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Quotes by John Piper

301

My aim is to hasten the day when being publicly pro-choice will be as reprehensible as being publicly racist. My aim is to hasten the day when declaring yourself pro-choice would be like declaring yourself a white supremacist… Racism might…result in the killing of innocent humans in our history, it often did. But abortion always results in the killing of innocent humans. Between 1882 and 1968, 3,446 Black people were lynched in America. Today more Black babies are killed by white abortionists every three days than all who were lynched in those years.

302

Every day 1,300 black babies are killed in America. Seven hundred Hispanic babies die every day from abortion. Call this what you will – when the slaughter has an ethnic face and the percentages are double that of the white community and the killers are almost all white, something is going on here that ought to make the lovers of racial equality and racial harmony wake up… O that the murderous effect of abortion in the Black and Latino communities, destroying tens of thousands at the hands of white abortionists, would explode with the same reprehensible reputation as lynching.

303

If we were made to watch a doctor pull off the little baby’s legs and arms one by one and place them on the table like a dentist removing cotton from your mouth – if all Americans were made to see what it really is, the pro-life goal of abortion being unthinkable (not just illegal) would be much nearer.

304

The law of our land today is that any abortion is legal in America until birth if the mother can give reason that the pregnancy or the child will be an excessive burden or stress on her well-being.  Since that ruling 14 years ago Thursday, about 20,000,000 babies have been aborted in America.

305

The formation of the life of a person in the womb is the work of God, and it is not merely a mechanical process but a work on the analogy of weaving or knitting: “Thou didst knit me together in my mother’s womb” (psalm 139:13). The life of the unborn is the knitting of God, and what He is knitting is a human being in His own image, unlike any other creature in the universe… The destruction of conceived human life – whether embryonic, fetal, or viable – is an assault on the unique person-forming work of God.

306

James says, "You desire and do not have; so you kill" (Jas. 4:2). We kill marriages and we kill unborn babies because they cut across our desires; they stand in the way of our unencumbered self-enhancement. And we live in a culture where self-enhancement and self-advancement is god. And if self-enhancement is god, then the One who is at work in the womb shaping a person in His own image is not God and the assault on His work is not sacrilegious, but obedience to the god of self.

307

On March 6, 1857, the Supreme Court, in Dred Scott vs. Stanford, ruled that no act of Congress or territorial legislature could make laws banning slavery. The fundamental argument was that slaves are not free and equal persons but the property of their masters. The ruling is analogous to Roe vs. Wade because today no state may make a law banning abortion to protect the unborn. The argument is similar: basically because the unborn are at the sovereign disposal of their mothers and do not have personal standing in their own right.  There was no consensus in this country on the personhood and rights of salves. We were split down the middle. But the issue was so fundamental that the states went to war, and in the end the Lincoln administration overturned the Dred Scott decision. And today, 130 years later, we look back with amazing consensus and marvel at the blindness of our forefathers.

308

Use your imagination to see what abortion really is! Fight against the kind of social stupor that gripped Nazi Germany – the feeling that the problem is so huge and so horrendous and so out of our control that I just can’t be wrong to let it be. Use your imagination to see and feel what is really happening behind those sterile clinic doors. If you could see each little handiwork of God and what it looks like when it is being crushed or poisoned or starved, you would say, this can’t be happening. Civilized people do not do this! The children will not be saved and God’s work will not be reverenced without an act of sustained sympathetic imagination. Otherwise it is out of sight out of mind – just like Dachau, Buchenwald, Belsen, and Auschwitz. It just couldn’t be happening and so we act as if it isn’t.

309

The root cause of abortion is the failure to be satisfied in God as our supreme love. And, for all the great legal work that needs to be done to protect human life, the greatest work that needs to be done is to spread a passion – a satisfaction for the supremacy of God in all things. That’s our calling.

