“Given the contributors, I expected this book to be good, but it exceeds expec-

tations. There’s no weak link. Every chapter, including the introduction, brings

a unique and vital perspective to a critical subject. It’s impossible to overstate

the power and eternal impact of our spoken and written words, for good or

evil. With stylistic diversity but thematic unity, these men bring a rich, biblical,

Christ-centered, interesting, and immensely helpful perspective. I wholeheart-

edly recommend it.”

— Randy Alcorn, author, Heaven and If God Is Good

“Solomon tells us, ‘Death and life are in the power of the tongue, and those

who love it will eat its fruits’ (Prov. 18:21). Words kill and words give life;

they’re either poison or fruit. They have massive potential for both good and

evil. They have the power to either build up or tear down. The contributors to

this volume understand this well, and they show, in both theologically deep and

practically down-to-earth ways, how the church must be marked by redemptive

speech. They show how the sweetness and strength of the gospel—the sweet-

ness of grace, the strength of truth—should flavor everything we say. John Piper

asks, ‘What would the world be like—the home, the church, the school, the

public square—if words were used the way Jesus used them?’ Read this book

and find out.”

— Tullian Tchividjian, Pastor, Coral Ridge Presbyterian Church;

author, Unfashionable

“A splendid book that deserves a spot on the bookshelf of every Christian

communicator. Consider it a passport into the world of God-seeking, skilled

wordsmiths. One insight after another—creative, practical, and drenched with

wisdom.”

— Max Lucado, author, You Are Special and the Wemmicks series

“Words are powerful. As the Scriptures indicate, they can create and destroy,

build and burn down, save and condemn. The triune God created and upholds

us by his Word, redeems us by renarrating our lives by his gospel, and directs

us by his commands so that our words become more conformed to his Word.

These many facets of verbal communication—both divine and human—are

displayed in one rich and enriching jewel. Faith and practice are wonderfully

integrated in this collection of godly wisdom.”

— Michael Horton, J. G. Machen Professor of Systematic

Theology and Apologetics, Westminster Seminary California

“In a culture dominated by the abundance of text messages, tweets, and sta-

tus updates, we are in desperate need to have a biblical understanding of the

power of words. Those who are serious about raising up the next generation of

kingdom leaders will take heed to the Bible-saturated wisdom in this book and

teach their staff and students to do the same. I know I will!”

— Matt Bradner, Director, Campus Outreach,

Lynchburg, Virginia

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“Jesus Christ set the record straight when he declared that we do not live by

bread alone but by every word that proceeds from the mouth of the Father. We

live and die by words. Words are central to life, to communication, to meaning,

and to Christian theology. This said, our relative inattentiveness to the meaning

of words in the Christian church is to our shame. The contributors offer a res-

cue from this inattentiveness with wise words of spiritual counsel, deep words

of doctrinal conviction, and saving words of the gospel. This book is urgently

needed, and I am most pleased to recommend this volume with a good word.”

— R. Albert Mohler Jr., President, Southern Baptist

Theological Seminary

“God’s Word is not only the word he speaks to us; it is Jesus Christ himself,

according to John 1:1–14. So God’s speech is fundamental to who he is. Perhaps

surprisingly for many of us, human life reflects God’s word in this respect. Our

words are central to our lives, as God’s Word is to his. James 3:1–12 tells us

that if we can control our tongues, we can control our whole lives. So we need

to give a lot more thought to our language, its meaning and effects, and its rela-

tion to God’s own Word. The Power of Words and the Wonder of God includes

some scriptural, thoughtful essays on these subjects. I hope that it attracts many

readers and much attention.”

— John Frame, Professor of Systematic Theology and Philosophy,

Reformed Theological Seminary

“Read this book and you will be given a vision for your speech. You will speak

less in some situations and more in others. You will be guided to speak both

gently and with boldness. You will be more alert to what you say as you sing.

You will say, ‘Thank you, Lord, for words.’ You will also say, ‘Forgive me,

Lord, for my casual and reckless words.’ And—I thought this was a bonus—

you will get to know the authors in a great Q&A.”

— Edward Welch, Counselor and Faculty, Christian Counseling

and Education Foundation

“This is a truly wonderful book on a timely and neglected subject. Our society

is drowning in a glut of words and images; we do not need more of them. What

we need is what this book can guide us to—the right kind of words used for the

right ends. This collection of essays, consistently weighty in substance, makes

good on the claims of the book’s title: it convinces us of the power of words

and instills a desire to see them used to express the wonder of God. My heart

leaped many times as I read it.”

— Leland Ryken, Professor of English, Wheaton College

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The Power of Words and

the Wonder of God

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Other Books Coedited by

John Piper and Justin Taylor:

Stand: A Call for the Endurance of the Saints (2008)

The Supremacy of Christ in a Postmodern World (2007)

Suffering and the Sovereignty of God (2006)

Sex and the Supremacy of Christ (2005)

A God-Entranced Vision of All Things:

The Legacy of Jonathan Edwards (2004)

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The Power of Words

and the Wonder

of God

John Piper and Justin Taylor

General Editors

W H E AT O N , I L L I N O I S

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The Power of Words and the Wonder of God

Copyright © 2009 by Desiring God Ministries

Published by Crossway Books

a publishing ministry of Good News Publishers

1300 Crescent Street

Wheaton, Illinois 60187

All rights reserved. No part of this publication may be reproduced, stored in a retrieval

system, or transmitted in any form by any means, electronic, mechanical, photocopy,

recording, or otherwise, without the prior permission of the publisher, except as pro-

vided for by USA copyright law.

Cover design: Matthew Taylor, Taylor Design Works

First printing 2009

Printed in the United States of America

Unless otherwise indicated, Scripture quotations are from the ESV® Bible ( The Holy

Bible, English Standard Version®), copyright © 2001 by Crossway Bibles, a publishing

ministry of Good News Publishers. Used by permission. All rights reserved.

Scripture quotations marked nasb are from The New American Standard Bible®.

Copyright © The Lockman Foundation 1960, 1962, 1963, 1968, 1971, 1972, 1973,

1975, 1977, 1995. Used by permission.

Scripture quotations marked niv are from The Holy Bible: New International

Version®. Copyright © 1973, 1978, 1984 by International Bible Society. Used by

permission of Zondervan Publishing House. All rights reserved.

The “NIV” and “New International Version” trademarks are registered in the

United States Patent and Trademark Office by International Bible Society. Use of

either trademark requires the permission of International Bible Society.

All emphases in Scripture quotations have been added by the authors.

Trade paperback ISBN: 978-1-4335-1049-6

PDF ISBN: 978-1-4335-1050-2

Mobipocket ISBN: 978-1-4335-1051-9

ePub ISBN: 978-1-4335-2376-2

Library of Congress Cataloging-in-Publication Data

The power of words and the wonder of God / John Piper and

Justin Taylor, editors.

p. cm.

Includes indexes.

ISBN 978-1-4335-1049-6 (tpb)

1. Oral communication—Religious aspects—Christianity. I. Piper, John,

1946– . II. Taylor, Justin, 1976– . III. Title.

BV4597.53.C64P69 2009

241'.672—dc22

2009010899

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1 7

1 6

1 5

1 4

1 3

1 2

11

1 0

0 9

1 4

1 3

1 2

11

1 0

9

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In Memory of

John Bunyan

Of whose great Pilgrim book he truly wrote:

This book is writ in such a dialect

As may the minds of listless men affect:

It seems a novelty, and yet contains

Nothing but sound and honest gospel strains.

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Contents

Contributors

11

Acknowledgments

13

Introduction

15

Justin Taylor

1 War of Words: Getting to the Heart for God’s Sake

23

Paul David Tripp

2 The Bit, the Bridle, and the Blessing: An Exposition

of James 3:1–12

45

Sinclair B. Ferguson

3 Is There Christian Eloquence? Clear Words and the

Wonder of the Cross

67

John Piper

4 How Sharp the Edge? Christ, Controversy, and

Cutting Words

81

Mark Driscoll

5 Story-shaped Faith

105

Daniel Taylor

6 Words of Wonder: What Happens When We Sing?

121

Bob Kauflin

Part 1: A Conversation with the Contributors

137

John Piper, Mark Driscoll, Sinclair Ferguson,

and Justin Taylor

Part 2: A Conversation with the Contributors

149

John Piper, Bob Kauflin, Paul Tripp, Daniel Taylor,

and Justin Taylor

Notes

162

Subject Index

167

Scripture Index

171

Desiring God: Note on Resources

175

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Contributors

Mark Driscoll is a founding pastor and the lead preaching pastor of

Mars Hill Church in Seattle. He is president of the Acts 29 Church

Planting Network (www.acts29network.org) and leads the Resurgence

Missional Theology Cooperative (www.theresurgence.com). His

books include Vintage Jesus; Death by Love; Vintage Church; and

Religion Saves. Mark and his wife, Grace, have five children.

Sinclair B. Ferguson is the senior minister of the First Presbyterian

Church in Columbia, South Carolina, and professor of systematic

theology at Redeemer Seminary in Dallas. He is the author of several

books, the most recent being In Christ Alone: Reflections on the

Heart of the Gospel, and Westminster Directory of Public Worship

(co-authored with Mark Dever). Sinclair and his wife, Dorothy, have

four grown children.

Bob Kauflin is the director of worship development for Sovereign

Grace Ministries in Gaithersburg, Maryland. After receiving a piano

performance degree from Temple University in 1976, he traveled

for eight years with the contemporary Christian group GLAD as a

songwriter, speaker, and arranger. His current role involves equip-

ping pastors and musicians in the theology and practice of congre-

gational worship, contributing to Sovereign Grace recordings, and

being one of the worship leaders at Covenant Life Church, where

he has served since 1997. His first book, Worship Matters: Leading

Others to Encounter the Greatness of God, was published in 2008 by

Crossway, and his blog is titled the same (www.worshipmatters.com).

Bob and his wife, Julie, have six children and seven grandchildren.

John Piper is the pastor for preaching at Bethlehem Baptist Church

in Minneapolis, Minnesota, where he has served since 1980 seeking

to “spread a passion for the supremacy of God in all things for the

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12

Contributors

joy of all peoples through Jesus Christ.” John has written over forty

books, including Desiring God; Don’t Waste Your Life; Fifty Reasons

Why Jesus Came to Die; What Jesus Demands from the World; When

I Don’t Desire God; and God Is the Gospel. John and his wife, Noël,

have five children and a growing number of grandchildren.

Daniel Taylor is a professor of literature and writing at Bethel

University in Saint Paul, Minnesota, where he has taught since 1977.

He speaks internationally on issues related to story, values, char-

acter, faith, and contemporary culture. Among his books are Tell

Me a Story: The Life-Shaping Power of Our Stories; Letters to My

Children: A Father Passes on His Values; and most recently, In Search

of Sacred Places: Looking for Wisdom on Celtic Holy Islands. Taylor

is also the cofounder of The Legacy Center (www.thelegacycenter.

net), which encourages people and organizations to identify and pre-

serve the values and stories that have shaped their lives. Dan and his

wife, Jayne, have four children and two granddaughters.

Justin Taylor is editorial director at Crossway Books in Wheaton,

Illinois. Prior to this position he served as director of theological

research and education at Desiring God Ministries. With John Piper

he edited five previous conference books, and coedited with Kelly

Kapic two new editions of works by John Owen. He blogs daily at

Between Two Worlds. Justin and his wife, Lea, have three young

children.

Paul David Tripp has an extensive speaking ministry, both nation-

ally and internationally, as president of Paul Tripp Ministries (www.

paultrippministries.org). He is also on the pastoral staff at Tenth

Presbyterian Church in Philadelphia, where he preaches on Sunday

evenings and leads the Ministry to Center City. He is the author of

numerous books. Most notably related to the theme of the pres-

ent volume is his book War of Words: Getting to the Heart of Our

Communication Struggles. Recently he has written A Quest for More;

Whiter Than Snow; and A Shelter in the Time of Storm. Paul and his

wife, Luella, have four grown children.

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Acknowledgments

Our editor, Lydia Brownback, and indexers, David Mathis and Carol

Steinbach, have helped us once again to make this book better and

more useful. Thank you for serving us, and for serving readers of this

book.

At Desiring God, we give thanks to God for Jon Bloom, the

executive director; Scott Anderson, who oversaw the conference

where these chapters were originally presented; and David Mathis,

who serves John with diligence and care.

We are also thankful to the leadership at Crossway Books—espe-

cially Lane Dennis and Allan Fisher—who agreed to publish this book

and who share our vision for God-centered materials that build up

the body of Christ.

Most importantly, we thank God for the gift of his Son Jesus

Christ. We say with the apostle Peter, “Lord, to whom shall we go?

You have the words of eternal life” (John 6:68).

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Introduction

Justin Taylor

WORDS. We think words, hear words, speak words, sing words,

write words, and read words—all the time. Every day.

What do words have to do with Christianity? Almost everything.

