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Sinclair Ferguson on “Considering the Glory of God”

Consider the Glory of God

sinclair-ferguson

By Sinclair Ferguson

John Newton (1725–1807) is best known today for his great hymns (including “Amazing Grace” and “Glorious Things of Thee Are Spoken”). But in his own day, he was perhaps more highly prized as a letter writer — “the great director of souls through the post,” as someone described him. Such was the value of his correspondence that he published several volumes of his letters (including one of his letters to his wife, which called forth the comment by one reviewer, his friend Richard Cecil, that wives would be in raptures reading such love letters while “we [husbands] may suffer loss of esteem for not writing them such gallant letters”).

In several of his letters, he comments on the subject of controversy. He had a distaste for it. (It would be an unhappy thing to have a “taste” for it, would it not?) He also had a sense of being unfitted for it. He remarked that it was “not only unpleasing to my taste, but really above my reach.” But lack of experience is not necessarily an obstacle to one’s ability to give biblical counsel. Newton constantly sought to give such counsel. (Did he not encourage William Wilberforce in the great public controversy of slave trading?) In a day when only a paltry number of Anglican ministers were evangelical, he was particularly conscious that Calvinists, being much in the minority, might feel pressed into controversy too frequently.

It is surely for this reason that one of his chief concerns was that if we are to engage in controversy, our perspective needs to be dominated by the issue of the glory of God. “If we act in a wrong spirit,” he writes, “we shall bring little glory to God.” The first question of The Westminster Shorter Catechism is relevant here as everywhere: How do I speak, write, or act in situations of controversy so that God may be most glorified?

This is the principle. But it needs to be particularized. Newton realized that sometimes we engage in controversy professedly “for the glory of God” but are blind to the ways in which our own motives impact and play out in our speech and actions. The rubric “for the glory of God” must transform how Christians respond to controversy.

For the glory of God” does not call for a monolithic response to every controversy. Circumstances alter cases. We do not cast pearls before swine.

Here are three illustrations of controversy. In the first, silence is the appropriate God-glorifying reaction; in the second, confrontation; and in the third, patience. Why such different responses?

KEEP SILENCE

Isaiah 36 vividly describes how Sennacherib of Assyria attacked Judah. The Rabshakeh (an Assyrian officer) sought to stir up controversy. He spoke, as Hezekiah recognized, “to mock the living God” (Isa. 37:17). But the leaders followed their king’s counsel: “They were silent and answered him not a word” (36:21). The end of the story? God vindicated their response. The angel of the Lord struck down 185,000 Assyrians. Sennacherib retreated.

Would it not have been bolder, more “faithful,” to engage in verbal controversy in defense of the Lord? Why silence? For three reasons:

1. FIGHTING WORDS would not have defended the Lord’s glory here. At such times, we look to the Lord to defend His own glory and not give it to another.

2. WE BEST DEFEND the Lord’s glory by speaking first to Him about unbelieving men rather than speaking first about Him to unbelieving men. Hence Hezekiah’s prayer: “O Lord our God, save us from his hand, that all the kingdoms of the earth may know that you alone are the Lord” (37:20). Alas, not all strong controversialists are strong intercessors.

3. WE CAN MAR the Lord’s glory — as Newton hints — by how we respond to controversy. Man’s insulting God is not reversed by our insulting man.

SPEAK DIRECTLY

A less public, but no less breathtaking, incident took place in the early church.

Imagine the electric atmosphere: Simon Peter had table fellowship with Gentiles. Then “certain men came from James” (Gal. 2:12). Peter separated himself, as did other Jewish Christians, “even Barnabas” (vv. 11–14). How did Paul respond? He “opposed [Peter] to his face” (v. 11).

Paul was surely right. But why was this a God-glorifying response, rather than silence in deference to Peter and Barnabas, avoiding embarrassment and potential division?

1. THE PROTAGONISTS were present and believed the same gospel. Paul did not wait and later “bad mouth” Peter. He did the hard thing. He spoke personally and directly to him. That glorifies God because it follows a biblical pattern (Matt. 18:15James 4:17).

2. THE VERY HEART of the gospel was at stake here (as Paul notes in Gal. 2:15–21).

3. “ORDAINED” MINISTERS of the gospel were involved, not a single, ordinary individual. The deviation of both Peter and Barnabas would lead to the deviation of others and a disastrous disruption of the whole church. God’s glory in the church required direct speech.

