God is bigger than your past

I've not been perfect. I've sinned and failed and gone off course. Have you? I've been asked, "Since I sinned can I ever be in the will of God again? I left the chosen path, right?" Is God bigger than your past?

From the time God liberated his people from Egyptian bondage He had always been their king. The confession of God as king was included the liturgy of Jesus' day. After the Hallel (Pss 113-118) the people prayed this, "From everlasting thou art God; beside thee we have no king, redeemer, or saviour; no liberator, deliverer, provider; none who takes pity in times of distress or trouble. We have no king but thee." Just like the people of Jesus' day rejected their King, calling for his crucifixion, the Israelites of Samuel's day rejected God as their king. They demanded a human king.

God continues to be God in spite of the rebellion of his people. He leads Saul to Samuel. He whispers to Samuel that He has chosen Saul as king to deliver his people from the Philistines.

And the Philistines step onto the scene. Nahash the Ammonite initiates military agression against Israelites, offering a peace on one condition -- that he can pluck out their right eyes.

When Saul hears of this the Spirit of God comes upon him and he is stirred to anger. With an inventive and poignant appeal he rallies the nation to defeat Nahash.

The Jewish nation celebrated their new king. They were delivered!

Did this mean that God applauded their choice to rebelliously seek a human king? Samuel had something to say about that:

Is it not wheat harvest to day? I will call unto the LORD, and he shall send thunder and rain; that ye may perceive and see that your wickedness is great, which ye have done in the sight of the LORD, in asking you a king. So Samuel called unto the LORD; and the LORD sent thunder and rain that day: and all the people greatly feared the LORD and Samuel. And all the people said unto Samuel, Pray for thy servants unto the LORD thy God, that we die not: for we have added unto all our sins this evil, to ask us a king. And Samuel said unto the people, Fear not: ye have done all this wickedness: yet turn not aside from following the LORD, but serve the LORD with all your heart; And turn ye not aside: for then should ye go after vain things, which cannot profit nor deliver; for they are vain. For the LORD will not forsake his people for his great name's sake: because it hath pleased the LORD to make you his people.

The God of all wisdom and grace is still guiding your life. He still has a generous plan for you. Just follow him faithfully today and let the past be the past.

(Read more about it in the Old Testament book of 1 Samuel chapters 8-12)

All Christians believe...

Irreducible Minimums of the Christian Faith

            As Christianity advances in regions previously unfamiliar with the faith questions are raised about the distinguishing characteristics of the Christian religion. What makes a Christian a Christian? Certainly, Christianity is not monolithically univocal. Different regions express the same tenets in varied ways. Beyond that, different sects espouse different tenets while still affirming the same general religious system. The goal of this paper is to dig into the faith until bedrock is found. What is the irreducible minimum – the very foundations and fundamentals that make Christianity Christian?

Jesus Christ

            The term “Christian” was ascribed to Christians because they followed Jesus, the Christ. Perhaps the most fundamental distinctives of the faith are Christological. Christians have affirmed the uniqueness of Christ from the church’s earliest days. In fact, they worshipped him as God. Jesus himself repeatedly claimed to have a unique relationship with God the Father (Joh 10:30, 5:23, 14:23, 16:15, 17:21; Mat 11:27). He also claimed self-existence (Joh 8:24-58, 17:5; Rev 1:8). This claim is affirmed by other witnesses (Joh 1:1; Col 1:17; Heb 13:8). Jesus claimed to be God (Luk 22:70,71; Joh 10:30,36). Others confirmed this claim (Mat 1:23; Joh 1:1; 20:28; Act 20:28; Isa 9:6-7; Zech 13:7; Joh 5:17-23, 10:30-38, Gal 1:1). In seeking to define what it always and everywhere means to be a Christian, the first principle is that Jesus is none other than God in flesh. Refusal to believe this key doctrine precludes one from enjoying eternal life (Joh 8:24; 1 Joh 4:3; Mar 16:16).

