John Piper – El e cel ce boteaza cu Duhul Sfant

Mesaj din ciclul de predici “Evanghelia lui Ioan”. Predici pentru vremuri grele –

John Piper – Where is your joy?

Where you find your joy is showing you what you are living for. Most believers are not living for the glory of God, and some may not be real believers. Are you living for the glory of God or living for the glory of yourself? Are you consumed about making yourself Happy or joyful or about spreading the Glory of God?

VIDEO by BRMinistries

John Piper: The Key to Escaping Porn and Is there a relationship between unbelief and pornography?

VIDEO by TheAmericanDecency

John Piper – Is there a relationship

between unbelief and pornography?

VIDEO by Desiring God

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. //

Palm Sunday 2/3 – He (Jesus) set His face to go to Jerusalem!

Pentru traducere automata, fa click aici – Romanian

from Desiring God. You can listen to the audio for this John Piper sermon here.

Luke 9:51-56

Luke describes the arrival of Jesus in Jerusalem at the beginning of that last week of his earthly life:

As he was drawing near, at the descent of the Mount of Olives, the whole multitude of the disciples began to rejoice and praise God with a loud voice for all the mighty works that they had seen, saying, “Blessed is the King who comes in the name of the Lord! Peace in heaven and glory in the highest! (Luke 19:37, 38)

Palm Sunday: Today and To Come

There is no doubt what was in the disciples’ minds. This was the fulfillment of Zechariah’s prophecy given centuries earlier:

Rejoice greatly, O daughter of Zion! Shout aloud, O daughter of Jerusalem! Lo, your king comes to you; triumphant and victorious is he, humble and riding on an ass, on a colt, the foal of an ass. I will cut off the chariot from Ephraim and the war horse from Jerusalem, and the battle bow shall be cut off, and he shall command peace to the nations; his dominion shall be from sea to sea, and from the River to the ends of the earth. (Zechariah 9:9, 10)

The long-awaited Messiah had come, the king of Israel, and not just of Israel but of all the earth. Jerusalem would be his capital city. From here he would rule the world in peace and righteousness. What a day this was! How their hearts must have pounded in their chests! And must not their hands have been sweaty like warriors in readiness just before the bugle sounds the battle! How would he do it? Would he whip up the enthusiastic crowds and storm the Roman praetorium—a people’s revolution? Or would he call down fire from heaven to consume the enemies of God? Would any of his followers be lost in the struggle? The tension of the moment must have been tremendous!

The Pharisees had a double reason for wanting this kind of welcome silenced. On the one hand, this Jesus was a threat to their authority, and they envied his popularity (Mark 15:10). On the other hand, they feared a Roman backlash to all this seditious talk of another king (John 11:48). Therefore they say to Jesus, “‘Teacher, rebuke your disciples.’ But he answered, ‘I tell you, if these were silent, the very stones would cry out!”‘ (Luke 19:39, 40). No, he will not rebuke them for this. Not now. The hour has come. The authority of the Pharisees is done for. If the Romans come, they come. He will not silence the truth any longer. To be sure the disciples’ understanding of Jesus’ kingship at this point is flawed. But hastening events will correct that soon enough. In essence they are correct. Jesus is the king of Israel, and the kingdom he is inaugurating will bring peace to all the nations and spread from sea to sea. The book of Revelation pictures the final fulfillment of Palm Sunday in the age to come like this:

I looked and behold, a great multitude which no man could number, from every nation, from all tribes and peoples and tongues, standing before the throne and before the Lamb, clothed in white robes, with palm branches in their hands, and crying out with a loud voice, “Salvation belongs to our God who sits upon the throne, and to the Lamb!” (Revelation 7:9, 10)

The entry into Jerusalem with waving palms (John 12:13) was a short-lived preview of the eternal Palm Sunday to come. It needed to be said. If the disciples hadn’t said it, the rocks would have.

I like to think of all our worship in this age as rehearsal for the age to come. One day we, who by God’s grace have been faithful to the Lord, are going to stand with innumerable millions of believers from Bangladesh, Poland, Egypt, Australia, Iceland, Cameroon, Ecuador, Burma, Borneo, Japan, and thousands of tribes and peoples and languages purified by Christ, with palms of praise in our hand. And when we raise them in salute to Christ, he will see an almost endless field of green, shimmering with life and pulsating with praise. And then like the sound of a thousand Russian choruses, we will sing our song of salvation, while the mighty Christ, with heartfelt love, looks out over those whom he bought with his own blood.

Had Jesus taken his throne on that first day of palms, none of us would ever be robed in white or waving palms of praise in the age to come. There had to be the cross, and that is what the disciples had not yet understood. Back in Luke 9, as Jesus prepared to set out for Jerusalem from Galilee, he tried to explain this to his disciples. In verse 22 he said, “The Son of Man must suffer many things, and be rejected by the elders and chief priests and scribes, and be killed, and on the third day be raised.” And in verse 44 he told them, “Let these words sink into your ears; for the Son of Man is to be delivered into the hands of men.” But verse 45 tells us, “They did not understand this saying, and it was concealed from them that they should not perceive it; and they were afraid to ask him about this saying.” Therefore, their understanding of Jesus’ last journey to Jerusalem was flawed. They saw him as a king moving in to take control. And he was. But they could not grasp that the victory Jesus would win in Jerusalem over sin and Satan and death and all the enemies of righteousness and joy—that this victory would be won through his own horrible suffering and death; and that the kingdom which they thought would be established immediately (Luke 19:11) would, in fact, be thousands of years in coming. And their misunderstanding of Jesus’ journey to Jerusalem results in a misunderstanding of the meaning of discipleship. This is why this is important for us to see, lest we make the same mistake.

Jesus’ Resolution to Die

In Luke 9:51–56 we learn how not to understand Palm Sunday. Let’s look at it together. “When the days drew near for him to be received up, he set his face to go to Jerusalem.” To set his face towards Jerusalem meant something very different for Jesus than it did for the disciples. You can see the visions of greatness that danced in their heads in verse 46: “An argument arose among them as to which of them was the greatest.” Jerusalem and glory were just around the corner. O what it would mean when Jesus took the throne! But Jesus had another vision in his head. One wonders how he carried it all alone and so long. Here’s what Jerusalem meant for Jesus: “I must go on my way today and tomorrow and the day following; for it cannot be that a prophet should perish away from Jerusalem”(Luke 13:33). Jerusalem meant one thing for Jesus: certain death. Nor was he under any illusions of a quick and heroic death. He predicted in Luke 18:31f., “Behold, we are going up to Jerusalem, and everything that is written of the Son of man by the prophets will be accomplished. For he will be delivered to the Gentiles, and will be mocked and shamefully treated and spit upon; they will scourge him and kill him.” When Jesus set his face to go to Jerusalem, he set his face to die.