RESPOND PATIENTLY

Some years later, Paul encountered a situation that, at first sight, seems similar. There was an ongoing controversy about “diets and days” in the Roman church(es). Some observed special days and refrained from certain foods. It was presumably a controversy between Jewish and Gentile believers (the latter being the majority in the churches after the expulsion of Jews and Jewish Christians from Rome, see Acts 18:1–2). Paul had an eye to God’s glory. How could the two groups in this controversy “with one voice glorify the God and Father of our Lord Jesus Christ” (Rom. 15:6)?

1. STRIKINGLYTHE “STRONG,” those on “the right side” of the controversy (14:14), are the ones who should refrain from insisting that others adopt their “right” position and practice. The glory of God is best seen when “the strong” welcome “the weak” — because this is what God has done in Christ: “For while we were still weak … Christ died for the ungodly” (5:6).

2. FELLOW BELIEVERS are Christ’s servants, not ours. To demean or despise the weak is to despise the Lord of glory. (Remember Matt. 25:40?)

3. TO INSIST ON exercising one’s “liberty” on a controversial matter (to eat meat, to ignore days, and so on) compromises that very liberty itself. It means we are driven by inner “need” rather than by love. We are focused on self-glory rather than God’s glory. Since “Christ did not please himself” (Rom. 15:3), should we?

These examples are by no means comprehensive. But they illustrate Newton’s point. In all things seek God’s glory — and guard your heart. Christians are always in need of that wise counsel.

Source: May 1, 2012 http://www.ligonier.org/learn/articles/consider-the-glory-of-god/

 

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Suffering and the Glory of God

R.C. Sproul sitting in green chair

By Dr. R.C. Sproul

I once visited with a woman who was dying from uterine cancer. She was greatly distressed, but not only from her physical ailment. She explained to me that she had had an abortion when she was a young woman, and she was convinced that her disease was a direct consequence of that. In short, she believed cancer was the judgment of God on her.

The usual pastoral response to such an agonizing question from someone in the throes of death is to say the affliction is not a judgment of God for sin. But I had to be honest, so I told her that I did not know. Perhaps it was God’s judgment, but perhaps it was not. I cannot fathom the secret counsel of God or read the invisible hand of His providence, so I did not know why she was suffering. I did know, however, that whatever the reason for it, there was an answer for her guilt. We talked about the mercy of Christ and of the cross, and she died in faith.

The question that woman raised is asked every day by people who are suffering affliction. It is addressed in one of the more difficult passages in the New Testament. In John 9, we read: “As he passed by, he saw a man blind from birth. And his disciples asked him, ‘Rabbi, who sinned, this man or his parents, that he was born blind?’ Jesus answered, ‘It was not that this man sinned, or his parents, but that the works of God might be displayed in him’” (vv. 1–3).

Why did Jesus’ disciples suppose that the root cause of this man’s blindness was his sin or his parents’ sin? They certainly had some basis for this assumption, for the Scriptures, from the account of the fall onward, make it clear that the reason suffering, disease, and death exist in this world is sin. The disciples were correct that somehow sin was involved in this man’s affliction. Also, there are examples in the Bible of God causing affliction because of specific sins. In ancient Israel, God afflicted Moses’ sister, Miriam, with leprosy because she questioned Moses’ role as God’s spokesman (Num. 12:1–10). Likewise, God took the life of the child born to Bathsheba as a result of David’s sin (2 Sam. 12:14–18). The child was punished, not because of anything the child did, but as a direct result of God’s judgment on David.

However, the disciples made the mistake of particularizing the general relationship between sin and suffering. They assumed there was a direct correspondence between the blind man’s sin and his affliction. Had they not read the book of Job, which deals with a man who was innocent and yet was severely afflicted by God? The disciples erred in reducing the options to two when there was another alternative. They posed their question to Jesus in an either/or fashion, committing the logical fallacy of the false dilemma, assuming that the sin of the man or the sin of the man’s parents was the cause of his blindness.

The disciples also seem to have assumed that anyone who has an affliction suffers in direct proportion to the sin that has been committed. Again, the book of Job dashes that conclusion, for the degree of suffering Job was called to bear was astronomical compared with the suffering and afflictions of others far more guilty than he was.

We must never jump to the conclusion that a particular incidence of suffering is a direct response or in direct correspondence to a person’s particular sin. The story of the man born blind makes this point.

