Posts Tagged ‘Dr. John Piper’

    But far be it from me to boast except in the cross of our Lord Jesus Christ, by which the world has been crucified to me, and I to the world. For neither circumcision counts for anything, nor uncircumcision, but a new creation. —Galatians 6:14-15 ESV

What does that mean, that here must be no boasting – no exultation – except boasting and exulting in the cross of Christ? Here is some insight from Pastor John Piper:

But Doesn’t Paul Tell Us to Boast in Other Things Also?

This word for “boasting” or “exulting” was used in the last text that we wrestled with in Romans 5:2, 3, 11. Romans 5:2, “We exult in hope of the glory of God.” Romans 5:3, “Not only this, but we also exult in our tribulations.” Romans 5:11, “And not only this, but we also exult in God.” 2 Corinthians 12:9, “Most gladly, therefore, I will rather boast about my weaknesses.” So what does Paul mean – that he would not “boast, except in the cross of our Lord Jesus Christ”? No boasting except in the cross!

He means that, for the Christian, all boasting should be a boasting in the cross. All exultation should be exultation in the cross.

  • If you exult in the hope of glory, let it be an exulting in the cross of Christ.
  • If you exult in tribulation because tribulation works hope, let it be an exulting in the cross of Christ.
  • If you exult in God, you are exulting in the cross of Christ.
  • If you exult in your weaknesses, let it be an exulting in the cross of Christ.

Why is this the case? Because for redeemed sinners, every good thing -indeed every bad thing that God turns for good – was obtained for us by the cross of Christ. Apart from the death of Christ, sinners get nothing but judgment. Apart from the cross of Christ, there is only condemnation. Therefore, everything that you enjoy in Christ – everything you boast in, everything you exult in – is owing to the death of Christ. And all your exultation in other things is to be an exultation in the cross where all your blessings were purchased for you at the cost of Christ’s life.

Every blessing in life is meant to magnify the cross of Christ. Or to say it another way, every good thing in life (and every bad thing that God turns for good) is meant to magnify Christ and him crucified.

    But I say, walk by the Spirit, and you will not gratify the desires of the flesh.
Galatians 5:16 ESV

Five Steps Toward Walking by the Spirit by John Piper

Let me conclude by mentioning five things that I think we must do so that it can be truly said that we are walking by the Spirit.

1. Acknowledge

First, we must acknowledge from our hearts that we are helpless to do good apart from the enablement of the Holy Spirit. As Paul says in Romans 7:18, “I know that in me, that is, in my flesh, dwells no good thing.” What did Jesus mean when he said in John 15:5, “Without me you can do nothing”? Of course we can do something without Jesus: we can sin! But that’s all we can do. So, the first step of walking by the Spirit is: admit this fact and let it have its devastating effect on our pride. We cannot do anything pleasing to God without the constant enablement of the Spirit.

2. Pray

Second, since it is promised in Ezekiel 36:27 that God will put his Spirit within us and cause us to walk in his statutes, pray that he do it to you by his almighty power. Many of you know the glorious, liberating experience of having an irresistible desire for sin overcome by a new and stronger desire for God and his way. And as you look back, to whom do you attribute that new desire? Where did it come from? It came from the merciful Holy Spirit. Therefore, let us pray like Paul did in 1 Thessalonians 3:12 for that chief fruit of the Spirit: “Now may the Lord make you increase and abound in love to one another and to all men.” And let’s pray like the writer to the Hebrews did in Hebrews 13:21,

And now may the God of peace . . . equip you with everything good that you may do his will, working in you that which is pleasing in his sight through Jesus Christ.

If it is God alone who works in us what is pleasing in His sight, then above all, we must pray. “Create in me a clean heart, O God, and put a new and right spirit within me” (Psalm 51:10).

