John Piper is the Pastor for Preaching and Vision at Bethlehem Baptist Church (Minneapolis, MN) and the founder of Desiring God.

On November 25th, the oldest member of Bethlehem who is still walking the earth turns 100. Irene Peterson attended Bethlehem for over 90 years. Only recently did she move to be near her daughter Joan in Washington, D.C. Joan says what Irene misses most is the body at Bethlehem.

We miss you too, Irene.

Some people get crotchety when they get old. But Joan says, “Mother is mellowing and aging well. Her neighbor calls their home Finishing School; she is finishing well!” Though her loss of hearing makes conversing difficult, word has it that the staff and fellow residents of Ingleside at Rock Creek love her. “Her quiet appreciative ways are winsome!”...

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Good children’s books are profitable for adults. C. S. Lewis put it like this:

I was therefore writing “for children” only in the sense that I excluded what I thought they would not like or understand; not in the sense of writing what I intended to be below adult attention. I may of course have been deceived, but the principle at least saves one from being patronizing. I never wrote down to anyone; and whether the opinion condemns or acquits my own work, it certainly is my opinion that a book worth reading only in childhood is not worth reading even then.

A vague bad feeling that you are a crummy person is not the same as conviction for sin. Feeling rotten is not the same as repentance.

This morning I began to pray, and felt unworthy to be talking to the Creator of the universe. It was a vague sense of unworthiness. So I told him so. Now what?

Nothing changed until I began to get specific about my sins. Crummy feelings can be useful if they lead to conviction for sins. Vague feelings of being a bad person are not very helpful. The fog of unworthiness needs to take shape into clear dark pillars of disobedience. Then you can point to them and repent and ask for forgiveness and take aim to blow them up.

So I began to call to mind the commands I frequently break. These are the ones that came to mind.

• Love God with all our heart, soul, mind and strength. Not 95%, 100%. (Matthew 22:37)
• Love your neighbor as you love yourself. Be as eager for things to go well for him as you are for things to go well for you. (Matthew 22:39)
• Do all things without grumbling. No grumbling—inside or outside. (Philippians 2:14)
• Cast all your anxieties on him—so you are not being weighed down by it anymore. (1 Peter 5:7)
• Only say things that give grace to others—especially those closest to you. (Ephesians 4:29)
• Redeem the time. Don’t fritter or dawdle. (Ephesians 5:16)
• Set your mind on things that are above. Connect all your thoughts to Christ. (Colossians 3:2)
• Do not return evil for evil—like when your wife or daughter says something you don’t like. (1 Thessalonians 5:15)
• Rejoice always, and again I say rejoice. Always. If sorrowful, keep rejoicing. (Philippians 4:4; 2 Corinthians 6:10)
• Give thanks in all circumstances. All. All. All. (1 Thessalonians 5:18)

So much for any pretensions to great holiness! I’m undone.

But now it is specific. I look it in the eye. I’m not whining about feeling crummy. I’m apologizing to Christ for not keeping all that he commanded. I’m broken and I’m angry at my sin. I want to kill it, not me. I’m not suicidal. I’m a sin hater and a sin murderer (“Put to death what is earthly in you” Colossians 3:5. “Put to death the deeds of the body” Romans 3:18.)

In this conflict, I hear the promise, “If we confess our sins, he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness” (1John 1:9). Peace rises. Prayer feels possible and right and powerful again.

There is no hope for God’s people unless God causes them to return from their sliding and leaping into sin and unbelief.

The book of Lamentations is the bleakest book in the Bible. God himself had decimated the apple of his eye.

• “The Lord gave full vent to his wrath; he poured out his hot anger, and he kindled a fire in Zion that consumed its foundations.” (4:11)
• “He has killed all who were delightful in our eyes.” (2:4)
• “The Lord has afflicted her for the multitude of her transgressions.” (1:5)

So how does the book end?

It ends with the only hope there is:

Cause us to return, O Lord, that we may return! (Lamentations 5:21).

That is my only hope, and your only hope.

Jesus said to Peter,

Simon, Simon, behold, Satan demanded to have you, that he might sift you like wheat, but I have prayed for you that your faith may not fail. And when you have turned again, strengthen your brothers. (Luke 22:31-32)

Not if you return. But when you return.

