There once was in man a true happiness of which now remain to him only the mark and empty trace, which he in vain tries to fill from all his surroundings, seeking from things absent the help he does not obtain in things present. But these are all inadequate, because the infinite abyss can only be filled by an infinite and immutable object, that is to say, only by God Himself.
Quoted in the Introduction to Desiring God by John Piper
Finally, a word to my father. The dedicatory words I wrote in 1986 are still true seventeen years later. I look back through forty-five years and see mother at the dinner table, laughing so hard that the tears run down her face. She was a very happy woman. But especially when you came home on Monday. You had been gone two weeks. Or sometimes three or four. She would glow on Monday mornings when you were coming home.
At the dinner table that night (these were the happiest of times in my memory) we would hear about the victories of the gospel. Surely it is more exciting to be the son of an evangelist than to sit with knights and warriors. As I grew older, I saw more of the wounds. But you spared me most of that until I was mature enough to “count it all joy.” Holy and happy were those Monday meals. Oh, how good it was to have you home!
Preface to Desiring God (2003 Edition)
Christ has already borne the curses for our disobedience and earned for us the blessings of obedience. As a result we are now to look to Christ alone – not Christ plus our performance – for God’s blessings in our lives.
The Discipline of Grace
Via: Of First Importance
One of the first ways you can tell that you are moving beyond temptation into a pattern of sin is if you find yourself in a time of prayerlessness.
That isn’t just a “spiritual maturity issue” – it’s a gospel issue.
You are recreated through the gospel with a nature that longs for communion with God. The Spirit within you cries out, “Abba! Father!” (Romans 8:15; Galatians 4:6). Prayer is exactly how you experience the sympathy of your high priest who has triumphed over your temptation. After all, you are not the only one praying when you pray. The Spirit himself prays through you, and as he does so, he works to align your will and desires with those of Christ Jesus (Romans 8:26–27).
If you are reluctant to pray, it just might be that you, like Adam and Israel before you, are hiding in the vegetation, ashamed to hear the rustling of the leaves that signals he is here.
Tempted and Tried: Temptation and the Triumph of Christ
Via: Justin Taylor
The Bible speaks of the wrath of God in high-intensity language. “The Lord Almighty is mustering an army for war. … Wail, for the day of the Lord is near; it will come like destruction from the Almighty. … See, the day of the Lord is coming—a cruel day, with wrath and fierce anger—to make the land desolate and destroy the sinners within it” (Isa. 13:4, 6, 9). Even allowing for the unusual nature of language in the apocalyptic genre, Revelation 14 includes some of the most violent expressions of God’s wrath found in all literature. …
How, then, do God’s love and His wrath relate to each other?
One evangelical cliché has it that God hates the sin but loves the sinner. There is a small element of truth in these words: God has nothing but hate for the sin, but this cannot be said with respect to how God sees the sinner. Nevertheless the cliché is false on the face of it, and should be abandoned. Fourteen times in the first fifty psalms alone, the psalmists state that God hates the sinner, that His wrath is on the liar, and so forth. In the Bible the wrath of God rests on both the sin (Rom. 1:18–23) and the sinner (Romans 1:24–32; Romans 2:5; John 3:36).
Our problem in part is that in human experience wrath and love normally abide in mutually exclusive compartments. Love drives wrath out, or wrath drives love out. We come closest to bringing them together, perhaps, in our responses to a wayward act by one of our children, but normally we do not think that a wrathful person is loving.
But this is not the way it is with God. God’s wrath is not an implacable blind rage. However emotional it may be, it is an entirely reasonable and willed response to offenses against His holiness. At the same time His love wells up amidst His perfections and is not generated by the loveliness of the loved. Thus there is nothing intrinsically impossible about wrath and love being directed toward the same individual or people at once. God in His perfections must be wrathful against His rebel image-bearers, for they have offended Him; God in His perfections must be loving toward His rebel image-bearers, for He is that kind of God. …
The reality is that the Old Testament displays the grace and love of God in experience and types, and these realities become all the clearer in the New Testament. Similarly, the Old Testament displays the righteous wrath of God in experience and types, and these realities become all the clearer in the New Testament. In other words both God’s love and God’s wrath are ratcheted up in the move from the Old Testament to the New. These themes barrel along through redemptive history, unresolved, until they come to a resounding climax in the Cross.
Do you wish to see God’s love? Look at the Cross.
Do you wish to see God’s wrath? Look at the Cross.
“God’s Love and God’s Wrath” published in Bibliotheca Sacra
You can read the entire article here.
Via: Tony Reinke
The stream of historic orthodoxy that once watered the evangelical soul is now damned by a worldliness that many fail to recognize as worldliness because of the cultural innocence with which it presents itself. To be sure, this orthodoxy never was infallible, nor was it without its blemishes and foibles, but I am far from persuaded that the emancipation from its theological core that much of evangelicalism is effecting has resulted in greater biblical fidelity. In fact, the result is just the opposite. We now have less biblical fidelity, less interest in truth, less seriousness, less depth, and less capacity to speak the Word of God to our own generation in a way that offers an alternative to what it already thinks.
No Place For Truth or Whatever Happened to Evangelical Theology?
Are you alive? Then see that you prove it by your actions. Be a consistent witness. Let your words, works, ways and tempers all tell the same story. Let not your life be a poor lethargic life, like that of a tortoise or a sloth—let it rather be an energetic stirring life, like that of a deer or bird. Let your graces shine forth from all the windows of your life, that those who live near you may see that the Spirit is abiding in your hearts. Let your light not be a dim, flickering, uncertain flame; let it burn steadily, like the eternal fire on the altar, and never become low. Let the savor of your religion, like Mary’s precious ointment, fill all the houses where you dwell. Be an epistle of Christ so clearly written, penned in such large bold characters—that he who runs may read it. Let your Christianity be so unmistakable, your eye so single, your heart so whole, your walk so straightforward that all who see you may have no doubt whose you are, and whom you serve.
Practical Religion: Alive or Dead
Via: J.C. Ryle Quotes
I suspect that a chief reason for our apathy in prayer is not our lack of need but in our perceived lack of need. Many of our prayer lives reflect shallowness and irregularity because we somehow have bought the lie that we are sovereign and not in need of help, glorious and not required to worship, and too busy and so not in need of the discipline of bending our hearts in submission to God through prayer.
Prayer is a humbling thing. And failure to pray reveals as much about our prideful self-consumption as our misconceptions about self-sovereignty, divine power, and the glory of Christ.
Devote yourselves to prayer… (Colossians 4:2a)
We need a simple jagged command like this here to puncture our imaginations, flood our hearts with sacred truth, and bring us into the reality of God-centered dependence.
Via: Ordinary Pastor