Remember, when you think of Jesus’ resolution to die, that he had a nature like ours. He shrunk back from pain like we do. He would have enjoyed marriage and children and grandchildren and a long life and esteem in the community. He had a mother and brothers and sisters. He had special places in the mountains. To turn his back on all this and set his face towards vicious whipping and beating and spitting and mocking and crucifixion was not easy. It was hard. O how we need to use our imagination to put ourselves back into his place and feel what he felt. I don’t know of any other way for us to begin to know how much he loved us. “Greater love has no man than this, that a man lay down his life for his friends” (John 15:13).

If we were to look at Jesus’ death merely as a result of a betrayer’s deceit and the Sanhedrin’s envy and Pilate’s spinelessness and the soldiers’ nails and spear, it might seem very involuntary. And the benefit of salvation that comes to us who believe from this death might be viewed as God’s way of making a virtue out of a necessity. But once you read Luke 9:51 all such thoughts vanish. Jesus was not accidentally entangled in a web of injustice. The saving benefits of his death for sinners were not an afterthought. God planned it all out of infinite love to sinners like us and appointed a time. Jesus, who was the very embodiment of his Father’s love for sinners, saw that the time had come and set his face to fulfill his mission: to die in Jerusalem for our sake. “No one takes my life from me (he said), but I lay it down of my own accord” (John 10:18).

Jesus’ Journey Is Our Journey

So Jesus sets out for Jerusalem, and it says in the text that “he sent messengers ahead of him, who went and entered a village of the Samaritans to make ready for him; but the people would not receive him because his face was set toward Jerusalem.” It doesn’t really matter whether this rejection is just because Jesus and his companions are Jews and Samaritans hate Jews, or whether the rejection is a more personal rejection of Jesus as the Messiah on his way to reign in Jerusalem. What matters for the story is simply that Jesus is already being rejected, and then the focus shifts to the disciples’ response, specifically the response of James and John.

James and John ask Jesus, “Lord, do you want us to bid fire to come down from heaven and consume them?” (verse 54). Jesus had already named these brothers “sons of thunder” (Mark 3:17). Here we get a glimpse of why. I take this passage very personally because my father named me after one of these sons of thunder. And I think I probably would have said what John did here: “Jesus, we are on the way to victory. Nothing can stop us now. Let the fire fall! Let the judgment begin! O, how Jerusalem will tremble when they see us coming!” Jesus turns, the text says, and rebuked them (verse 55). And they simply went to another town.

Now what does this mean? It means, first of all, that a mistaken view of Jesus’ journey to Jerusalem can lead to a mistaken view of discipleship. If Jesus had come to execute judgment and take up an earthly rule, then it would make sense for the sons of thunder to begin the judgment when the final siege of the Holy City starts. But if Jesus had come not to judge but to save, then a radically different form of discipleship is in order. Here is a question put to every believer by this text: does discipleship mean deploying God’s missiles against the enemy in righteous indignation? Or does discipleship mean following him on the Calvary road which leads to suffering and death? The answer of the whole New Testament is this: the surprise about Jesus the Messiah is that he came to live a life of sacrificial, dying service before he comes a second time to reign in glory. And the surprise about discipleship is that it demands a life of sacrificial, dying service before we can reign with Christ in glory.

What James and John had to learn—what we all must learn—is that Jesus’ journey to Jerusalem is our journey, and if he set his face to go there and die, we must set our face to die with him. One might be tempted to reason in just the opposite way: that since Jesus suffered so much and died in our place, therefore, we are free to go straight to the head of the class, as it were, and skip all the exams. He suffered so we could have comfort. He died so we could live. He bore abuse so we could be esteemed. He gave up the treasures of heaven so we could lay up treasures on earth. He brought the kingdom and paid for our entrance and now we live in it with all its earthly privileges. But all this is not biblical reasoning. It goes against the plain teaching in this very context. Luke 9:23, 24 reads: “If any man would come after me, let him deny himself and take up his cross daily and follow me. For whoever would save his life will lose it; and whoever loses his life for my sake, he will save it.” When Jesus set his face to walk the Calvary road, he was not merely taking our place; he was setting our pattern. He is substitute and pacesetter. If we seek to secure our life through returning evil for evil or surrounding ourselves with luxury in the face of human need, we will lose our life. We can save our life only if we follow Christ on the Calvary road. Jesus died to save us from the power and punishment of sin, not from the suffering and sacrifices of simplicity for love’s sake.

By John Piper. © Desiring God. Website:

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

EXISTA Dumnezeu !!! – The heavens are telling the glory of God!!!

Photo credit Vocea Cerului

Photo credit Vocea Cerului

John Piper:

One of the main points of Nehemiah 9 & 10, indeed, one of the main points of the whole Bible is that God does not exist for the sake of our enjoyment of Bible stories. But, Bible stories exist for the sake of our enjoyment of God. And the reason I begin with that and say it that way is not only because it stands out amazingly in chapter 9, to be the case, but also, because we live in a day when there is enormous fascination with story and narrative, and tracing themes through the Bible according to its storyline, and I simply want to wave the flag that says: There is a point to the story, there’s a point to the narrative. And the point is a Person. Bible stories are no more ends in themselves, then the universe is an end to itself, or history is an end in itself.

There’s a point to the universe. There’s a point to history. The heavens are telling the glory of God. That’s what the universe is about: the glory of God. The heavens, the universe is telling that. And history is what it is in order to show that God is who He is. That’s what history is for. God writes His story, He acts His story in order to make known who He is.

John Piper ( Traducere in Limba Romana ):

Unul din punctele principale din Neemia 9 si 10, desigur, unul din punctele principale din intreaga Biblie este ca Dumnezeu nu exista pentru a ne bucura pe noi de istorisirile din Biblie. Ci dimpotriva, istorisirile din Biblie exista pentru a ne bucura pe noi de Dumnezeu. Si motivul pentru ca am inceput in felul acesta si am spus-o in acest fel nu este numai pentru ca aceasta iese in evidenta uimitor, in capitolul 9, in acest caz, dar deasemenea pentru ca traim zile cand exista a fascinatie enorma cu povestirea si naratiunea, si urmarim teme din Bible conform acestor povestiri, si eu pur si simplu vreau sa ridic un semnal de alarma care spune ca: Exista un scop in aceasta povestire, exista un scop in aceasta naratiune. Si scopul este o Persoana. Povestirile din Biblie nu sunt singurele scopuri in sine, la fel cum nici universul nu este singurul scop in sine sau istoria nu este singurul scop in sine.

Exista un scop in univers. Exista un scop in istorie. Cerurile vorbesc despre gloria lui Dumnezeu. Aceasta este ceea ce insemneaza universul: gloria lui Dumnezeu. Cerurile, universul spun aceasta. Si menirea istoriei este ca Dumnezeu sa arate cine este El. Pentru aceasta este istoria. Dumnezeu isi scrie istoria, El o infaptuieste cu scopul ca sa faca cunoscut  cine este El.