Christ Jesus is the one who...is at the right hand of God, who indeed is interceding for us. (Romans 8:34)

He will cause us to return. Therefore “to him who is able to keep you from falling...be glory, majesty, dominion, and authority, before all time and now and forever. Amen.” (Jude 1:24-25).

Jesus is concerned to give assurance to those of us who would read the Gospel of John in the 21st century.

For example, he prays for us in John 17:20, “I do not ask for these only, but also for those who will believe in me through their word.” In other words, Jesus foresaw that after his departure everyone who would become a Christian would do so not by seeing his physical body but through “the word” of the eyewitnesses. This is possible because an eyewitness like John wrote the Gospel of John.

Another example is the way Jesus responded to Thomas who needed to see Jesus’ wounds in order to believe he was really raised from the dead...

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I thank God today for the service and the sacrifice of 24.5 million veterans in America.

Today is Veteran’s Day. Formerly it was Armistice Day because on November 11, 1918 in a railway carriage in Compiengne Forest in France the Armistice with Germany was signed that ended World War I where 116,516 American soldiers died.

There are 9.5 million veterans older than 65. 2.3 million are black. 1.1 million are Hispanic. 276,000 are Asian.

When soldiers came to John the Baptist and asked, “What shall we do”—meaning, “How shall we respond to your call to repent?”, John answered, “Do not extort money from anyone by threats or by false accusation, and be content with your wages” (Luke 3:14).

From this we learn that repentance did not demand ceasing to be a soldier. The tensions between being a follower of Jesus as a soldier are essentially the same as the tensions of being a follower of Jesus in all the other authority structures of society that God ordains for the stability of the world (like business, education, government, and family).

There have been agonizing choices the veterans have had to make. May they (and we all) turn to the cross of Christ for the final resolution of what we have done. I am thankful they embraced the risk.

C. S. Lewis:

Did you ever meet, or hear of, anyone who was converted from skepticism to a "liberal" or "demythologized" Christianity? I think that when unbelievers come in at all, they come in a good deal further. (Letters To Malcolm, 119)

One of the great fears of my life as a boy growing up in Greenville, South Carolina is that Billy Graham would die. Today he is 90 years old. Thank you, Lord, that you answered my boyish prayers. Happy birthday, Billy. Here’s to your life!

Billy Graham was born on November 7, 1918 in North Carolina. In 1934, under the preaching of evangelist Mordecai Ham, Billy was converted to Christ. Which means that Mordecai Ham is one of the most influential preachers of the 20th century.

Billy attended Bob Jones University in Cleveland, Tennessee for one year and spent three and a half years at Florida Bible Institute in Tampa. In March of 1938 he was called to preach:

One night in March, 1938, Billy Graham returned from his walk and reached the 18th green immediately before the school’s front door. “The trees were loaded with Spanish moss, and in the moonlight it was like a fairyland.” He sat on the edge of the green, looking up at the moon and stars, aware of a warm breeze from the south. The tension snapped. “I remember getting on my knees and saying, ‘God, if you want me to preach, I will do it.’ Tears streamed down my cheeks as I made this great surrender to become an ambassador for Jesus Christ.” (John Pollock, Billy Graham, 17)

In the summer vacation of 1937 he had asked Emily Cavanaugh to marry him. In May of 1938, she said no.

Billy was ordained in 1939. The first time he gave his own “altar call” he was at a little church on the Gulf Coast and there were 100 people present. Thirty-two young men and women came forward (Pollock, 22).

In the fall of 1940, he entered Wheaton College. He met Ruth Bell in the lobby of Williston Hall.

Ruth told Billy that she was unsure after all. She feared that her desire to be his wife denied a clear missionary call, unless he were bound for Tibet. “He went and prayed about the mission field, and he just had no leading whatsoever. Finally he said, ‘Well, do you think God brought us together?’ - and I had to admit I felt God had.” Billy pointed out that the husband is head of the wife: “The Lord leads me and you follow.” Ruth agreed, in faith. (Pollock, 26)

They were married August 13, 1943.

In August, 1949, his faith in the Bible was put to the test. It came to a climax at a student conference in the San Bernardino mountains of California. Charles Templeton had asked questions about the Bible’s truthfulness that Billy could not answer.