Our Lord answered the disciples’ question by correcting their false assumption that the man’s blindness was a direct consequence of his or his parents’ sin. He assured them that the man was born blind not because God was punishing the man or the man’s parents. There was another reason. And because there was another reason in this case, there might always be another reason for the afflictions God calls us to endure.

Jesus answered His disciples by saying, “It was not that this man sinned, or his parents, but that the works of God might be displayed in him” (v. 3). What did He mean? Simply put, Jesus said that the man was born blind so that Jesus might heal him at the appointed time, as a testimony to Jesus’ power and divinity. Our Lord displayed His identity as the Savior and the Son of God in this healing.

When we suffer, we must trust that God knows what He is doing, and that He works in and through the pain and afflictions of His people for His glory and for their sanctification. It is hard to endure lengthy suffering, but the difficulty is greatly alleviated when we hear our Lord explaining the mystery in the case of the man born blind, whom God called to many years of pain for Jesus’ glory.

Source: www.ligonier.org (February 1, 1013)

 
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Posted by on May 28, 2014 in Cancer, R.C. Sproul, Suffering

 

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James Boice on God’s Glory Alone – Soli Deo Gloria

To him be the glory forever! Amen. – Romans 11:36

Romans 9-11 Boice 

The title of this study is not an exact translation of the second half of Romans 11:36, but I have selected it because it is the way the Protestant Reformers expressed what this verse is about and because the words, though in Latin, are well known. Soli Deo Gloria means “To God alone be the glory.” Soli Deo—“to God alone.” Gloria—“the glory.” These words stand virtually as a motto of the Reformation.

The Reformers loved the word solus (“alone”).

They wrote about sola Scriptura, which means “Scripture alone.” Their concern in using this phrase was with authority, and what they meant to say by it was that the Bible alone is our ultimate authority—not the pope, not the church, not the traditions of the church or church councils, still less personal intimations or subjective feelings, but Scripture only. These other sources of authority are sometimes useful and may at times have a place, but Scripture is ultimate. Therefore, if any of these other authorities differ from Scripture, they are to be judged by the Bible and rejected, rather than the other way around.

The Reformers also talked about sola fide, meaning “faith alone.” At this point they were concerned with the purity of the gospel, wanting to say that the believer is justified by God through faith entirely apart from any works he or she may have done or might do. Justification by faith alone became the chief doctrine of the Reformation.

The Reformers also spoke of sola gratia, which means “grace alone.” Here they wanted to insist on the truth that sinners have no claim upon God, that God owes them nothing but punishment for their sins, and that, if he saves them in spite of their sins, which he does in the case of the elect, it is only because it pleases him to do so. They taught that salvation is by grace only.

There is a sense in which each of these phrases is contained in the great Latin motto Soli Deo Gloria. In Romans 11:36, it follows the words “for from him and through him and to him are all things,” and it is because this is so, because all things really are “from him and through him and to him,” that we say, “To God alone be the glory.” Do we think about the Scripture? If it is from God, it has come to us through God’s agency and it will endure forever to God’s glory. Justification by faith? It is from God, through God, and to God’s glory. Grace? Grace, too, has its source in God, comes to us through the work of the Son of God, and is to God’s glory.

Many Christian organizations have taken these words as their motto or even as their name. I know of at least one publishing company today that is called Soli Deo Gloria. It is also an appropriate theme with which to end these studies of the third main (and last doctrinal) section of Paul’s letter to the Romans. Indeed, what greater theme could there be? For what is true of all things—that they are “from” God, “through” God, and “to” God—is true also of glory. Glory was God’s in the beginning, is God’s now, and shall be God’s forever. So we sing in what is called the Gloria Patri.

Glory be to the Father, and to the Son

and to the Holy Ghost;

As it was in the beginning, is now

and ever shall be:

World without end. Amen.

Haldane’s Revival

At the beginning of this series—in volume 1, chapter 2—177 studies ago, I mentioned a revival that took place in Geneva, Switzerland, under the leadership of a remarkable Scotsman named Robert Haldane (1764–1842). He was one of two brothers who were members of the Scottish aristocracy in the late eighteenth and early-nineteenth centuries. His brother, James Haldane (1768–1851), was a captain with the British East India Company. Robert was the owner of Gleneerie and other estates in Perthshire. When he was converted in the decade before 1800, Robert sold a major part of his lands and applied the proceeds to advancing the cause of Jesus Christ in Europe. James became an evangelist and later an influential pastor in Edinburgh, where he served for fifty-two years.