310

God is calling…all Christians to expose the dark and fruitless work of abortion:
1. To expose the fact that there are 1.5 million abortions in America every year – 27 million since the Supreme Court overturned the public conscience of 48 states 19 years ago.
2. To expose the fact that 30% of all babies conceived in America are killed by abortion.
3. To expose the fact that medically women are told not to have abortions before the seventh week of pregnancy (see the Yes/Neon booklet), and yet by the eighth week the heart of the baby has been beating for a month, there are measurable brain waves, there is response to touch, there’s thumb-sucking, grasping with the hands, swimming with the arms in the amniotic fluid, distinct arms and legs and sexual organs. This much must—not may, must—be present before most abortion centers will cut the baby to pieces with a suction machine 4,000 times a day.
4. To expose the fact that 9,000 babies were killed after the 21st week of pregnancy in 1987, fully formed and on the brink of being able to breathe for themselves – killed, legally!
5. To expose the fact that in Minnesota we have a fetal homicide law that makes it “murder to kill an embryo or fetus intentionally, except in cases of abortion” – in other words, it’s unlawful to kill the unborn child unless the mother chooses to have it killed. And that is a strange and dark criterion for lawful killing.
6. To expose the fact that “There is inescapable schizophrenia in aborting a perfectly normal 22 week fetus while at the same hospital, performing intra-uterine surgery on its cousin” (Steve Calvin).
7. To expose the fact that viability outside the womb is not a criterion of personhood and right to life, because we ourselves don’t want to give up our personhood and our right to life if we must be sustained on a respirator or dialysis machine the way a baby has to be sustained by a placenta.
8. To expose the fact that the size and reasoning power of a tiny person is irrelevant to human personhood because if it were, we might allow tiny and unthinking newborns to be killed.
9. To expose the fact that genetically human embryos and fetuses are utterly different from all other animal life; if they are just left alone, with nothing added but nourishment, they will grow up.
10. To expose the fact that if it is unlawful to crush the egg of a bald eagle, it is not excessively restrictive to make it unlawful to crush the egg of a human.
11. To expose the fact that when two legitimate rights conflict – the right not to be pregnant and the right not to be killed – justice demands that we give place to the greater right, the right that does the least harm – the one that does not willfully kill.
12. To expose the fact that there are thousands of crisis pregnancy centers in this country ready to help, and almost all of them are free – unlike the abortion mills that charge plenty of money – and the older the baby, the more they charge.
13. To expose the fact that there are no unwanted babies in Minnesota. Mary Ann Kuharsky (President of ProLife Minnesota) said in the Tribune she would take any baby whose life depended on it, and there are hundreds like her.
14. To expose the fact that it is hypocritical to speak as though choice were the untouchable absolute in this matter and then turn around and oppose choice in matters of gun-control and welfare support and affirmative action and minimum wage and dozens of other issues where so-called pro-choice people join the demand that people’s choices be limited to protect others. It’s a sham argument. All choices are limited by life.
15. To expose the fact that trespassing to save life is not a crime and that it does not undermine our legal system, but on the contrary endorses the one foundation stone without which that legal system in this land will fall, namely, the inalienable right to life. There will be no law but the law of individual choice (=anarchy) if the foundation stone of life’s value is destroyed. And abortion is destroying it.

311

According to the Center for Disease Control and Prevention about 43% of all American women will have at least one abortion by the age 45 (p. 18). 20% of these are performed on teenagers (p. 28). 50% are performed on women who have had at least one abortion already (p. 31). Every third baby conceived and viable in this country is killed by abortion (p. 35).

312

The vast majority of abortions are performed between the seventh and tenth week when the baby is already sucking his thumb, recoiling from pricking, responding to sound. All his organs are present, the brain is functioning, the heart is pumping, the liver is making blood cells, the kidneys are cleaning fluids, and there is a fingerprint. His genetic code is uniquely and unquestionably human. And, if we are willing, he can be seen by ultrasound.

313

Christ died that we might live. This is the opposite of abortion. Abortion kills that someone might live differently.

314

It isn’t sex by itself that makes abortion. It is sex plus covetousness: desiring things that God does not will for us to have because we are not willing to find our satisfaction in him. Illicit sex and unencumbered freedom without children: for these we covet, and abortion is the result.

315

How do you get from, “We do not know whether this is protectable human life,” to “Therefore, we will not protect it?” Wouldn’t the logic just as likely (some would say far more likely) be, “Since we do not know whether this is protectable human life, therefore we will protect it?” Why does the judicial uncertainty about the humanity of the unborn lead to unbridled license to destroy it?

316

Ways to be actively involved in the solution:

1. Consider adoption.

2. Be a regular giver of your money to Crisis Pregnancy Centers.

3. Volunteer in a Crisis Pregnancy Center.

4. Be involved in spreading truth with good literature.

5. Make your presence know at the abortion clinics in town (by) writing or phoning or visiting and talking, if you can, with those who work there.

6. Dream a new kind of ministry.

7. Pray!

317

One accurate way to describe abortion is subtle infanticide. That is: child-killing done in a way that the people don’t recognize it as child-killing. That reality is why the word abortion exists. Some words are created to cloak reality the same way procedures are created to cloak reality. “Abortion” is cloaked child-killing

318

Questions to ask a pro-choice legislator:

1. Are you willing to explain why a baby’s right not to be killed is less important than a woman’s right not to be pregnant?

2. Are you willing to explain why most cities have laws forbidding cruelty to animals, but you oppose laws forbidding cruelty to human fetuses? Are they not at least living animals?