Billy went out in the forest and wandered up the mountain, praying as he walked, “Lord, what shall I do? What shall be the direction of my life?”

He had reached what he believed to be a crisis.

He saw that intellect alone could not resolve the question of authority. You must go beyond intellect. He thought of the faith used constantly in daily life: he did not know how a train or plane or car worked, but he rode them.... Was it only in things of the spirit that such faith was wrong?

“So I went back and I got my Bible, and I went out in the moonlight. And I got to a stump and put the Bible on the stump, and I knelt down, and I said, 'Oh, God; I cannot prove certain things. I cannot answer some of the questions Chuck is raising and some of the other people are raising, but I accept this book by faith as the Word of God.’” (Pollock, 53)

That next month came the decisive turning point in Billy’s global evangelism, the L. A. Crusade. Overnight he became a nationally known figure. One year later, Newsweek called him “America’s greatest living evangelist” (May 1, 1950).

He never lost the unshakable conviction that God had called him sovereignly to the work of evangelism and that he owed everything to God’s initiative.

“With all my heart as I look back on my life, [I believe] I was chosen to do this particular work [of evangelizing] as a man might have been chosen to go into East Harlem and work there, or to the slums of London like General Booth was. I believe that God in his sovereignty - I have no other answer for this - sheer sovereignty, chose me to do this work and prepared me in his own way.” (Christopher Catherwood, Five Evangelical Leaders, 234)

For all the technology he employed, he relied profoundly on the Holy Spirit in the work of evangelism.

He told students in 1964 at Harvard Divinity School… “I used to think that in evangelism I had to do it all, but now I approach evangelism with a totally different attitude. I approach it with complete relaxation. First of all, I don’t believe that any man can come to Christ unless the Holy Spirit has prepared his heart. Secondly, I don’t believe any man can come to Christ unless God drives him. My job is to proclaim the message. It’s the Holy Spirit’s job to do the work, period.” (Catherwood, 230)

When it was not yet the politically correct thing to do he was an advocate for racial integration and respect.

In 1972, Graham accepted an invitation to speak in Durban and Johannesburg provided that the audiences were racially integrated. The South African government disliked this and only reluctantly agreed…. Howard Jones recalls [Martin Luther] King telling Graham, “Your crusades have done more to help race relations than anything else I know.” (Catherwood, 209)

He is famous for saying that he preached too much and studied too little.

One of my great regrets is that I have not studied enough. I wish I had studied more and preached less. People have pressured me into speaking to groups when I should have been studying and preparing. Donald Barnhouse said that if he knew the Lord was coming in three years, he would spend two of them studying and one preaching. I’m trying to make it up. (Christianity Today, September 23, 1977)

This is especially ironic in view of Pollock’s 1966 description of Billy’s habits of study:

Beyond all else Billy Graham studies the Bible, the supreme authority for his belief and action. Every day he reads five Psalms, covering the psalter in a month, and one chapter of Proverbs, the book that “shows us how to relate our own lives to our fellow men.” He reads through a Gospel each week, using commentaries and modern translations, and constantly returns to the Acts of the Apostles. He annotates throughout the Bible. “Sometimes His word makes such an impact on me that I have to put the Bible down and walk around for a few moments to catch my breath.” He learns great stretches by heart…. (Pollock, 248)

All of this was saturated with prayer. “I have so many decisions to make each day, and so many problems, that I have to pray all the time” (Pollock, 248).

Surely John Pollock is right that “Prayer and Bible reading, inextricably intertwined, are the tap roots of Billy Graham’s character and of his message” (248).

How does the Bible instruct us to pray for “all who are in high positions”? It says,

First of all, then, I urge that supplications, prayers, intercessions, and thanksgivings be made for all people, for kings and all who are in high positions, that we may lead a peaceful and quiet life, godly and dignified in every way. This is good, and it is pleasing in the sight of God our Savior, who desires all people to be saved and to come to the knowledge of the truth. (1Timothy 2:1-4).

A few observations:

1. Giving thanks “for kings” is hard when they are evil.

And, as Calvin said on this passage, “All the magistrates of that time were sworn enemies of Christ.” This shows us that anarchy is a horrible alternative to almost any ruler.