Căutați-L pe Dumnezeu cu tot dinadinsul

John-Piper    De ce insist să Îl căutați cu tot dinadinsul pe Dumnezeu sau – la fel – de ce ar trebui să umblăm cu tot dinadinsul după Hristos? Uitați aici patru motive:

    1. Pentru a-L cunoaște

În primul rând, ar trebui să-L căutăm cu tot dinadinsul pentru a-L cunoaște. Filipeni 3:7-8: „Dar lucrurile care pentru mine erau câştiguri le-am socotit ca o pierdere, din pricina lui Hristos. Ba încă şi acum privesc toate aceste lucruri ca o pierdere, faţă de preţul nespus de mare al cunoaşterii lui Hristos Isus, Domnul meu.” Pavel L-a căutat cu tot dinadinsul pe Hristos, uitând toate lucrurile cu care se laudă oamenii în mod normal; și el a făcut asta pentru a-L cunoaște.

De ce? Pentru că a-L cunoaște pe Hristos este o valoare care întrece orice alt lucru. Dovada convertirii este faptul că devii un creștin hedonist. Creștinii hedoniști întotdeauna țintesc spre cel mai mare țel. Vând cu bucurie toate averile lor îngropate și perlele de mare preț (Matei 13:44-45). Trebuie să-L căutăm cu toată puterea pe Hristos pentru că dacă nu facem asta, înseamnă că nu vrem să-L cunoaștem. Și a nu vrea să-L cunoști pe Hristos este o insultă la adresa valorii Sale și un semn al stuporii spirituale sau a morții din noi. Dar atunci când cauți să-L cunoști pe Hristos, răsplata este bucuria personală și onoare pentru El.

    2. Pentru a ne confirma justificarea

În al doilea rând, trebuie să-L căutăm cu tot dinadinsul pe Hristos pentru a ne confirma justificarea. Justificarea se referă la minunatul act al lui Dumnezeu prin care ne iartă toate păcatele și ne îmbracă în propria Sa neprihănire, prin credința în Hristos. Filipeni 3:8-9: „Ba încă şi acum privesc toate aceste lucruri ca o pierdere, faţă de preţul nespus de mare al cunoaşterii lui Hristos Isus, Domnul meu. Pentru El am pierdut toate şi le socotesc ca un gunoi, ca să câştig pe Hristos şi să fiu găsit în El, nu având o neprihănire a mea pe care mi-o dă Legea, ci aceea care se capătă prin credinţa în Hristos, neprihănirea pe care o dă Dumnezeu, prin credinţă.”

Filipeni 3:9 este clar: neprihănirea urmărită de Pavel este bazată pe credință. Dar el o caută! Ca și creștin, el socotește toate ca o pierdere pentru a avea această neprihănire. Credința care justifică este credința care uită toate valorile pământești și Îl caută pe Hristos. Dacă justificare depinde de credință, dacă a socoti lumea ca pe un nimic este necesar pentru a avea beneficiile justificării, atunci este clar: credința salvatoare nu este nici pe de-aproape o decizie făcută odată pentru Hristos, ci înseamnă a-L prefera pe Hristos mereu, înaintea oricărei alte valori. Căutarea lui Hristos este dovada unei credințe adevărate în Hristos, Comoara noastră. Astfel, trebuie să-L căutăm cu toate puterile noastre pe Hristos pentru a ne confirma justificarea.

    3. Pentru că suntem foarte imperfecți

Trebuie să-L căutăm cu tot dinadinsul pe Hristos pentru că suntem foarte imperfecți. Filipeni 3:12: „Nu că am şi câştigat premiul sau că am şi ajuns desăvârşit; dar alerg înainte, căutând să-l apuc.” Trebuie să-L căutăm din greu pe Hristos pentru suntem foarte deficienți. Un student repetent trebuie să caute un tutore special. Miopii ar trebui să caute un optometrist. Cei care au streptococ în gât ar trebui să ia antibiotice. Alcoolicii ar trebui să caute un grup de terapie. Tinerii practicanți ar trebui să-și urmeze profesorul.

A nu-L căuta cu toată puterea ta pe Hristos înseamnă fie că nu ai încredere în puterea și dorința Sa de a schimba imperfecțiunile tale, fie te ți strâns de ele fiindcă îți plac. În orice caz, Hristos este nesocotit și noi suntem pierduți.

    4. Pentru că El ne-a făcut ai Săi

Motivul final pentru care cred că ar trebui să-L căutăm cu toată puterea pe Hristos este pentru că El a făcut asta cu noi, într-adevăr, și prin credință ne-a făcut ai Săi. Filipeni 3:12 din nou: „Nu că am şi câştigat premiul sau că am şi ajuns desăvârşit; dar alerg înainte, căutând să-l apuc, întrucât şi eu am fost apucat de Hristos Isus.” Această propoziție declanșează falsa logică ce spune că dacă Hristos ne-a găsit, noi nu mai trebuie să Îl căutăm. Dacă El se ține de noi, noi nu mai trebuie să ne ținem de El.

Pavel gândește exact opusul: „dar alerg înainte, căutând să-l apuc, întrucât şi eu am fost apucat de Hristos Isus.” Convertirea lui Pavel nu a fost o cușcă pentru a-l ține blocat, ci o catapultă în căutarea fericirii. Harul irezistibil al lui Hristos care biruia rebeliunea lui Pavel și Îl salva de la păcat nu l-a făcut pe Pavel pasiv, ci l-a făcut puternic!

John Piper – Traducere Resurse Crestine

PASSION 2015 – John Piper

Watch PASSION 2015 – Francis Chan here

John Piper is founder and teacher of and chancellor of Bethlehem College & Seminary. For over 30 years, he served as senior pastor at Bethlehem Baptist Church, Minneapolis, Minnesota. He is the author of more than 50 books and more than 30 years of his preaching and teaching is available free at John and his wife, Noel, have four sons, one daughter, and twelve grandchildren.

VIDEO by Truth Endures

John Piper – Six reasons the Son of God came into the world


I want to let six of the witnesses speak and testify to why the Son of God came into the world. The witnesses are Matthew, Mark, Luke, John, Paul, and the writer to the Hebrews. The answers they give are six reasons for Jesus’ coming:

  1. To ransom many – Mark 10:45, “The Son of Man came not to be served but to serve and to give his life as a ransom for many.”The reason we need a ransom to be paid for us is that we have sold ourselves into sin and have been alienated from a holy God. When Jesus gave his life as a ransom, our slavemasters, sin and death and the devil, had to give up their claim on us. And the result was that we could be adopted into the family of God.Paul put it like this in Galatians 4:4–5, “When the time had fully come, God sent forth his Son, born of woman, born under the law, to redeem those who were under the law so that we might receive adoption as sons.” In other words the redemption or the ransom frees us to be a part of God’s family. We had run away and sold ourselves into slavery. But God pays a ransom and redeems us out of slavery into the Father’s house.To do that, God’s Son had to become a human being so that he could suffer and die in our place to pay the ransom. That is the meaning of Christmas. Hebrews 2:14 puts it like this, “Since the children share in flesh and blood, he himself likewise partook of the same nature that through death he might destroy him who has the power of death.” In other words, the reason Christ took on human flesh was so that he could die and in dying pay a ransom and free us from the power of death.
  2. To call sinners to repentance –Luke 5:31–32, “Jesus said to them, ‘Those who are well have no need of a physician, but those who are sick; I have not come to call the righteous, but sinners to repentance.'”Jesus came to call sinners to repentance. First, there needed to be a ransom to be paid for sinners. Then, there could be a successful call to sinners. The call is based on the ransom. And Jesus says he came for both of these things.He does not leave the ransoming or the calling to others. He ransoms and he calls. Even today he is calling through the Bible and through the preaching of the Bible. He is calling this morning.That is the meaning of Christmas. He came to call sinners.
  3. To give sight to the morally blind – John 9:39, “Jesus said, ‘For judgment I came into this world, that those who do not see may see.'” And John 12:46, “I have come as light into the world, that whoever believes in me might not remain in darkness.”Jesus did not merely come to ransom and to call, he also came to open people’s eyes so that they can see the light and walk in it. Our problem is not just slavery needing a ransom, and lostness needing a call; our problem is also moral blindness, needing the gift of sight. We are simply blind to some spiritual realities that are utterly crucial to see and embrace.This is why Christ came: that those who do not see may see. This is the meaning of Christmas.
  4. To divide households – Matthew 10:34, “Do not think that I have come to bring peace on earth; I have not come to bring peace, but a sword. For I have come to set a man against his father, and a daughter against her mother, and a daughter-in-law against her mother-in-law, and a man’s foes will be those of his own household.”The point of this word is not that God loves division and strife. The point is that strife and division caused by true allegiance to Jesus are better than no strife and division with no allegiance to Jesus. The point is that when a person is ransomed and called and given sight, something really radical happens to them.They see everything differently with that new sight, and they have a new master because of that sovereign call, and they are wonderfully free from fear and guilt because of that sufficient ransom. And so they think differently and feel things differently and act differently. And for some in the family, that can be very threatening, and so tension develops. For this Jesus came into the world. That too is the meaning of Christmas.
  5. To save from divine condemnation – John 3:17–18, “For God sent not the Son into the world to condemn the world, but that the world through him might be saved. He who believes in him is not condemned, but he who does not believe is condemned already.”God sent his Son to save us from his own just condemnation and wrath. The need for salvation implies that there is a danger we need to be saved from. That danger is sin and death and the devil. But the most serious danger of all is the danger of the condemnation of God. If God is for us, then sin and death and the devil will fail to destroy us. But if God is against us, then nothing can save us.Christmas, the coming of Jesus, is God’s way of being for us — if we will believe. “He who believes is not condemned, but he who does not believe is condemned already.”
  6. To give eternal life – John 3:16, “For God so loved the world that he gave his only begotten Son, that whoever believes on him should not perish, but have everlasting life.”Christmas means that God sent his Son so that we could believe and have eternal life.This is what Patty was talking about when she said last night, with her dead child in her arms, “How do people bear it who have no hope?” The hope she meant was eternal life. And that life is the gift of God through Jesus Christ.

John Piper at Desiring God via


In amintirea lui Ronnie Smith, profesorul crestin omoratat in Libia

Ronnie Smith si sotia Anita – poza din ziua nuntii lor, 2003. Anita si baietelul lor Hosea, 2 ani, s-au reintors din Libya in Sua deja. Ei aveau de asteptat doar cateva zile, pana la sosirea lui Ronnie Smith, ca sa sarbatoreasca nasterea Domnului cu familia si rudeniile sale. Dar, nu a fost sa fie asa. (Photo credit

Traducere Blogul Agnus Dei – articolul

In data de 5 decembrie, a trecut un an de cand profesorul Ronnie Smith a fost ucis in Bengazi, Libia in timpul diminetii cand alerga pe afara.

Noi aici la Organizatia Desiring God (Dorinta dupa Dumnezeu), simtim o conectie adanca cu Ronnie deoarece calea lui Ronnie spre Libia a fost puternic influentata de mesajele lui John Piper. Stim aceasta datorita unui studiu pe care l-am realizat cu cititorii nostri cu doi ani in urma. Noi v-am intrebat ca sa recomandati predicile dumneavoastra favorite si sa ne spuneti modul in care acestea v-au influentat. Ronnie a recomandat ,,Facand Misiune Cand A Muri Este Un Castig,” si a comentat in felul acesta: ,,Prin predici ca acestea, Dumnezeu ma chemat pe mine si pe familia mea sa merg la oameni la care Evanghelia inca nu a ajuns.”

Noi ne aducem aminte si-l onoram pe Ronnie Smith pentru ca si-a dat viata pentru activitatea sa de a aduce Evanghelia celor ce n-au auzit-o inca, pentru ca el a tinut credinta, pentru ca el a aratat lumii ce ii indruma sa faca dragostea lui Christos, pe toti aceia ce-L urmeaza. Fie ca mii de altii sa-i i-a locul.

In acest video, John Piper vorbeste despre viata si moartea lui Ronnie unei multimi de studenti de facultate la Passion (Pasiune) 2014.

Invatatorul american crestin Ronnie Smith,
impuscat si omorat in Bengazi

Articol din  Christian Post and CNN Traducere Blogul Agnus Dei

Invatatorul american Ronnie Smith, care a fost impuscat si omorat joi in Bengazi, s-a bazat pe credinta sa in Isus Christos in timpul in care lucra in Libia si a decis sa se mute in acea natiune tulburata, dupa ce a ascultat la un mesaj al pastorului John Piper, potrivit rapoartelor.

,,Vreau sa ma duc unde nimeni nu poate gasi o biserica daca ar vrea sa o caute, unde nimeni nu are acces la Evanghelie,” a spus Smith, un nativ din Texas, intr-un video inainte de a se muta in Libia. Acest video a fost postat pe site-ul bisericii sale de origine, conform statiei de televiziune CNN.

Smith a servit ca diacon in biserica din care facea parte si preda chimie la Scoala Internationala din Bengazi, a fost omorat de persoane inarmate care calatoreau intr-un Jeep negru in timp ce el alerga pe afara in dimineata zilei de joi. Acesti teroristi sunt suspectati a fi militanti islamici. Smith, care avea 33 de ani, este supravietuit de sotia sa Anita si fiul sau Osea, au fost constienti de pericolul de a lucra in Libia, dar credinta lui in Dumnezeu i-a dat tarie. ,,Indiferent ce se intimpla, eu accept”, a spus membrilor bisericii in acel video, dupa cum a fost citat de canalul de stiri CBS. ,,Aceasta mie imi da pacea si eu sunt ok cu aceasta.” ,,Aceasta nu o poate lua nimeni de la mine indiferent ce se intampla” a spus Smith despre credinta lui crestina.