3. Trust

The third step involved in walking by the Spirit is faith. We must believe that since we have come under the gracious sway of God’s Spirit, “sin will no longer have dominion over us” (Romans 6:14). This confidence is what Paul meant by “reckoning ourselves dead to sin and alive to God” (Romans 6:11). We simply count on it that the Spirit who made us alive when we were dead in sin wills our holiness and has the power to achieve what he wills. You may remember in one of my sermons on prayer I said that one of the things we believers can pray for with undoubting faith that God will do it is our sanctification, which is the same as being led by the Spirit. The reason we can is that we know that God will cause his children to be led by the Spirit. And the way we know this is because of Romans 8:14, where Paul says you can’t even be a child of God unless you are led by the Spirit. “For as many as are led by the Spirit of God, these are the sons of God.” If you are a child of God, you have a solid and unshakable promise that God will give you victory over those powerful desires of the flesh. One word of caution: do not prejudge the timing of the Holy Spirit’s work. Why he liberates one person overnight but brings another to freedom through months of struggle is a mystery concealed for now from our eyes.

4. Act

The fourth step in walking by the Spirit after you have acknowledged your helplessness without him, prayed for his enablement, and trusted in his deliverance is to act the way you know is right. Notice: this is not step number one. If this were step number one, all our actions would be works of the flesh, not fruit of the Spirit. Only after we have appealed for the Spirit’s enablement and thrown ourselves confidently on his promise and power to work in us, do we now work with all our might. Only when we act with that spiritual preparation, will we be able to say with Paul in 1 Corinthians 15:10,

By the grace of God I am what I am, and his grace toward me was not in vain. On the contrary, I worked harder than any of them, though it was not I, but the grace of God which is with me.

Or in Galatians 2:20, “I have been crucified with Christ, it is no longer I who live, but Christ who lives in me” (see also Romans 15:18, 19). A person who has acknowledged his helplessness, prayed for God’s enablement to do right, and yielded himself confidently to the sovereignty of the Holy Spirit has this astonishing incentive to do righteousness, namely, the confidence that, whatever righteous act he does, it is God almighty who is at work in him giving him the will and the power to do it. It is a sign of hasty prejudice when a person says, “Well, if the Spirit is sovereign and I can’t do any good without his enablement, then I may as well just sit here and do nothing.” There are two things wrong with that statement: it is self-contradictory, and it is unbiblical. It is a contradiction to say, “I’ll just sit here and do nothing.” If you choose to sit in your chair while the house burns down, you have chosen to do something, just as much as the person who chooses to get up and save himself and others. Why should you think the one choice any more inconsistent with the sovereignty of God than the other? And such a statement is also unbiblical because Philippians 2:12 and 13 says,

Beloved, work out your own salvation with fear and trembling (get out of the chair, the house is on fire!) because (not “in spite of” but “because”) God is at work in you both to will and to work for his good pleasure.

It is a great incentive, not discouragement, that all our effort to do what is right is the work of almighty God within us. At least for myself, I am greatly encouraged when the going gets rough that any effort I make to do right is a sign of God’s grace at work in me. “Let him who serves serve in the strength which God supplies, that in everything God may get the glory” (1 Peter 4:11). To God be the glory!

5. Thank

The final step in walking by the Spirit is to thank God for any virtue attained or any good deed performed. If without the Spirit we can do no right, then we must not only ask his enablement for it but also thank him whenever we do it. Just one example from 2 Corinthians 8:16. Paul says, “Thanks be to God who puts the same earnest care for you into the heart of Titus.” Titus loved the Corinthians. Where did that come from? God put it in his heart. It was a fruit of the Spirit. So what does Paul do? He thanks God. And Titus should, too. Thanks be to God who puts love in our hearts!

“If we live by the Spirit, then let us also walk by the Spirit.” Let us acknowledge from our heart that we are unable to please God without the Spirit’s constant enablement. Let us pray for that enablement. Let us trust confidently in the Spirit’s power and promise to give that enablement. Then let us do what we know is right. And having done it, let us turn and say with all the saints, “Not I, but the Spirit of Christ within me.” Thanks be to God! To him be glory for ever and ever! Amen.

John Piper comments on Psalm 117:

“Praise the LORD, all nations! Extol him, all peoples!” This is God’s purpose: that he be praised by all the peoples – that he be much of; that he be seen and savored and shown to be great.

MissionsMissions is a cross-cultural movement aimed at helping people stop making much of themselves and start making much of their Creator. Missions is a cross-cultural effort to transform people’s hearts so that God is felt to be more praiseworthy than sport stars or military might or artistic achievements or anything else that God has made. Missions is a cross-cultural endeavor to help people experience God as their Treasure above all earthly treasures forever. It is a life and death struggle to give people eternal life, which consists in knowing and enjoying God forever.