We should give thanks for rulers because “non-rule” would unleash on us utterly unbridled evil with no recourse whatever.

Again Calvin: “Unless they restrained the boldness of wicked men, the whole world would be full of robberies and murders.” The better we understand the seething evil of the human heart that is ready to break out where there is no restraint, the more thankful we will be for government.

2. The effect we pray for is “that we may lead a peaceful and quiet life, godly, and dignified in every way.”

Dignified means “serious and reverent,” not stuffy. I suspect what Paul means is not that we can’t live godly and serious lives during times of anarchy. We can. I suspect he means that peaceful and quiet lives, which are the opposite of anarchy, are often wasted in ungodly and frivolous actions.

So he is praying for a government that would give peace and quiet (not anarchy), and that Christians would not fritter away their peaceful lives with the world, but would be radically godly and serious about the lost condition of the world and how to change it.

3. Using our peace for radical godliness and serious action will lead to more effective evangelism and world missions.

This last observation is confirmed by the hoped-for outcome Paul mentions. Paul says that the reason God delights in such peaceful, Godward, serious action is that he “desires all people to be saved and to come to a knowledge of the truth.”

More people will be saved if our government restrains the horrors of anarchy, and if Christians use this peace not to waste their lives on endless entertainment, but seriously give their lives to making God known.

Father in heaven, as we approach this election on Tuesday, I pray

1) that your people will vote,

2) and that they will vote with a sense of thankfulness for a democratic system that at least partially holds in check the folly and evil in all our hearts so that power which corrupts so readily is not given to one group or person too easily;

3) that we would know and live the meaning of

• being in the world, but not of it,
• doing politics as though not doing them,
• being on the earth, yet having our lives hidden with Christ in God,
• rendering to Caesar the things that are Caesars, and to God the things that are God’s;

4) that we would discern what truths and values should advance by being made law and which should advance only by the leavening of honest influence;

5) that your people would see what love and justice and far-seeing wisdom demand in regard to the issues of education, business and industry, health care, marriage and family, abortion, welfare, energy, government and taxes, military, terrorism, international relations, and every challenge that we will face in the years to come;

6) and above all, that we will treasure Jesus Christ, and tell everyone of his sovereignty and supremacy over all nations, and that long after America is a footnote to the future world, he will reign with his people from every tribe and tongue and nation.

Keep us faithful to Christ’s all important Word, and may we turn to it every day for light in these dark times.

In Jesus’ name,

Amen.

In a video we recently posted, I gave only a couple sentences of personal opinion about the issue of womanhood in the present Presidential election. Therefore, it has seemed good to provide some explanation and foundation for what I said.

My convictions about the implications of manhood and womanhood for political life are nuanced and rooted in Scripture. They are also complex and controversial. So they don’t fit blogs well. But I’ll try. The gist is this:

I think that the Bible summons men to bear the burden of primary leadership, provision, and protection in the home (Ephesians 5:21-33) and in the church (1 Timothy 2:8-15). Add to this that these texts (and others, like Genesis 1-3) build their case not on the basis of culture (which changes) but on the basis of God’s design in creation (which does not change).

Therefore, I am not able to say that God only speaks to the role of men and women in home and church. If our roles are rooted in the way God created us as male and female, then these differences shape the way we live everywhere and all the time.

Add to this that the Bible does not encourage us to think of nations as blessed when women hold the reins of national authority (Isaiah 3:12). Nor in the Bible were women part of those conscripted to fight the battles for Israel (Numbers 1:20).

These and other teachings in Scripture incline me to believe that manhood and womanhood are not mere social constructs. They are rooted in God’s design for creation. They are meant to shape culture, not merely be shaped by culture.

Discerning the implications of these biblical teachings for family, social, and political life is not easy. There will always be differences among Christians on this. I don’t presume that all my conclusions will be shared by other Christians, even by some who agree with the foundations I have just laid.

And I certainly do not think all of my conclusions should be codified in law. It should not be illegal, in this fallen age, for a woman to be President of the United States. Christ does not implement his revealed will in this age with guns and fines. But all human government (rightly) enforces its laws with guns and fines. So law is not the way to deal with this issue. Christians should not crusade in this fallen age to pass laws to forbid women from the Presidency.