3. Are you willing to explain why government is unwilling to take away the so-called right to abortion on demand even though it harms the unborn child; yet government is increasingly willing to take away the right to smoke, precisely because it harms innocent non-smokers, killing 3,000 non-smokers a year from cancer and as many as 40,000 non-smokers a year from other diseases?

4. And if you say that everything hangs on whether the fetus is a human child, are you willing to go before national television in the oval office and defend your support for the “Freedom of Choice Act” by holding in your hand a 21 week old fetus and explaining why this little one does not have the fundamental, moral, and constitutional right to life? Are you willing to say to parents in this church who lost a child at that age and held him in their hands, this being in your hands is not and was not a child with any rights of its own under God or under law?

319

The dismembering of a human being routinely in 30 minutes on an outpatient bases – or any other way – is barbaric. Four blocks from our church all year long – like churches within smelling distance of Auschwitz or Dachau or Buchenwald.

320

The abortion industry kills as many Black people every four days as the Klan killed in 150 years.

321

It is evil to justify killing [the unborn] by the happy outcome of eternity for the one killed. This same justification could be used to justify killing one-year olds, or any heaven-bound believer for that matter. The Bible asks the question: “Shall we sin that grace may abound?” (Romans 6:1) And: “Shall we do evil that good may come?” (Romans 3:8). In both cases the answer is a resounding NO. It is presumption to step into God’s place and try to make the assignments to heaven or to hell. Our duty is to obey God, not to play God.

322

You have to decide what those issues are for you. What do you think disqualifies a person from holding public office? I believe that the endorsement of the right to kill unborn children disqualifies a person from any position of public office. It’s simply the same as saying that the endorsement of racism, fraud, or bribery, would disqualify him – except that child-killing is more serious than those.

323

[Anger] devours almost all other good emotions. It deadens the soul. It numbs the heart to joy and gratitude and hope and tenderness and compassion and kindness.

324

God has never done anything that should legitimately cause anger in any of His children. We are never warranted in getting angry at God. Ever. It happens. And we should admit it, and tremble, and repent, and turn back to humble trust in His sovereign goodness.

325

God has ordained that the eye-opening work of His Spirit always be combined with the mind-informing work of His Word. His aim is that we see the glory of His Son (and be changed). So He opens our eyes when we are looking at the Son – and not at soaps or sales. The work of the Spirit and the work of the Word always go together in God’s way of true spiritual self-revelation. The Spirit’s work is to show the glory and beauty and value of what the mind sees in the Word.

326

The primary work of the Holy Spirit in [Bible study] is to abolish the pride and arrogance that keep us from being open to the Scriptures. The Holy Spirit makes us teachable because He makes us humble. He causes us to rely wholly on the mercy of God in Christ for our happiness so that we are not threatened if one of our views is found to be wrong. The person who knows Himself finite and unworthy, and who thus rejoices in the mercy of God, has nothing to lose when his ego is threatened.

327

If our pride has not been crucified by the Holy Spirit, the Bible will be a wax nose and we will call it foolish or mold it to fit our own natural desires.

328

The work of the Spirit is not to tell us what the [Bible] means. That we must determine by a disciplined study of the text. The Spirit inspired these writings and He does not short-circuit them by whispering in our ear what they mean. When we pray for His help we do not pray that He will spare us the hard work of rigorous reading and reflection. What we pray is that He would make us humble enough to welcome the truth. The work of the Spirit in helping us grasp the meaning of [the Bible] is not to make study unnecessary but to make us radically open to receive what our study turns up, instead of twisting the text to justify our unwillingness to accept it.

329

The work of the Holy Spirit in the process of interpretation is not to add information, but to give to us the discipline to study and the humility to accept the truth we find without twisting it. 

330

In one sense saving faith is the easiest thing in the world – as easy as being clay in the potter’s hands. But in another sense it is the hardest thing in the world, because human clay hates being shaped and formed by Christ so that He gets all the glory for what we become.

331

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!”

332

The ultimate form of church discipline (excommunication) is never a simple response to past sin. It is always a response to sin that a person continues to affirm or practice. No past sin that is renounced, confessed and forsaken is a ground of church discipline.

333

Paul did not minimize or make light of his sufferings, but he was not embittered by them. Instead, he found contentment in God’s merciful purposes through them.

334

Love is the overflow of joy in God that meets the needs of others… Or to say it another way: we do not merely seek to love in order to be happy, but we seek to be happy in God in order to love.

335

The root of our problem is not ignorance. Beneath ignorance is hardness of heart against God and His ways… against the good I know.

336

One measure of the greatness of a man is not only that he practices what he preaches, but also that he doesn’t consider himself above the ordinary means of grace that all Christians need.

337

The sovereignty of God [does] not make the pursuit of sinner pointless – it makes it hopeful. Nothing in man can stop this sovereign God from saving the worst of sinners.