Photo credit CBS via Daily Mail UK

Smith a stat in Libia timp de aproximativ un an si jumatate inainte de a fi ucis. Anita si Osea sau intors in Texas, dar Smith a ramas acolo ca sa-si ajute elevii la examenul de la jumatatea perioadei.

,,Am fost crescut in biserica de cand eram copil mic”, a scris Smith in site-ul bisericii despre viata sa de crestin.

Conform relatarii lui Dave Barett, pastor la Austin Stone Community Church, cea mai mare dorinta a lui Smith a fost pentru pace si prosperitate in Libia ,,si pentru ca oamenii din Libia sa aiba bucuria ca sa-l cunoasca pe Dumnezeu prin Christos.”

Smith a fost de asemenea inspirat de misiunea lui Piper, Desiring God.

Piper a reactionat si el la auzul acestei stiri. ,,Ronnie nu este prima persoana care a murit facand ceea ce i-am incurajat sa faca. Si nu va fi ultima. Daca as fi crezut ca moartea este cel mai rau lucru care i se poate intampla cuiva, as fi fost coplesit de regret… Dar punctul principal al vietii lui Ronnie este ca exista ceva care este si mai rau decat moartea. Asa ca el a fost dispus sa-si puna la risc viata pentru a salva pe altii de la ceva ce este cu mult mai rau.”

U.S. officials are still trying to determine who is responsible for the murder of American teacher Ronnie Smith, in Libya. Smith, 33, was shot and killed while jogging down a Benghazi street.

VIDEO from CBS This Morning

John Piper – What Does It Mean to Be Gospel-Centered?

  1. john piperTo be gospel-centered is first to do everything you do in reliance on blood-bought grace and promises.
  2. To be gospel-centered is to do everything you do with a view of displaying the all-satisfying grace of God.
  3. To be gospel-centered is to live so that you show the glory of God, treasuring above all things the One through whom grace comes.

From the sermon, Gospel-Centered History and Gospel-Centered Living at

John Piper – The Life of the Mind and the Love of Man

John Piper speaks to new BCS students, making an argument from the Bible that thinking with right reason is a God ordained means to loving others.

The Life of the Mind and the Love of Man from Bethlehem College and Seminary on Vimeo.


John Piper – Are You Good Enough for Grace?

Watch the full message, “Are You Worthy of Jesus?” at

John Piper – Three Steps to Stop Wasting Your Life

Photo credit

John Piper explains Proverbs 3:5-6. From

Every day, you and I will be tempted to waste the precious life God has given us. The book of Proverbs is filled with wisdom to help us navigate these daily pressures and impulses. Proverbs 3:5–6 — two of the most popular verses in the Bible — offer three steps for experiencing as much of God’s grace as possible today.

Step 1: Bank your life on the promises of God.

Step 2: Refuse to be self-reliant.

Step 3: At every turn, turn to God.

In this three-minute video, John Piper continues his series, in partnership with YouVersion, through the Bible’s ten most-highlighted passages. With these verses, he wants you to avoid wasting your life by staying in the path of God’s grace and purpose for you.

Three Steps to Stop Wasting Your Life from Desiring God on Vimeo.

John Piper – Responding to God according to His word

Responding to God According to His Word from Desiring God on Vimeo.

John Piper – Raspuns la “Un Cuvant Comun” (scris de musulmani) si Documentului de la Universitatea Yale (raspunsul crestinilor)

Photo credit

Citeste documentul musulmanilor aici  – A Common Word (Un Cuvant Comun)

Citeste raspunsul Universitatii Yale, semnat de mai multi lideri Crestini (dar, nu de John Piper si Al Mohler) – “A Common Word” Christian Response (Un Cuvant Comun – Raspunsul Crestinilor)

Traducere Agnus Dei: Raspunsul lui John Piper, din 18 Noiembrie 2009:

Sunt deacord cu a doua propozitie din documentul “Un Cuvant Comun”, care spune in felul urmator: ,,Fara pace si justitie intre cele doua comunitati religioase (musulmani si crestini), nu poate exista o pace semnificativa in lume.” Eu prin aceasta inteleg ca este vorba despre un comportament national, social si personal, dar nu si exprimarea sentimentelor, sau exprimarea ideilor. Si, totodata sunt deacord cu propozitia din ultimul paragraf, care spune: ,,Deci, sa nu lasam ca diferentele noastre sa produca ura si cearta intre noi.” Acestea sunt dorinte enorme pe care le impartasesc si eu.

Piper s response to A Common WordIn Ioan 18:36 Isus a zis, de fapt El a renuntat la sabie, ca fiind o strategie pentru ucenicii sai, ca o modalitate de a avansa imparatia. El a zis: ,,Daca ar fi Imparatia Mea din lumea aceasta, slujitorii Mei s’ar fi luptat ca sa nu fiu dat in mainile Iudeilor; dar acum, Imparatia Mea nu este de aici.” Si, prin urmare, crestinii ar trebui sa lucreze impreuna cu oameni cu vederi religioase foarte radical diferite, cu scopul de a cauta modalitati pentru a evita violenta nejustificata. Ei ar trebui sa caute impreuna sa pastreze libertatea de inchinare religioasa, intrunirea religioasa, si proclamarea publica a religiei. Crestinii ar trebui sa renunte la folosirea fortei fizice atat prin violenta ilegala cat si prin pedeapsa legala care are ca scop limitarea expresiei religioase pasnice, ne coercitive, inchinarea sau discursul persuasiv religios.

Dar, centrul acestei chemari “Un Cuvant Comun” este defectuos. Aceasta chemare isi propune sa ofere un  fundament pentru fiecare dialog interconfesional din viitor. La pagina 15 scrie: ,,Fie ca acest fundament comun sa fie baza viitoarelor noastre intruniri interconfesionale, pentru ca acest fundament comun cuprinde toata Legea si Proorocii.” Matei 22.

Care este asadar chemarea centrala a cuvantului comun?

Fraza: ,,Un Cuvant Comun Intre Noi”, este luata din Koran. Citandu-l pe Dumnezeu, spune: ,,Oh oameni ai scripturii (evrei si crestini), veniti la un cuvant comun intre noi si voi, ca sa nu ne inchinam la nimeni, decat lui Dumnezeu.”

Acest citat este important deoarece arata clar ca chemarea centrala “A Cuvantului Comun” nu este ca noi suntem deacord ca monoteisti pe principiile formale de dragoste pentru Dumnezeu (oricare este El), si dragostea fata de aproapele nostru (oricare este el). Aceasta ar putea fi adevarat. Dar  ceea ce citatul din Koran face clar este ca chemarea centrala din ” Un Cuvant Comun” este aceea ca crestinii si musulmanii de fapt iubesc pe acelasi Dumnezeu. Cu alte cuvinte, cand am citit “Un Cuvant Comun” intrebarea mea a fost: Este disertatia ca oficial religiile noastre sunt similare? Voi pune-ti o mare importanta pe dragostea de Dumnezeu si de aproapele nostru. Noi punem o mare importanta pe dragostea de Dumnezeu si aproapele nostru. Acestea sunt structural si formal similare, si noi putem sa fim deacord in aceasta privinta.

