Let the Nations Be Glad! The Supremacy of God in Missions, by John Piper

Let the Nations be Glad! The Supremacy of God in Mission,

John Piper, IVP, 2003, revised and expanded edition, 255pp. 

OK. Let's pretend that John Piper is just an ordinary Christian writer rather than the official guru of Christian Hedonism and the unofficial leader of the Young, Restless, Reformed set. I know I'm asking a lot, but please indulge me on this one. Let's pretend that John Piper the 'ordinary Christian writer' rather than 'Hedo-Man'  has written this book so we can try and assess it on its merits. Novel idea, eh?

Here I will attempt to offer as unbiased review as I can, given that no human being can ever fully divest themselves of their cultural/theological/personal predilections and prejudices. Oh, and just so you know, I am neither in the 'love John Piper to death' or 'stone John Piper to death' camps. I feel myself under no particular obligation to agree or disagree with his every word. 

Right then, enough of the preamble and down to the review. Piper's basic thesis, set out in the opening chapter is that "mission exists because worship doesn't." The ultimate goal of mission is to "bring the nations into the white-hot enjoyment of God's glory." God is passionate for his own glory revealed in the salvation of people from every tribe, tongue and nation. So far so Edwardsian (Jonathan Edwards that is), and biblical as Piper's myriad of Scripture citations show.

Fired by a passion for God's glory the church is called to fulfill her Great Commission to disciple the nations for Christ.  It is at this point that Piper trots out the mantra of Christian Hedonism, that "God is most glorified in us when we are most satisfied in him."  But I wonder. Is God is most glorified in us when we are most satisfied in him? Yes, we must seek satisfaction in God and when we do that he is glorified, Psalm 36:7-9, 37:4 etc. However, the greatest commandment is not that we find satisfaction in God, but that we love him, Deuteronomy 6:5. If we love God, we will be satisfied in him, but love is the key thing not satisfaction. Also, in Scripture the glorification of God is explicitly tied to fruitful Christian service, John 15:8, Colossians 1:9-11. The trouble with Christian Hedonism is that it puts too much emphasis on subjective satisfaction in God at the expense of the biblical categories of love and fruitful service.

Nevertheless it is certainly true that a joyful concern for his glory will move the people of God to love lost sinners, and pray, work and suffer for their salvation. As he works all of this out in detail in the main body of the book, Piper's reflections on mission are shot through with thoughtful biblical exegesis. A chapter on the meaning of "all nations" is especially insightful. Mission means reaching unreached people groups for Christ. Once a church has been planted among a people, the task of evangelising them continues, but mission is a pioneering work. Inspiring illustrations of heroic missionary endeavour are drawn from figures such as David Brainerd, John Paton and Jim Eliot.

On controversial matters in contemporary missiology, Piper is commendably clear that Christ must be the conscious focus of saving faith. He is equally clear that hell entails the eternal, conscious punishment of the wicked.

The chapter on The Inner Spirituality and Outer Freedom of Worldwide Worship was the most problematic for me. I'm not sure that the the New Testament is as indifferent to outward forms of worship as Piper suggests. The basic elements that constitute the public worship of God are clearly revealed: prayer, the reading of Holy Scripture, the preaching of the Word, the singing of psalms and hymns, baptism and the Lord's Supper, and the pronouncement of the benediction. Granted, the precise ordering and arrangement of these elements is not set in stone, but that does not denote indifference to the form of worship. And while worship does involve the whole of life, there is something unique about the gathered worship of the church in the presence of the triune God.

Apart from a brief afterword, little is said concerning the role of the local church in sending and supporting missionaries. No attention is given to the often tricky relationship between the church and missionary societies. Do the societies exist to do mission in their own right, or is their function to facilitate the missionary activities of the churches? I believe that it's the latter, but Piper doesn't say and something badly needs to be said on this point.

While some matters could have been handled better and others given more attention, Piper has succeeded in setting before his readers a grand vision of the supremacy of God in missions. Mission exists because worship doesn't. For the sake of the glory of God and out of compassion for lost sinners may the church in our generation give herself wholeheartedly to the great work of  reaching all peoples with the good news of Jesus. This is just the book for renewing our passion for mission. Whether its is our calling to go and serve, or stay and pray, may our cry be one, "Let the peoples praise you, O God... Oh, let the nations be glad" (Psalm 67:3-4).

Alright, I know I got a bit carried away at the end there, but a fair review? 