338

Joy originates in God. It comes through Jesus His Son. And it is the fruit of his Spirit. Those who embrace Jesus as their Savior and treasure, by the power of the Spirit, for the glory of the Father, enter into that Trinitarian joy.

339

Bored boasting in Christ and sad exultation in Christ are oxymorons. The enjoyment is essential to making much of Christ.

340

Christianity is a divine project of replacing inferior joys in inferior objects with superior joys in God Himself.

341

If you take joy, as an essential element, out of faith, hope, or love, you do not have Christian faith, hope, or love. Faith is the satisfying embrace of the trusted and treasured Christ. Hope is the satisfying foretaste of the future reward. Love is the overflow of joy in God that seeks to meet the needs of others, especially the need of eternal joy.

342

Any good-hearted goal, without the desire to give people eternal joy in God, is condemnation with a kind face.

343

Joy is not just the spin-off of obedience to God, but part of obedience. It seems as though people are willing to let joy be a byproduct of our relationship to God, but not an essential part of it. People are uncomfortable saying that we are duty-bound to pursue joy. They say things like, “Don’t pursue joy, pursue obedience.” But Christian Hedonism responds, “That’s like saying, ‘Don’t eat apples; eat fruit.'” Because joy is an act of obedience. We are commanded to rejoice in God. If obedience is doing what God commands, then joy is not merely the spin-off of obedience, it is obedience. The Bible tells us over and over to pursue our joy (Psm. 32:11; 37:4; 67:4; Lk. 10:20; Phil. 4:4).

344

If Christ’s honor is our passion, the pursuit of pleasure in Him is our duty.

345

If you want to glorify Christ in your dying, you must experience death as gain. Which means Christ must be your prize, your treasure, your joy. He must be a satisfaction so deep that when death rakes away everything you love – but gives you more of Christ – you count it gain. When you are satisfied with Christ in dying, He is gloried in your dying.

346

Perhaps you can see why it is astonishing to me that so many people try to define true Christianity in terms of decisions and not affections. Not that decisions are unessential. The problem is that they require so little transformation. Mere decisions are no sure evidence of a true work of grace in the heart. People can make “decisions” about the truth of God while their hearts are far from Him.

347

The Scriptures command joy, hope, fear, peace, grief, desire, tenderheartedness, brokenness and contrition, gratitude, lowliness, etc. Therefore Christian Hedonism is not making too much of emotion when it says that being satisfied in God is our calling and duty.

348

Love is the overflow and expansion of joy in God, which gladly meets the needs of others… It is first a deeply satisfying experience of the fullness of God’s grace, and then a doubly satisfying experience of extending this joy in God to another person.

349

Quit being satisfied with little 2-percent yields of pleasure that get eaten up by the moths of inflation and the rust of death. Invest in the blue-chip, high-yield, divinely insured securities of heaven. Giving your life to material comforts and thrills is like throwing money down a rat hole. But a life invested in the labor of love yields dividends of joy unsurpassed and unending

350

The widespread notion that high moral acts must be free from self-interest is a great enemy of true worship. Worship is the highest moral act a human can perform; so the only basis and motivation for it that many people can conceive is the moral notion of disinterested performance of duty. But when worship is reduced to disinterested duty, it ceases to be worship. For worship is a feast of the glorious perfections of God in Christ.

351

The great hindrance to worship is not that we are a pleasure-seeking people, but that we are willing to settle for such pitiful pleasures.

352

People ought to come to corporate worship services to get. They ought to come starved for God. They ought to come saying, “As the deer pants for the water brooks, so my soul pants for You, O God” (Psalm 42:1). God is profoundly honored when people know that they will die of hunger and thirst unless they have God.

353

Our underlying problem is a deep desire not to find our satisfaction in God’s greatness, but our own.

354

Thirty-eight states treat the killing of an unborn child as a form of homicide. They have what are called “fetal homicide laws.” It is illegal to take the life of the unborn if the mother wants the baby, but it is legal to take the life of the unborn if she doesn’t. In the first case the law treats the fetus as a human with rights; in the second case the law treats the fetus as non-human with no rights. Humanness is thus defined by the desire of the strong. Might makes right. We reject this right to define personhood in the case of Nazi anti-Semitism, Confederate race-based slavery, and Soviet Gulags. When we define the humanness of the unborn by the will of the powerful we know what we are doing.

355

High risk pregnancy specialist, Dr. Steve Calvin, in a letter some years ago to the Arizona Daily Star, wrote, “There is inescapable schizophrenia in aborting a perfectly normal 22 week fetus while at the same hospital, performing intrauterine surgery on its cousin.” When the unborn are wanted, they are treated as children and patients. When they are not wanted, they are not children.