Sau aceasta inseamna ca: Noi avem o dragoste pentru Dumnezeu, si voi aveti o dragoste pentru Dumnezeu. Ca dragostea comuna pentru un Dumnezeu comun, este temelia. Aceasta din urma este ceea ce documentul insemneaza. Sunt alte doua motive pentru a crede aceasta. Paragraful, care urmeaza imediat acestuia pe care l-am citat, identifica aceasta chemare din Koran cu o porunca mare din Biblie. Ele spun: ,,Este clar, ca inchinandu-te nimanui decat numai lui Dumnezeu se relata cu a fi devotat in totalitate lui Dumnezeu, si deci la prima si cea mai mare porunca. Astfel, noi suntem chemati sa stam impreuna, pe un fundament comun de o singura inchinare la Dumnezeu, un singur devotament fata de Dumnezeu si o singura dragoste pentru Dumnezeu.” A treia proba de evidenta din “Un Cuvant Comun”. Citeaza Koranul in felul urmator: ,,Sa ziceti, oh musulmanilor, noi credem in Dumnezeu, si in ceea ce Moise si Isus au primit. Si, daca ei cred in felul in care voi credeti, atunci ei sunt indrumati drept. Dar daca ei se intorc de la aceasta, atunci ei sunt in schisma si Dumnezeu iti va fi deajuns impotriva lor.”

Problema principala cu raspunsul Universitatii Yale

Asadar, este clar ca fundamentul comun prezentat in “Un Cuvant Comun” nu este o similaritate formala intre doua religii monoteiste, dar de fapt, o dragoste impartasita comun pentru un singur Dumnezeu. Inainte ca sa prezint ce este eronant in aceasta, principala problema cu raspunsul Universitatii Yale, care inca nu a fost adresat, este ca (universitatea) este deacord cu ea. Acestea sunt principalele probleme. Eu nu am nici un fel de obiectiuni la ceea ce ei adreseaza. Am cinci, dar toate acestea sunt de forme diferite. Si aceasta este cea mai principala, si propozitia cheie este gasita in sectiunea “Sarcina Ce Ne Sta In Fata”, si este scrisa in felul urmator – acesta este acum raspunsul lui Yale la “Un Cuvant Comun”: Noi trebuie sa lucram impreuna din rasputeri pentru a transforma relatiile dintre comunitatile noastre si dintre natiunile noastre, ca ele sa reflecte cu adevarat “dragostea noastra comuna pentru un singur Dumnezeu si a unuia fata de celalalt”. Aceasta este cea mai problematica propozitie din acest document.

Este clar ca din fraza “dragostea noastra comuna pentru un singur Dumnezeu” ca cei ce au scris aceasta sau ca s-au exprimat gresit – care este putin probabil din moment ce prea multe alte semne distinctive din acest document ne indruma inspre aceasta directie, sau ca ei sunt in agreanta cu “Un Cuvant Comun” si fundamentul comun de dialog Musulman- Crestin, nu este o similaritate formala in religiile noastre, dar de fapt, o dragoste impartasita pentru un Dumnezeu adevarat si pentru aproapele nostru.

Greseala din Fundamentul Comun propus in documentul Un Cuvant Comun si acceptat prin raspunsul Universitatii Yale, arata deslusit ca Isus nu exista

Opinia mea ar fi ca aceasta absenta intr-un astfel de fundament comun trebuie facut explicit, nu de dragul de a distruge acest dialog, sau de a submina pacea. Dar, din partea crestinismului, pentru a fi deschisi (sinceri), cinstiti, credinciosi public, inaltand pe Christos, un dialog care sa pastreze increderea, si pentru o pace durabila care sa fie bazata pe adevar. Isus a zis: ,,Stiu ca n’aveti in voi dragoste de Dumnezeu. Eu am venit in Numele Tatalui Meu, si nu Ma primiti; daca va veni un altul, in numele lui insus, pe acela il veti primi.” Deci, atunci cand Isus a zis,  “Ma primiti”, El zice sa-L primiti pentru cine este El cu adevarat – ‘Cel divin, eternul Fiu al lui Dumnezeu, care isi da viata pentru oile Sale; si o ia inapoi in trei zile.’ Daca o persoana nu-L primeste in felul acesta, Isus spune ca aceasta persoana nu-L iubeste pe Dumnezeu. Isus a spus deasemenea: ,,Tatal nici nu judeca pe nimeni, ci toata judecata a dat-o Fiului, pentru ca toti sa cinsteasca pe Fiul cum cinstesc pe Tatal. Cine nu cinsteste pe Fiul, nu cinsteste pe Tatal, care L-a trimes.” Si cand Isus a zis “cinsteste pe Fiul” El zice sa Il onoram pe El pentru cine El este cu adevarat – ‘Cel divin, eternul Fiu al lui Dumnezeu, care isi da viata pentru oile Sale; si o ia inapoi in trei zile.’

O persoana care nu-L cinsteste pe Isus in felul acesta, nu-L cinsteste pe Dumnezeu. Isus a zis: ,,Voi nu ma cunoasteti nici pe Mine, nici pe Tatal Meu. Daca M’ati cunoaste pe Mine, ati cunoaste si pe Tatal Meu.” Cand Isus spune ‘daca M-ati cunoaste’, inseamna “sa ma cunoasteti pe Mine pentru cine sunt Eu cu adevarat”. Deci, persoana care nu-L cunoaste pe Isus ca fiind Cel divin, etern, crucificat, Fiul lui Dumnezeu inviat din morti, nu-L cunoaste pe Dumnezeu. Din punct de vedere istoric musulmanii nu-L cunosc pe Isus, nu-L cinstesc pe Isus si nu-L primesc pe Isus pentru cine El este cu adevarat: Cel divin, eternul Fiu al lui Dumnezeu, care si-a dat viata pentru toti pacatosii prin moartea Sa pe cruce, si care apoi a inviat din morti. Si, orisicine crede in El sa primeasca mantuirea. Deci, Isus spune ca musulmanii nu-L cunosc pe Dumnezeu, nu-L cinstesc pe Dumnezeu, si nu-L iubesc pe Dumnezeu. Atat de ofensator cat este lucrul acesta, dar Isus a spus-o celor mai saturati oameni religiosi ai Bibliei, cu disciplina rituala, celor mai constienti oameni religiosi de prezenta lui Dumnezeu, din timpul Sau.

Asadar, chemarea centrala din “Un Cuvant Comun”, impartasita de raspunsul lui Yale, este profund eronata, cu alte cuvinte ea nu exista. Eu cred, prin urmare, ca exista o cale mai buna de a merge inainte, intre crestini si musulmani. In special, ma gandesc la scolarii biblici, nu cei ce fug la moara, cei obisnuiti, cei de la o intalnire evanghelistica, cei de peste drum de biserica mea, unde sunt mii de musulmani somali, vecini de-ai mei. Ma gandesc la scolari si cleri scriind documente unul celuilalt si care stiu deja ceea ce ceilalti cred, in general.