At every stage in redemptive history—from the time before time,

to God’s creation, to man’s fall, to Christ’s redemption, and to the

coming consummation—“God is there and he is not silent.”1 God’s

words decisively create, confront, convict, correct, and comfort. By

his words he both interprets and instructs.

The Opening Scenes of the Bible

If you wanted to construct a biblical theology of words, you could get

pretty far in just the first few pages of your Bible. The early chapters

of Genesis are replete with God using words to create and order, name

and interpret, bless and curse, instruct and warn.

God speaks (“And God said, ‘Let there be . . . ’”), and reality

results (“and there was. . . .” “And it was so”). He names (“God

called . . . ”), and things are publicly identified. We learn later that it is

“by the word of his power” that God’s Son, Jesus Christ, continually

sustains and “upholds the universe” (Heb. 1:3).

Before God creates man, he first uses words to announce his

intention (“Let us make . . . ”). And once Adam and Eve are created,

their first experience with God involves words, as he gives them the

cultural mandate (Be fruitful, multiply, fill the earth, subdue it, have

dominion), explains their freedom (“You may . . . ”), and warns them

against disobeying his command (“You shall not . . . ”).

When Satan slithers onto the scene as a crafty serpent, his first

action is to speak, and his wicked words are designed to call into

question the very words of God. The first step is to sow the seed of

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16

Introduction

doubt (“Did God actually say . . . ?”). And the second step is the

explicit accusation that the Creator was really a liar (“You will not

surely die”).

When Adam and Eve rebel against the only restriction they were

given, they express for the first time words that are so common for us

today: fear (“I was afraid”), shame (“I hid myself”), and blame (that

woman—whom you gave to be with me!).

God then interprets their new fallen world for them—and also

gives the first words of the gospel, foretelling the time when he will

send his Son to save his people and crush the head of his enemy. God

uses words to tell of the coming Word made flesh (John 1).

Jesus, the Word Made Flesh

When God’s Son eventually enters into human history as the God-

man, he lives by God’s Word (Luke 4:4), keeps God’s Word (John

8:55), and preaches God’s Word (Mark 2:2). The Father gave Jesus

words, Jesus gave them to his followers, and his followers received

them (John 17:8).

Jesus’ words are inseparable from his person2 and thus can be

identified as having divine attributes. To be ashamed of Christ’s

words is on the same level as being ashamed of Christ himself (Luke

9:26). His words are eternal: unlike heaven and earth, Christ’s words

will remain forever (Matt. 24:35). They have power: Jesus could cast

out spirits with “a word” (Matt. 8:16); he merely had to “say the

word” and someone could be healed (Matt. 8:8). Jesus’ words are

“spirit and life,” “the words of eternal life” (John 6:63, 68). Jesus’

words dwell or abide in those who are united to Christ and abiding

in him (John 8:31; John 15:7; Col. 3:16). Only those who hear and

keep Jesus’ word receive blessing and eternal life (Luke 11:28; John

5:24; 8:47, 52).

Those who heard him were “amazed at his words” (Mark 10:24),

hanging on every word and marveling at his gracious speech (Luke

19:48; 4:22). They recognized that his words possessed a unique

authority (Luke 4:32).

But Jesus critiqued those who used the words of their prayers

to conceal the hypocrisy of their hearts, heaping up “empty

phrases” and wanting to be “heard for their many words” (Matt.

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Introduction

17

6:7). He accused them of using their traditions to make “void

the word of God” (Matt. 15:6). His own words found no place

in their hearts—some couldn’t bear to hear his words, and some

heard his words but refused to keep them (John 8:37, 43; 14:24).

In response, Jesus’ enemies “plotted how to entangle him in his

talk” (Matt. 22:15).

Jesus warned that how one hears and responds to Jesus’ words

reveals the ultimate dividing line within salvation history: on the day

of judgment we will each give an account “for every careless word,”

being either justified or condemned by our words (Matt. 12:36–37),

for “what comes out of the mouth proceeds from the heart” (Matt.

15:18). If you hear and practice Christ’s words, you are like a wise

man building a house on a rock-solid foundation that can remain

standing even during a torrential storm. But hearing Christ’s words

and failing to do them is like building a house on sand, which will

crumble to the ground in the midst of the storm (Matt. 7:24–26).

Words and the Gospel

In the book of Acts and in the Epistles, the gospel message—the good

and glorious news that “another true and obedient human being has

come on our behalf, that he has lived for us the kind of life we should

live but can’t, that he has paid fully the penalty we deserve for the

life we do live but shouldn’t,”3 with all of the personal and kingdom

implications that that entails—is referred to as “the Word.”

As you read God’s Word and consider the deep implications of

the gospel for your life, you’ll begin to discern a pattern: (1) God has

holy standards for how we are to speak words and listen to words.

(2) This side of heaven we will never fully measure up to God’s holy

standard regarding the use of our tongue. (3) Jesus fulfilled what we

(along with Adam, Israel, and every prophet, priest, and king) failed

to do: his words were perfect words, without sin. By his punishment-

bearing, substitutionary death, his words can become our words. (4)

Our day-by-day failure to use our tongue as we ought—for God’s

glory and for the good of his people—comes from a functional rejec-

tion of Christ the Word. It is only as we look to Jesus, rejoicing in him

and in his atoning provision, that we are freed to walk—and talk—in

his way.4

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18

Introduction

How Should We Then Live?

If God is a God of words, and if Jesus and his gospel are insepa-

rable, then how should we—those who seek to follow him—use our

words?

The book of Proverbs is an excellent place to start, giving pithy

statements about what godly and ungodly speech looks like. For a

sampling, consider these contrasts:

Proverb

Godly Words

UnGodly Words

10:32

The lips of the righteous

The mouth of the wicked

know what is acceptable.

[knows] what is perverse.

12:18

The tongue of the wise

Rash words are like sword

brings healing.

thrusts.

13:1

A wise son hears his

A scoffer does not listen to

father’s instruction.

rebuke.

13:3

Whoever guards his mouth He who opens wide his lips

preserves his life.

comes to ruin.

13:10

With those who take

By insolence comes nothing but

advice is wisdom.

strife.

13:18

Whoever heeds reproof is

Poverty and disgrace come to

honored.

him who ignores instruction.

14:3

The lips of the wise will

By the mouth of a fool comes a

preserve them.

rod for his back.

14:25

A truthful witness saves

One who breathes out lies is

lives.

deceitful.

15:1

A soft answer turns away

A harsh word stirs up anger.

wrath.

But there is so much more that can and should be said. In the

pages of this book you’ll find six authors who are striving to help

us understand God’s perspective on words. Whether it’s the words

of relationships, words of eloquence, words of sarcasm, words of

story, or words of song—all of these have to do with who we are and

how we speak. What follows is an attempt to summarize briefly their

chapters.

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Introduction

19

Paul Tripp

Tripp explains what all of us already know: our world of talk is a

world of trouble. But in order to understand the war of words, we

must first understand the war for the heart. Word problems are heart

problems. Within each of our hearts there is a war between two king-

doms—the kingdom of self and the kingdom of God. One of the two

is always ruling our hearts and shaping our talk. And only when our

hearts are ruled by love—marked by self sacrifice for the redemptive

good of others no matter what—will we overflow with wholesome

words of love and grace.

Sinclair Ferguson

Ferguson expounds James 3:1–12, identifying four driving principles

regarding the tongue: (1) the tongue is difficult to tame; (2) the tongue

has a disproportionate power; (3) the tongue causes destruction; and

(4) the tongue is plagued with a deadly inconsistency. After unpack-

ing this imagery and showing the gospel implications, Ferguson

exhorts us: (1) to realize that the depth of our sin, the pollution of

our hearts, and our need of saving grace are all evidenced in our use

of the tongue; (2) to recognize we are each a new creation in Christ;

and (3) to continue in the Word.

John Piper

Eloquence involves combining words in order to make an impact

on the listener or the reader. The apostle Paul said that he was sent

by Christ to preach the gospel, but not to preach it with “eloquent

wisdom” or with “lofty speech” (1 Cor. 1:17; 2:1). In fact, Paul,

says, using such eloquence would empty the cross of its power. Piper,

through a study of 1 Corinthians, explores whether this means that

eloquence—which the Bible itself seems to exhibit!—is discouraged.

Piper concludes that Paul is discouraging a certain form of eloquence

that is motivated by the exploitation of self and the belittling or

ignoring of God. Biblically sanctioned eloquence, he argues, should

humbly exalt Christ with the hope that God will use our language to

help listeners retain interest, increase sympathy, awaken sensitivity,

and feel the words powerfully.

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20

Introduction

Mark Driscoll

Driscoll argues that Scripture specifies four functions of the way

in which shepherds should relate to those inside and outside the

church. They are to feed the sheep (Christians, the flock of Jesus the

Good Shepherd); rebuke the swine (who claim to worship God but

live unrepentant lives in filthy sin); shoot the wolves (heretics, false

teachers, and anyone who ravages the flock and feasts on the sheep);

and beat the dogs (who bark at God’s people in an effort to control,

intimidate, manipulate, use, abuse, terrify, harm, and devour them).

The people in the undershepherd’s flock, in return, should pray for

their pastor-shepherds, that God would give them a discerning mind,

thick skin, a good sense of humor, a tender heart, a humble disposi-

tion, a supportive family, and evangelistic devotion.

Daniel Taylor

Taylor (related to me only in Christ!) argues that the best way to

conceive of the Christian faith, and the faithful life, is to see yourself

as a character in the greatest story ever told—a story to be lived, and

not merely a set of propositions to be believed. The Bible, in other

words, tells a master story and invites us to make it our personal

story. Because all good stories are centered on characters making dif-

ficult choices with uncertain outcomes, we need to understand how

the story of faith necessarily shapes how we live. Taylor illustrates all

of this with a few stories of his own, showing that stories come from

God and need to be passed on to the next generation.

Bob Kauflin

Kauflin argues that Christians tend to fall into one of three categories

when it comes to the relationship between music and words: (1) music

supersedes the word; (2) music undermines the word; (3) music serves

the word. Arguing for this third paradigm, Kauflin suggests three

implications: (1) Singing can help us remember words, which means

that we should use melodies that are effective, sing words that God

wants us to remember, and seek to memorize songs. (2) Singing can

help us engage emotionally with words, which means that we need a

broader emotional range in the songs we sing, and that singing them

should be an emotional event. (3) Singing can help us use words to

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Introduction

21

demonstrate and express our unity, which means singing songs that

unite us instead of divide us, recognizing that musical creativity in the

church has functional limits and that it is ultimately the gospel, not

music, that unites us in Christ.

Our Prayer

When Moses stood before the Israelites, he spoke to them the words

of a prayer-song, which began like this:

Give ear, O heavens, and I will speak,

and let the earth hear the words of my mouth.

May my teaching drop as the rain,

my speech distill as the dew,

like gentle rain upon the tender grass,

and like showers upon the herb.

For I will proclaim the name of the Lord;

ascribe greatness to our God! (Deut. 32:1–3)

This is our prayer for this book as well. May our great and glorious

God graciously use these imperfect words to equip and encourage

you in a path of using life-giving words to honor his name, edify the

church, and call the lost to the gospel of Jesus Christ.

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C H A P T E R O N E

War of Words:

Getting to the Heart

for God’s Sake

Paul David Tripp

I DON’T KNOW VERY MANY OF YOU, but there are three things

that I know about you.

Three Things I Know about You

1) You Talk

First, I know you talk. Oh, my goodness, do you talk. Some of us

more than others—some of us have trouble stopping—but all of us

talk every day. Yes, even though we aren’t always aware of it, every

day of our lives is filled with talk. Every moment is infected with talk.

Every relationship and situation is dyed with words. We’re word-ish

people. You could hardly identify a more formative aspect of our

daily lives than our world of words. Yet whenever I begin to think,

speak, or write about this topic, I experience a bit of frustration. What

frustrates me is the vocabulary of communication. The terms are

so mundane— words, talk, dialogue, conversation, communication.

They just don’t seem to carry the freight of how profoundly signifi-

cant and important this area of life actually is.

Think with me about the significance of this part of our lives.

We have to start by acknowledging that the very first words ever

spoken were not spoken by a human being. The very first words

ever spoken were spoken by God. Perhaps one of the ways that

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I’m most obviously God-like is that like God, I talk. You and I will

never understand the profound importance of words unless we start

here. Words belong to the Lord. What this means is that whenever

you take words as belonging to you, your words lose their shelter

from difficulty. You have never spoken a word that belongs to you,

because words belong to the Lord. We think that words are not that

important because we think of words as little utilitarian tools for

making our life easier and more efficient, when they are actually a

powerful gift given by a communicating God for his divine purpose.