The Gospel

            The Good News brought to humanity by the divine Christ must be essential to the Christian faith. Of what does that Gospel consist? The Gospel is (at least) that Christ died for our sins, was buried, rose again, and will judge the human race (1 Cor 15:1-7; 1 Cor 1:17; Rom 1:1-4, 2:16; John 5:27, 2 Tim 2:8).

Salvation by Faith

            The apostle Paul makes clear that there is no room for compromise on the doctrine of justification by faith (Gal 1:8-9). Anyone who teaches that Jesus’ work is not sufficient to save is accursed. This truth is not negotiable.

Holy Living

            Not only are certain beliefs are essential to Christian faith (orthodoxy), some practices are necessary attributes of true saving faith (orthopraxy). The Bible clearly teaches that certain lifestyle practices are compatible or even essential to the Christian life while other deeds are incompatible. For instance, no liar is a Christian (Rev 21:8). In fact, no one who refuses God’s commandments can claim to know God (1 Joh 2:4).

Conclusion

            Though it is tempting to add more, these irreducible minimums of the Christian faith should be helpful as we try to figure out what to make of different expressions of faith described as “Christian.” These beliefs are at the core of consensual theology.  Religious institutions that do not conform to these Scriptural beliefs are outside of the ancient Christian faith.

A Brief Outline of an Alternative to Calvinism

God created us in His image. He made us male and female -- and those two became one through love. God created us to be his holy wife and children. Adam severed his intimate relationship with God by sinning. Rather than loving God with all of his heart and his wife as himself, Adam chose self-centered sin. Death came into the world through Adam's sin and was passed on to everyone. And everyone since Adam has affirmed Adam's choice. We have all sinned. God gave us law and conscience to expose universal sin and guilt.

In the fullness of time God revealed his love by sending the sinless God/Man, Jesus, to live, die, and rise for our salvation. In Adam all die. In Christ all live. Now this Gospel is preached everywhere, since all of us are (or at least were) spiritually dead because of sin. But God's grace is drawing all of us to himself. That grace, at times, enables humans the power to freely accept or resist his offer of life. Those who God foreknew would believe and obey the Gospel He predestined to be glorified with Christ. Those who resist the grace of God will be cast into the lake of fire.

Contra T.U.L.I.P.

Total Depravity -- It is true that we only love God because he first loved us (1 John 4:19). We cannot come to him unless he draws us (John 6:44). We are totally unable to bear any acceptable fruit without God's enablement (John 15:5).

Unconditional Election -- Election is primarily corporate. Nations and the church are elected. All of humanity is elect in Christ. Christ is especially the elect. We are elect only by placing ourselves in him by faith, participating in his life, death, burial, and resurrection. Without God's free decision to send his Son for us we could never be saved. Individual election is based on God's foreknowledge. We are also chosen to particular offices (e.g. Paul did not choose to be an Apostle). However, even that sort of election can be rejected. Jesus chose Judas, who betrayed him (John 6:70).

Romans 8:29 For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren.

1 Peter 1:2 Elect according to the foreknowledge of God the Father, through sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ: Grace unto you, and peace, be multiplied.

Isaiah 42:1 Behold my servant, whom I uphold; mine elect, in whom my soul delighteth; I have put my spirit upon him: he shall bring forth judgment to the Gentiles.

Ephesians 1:4 According as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love: 5 Having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will,

Romans 11:32 For God hath concluded them all in unbelief, that he might have mercy upon all.

Limited Atonement -- There is unlimited power in the blood.

1 Timothy 2:4 Who will have all men to be saved, and to come unto the knowledge of the truth. 5 For there is one God, and one mediator between God and men, the man Christ Jesus; 6 Who gave himself a ransom for all, to be testified in due time.

1 Timothy 4:10 For therefore we both labour and suffer reproach, because we trust in the living God, who is the Saviour of all men, specially of those that believe.

John 1:29 The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world.

John 3:15 That whosoever believeth in him should not perish, but have eternal life. 16 ¶ For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. 17 For God sent not his Son into the world to condemn the world; but that the world through him might be saved.

