I would say that the negative form of verse 21 really implies a positive command as well. It says, „Fathers, do not provoke your children, lest they become discouraged.” But it means not only avoid one kind of fatherhood; it also means pursue another kind, namely, the kind of fatherhood which gives hope instead of discouragement; and gives happiness instead of discouragement; and gives confidence and courage.

Distinctly Christian Teaching

If we stopped right here, we would not have said anything distinctly Christian. There is not one parent in ten thousand who thinks that the aim of parenthood should be to discourage children. But the apostle Paul would be distressed if all I did were to use his words here simply to express some everyday common sense, or some natural wisdom. He was not inspired by the Holy Spirit to confirm the insights of Dr. Spock. He was inspired to teach parents things that no natural eye has seen and no natural ear has heard (1 Corinthians 2:9–13).

Here is what I mean. Paul’s teaching makes it clear that when he says we should be fathers who give hope instead of discouragement, he means hope in GOD, not hope in money or hope in popularity or hope in education or hope in a spouse or hope in professional success. If you had asked Paul, or Jesus, „What kind of freedom from discouragement do you want our children to have?” he would not have said, „I want your children to be freed from discouragement by being filled with hope that they will become wealthy . . . or well-known, or intellectual, or married, or successful.” We know that is not what he means. He means, be the kind of fathers who do not discourage your children but rather fill them with hope in God.

Happiness That Kills and Happiness in God

And when we consider happiness as the opposite of discouragement, Paul would not be content if a father simply made his child feel good by giving him whatever he wanted. There is a happiness that kills. To some kinds of happiness the Scripture says, „Let your laughter be turned to mourning and your joy to dejection” (James 4:9). There is a happiness that has nothing to do with God, and therefore has no value in the sight of God. It comes from the creation alone and not from the Creator. That isn’t what Paul wants fathers to put in the place of discouragement.

But there is another joy that comes to expression, for example, in Psalm 4:7–8,

Thou hast put more joy in my heart
than they have when their grain and wine abound.
In peace I will both lie down and sleep;
for thou alone, O lord, makest me dwell in safety.

Fathers, don’t discourage your children, but fill them with joy in God! Teach them early on—and show them earlier yet—that through many sufferings they must enter the kingdom (Acts 14:22), but that they can rejoice in sufferings, knowing that „suffering produces endurance, and endurance produces character, and character produces hope”—IN GOD (Romans 5:3–4). Don’t discourage them. Make them happy in God by helping them to hope in God.

Self-Confidence and God-Confidence

And when we consider confidence as the opposite of discouragement, the message of Scripture takes a dramatic turn away from the common sense natural wisdom of the world.

The world says: Don’t discourage a child; build up his self-confidence. The Scripture says: Don’t discourage a child; build up his God-confidence. In fact the Scripture is more precise than that; it teaches: Don’t discourage a child, but do your best to root out his self-confidence and replace it with a confidence in God. And when it teaches us to root out self-confidence, it means root out the desire to be and to appear self-confident.

The Scripture knows that most people don’t succeed in being self-confident. Most people are quite unhappy about their inability to appear self-reliant and self-assured and cool and in control. So when the Scripture teaches us to root out self-confidence, it means go for the root, not the half-withered branches. Go for the DESIRE to be self-confident, not the meager manifestations of it that make their way into peoples’ actions.

Self-Confidence Being Rooted Out of Paul

One vivid illustration of how Paul’s heavenly Father was patiently working to root out Paul’s self-confidence is given in 2 Corinthians 1:8–9. Here is a description of how God the Father was working on Paul twenty years after his conversion, which means this is a very deeply rooted sin in all of us. He writes,

We do not want you to be ignorant, brethren, of the affliction we experienced in Asia; for we were so utterly, unbearably crushed that we despaired of life itself. Why, we felt that we had received the sentence of death; but that was to make us rely [or: be confident] not on ourselves but on God who raises the dead.