All of us are tricked into thinking that words aren’t really that

important, because they fill all those little mundane moments of our

lives. Maybe that’s exactly why they are profoundly important. I

don’t want to hurt your feelings, but you only make three or four

big decisions in your life. Most of us won’t be written up in history

books. Several decades after you die, the people you leave behind will

struggle to remember the events of your life. You live your life in the

utterly mundane. And if God doesn’t rule your mundane, he doesn’t

rule you, because that’s where you live.

The book of Proverbs is, in ways, a treatise on talk. I would sum-

marize it this way: words give life; words bring death—you choose.

What does this mean? It means you have never spoken a neutral word

in your life. Your words have direction to them. If your words are

moving in the life direction, they will be words of encouragement,

hope, love, peace, unity, instruction, wisdom, and correction. But if

your words are moving in a death direction, they will be words of

anger, malice, slander, jealousy, gossip, division, contempt, racism,

violence, judgment, and condemnation. Your words have direction

to them. When you hear the word talk you ought to hear something

that is high and holy and significant and important. May God help us

never to look at talk as something that doesn’t matter.

2) The Saddest and Most Celebratory Moments of Your Life

Have Been Accompanied by Talk

There’s a second thing I know about you. I know that the saddest and

most celebratory moments of your life have been accompanied by

talk. When I stand up to speak or sit down to write, I feel like there’s

a company of a hundred people behind me who have all contributed

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to everything I know, everything I speak, and everything I think about

the ways of my Lord. These people have written and spoken into my

ears glorious and celebratory truths that have penetrated my heart

and changed everything in my life. I’ll celebrate God’s gift of the

words of these people forever.

I also have sat with people who are thirty-five, forty-five, or fifty

years old who’ll talk to me about horrible things that their mom and

dad said to them decades ago. When they begin to recount the ugly

words of yesteryear, they’ll weep as if it happened yesterday. In these

moments, I’m confronted again with the scary, painful, long-term

shelf life of ugly, hateful, abusive talk.

On the other hand, what’s more exciting than waiting for a child

to speak his or her first words? Little Jimmy toddles into the room

and he goes blu-blah-blah-blah. And Dad says to his wife, “I think

he said ‘John Calvin.’ I’m sure. I’m sure it was ‘John Calvin.’” Well,

it was probably just gas, but the parents are expectant and excited

because Jimmy is on the cusp of something that is magnificently

human—he is getting ready to talk!

What is sadder in all of life than when a human being goes silent?

I remember it well with my dear mom. We actually had some prepara-

tion. She had been sick for a while, and we were called to her bedside.

We knew that this was the end, but we were privileged to spend her

final week with her. We sang to Mom every hymn in Christendom. I

finally bent over her bed and whispered in her ear, “Mom, we’re out

of hymns, we’re going to sing to you the Beatles.” She smiled. But with

all that preparation I was not ready for that moment when Mom fell

silent. There was something horrible and de-human about that moment.

I wanted to hear her say “I love you” one more time. I wanted to finish

conversations that we had never finished. I had so much that I wanted

to say, so much that I wanted to hear. But she had spoken her last words.

You see, talk is a very, very important dimension of your human-

ity, your God-likeness. So your saddest and most celebratory moments

of life have all been accompanied by talk.

3) Your World of Talk Is a World of Trouble

There’s a third thing that I know about everyone reading this book:

your world of talk is a world of trouble. I know this for sure, not

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because I know you but because I know me. It’s to my grief that I

am not writing these words as an expert. No, I’m writing as a man

in moment-by-moment need of the rescuing grace of my Redeemer.

And you are reading these words as a person in the same kind of need.

Who of you would be quite comfortable if I were to play a public

recording of everything you said last month? I don’t think any of you

would volunteer.

My wife, Luella, and I have been married for thirty-seven years.

During those thirty-seven years, Luella and I have had a particular

struggle in our marriage. Well, it’s really my struggle. It’s over the

issue of time. Luella was raised in Cuba, and she has a combination

of a sort of island view of time and a Latin view of time. She lives

on a bit of a vibe. People go to the islands because time slows down.

On the other hand, I was raised by a man who thought that the sole

litmus test of the value of a human being was punctuality. If you’re

on time, you can live. It’s an understatement to say that being on time

is a bit of a struggle.

Let me illustrate for you. Once, when our children were young,

we decided to go to a state park for a picnic, and we agreed we would

leave at three o’clock. For me, a time set the law of the Medes and

Persians that cannot be broken. For Luella, it’s a rough estimate. At

about 3:15 I realized that we wouldn’t be leaving on time, and I began

to get upset. And Luella informed me of something radical: we didn’t,

in fact, have an appointment at the park. No one was going to remove

our table and suck the water out of the lake and roll back the grass

and remove the trees. It was okay if we arrived a little later.

Well, all of that background is to help you understand the par-

ticular situation I am about to share with you. It was Easter morning

in the Tripp family. I think that those of you with children can relate

to this; Sunday morning isn’t often the most relaxed time of the week.

We stuff children in vans saying, “Shut up. We’re going to worship.”

But this was not just another Sunday; this was Easter morning, and

our church, for reasons I don’t really understand, had decided that

one of the best ways to celebrate the resurrection was to have a full

breakfast before the service, which meant that we had to wake and

leave about an hour and a half earlier than the usual Sunday time. I

woke up with feelings of utter futility.

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About forty-five minutes later, I walked into the bathroom where

Luella was, along with my then nine-year-old son, and I could tell by

the way she was dressed that she was not near being ready. So I began

to say helpful things to her, like informing her that it was not an Easter

dinner; it was an Easter breakfast. She found that very helpful. I told

her that a couple of our children were already in the car, as usual, wait-

ing. I reminded her that I was an elder in the church and my arrival

before the ham and eggs was very important to my ministry.

About then my nine-year-old son said, “Daddy, may I say some-

thing?” I should have said no. I said, “Sure, you can talk.” He said,

“Daddy, do you really think this is the way a Christian man should be

talking to his wife?” Now, I’m a counselor sort of person. I’m pretty

good at these conversations, so I said, “What do you think?” trying

to escape the conviction. And little Darnay, not trying to be imper-

tinent, said out of his little heart of faith, “Daddy, it doesn’t make

any difference what I think. What does God think?” I slogged out of

the bathroom being duly chided, and as I got to the threshold of the

door, I heard his little voice say to me, “May I say something else?” I

wanted to say, “No, no, please don’t!” He said, “What I mean, Dad,

is what does the Bible say about it?”

I went to my bedroom and was hit immediately with a couple of

thoughts. First my pride reared up. I wanted to be a hero to my son.

I was embarrassed that he had seen through my harsh communica-

tion, and he had hurt for his mommy. But that thought didn’t last very

long. I was filled with the wonder of his question. How could it be

that God would love me this much that he would give a twit of care

about that mundane little incidental moment in the Tripp family? This

is just one moment in one morning of one day of one week of one

month of one year of one family living on one street in one neighbor-

hood in one city in one state in one nation in one hemisphere in the

globe in one moment of time. And God, in the glory of his love, was

in that moment. God cares for me so much that he would raise up a

nine-year-old boy to rescue my heart one more time. That is love so

magnificent I can’t wrap my brain around it.

You see, that love, that redeeming love is not just a big-moment

love. That love reaches into the private recesses of your everyday life.

It reaches into those secret, quiet moments, even into seemingly trivial

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moments in a bathroom on a single day. That’s how zealous that

redeeming love actually is, and because of that I can have—you can

have, we can have—the courage to look at this difficult area of our

talk. The gospel is so robust we don’t need to be afraid of looking at

the horror of the trouble of our world of talk, because Jesus is—and

because he’s our Savior.

So What’s the Struggle with Our Talk Anyway?

In this chapter I want to take you on a bit of a biblical tour, and I

want to ask, What is the trouble with our talk? What is the difficulty?

Why is it that all of us get into talk trouble? Why do all of us look

back and wish there were words we had never said? We all have had

conversations we wish we could snatch out of history. We wish we

could remove them from the memory of the people that heard them. I

wish I could say that I’m proud of everything I’ve said to my children

and to Luella, but I cannot say that. We simply have to ask, “What is

that trouble with our words?”

Before we answer, I want to make a comment on the Bible that

will provide the basis for our answer. I don’t know if you’ve noticed

this, but your Bible isn’t arranged by topic. Some of you are irritated

by that. You wish it was chopped up into topics, and if there were

topical tabs on the side of your Bible, that would make it even easier.

The Bible isn’t arranged that way, but not because of accident or over-

sight. It’s arranged that way because it was God’s intention to give us

his book in the form that we have it. The Bible is essentially a story.

It’s the grand narrative of redemption. It is actually more accurate to

say that the Bible is a theologically annotated story. It’s a story with

God’s notes. There are propositions alongside the story that are truth

statements that help you to understand the plot of God’s story. Also

alongside the story are principles that apply the story to your life so

you can live inside of the plot of God’s story. God has given his Word

in this way because his call to us is that we would live with a “God’s

story mentality.” This means that in the situations and relationships

where God has placed us, we are to live in a way that is consistent

with the plot of God’s story. God’s Word is not just given to be infor-

mational but transformational of the way we live.

If all you do is run to the obvious communication passages in

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Scripture, you miss most of what the Bible has to say about your

world of talk because to the degree that every passage opens up to

you the nature of God, of his grace, of your sin, of life in a fallen

world, and the nature of the processes of redemption—to that degree

every passage gives you information that helps you to understand this

world of talk.

Let’s look at the first passage that will help us understand our

struggle with words. There is no better place to begin than with

Luke 6:43–45:

For no good tree bears bad fruit, nor again does a bad tree bear

good fruit, for each tree is known by its own fruit. For figs are not

gathered from thornbushes, nor are grapes picked from a bramble

bush. The good person out of the good treasure of his heart pro-

duces good, and the evil person out of his evil treasure produces evil,

for out of the abundance of the heart his mouth speaks.

Christ is saying something significant and important. It challenges a

very tempting perspective that all of us struggle with. Christ is teach-

ing us that we live out of our hearts.

Let’s think about the language here. What does the Bible mean

when it uses that word heart? The Bible essentially divides you into

two pieces—your outer man and your inner man. The outer man is

your physical self. It’s the house God has given you for your heart

while you are here on earth. You could call your body your earth suit.

The Bible uses many words for the inner man: mind, emotion, soul,

spirit, will. These words are all summarized by a big-basket term—

heart. This term is used in almost a thousand passages of Scripture.

It’s one of the most well-developed themes in all of the Bible. When

the Bible uses the term heart, it means the causal core of your person-

hood. The heart is your directional system. The heart is your steering

wheel. Your behavior isn’t caused by the situations and relationships

outside of you. This passage teaches that your experiences influence,

but do not determine, your behavior. Your behavior is shaped and

caused by how your heart reacts to and interacts with the situations

and relationships that are outside of you.

Jesus uses a wonderful example in the Luke passage. He says it

is “out of the abundance of the heart his mouth speaks” (v. 45). Let

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this sink in for a moment. I am convinced that you and I don’t want

to believe that. Have you ever said to someone, “Oh, I didn’t mean

to say that”? It would be more biblical to say, “Please, forgive me for

saying what I meant,” because if it hadn’t first been in your heart, it

wouldn’t have come out of your mouth.

My mom was a member of a Depression-era family of ten broth-

ers and sisters. Her family was what our culture would call a classic

dysfunctional family. They didn’t like one another very much, but

they were committed to family reunions! They were creepy sort of

gatherings, I must admit. The family would gather in a hall, and as

they arrived they would sit like warring nation states, sort of like a

bad U.N.—or maybe like the real U.N.!

The centerpiece of the day would be a huge potluck. Everybody

would bring their best dish. After the meal enough alcohol would come

out to float the United States, and the family gathering would get very

wild. My parents got into the habit of leaving just after the meal. They

taught us how to work the table and say hello to our aunts and uncles

and cousins, and before the thing got too crazy, we beat our retreat.

During one of these gatherings, my mom got involved in an

evangelistic encounter with one of her siblings and didn’t realize that

one of her brothers had gotten very drunk. My uncle was in the room

where my brother Mark and I were, and he was saying sexually per-

verse things about the women. My mom realized that was happening,

and she ran downstairs and grabbed Mark and me and yanked us to

the car. I remember it very well; I don’t think our feet touched the

steps. She stuffed us in the car, and before she drove away she said,

“Paul and Mark, I want to say something to you, and I want you

never to forget it.” What she said was actually an eloquent summary

of this passage in Luke. She said, “There’s nothing that comes out of

the mouth of a drunk that wasn’t there in the first place.”

The alcohol didn’t create the sexual perversion that came out of

my uncle’s mouth. He was actually thinking those thoughts in his

sobriety. What did the alcohol do? It loosened the lips, and when his

lips got loose, out came the heart. Here is what you and I need to

understand: word problems are heart problems. Word problems are

not vocabulary problems. Word problems are not technique prob-

lems. Word problems in their essential form are heart problems.