In the year 1815, Robert Haldane visited Geneva. One day when he was in a park reading his Bible, he got into a discussion with some young men who turned out to be theology students. They had not the faintest understanding of the gospel, so Haldane invited them to come to his rooms twice a week for Bible study. They studied Romans, and the result of those studies was the great Exposition of Romans by Haldane from which I so often quote.

All those students were converted and in time became leaders in church circles throughout Europe. One was Merle d’Aubigné, who became famous for his classic History of the Reformation in the Sixteenth Century. We know the first part of it as The Life and Times of Martin Luther. Another of these men was Louis Gaussen, author of Theopneustia, a book on the inspiration of the Scriptures. Others were Frédéric Monod, the chief architect and founder of the Free Churches in France; Bonifas, who became an important theologian; and César Malan, another distinguished leader. These men were so influential that the work of which they became a part was known as Haldane’s Revival.

What was it that got through to these young men, lifting them out of the deadly liberalism of their day and transforming them into the powerful force they became? The answer is: the theme and wording of the very verses we have been studying, Romans 11:33–36. In other words, a proper understanding of God’s sovereignty.

We know this because of a letter from Haldane to Monsieur Cheneviere, a pastor of the Swiss Reformed Church and Professor of Divinity at the University of Geneva. Cheneviere was an Arminian, as were all the Geneva faculty, but Haldane wrote to him to explain how appreciation of the greatness of God alone produced the changes in these men. Here is his explanation:

There was nothing brought under the consideration of the students of divinity who attended me at Geneva which appeared to contribute so effectually to overthrow their false system of religion, founded on philosophy and vain deceit, as the sublime view of the majesty of God presented in the four concluding verses of this part of the epistle: Of him, and through him, and to him, are all things. Here God is described as his own last end in everything that he does.

Judging of God as such an one as themselves, they were at first startled at the idea that he must love himself supremely, infinitely more than the whole universe, and consequently must prefer his own glory to everything besides. But when they were reminded that God in reality is infinitely more amiable and more valuable than the whole creation and that consequently, if he views things as they really are, he must regard himself as infinitely worthy of being more valued and loved, they saw that this truth was incontrovertible.

Their attention was at the same time directed to numerous passages of Scripture, which assert that the manifestation of the glory of God is the great end of creation, that he has himself chiefly in view in all his works and dispensations, and that it is a purpose in which he requires that all his intelligent creatures should acquiesce, and seek and promote it as their first and paramount duty.

A testimony like that leads me to suggest that the reason we do not see great periods of revival today is that the glory of God in all things has been largely forgotten by the contemporary church. It follows that we are not likely to see revival again until the truths that exalt and glorify God in salvation are recovered. Surely we cannot expect God to move among us greatly again until we can again truthfully say, “To him [alone] be the glory forever! Amen.”

To Him Be the Glory

Romans 11:36 is the first doxology in the letter. But it is followed by another at the end, which is like it, though more complete: “To the only wise God be glory forever through Jesus Christ! Amen” (Rom. 16:27). It is significant that both doxologies speak of the glory of God, and that forever. Here are two questions to help us understand them.

1. Who is to be glorified?

The answer is: the sovereign God. For the most part, we start with man and man’s needs. But Paul always started with God, and he ended with him, too. In fact, the letter to the Romans is so clearly focused on God that it can be outlined accurately in these terms. Donald Grey Barnhouse published ten volumes on Romans, and he reflected Paul’s focus in the titles for these ten volumes, all but the first of which has God in the title. Volume one was Man’s Ruin. But then came God’s Wrath, God’s Remedy, God’s River, God’s Grace, God’s Freedom, God’s Heirs, God’s Covenants, God’s Discipline, and God’s Glory. We say with Paul, “To God be the glory forever! Amen.”

2. Why should God be glorified?

The answer is that “from him and through him and to him are all things,” particularly the work of salvation. Why is man saved? It is not because of anything in men and women themselves but because of God’s grace. It is because God has elected us to it. God has predestinated his elect people to salvation from before the foundation of the world. How is man saved? The answer is by the redeeming work of the Lord Jesus, the very Son of God. We could not save ourselves, but God saved us through the vicarious, atoning death of Jesus Christ. By what power are we brought to faith in Jesus? The answer is by the power of the Holy Spirit through what theologians call effectual calling. God’s call quickens us to new life. How can we become holy? Holiness is not something that originates in us, is achieved by us, or is sustained by us. It is due to God’s joining us to Jesus so that we have become different persons than we were before he did it. We have died to sin and been made alive to righteousness. Now there is no direction for us to go in the Christian life but forward. Where are we headed? Answer: to heaven, because Jesus is preparing a place in heaven for us. How can we be sure of arriving there? It is because God, who began the work of our salvation, will continue it until we do. God never begins a work that he does not eventually bring to a happy and complete conclusion.