1 John 2:2 And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world.

1 John 4:14 And we have seen and do testify that the Father sent the Son to be the Saviour of the world.

2 Peter 3:9 The Lord is not slack concerning his promise, as some men count slackness; but is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance.

Revelation 2:21 And I gave her space to repent of her fornication; and she repented not.

John 12:32 And I, if I be lifted up from the earth, will draw all men unto me.

John 1:7 The same came for a witness, to bear witness of the Light, that all men through him might believe.

Romans 5:17 For if by one man's offence death reigned by one; much more they which receive abundance of grace and of the gift of righteousness shall reign in life by one, Jesus Christ.) 18 ¶ Therefore as by the offence of one judgment came upon all men to condemnation; even so by the righteousness of one the free gift came upon all men unto justification of life. 19 For as by one man's disobedience many were made sinners, so by the obedience of one shall many be made righteous.

Hebrews 2:9 But we see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honour; that he by the grace of God should taste death for every man.

Irresistible Grace -- Grace can be resisted. If there are indeed rebels then God's will is resisted by some.

Matthew 23:37 O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not!

Matthew 22:3 And sent forth his servants to call them that were bidden to the wedding: and they would not come.

Hosea 11:7 And my people are bent to backsliding from me: though they called them to the most High, none at all would exalt him.

Luke 14:17 And sent his servant at supper time to say to them that were bidden, Come; for all things are now ready. 18 And they all with one consent began to make excuse. The first said unto him, I have bought a piece of ground, and I must needs go and see it: I pray thee have me excused. 19 And another said, I have bought five yoke of oxen, and I go to prove them: I pray thee have me excused. 20 And another said, I have married a wife, and therefore I cannot come.

Acts 7:51 Ye stiffnecked and uncircumcised in heart and ears, ye do always resist the Holy Ghost: as your fathers did, so do ye.

Revelation 2:21 And I gave her space to repent of her fornication; and she repented not.

Perseverance of the Saints -- The saints must remain faithful until the end.

Galatians 5:4 Christ is become of no effect unto you, whosoever of you are justified by the law; ye are fallen from grace.

1 Corinthians 9:27 But I keep under my body, and bring it into subjection: lest that by any means, when I have preached to others, I myself should be a castaway.

Luke 8:13 They on the rock are they, which, when they hear, receive the word with joy; and these have no root, which for a while believe, and in time of temptation fall away.

Ezekiel 18:26 When a righteous man turneth away from his righteousness, and committeth iniquity, and dieth in them; for his iniquity that he hath done shall he die. (see also chapter 33)

2 Peter 2:20 For if after they have escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ, they are again entangled therein, and overcome, the latter end is worse with them than the beginning.

John 15:6 If a man abide not in me, he is cast forth as a branch, and is withered; and men gather them, and cast them into the fire, and they are burned.

Colossians 1:21 And you, that were sometime alienated and enemies in your mind by wicked works, yet now hath he reconciled 22 In the body of his flesh through death, to present you holy and unblameable and unreproveable in his sight: 23 If ye continue in the faith grounded and settled, and be not moved away from the hope of the gospel, which ye have heard, and which was preached to every creature which is under heaven; whereof I Paul am made a minister;

Review of Engaging With God: a Biblical theology of worship By David Peterson

Engaging With God: a Biblical theology of worship endeavors to describe biblical worship with an eye toward applying the principles found in Scripture to contemporary Christian worship. Taking the Protestant canon as its outline (moving from Genesis to Revelation), this thoroughly biblical book welcomes the insights of scholars from various traditions without alienating the informed layperson by getting lost in technical details. Peterson’s extensive scholarly interaction is largely relegated to endnotes.

In the introduction, Peterson hypothesizes that “the worship of the living and true God is essentially an engagement with him on the terms he proposes and in the way that he alone makes possible.” This hypothesis is tested throughout the book. From start to finish Peterson finds strong support for the idea that worship is defined and enabled by God himself. Unlike so many pagan and polytheistic worship practices, biblical Christian worship does not aim to provide for God. Neither is Christian worship an attempt to manipulate God. Rather, Christian worship is the thankful response of people who have received abundantly at the hand of an incredibly generous God.