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Christ uses a wonderful example to drive this reality home. It’s

the example of a tree. What’s the best way to recognize an apple

tree? Well, it’s obvious—apples. But when you look at those apples,

you instinctively know that the tree you’re looking at is apple-istic

all the way down to its roots. If there wasn’t apple-ism in its roots,

it wouldn’t grow apples as fruit. You will never, ever plant peach

pits and get apples. Now, don’t miss the profound point that Christ

is making here. He is teaching the principle of organic consistency.

There is an organic consistency between what’s in our hearts and

what comes out of our mouths.

The Essential Confession

I don’t know about you, but I don’t want to believe that. I actually

want to believe that when it comes to communication, my biggest

problem is outside of me, not inside of me. I want to think that it’s

my kids, my wife, my neighbors, my boss. I want to think that my

greatest, deepest communication problem doesn’t exist inside of me;

it exists outside of me. But that, brothers and sisters, is a very danger-

ous heresy, because when you are able to convince yourself that your

deepest, greatest problems in life exist outside of you, you’ll quit being

a seeker after the transforming grace of the Lord Jesus Christ. But we

all ease our consciences with this heresy, telling ourselves that we said

what we said only because of what someone said or did to us. We tell

ourselves that our problem is not us, but them. My mom captured this

response very well for me. She said, “Paul, I know that Scripture says,

‘A soft answer turns away wrath and a harsh word stirs up anger,’ but

the person who wrote that didn’t have my children.”

Are you prepared to make this essential confession with me: “I

am my greatest communication problem. The greatest difficulty, the

greatest danger, and the everyday traps of communication that we all

fall into all exist inside of me, not outside of me.”

Let’s go back to the tree. Pretend with me that I have an apple tree

in my backyard in Philadelphia, and every year it grows dry, pulpy,

brown, hard, and inedible apples, and it drives Luella crazy. So she

says, “Paul, why would we have this apple tree if we can never eat

these apples?”

I think and I ponder. I want to help this lady that I love. So after

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some contemplation I say to her, “I’ve come up with an idea. I think

I can fix our apple tree.”

She’s a bit confused, but she’s excited. Saturday morning she

looks out the window and sees me carrying some items. Pay care-

ful attention: I’m carrying a big, tall ladder, some branch cutters,

an industrial grade pneumatic nail gun, and three bushels of Red

Delicious apples. She watches me climb up on that ladder and very

carefully cut off all those inedible apples. I nail Red Delicious apples

carefully and symmetrically all around the tree. From a hundred yards

away you would think I was the horticulturalist of the century. But

what are you thinking if you’re my wife? You’re thinking, “This is the

big one. The doctor said he’d be this way if he lived.”

What’s going to happen to those apples? They are going to rot,

because they are not attached to the life-giving resources of the tree.

More importantly, what kind of apples is that tree going to grow the

next year? Twisted, pulpy, dried, brown, inedible apples, because

there has been no organic change in that tree. If that tree is produc-

ing that kind of apple year after year, there is something systemically

wrong with the tree, even down to its roots.

Let me apply this powerful physical picture to our world of talk.

I am convinced that much of what we do in an attempt to change

our communication is nothing more or less than apple nailing. It has

no energy to understand and confess the war for the heart that lies

beneath the war of words. People aren’t my problem. Situations are

not my problem. Circumstances are not my problem. Locations are

not my problem. My problem is in my heart. It’s only when you and

I stand before our Redeemer and are humbly willing to say, regard-

less of the flawed people that you live with and the fallen world that

is your address, that you are your greatest communication problem,

that you are heading in a direction of fundamental biblical change in

your world of talk.

Understanding the War of Words Means

Understanding the War for the Heart

What is that war for the heart? I think it is most briefly and clearly

summarized in a little phrase in 2 Corinthians 5:15. Here Paul is

giving a bit of an explanation and a defense of his ministry, and he

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says one of those brief little phrases that’s like opening a door to a

universe of explanation and understanding: “Jesus died so that those

who live would no longer live for themselves.” Sin does something

terrible to me. Sin turns me in on myself. Sin shrinks my life to the

size of my life. Sin makes me obsessed with my wants, my needs, my

feelings. Think about this, brothers and sisters. Sin is fundamentally

antisocial, because sin causes me to love me more than anything

else and to care for me more than anything else. It causes me to be

obsessed by what I want, how I want it, when I want it, why I want it,

where I want it, and whom I want to deliver it. Sin makes my life little

more than “I want, I want, I want, I want, I want, I want, I want, I

want, I want, I want, I want, I want, I want, I want, I want, I want,

I want, I want, I want, I want, I want (are you getting the point?),

I want. Sin morphs all of us into a bottomless vat of demands. I’m

a vat of expectancy. I’m a vat of entitlement. I wish I could say that

this is not the true me, but it is.

Why am I irritated when I’m in traffic? I am irritated because

I want to drive on roads paid for by other citizens who choose not

to use them. Why am I irritated when my children mess up? I am

irritated because I want self-parenting children. I want children who

would say to me at every moment of parental instruction, “Yes, Dad.

Of course, Dad. You’re my father, O wise one that you are.” I want

my wife to say, “Of course, dear, you’re right. You’re always right. I

have enjoyed so much living in the glory of your rightness.” I want

chocolate at ready reach. Sadly, my life is often reduced to, “I want, I

want, I want.” I am so full of a self-focused, self-oriented agenda that

you can’t even serve me.

I have an eye condition. I don’t see very well at night because

my eyes don’t shift well between the light and the darkness, and

it makes driving a little bit dangerous. I’ve told Luella that I have

figured out how to handle it: there are mobile blobs and stationary

blobs, and when I’m driving, the idea is to avoid them both. That

doesn’t make Luella very secure, so she has offered to do the driv-

ing for us. She does that because she loves me. She doesn’t mind

serving me in that way. That’s a blessing. I don’t deserve the love

or service of anyone.

On one occasion we headed out toward an agreed-upon loca-

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tion, and we got to a place where I would have turned but she went

straight. I couldn’t leave that alone. I said, “Why didn’t you turn?”

She said, “This is the way that I go.”

I couldn’t leave that alone. I said, “I think it’s the wrong way.”

She said something very logical: “Paul, I don’t think it’s a matter

of right and wrong. I just think it’s a matter of preference.”

I couldn’t leave that alone. I said, “What if my preference is

right? You know, Luella, the shortest distance between two points is

a straight line.”

She said, “That’s why I didn’t turn.” She added, “You know, Paul,

why don’t we do this—when you drive, you choose the direction, and

when I drive, I’ll choose the direction.”

That seems logical, right? I couldn’t leave that alone. I said to

her, “Luella, if we were in a helicopter right now, flying over the city

of Philadelphia, and we were to swoop down on this moment, you

would know that my way is the right way.”

Luella looked at me very seriously and said, “Paul Tripp, I don’t

think a helicopter is what you need right now.”

I want. I want. I want. I want. I want. I want. I want. I tend to live

in the claustrophobic confines of my own little self-defined world. I

was not designed to live that way. I was created to live in the big-sky

country of the glory of the kingdom of God with expansive borders

beyond anything I could imagine or want for myself. My life was

structured to be directed not so much by my desire for me but by

the desires of Another for me. But I not only want to live in my little

kingdom, I also want to co-opt the people around me into service of

my kingdom.

I don’t think I’m alone. Let me take you to an all-too-typical

family scene. It’s 10:30 at night and the children you put to bed at

9:00 are now fighting in their beds. You start down the hallway, feet

heavy on the floorboards. You’re probably not saying, “Thank you,

Jesus, for this wonderful opportunity, part of the work of your king-

dom. I so love redemption. I love this opportunity to be part of what

you’re doing.” Instead you’re probably saying, “They’re dead!” And

you burst into your children’s room and say, “Do you know what

my day’s been like? Do you have any idea what I do? I don’t ask for

much—just children who are from earth. Why, I bought every shred

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of clothes you put on that back of yours. I bought every morsel of

food you put in that big mouth of yours. I made your Christmases

happy.”

As you are ranting, do you think that your children are saying,

“My, this is helpful . . . here is a person of distinct wisdom . . . I am

so glad he came into my room . . . I think I’m seeing my heart”? No,

your children gain little from the encounter and can’t wait until you

get out of their room.

Let’s examine the emotion that is propelling you at the moment.

You’re not angry because your children have broken the laws of God’s

kingdom; if you were, that righteous anger would go in a very differ-

ent direction. It would be the anger of grace, the anger of wisdom, the

anger of instruction, and the anger of correction. No, you’re angry

because your children have broken the laws of your kingdom, and

in your kingdom there shall be no parenting after 10:00. I am going

to ask you to be honest about your anger and the ugly words that

express it. How much of the anger that you have expressed in the

situations and relationships of your daily life has had anything at all

to do with the kingdom of God?

The Kingdom of Self and the Kingdom of God

Galatians 5 is very helpful here because it is a kingdom passage. The

war between the two kingdoms—the kingdom of self and the king-

dom of God—is being laid out in this little passage that applies the

apostle Paul’s discussion of the gospel to how we live:

You, my brothers, were called to be free. But do not use your

freedom to indulge the sinful nature; rather, serve one another in

love. The entire law is summed up in a single command: “Love

your neighbor as yourself.” If you keep on biting and devouring

each other, watch out or you will be destroyed by each other.

(vv. 13–15 niv)

The passage ends with a warning. We must never say that harsh,

ugly, unloving, condemning, ungracious, selfish, prideful communica-

tion is okay. It’s not okay. God has invested words with power. Nor

must we say, “Yes, I was yelling at my husband, but he knows I love

him,” or, “I know I was ugly with my children this morning, but they

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know I care for them.” Paul doesn’t allow us to back away from the

harvest of our words. Rather, Paul says, we must watch out or we will

be consumed and destroyed by one another. Notice the words Paul

uses: he doesn’t say the relationship will be destroyed; he says people

will be destroyed. You can crush the faith of people. You can destroy

their hope. You can damage their identity. You can leave a legacy of

darkness in the heart of others because of the evil of the communica-

tion that marked the relationship. What you say always produces

some kind of harvest. What is the lasting legacy of your words?

But Paul does something helpful in this passage: he contrasts two

overarching lifestyles, one of which is always ruling your heart and

shaping your talk. The first lifestyle he characterizes with the phrase

“indulge the sinful nature” (v. 13). It’s a life driven by self-indulgent

desire. It’s a life that runs on the track of my wants, my needs, and

my feelings; therefore, my words go wherever my desires take me. I

may not know it, but I am living under the lordship of my desires.

This, then, becomes the thing that structures my relationships with

the people God has placed around me. What I really want from them

is that they be the deliverers of my self-focused desires.

Reflect again on what 2 Corinthians 5:15 says about what sin

does to us. If sin turns me in on myself so that all I live for is me, then

sin in its essence is antisocial. Living for myself and the satisfaction

of my selfish desires dehumanizes the people in my life. No longer

are they people to me. No longer are they objects of my affection and

service. No, my loved ones and friends are reduced either to vehicles

to help me get what I want or to obstacles in the way of what I want.

When they deliver what I want, I speak kindly to them, not actually

because I love them but because I love myself and the fact that they

have satisfied my desires. When they get in the way of what I want,

I speak unkindly to them because I love myself, and they have made

the mistake of getting in the way of what I crave.

Paul wants us to understand that God has bestowed us with his

grace for something better. It is vital for each of us to understand that

God didn’t give us his grace to make our claustrophobic little king-

dom function well. God gave us his grace to call us to the transform-

ing glory of a better kingdom.

I would ask you again to be humbly honest with yourself. If I

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sat with you and listened to a recording of your words over the past

month, whose kingdom, what kingdom, would I conclude those

words were spoken to serve? Would it be the kingdom of self with

its self-focused demands, expectancy, and entitlement? Would I hear

someone quick to criticize, to judge, to slam, and to condemn because

people are always violating the laws of your kingdom? Is the greatest

moral offense in your life an offense that someone makes against the

laws of your kingdom? When this happens, do you use words as a

punishment or as a weapon? Do you use words to rein this person

back into loyal service of the purposes of your kingdom of one?

Or would I hear you using words of love, honesty, encourage-

ment, and service because your heart is taken up with the big-sky

purposes of the kingdom of God? Paul writes, “The entire law is

summed up in a single command” (v. 14a). If you had written that,

what would you have written next? I probably would have written,

“Love God above all else.” But that is clearly not what Paul writes.

He writes, “Love your neighbor as yourself” (v. 14b). That is an

adequate summary of all that God calls us to.

It is important to get this truth, because it is only when I love

God above all else that I will love my neighbor as myself. It’s only

when God is in the rightful place in my life that I will treat you with

the love that I have received from him. Brothers and sisters, hear this:

you don’t first fix language problems, communication problems, and

word problems horizontally; you first fix them vertically.