Missions is telling the nations to praise God and then giving them evidences that this is good to do and showing them how God has made a way for sinners to do it because of the blood and righteousness of Jesus Christ. Missionaries don’t just say Psalm 117:1, “Praise the LORD, all nations!” They also say Psalm 147:1, “Praise the LORD! For it is good to sing praises to our God; for it is pleasant, and a song of praise is fitting.” We don’t just say, “Praise the true God, through his Son Jesus!” We give reasons. We explain who he is and what he is like and how he has worked in history and spoken to us in the Bible and in his Son. We give reasons for why praising God is the only safe and satisfying response to God. We make clear: Not to praise is to perish.

Let’s face a problem here. Not everyone hears Psalm 117:1 as good news. God’s command to praise God sounds really vain to lots of people. For example, Michael Prowse, writing in the London Financial Times March 31, last year said:

Worship is an aspect of religion that I always found difficult to understand. Suppose we postulate an omnipotent being who, for reasons inscrutable to us, decided to create something other than himself. Why should he . . . expect us to worship him? We didn’t ask to be created. Our lives are often troubled. We know that human tyrants, puffed up with pride, crave adulation and homage. But a morally perfect God would surely have no character defects. So why are all those people on their knees every Sunday? (Financial Times, March 30/March 31, 2002, p. 2.)

In other words, the only incentive that Prowse can think of for God to demand praise from us is that he has need – a defect. But what if we have the need, and the need is to see infinite beauty and enjoy it so much that is spills over in authentic praise. What if admiration really is the highest pleasure and God is the most admirable being in the universe? If that were the case, wouldn’t God’s demand that we praise him be a demand for our maximum joy. And do we not call that love? C. S. Lewis struggled with the same thing, and made the great discovery:

But the most obvious fact about praise-whether of God or any thing-strangely escaped me. I thought of it in terms of compliment, approval, or the giving of honor. I had never noticed that all enjoyment spontaneously overflows into praise unless (sometimes even if) shyness or the fear of boring others is deliberately brought in to check it. The world rings with praise-lovers praising their mistresses, readers their favorite poet, walkers praising the countryside, players praising their favorite game-praise of weather, wines, dishes, actors, motors, horses, colleges, countries, historical personages, children, flowers, mountains, rare stamps, rare beetles, even sometimes politicians or scholars. I had not noticed how the humblest, and at the same time most balanced and capacious, minds, praised most, while the cranks, misfits and malcontents praised least.…

I had not noticed either that just as men spontaneously praise whatever they value, so they spontaneously urge us to join them in praising it: “Isn’t she lovely? Wasn’t it glorious? Don’t you think that magnificent?” The Psalmists in telling everyone to praise God are doing what all men do when they speak of what they care about. My whole, more general, difficulty about the praise of God depended on my absurdly denying to us, as regards the supremely Valuable, what we delight to do, what indeed we can’t help doing, about everything else we value.

I think we delight to praise what we enjoy because the praise not merely expresses but completes the enjoyment; it is its appointed consummation. (C. S. Lewis, Reflections on the Psalms (New York: Harcourt, Brace and World, 1958, pp. 93-95)

The reason God seeks our praise is not because he won’t be complete until he gets it. He is seeking our praise because we won’t be happy until we give it. “Praise the LORD! For it is good to sing praises to our God; for it is pleasant” (Psalm 147:1). Therefore when we say that missions is the cross-cultural effort to help the peoples praise God, we mean that missions is love not arrogance.

Missions is calling the world do what they were created to do, namely, to enjoy making much of God forever. If missions does not reach a people with the gospel of the glory of God in the face of Christ, God will be dishonored and the people will be miserable – for ever. Therefore we are driven by two motives (which turn out to be one): the glory of God, and the good of man. They are one because praise to God is the consummation of pleasure in God.

To read or listen to the rest of the sermon, please click here:

When the psalmist cried out, “What shall I render to the Lord for all of his benefits to me?” the reply was, “I will lift the cup of salvation and call upon the name of the Lord” (Psalm 116:12-13).

……Jesus gives us the gift of himself and we ask, “Now what can I render to Jesus for all the benefits of his fellowship?”