In other words, the divine purpose of Paul’s affliction was (as it is the purpose of all good fatherly discipline) to root out the remaining self-confidence of Paul’s heart and to cast him on God alone. Why? Because God didn’t want him to be confident? Because he wanted him to be listless, spiritless, moody, sullen, weak, fearful? No! It was God who came to Paul in Corinth and said, „Do NOT be afraid, but speak and do NOT be silent; for I am with you.” So the confidence that we are to build into our children is not self-confidence, but confidence in the grace and power of God. „Do not be afraid . . . I AM WITH YOU.”

The Goal of Biblical Fathers

Andrew Bonar, the 19th century Scottish pastor, said concerning the teaching of children, „We tell them, ‘You are sinners, exposed to God’s wrath and curse, and you cannot save yourselves; but God’s own Son can save you, by Himself bearing that wrath and curse.'” In other words you teach a child to despair of all self-confidence and direct his desire for confidence to the grace of God. The goal of biblical fathers is to have children who say (with Psalm 60:11–12):

O grant us help against the foe,
for vain is the help of man!
With God we shall do valiantly;
it is he who will tread down our foes.

A good father will ponder: How can I be like my own heavenly Father? How can I banish self-reliance from the heart of my children and fill them with confidence and courage and zeal and boldness that are rooted in the grace and power of God and not in themselves? How can I be the kind of father whose children do not lose heart or become spiritless or listless or sullen or discouraged, but are filled with hope in God and happiness in God and confidence in God and courage to attempt great things for the glory of God?

That question leads us to turn now to the second part of our text, namely, the duty of Christian parents not to provoke their children.

2. „Do Not Provoke Your Children”

„Fathers, do not provoke your children, lest they become discouraged.” Again we notice that the commandment is negative—something to be avoided. It is a warning against the misuse of legitimate authority. Paul has just said in verse 20, „Children, obey your parents in everything, for this pleases the Lord.” That gives to parents tremendous authority and responsibility under God. Children are to do what parents say.

Ruining a Child’s Confidence in God

Now in verse 21 he cautions fathers against a misuse of this God-given authority. The misuse he has in mind is that fathers might treat their children in such a way that their spirit is broken and they become hopelessly discouraged. Paul calls this misuse „provoking” them: „Do not provoke your children.”

In Ephesians 6:4 a different word is used that specifically means, „Do not provoke to anger.” But this is a very general word here in Colossians 3:21. It can even be used positively in 2 Corinthians 9:2 where it says that the Christians in Achaia provoked the Christians in Macedonia to be more generous. In other words, they „stirred them up,” or „motivated” them.

In choosing the broad and general word I think Paul would have us teach that parents should avoid everything that ruins a child’s confidence in God and leaves him hopeless and discouraged. This requires tremendous wisdom from fathers, because not all short term discouragements result in long term hopelessness. On the contrary, our heavenly Father clearly brings short term frustrations and discouragements into our lives precisely to put us on a new footing of faith. Great wisdom is needed here.

So let’s ask, then, What do fathers do that provoke children to long-term discouragement and hopelessness? I’ll mention two things.

Failing to Be Happy and Hopeful in God

First, some fathers fail to BE happy and hopeful and confident in God. Fathers, what you ARE in relation to God is far more important than any particular parenting technique you try to employ. Will your children hope in God if you hope in money? Will your children be happy in God if they see that fishing is a happier experience for you than worship? Will your children be confident in God if your whole demeanor communicates the desire to be seen as a self-confident?

The most important work that a father can do for the sake of his children is to be converted. The most important strategy for rearing children is to become a new man in Christ—whose hope and happiness and confidence are in God and not in himself.

We know this is true from Scripture because there we are taught to imitate our heavenly Father. We are told to be holy as he IS holy (1 Peter 1:16). We are told to be merciful as he IS merciful (Luke 6:36). To be a good child is to copy daddy. It honors a father to be imitated, and we are commanded to honor our fathers. And so the most important question a father can ask is not what shall I teach my children, but rather who am I before the living God and before my children?

That is the first thing that fathers can do to provoke their children to long-term discouragement and hopelessness—they can fail to BE hopeful, happy, and confident in God.