A Kingdom of Love

What kind of kingdom is the kingdom of God? It’s a kingdom of

boundless, glorious, powerful, and transforming love. What is the

center event of the kingdom of God? It’s a shocking sacrifice of

redeeming love. You know nothing about the kingdom of God unless

you understand that it is a kingdom of love. When you are filled with

the glory of that love, when your heart is taken up by the mystery

of that love, when what daily fills your heart is deep and worshipful

gratitude for the miracle of divine love, then your words begin to be

words of love, words of service, words of grace, words of encourage-

ment, words of peace, and words that heal. When you wake up in the

morning, no matter what’s going on in your family, no matter what

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difficulty you are facing, and you can say, “How could it be that

God would love me so much?” you will be free from the bondage to

self-love.

This is going to bother some of you, but I think it’s exactly what

John says in 1 John. True love is not best propelled by duty. John

says, “We love because he first loved us” (4:19 niv). True love is pro-

pelled by gratitude. Think about me sliding next to my wife, Luella,

on the couch, pulling her close and saying, “You know, Luella, I’m

persuaded it is my responsibility to love you, and so I’m going to love

you because I think it’s what I’m supposed to do. I want you to know

that I will do my duty.” Luella probably wouldn’t walk away saying,

“I’m loved! I’m loved!” True biblical, big-kingdom love is motivated,

initiated, and propelled by gratitude.

That leads us to a potentially uncomfortable question, but I am

persuaded that it is a question that we need to ask: What is this thing

called love that is meant to drive my world of talk? I am persuaded

that much of what we call love just isn’t love. Let me use marriage as

an example. Maybe what a wife- and husband-to-be think is real love

may not actually be love. It might be a woman who, not realizing the

selfishness of her sinful nature, is actually shopping for a man whom

she hopes will be the final piece of the puzzle of the dream that she

has for her life. She shops through seemingly endless dating relation-

ships until she finally finds him. She’s amazed and excited that she

has found the “perfect” man. She doesn’t have to bend the tabs to

make him fit into the puzzle of her life. He already fits right into the

space. Could it be that she doesn’t actually love this man? Could it

be that she’s attracted to him not because she loves him but because

she loves herself? Could it be that she’s excited that this man seems

as if he will be the deliverer of all her claustrophobic, little kingdom-

of-one dreams?

The problem, however, is that her future husband has been doing

the same thing. Yes, they are powerfully attracted to each other, and

that attraction is powerfully emotional, but it isn’t true biblical love.

That attraction is self-love masquerading as love for the other per-

son. It doesn’t take a PhD to predict what is going to happen in that

marriage. Maybe it will take a day. Maybe it will take six months.

Maybe it will take six years. But at some point there is going to be a

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horrible, discouraging, and disorienting collision of dreams because,

contrary to what they thought, that man and woman didn’t actually

love one another; they loved themselves, and they were excited that

the other was going to deliver their dream. When that didn’t happen,

the attraction gave way to irritation and to wondering why they ever

wanted to marry each other in the first place.

Sometimes it doesn’t take very long. I had a couple call me the day

after I married them. The call actually came at 6:30 the next morning.

Although they were very discouraged, I thought it was wonderful. I

thought they were humble, perceptive, and intelligent. They had come

to the end of their kingdom purposes quickly. They were ahead of

the game. Their despair was a good thing. We were able that morn-

ing to begin to get their marriage running on the tracks of real God-

centered, other-focused love.

What Is Love Anyway?

I want to turn your attention to 1 John 4:7–12, a biblical treatise on

love. What is this love that is to propel our words?

Beloved, let us love one another, for love is from God, and whoever

loves has been born of God and knows God. Anyone who does not

love does not know God, because God is love. In this the love of

God was made manifest among us, that God sent his only Son into

the world, so that we might live through him. In this is love, not

that we have loved God but that he loved us and sent his Son to be

the propitiation for our sins. Beloved, if God so loved us, we also

ought to love one another. No one has ever seen God; if we love one

another, God abides in us and his love is perfected in us.

You don’t define love by a set of abstract concepts. Love is

defined by an event, and that event is the cross of the Lord Jesus

Christ. God calls us to cruciform love, that is, love that shapes itself

to the cross of the Lord Jesus Christ. What is that love? I will give you

a definition: love is willing self-sacrifice for the redemptive good of

another that doesn’t demand reciprocation or that the person being

loved is deserving. That is the love that took Christ to the cross of his

death for our redemption.

When I am filled with worshipful gratitude for the operation of

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the transforming love of the Lord Jesus Christ in my life—when this

love becomes the glory of my life, when it becomes my deepest joy

and my most powerful motivation, when it is the thing that gets me

up in the morning and makes me rest at night, when it is my overarch-

ing paradigm—then I want to look for opportunities to somehow,

someway be an agent of that transforming love. Oh, if just once in

my life I could be a tool of that love, then every breath I take would

be worth it.

In order to live this life of love, you and I need rescue. We don’t

need to be rescued from each other. We need to be rescued from

ourselves, because as long as sin still lives inside of us, we sadly get

re-attracted to our claustrophobic little kingdom of one. As long as

sin still lives in us, we look at our wants, our needs, and our feelings

as being more glorious than the expansive plans and purposes of the

eternal kingdom of God. We still look to be satisfied with physical,

created glories that do not have the capacity to fulfill us. They were

created to be a finger pointing to the one glory that will only, ever

satisfy: the glory of God. We still try to feed on glory that cannot fill

the hunger of our hearts. So we need the moment-by-moment daily

rescue of the grace of the Lord Jesus Christ. Without his rescuing

grace, we would have no ability whatsoever to love another person

in the way John describes.

What does all this have to do with your world of talk? Wholesome

words of love and grace flow out of a heart that is ruled by this kind

of love. Remember, you always speak out of the heart.

Does God’s high calling of love and the purity of words that flow

from it discourage you? Do you look at the people in your life in the

situations and location in which you live and think there is no way

you will be able to love people in that way or live up to God’s stan-

dard and according to his design? Well, this final passage is for you.

I want to encourage you with the words of 2 Peter 1. This passage is

my friend. I don’t know what I would do without these words:

His divine power has granted to us all things that pertain to life and

godliness, through the knowledge of him who called us [by] his own

glory and excellence, by which he has granted to us his precious

and very great promises [the Word of God], so that through them

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you may become partakers of the divine nature, having escaped the

corruption that is in the world because of sinful desire. (vv. 3–4)

“His divine power has granted . . .” If you’re a grammarian,

what’s the tense of the verb? It’s past perfect, a definitive action in the

past with continuing results in the future. Therefore, if you are God’s

child, then what’s promised is already in your storehouse. This is not

a promise of what could be. This is a redemptive is; a statement of

what is already yours. “His divine power has granted to us all things

that pertain to life and godliness.” Or as the NIV says, “everything

we need for life and godliness.”

Why does Peter use two words—life and godliness? I think Peter

uses two words because he knows his audience. If he had said that

God has given us everything that pertains solely to life, it would be

very tempting to stick in the word eternal, so that we would say, “Isn’t

it wonderful that God is giving us everything we need so that some

day we can live eternally with him?” That is a true and glorious fact,

but it just doesn’t happen to be Peter’s topic here. So he uses a second

word, godliness.

Godliness is a God-honoring life in thought, desire, word, and

action. Between the time I come to Christ and the time I go home

to be with him, God has already given me everything I need for that

difficult conversation I’m having with my husband or my wife. He’s

given me everything I need to deal with that rebellious teenager in a

way that reflects God’s transforming grace. He’s given me everything

I need to talk to that irascible boss who never seems to respect me no

matter how hard I work. He’s given me everything I need to deal in

graciousness and love with that neighbor who seems more concerned

about boundaries than relationships. He’s given me everything I need

to have a difficult conversation with that person who has betrayed

me. He’s given me everything I need. Oh, that we would live out of

this identity! Oh, that we would not be identity amnesiacs, living in

the poverty of inability, when we have been made able by Christ.

What is the provision we have been given? First, it’s the gift of

God’s forgiveness. Because of the substitutionary work of Christ, I

can stand before my God one more time and say, “I’m such a mess.

God, I get it wrong so often. I claim allegiance to your kingdom but

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I slip back into that claustrophobic little kingdom of one. I again and

again prize my agenda more than your glorious plan. Father, I cast

myself before you once again. I say, ‘Oh forgive me. Oh help me.’”

Isn’t it glorious that I can stand in all my weakness, in all my failure

before a holy God, and be utterly unafraid because of what Jesus has

done? I can run into his presence for his help one more time.

Second is the gift of empowerment. God knew that your need was

so pervasive and expansive that he didn’t just forgive you; he literally

unzipped you and got inside you by his Spirit so that you have the

power to do those things that he calls you to do. Consider this: Jesus

is Immanuel not just because he came to earth; Jesus is Immanuel

because he has made you the place where he dwells. God has dealt

with your powerlessness, not just by giving you insightful commands

and principles but by literally giving you himself. If you are God’s

child, he lives inside of you in power and glory, gracing you with what

you need to obey his call.

But there is a third thing. God didn’t just grant us forgiveness and

enablement but ultimately deliverance as well. I don’t know if you’ve

thought about this, but you serve a dissatisfied Redeemer. He will not

rest. He will not relent until every microbe of sin is eradicated from

every cell of every heart of every one of his children. Some day we’ll be

invited to the one funeral that we all will want to attend: the funeral

of sin. The promise of the gospel is that sin will die and we will be

with Christ and will be like him in holiness forever and ever and ever.

By his grace, brothers and sisters, that glorious kingdom of

transforming love is yours for the taking. Dear ones, the Father has

chosen to grant you the kingdom. Why would you enter once again

the claustrophobic confines of your little self-defined world?

Maybe you’re thinking, “Paul, I get the principle, but how does

it work?” Well, let me give you one final illustration. Imagine with

me that you’re a married man, and your wife is home with your three

children. You head home, thinking that one of the things you love

at the end of your day is that beautiful home-cooked meal. You can

almost smell the smells as you’re driving home. You recall that, as you

left for work in the morning, you saw the beef roast shrink-wrapped

in plastic on the counter, and you immediately had beefological

visions. As you’re driving home, you’re thinking about that wonder-

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ful roast, but you arrive at home and come into the house, and the

smells aren’t so sweet. Your wife seems a little nervous and a little

distant. As you sit down to eat, she puts a roast on the table in an act

of embarrassment while mumbling an apology. The roast looks more

like charcoal briquettes than beef. You look at her and say, “Do you

know what I do for you? You know, I don’t ask you for much. I’m a

pretty tolerant guy. But the one thing that would be nice is if I could

come home and have an edible meal.” You point to the roast and say,

“What do you expect me to do with that? You couldn’t focus enough

today to produce one decent meal for me? I don’t get it. What did

you do all day?”

That is the practical communication of the kingdom of self. What

do you think is in the heart of that woman? Does she want to move

toward you? Does she want to entrust herself to your care? Does she

feel loved and encouraged? No, she doesn’t. Remember Galatians

5:15: “If you bite and devour one another, watch out that you are not

consumed by one another.”

Let’s wind the tape back to earlier in the day. You’re smelling the

beef in your mind as you drive home. But you come into the house,

and the smells aren’t very nice. Your wife, in an act of embarrass-

ment, mumbles an apology as she puts the seared roast on the table.

You grab her hand and say, “Dear, don’t apologize. You have been

such a sweet gift to me. You work so hard for this family. You love

us dearly day after day. It is amazing to me that I live, with all my

weakness and failure, with someone who faithfully loves me like you

do. Hear me, dear: if all I have to deal with is a burnt roast, I’m an

expansively blessed man. Don’t apologize. I love you. It’s okay.” You

have just read the loving words of a man whose heart is ruled by the

kingdom of God.

What kingdom rules your words? Whose kingdom do you speak

in service of—the claustrophobic kingdom of self or the big-sky coun-

try of the glorious, love-infused kingdom of God? The answer for

most of us is probably both. Sometimes I get it right—sometimes I do

find joy in the kingdom of God—and sometimes I get it very wrong.

For the war between these two kingdoms that rages on the turf of my

heart, I need the grace of the Lord Jesus Christ.

I have committed to pray three prayers each morning. The first

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one is a confession: “God, I’m a man in desperate need of help this

morning.” The second prayer is, “I pray in your grace that you would

send your helpers my way.” The third prayer is, “And I pray that you

would give me the humility to receive the help that comes.”

There is no escaping the message of Scripture: word problems

are heart problems. There’s an organic consistency between what is

in my heart and what comes out of my mouth. The struggle of words

is a struggle of kingdoms; a war between the kingdom of self and the

kingdom of God. The kingdom that rules your heart will dictate your

words. But there is grace—glorious, powerful, enabling, forgiving,

and delivering grace—for this struggle. Remember, there is no more

present or powerful argument for our daily moment-by-moment need

of God’s grace than the words that come out of our mouths. Each of

us needs to be rescued by his grace. Each of us needs to be enflamed

with love for his kingdom, with hearts filled with gratitude, so that

we will speak as agents of his boundless transforming love. Pray for

the rescue of his grace so that you may speak as he intended. That is

a prayer you can be assured he will hear and answer.