Filling up the Afflictions of Christ by John Piper

Filling up the Afflictions of Christ:
The cost of bringing the gospel to the nations in the lives
of William Tyndale, Adoniram Judson and John Paton
John Piper, IVP, 2009 126pp

Millions of people have yet to hear the gospel of salvation. The work of worldwide mission is far from over. But reaching the lost for Christ is a costly affair. As Jesus said, the grain of wheat must fall into the ground and die in order to bear much fruit (John 12:24). Paul was conscious that in the sufferings of his ministry he was filling up what was lacking in the afflictions of Christ (Colossians 1:24). This does not mean that the apostle was attempting to supplement Christ’s atoning work. But he knew that God’s love for the nations is revealed as his people undergo suffering for the sake of the gospel.

This is the great principle that John Piper seeks to illustrate in the lives of William Tyndale the Bible translator, and pioneer missionaries Adoniram Judson and John Paton. He tells the moving story of how these men were willing to suffer hardship and even death to bring the message of God’s grace to the nations. Each man is a powerful example of Christian courage, self-sacrifice and fortitude in the face of seemingly overwhelming opposition and hardship. I defy any reader not to be deeply affected and challenged by Piper’s brief, yet gripping accounts of their lives. Tyndale, Judson and Paton knew what it was to die to themselves in order to serve Christ and win others for him. That is why their ministries bore much fruit. Are we willing to do the same in the great work of reaching the unreached with the good news of Jesus in our day?

*An edited version of this review will appear in a forthcoming edition of Protestant Truth.

Young, Restless, Reformed by Colin Hansen

Young, Restless, Reformed: a journalist's journey with the new Calvinists,
Colin Hansen, Crossway, 2008, 160pp

Colin Hansen, a journalist with Christianity Today spent two years of his life mixing it with some of the top movers and shakers in Reformed Christianity in America. He had begun to notice a resurgence of interest in Reformed theology in some unexpected places and set out to investigate some of the reasons for this theological and spiritual renewal. It seems that a new generation of believers has grown tired with bog standard evangelicalism. They want depth, truth, and reality. And they are looking to Reformed theology, or more precisely, the sovereign God of biblical revelation to satisfy their longings and transform their lives.

Large conferences such as Passion, New Attitude and Together for the Gospel have exposed a new generation of believers to the Reformed faith. The ministry of John Piper is another factor. Piper's preaching (freely broadcast on the internet) and his books such as Desiring God have had a huge impact. Many cite Piper as the reason why they embraced the Reformed faith. But the Minneapolis pastor is certainly not the only influential figure. The long and faithful ministry of R. C. Sproul has had an effect. Al Mohler has been busily taking the Southern Baptist Theological Seminary back to its Calvinistic roots. Thousands of men are now leaving the seminary with Reformed convictions. As well as preachers with a more traditional Reformed stance like John MacArthur, leaders usually associated with the Charismatic movement are helping to spread the word. C. J. Mahaney of Sovereign Grace Ministries is both Charismatic and Reformed. John Piper and Wayne Grudem have also helped to introduce Charismatics, who are sometimes a little light on doctrine to the wonders of Reformed theology. The controversial Seattle pastor Mark Driscoll is reaching the unreachable with a combination of missional engagement with the culture and good old Calvinistic theology.

There are several key features of this renewed fascination with Calvinism. It seems to be a movement comprising mainly of the up and coming generation of believers who are weary with seeker sensitive megachurches. Reformed student missions are having a real impact on American campuses. It is young people who gather in their thousands at the large conference meetings.

The resurgence of the Reformed faith has crossed the dividing line between traditional Calvinistic churches and the Charismatic movement. This has had an impact on the worship style adopted at Together for the Gospel and other big conferences. Perhaps we can see something similar happening in the UK at the New Word Alive events. New Frontiers Charismatics who have embraced Reformed doctrine gather with Free Church and Anglican evangelicals to hear the likes of Don Carson against the backdrop of Charismatic style worship. It is surely a good thing that Charismatics are being drawn to the doctrines of grace. We should rejoice in that. But there are still some differences between the traditional Reformed Churches and our Reformed Charismatic brethren. The use of noisy music groups, song leaders and other accouterments of Charismatic worship is one of them. Then there is the issue of the continuation or not of the extraordinary gifts of the Spirit. Charismatic theology sometimes does not give enough emphasis to the fact that the Holy Spirit is active in the church in, by and with the Word. I'm not saying that fellowship with Calvinistic Charismatics should be curtailed, not at all. We stand united by the gospel of sovereign grace, but real differences should not be swept under the carpet.