Din partea crestina, aceasta va fi cinstita, credinciosi bibilei, Christos ca punct central, preamarind pe Christos, dialog care sa pastreze adevarul, daca punem aceste lucruri la masa de discutie. Nici intr-un fel sa ne impingem unul pe altul deoparte, ci sa vorbim in baza celor mai dureroase diferente. Eu cred din toata inima mea, caci ca pacatosi iertati, care ne datoram viata prin harul lui Dumnezeu cu care ne-a rascumparat, noi crestinii putem privi cu dragoste si bunavointa si cu o compasiune blanda din adancul inimii, in ochii musulmanilor si sa le zicem: ,, Eu nu cred ca il cunoasteti pe Dumnezeu, eu nu cred ca il cinstiti pe Dumnezeu, eu nu cred ca il iubiti pe Dumnezeu. Si sper ca in timpul conversatiei noastre, frumustea lui Christos va fi vazuta mai clar, pentru cine este El cu adevarat. Si daca am fi amenintati in aceasta sala chiar acum, de crestini sau musulmani, eu as spera sa mor pentru acesti oameni. Nu sa-i imping in fata mea, ci sa stau nemiscat in fata lor. Cu alte cuvinte, cred ca este posibil ca sa vorbim in felul acesta cu afectiune, cu dorinta din inima, si totusi sa spun ceea ce am spus. Eu nu cred ca oamenii care il resping pe Christos, in principiu, sa nu-L primeasca pentru cine El este,  nu este pentru a nu-L cunoaste pe Dumnezeu, nu pentru a nu-L cinsti pe Dumnezeu, nu pentru a nu-L  iubi pe Dumnezeu.

Asa ca evit limbajul ca noi ne inchinam la Dumnezei diferiti. Eu vreau numai sa spun ceea ce Isus a spus aici. Daca dragostea noastra pentru Dumnezeu este ca sa fie vorbita, fiind centrul discutiei noastre, cred ca atunci ea trebuie  sa vina din 1Ioan 4:10-11 – ,,Si dragostea sta nu in faptul ca noi am iubit pe Dumnezeu, ci in faptul ca El ne-a iubit pe noi, si a trimes pe Fiul Sau ca jertfa de ispasire pentru pacatele noastre.” Aceasta este cea mai esentiala definitie de dragoste crestina divina. Si urmatorul verset este: ,,Prea iubitilor, daca astfel ne-a iubit Dumnezeu pe noi, trebuie sa ne iubim si noi unii pe altii.” Aceasta este baza mea pentru a ma apropia de musulmani. Dragostea lui Dumnezeu pe care ei nu o cunosc, este chiar dragostea lui Dumnezeu care ma face sa ma duc la masa de discutie.

Citeste documental musulmanilor aici  – A Common Word

Citeste raspunsul Universitatii Yale, semnat de mai multi lideri Crestini (dar, nu de John Piper si Al Mohler) – “A Common Word” Christian Response

NEW: Video of John Piper’s & Al Mohler’s response, on November 18, 2009-



John Piper:

I agree with the second sentence in ‘A Common Word’. which goes like this: “Without peace and justice between these two religious communities – Moslems and Christians- there can be no meaningful peace in the world.” I take that to be a national, social, and personal behaviors, not to expressed feelings, expressed ideas. And, I agree with the sentence in the last paragraph in the document, that says: “So, let our  differences not cause hatred or strife between us.” Those are massive longings and I share them.

In John 18:36 Jesus said, actually He renounced the sword, as a strategy for his disciples, as a way of advancing the kingdom. He said, “If my kingdom were of this world, my disciples would be fighting. My kingdom is not of this world.” and, therefore, christians should work together with people of very radically different views religiously, in order to seek ways to avoid unjust violence. They should seek together to preserve freedom of religious worship, religious assembly, religious public proclamation. Christians should renounce the use of physical force either through illegal violence or legal punishment aimed at restricting peaceful, non coercive religious expression, religious worship or persuasive religious speech.

But, the central summons of ‘A Common Word’ is flawed. This summons aims to provide a foundation for all future interfaith dialogue. Page 15 says, “Let this common ground be the basis for future interfaith dialogue between us, for our common ground is that upon which hangs all the law and the prophets.” Matthew 22.

So, what is the central summons of a common word?

The phrase “A Common Word Between Us” is taken from the Koran. Quoting God, it says, “Oh people of the scripture, (Jews and christians) come to a common word between us and you, that we shall worship  none but God.”

The quotation is important because it makes clear that the central summons of ‘A Common Word’ is not that we agree as monotheists on the formal principles of love to God (whoever He is) and love to neighbor (whoever he is). That may be true. But, what the quotation from the Koran makes clear is that the central summons of ‘A Common Word’ is that christians and Moslems actually love the same God. In other words, when I read ‘A Common Word’, my question was: Is the thesis that formally our religions are similar? You put a lot of importance in love for God and neighbor. We put a lot of importance in love for God and neighbor. Those are structurally and formally similar, and we can meet on that basis.

Or, does it mean: We have a love for God and you have a love for God. That common love for that common God is the foundation. It’s the latter (that) the document means. There are 2 other reasons for believing that. The paragraph, following the one I just quoted, identifies this summons in the koran with a great commandment in the Bible. They say, “Clearly, also worshipping none but God relates to being totally devoted to God, and hence, to the first and greatest commandment. Thus, we are summoned to stand together, on the common ground of one worship of God, one devotion to God, and one love for God.” A third piece of evidence from “A Common Word”. It quotes the Koran, as follows: “Say, oh Moslems, we believe in God, and that which Moses and Jesus received. And, if they believe in the like of that which ye believe, then they are rightly guided. But, if they turn away, then they are in schism, and God will suffice thee against them.”

The main problem with the Yale response

So, its clear that the common ground, held out in ‘A Common Word’, is not a formal similarity in the two monotheistic religions, but, an actual shared love for the one God. Before I turn to what’s flawed about that, the main problem with the Yale response, which has not been addressed, is that it agrees with that. That’s the main problems. I don’t have any objections to what they address. I’ve got five, but, they’re different form all of those. And this is the main one, and the key sentence is found in the section ‘The Task Before Us’, and goes like this-this is now the Yale response to ‘A Common Word': “We need to work diligently together to reshape relations between our communities and our nations so that they genuinely reflect ‘our common love for God and of one another’.” That’s the most problematic sentence in the document.

It’s clear from the phrase ‘our common love for God’, that those who wrote this, either misspoke- which is unlikely, since too many other traits in the document point in this direction, or that they agree with ‘A Common Word’ and the common ground for Moslem-Christian dialogue is not a formal similarity in our religions, but, in fact, a shared love for one true God and for our neighbor.