Disregarding popular suspicions about the relevance of OT Scripture to modern life, Peterson begins his investigation of biblical worship with the chapter Engaging with God in the Old Testament, which contains an examination of the priesthood, temple, and sacrifices of the OT. It is shown that the people of Israel were delivered from bondage in Egypt in order to worship God in a holy blood covenant. From the earliest days of the nation, the people of Israel were expected to worship God with their entire lives – not just in cultic ritual. God chose a tabernacle as his place of dwelling among his people. He gave the people his name and his presence through no merit of their own. Underlying all of the provisions of the cult were the mercy and grace of a holy God. Temple worship, in all its glory, came and went. The people were judged and sent into exile. What remained was a prophetic hope. One day God would give the people a new and better temple.

In chapter two, Honouring, serving and respecting God, Peterson examines the OT vocabulary of worship. Here he explores the concept of worship as “homage or grateful submission.” Bowing in worship, though common in the Ancient Near East, was a special way for Israelites to show honor and respect for God. That bowing down became representative of many acts of devotion toward God. The ancient Hebrew and Greek (LXX) words for bowing down were similar in function to our English word worship. Another important concept in worship is found in two terms used to refer to service. Latreuein and douleuein, are both translated as ‘worship’ and are both literally about service – in the case of douleuein the service of a slave. Scriptural vocabulary makes clear that God is to be reverenced, respected, and served.

Peterson follows up his chapter on worship terminology with a fascinating chapter about Jesus and the new temple. This chapter explores the relationship between the old and new covenants, especially concerning temple worship. Jesus is presented (particularly from Matthew and John’s gospels) as the fulfillment and elevation of the Old Testament. Matthew and John present a clearly divine Christ – the new temple. Jesus’ presence and preaching at major feasts throughout John’s gospel served to reveal that Jesus was the greater and true temple.

Jesus not only replaced the temple, he brought a new covenant. In Jesus and the new covenant Peterson examines the religious life of Jesus. Jesus was ever obedient to the Father’s will. He attended synagogue. He did not come to break the law. However, in some sense, he was above the OT law. He came to fulfill it. He came as Lord of the Sabbath. He came to infuse it with deeper meaning. His disciples were welcomed into God’s kingdom through a New Testament. Christ reinterpreted and transcended the paschal meal, introducing the Lord’s Supper.

Continuing his exploration of worship in canonical order, Peterson next turns to the book of Acts. Temple and community in the Acts of the Apostles begins by noting the early disciples’ relationship to the temple at Jerusalem. At its start the church met at the temple to instruct and encourage one another and to preach Jesus as Lord. The church continued to pray in the temple at the appointed times. Before long though, Christians were expelled from both temple and synagogue. Stephen was accused of speaking against the temple and was stoned. Soon, pagans were brought into the community of faith. The exclusive message of Christianity also found opposition among pluralistic, diversity celebrating pagans of that day. Nevertheless, Jews and pagans alike were bowing down to, praying to, and serving the Lord Jesus. The Christian community emphasized teaching in their gatherings. Their way of fellowship included sharing of material goods. The church ate meals together. Peterson argues that the church regularly had normal meals together, perhaps including the Lord’s Supper as part of the meal. The church was committed to prayer and praise.

Paul and the service of the gospel begins Peterson’s overview of the books attributed to Paul. For Paul, the entire life of the converted is worship. The worship that was once rendered to lifeless idols should now be offered to God. Only Christ’s sacrifice made such worship possible. Paul’s theology of worship includes the ministry of the gospel, which enables others to offer themselves as a ‘living sacrifice’ to God.