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C H A P T E R T W O

The Bit, the Bridle,

and the Blessing:

An Exposition of

James 3:1–12

Sinclair B. Ferguson

OUR FOCUS IN THIS STUDY is the teaching of James 3:1–12:

Not many of you should become teachers, my brothers, for you

know that we who teach will be judged with greater strictness.

For we all stumble in many ways, and if anyone does not stumble

in what he says, he is a perfect man, able also to bridle his whole

body. If we put bits into the mouths of horses so that they obey us,

we guide their whole bodies as well. Look at the ships also: though

they are so large and are driven by strong winds, they are guided by

a very small rudder wherever the will of the pilot directs. So also the

tongue is a small member, yet it boasts of great things.

How great a forest is set ablaze by such a small fire! And the

tongue is a fire, a world of unrighteousness. The tongue is set

among our members, staining the whole body, setting on fire the

entire course of life, and set on fire by hell. For every kind of beast

and bird, of reptile and sea creature, can be tamed and has been

tamed by mankind, but no human being can tame the tongue. It

is a restless evil, full of deadly poison. With it we bless our Lord

and Father, and with it we curse people who are made in the like-

ness of God. From the same mouth come blessing and cursing. My

brothers, these things ought not to be so. Does a spring pour forth

from the same opening both fresh and salt water? Can a fig tree,

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Sinclair B. Ferguson

my brothers, bear olives, or a grapevine produce figs? Neither can

a salt pond yield fresh water.

James 3:1–12 contains the single most sustained discussion in the

New Testament on the use of the tongue. I take the author of this little

book to have been James, the half-brother of our Lord Jesus.1 It is

clear that he is steeped in the wisdom literature of the Old Testament

Scriptures and also in the teaching of the Lord Jesus, to which his

own teaching has many parallels. Both the book of Proverbs and our

Lord Jesus spoke with searching clarity about the nature and use of

the tongue. James walks in their footprints. Much of what he says is

a powerful exposé of the sin and failure that mar our speech.

In this way James’s words exemplify the central purposes of the

teaching and preaching of God’s Word. The resulting effect will be to

“reprove, rebuke, and exhort” (2 Tim. 4:2). But James’s message also

exemplifies what Paul calls the profitability or usefulness of sacred

Scripture: “teaching . . . correction . . . [child-]training.”

In a word, the immediate focus of James’s teaching—one might

say the same of all apostolic teaching—is to bring Christian believ-

ers to maturity. Here, as well as in other places, he is completely in

harmony with the way the apostle Paul employed all his God-given

powers: “Him we proclaim, warning everyone and teaching everyone

with all wisdom, that we may present everyone mature in Christ. For

this I toil, struggling with all his energy that he powerfully works

within me” (Col. 1:28–29).

In fact, this is one of James’s burdens also. His five chapters

constitute an extended piece of pastoral preaching, laced as it is with

words of wisdom and warning. All along his goal is to lead his read-

ers and hearers—men and women who were possibly once under his

direct pastoral care but are now widely scattered—to full spiritual

maturity, so that their whole being, without reservation, should be

wholly Christ’s.

We find that this motif runs through the entire book. As we come

upon it in chapter 3, he has already shown (1) how spiritual maturity

develops through response to suffering, and (2) how spiritual matu-

rity is enhanced by response to the Word. Now he goes on to show

that (3) spiritual maturity is evidenced by the use of the tongue. The

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47

mastery of it is one of the clearest marks of a whole person, a true

Christian. Tongue-mastery is the fruit of self-mastery.

We will examine this teaching in order to accomplish three goals:

(1) to “walk” through James 3:1–12 in order to feel the weight of its

appeal; (2) to set this teaching in context of the whole book of James

to discover that it is, in effect, only the tip of the iceberg of what he

has to say about our speech; (3) to place these words in the broader

gospel context that lies behind the book of James.

James 3:1–12 and Its Teaching on the Tongue

As we make our way into James 3:1–12, we notice it has a variety of

basic driving principles.

The Difficulty of Taming the Tongue

James issues a special word of wise counsel to those who aspire to be

teachers: “Not many of you should become teachers, my brothers, for

you know that we who teach will be judged with greater strictness”

(v. 1).

Why should this be? Teachers should be conscious of the weight

and potential influence of what they say because words lie at the heart

of the teaching ministry. To have an unreliable tongue is likely to pro-

vide a destructive model for those who are taught. The potential for

multiplication of influence requires a canon of judgment that takes

the measure of both responsibility and opportunity into account.

But James does not write as one who has “arrived.” He is con-

scious of his own shortcomings: “For we all stumble in many ways”

(v. 2). He has no false perfectionism. Perhaps he remembers how he

misspoke about Jesus, demeaning him during the days of his ministry.

Was James among those who said, “He is out of his mind” (Mark

3:21)? Was this one reason why our Lord visited him, in particular (as

he did Simon Peter), after the resurrection (1 Cor. 15:7)?

But James’s words are applicable far beyond those who are called

to teach. We all use our tongues. If the mastery of the tongue is a sign

of maturity, it is so for all Christians. So James 3:1–12 has general as

well as specific application. How we use our tongues provides clear

evidence of where we are spiritually.

When I was a child, our family physician used to ask us to stick out

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Sinclair B. Ferguson

our tongues. (That was the only circumstance in which I was ever per-

mitted to do that!) He seemed to be able to tell a great deal about our

health by looking into our mouths. That is a parable of spiritual real-

ity. What comes out of our mouths is usually an accurate index of the

health of our hearts. Jesus said: “For out of the abundance of the heart

the mouth speaks” (Matt. 12:34). So here, as a spiritual physician,

James engages in a rigorous tongue analysis. James 3:1–12 is a veritable

pathology laboratory in which analysis and diagnosis take place.

Notice James’s axiom: the mature person is able to “bridle” his

tongue. The person who can do this is master of the whole body.2

The spiritual masters of the past understood this to have a double

reference. The control of the tongue has both negative and positive

aspects. It involves the ability to restrain the tongue in silence. But it also

means being able to control it in gracious speech when that is required.

Sanctification in any area of our lives always expresses this double

dimension—a putting off and a putting on, as it were. Speech and

silence, appropriately expressed, are together the mark of the mature.3

Nor is this James’s first reference to speech. He had already noted

that for a professing Christian to fail to bridle the tongue is to be guilty

of self-deception (1:22–25) and the hallmark of a person whose religion

is worthless (1:26). One might think here of the ease of speech but emp-

tiness of weighty words in the life of John Bunyan’s Mr. Talkative. He

was all talk but no control, all words but without weight.

But with all of this said, James is forced into a confession.

Nobody—Jesus excepted—has succeeded in mastering the tongue!

Our only hope as we pursue the discipline of self that leads to mas-

tery of the tongue is that we are Christ’s and that we are being made

increasingly like him. But this battle for vocal holiness is a long-

running one, and it needs to be waged incessantly, daily, hourly.

Are we fighting it? We must seek to do so for a very important

reason.

The Disproportionate Power of the Tongue

In James 3:3–5, James uses two commonplace but very vivid illustrations.

The tongue is like the bit in the mouth of a horse. This tiny appli-

ance controls the enormous power and energy of the horse and is

used to give it direction. James may well have been familiar with this

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picture from common experience in daily life. He had seen powerful

Roman military horses and had probably heard stories of chariot

races. The point, however, is the extraordinary power and influence

concentrated in one small object. So it is with the tongue.

The tongue is also like the rudder in a boat. Large ships were not

unknown in the ancient world. The ship that originally was to trans-

port Paul across the Mediterranean en route to Rome held 276 people

(Acts 27:37). We know that a large ship like the Isis could carry one

thousand people. Yet such a capacious and heavy vessel was directed

simply by a turn of the rudder! So it is with the tongue. The tongue

is small. But its power, both for good and for ill, is out of all propor-

tion to its size. “A fool’s tongue,” Bruce Waltke wryly notes, “is long

enough to cut his own throat.”4

Why does James speak this way? Presumably out of both bibli-

cal knowledge and personal experience. The tongue carries into the

world the breath that issues from the heart.

Alas, we do not realize how powerful for evil the tongue is

because we are so accustomed to its polluting influence. En route to

give this address, I rode the hotel elevator with several others. On one

floor the elevator stopped, the doors opened, and a woman entered

the confined space. The doors closed, and I suspect everyone in the

elevator almost instantaneously had the same thought: “She has been

smoking!” In this confined “smoke-free” environment her breath

could not be disguised.

So, says Jesus, the tongue projects the thoughts and intentions of

the heart. It is from within, “out of the heart,” that the mouth speaks

(cf. Matt. 12:34; 15:18–19). But like the smoker, so accustomed to

the odor, the atmosphere in which they live, the person with polluted

speech has little or no sense of it—no sense that they exhale bad

breath every time they speak.

Yet there is another side to this, a wonderfully encouraging side.

Scripture teaches us that the breath by which we express our deep-

est desires, instincts, and opinions may produce helpful and pleasing

fruit. Writes the wise man of Proverbs 15:4:

A gentle tongue is a tree of life,

but perverseness in it breaks the spirit.

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So James sees that the tongue is an instrument of extraordinary

power, out of all proportion to its size. Whatever its anatomical con-

nections, its most significant connection is to the heart—whether

hardened by sin or recreated by grace.

At this stage James is chiefly concerned that we should have a

sense of the convicting power of his teaching. For this reason he began

by addressing the difficulty of taming the tongue. It is a word spoken

primarily to bring conviction of sin. For the tongue is difficult, indeed

impossible, to tame naturally, because, as we have also seen, it exer-

cises power out of all proportion to its size.

The Destruction Caused by the Tongue

Now, third, a series of vivid pictures flashes rapidly across James’s

mind as he thinks about the power of the tongue.

A Fire (v. 6). A small fire can destroy an entire forest; all it takes

is an uncontrolled spark. So it is with the tongue. A sharp word, a

loose sentence, a callous aside can cause a conflagration that cannot

be extinguished. Words can consume and destroy a life.

James is very specific about the energy source for such destruc-

tion. The tongue that sets on fire is set on fire itself by hell. James uses

the biblical term Gehenna—the background reference being to the

Valley of Hinnom on the southern outskirts of Jerusalem. It served as

the city dump—hence the reference to fire—which presumably con-

stantly burned there to destroy garbage.5 Was this the place to which

our Lord’s body would have been taken were it not for the thought-

fulness of Joseph of Arimathaea? If so, it is difficult not to share with

James a sense of disgust. It is from such a hell that destructive words

arise. Remember that imagery whenever similar words seek to force

their way out of your mouth.

A World (v. 6). The tongue is “a world of unrighteousness.”

I remember reading a picture quiz in an in-flight magazine many

years ago. Various things photographed from unusual angles were

presented, and the challenge was to guess what the objects actually

were. One seemed to be a striking photograph of the moon with all

its craters—a dark world of death. Turning to check the answers I was

astonished to find it was in fact a photograph of a human tongue!

How appropriate that, when photographically magnified, it would

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appear like an entire world of death and darkness, full of dangerous

craters.

A Stain (v. 6). The tongue is “set among our members, staining

the whole body.” How careful you are as you put on a dress for a

wedding, especially if it is your own. How nervous about that new

silk tie during dinner. The spot need only be a small one, but it ruins

everything. So it is with the tongue and its words. No matter what

graces you may have developed, if you have not gained tongue mas-

tery, you can besmirch them all by an unguarded and ill-disciplined

comment. Graces are fragile; therefore guard your tongue lest it

destroy them.

A Restless Evil (v. 8). The unregenerate tongue roams the wilds,

quick to defend itself, swift to attack others, anxious to subdue them,

always marked by evil. It mimics Satan in this respect, who, having

rebelled against the God of peace, can never settle. He goes to and fro

throughout the earth (as in Job 1:7; 2:2), like a roaring lion seeking

someone to devour (1 Pet. 5:8). The tongue that is under his lordship

always shares that tendency. It has an inbuilt need to guard its own

territory, to destroy rivals to itself, to be the king of the beasts.

A Deadly Poison (v. 8). James shares the perspective of Paul

and, in turn, of the psalmist. The “venom of asps” is under the lips

of sinners, “Their throat is an open grave; they use their tongues to

deceive” (Rom. 3:13; Ps. 5:9). Whether suddenly or slowly, life is

eaten away and destroyed. Perhaps here there is an echo of Genesis 3

and the deadly deceit of Eve by the serpent—with all its deadly and

hellish consequences.

James, however unbelieving he might have been during Jesus’

early ministry, has clearly absorbed his half brother’s teaching and has

been led by it to the multitude of Old Testament word pictures about

the power and destructive ability of the tongue. If the pen is mightier

than the sword, it is equally true that we can kill a man as easily with

the words we use as with a physical weapon (Matt. 5:21–22).

Of course, all this is naturally true of the unregenerate man. The

tragedy is—and it is this tragedy that surely concerns James here—

that the same destructive powers may be released within the believing

community.