Not only that, a person with my view may very well vote for a woman to be President if the man running against her holds views and espouses policies that may, as far as we can see, do more harm to more people than we think would be done by electing a woman President and thus exalting a flawed pattern of womanhood. In my view, defending abortion is far worse sin for a man than serving as Vice President is for a woman.

If you want to see the implications worked out in more detail, the fullest place I have tried to deal with them is in the book What’s the Difference, pp. 58-64, and Recovering Biblical Manhood and Womanhood, pp. 50-52, both of which are available to read free online.

Thursday in Minneapolis it was so gorgeous walking home I thought: I should write a post on how astonishing it is that no earthquake swallowed up this city today.

Instead God sent warmth and crystal skies and cool breezes and golden leaves and hanging sea gulls over Elliot Park.

Amazing. Absolutely amazing!

We deserved the 52-story IDS tower to fall, and bridges to collapse, and poisonous gas to kill thousands. But instead God gave us over-the-top foretastes of heaven.

This is why everyone is crying out, Where was God on Thursday! Where were you God! How could you do this? Why did you let this happen?

Everybody is saying that, aren’t they?

A few days ago I recorded a video about the upcoming election.

Here is a four-minute version that goes straight to the heart of the matter titled, “The Most Important Issues In This Election.”

Outline:

1. Prophetic perspective
2. Sovereignty of God
3. Gospel

There is also a seven-minute version that includes the shorter one but includes three more perspectives. This one is titled “John Piper’s Heart In This Election."

Outline:

1. Womanhood
2. Race
3. Abortion
4. Prophetic perspective
5. Sovereignty of God
6. Gospel

In neither video do I tell you who to vote for.

This short note is mainly for those with connections to Bethlehem Baptist Church. Our weekly newsletter, the Bethlehem Star, is now offered in a very attractive electronic version. I love this new edition.

I am writing to encourage everyone who gets the Star or wants the Star to subscribe to this electronic version. It’s simple. Click here, and enter your email address twice. That’s all there is to it. You can unsubscribe just as simply at any time.

Thank you for considering this.

I invite you to be a part of the Wednesday Connection on November 5 at 6:15 PM at Bethlehem. (It will be live at the North Site, simulcast downtown, and replayed the following week at the South Site.) We will interrupt for one week the flow of the Fall sessions on “Growing a Heart For the Nations.”

The TBI Board of Directors has asked me to give a public lecture on the biblical foundations for Bethlehem College and Seminary. The message is titled:

“The Earth Is the Lord’s”
The Supremacy of Christ in Christian Learning—
Biblical Foundations for Bethlehem College and Seminary

The implication of the words college and seminary is that we are moving toward offering an accredited B.A. in Biblical Studies and an accredited M.Div. at the seminary level...

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Prophetic love often feels painful. It hurts when prophets tell us we have sinned. If prophets let that short term fall in popularity govern their words they are false prophets. And they do not love people, they love themselves. Here is what prophetic love would have looked like in Jerusalem before it was too late.

Your prophets have seen for you false and deceptive visions; they have not exposed your iniquity to restore your fortunes (Lamentations 2:14).

Love longs for the restoration of the fortunes of a sinful people. But not by comforting them in their sins. There is a way toward restoration. It would have looked like this:

They have exposed your iniquity to restore your fortunes.

If our sins are exposed and we confess them with faith in Christ, the blood of Jesus cleanses us (1 John 1:9).

The prophetic calling to expose iniquity is not comfortable—for prophet or people. It’s just loving.

Pray that God would raise up prophets in the church who restore the fortunes of God’s people.

I believe the Lord brought this word to mind in one of our prayer meetings on Friday:

The worst of all times is the best of all times for missions.

We were praying over Lamentations 3. Those were the worst of times for Israel. But in that moment they were given the best of promises,

The steadfast love of the Lord never ceases; his mercies never come to an end; they are new every morning; great is your faithfulness. (3:22-23)

Today marks the close of Missions Focus at Bethlehem. So we were praying for missions. That is when this word came: The worst of all times is the best of all times for missions.