356

We know the principle of justice that when two legitimate rights conflict, the right that protects the higher value should prevail. We deny the right to drive at 100 miles per hour because the value of life is greater than the value of being on time or getting thrills. The right of the unborn not to be killed and the right of a woman not to be pregnant may be at odds. But they are not equal rights. Staying alive is more precious and more basic than not being pregnant.

357

When our back is to the breathtaking beauty of God, we cast a shadow on the earth and fall in love with it.

358

Pursuing joy in God and praising God are not separate acts.

359

Christian Hedonism is utterly committed to loving like Jesus. We do not presume to live by motives greater than the ones He lived by. What hinders love in the world today? Is it that we are all trying to please ourselves? No! It is because we are all too easily pleased.

360

Life is war. The casualties are millions, and the stakes are eternal. What we need today is not a call to simplicity, but a call to war. We need to think in terms of “wartime lifestyle” rather than a “simply lifestyle.”

361

Love is the pursuit of our joy in the holy joy of the beloved. There is no way to exclude self-interest from love, for self-interest is not the same as selfishness. Selfishness seeks its own private happiness at the expense of others. Love seeks its happiness in the happiness of the beloved. It will even suffer and die for the beloved in order that its joy might be full in the life and purity of the beloved.

362

If the essence of worship is satisfaction in God, then worship can’t be a means to anything else.

363

Nothing keeps God at the center of worship like the biblical conviction that the essence of worship is deep, heartfelt satisfaction in Him and the conviction that the pursuit of that satisfaction is why we are together.

364

Stop complaining about the stakes in your flesh and start turning them to your advantage by seeing them as conduits of God’s strength and sufficient grace.

365

All the other so-called gods make man work for them. Our God will not be put in the position of an employer who must depend on others to make his business go. Instead He magnifies His all-sufficiency by doing the work Himself. Man is the dependent partner in this affair. His job is to wait for the Lord. What is God looking for in the world? Assistants? No. The gospel is not a “help wanted” ad. God is not looking for people to work for Him but people who let Him work mightily in and through them.

366

[In] baptism is an expression of the faith of the person being baptized. I [do] not see how an infant could properly receive this ordinance as an expression of his or her faith.

367

Some Reasons Baptists Do Not Baptize Infants: 1. In every New Testament command and instance of baptism the requirement of faith precedes baptism. So infants incapable of faith are not to be baptized. 2. There are no explicit instances of infant baptism in all the Bible. In the three “household baptisms” mentioned (household of Lydia, Acts 16:15; household of the Philippian jailer, Acts 16:30–33; household of Stephanus, 1 Corinthians 1:16) no mention is made of infants, and in the case of the Philippian jailer, Luke says explicitly, “They spoke the word of the Lord to him together with all who were in his house” (Acts 16:32), implying that the household who were baptized could understand the Word. 3. Paul (in Colossians 2:12) explicitly defined baptism as an act done through faith: “…having been buried with Him in baptism, in which you were also raised up with Him through faith in the working of God.” In baptism you were raised up with Christ through faith – your own faith, not your parents’ faith. If it is not “through faith” – if it is not an outward expression of inward faith – it is not baptism. 4. The apostle Peter, in his first letter, defined baptism this way, “…not the removal of dirt from the flesh, but an appeal to God for a good conscience – through the resurrection of Jesus Christ” (1 Peter 3:21). Baptism is “an appeal to God for a good conscience.” It is an outward act and expression of inner confession and prayer to God for cleansing, that the one being baptized does, not his parents. 5. When the New Testament church debated in Acts 15 whether circumcision should still be required of believers as part of becoming a Christian, it is astonishing that not once in that entire debate did anyone say anything about baptism standing in the place of circumcision. If baptism is the simple replacement of circumcision as a sign of the new covenant, and thus valid for children as well as for adults, as circumcision was, surely this would have been the time to develop the argument and so show that circumcision was no longer necessary. But it is not even mentioned.

368

The people of the covenant in the Old Testament were made up of Israel according to the flesh – an ethnic, national, religious people containing “children of the flesh” and “children of God” [see Rom. 9:6-8; Gal. 4:22-28]. Therefore it was fitting that circumcision was given to all the children of the flesh. But the people of the new covenant, called the Church of Jesus Christ, is being built in a fundamentally different way. The church is not based on any ethnic, national distinctives but on the reality of faith alone, by grace alone in the power of the Holy Spirit. The Church is not a continuation of Israel as a whole; it is a continuation of the true Israel, the remnant – not the children of the flesh, but the children of promise. Therefore, it is not fitting that the children born merely according to the flesh receive the sign of the covenant, baptism.