Disciplining in an Impulsive, Erratic, and Inconsistent Way

The second thing that fathers do which provokes children to long term discouragement and hopelessness is to discipline them in an impulsive, erratic and inconsistent way.

Unpredictable, impulsive, hostile discipline makes children fearful, bitter, deceitful, and discouraged. They don’t know where or why the explosion will come next. They say to themselves, „What’s the use! How can I hope that being good is any better than being bad?” And so the spirit of moral hope is broken, and in its place comes calculated, deceitful, discouraged maneuvering.

On the other hand, when discipline is controlled and appropriate and consistent and based on clear rules and principles of justice in the home, an atmosphere is created where children flourish in freedom. They know the limits and they feel secure and free to dream and play and plan and work inside those limits of righteousness.

They gain confidence that this is the way God is. He is not a capricious God. He is not impulsive or erratic or inconsistent. There is order. There is justice tempered with mercy. There is hope and encouragement. Why, I might even be able to accomplish something of value or even greatness if I fit into this order and depend on the goodness of the Father who loves me like this.

So fathers, don’t provoke your children by being impulsive, erratic, or inconsistent in your discipline. Be like your Father in heaven, so that your children can know him and become hopeful and happy and confident in him.

Much more could be said about the kinds of things that provoke long-term, discouragement and hopelessness in children. But time is out.

3. „Fathers . . . „

We can only briefly refer to the third part of the text, namely, the address: „Fathers . . . ” Verse 20 said, „Children, obey your parents.” This clearly teaches that mothers as well as fathers are to be obeyed. Mothers and fathers have a shared authority over the children. But in verse 21 fathers are addressed in particular.

Why this is so is the issue we will take up tonight. There is a peculiar role that the Scripture gives to husbands and fathers. Fathers bear a special responsibility for the moral life of the family. So I urge you to take that responsibility, fathers, and that you be the kind of man who gives hope and happiness and confidence to your children because you yourself have found your hope and your happiness and your confidence in God.

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

You Can Believe the Promises of God and Be Lost

by John Piper via http://www.churchleaders.com

It is possible to believe the promises of God, and have the assurance of salvation, and yet be lost forever.

Professing Christians With False Assurance

John Piper AmazonThis possibility is implied in Matthew 7:22, “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?” These folks believed that they were secure in relation to Christ. They called him “Lord,” and they tapped into supernatural power in his name.

Perhaps they had even more “assurance of salvation” than many strugglers today (who are genuinely saved) because supernatural power was flowing through their hands. So when they read the promise, “I will be with you. I will not leave you or forsake you” (Joshua 1:5), they believed it was true of them. But it wasn’t.

That is why they will be shocked when Jesus says to them, “I never knew you; depart from me, you workers of lawlessness” (Matthew 7:23). They are lost. But they thought they were saved.

Now, Jesus’ point is that their lives of sin already testified to their lostness. But I am drawing out another point beneath their sinful deeds. I want to know what their false assurance tells us about how to truly believe a promise of God.

We believe the Bible teaches that we are “justified by faith apart from works of the law” (Romans 3:28). So when Jesus rejects them because they are “workers of lawlessness,” we know that the deeper problem is a defective faith. If we are condemned for our sinful works at the last judgment, it will be because they are the evidence of unreal faith.

Saving Faith and Dying Faith

So my question is this: If we can believe at least some of the promises of God, as these folks did, and still be lost, what makes the believing of promises a truly saving belief?

Charles Hodge gives us a clue. In 1841, Hodge wrote a short, popular book on the Christian life called The Way of Life. In Hodge’s chapter on “Faith” he shows that the Bible uses the word faith for all sorts of different states of mind, including deadness. “As the body apart from the spirit is dead, so also faith apart from works is dead” (James 2:26).

Now what makes the difference between dead faith and saving faith? I’m not asking how these two faiths prove themselves to be different. That’s James’ point (and Jesus’ point in Matthew 7). They prove themselves to be different by their fruit. I’m asking something else: How are they different in their essence? What is the true experience of faith and what is the false experience of faith?