John Piper answers at “Ask Pastor John:”

Answer: Ask him for his help. That’s the gift he wants.

The reason Christ wants this is because he always wants to get the glory while we get the benefit. Glory comes to him when we depend on him rather than try to enrich him. If we come to him with gifts—as though he needed something—then we put him in the position of a needy person, and we’re the benefactors. He always wants to be the one who is infinitely self-sufficient. Therefore the only gifts that we can bring Jesus are gifts of praise, thanks, longing, and neediness.

water rockA fountain is not glorified by us hauling buckets of dirty water up the mountain and pouring them in. A fountain—a spring in a mountain—is glorified, rather, by us lying down at the edge of the stream, putting our face in, drinking our fill, and getting up and saying, “Ah!” That’s called worship. Then we take a bucket, dip it in, walk down the hill to the people in the valley who don’t know that the spring exists, and we say, “Taste this! It’s right up there, and his name is Jesus!” The kind of gift that the fountain wants is drinkers, because then he looks truly overflowing, rich, and self-sufficient. And that’s exactly what he wants to look like.

But aren’t we giving to God when we give to the poor (Matthew 25:40)?

Yes, but what is the something? Jesus is clearly in heaven today, risen, triumphant, and supplying everything we take to the poor. That’s an absolutely clear teaching: “My God will supply all your needs according to his riches in glory in Christ Jesus” (Philippians 4:19).

So if you have anything to take to a prisoner, any clothes to put on the naked, any drink to give to the thirsty, any fellowship to give to the refugee, you’re getting that from Jesus. You can’t be enriching Jesus. So what are you giving Jesus? You’re giving him honor, tribute, and glory.

Remember also that in this text Jesus calls these beneficiaries “my brethren.” That means that if you give to the poor then you’re choosing to bless, at your own cost, the brothers of Jesus. You’re treating them with honor because they belong to Jesus.

Jesus doesn’t need the food or the clothing. What he delights in is receiving the honor that his name gets when we chose to say, “It’s his brothers that I’m going to love and sacrifice for.” So as long as we talk about giving to Jesus—in terms of Matthew 25:40—we should understand that what is happening there is that Christ is being honored, glorified, and valued, because these are Christ’s brothers that we are willing to serve.

In our passage in Galatians today (chapter 4) we read of our identity in Christ as sons of the “free woman.”  What IS freedom, truly?

John Piper has an analogy that demonstrates what true, full freedom means:

Full freedom is what you have when no lack of opportunity, no lack of ability, and no lack of desire prevents you from doing what will make you happiest in a thousand years. In order to be free in the fullest sense you have to have opportunity, ability, and desire to do what will make you happy in a thousand years. Another way to say it would be that there are four kinds of freedom, or better, four stages of freedom on the way to the full freedom all of us long for: the freedom of opportunity to do what we can, the freedom of ability to do what we desire, and the freedom of desire to do what will bring us unending joy.

car-hit-poleLet’s take sky-jumping, for example. Suppose you are on your way to the airport to go up for your first real jump, but your car hits a pothole on Hiawatha, you have a blowout, and run into a telephone pole. You are no longer free to jump whether you have the ability or not, because the opportunity passes while you wait for the tow truck. You lack the freedom of opportunity.

learn.parachuteOr suppose you do make it to the airport, but you have no ability at all—you have never studied sky-jumping and never learned the first thing about how a parachute works. The opportunity is there, but you don’t have the freedom of ability—you are in bondage to your own lack of know-how.

scared_skydiverBut suppose that you make it to the airport, you’ve been to school and been trained and have all the abilities needed, and you take off for your first jump. But as soon as you look down, all your desire vanishes and in its place comes a tremendous fear. The opportunity is there, the ability and know-how are there, but you don’t have the freedom of desireThe interesting thing about the freedom of desire is that you might be able to go ahead and jump without it, but it won’t be a free act. For example, you might feel so humiliated in front of your instructor (or girlfriend) that the desire not to be humiliated overcomes the desire not to jump. So you jump. But the emotional experience is not what we call freedom. You are acting under very uncomfortable external constraints. You are like Herod when his step-daughter asked for the head of John the Baptist. He didn’t want to kill John, but he wanted even less to be shamed before his guests. So he acted, but not with the freedom of desire. You have the freedom of desire when you do what you love to do.