369

The church is the new covenant community – “This cup is the new covenant in my blood” (Luke 22:20; 1 Corinthians 11:25) – we say when we take communion. The new covenant is the spiritual work of God to put His Spirit within us, write the law on our hearts, and cause us to walk in His statutes. It is a spiritually authentic community. Unlike the old covenant community it is defined by true spiritual life and faith. Having these things is what it means to belong to the Church. Therefore to give the sign of the covenant, baptism, to those who are merely children of the flesh and who give no evidence of new birth or the presence of the Spirit or the law written on their heart or of vital faith in Christ is to contradict the meaning of the new covenant community and to go backwards in redemptive history.

370

Our working is not added to God’s working. Our working is God’s working.

371

What is necessary is that we have a renewed mind, that is so shaped and so governed by the revealed will of God in the Bible, that we see and assess all relevant factors with the mind of Christ, and discern what God is calling us to do.

372

When you know the truth about what happens to you after you die, and you believe it, and you are satisfied with all that God will be for you in the ages to come, that truth makes you free indeed. Free from the short, shallow, suicidal pleasures of sin, and free for the sacrifices of mission and ministry that cause people to give glory to our Father in heaven.

373

Love is motivated by the joy of sharing our fullness, but the works of the flesh are motivated by the desire to fill our emptiness… [The flesh is] man’s ego which feels a deep emptiness and uses the means within its own power to fill that emptiness. If it is religious, it may use law; if it is irreligious, it may use booze… [Yet] when God frees us from guilt and fear and greed and fills us with His all-satisfying presence, the only motive left is the joy of sharing our fullness.

374

God’s family, which comes into being by regeneration, is more central and more lasting than the human family that comes into being by procreation.

375

Finishing life to the glory of Christ means resolutely resisting the typical American dream of retirement. It means being so satisfied with all that God promises to be for us in Christ that we are set free from the cravings that create so much emptiness and uselessness in retirement. Instead, knowing that we have an infinitely satisfying and everlasting inheritance in God just over the horizon of life makes us zealous in our few remaining years here to spend ourselves in the sacrifices of love, not the accumulation of comforts.

376

Sometimes people are careless and speak disparagingly of all human righteousness, as if there were no such thing that pleased God. They often cite Isaiah 64:6 which says our righteousness is as filthy rags. It is true – gloriously true – that none of God’s people, before or after the cross, would be accepted by an immaculately holy God if the perfect righteousness of Christ were not imputed to us (Romans 5:19; 1 Corinthians 1:30; 2 Corinthians 5:21). But that does not mean that God does not produce in those “justified” people (before and after the cross) an experiential righteousness that is not “filthy rags.” In fact, He does; and this righteousness is precious to God and is required, not as the ground of our justification (which is the righteousness of Christ only), but as an evidence of our being truly justified children of God.

377

[God] commands us to let Him work for us before commanding us to work for Him.

378

We are all starved for the glory of God, not self. No one goes to the Grand Canyon to increase self-esteem. Why do we go? Because there is greater healing for the soul in beholding splendor than there is in beholding self. Indeed, what could be more ludicrous in a vast and glorious universe like this than a human being, on the speck called earth, standing in front of a mirror trying to find significance in his own self-image? It is a great sadness that this is the gospel of the modern world. The Christian Gospel is about “the glory of Christ,” not about me. And when it is—in some measure—about me, it is not about my being made much of by God, but about God mercifully enabling me to enjoy making much of Him forever.

379

The command is, Cast your anxiety on God. The promise is, God cares for you [1 Pet. 5:7].

380

We battle unbelief by the book of God, the Spirit of God, and the promises of God.

381

As unbelief gets the upper hand in our hearts, one of the results is anxiety… Much anxiety, Jesus says, comes from little faith.

382

Unbelief is the root of evil and the essence of evil. All our sinning grows out of unbelief in the living God and what He has said to us in Scripture.

383

The new birth introduces a person into a life of warfare [and]…the most basic battle of our life is the battle to believe in the living God, and not to allow our heart to become an evil heart of unbelief.