Here’s what Hodge says: “We may believe on the testimony of those in whose veracity and judgment we confide, that a man of whom we know nothing has great moral excellence. But if we see for ourselves the exhibition of his excellence, we believe for other reasons, and in a different way” (154, my italics).

This “different way” is what makes believing true, saving believing. There is nothing wrong with believing Christ or believing his promises on the testimony of others. In fact, that is how all of us came to faith. We relied on the testimony of the apostles and prophets. But being persuaded that the goodness and trustworthiness and beauty of Christ and his promises are factual is not saving faith.

That is why professing Christians will be shocked at the last day, when they hear Jesus say, “I never knew you.” They will protest, “Lord, Lord.” To be sure, believing that Christ and his promises are true, based on a testimony, is a necessary part of faith. But it is not the saving essence of faith.

The Spiritual Apprehension of Truth

What makes faith saving faith is this “different way” of believing that comes from a different (not alternative, or contradictory) way of apprehending the reality believed. This different way is what Hodge calls a “spiritual apprehension of the truth.” He says, “It is a faith which rests upon the manifestation by the Holy Spirit, of the excellence, beauty and suitableness of the truth. … It arises from a spiritual apprehension of the truth, or from the testimony of the Spirit with and by the truth in our hearts” (156).

To illustrate this kind of spiritual apprehension that constitutes an essential part of saving faith, Hodge cites three texts:

  • Luke 10:21. God has “hidden these things from the wise and understanding and revealed them to little children.” Both the wise and the children are hearing the same advocates, and looking at the same evidences. But there is a difference. Jesus says the difference is something God “revealed.” In other words, it goes beyond what we see with physical eyes and hear with physical ears and infer with natural reason.
  • Matthew 16:17. “Blessed are you, Simon Bar-Jonah! For flesh and blood has not revealed this to you, but my Father who is in heaven.” Many were seeing what Simon Peter saw, but were not seeing “the Christ, the Son of the living God” (Matthew 16:16). This sight is something different.
  • 2 Corinthians 4:6. “God has shone in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ.” There is a knowledge of the glory of God in the gospel that is different from believing the facts, or even believing that the facts will save us. There is what Paul describes in verse 4: “seeing the light of the gospel of the glory of Christ.” That is not a physical light. It is a beauty perceived by the eyes of the heart (Ephesians 1:18).

In other words, even though it is essential to use the mind and the senses to hear and see and construe the incarnate, inspired, human testimony to the truth, nevertheless, being persuaded with the mind that something is true is not the same as apprehending the beauty and worth of the truth. And without that, our conviction may be no more than the devil’s useless assurance that Jesus is the Way, the Truth and the Life. Even he “believes” that. But he does not see it as beautiful and precious and wonderfully suited to accomplish good and holy purposes.

What Does It Mean to Believe a Promise?

What then does this reality mean for our conviction that believing the promises of God is the essential thing in saving, sanctifying faith? Here was my argument in Future Grace: Saving faith—which also sanctifies—is not only a backward glance to the foundations of faith in the work of Jesus. Saving faith is also the forward glance in the confidence that the future grace, which Christ purchased, will in fact come true—for the world, and for me.

But now we see that more needs to be said about this future-oriented faith. Now we see that it must include a spiritual perception of the beauty of God and his plan in making these promises—a beauty that we will enjoy to the full as the promises come true.

In other words, saving faith in the promises of God includes spiritual enjoyment of the God of the promises. I don’t want to overstate it. I only say that saving faith must include this enjoyment. Enjoyment of the glory of God is not the whole of what faith is. But without it, faith is dead.

Defining Faith as Resting Is Not Enough

It is not enough even to say that believing the promises of God is a resting in God and his help. We must clarify the spiritual nature of this resting in order to distinguish it from the deluded “resting” of Matthew 7:22. Those professing Christians have a kind of “resting” in God’s security. What we must say about resting is that to be a saving resting it must be a sense of safety from hell, but also a sense of satisfaction in the beauties of God (Psalm 16:11). We rest in security, and we rest in sweetness.