Serving God in the assembly of his people explores NT congregational worship in Paul. The church gathered to meet God together. Everyone was welcome to contribute. Spontaneity was part of the gathering. Thanksgiving, prayer, and praise were made as a congregation. The whole group was holy – temples of the Holy Spirit. The congregation consisted of members of the body of Christ, seated in heavenly places. For Paul, edification of the church was a primary concern of congregational worship. Christians met with God as they ministered to one another. Peterson again emphasizes that the Lord’s Supper is largely about Christian fellowship. The chapter ends with a diagram depicting the vertical and horizontal aspects of worship. “God ministers to us and we respond to God as we minister to one another.”

The relationship between OT and NT worship is further explored in The book of Hebrews and the worship of Jesus. The letter to the Hebrews finds the fulfillment of OT rituals in the person of Jesus Christ. The superiority of the new priesthood and covenant, which transcend OT limitations, is plainly shown. The blood of Jesus, shed as part of his perfect worship, allows the church to participate in Christ’s worship. From its teaching regarding the work of Christ, congregational application is developed. The book of Hebrews emphasizes that Christians gathered for mutual encouragement – such encouragement served to prevent apostasy. Together, the congregation drew near to God and confessed its faith in Christ. The theme of congregational care for one another, even if only by continuing to assemble together, resounds clearly in the book of Hebrews.

Worship in the Revelation to John points out that the word for bowing down, proskynein, appears twenty-four times in the book of Revelation. The book calls for faithful worshipers of God to be prepared to resist evil government and false religion – bowing to God rather than man. God’s people are described as priests to the surrounding world. The faith that pleases God is revealed as faith that believes God’s promises to the end. Those who endure to the end will participate with angels and glorified saints in worshiping the risen Lord Jesus.

The final chapter, Worship and the gospel – a summary, is a brief summary of the book. Peterson concludes that his hypothesis has been supported by the biblical evidence. “Throughout the Bible, acceptable worship means approaching or engaging with God on the terms that he proposes and in the manner that he makes possible.”

The Epilogue presents Peterson’s picture of what the principles delineated in his biblical survey of worship might look like if put into practice. The worship meeting Peterson envisions is a blend of fixity and freedom. The Lord’s Supper is celebrated informally, within the context of a fellowship meal. The worship flows over into daily life.

Though this book is clearly academic (published by IVP’s academic division), it is quite practical. At the end of sections and chapters are clear applications for contemporary Christian worship. Such a thoroughly Scriptural book challenges the reader to respond in worship.

The premise of this book carries profound implications for Christian worship. Worship begins and ends with God himself. Not only does God determine how he is to be worshiped, he initiates and enables that worship. Without his gracious enablement no human since Adam could render pleasing worship to God. This recognition ought to make it easier for us to receive divine instruction concerning appropriate and pleasing ways to worship.

One interesting application Peterson makes is with regard to spontaneity in worship. He advocates that time be allotted in the public meeting for prophecy and other congregational contributions. Though it might be difficult to put into practice, such a pattern could permit edification of the body in ways that are thoroughly Scriptural and needful. It just may be that the church’s leadership cannot replace what the congregation has to offer the body.

Peterson’s approach to table worship is also noteworthy. The author argues that the Lord’s Supper ought to be largely about horizontal fellowship, rather than individual spiritual intimacy with God. From his perspective, the Lord’s Supper was originally a meal – not a mysterious transformation of substance.

If you are looking for a prepackaged philosophy of worship, this may not be the book for you. If, however, you want to know what the Bible says about worship this is a good place to start. Peterson’s gathering of biblical data is impressive. This orderly overview of what the Bible has to say on this vital subject is a great place to start in developing a philosophy of worship.

I really appreciate Dr. Peterson’s emphasis on the horizontal in NT worship. It is sometimes forgotten that we are to build one another up when we meet together. It is true that, as Christians, we are constantly seeking to glorify God – no matter what we are doing. When we come together to worship one of the main ways we glorify God is by building up the body of Christ. The body of Christ is very near to the heart of God. As Jesus said to Peter, “If you love me, feed my sheep.”

I also believe that there is good biblical support for the contention that the congregation should contribute in public meetings. When the church comes together the body is edified when the gifts of the spirit are manifested. God encourages, comforts, and edifies us through our brothers and sisters. No church should silence the congregation.