384

We battle the unbelief of anxiety with the promises of God. When I am anxious about some risky new venture or meeting, I battle unbelief with the promise: “Fear not for I am with you, be not dismayed for I am your God; I will help you, I will strengthen you, I will uphold you with my victorious right hand” (Isaiah 41:10). When I am anxious about my ministry being useless and empty, I fight unbelief with the promise, “So shall my word that goes forth from my mouth; it will not come back to me empty but accomplish that which I purpose, and prosper in the thing for which I sent it” (Isaiah 55:11).
When I am anxious about being too weak to do my work, I battle unbelief with the promise of Christ, “My grace is sufficient for you, my power is made perfect in weakness” (2 Corinthians 12:9), and “As your days so shall your strength be” (Deuteronomy 33:25). When I am anxious about decisions I have to make about the future, I battle unbelief with the promise, “I will instruct you and teach you the way you should go; I will counsel you with my eye upon you” (Psalm 32:8). When I am anxious about facing opponents, I battle unbelief with the promise, “If God is for us who can be against us!” (Romans 8:31). When I am anxious about being sick, I battle unbelief with the promise that “tribulation works patience, and patience approvedness, and approvedness hope, and hope does not make us ashamed” (Romans 5:3–5). When I am anxious about getting old, I battle unbelief with the promise, “Even to your old age I am he, and to gray hairs I will carry you. I have made, and I will bear; I will carry and will save” (Isaiah 46:4). When I am anxious about dying, I battle unbelief with the promise that “none of us lives to himself and none of us dies to himself; if we live we live to the Lord and if we die we die to the Lord. So whether we live or die we are the Lord’s. For to this end Christ died and rose again: that he might be Lord both of the dead and the living” (Romans 14:8–9). When I am anxious that I may make shipwreck of faith and fall away from God, I battle unbelief with the promise, “He who began a good work in you will complete it unto the day of Christ” (Philippians 1:6). “He who calls you is faithful. He will do it” (1 Thessalonians 5:23). “He is able for all time to save those who draw near to God through him, since he always lives to make intercession for them” (Hebrews 7:25).

385

Guilt is a universal experience. Everybody at some time or other has had the bad feeling of not doing what he ought to have done. Even people who deny that there is any such thing as right and wrong are trapped by the law of God written on their hearts.

386

The oldest and most revered tactic for avoiding the misery of guilt is religion. This tactic may be the most deceptive because it comes closest to the truth. It recognizes what the intellectual and physical strategies generally ignore: that the ultimate cause of guilt is that there is a righteous God whose will for his creatures is ignored or defied. It recognizes that under every pang of conscience in the human soul there is the silent, often unexpressed conviction, “I have gone against God.” The means that religion has developed to deal with this guilt is to try to placate or appease God with good works or religious ritual. Religious people know they owe God a great debt for their disobedience. But they often make the terrible mistake of thinking they can pay it back through good works and the performance of religious duties.

387

God has dealt with our guilt. It is the best news in all the world. It is the only strategy that owns up to the truth of God’s righteousness and the depth of our debt before Him. Once you have been grasped by God’s way of dealing with your guilt, every other way will seem thin and superficial and utterly inadequate by comparison. And you will rejoice with me that “Jesus Is Precious Because He Removes Our Guilt.”

388

The universal problem of guilt is not owing to the fact that we have failed our fellow man, but because we have failed God.

389

The universal problem of guilt is not just a problem of how to feel better, but how to be right with God. The secular devices to lessen the misery of our guilt will always fail sooner or later because they ignore the main problem of human existence. We are guilty before God. It is His law we have broken. It is His glory from which we fall so short (Romans 3:23). Every person in this [world] is personally accountable to God and will meet Him some day either guilty and condemned, or acquitted and destined for joy.

390

God’s holiness and righteous glory have been desecrated, defamed, and blasphemed by our sin. It is with a holy God that we have to do in our guilt! And there can be no justification, no reconciliation, no cleansing of our conscience, unless the holiness of God is honored and the defamation of His righteousness is repaired. The urgency of our problem with guilt is not that we feel miserable, but that God’s name has been blasphemed. We live in a day with such a horrendously inflated view of human potential and such a miserably tiny view of God’s holiness that we can scarcely understand what the real problem of guilt is. The real problem is not, “How can God be loving and yet condemn people with such little sins?” The real problem is, “How can God be righteous if He acquits such miserable sinners as we?” There can be no lasting remedy for guilt which does not deal with God’s righteous indignation against sin. That’s why there had to be a sacrifice. And not just any sacrifice, but the sacrifice of the Son of God! No one else, and no other act, could repair the defamation done to the glory of God by our sins. But when Jesus died for the glory of the Father, satisfaction was made. The glory was restored. Righteousness was demonstrated. Henceforth it is clear that when God, by grace, freely justifies the ungodly (Romans 4:5), He is not indifferent to the demands of justice. It is all based on the grand transaction between the Father and the Son on the morning of Good Friday at Calvary. No other gospel can take away our guilt because no other gospel corresponds to the cosmic proportions of our sin in relation to God.

391

The biblical criterion for misplaced shame says, don’t feel shame for something that honors God, no matter how weak or foolish or wrong it makes you look in the eyes of men. And don’t feel shame for bad circumstances where you don’t share in dishonoring God. The biblical criterion for well-placed shame says, DO feel shame for having a hand in anything that dishonors God, no matter how strong or wise or right it makes you look in the eyes of men.