I sometimes wonder if this is a distinctively evangelical sin. Of

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course it is by no means exclusively so. But how commonplace it

seems to be to hear a fellow Christian’s name mentioned in some con-

text or other, and the first words of response demean his reputation,

belittle him, and distance him from acceptance into the fellowship,

although this is a brother for whom Christ died!

The saintly Robert Murray M’Cheyne was surely nearer the mark

when he resolved that when a fellow Christian’s name was mentioned

in company, if he could not say anything good about him, he would

refrain from all speech about him. Better that, surely, than to be care-

less with fire and “destroy a brother for whom Christ died” (Rom.

14:15; 1 Cor. 8:11).

The young Jonathan Edwards penned a number of his Resolutions

around this theme. They are worth noting:

31. Resolved, Never to say anything at all against any body, but

when it is perfectly agreeable to the highest degree of Christian

honor, and of love to mankind, agreeable to the lowest humility,

and sense of my own faults and failings, and agreeable to the golden

rule; often, when I have said anything against any one, to bring it

to, and try it strictly by, the test of this Resolution.

34. Resolved, In narrations never to speak anything but the pure

and simple verity.

36. Resolved, Never to speak evil of any, except I have some

particular good call to it.

70. Let there be something of benevolence in all that I speak.6

How easily the failure to master the tongue can destroy the effect of

every grace that had taken years to build into our lives! Introduce

poison here and we endanger everything.

A seminary colleague once told me how, because of flight delays,

he arrived late and very weary at a hotel where he had booked a room.

The young desk clerk could find no reservation under his name. My

weary friend, who had had a miserable day, lost some self-control and

started a small verbal blaze around the unfortunate employee, as if the

problem were of the young man’s making. Having found him a room

the clerk invited him to fill in the guest form. My colleague included

the name of the theological seminary at which we both taught. As the

clerk looked at the form he gasped: “Are you from the Westminster

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Seminary?” he asked, and then said excitedly, “This is amazing. I have

just recently become a Christian. I have heard about your seminary!

How amazing, and marvelous to meet you! Wow, are you really from

Westminster Seminary?”

The story could so easily have ended on a different note: a stain

inflicted on a young man by a mature believer—a stain that might

have proved impossible to wash out. We have all seen or caused

moments like this. The tongue can be the most powerful, destructive

member in the entire body.

In this connection it is salutary to remember the thrust of Paul’s

most basic and powerful presentation of our need for the gospel.

“Whatever the law says it speaks to those who are under the law, so

that every mouth may be stopped” (Rom. 3:19).

I still recall the shivers that went down my spine on first reading,

in 1970, D. Martyn Lloyd-Jones’s exposition of these words:

Paul now points out . . . that when you realize what the Law is truly

saying to you the result is that “every mouth shall be stopped.”

You are rendered speechless. You are not a Christian unless you

have been made speechless! How do you know whether you are a

Christian or not? It is that you “stop talking.” The trouble with the

non-Christian is that he goes on talking. . . .

How do you know whether a man is a Christian? The answer

is that his mouth is “shut.” I like this forthrightness of the Gospel.

People need to have their mouths shut, “stopped.” . . . You do not

begin to be a Christian until your mouth is shut, is stopped, and you

are speechless and have nothing to say.7

There is a “something”—almost indefinable—about the person who

has clearly been converted to Christ. Dr. Lloyd-Jones surely put his

finger on the essence of it—the humbling of the proud, self-sufficient

heart, the breaking of our native arrogance. Our tongues are so

often the most obvious index of that ungodly drive at the center of

our being. But the slaying of inner pride and the illumination of our

minds in regeneration create a new disposition and affection. The

true convert will have a Jacob-like limp in his speech as well as in

his walk—because in spiritual anatomy (as distinct from physical

anatomy), the heart and the tongue are directly connected to each

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other. The subduing of the heart leads to the silencing of the tongue;

humility within leads to humility expressed. Only when we have been

thus silenced are we in any position to begin to speak. And when we

do, by God’s grace, we speak as those who have first been silenced.

The Deadly Inconsistency That Plagues the Tongue

James is not yet finished with his devastating analysis of the tongue.

He draws attention to a fourth characteristic as the analysis now rises

to a crescendo of exposure:

No human being can tame the tongue. . . . With it we bless our Lord

and Father, and with it we curse people who are made in the like-

ness of God. From the same mouth come blessing and cursing. My

brothers, these things ought not to be so. Does a spring pour forth

from the same opening both fresh and salt water? Can a fig tree, my

brothers, bear olives, or a grapevine produce figs? Neither can a salt

pond yield fresh water. (James 3:8–12)

I am reminded of the old cowboy-and-Indian movies my parents

used to take me to when I was a child. There is only one line I recall

an Indian ever speaking, but it was so frequently repeated it became

engraved as one of my earliest memories of childhood: “White man

speak with forked tongue.” It was meant as, and really was, a damn-

ing indictment.

James shared that perspective but brought to it a more profound

analysis: “Forked tongue connected to forked heart.” Such speech is a

mark of the “double-minded man” who is “unstable in all his ways”

(James 1:8). It is not an amiable weakness. It expresses a damnable

contradiction in our very being. It is an “ought not to be,” like a

spring that spouts forth both fresh and salt water. It is more contradic-

tory than anything we find in nature, like a fig tree bearing olives, a

grapevine producing figs, a salt pond yielding fresh water.

Notice the power of James’s own words. Do not try to parry the

blow. His words are intended to be a sharp two-edged sword “pierc-

ing to the division of soul and of spirit, of joints and marrow, and

discerning the thoughts and intentions of the heart” (Heb. 4:12).

We were created as the image of God to bless God. It is blatant

hypocrisy, double-mindedness, and sin to bless God and then casually

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curse those who have been made as his very likeness. But the forked

tongue of the double-minded person enslaves him or her. He or she

thinks the unthinkable and speaks unspeakable contradictions. James

is blood earnest as he rips up the consciences of his contemporary

readers, many of whom were, perhaps, once members of his dear

flock in Jerusalem before being scattered abroad.

If such words could be spoken to professing Christians serious

enough in their faith to experience persecution and suffer privation in

a world that was becoming increasingly inhospitable to the followers

of the Way—how much more devastating are they when addressed to

pampered, often self-indulgent professors of Christianity in the early

twenty-first century?

But now that our consciences have been, to use Puritan language,

“ripped up,” a question arises. Why does James apparently give no

practical counsel about how we are to deal with the tongue? Are we

left to go to the local Christian bookstore, or attend a seminar or

conference, in order to know how to sanctify the use of the tongue?

Why is there no practical counsel?

But in fact there is—if we will only stay with James long enough

to hear it. Indeed, whenever there is such analysis in the New

Testament letters there is ordinarily practical counsel written into the

teaching itself. True, it may not be immediately evident, but if we keep

our minds and spirits in the passage long enough and learn to wait

patiently on the Lord in his Word, it will become clear. Even where

there are no obvious imperatives to tell us what to do next, they are

almost invariably implied in the text, woven as it were into its very

warp and woof, underlining for us that it is by the Word itself and

not by ourselves that we are sanctified. Did not James’s brother pray

“sanctify them in [or by] the truth; your word is truth” (John 17:17)?

In order to help us to grasp how James does this, it will be helpful,

further, to consider how this teaching fits in with the rest of the book.

James 3:1–12 in the Context of the Entire Book

We are told in the sacred record that when Job felt himself to be under

special pressure in his sufferings (and, unknown to him, under the

specific assault of the Devil to destroy his enjoyment of God) he made

“a covenant with [his] eyes” in order thus to bind on his heart the

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pattern of holiness he needed to develop (see Job 31:1ff.). Guarding

the eyes implied guarding eyes in the heart as well as in the head.

Temptation, and therefore spiritual compromise, often find their

easiest access route to the heart via the eyes. By the same token, sin

may find its easiest exit route from our hearts via the mouth. The

exhortation of Proverbs to “keep your heart with all vigilance” is

immediately followed by an exhortation to “put away from you

crooked speech, and put devious talk far from you” (Prov. 4:23–24).

Guarding the heart involves guarding the tongue. To apply Job’s

principle to our present subject, we need to learn to say, “I will make

a covenant with my tongue.”

Rather wonderfully, this is what James helps us to do throughout

his letter. Perhaps, in the context of a book coming from a Desiring

God conference, we may be permitted to take a leaf out of Jonathan

Edwards’s Resolutions and express the burden of the practical exhor-

tations implicit in James in a similar fashion.

Here, then, are twenty resolutions on the use of the tongue to

which the letter’s teaching gives rise:

1) Resolved: To ask God for wisdom to speak and to do so with a

single mind.

“If any of you lacks wisdom, let him ask God, who gives generously

to all without reproach, and it will be given him. . . . in faith with no

doubting. . . . For that person must not suppose that he will receive

anything . . . he is a double-minded man, unstable in all his ways”

(James 1:5–8).

2) Resolved: To boast only in my exaltation in Christ or my humili-

ation in the world.

“Let the lowly brother boast in his exaltation, and the rich in his

humiliation, because like a flower of the grass he will pass away”

(James 1:9–10).

3) Resolved: To set a watch over my mouth.

“Let no one say when he is tempted, ‘I am being tempted by God,’

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for God cannot be tempted with evil, and he himself tempts no one”

(James 1:13).

4) Resolved: To be constantly quick to hear, slow to speak.

“Know this, my beloved brothers: let every person be quick to

hear, slow to speak, slow to anger” (James 1:19).

5) Resolved: To learn the gospel way of speaking to the poor and

the rich.

“My brothers, show no partiality as you hold the faith in our

Lord Jesus Christ, the Lord of glory. For if a man wearing a gold

ring and fine clothing comes into your assembly, and a poor man in

shabby clothing also comes in, and if you pay attention to the one

who wears the fine clothing and say, ‘You sit here in a good place,’

while you say to the poor man, ‘You stand over there,’ or, ‘Sit down

at my feet,’ have you not then made distinctions among yourselves

and become judges with evil thoughts?” (James 2:1–4).

6) Resolved: To speak in the consciousness of the final judgment.

“So speak and so act as those who are to be judged under the law

of liberty” (James 2:12).

7) Resolved: To never stand on anyone’s face with words that

demean, despise, or cause despair.

“If a brother or sister is poorly clothed and lacking in daily food,

and one of you says to them, ‘Go in peace, be warmed and filled’

without giving them the things needed for the body, what good is

that?” (James 2:15–16).

8) Resolved: To never claim a reality I do not experience.

“If you have bitter jealousy and selfish ambition in your hearts,

do not boast and be false to the truth” (James 3:14).

9) Resolved: To resist quarrelsome words as marks of a bad heart.

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“What causes quarrels and what causes fights among you? Is it

not this, that your passions are at war within you?” (James 4:1).

10) Resolved: To never speak evil of another.

“Do not speak evil against one another, brothers. The one who

speaks against a brother or judges his brother, speaks evil against the

law and judges the law. But if you judge the law, you are not a doer

of the law but a judge” (James 4:11).

11) Resolved: To never boast in what I will accomplish.

“Come now, you who say, ‘Today or tomorrow we will go into

such and such a town and spend a year there and trade and make a

profit’—yet you do not know what tomorrow will bring. What is

your life? For you are a mist that appears for a little time and then

vanishes” (James 4:13).

12) Resolved: To always speak as one who is subject to the provi-

dences of God.

“Instead you ought to say, ‘If the Lord wills, we will live and do

this or that’” (James 4:15).

13) Resolved: To never grumble, knowing that the Judge is at the

door.

“Do not grumble against one another, brothers, so that you may

not be judged; behold, the Judge is standing at the door” (James 5:9).

14) Resolved: To never allow anything but total integrity in my

speech.

“But above all, my brothers, do not swear, either by heaven or

by earth or by any other oath, but let your ‘yes’ be yes and your ‘no’

be no, so that you may not fall under condemnation” (James 5:12).

15) Resolved: To speak to God in prayer whenever I suffer.

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“Is anyone among you suffering? Let him pray” (James 5:13).

16) Resolved: To sing praises to God whenever I am cheerful.

“Is anyone cheerful? Let him sing praise” (James 5:13).

17) Resolved: To ask for the prayers of others when I am sick.

“Is anyone among you sick? Let him call for the elders of the

church, and let them pray over him, anointing him with oil in the

name of the Lord” (James 5:14).

18) Resolved: To confess it whenever I have failed.

“Therefore, confess your sins to one another” (James 5:16).

19) Resolved: To pray for one another when I am together with

others in need.

“Pray for one another, that you may be healed” (James 5:16).

20) Resolved: To speak words of restoration when I see another

wander.

“My brothers, if anyone among you wanders from the truth and

someone brings him back, let him know that whoever brings back a

sinner from his wandering will save his soul from death and will cover

a multitude of sins” (James 5:19–20).

Will we so resolve?