That’s the way a lot of professing Christians try to keep the commandments of Christ. They don’t really delight to do them, but they feel some uncomfortable constraints like social pressures or fear of hell or desire to impress someone. So they go through outward motions of obedience, but the desire of their hearts is fixed somewhere else. They do not enjoy the freedom of desire which Christ gives when he is being formed in the heart (Galatians 4:19).

failureBut there is one last requirement for full freedom. Suppose you get to the airport with no obstacle; you have all the know-how necessary; you look out the door at the tiny clusters of silos and barns and farmhouses and just can’t wait to jump. You have freedom of opportunity, freedom of ability, and freedom of desire. So you jump. And as you free fall, unbeknown to you, your parachute malfunctions and will not open. Are you free? In three senses, yes. But in that critical fourth sense, no. What you are doing so happily, so freely, is going to kill you. Whether you know it or not, you are in bondage to destruction. It would be a mockery to exult in the freedom of an exhilarating free fall if you knew it was leading to destruction. In order to be fully free, it is not enough to have opportunity, ability, and desire to act. The acts you desire and perform have to lead to life, indeed, eternal life not destruction.

skydiverThis is why it is naïve for a Christian young person to envy the so-called freedom of those who pitch themselves out the window of sin and exult for a season in the exhilaration of free fall sex or free fall greed, or free fall drugs or free fall luxury. They will pass away like a vapor, but those who do the will of the Lord will abide for ever (1 John 2:17). True freedom is not just the opportunity and ability to do what you desire to do. It is the opportunity, ability, and desire to do what will make you happy in a thousand years.

Therefore, true Christians are the freest people in the world. And Paul is fighting with all his might in Galatians to expose the teaching of the Judaizers for what it really is: slavery. For Paul, the experience of freedom is not icing on the cake of Christianity. Freedom in Christ is Christianity. It is a matter of eternity. That’s the first point of the allegory. So let’s see if we can understand it and strengthen our stand in freedom.

To read the rest of the sermon, click here:

Poem by John Piper, DesiringGod.org

King David’s son, Absalom, had killed his brother Amnon for raping his sister Tamar. Then he led a rebellion against the king and drove him out of Jerusalem. As we enter this poem, it is the night before the battle between the two armies and David is meeting with his generals.

The battle council sat around
The midnight fire upon the Mound
Of Ephraim above the plain
Of Gilead. Beneath the pain
On David’s face the duty of
A king took charge. “The God above
These bloody fields will guide the spear
And sword tomorrow. Do not fear.
If we find favor in his sight,
It will be well, and morning light
Will bring success.” Before him sat
His three commanders, Ittai, at
The head of foreign troops, and then
Brave Abishai and Joab, men
Whose fierce and cruel strength had shed
More blood than David ever said
They should.
Now David looked into
The eyes of Joab: “Friend, to you
I owe my life. You are a man
Of war. How often has the plan
Of battle triumphed better far
Than we had ever thought. You are
A mighty man. But there have been
Conspiracies in which your twin-
Edged sword, I fear, has brought more death
Than good, and silenced noble breath.
The blood of Abner was not shed
In righteousness. But he is dead.”

Joab had heard these things before,
And did not blink. “In love and war,”
He said, “things are not clean. I kill
To save my king, and I fulfill
The single focus that I see—
The duty God has given me:
Protect the king at any cost,
And die before the crown is lost.
Your enemy is mine, and should
I have one breath to breathe, I would
Breathe death to him, or anything
That threatens God’s anointed king.”
“I thank God for your loyalty,
Joab,” the king replied, “You see
Things through a solitary lens.
Such is the price of many men’s
Success. To play one role alone,
And be the best. You’re like a stone,
Joab, a smooth hard stone—so good
For bringing giants down, but would
Not work to build a home.”
The two
Men stood in silence looking through
The smoke across the muddy plains
Of Gilead. The fleeting gains
Of Absalom and his desires
Stretched South and West in dying fires
As far as one could see, the sheep
Of Israel, all now asleep,
Awaiting slaughter at the break
Of day. The boy-king cannot make
A match for Joab’s might. Before
The slumber David said, “He’s more
To me than you can know, Joab.