“To him be the glory forever! Amen.”

The great Charles Hodge says of the verse we are studying;

Such is the appropriate conclusion of the doctrinal portion of this wonderful epistle, in which more fully and clearly than in any other portion of the Word of God, the plan of salvation is presented and defended. Here are the doctrines of grace, doctrines on which the pious in all ages and nations have rested their hopes of heaven, though they may have had comparatively obscure intimations of their nature. The leading principle of all is that God is the source of all good, that in fallen man there is neither merit nor ability, that salvation, consequently, is all of grace, as well satisfaction as pardon, as well election as eternal glory. For of him, and through him, and to him, are all things; to whom be glory forever. Amen.

So let us give God the glory, remembering that God himself says:

I am the Lord; that is my name!

I will not give my glory to another

or my praise to idols.

Isaiah 42:8

and

For my own sake, for my own sake, I do this.

How can I let myself be defamed?

I will not yield my glory to another.

Isaiah 48:11

People Who Give God Glory

What of the objections? What of those who object to the many imagined bad results of such God-directed teaching? Won’t people become immoral, since salvation, by this theory, is by grace rather than by works? Won’t they lose the power of making choices and abandon all sense of responsibility before God and other people? Won’t people cease to work for worthwhile goals and quit all useful activity? Isn’t a philosophy that tries to glorify God in all things a catastrophe?

A number of years ago, Roger R. Nicole, professor of systematic theology at Gordon-Conwell Divinity School in South Hamilton, Massachusetts, and now at Reformed Theological Seminary in Orlando, Florida, answered such objections in a classic address for the Philadelphia Conference on Reformed Theology (1976), basing his words on an earlier remarkable address by Emile Doumergue, a pastor who for many years was dean of an evangelical seminary in southern France. Nicole’s address was likewise titled “Soli Deo Gloria.” The quotations below are from his answers to three important questions.

1. Doesn’t belief in the sovereignty of God encourage evil by setting people free from restraints? Doesn’t it make morality impossible?

“I suppose one could proceed to discuss this in a theological manner—to examine arguments, consider objections, and line up points in an orderly disposition. I would like, however, instead of going into a theological discussion, to challenge you in terms of an historical consideration. In the Reformation, there was a group of men who made precisely these assertions. Over against the prevailing current, they said that man is radically corrupt and is therefore totally unable by himself to please God. He is incapable of gathering any merits, let alone merit for others. But did these assertions damage morality? Were these people a group of scoundrels who satisfied their own sinful cravings under the pretense of giving glory to God? One does not need to be very versed in church history to know that this was not so. There were at that time thefts, murders, unjust wars. Even within the church there was a heinous and shameful trafficking of sacred positions.

“But what happened?

“These people, who believed that man is corrupt and that only God can help him, came forward like a breath of fresh air. They brought in a new recognition of the rights of God and of his claim upon the lives of men. They brought in new chastity, new honesty, new unselfishness, new humbleness, and a new concern for others. “Honest like the Huguenots,” they used to say. … Immorality was not promoted; it was checked by the recognition of the sovereignty of God.

“ ‘That is impossible,’ some say. Yet it happened.”

2. Doesn’t belief in the sovereignty of God eliminate man’s sense of responsibility and destroy human freedom? Doesn’t it destroy potential?

“Again, rather than going into the arguments of the matter, let us merely examine what happened in the sixteenth century when the sovereignty of God was asserted. Did the people involved allow themselves to be robbed of all initiative? Were they reduced to slavery under the power of God? Not at all! On the contrary, they were keenly aware of their responsibility. They had the sense that for everything they were doing, saying and thinking they were accountable to God. They lived their lives in the presence of God, and in the process they were pioneers in establishing and safe-guarding precious liberties—liberty of speech, religion and expression—all of which are at the foundation of the liberties we cherish in the democratic world.