The name of John Piper seems to pop up again and again in the book. I hope there isn't a danger of the new Calvinism becoming overly reliant on one man. In the second half of the 20th century Reformed evangelicalism in the UK was dominated by Dr. D. Martyn Lloyd-Jones and his death left a huge hole in the movement. Still today discussion in fraternals and conferences can be brought to a shuddering halt when an old timer recalls something that "the Doctor" said on an issue. Leadership of the Reformed resurgence in the States seems to be more collegiate. Perhaps there is less reliance on one central figure than was the case with "the Doctor", but a glance at the index will show that Piper does seem to feature rather a lot in Hansen's account.

Among the new Calvinists there is an appreciation for Jonathan Edwards and the Puritans. A chapter is devoted to Edwards, the 'Big Man on Campus' at Yale university. But above all, it seems that people are embracing Calvinism because they have seen that the Reformed faith is the faith of Scripture, deep and true. And contrary to what a UK-based critic of the new Calvinism had to say (see here), I don't think that what we have here is a merger of Calvinism and worldliness. From what I can see the "Young, Restless, Reformed" aren't simply embracing a form of intellectual Calvinism. They have gathered that truth properly understood transforms lives and calls for radical obedience to Christ. Some of them have endured painful opposition from their churches as they preached the sovereignty of God in salvation. At best they are passionate for holiness and concerned to reach the masses with the gospel of grace. New churches are being planted and there is a strong desire to proclaim Christ to the nations. We should not reject this movement as "worldly" simply because of concerns over musical styles. Reformed catholicity of spirit demands that love for the truth should be recognised and encouraged wherever we find it. Worldliness cannot be defined by a list of evangelical taboos. That approach is more Fundamentalist than Reformed.

Maybe I'm not best placed to judge on this, but I think that Hansen is overstating his case in suggesting that what we have here is revival. However, we should be grateful that many in America are returning to the deep wells of Reformed theology. A recovery of vibrant Calvinism that is God-centred, Christ exalting and Spirit dependent is surely to be welcomed.

The Future of Justification by John Piper

This newly published book by John Piper, The Future of Justification, A Response to N. T. Wright, is now available for free from the Desiring God website, here.

These are Piper's words from the introduction,

"My little earthly life is too far spent to care much about the ego gratification of scoring points in debate. I am still a sinner depending on Christ for my righteousness before God. So I am quite capable of fear and pride. But I do hope that, where I have made mistakes, I will be willing to admit it. There are far greater things at stake than my fickle sense of gratification or regret. Among these greater things are the faithful preaching of the gospel, the care of guilt-ridden souls, the spiritual power of sacrificial deeds of love, the root of humble Christian political and social engagement, and the courage of Christian missions to confront all the religions of the world with the supremacy of Christ as the only way to escape the wrath to come. When the gospel itself is distorted or blurred, everything else is eventually affected. May the Lord give us help in these days to see the word of his grace with clarity, and savor it with humble and holy zeal, and spread it without partiality so that millions may believe and be saved, to the praise of the glory of God’s grace".

Amazing Grace in the Life of William Wilberforce by John Piper

Amazing Grace in the Life of William Wilberforce by John Piper, IVP, 2007, 76pp.

William Wilberforce is chiefly remembered for his role in the abolition of the slave trade 200 years ago. But his dogged anti-slavery campaign was far from being his only interest. At one time in his life, he was active in 69 different initiatives as diverse as the British and Foreign Bible Society and the RSPCA. He was a big name politician. Wilberforce may have refused to serve as a cabinet minister. But he was a friend and confidant to British Prime Ministers. In this delightful little book, John Piper seeks to explore what made this great man tick.

Biographical details are sketched in, but what drives the book is Piper’s desire to find the key to Wilberforce’s life as a Christian. He finds two main principles. First, Wilberforce’s insistence that Christian living cannot be separated from “the gigantic truths of the gospel”. His A Practical View of Christianity was written to shock the chattering classes out of their nominal Christianity. He knew that lives could only be changed if people wholeheartedly believed in the gospel of justifying grace. A holy life is the inevitable effect on saving faith in Christ. As Don Carson recently put it, Wilberforce was "radical from the centre". His reforming activities were rooted in the gospel of God's grace. The "Social Gospel" movement of the early 20th century turned its back upon the doctrines of historic Christianity and focused almost entirely on changing society. The movement was a spectacular failure. People had little interest in a Christianity devoid of saving power. Instead, they looked to socialism to cure the ills of society. Wilberforce however, whose reforms did change the world was a distinctly evangelical reformer.