For you, like picking at a scab,
Would be his death. For me, my life
Is bound up in this boy. A knife
To my own throat would be the news
That he is dead. Joab, don’t bruise
My son. Deal gently with him for
My sake.”
Before the sun was more
Than half way up the morning sky,
Or Absalom could question why,
Full twenty-thousand of his men
Were dead, the army routed. Then
The rebel son fled on his mule,
Alone. And (to the end a fool)
He flew with haste among the oaks
Of Ephraim. And there the jokes
Of hard and callous men were made:
His hair became a deadly braid,
And caught him in the branches of
A terebinth. He hung above
The ground unable to undo
His famous hair. And thus he flew
Where there was no one else to blame.
His boast became his final shame.
And then a man told Joab, “I
Have seen the king’s son hanging by
His hair entangled in the trees
Of Ephraim.” “And did you seize
Him there?” Joab inquired. “Or was
He dead?” “He was not dead, nor does
Your servant disobey the king’s
Command.” “You fool, such mutterings
As these will save the enemy
And kill the king. Come now, and we
Will see how this insurgent swings,
And dies like all pretender kings.”

When Absalom perceived the sound
Of horses coming from around
The tree, he gained his consciousness
And grabbed once more the twisted tress
Still tangled in the branches of
The terebinth, and reached above
His head with fading strength to free
Himself—to no avail. “So we
Now meet again young traitor to
Your father’s throne. I see that you
Forgot to cut your hair before
The battle, Absalom. Ignore
The basics, boy, in love and war
And you will hang. It takes much more
Than flawless face and gorgeous hair
And kisses in the gate to tear
The crown from off the head of my
Anointed king. If you would try,
I think you better wear a band
Around your head, though not so grand—
A rope, perhaps, to hold the hair
In place, and leave the crown just where
It is, upon your father’s head.”
Then Joab took his spear, as dread
Filled Absalom. And as he took
This spiked and splintered lance, his look
Was merciless. And when he hurled
That spear, it was as if the world,
For one split second, in the mind
Of Absalom, had stopped, confined
Within the space between the hand
Of Joab and the brilliant band
Around his swinging breast. And in
That instant all that might have been
He saw, and wished, though but a trace,
That he could see his father’s face.

The spear smashed through his chest and came
Out on the other side. “The name
On that one, Absalom, is this:
Your brother Amnon, slain. Your kiss
A cover for your kill, the first
Born of the king was dead, and cursed
Be Absalom who thought to take
His place.” Then Joab said, “Now make
Room for a second spear. This lance
Has twenty thousand names. Come glance
Now if you can across the plain
Of Gilead! Behold the vain
Attempt of Absalom to be
The king: as far as one can see,
The dead, with wives still waiting in
Jerusalem.” And then the twin
Spear sank beside the first. “One more,
Fine-looking Absalom. My store
Of rage will be complete. He drew
His mighty arm again and threw
A third spear in the bloody chest
Of Absalom, and said, “O blest
And honored is my king and lord.
May all his foes have this reward.”
The word that Absalom was dead
Reached David as the crimson red
Horizon faded into night.
He stood, and as he took the flight
Of steps that led up to his room
Above the gate, he wept. Thick gloom
Now gathered over all the town
And all could hear his wail come down
Like shame upon the victory
That Joab won beneath the tree
In Ephraim.

“O Absalom
My son, my son, if you would come
Back from the dead, would I not take
Your place! O Absalom, awake,
My son, Awake! Would I had died
Instead of you.”
Joab defied
The order for the king to be
Alone, and did not bend the knee
When he approached. “My lord, do you
Not see what you are doing? Two
More hours of this, and not a man
Of war will stay. You shame the plan
And sacrifice that on this day
Was made in fierce and bloody fray
To save your crown and wives and seed.
Why show such love to those who speed
Your fall, and heap such shame on these,
Risked their lives and left their ease
And shed their blood for you? And now
You weep for Absalom! I vow,
My lord, if you lift not this shame
From off this triumph for your name,
There will not be a man beside
Your throne at dawn.”
The king replied,
“You killed my son.”
“I saved your life,
And gave you back your throne. This knife
You feel from Absalom’s demise,
Would you prefer it waken cries
From our defeat, and pierce the souls
Of widows waiting in their holes
Which they have dug, and where they wait
And pray that God would vindicate
The king, and bring their husbands back
And break the enemy’s attack.
Are these the ones you hate and smite?
I’ll see you in the gate. Good night.”