“Far from eclipsing their sense of freedom, the true proclamation of the sovereignty of God moved them toward the recognition and expression of all kinds of human freedoms which God has himself provided for those whom he has created and redeemed.

“ ‘It is impossible that this should happen,’ we are told. Perhaps! But it happened.”

3. Doesn’t commitment to God’s sovereignty undercut strenuous human activity? Doesn’t it make people passive?

“We may make an appeal to history. What did these people—Calvin, Farel, Knox, Luther—what did they do? Were they people who reclined on a soft couch, saying, ‘If God is pleased to do something in Geneva, let him do it. I will not get in his way’? Or, ‘If God wants to have some theses nailed to the door of the chapel of Wittenberg Castle, let him take the hammer. I will not interfere’? You know very well that this is not so. These were not people lax in activity. They were not lazy. Calvin may be accused of many things, but one thing he has seldom been accused of is laziness. No, when the sovereignty of God is recognized, meaningfulness comes to human activity. Then, instead of seeing our efforts as the puny movements of insignificant people unable to resist the enormous momentum of a universe so much larger than ourselves, we see our activity in the perspective of a sovereign plan in which even small and insignificant details may be very important. Far from undermining activity, the doctrine of the sovereignty of God has been a strong incentive for labor, devotion, evangelism and missions.

“ ‘Impossible!’ Yet it happened.”

God’s Blessings for Our World

Nicole continues: “In the first century the world was in a frightful condition. One does not need to be a great authority on Roman history to know that. There were signs of the breakdown of the Roman Empire—rampant hedonism and a dissolution of morals. But at that point God was pleased to send into the world that great preacher of the sovereignty of God, the apostle Paul, and this introduced a brand new principle into the total structure. The preaching of Paul did not avert the collapse of the Roman Empire, but it postponed it. Moreover, it permitted the creation of a body of believers that persisted through the terrible invasions of the barbarian hordes, and even through the Dark Ages. …

“In the sixteenth century … the church had succumbed to deep corruption. It was corrupt ‘in its head and members.’ In many ways it was a cesspool of iniquity. People did not know how to remedy the situation. They tried councils, internal purges, monastic orders. None of these things seemed to work. But God again raised up to his glory men who proclaimed the truth of his sovereignty, the truth of God’s grace. In proclaiming this truth they brought a multitude of the children of God into a new sense of their dependence upon and relationship to Christ. In proclaiming this truth they benefited even the very people who opposed them in the tradition of the church. They are small, these men of the Reformation. They had little money, little power and little influence. One was a portly little monk in Germany. Another was a frail little professor in Geneva. A third was a ruddy but lowly little man in Scotland. What could they do? In themselves, nothing. But by the power of God they shook the world.

Radically corrupted, but sovereignly purified!

Radically enslaved, but sovereignly emancipated!

Radically unable, but sovereignly empowered!

“These men were the blessing of God for our world.”

“To God alone be glory!” To those who do not know God that is perhaps the most foolish of all statements. But to those who do know God, to those who are being saved, it is not only a right statement, it is a happy, wise, true, inescapable, and highly desirable confession. It is our glory to make it. “To him be the glory forever! Amen.”

 SOURCE: James Montgomery Boice. Expositions on Romans. Volume 3. God and History (Romans 9-11). Chapter 179, “Soli Deo Gloria” based on Romans 11:36.

 

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The Quest for Joy Can Only Be Found in Jesus Christ by John Piper

Did you know that God commands us to be glad?

 “Delight yourself in the Lord and he will give you the desires of your heart.” (Psalm 37:4)

1) God created us for his glory

“Bring my sons from afar and my daughters from the ends of the earth,… whom I created for my glory.” (Isaiah 43:6-7)

God made us to magnify his greatness – the way telescopes magnify stars. He created us to put his goodness and truth and beauty and wisdom and justice on display. The greatest display of God’s glory comes from deep delight in all that he is. This means that God gets the praise and we get the pleasure. God created us so that he is most glorified in us when we are most satisfied in him.

2) Every human should live for God’s glory

“So whether you eat or drink or whatever you do, do it all for the glory of God.” (1 Corinthians 10:31)

If God made us for his glory, it is clear that we should live for his glory. Our duty comes from his design. So our first obligation is to show God’s value by being satisfied with all that he is for us. This is the essence of loving God (Matthew 22:37) and trusting him (1 John 5:3-4) and being thankful to him (Psalm 100:2-4) It is the root of all true obedience, especially loving others (Colossians 1:4-5).