Second, Piper shows that Wilberforce’s life was characterised by “childlike joy”. The reformer knew periods of discouragement and spiritual difficulty, but all who knew him testified to his sunny, joyful disposition. The cynical might raise a weary eyebrow at Piper's attempt to turn Wilber into a proto-Christian Hedonist. But if ever there was a happy believer it was William Wilberforce. The joy of the Lord was his strength and his joyful Christian life made him a winsome and lovable witness to Christ.

You will have to look elsewhere for a full biography of Wilberforce. This book is largely draws on two sources, John Pollock’s Wilberforce and Wilberforce’s own A Practical View of Christianity. A helpful Foreword is written by Jonathan Aitken, who warmly recommends this study. All Christians will be helped and challenged by this little volume. Are we vibrant, joyful witnesses to Christ? The book could also be given to non-Christians who were captivated by the film Amazing Grace and want to know more about what made William Wilberforce the man that he was.

Jonathan Edwards on the enjoyment of God

Jonathan Edwards

I recently purchased A God Entranced Vision of All Things, The Legacy of Jonathan Edwards; edited by John Piper & Justin Taylor, Crossway, 2004. I began to read the book while on the train from Wiltshire to London Paddington on Saturday. It was a clear, chilly morning and Salisbury Plain looked hauntingly beautiful through the carriage windows. The sun shone brightly upon fields dusted with frost. The partially frozen Kennet & Avon canal glowed like a tongue of fire against the backdrop of hoary Plain. This happy vision of the glory of God in creation was an appropriate context for reading about Edwards' God entranced vision of all things.

He sends out his command to the earth; his word runs swiftly. He gives snow like wool; he scatters hoarfrost like ashes. He hurls down his crystals of ice like crumbs; who can stand before his cold? (Psalm 147:15-17 ESV)

I'm only a couple of chapters into the book, but this quote was enough to whet my appetite:

The enjoyment of God is the only happiness with which our souls can be satisfied. To go to heaven, fully to enjoy God, is infinitely better than the most pleasant accommodations here. Fathers and mothers, husbands, wives. or children, or the company of earthly friends, are but shadows; but God is the substance. They are but scattered beams, but God is the sun. These are but streams, but God is the ocean. Therefore it becomes us to spend this life only as a journey toward heaven, as it becomes us to make the seeking of our highest end and proper good, the whole work of our lives; to which we should subordinate all other concerns of life. Why should we labour for, or set our hearts on anything else, but that which is our proper end, and true happiness?

Brothers, We Are Not Professionals

This book by John Piper is not another one of those "How To" books for preachers and pastors. It is a cry from the author's heart for a Biblically radical pastoral ministry. I don't suppose that people who know me would describe me as a slick and professional minister. But I still found this book very challenging. All the authentic Piper touches are here, from the Edwardsian (Jonathan Edwards that is) chapter on Brothers, God Loves His Own Glory to the charge Brothers, Consider Christian Hedonism. Piper writes with passion and clarity. This is a book that will stir you up to action and sit you down for quiet, penitent self-examination.
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Piper calls us to Live and Preach Justification by Faith as understood by the the Reformers, Puritans and Jonathan Edwards. We need to be reminded of the pastoral implications of this great doctrine as we engage in controversy with old-style Catholic teaching and the New Perspective on Paul. It was while Edwards was preaching a series on justification that revival began, "God's work wonderfully brake forth among us". The author also issues this challenge, "Brothers, we need to feel the truth of hell and the nearness of our own escape". With Evangelicals flirting with annihilationalism and even universal salvation we urgently need to be reminded of this. We must warn lost people, even with tears to "Flee from the wrath to come!". We seem to have lost the pulpit earnestness exemplified by Richard Baxter who would "preach as never sure to preach again as a dying man to dying men."

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The writer calls us to think deeply, read widely and pray without ceasing. Those of us who have not kept up our Greek and Hebrew studies are rebuked by the example of Henrich Bitzer. He was a banker who produced a book of daily readings in the original Biblical languages to help pastors to improve their grasp of Greek and Hebrew. Piper bravely tackles the issues of racism and abortion head on and urges ministers to do likewise. In all, this book will do much good if we don't just read it, but take its lessons to heart.

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Let us hope and pray that John Piper makes a full recovery from his cancer treatment.