The flaw in the Common Ground, proposed in A Common Word, and embraced by the Yale response is that Jesus makes clear it does not exist.

My contention would be that this absence of such a common ground must be made explicit, not for the sake of destroying dialogue, or undermining peace. But, from a christian side, for the sake of forthright, honest, publicly faithful, Christ exalting, trust preserving dialogue, and for truth based durable peace. Jesus said, “I know that you do not have the love of God in you. I have come in the Father’s name and you do not receive Me. If another comes in in his own name, you will receive him.” So, when Jesus says ‘receive Him’, He means ‘receive Him for who He really is- the divine, eternal Son of God who lays down His life for His sheep; takes it up again in three days’. If a person does not receive Him in this way, Jesus says that person does not love God. Jesus also said, “The Father judges no one, but has given all judgment to the Son, that all may honor the Son, just as they honor the Father. Whoever does not honor the Son does not honor the Father who sent Him.” And when He says ‘honor the Son’, He means ‘honor Him for who He really is’- ‘the divine, eternal Son of God who lays down His life for His sheep; takes it up again in three days’.

The person who does not honor Jesus in this way, does not honor God. Jesus said, “You know neither Me, nor my Father. If you knew Me, you would know My Father.” When Jesus says “if you knew Me”, He means “know Me for who I really am”. So, the person who does not know Jesus as the divine, eternal, crucified, risen Son of God does not know God. Historically, Moslems do not know Jesus, honor Jesus or receive Jesus for who He really is: The divine, eternal Son of God, who laid down His life on the cross for sinners, and rose again form the dead. So, whoever believes in Him would be saved. Therefore, Jesus says Moslems do not know God, they do not honor God, and they do not love God. As offensive as this is, Jesus said it to the most Bible saturated, ritually disciplined, God aware religious people of His day.

Therefore, the central summons of ‘A Common Word’ shared by the Yale response is deeply flawed, namely it doesn’t exist. I believe, therefore, there is a better way forward between christians and moslems. Especially, I am thinking scholars. Not your run of the mill, average, evangelistic encounter, across the street from my church, where there are thousands of Somali moslems, as my neighbors. I’m thinking of scholars and clergy writing documents for each other and who know what each other already thinks, by and large.

From the christian side, it will be honest, biblically faithful, Christ centered, Christ exalting, truth preserving dialogue, if we put these things on the table. Not in any way to push each other apart, but, to talk in basis of the most painful differences. I believe with all my heart, that as forgiven sinners, who owe our lives to God bought grace, we christians can look with love, and good will, and even tender hearted compassion into the eyes of moslems and say, “I don’t believe you know God, I don’t believe you honor God, I don’t believe you love God. And I hope that through our conversation, the beauty of Christ will be more clearly seen, for who He really is. And, if we were threatened in this room right now, by christian or moslem, I would hope that I would die for these men. Not push them in front of me, but, stand in front of them. In other words, I think it’s possible to talk this way with affection, heart felt longings, and still say what I just said. I don’t think people who reject Jesus, in principle, not to receive Him for who He is, is not to know God, not to honor God, not to love God.

So I’m avoiding the language that we worship different Gods. I’m just trying to say what Jesus said here. If our love for God is to be spoken of as central, I think it has to come from 1 John4:10-11- In this is love, not that we loved God, but that He loved us and sent His Son to be the propitiation for our sins. That is the most essential definition of christian divine love. And the next verse is: If God so loved us, we ought to love one another. That’s my basis for moving towards moslems. The very love of God that they don’t share is the love of God that moves me to the table. (15:00)


John Piper – Sinner Come Home!

John Piper TFG2014

John Piper – Together for the Gospel 2014

Pentru traducere automata, fa click aici – Romanian

Notice those two things: My heart is aching and my prayers are rising. “My heart’s desire’, that’s one level, and ‘my prayer to God’, that’s my verbal level- is that they may be saved. I’m gonna close with an illustration of the weaving together of these things, that has helped me enormously, not make stupid mistakes, about the doctrine of unconditional election. My father was an evangelist. Sixty years he heralded a beautiful Gospel. I heard it preached dozens of times. He was a traveling mini-Billy Graham. And he had crusades and tent meetings in the early days. And he had his 500, where Billy Graham had his 50,000. I would go with my dad and listen to him plead for sinners. He had a spectacular gift of evangelism and he was faithful to it to the very end. What an amazing life he led.

He was very traditional. He gave invitations at the end. And they sang songs. They sang, as often as any,

‘Softly and tenderly Jesus is calling,
Calling for you and for me,
See, at the portholes, He’s waiting and watching
Watching for you and for me.

Come home, come home
You who are weary, come home.
Softly and tenderly Jesus is calling
Calling, “Oh, sinner, come home!”

Can a calvinist sing that? “Calling, watching, waiting..” I have heard young people mock that song. Not too may, recently; we got a little more nuance today. But, I have heard people mock that song, old people: “The sovereign Christ, risen from the dead, omnipotent of the human heart, NEVER merely calls and waits, and watches, for goodness sakes!” To which I respond, “Where did you hear the word ‘merely’? Did I say ‘merely’? Did we sing ‘merely’? I love precision.

Now, let’s finish the picture. The song has begun. There’s 300 people in the room. My dad has walked out of the pulpit, where he’s delivered  a beautiful, glorious Gospel message, and he’s standing at the front,  as close as I am, now, to you with these 300 people. And he’s got his arms out, and regularly, no show, there were tears in his eyes. He looked right up at people, “Would you come? Would you step out? Come! He will have you.” And you felt everything in your body say: He’s standing in the place of Jesus, inviting people to come.

About 10 rows back there’s a mom with her college age son. He’s an out and out unbeliever and hates being here. But mom asked him and to make her happy, he came along. And, my dad says, “Every eye closed, every head bowed,” we mock this, right? “every saint, praying.” Alright. Jesus is standing at the front, at the portal, calling, waiting, watching. Having been lifted up as the triumphant Christ of the Gospel. Here’s a mom, and she’s praying. What does she pray? He’s standing right here (next to his mom) eager to be out of this place. And she’s praying, “Oh God, please pour out your Holy Spirit on my son. I beg of you, take out the heart of stone; put in a heart of flesh. Open his eyes, break him. Destroy him, have him. Take him. Come. Come, save him, God. Come.”

And, God, the Holy Spirit, opens his eyes, and he sees the risen, waiting, calling Christ as irresistibly beautiful. And he says, “Excuse me, mom,” and he falls into the arms of my father, as if in the arms of Jesus.

Will you be those arms? I beseech you, on behalf of Christ, be reconciled to Christ!” Yes, God is sovereign. God Almighty, through His own unconditional election, through the crucified risen, waiting, watching Christ, through the tears, the praying, the preaching, and through the all conquering Holy Spirit, God saves sinners!

Sinner, Come Home from Desiring God on Vimeo.

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