So David sat a long time in
The dark—alone, he thought.
“I’ve been
Here listening.” The tender sound
Of Tamar startled him. “I found
The other door. My mother said
It’s true—that Absalom is dead.
I thought that I would come and share
Your grief. Joab does less than fair
At comforting the king. He sees
Things through a single lens. At trees
He looks and sees the wood for spears.
At fields of grain, and what appears?
A battleground. He looks at men
At work and play, and sees again
The troops of war. One single thing
Compels this man: protect the king.
Is Joab not a gift from God?
A sinner like ourselves, and flawed
From head to toe. I am not numb.
I loved my brother, Absalom,
More deeply than you know. But I
Have seen and felt, my lord, how high
The price of vengeance is. I dread
This curse. Two brothers now are dead.
Two sons. And I now dwell alone.
And Joab is a useful stone.
I heard the wounded anger in
Your voice tonight. Perhaps it’s been
There simmering like Absalom’s.
But you can see that nothing comes
Of it but death. Revenge is not
What makes a noble king. Your lot,
As the anointed of the Lord,
Is now to lead your people toward
Their God, and sing for them a psalm,
And show them there’s a healing balm
Upon the plains of Gilead
Where twenty thousand men lie dead.
The burden of a king is great.
Tonight your place is in the gate.

Come flame and fire from candle two.
Consume revenge. We look to you,
Faint flicker of another Light
That once burned here. And O how bright
And pure it shone! Betrayed, denied,
But blameless, just, and crucified.
When he was struck, he did not strike
Again. And when the deadly spike
Was driven through his hands, he cried,
“Forgive them, Father.” Then he died,
And carried all your rage and hate.
The burden of a king is great.

And though this world with devils filled
Should threaten to undo us,
We will not fear, for God hath willed
His truth to triumph through us.

The prince of darkness grim,
We tremble not for him;
His rage we can endure
For, lo, his doom is sure;

one little word shall fell him.

John Piper comments:

An example of the word that can fell Satan in our lives is Galatians 4:3–7, “When we were children, we were slaves to the elemental spirits of the universe. But when the time had fully come, God sent forth his Son, born of a woman, born under the law, to redeem those who were under the law, so that we might receive adoption as sons. And because you are sons, God has sent the Spirit of his Son into our hearts, crying, ‘Abba! Father!’ So through God you are no longer a slave but a son, and if a son, then an heir.”

Do you see what that means? It means that when the appointed time came, God looked down on his own world under the dominion of Satan and said to his Son, “Prepare for the invasion. The artillery of the enemy will be heavy. In fact, before you get very far on the beach you will be killed. But I will raise you from the dead and the beachhead you established will spread until it invades every tongue and tribe and nation. And I will free town after town from slavery to demons and slavery to the law. And we will draw into our movement all those who trust in you, my Son, and we will send your Spirit to empower them and bring them to glory. And they will be my children and heirs of everything I have. Satan will be vanquished, all unbelievers will be banished to outer darkness, and our glory will fill the earth like the waters cover the sea.”

To give a human example, brothers: even with a man-made covenant, no one annuls it or adds to it once it has been ratified. Now the promises were made to Abraham and to his offspring. It does not say, “And to offsprings,” referring to many, but referring to one, “And to your offspring,” who is Christ. This is what I mean: the law, which came 430 years afterward, does not annul a covenant previously ratified by God, so as to make the promise void. For if the inheritance comes by the law, it no longer comes by promise; but God gave it to Abraham by a promise. —Galatians 3:15–18

John Piper:

Paul’s response in Galatians 3:15–18 is this: There are among men (v. 15) and between God and man unalterable pacts. God made one with Abraham and his offspring. The pact was that the inheritance of salvation would come, not to all Abraham’s descendants, but to the seed, which is ultimately the Christ, and all who are in him. No Christ, no inheritance! Given the nature of God and his pact, no later stipulation could annul it or void the promise of this pact. Therefore (v. 17), in the law (given 430 years later) God is not putting the inheritance on a new basis. He is not saying: “Once I taught you to trust me; now I teach you to work for me; once I taught you to rely on grace, now I teach you to earn merit; once I taught you to magnify me through childlikeness, now I teach you to magnify yourselves through legalism.” NO! God does not contradict his covenant in this way. He does not commend contrary ways of salvation. If God had set the inheritance on a new basis and taught people to earn their salvation, he would have opposed the promise and nullified grace and promoted pride and cancelled the stumbling block of the cross. The law is holy and just and good; it does not teach us to engage in the Galatian heresy, legalism; it teaches the obedience which comes from faith and applies the Abrahamic covenant to a new stage of redemptive history.