Such words do not have intrinsic authority the way Scripture does. They must be tested. Here is the truth I hear in those words.

1. During an economic downturn we are more dependent on God. That is the most fertile soil for creating missionaries.
2. During an economic downturn unreached people around the world do not expect you to come, but to look out for yourself. So they may more likely see your risk as love rather than exploitation.
3. During an economic downturn those who need Christ around the world may be less secure in earthly things and more ready to hear about eternal life.
4. During an economic downturn people at home may be wakened to the brevity of life and the fragility of material things, and so may become more generous not less. And when they give under these circumstances, it will make Christ look all the more like the all-satisfying Treasure that he is.

And so it may well prove to be that the worst of all times is the best of all times for missions.

When I got my copy of Spectacular Sins and Their Global Purpose in the Glory of Christ a few weeks ago, I took it to my prayer bench, knelt down, and prayed the closing prayer printed on pages 108-110.

I thought you might be willing to join me in praying this.

A Closing Prayer

Gracious and glorious Father,
because you are rich in mercy,
and great in love,
and sovereign in grace,
we ask that you would make this little book
a window onto the panorama of your glory,
and a skylight to your supremacy in all things.

By the truth-loving power of your Holy Spirit
grant that the glass pane would be clean—
that what is faithful to your word would be confirmed,
and what is not would be forgiven, not confusing.
We ask that your cloud-banishing illumination
would be given to our minds,
and that spiritual understanding would fill our hearts,
and that according to the command of your apostle,
we would grow in the grace and knowledge
of our Lord and Savior Jesus Christ.

May we see the spectacular sins of the world
as horrible as they are.
And may we see the holiness of God
as pure as it is.
And may we see the rule of God over the sin of man
as righteous as it is.
And thus grant the steel of ultimate reality
to strengthen the spine of our faith,
and sweeten our lips for the bruised heart.

Put the ballast of biblical truth
in the belly of our little boats,
lest the crashing waves of calamity
in these changing times
cause us to capsize in the sea of trouble.

And according to your apostle’s warning,
forbid that the increase of our knowledge
would cause the increase of our pride.
Rather, O God of infinite wisdom,
reveal, with all our understanding,
the unfathomable sinfulness of our hearts without Christ,
and the infinitesimal smallness of our strength
in comparison to yours,
and the absolute dependence of our life on you,
and the unfathomable depths of your judgments,
and how dim is the mirror in which we see.

Grant to our minds and hearts
new and deeper capacities to see and savor
the glories of Jesus Christ.
With every new glimpse of his glory in your word,
let there awaken new affections in our hearts.
Ignite our souls to treasure Christ in a way that
destroys our sinful lusts
and delights the deepest recesses of our being
and displays his truth and beauty
to a world that does not know
that this is what it needs more than anything.
And from this all-satisfying treasuring of Christ
may there flow a liberation from selfishness,
and a triumph over bitterness and anger,
and a freedom from worry and fear,
and victory over depression and discouragement,
and the severing of every root of sensual lust.

All this freedom, Lord, we seek for the sake of love.
Grant that our contentment in Christ would be a
dissatisfied contentment,
eager to expand by including others.
Grant that the joy of the Lord would not be a solitary joy,
but the strength to sacrifice
for the good of others,
even those who hate us.
May brokenhearted boldness
and contrite courage
attend all our deeds of compassion
and all our commendations of Christ to a lost world.
Awaken in us tender affections
for those who hurt,
and self-forgetful attentiveness
for those in our presence.

And in this treasuring of Christ for his supreme glory
and this overflowing love for others,
may Jesus be exalted above all things—
honored, admired, adored, esteemed, enjoyed,
praised, extolled, thanked, and worshiped.
May our light shine in this world
so that people see you in our sacrificial deeds of love
and our uncompromising words of truth
and give glory to your hallowed name,
Father.

Through Jesus Christ,
your Son,
Amen.

Voting is like marrying and crying and laughing and buying. We should do it, but only as if we were not doing it. That’s because “the present form of this world is passing away” and, in God’s eyes, “the time has grown very short.” Here’s the way Paul puts it:

The appointed time has grown very short. From now on, let those who have wives live as though they had none, and those who mourn as though they were not mourning, and those who rejoice as though they were not rejoicing, and those who buy as though they had no goods, and those who deal with the world as though they had no dealings with it. For the present form of this world is passing away. (1 Corinthians 7:29-31)

Let’s take these one at a time and compare them to voting...