392

In the case of well-placed shame for sin the pain ought to be there but it ought not to stay there. If it does, it’s owing to unbelief in the promises of God.

393

If you think that the guilt which prepares us to receive the gospel is merely the bad feeling that comes from a low self-image or sagging self-esteem, then the gospel you preach will be just the kind of man-centered, ego-stroking pap that has emasculated the pulpits of our land and obscured the glory of God’s mercy.

394

Hardly anyone experiences the crush of real guilt! We have failed to see that what usually passes for guilt is in fact just more sin, because it is the bad feeling we have, not from our failure to trust God’s promises but from our failure to preserve our image as cool, self-sufficient people. Most of what passes for guilt feelings is an expression of pride. We do something impulsive that hurts someone and feel remorse. But does our remorse come from a deep spiritual grief that we have despised God by not trusting His promises and not waiting for His wisdom and help? Or does it more often come from the fact that we did not preserve our image as cool and self-sufficient? Real guilt is very rare!

395

Real guilt is the crushing sense of fear and remorse at the thought of having despised almighty God by casting a vote of no-confidence against His word of promise and counsel. Real guilt is radically God-centered. Satan’s substitute is the bad feelings we get from a wounded ego… It is based squarely on pride… This kind of guilt produces no repentance (2 Corinthians 7:10).

396

The tendency today is to stress the equality of men and women by minimizing the unique significance of our maleness or femaleness. But this depreciation of male and female personhood is a great loss. It is taking a tremendous toll on generations of young men and women who do not know what it means to be a man or a woman. Confusion over the meaning of sexual personhood today is epidemic. The consequence of this confusion is not a free and happy harmony among gender-free persons relating on the basis of abstract competencies. The consequence rather is more divorce, more homosexuality, more sexual abuse, more promiscuity, more social awkwardness, and more emotional distress and suicide that come with the loss of God-given identity.

397

Wimpy worldviews make wimpy Christians. And wimpy Christians won’t survive the days ahead.

398

“Love your neighbor as yourself” does not command, but rather presupposes, self-love. All human beings love themselves. Furthermore, the self-love Jesus speaks of has nothing to do with the common notion of self-esteem. It does not mean having a good self-image or feeling especially happy with oneself. It means simply desiring and seeking one’s own good.

399

There is a lot of confusion today about the self-love referred to in this verse: “Love your neighbor as yourself” (Gal. 5:14). The most common error is to assume that this is a command to loveyourself and that self-love means self-esteem. Both of these assumptions are wrong. Paul and Moses (Lev. 19:18) and Jesus (Lk. 10:27) assume that all people love themselves; they don’t command it: “You shall love your neighbor as you (already) love yourself.” And the self-love they assume is not self-esteem but self-interest: all people want to be happy, even if they often don’t know what will really make them happy.

400

“Love your neighbor as yourself” is not a command to love yourself. It is a command to take your natural, already existing love of self and make it the measuring rod of your love for others. There is not a harder command in the Bible than this one. It means: Want to feed the hungry as much as you want to feed yourself when you get hungry. It means: Want to find your neighbor a job as much as you are glad you have a job. Want to help your fellow student get A’s as much as you want to get A’s. Want to help the person stalled on the freeway as much as you are glad you are not stalled on the freeway. Want to give the poor softball player a chance to play as much as you want to play the whole game. Want to share Christ with your neighbor as much as you are glad you know Christ yourself.

Recommended Books

The Dawning of Indestructible Joy: Daily Readings for Advent

John Piper

This Momentary Marriage: A Parable of Permanence

John Piper

The Supremacy of God in Preaching

John Piper

God’s Passion for His Glory: Living the Vision of Jonathan Edwards

John Piper

Brothers, We Are Not Professionals: A Plea to Pastors for Radical Ministry

John Piper

Future Grace: The Purifying Power of the Promises of God

John Piper

A Hunger for God

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Don’t Waste Your Life

John Piper

About Piper, John

John Piper was born in Chattanooga, Tennessee, to Bill and Ruth Piper January 11, 1946. When John and his older sister were still small, the family moved to Greenville, South Carolina, where John spent his growing-up years. His father was an itinerant evangelist, and his mother died in 1974 in a bus accident while visiting Israel.

In 1980, sensing an irresistible call of the Lord to preach, John became the senior pastor of Bethlehem Baptist Church in Minneapolis, Minnesota, where he ministered for almost 33 years.

Desiring God began inauspiciously in 1994 when John handed off the church’s tape ministry to his assistant, Jon Bloom.

What started with tapes and John’s books, Desiring God has blossomed into an international web ministry with 12,000+ free resources and 3.5+million monthly users. Today, John serves as lead teacher for the ministry. (Source)