This satisfaction is missing from the hearts of the professing Christians of Matthew 7:22. If the enjoyment of God himself were there, they would have delighted on earth in the very divine excellencies that such enjoyment anticipates. But instead they were “workers of lawlessness.”

Implications for How Sin Is Overcome

This reality has a huge implication. It means that it is not just the security of the promises that frees us from motives to sin; it is also the heart’s enjoyment of the sweetness of God in the promises. When we perceive and enjoy the spiritual beauty of what is promised, not only are we freed from the insecurity of greed and fear that motivate so much sin, but we are also shaped in our values by what we cherish in the promise (1 John 3:3).

This influence is what the professing Christians of Matthew 7:22 did not have and why their behavior was so out of sync with God. They loved power, and they loved it that God gave them power. But they did not love God.

Another way to say it would be that in all the acts of saving faith, the Holy Spirit enables us not only to perceive and affirm factual truth, but also to apprehend and embrace spiritual beauty. It is the “embracing of spiritual beauty” that is the essential core of saving faith. And this embrace is what will shape our lives most deeply and receive the “well done” at the Last Day.

John Piper – Laudandu-ne doar cu crucea Sa – Boasting only in the cross

Subtitrare in Limba Romana

Ten Effects of Romans 9 on My Life – John Piper

VIDEO by Desiring God

How Does the Old Testament Point to Jesus? John Piper

How does the Old Testament point to Jesus? In this short video, Bryan Chapell tackles this crucial question for preaching and teaching, as well as everyday Bible reading, explaining that it’s essential to look for not how every text references Jesus, but how “every text reveals the grace of God that culminates in Jesus.”
View the full resource at http://desiringGod.org/articles/game-…

VIDEO by Desiring God

Matthew 6:24–34, Part 2 // Do Not Be Anxious About Tomorrow

When you think about the future, what makes you most anxious? Jesus gives us plenty of reasons not to fear. In Part 1 of this series, John Piper identified nine arguments against our anxieties. In this lab, he slows down over the first five to highlight how they each help us. For the study guide, visit http://desiringgod.org/labs/do-not-be….

Nine Arguments Against Anxiety – John Piper – Matthew 6:24–34, Part 1

This three-part series of labs takes on anxiety by studying Matthew 6:24–27. If the Bible is going to effectively speak to our anxious hearts, we need to learn how to read it well. In this lab, John Piper lays out the arguments and gives three short lessons for our daily Bible reading. For the study guide, visit http://desiringgod.org/labs/nine-argu….

VIDEO by Desiring God

John Piper – El e cel ce boteaza cu Duhul Sfant

Mesaj din ciclul de predici „Evanghelia lui Ioan”. Predici pentru vremuri grele – http://www.fiti-oameni.ro

John Piper: The Glory of God in the Midst of Affliction

John Piper, author and former pastor of Bethleham Baptist Church in Minneapolis, preaching the Friday evening general session at The Legacy Conference (2013) on 2 Corinthians 4:1-6: The Glory of God in the Midst of Affliction. // http://www.LegacyMovement.org

Love to the uttermost by John Piper – Meditations for Holy Week

Photo credit bluecollargospel.com

Pentru traducere automata, fa click aici – Romanian

The greatest love you can know is when someone lays down his life for you (John15:13). Especially when you were an enemy when he laid his life down for you (Romans 5:10).

And that’s when Jesus laid his life down for you (1 John 3:16),

  • on a Roman cross of torture (Philippians 2:8),
  • to bear the guilt of your sins (1 Corinthians 15:3),
  • and pay your debt of infinite offense against a holy God (Colossians 2:14).

So while you were still a sinner (Romans 5:8),

  • he who had never known sin became sin for you (2 Corinthians 5:21),
  • so you could become the righteousness of God (2 Corinthians 5:21),
  • and become God’s friend (John 15:14),
  • and live with him forever (John 3:16)
  • and see his glory (John 17:24),
  • and experience full joy and eternal pleasures (Psalm 16:11).There is no greater love for you than this. And God wants you to know this love that extends way beyond your capacity to comprehend (Ephesians 3:19).