Peterson’s take on the Lord’s Supper runs contrary to common church practice here in the USA. Perhaps that is why he writes so much on the subject. Embracing his suggestion that the Holy Eucharist be celebrated in the context of an ordinary fellowship meal is tempting. Such a change would probably bring new emphasis to the unity of the redeemed community. That would doubtless be a good thing. Also, the casual nature of this new interpretation of the ancient ritual might help the church see that all of life is sanctified by Christ.

For some reason, water baptism gets almost no attention in this book on worship. Fasting is also neglected. It certainly cannot be blamed on lack of biblical material. Perhaps length limitations prevented exploration of these important subjects.

Baptism in the Holy Spirit gets even less attention than water baptism. Peterson’s cursory mention of this baptism in association with Acts 2 leaves much to be desired. According to Peterson, the Spirit’s “coming is indicated by the gift of prophetic speech and ‘tongues’ for the purpose of proclaiming the gospel to people from every nation.” Yet, no mention of anyone manifesting the gift of prophecy is to be found in chapter two of Acts. Neither is the conclusion that tongues were for the purpose of proclaiming the gospel to people from every nation supported by this text. Indeed, the tongues did attract attention – they served the function of a sign (see 1 Cor. 14). The 120 did declare the “mighty acts of God.” However, we can only guess what particular acts were confessed. What is sure is that Peter preached the gospel to a crowd in a language that was generally understood, making the necessity of a gift of languages for the communication of the gospel doubtful.

Such critiques aside, I found this book to be helpful and challenging. This book is so full of Scripture and restatements synthesizing Scripture that I found it to be of great devotional value. It is a great place to start when developing a philosophy of worship.

A Mysterious Friday World

Innocent suffering is part of life on earth as we know it. It's just a fact, whether we like it or not. We know it's not right and long for justice that never seems to come. All this is especially strange when you consider that a good and mighty God oversees this unjust planet.

We live in the mysterious world of Friday. On Friday our Lord was crucified. Many of those who looked on the scene that day must have been profoundly troubled by the gross injustice of it all. The only One who had never done anyone any wrong was being executed as a criminal among criminals. Jesus had confidence in God -- and then he cried out "My God, Why have you forsaken me?" Having been mocked and tormented by wicked people he prayed, "Father, forgive them, for they know not what they do." After agonizing in shame on a cross for hours, Jesus died. It happened on a Friday.

When Sunday came the reality of what happened on that cross began to be seen. Jesus was resurrected. He appeared to, spoke with, and ate with his disciples. They began to see that this was all part of a divine plan. All the human injustice was being reversed. God reversed the ruling. Jesus was no criminal -- Jesus was Lord!

Now is the time of sin and forgiveness. That makes this a Friday world, a world of innocent suffering. Soon, Jesus will come again to judge the living and the dead. Then justice will be perfected in a new earth. All wrongs will be made right. Many that are last now will be first then. Things will be turned right side up. Then the time of sin and forgiveness will be over.

Self-Examination with James Mudge

In 1909, James Mudge wrote The Riches of His Grace;: A portion for every Sunday. It happens to be a great book. Unfortunately, it's out of print. Mudge took the pursuit of holiness seriously. Everyone ought to. The Bible makes clear that no unholy person will enjoy eternal life. I want to be the kind of person with whom God can share his life. Below are some self-examination questions from Mudge's book. They're not designed to make you feel bad. They are intended as tools to help you see yourself as you really are -- so that you don't think more highly of yourself than you ought to -- and continue to grow in grace.

From James Mudge:


Am I at all below any former spiritual position, or is there a steady upgrade maintained?

Have I found out the weakest points in my character, and am I taking the utmost pains to overcome my special besetments?

Do I pray without ceasing, in everything give thanks, and rejoice evermore?

Have I peace at all times, by all means?

Is there constant victory over temptation, cloudless communion with God?

Am I growing in humility and in the submission of my will to the will of others?

Am I improving in patience, serenity, equanimity, and continual good nature?

Is there intense longing in my heart for the utmost likeness to Christ and the swiftest progress in divine things?