John Piper has this challenging word about the message of Galatians 3:

continental-divideSatan is continuously at work tempting us to think and feel that because we use God-talk, and come to church, and pray at meal times, and avoid gross sins, we are, therefore, under God’s blessing. But the book of Galatians concerns a group of people (called Judaizers) who do all those things and are under God’s curse. None of us should sit easily under the scrutiny of this book. Divine blessing and divine curse are the issue. And the continental divide between the two is not between church people and non-church people, nor is it between those who call Jesus “Lord” and those who don’t. It is between those, on the one hand, who have been crucified with Christ and now in poverty live in continuing reliance on the living Christ, and those, on the other hand, who have never really died to self-reliance and whose religious activity, though “moral” and intense, is all an exercise in self-reformation. The one group glories only in the cross of Christ by which they died to all but God. But the other group extols the powers and potentials of the self and diminishes the grace of God (2:21) and the cross of Christ (5:11). The one group of church members enjoys the blessing of God promised to Abraham and his descendants; the other group of church members is under a divine curse.

Therefore, the way to listen to this message from Galatians 3:10–14 is in a spirit of sober self-examination. 2 Corinthians 13:5 says, “Examine yourselves to see whether you are (standing) in faith. Test yourselves. For you should know yourselves—that Christ Jesus is in you, unless indeed you fail to meet the test.” Whenever the Word of God is faithfully preached, you are given a standard by which to test yourselves. It may affirm the reality of Christ’s work in your life and send you rejoicing with new power. Or it may prick your conscience and send you to prayer and repentance. But God forbid that you should pigeonhole a message from Galatians as applicable only to unbelievers or only to your degree of blessing in heaven. It is written for the church and the issue is the continental divide between divine blessing and divine curse.

“I have been crucified with Christ; it is no longer I who live, but Christ who lives in me; and the life I now live in the flesh I live by faith in the Son of God, who loved me and gave himself for me.”

John Piper on Galatians 2:20:

sunset_cross

What does it mean to be crucified with Christ? I think it means this: First, that the gruesome death of the all-glorious, innocent, loving Son of God for my sin is the most radical indictment of my hopeless condition imaginable. The crucifixion of Jesus is the open display of my hellish nature. And, second, when I see this and believe that he really died for me, then my old proud self which loves to display its power by climbing ladders of morality and intellect and beauty and daring dies. Self-reliance and self-confidence cannot live at the foot of the cross. Therefore, when Christ died, I died.

What then remains? Verse 20 puts it two ways. First, “Christ lives in me.” Christ remains. He rose from the dead, and he took over where the life of pride and self-direction had died. The great and awesome mystery of the gospel is “Christ in you, the hope of glory” (Colossians 1:27). Brothers and sisters, this is conversion. A Christian is not a person who believes in his head the teachings of the Bible. Satan believes in his head the teachings of the Bible! A Christian is a person who has died with Christ, whose stiff neck has been broken, whose brazen forehead has been shattered, whose stony heart has been crushed, whose pride has been slain, and whose life is now mastered by Jesus Christ. “It is no longer I who live, but Christ who lives in me!”

But verse 20 puts it another way, too: “And the life I now live in the flesh I live by faith in the Son of God, who loved me and gave himself for me.” There is a new “I”—I do still live. But look who it is. It is no longer an “I” who craves self-reliance or self-confidence or self-direction or self-exaltation. The new “I” looks away from itself and trusts in the Son of God, whose love and power was proved at Calvary. From the moment you wake in the morning till the moment you fall asleep at night, the new “I” of faith despairs of itself and looks to Christ for protection and the motivation, courage, direction, and enablement to walk in joy and peace and righteousness. What a great way to live!

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