From the booklet of brief meditations titled Love to the Uttermost, written by John Piper and edited by Tony Reinke, to help you focus each day of Holy Week on God’s unfathomable love for you.

Table of Contents

Editor’s Preface

Prologue: A Vision for Holy Week

1. Palm Sunday: Seeing the King on Palm Sunday
2. Monday: He Set His Face for Jerusalem
3. Tuesday: Depth of Love for Us
4. Wednesday: Why Jesus Is All-Trustworthy
5. Maundy Thursday: Thursday of the Commandment
6. Good Friday: What Good Friday Is All About
7. Saturday: A Holy Week Volcano
8. Easter Sunday: Such Amazing Resurrection Love

Click here for booklet – http://www.desiringgod.org/books/love-to-the-uttermost

Why PhDs in Theology Commit Adultery

This two-minute clip comes from a new message from John Piper, “Make War: The Pastor and His People in the Battle Against Sin.” The full message and all the audio and video from the 2015 Desiring God Conference for Pastors is available free of charge. http://desiringGod.org/conference-mes…

Este Dumnezeu mai dispus să răspundă, dacă sunt mai mulți oameni care se roagă? John Piper

O întrebare foarte bună! M-am gândit foarte mult la acest subiect, acum ceva timp. Ne uităm în versetul din 2 Corinteni 1:11, unde scrie: „Voi înşivă ne veţi ajuta cu rugăciunile voastre, pentru ca binefacerea făcută nouă prin rugăciunile multora să fie pentru mulţi un prilej de mulţumiri lui Dumnezeu pentru noi.”

Acest verset este un argument, ca să ne putem da seama de unde a apărut această întrebare, deoarece Pavel gândea că Dumnezeu primește mai multă glorie dacă mai mulți oameni se roagă pentru un lucru și El răspunde rugăciunilor, decât doi oameni care se roagă pentru același lucru.

Pentru că, întregul grup ar spune: „Lăudat să fie Dumnezeu pentru că răspunde rugăciunilor noastre!” În celălalt caz, am avea doi oameni care ar spune: „Lăudat să fie Dumnezeu pentru că răspunde rugăciunilor noastre”, dar lui Dumnezeu îi place când o mulțime de oameni Îl laudă pe El.

Deci, dacă este adevărat că Dumnezeu tinde să răspundă atunci când mai multe persoane se roagă, acest lucru nu s-ar întâmpla pentru că acei oameni I-au răsucit brațul, ca și cum ar primi mai multă putere din partea Lui, ci mai degrabă s-ar întâmpla pentru că El prevede ce fel de reacții ar avea un grup mai larg care s-a rugat pentru un lucru, decât câțiva care s-au rugat pentru un lucru.

Deci, uneori Dumnezeu s-ar putea să răspundă rugăciunii pentru că mai mulți oameni s-au rugat. Dar există și alți factori, corect? Precum: credința și dorința arzătoare. Dacă este un suflet mai solitar, care tânjește după Dumnezeu și din cauză că a apărut ceva în viață  strigă către Dumnezeu, credința și nevoia acestei persoane cred că are o mai vastă claritate în modul în care Dumnezeu ascultă rugăciunea acesteia, decât dacă aceea persoană s-ar comporta ca un cavaler, și-ar pune bereta pe cap, și s-ar pune în locul favorit. În alte cuvinte, atunci când ne rugăm, sunt importante și alte lucruri, nu numai numerele.

Sursa – Resurse Crestine – https://www.resursecrestine.ro/editoriale/134758/este-dumnezeu-mai-dispus-sa-raspunda-daca

John Piper – When I don’t desire God

Playlist: 6 videos (each approximately 30 min. long)

VIDEO Playlist by Terry Allingham

The Pleasures of God – John Piper

The Pleasures of God – Part 1

VIDEO by I’ll Be Honest

The Pleasures of God – Part 2

The Pleasures of God – Part 3

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