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A word to preachers. Truth and falsehood is a good pair of categories to use when deciding what to preach. Speak truth not falsehood.

But there is another crucial pair of categories. God tells Jeremiah that he must use this pair if he would be faithful:

Therefore thus says the Lord: “...If you utter what is precious, and not what is worthless, you shall be as my mouth. (Jeremiah 15:19)

In deciding what to preach make these two judgments: Is it true and is it precious? Preach what is both. If it is true, preach it with authority. If it is precious, preach it with passion.

One great reason why some preaching leaves people unmoved is that preachers seem unmoved. Is this precious or isn’t it? That is the question in the hearts of the people. If it is, why don’t you sound like it?

The great battle of preaching is to see what's true and to savor what's precious. Weak seeing and weak savoring are a curse to God’s people.

Brothers, plead for deliverance from this curse. The ordinances of the Lord are true and righteous altogether. They are more precious than gold and sweeter than honey (Psalms 19:9-10).

Witnessing about light is a strange task if your aim is for people to see the light and believe in the light. Light illumines by itself. When you want someone to see a light, you don’t witness about the light, but you hold up the light. If you have a torch in your hand, and you want someone to see the torch, you don’t say, “This is a torch.” You hold up the torch.

But John 1:7 says that John the Baptist “came as a witness, to bear witness about the light.” So as strange as this task is, that was John’s mission. And it is ours too.

So what do we learn about our task when it is described as witnessing to the light?...

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Why doesn’t God totally remove Satan and all demons now, since he will someday without their approval (Revelation  20:10)?

Here is the answer I propose in the first paragraph of chapter nine of Seeing and Savoring Jesus Christ. The rest of the chapter gives the biblical basis and implications.

The glory of Christ is seen in his absolute right and power to annihilate or incapacitate Satan and all demons. But the reason he refrains from destroying and disabling them altogether is to manifest more clearly his superior beauty and worth. If Christ obliterated all devils and demons now (which he could do), his sheer power would be seen as glorious, but his superior beauty and worth would not shine as brightly as when humans renounce the promises of Satan and take pleasure in the greater glory of Christ.

One of my long-standing dissatisfactions with the focus of biblical theology is the habit of tracing God’s faithfulness only as far back as his covenant-keeping. Righteousness (tsedeqa) is portrayed as covenant-keeping. Love (hesed) is portrayed as covenant-keeping. Faithfulness (emet) is portrayed as covenant-keeping.

This has an ill-effect. It skews biblical revelation by making God’s relation with man seem more ultimate than God himself. There is always something more ultimate than God’s faithfulness to his covenant, namely, God’s faithfulness to God.

If we are faithless, he remains faithful—for he cannot deny himself. (2Timothy 2:13)

Here is how Jeremiah pleads for God’s covenant-keeping mercy:

“Do not spurn us, for your name’s sake;
do not dishonor your glorious throne;
remember and do not break your covenant with us.” (Jeremiah 14:21)

Beneath covenant-keeping there is a more ultimate foundation: God’s allegiance to his name—God’s jealousy for the honor of the glory of his throne.

This emphasis on God’s allegiance to his own name and glory behind his allegiance to his covenant and his people, is desperately needed in a day when we are spring-loaded by nature and culture to make ourselves ultimate: “Of course, God will keep his covenant, he made it with us!”

There is a great biblical antidote for our pride. God keeps covenant for his name’s sake:

“Thus says the Lord God: It is not for your sake, O house of Israel, that I am about to act, but for the sake of my holy name” (Ezekiel 36:22).

There is great gain in godliness with contentment, for we brought nothing into the world, and we cannot take anything out of the world. But if we have food and clothing, with these we will be content.

But those who desire to be rich fall into temptation, into a snare, into many senseless and harmful desires that plunge people into ruin and destruction. For the love of money is a root of all kinds of evils.

It is through this craving that some have wandered away from the faith and pierced themselves with many pangs. (1Timothy 6:6-10)