Have I an enthusiasm for religion, a passion for doing good, an unappeasable thirst for the improvement of personal character?

Is there steady growth in the promptness and heartiness of my obedience to the divine commands?

Am I conforming myself more and more closely day by day to those special indications of God’s will which he makes to me by his providence?

Is the divine will, come in whatever shape it may, inexpressibly sweet and delightful to me, because of the great love embodied in it?

Does each hour open out as a page of deepening interest in the book of life, because I am studying how to walk with God in all the smallest as well as the largest transactions of the day, seeking guidance and finding communion from moment to moment?

Am I so suffused with God, so deeply in love with his blessed will, so filled with a sense of its transcendent excellence, that no suffering in its service is counted worth a thought?

Do I turn to good account, as the best helps to growth in grace, the ill usage, the affronts, the losses, the trials, and troubles of life?

Is it the uppermost desire of my heart to show to the world the worth of its Redeemer, and is no opportunity for praising Jesus left unimproved?

Have I adopted as my specialty absolute devotion to God, so that I talk more with him than with anyone else, and care more for his favor than for that of all the world bedsides?

Is my religion a winsome one, my character luscious and fragrant, so that all who have dealings with me are compelled to acknowledge the presence of a more than earthly influence, and all observers are profoundly impressed with the beauty of Jesus shining forth in me?

Am I kindly and thoughtful for the comfort of others, willing to serve, slow to push personal claims, quick to sympathize and help?

Is each day begun with a fresh surrender of self to God, a rededication of all to the Master, and a careful planning how to make the hours full of loving service rendered in his name?

Is each day closed with a careful review of the hours that have passed, to see how fully my resolves have been carried out, and what lessons I can learn from my failures?

Do I constantly realize the divine Presence so that it pervades and permeates all thoughts and feelings, all words and deeds?

Do I appropriate the promises and put to the proof my full rights of partnership with Jesus?

Is God all to me? Am I perfectly indifferent to everything except his will, thoroughly content with what he sends me, pleased with all he does, and pleasing him in all I do, regarding not the person of man, but listening continually for the whispers of the divine voice?

How much time do I spend in stated prayer? Cannot I manage to be a little longer on my knees? Would it not undoubtedly help me? Is not my spiritual leanness largely due to lack at this point?

Do I watch my words, that they may honor my Lord, and exhibit my trust in his providence, my adoration of his holy name?

Is the Bible yielding to me just now all that it ought, all that it has at some other times, all that it does to other people? If not, why not?

Have I a lessened attachment to the world, a warmer love to Jesus, a keener interest in heaven?

Am I learning that it always pays to mind God the first time he speaks, and that my genuine well-being has no connection with things, cannot be altered by any change of circumstances, but depends wholly on my obedience to him?

Finally read Desiring God

Desiring God: Meditations of a Christian Hedonist (Revised Edition) by John Piper

I was 6 when the first edition of Desiring God was published in 1986. Few books have had the deep and wide impact of Piper's Desiring God. As a pastor and earnest Christian I felt compelled to learn more exactly the content of the book. This copy is a revised edition (2011). Having not read the original, I can't compare the 25th anniversary edition. I do see why the book is still in print and being updated. The truths found in this book are timeless, not trendy.

Piper contends that God is most glorified in us when we are most satisfied in him. Christian hedonism is Piper's shorthand for a life devoted to delighting in God. He presents a strong and (overly?) thorough case for this hedonic brand of Christianity. The chapters focus on: God's happiness, conversion, worship, love, Scripture, prayer, money, marriage, missions, and suffering. There is much in these pages to challenge and inspire the sincere Christian.

My primary concern and caveat about this generally helpful book is determinism. I would love to be able to recommend this book to a young Christian. It could be very useful. However, the dangerous theology introduced early on in the book makes me very reluctant to do so. The author tells us that all of history…"good and evil -- brings Him delight."


I owe thanks to Multnomah for a free copy of this book in exchange for a review. I was not in any way obligated to give a favorable review.