3) All of us have failed to glorify God as we should

“All have sinned and fall short of the glory of God.” (Romans 3:23)

What does it mean to “fall short of the glory of God?” It means that none of us has trusted and treasured God the way we should. We have not been satisfied with his greatness and walked in his ways. We have sought our satisfaction in other things, and treated them as more valuable than God, which is the essence of idolatry (Romans 1:21-23). Since sin came into the world we have all been deeply resistant to having God as our all-satisfying treasure (Ephesians 2:3). This is an appalling offense to the greatness of God (Jeremiah 2:12-13).

4) All of us are subject to God’s just condemnation

“The wages of sin is death…” (Romans 6:23)

We have all belittled the glory of God. How? By preferring other things above him. By our ingratitude, distrust and disobedience. So God is just in shutting us out from the enjoyment of his glory forever. “They will suffer the punishment of eternal destruction and exclusion from the presence of the Lord and from the glory of his might” (2 Thessalonians 1:9).

The word “hell” is used in the New Testament fourteen times1—twelve times by Jesus himself. It is not a myth created by dismal and angry preachers. It is a solemn warning from the Son of God who died to deliver sinners from its curse. We ignore it at great risk.

If the Bible stopped here in its analysis of the human condition, we would be doomed to a hopeless future. However, this is not where it stops…

5) God sent his only son Jesus to provide eternal life and joy

“Here is a trustworthy saying that deserves full acceptance: Christ Jesus came into the world to save sinners…” (1 Timothy 1:15)

The good news is that Christ died for sinners like us. And he rose physically from the dead to validate the saving power of his death and to open the gates of eternal life and joy (1 Corinthians 15:20). This means God can acquit guilty sinners and still be just (Romans 3:25-26). “For Christ died for sins once for all, the righteous for the unrighteous, to bring us to God” (1 Peter 3:18). Coming home to God is where all deep and lasting satisfaction is found.

6) The benefits purchased by the death of Christ belong to those who repent and trust him

“Repent, then, and turn to God, so that your sins may be wiped out” (Acts 3:19). “Believe in the Lord Jesus and you will be saved” (Acts 16:31).

“Repent” means to turn from all the deceitful promises of sin. “Faith” means being satisfied with all that God promises to be for us in Jesus. “He who believes in me,” Jesus says, “shall never thirst” (John 6:35). We do not earn our salvation. We cannot merit it (Romans 4:4-5). It is by grace through faith (Ephesians 2:8-9). It is a free gift (Romans 3:24). We will have it if we cherish it above all things (Matthew 13:44). When we do that, God’s aim in creation is accomplished: He is glorified in us and we are satisfied in him – forever.

Does this make sense to you?

Do you desire the kind of gladness that comes from being satisfied with all that God is for you in Jesus? If so, then God is at work in your life.

What should you do?

Turn from the deceitful promises of sin. Call upon Jesus to save you from the guilt and punishment and bondage. “All who call upon the name of the Lord will be saved” (Romans 10:13). Start banking your hope on all that God is for you in Jesus. Break the power of sin’s promises by faith in the superior satisfaction of God’s promises. Begin reading the Bible to find his precious and very great promises, which can set you free (2 Peter 1:3-4). Find a Bible-believing church and begin to worship and grow together with other people who treasure Christ above all things (Philippians 3:7).

The best news in the world is that there is no necessary conflict between our happiness and God’s holiness. Being satisfied with all that God is for us in Jesus magnifies him as a great Treasure.

“You have made known to me the path of life; you will fill me with joy in your presence, with eternal pleasures at your right hand.” (Psalm 16:11)

 

*John Piper is the Pastor for Preaching at Bethlehem Baptist Church in Minneapolis, Minnesota. He grew up in Greenville, South Carolina, and studied at Wheaton College, where he first sensed God’s call to enter the ministry. He went on to earn degrees from Fuller Theological Seminary (B.D.) and the University of Munich (D.theol.). For six years he taught Biblical Studies at Bethel College in St. Paul, Minnesota, and in 1980 accepted the call to serve as pastor at Bethlehem. John is the author of more than 30 books, including Desiring God, The Pleasures of God, Recovering Biblical Manhood and Womanhood, What Jesus Demands from the World, and Don’t Waste Your Life. DesiringGod.org provides a huge selection of God-centered resources from the prolific ministry of John Piper with free audio and video sermons, books, conference teachings, and articles like this one.

 

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