Finally, we turn to consider this passage in the context of the

gospel.

James 3:1–12 in the Context of the Whole Gospel

When we take one step back from James 3:1–12 and read it in the

context of the entire letter, we discover that James’s searing analysis

is surrounded by the most practical counsel to enable us to master the

tongue and to speak well for God.

When we take another step back and view his words through the

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wide-angle lens of the biblical gospel, we are able all the more clearly

to understand and appreciate what James is “doing” when he speaks

as he does.

As is well known, in his early days as a reformer, Martin Luther

thought that James was “an epistle full of straw”:

In sum the gospel and the first epistle of St. John, St. Paul’s epistles,

especially those to the Romans, Galatians, and Ephesians; and St.

Peter’s first epistle, are the books that show Christ to you. They

teach everything you need to know for your salvation, even if you

were never to see or hear any other book or hear any other teaching.

In comparison with these, the epistle of St. James is an epistle full of

straw, because it contains nothing evangelical.8

He would later think better of it. For the truth is that James’s teach-

ing cannot be rightly interpreted without realizing that it is rooted in

the teaching of and energized by the grace of “faith in our Lord Jesus

Christ, the Lord of glory” (James 2:1).

In that light we can discern a profoundly gospel-centered pattern

in what James is seeking to accomplish as a pastor of the souls of his

readers. His gospel method is in three steps.

1) Realize That the Depth of Your Sin, the Pollution of Your Heart,

and Your Need of Saving Grace Are All Evidenced in Your Use

of the Tongue

This is the method of grace from beginning to end. It is nowhere more

starkly illustrated than in the experience of Isaiah. There is no more

powerful passage in the Old Testament than Isaiah 6; but it is often

read as if it were detached from Isaiah 1–5. By reading it in isolation

we inevitably miss a very clear pattern into which it fits.

Isaiah has been ripping up the consciences of his sinful contempo-

raries. He does so in a series of six woe pronouncements (Isa. 5:8, 11,

18, 20, 21, 22). God’s holy anger burns against them (5:25). Like a

shepherd whistling for his dogs to come to tend the sheep, Yahweh will

call on the nations to come as his servants, with arrows sharp as flint,

with horses’ hoofs like flint, with roaring like a lion. Darkness and

distress will ensue—the terrible judgment of the Holy One of Israel

(Isa. 5:26–30). But for the sensitive Bible reader the appearance of six

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woes creates an expectation that a climactic seventh woe is about to be

pronounced. Against whom will Isaiah pronounce the ultimate woe?

The answer follows in chapter six. The prophet meets with the

exalted God whose majestic presence seems to flood the temple.

Isaiah sees creatures who are perfectly and perpetually holy cover

their faces before the glory of the One who is eternally, infinitely,

inherently, uncreatedly holy. Everything around Isaiah seems to be

disintegrating. Everything within him seems to come apart. He is

“lost,” or “ruined” (Isa. 6:5). The language expresses the stunned

silence felt in the presence of major disaster or death.9 This is Isaiah’s

“twin towers” day, the 9/11 moment in his spiritual experience. From

his assumed security he had pronounced six devastating maledictions.

Now he realizes that the last and climactic woe must be pronounced

against—himself! And why? “Woe is me! For I am lost; for I am a

man of unclean lips, and I dwell in the midst of a people of unclean

lips; for my eyes have seen the King, the Lord of hosts!” (Isa. 6:5).

In whimsical moments I think I can see Isaiah as he staggers into

the house of his friend Benjamin later that day, ashen faced, shaken

to the roots by his experience. He blurts out fragmentary details of

his vision of the Holy One of Israel (the title that hereafter will be his

preferred way of describing the Lord). He has discovered he is a “man

of unclean lips.”

I think I can hear dear Benjamin reply sympathetically—worried

that his friend of many years is becoming unstable: “Not you, Isaiah;

you are the last person of whom that is true. You are our most promi-

nent and most eloquent preacher.”

I think I hear Isaiah say in response, “You do not understand. I

have seen the King. I have felt the pollution on my tongue. The light

has exposed the darkness in its every crevice. Alas for me, it is in the

very instrument God has called me to use, in the very area of my life

in which others call me ‘gifted,’ that sin has most deeply entangled

itself. I am a wretched man! Woe, woe, woe is me!”

We foolishly assume that our real struggles with sin are in the

areas where we are “weak.” We do not well understand the depth of

sin until we realize that it has made its home far more subtly where

we are “strong,” and in our gifts rather than in our weaknesses and

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inadequacies. It is in the very giftedness God has given that sin has

been at its most perverse and subtle!

But when we are brought to see this, stripped bare of our layers

of self-deceit, and led to repentance, then God may make something

of us.

Many—although I do not number myself among them—seem to

find speech easy. Recent generations have, after all, been educated to

be able to speak, to contribute to discussion and debate, to express

themselves by the spoken word rather than by writing (as was true of

my generation—at least in my native land of Scotland).

It rarely seems to strike us that it is precisely here, therefore, in

our speech, that sin is most likely to abound.

Only when we have been brought to such a recognition do we

realize how dangerous and destructive our tongues have been. Only

then do we cry out to God in repentance and run to him with tears to

seek forgiveness in the gospel.

Then we need to grasp a second principle.

2) Recognize That You Are a New Creation in Christ

At the beginning of his argument, James had urged his hearers, “You

need to recognize that you have become a new creation in Christ

Jesus, indeed a kind of firstfruits of his creation” (cf. 1:18). I may not

yet be that mature man I want to be. But thank God that I am not the

old man that I once was!

What a great way to think about an ordinary Christian life! We

live in a created order marred by sin. That sin has twisted and pol-

luted our speech. But God has begun his work of new creation and

has inaugurated aspects of it that will be consummated when Jesus

Christ returns. Then in the “regeneration” of all things (Matt. 19:28,

nasb),10 every tongue will confess that Jesus Christ is Lord.

But notice carefully how God regenerates us: “Of his own will

he brought us forth by the word of truth, that we should be a kind of

firstfruits of his creation.” Regeneration is a sovereign work of God,

yes; but it does not ordinarily take place in a vacuum. Since it involves

having our eyes opened to see the kingdom of God (John 3:3), God

ordinarily regenerates us in the context of the truth of the gospel illu-

minating our minds. Truth in the mind forms truth in the heart, the

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very thing for which David prayed (Ps. 51:10), and which he realized

would lead in turn to transformed speech:

Then I will teach transgressors your ways,

and sinners will return to you.

Deliver me from bloodguiltiness, O God,

O God of my salvation,

and my tongue will sing aloud of your righteousness.

O Lord, open my lips,

and my mouth will declare your praise. (Ps. 51:13–15)

How important for us to recognize the power of new birth to create

new affections, which in turn come to expression in the new speech

patterns of the gospel!

3) Continue in the Word

The work of the Word inaugurates the Christian life, but it also sus-

tains its progress. My tongue is ongoingly cleansed and transformed

by (if I may so express it) what comes from God’s tongue. As the heart

hears with open ears the Word of God again and again, it is renewed

and begins to produce a transformed tongue. The principle is this:

what comes out of our mouths is more and more determined by what

has come out of “the mouth of God.” The sanctification of the tongue

is a work in us that is driven by the Word of God coming to us as we

hear it and indwelling us as we receive it.

This was the “secret” of the Lord Jesus’ own use of his tongue.

Matthew sees our Lord Jesus as fulfilling the prophecy of the first of

the Servant Songs in the second half of the prophecy of Isaiah:

He will not quarrel or cry aloud,

nor will anyone hear his voice in the streets;

a bruised reed he will not break,

and a smoldering wick he will not quench. (Matt. 12:19–20,

quoting Isa. 42:2–3)

If we ask how this was true in his life, the answer is found in the third

Servant Song:

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The Lord God has given me

the tongue of those who are taught,

that I may know how to sustain with a word

him who is weary.

Morning by morning he awakens;

he awakens my ear

to hear as those who are taught.

The Lord God has opened my ear,

and I was not rebellious;

I turned not backward.

I gave my back to those who strike,

and my cheeks to those who pull out the beard;

I hid not my face

from disgrace and spitting. (Isa. 50:4–6)

The most important single aid to my ability to use my tongue for the

glory of Jesus is allowing the Word of God to dwell in me so richly

that I cannot speak with any other accent. When I do, the result is

“teaching and admonishing one another in all wisdom, singing. . . .

And . . . in word or deed, do[ing] everything in the name of the Lord

Jesus, giving thanks to God the Father” (Col. 3:16–17).

That, incidentally (although it is not an incidental matter) is why it

is so important to be under a ministry of the Word where the Scriptures

are expounded with the grace and power of the Holy Spirit. It is by this

means—yes, with private study—that the Word of God begins to do

its own spiritual work in us. As words that have been formed in God’s

mouth are digested as the bread of life by us, they begin to form our

thinking, affections, and volitions in a wonderful way.

Too many Christians fall into the trap of believing that God gives

regeneration and justification, but then we are essentially left to our

own efforts to do the rest. We need to see that we live by every word

that comes out of God’s mouth. God’s Word sanctifies us. The more I

awake in the morning and feed myself with the Scriptures and the more

I am saturated with the Word under a biblical ministry, the more the

word of Christ will do the sanctifying work in me and on me, and con-

sequently the more Christ will train my tongue as his Word molds and

shapes me. Yes, there needs to be rigorous activity—but it is in order

to “let the word of Christ dwell in you richly.” It is a receptive activity!

In this, as Isaiah’s song teaches us, our Savior is our Exemplar. But

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he is not only, nor is he first of all, an exemplar. To be that, he needed

first to become our Savior. All this is part of the grand vision of Isaiah’s

Servant Songs (so influential in Jesus’ own reception of God’s Word).

The Father opened the ear of his Son; the Son was not rebellious. He

was willing to be “oppressed and afflicted.” As he experienced this in

his trial and condemnation, “he opened not his mouth” (Isa. 53:7).

Why was Jesus silent? Is there more to this than meets the eyes?

Indeed there is! He was silent because of every word that has pro-

ceeded from your lips; because of every word that provides adequate

reason for God to damn you for all eternity, because you have cursed

him or his image.

The Lord Jesus came into the world to bear the judgment of God

against the sin of our tongues. When he stood before the high priest

and the judgment seat of Pontius Pilate, he accepted a sentence of

guilt. But that was my guilt. He bore in his body on the tree the sins

of my lips and my tongue.

Do you wish you could control your tongue better? Do you want

to follow the example of Jesus? Then you need to understand that he

is Savior first, and then he is Example. You need to come, conscious

of the sin of your lips, and say:

God, be merciful to me, a sinner.

I thank you that Jesus came and was silent

in order that he might bear the penalty of all my misuse of

my tongue.

And when you know that he has taken God’s judgment and wrath

against your every sinful word, you cannot but come to him and say:

“O, for a thousand tongues to sing my great Redeemer’s praise.”

He is able to answer that prayer, and its companion petition:

“Be of sin the double cure, cleanse me from its guilt and power.”

All the guilt can be cleansed away! Christ can deliver you from the

misuse of the tongue. And when you come to him conscious of that

sin, you discover what a glorious Savior he is. Delivered, albeit not

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yet perfected and glorified, your tongue now shows forth his praises.

Taken out of the pit and from the miry clay, on your lips is now a

new song of praise to your God. Then people not only hear a differ-

ent vocabulary, but they hear you speak with a different accent. That

is what leaves the lasting impression of the power of Christ and the

transformation of grace in your life.

My native land is Scotland. I have the privileged status of being

a resident alien in the United States. I carry a green card. But people

often remind me, “You have an accent.” (That said, it is one of the

wonderful things about the presence and work of Christ’s Spirit in

preaching that, fifteen minutes into the exposition, it is possible that

others cease to notice the accent and hear only his accent.)

Being “afflicted,” therefore, with an “accent,” brief elevator

rides—and the usual brief conversations that ensue there—often give

me a certain mischievous pleasure. As the doors open at my floor and

I step out, someone will occasionally call, “You have an accent. Where

do you come from?” As I watch the doors begin to close, I say with a

smile, “Columbia, South Carolina,” and watch the puzzled faces whose

expression says, “Come on! You’re not from around here . . . are you?”

That is surely a parable of what it is possible for the people of

God to become in the way we use our tongues, as by God’s grace we

learn to speak with a Jesus-like accent.

At the end of the day, it may not be so much what people say to

you when you are in a room that is the really telling thing about your

speech as a Christian. Rather it may be the questions people ask when

you leave the room. “Where does he come from?” “Do you know

where she belongs?”

Do you speak like someone who “sounds” a little like Jesus

because, born broken in your consciousness of your sinful tongue,

you have found pardon and renewal in Christ, and now his Word

dwells richly in you?

At the end of the day, that is what spiritual maturity looks like—

or better, sounds like—because of the transformation of our use of

the tongue.

May that be true of us more and more!

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C H A P T E R T H R E E

Is There Christian

Eloquence?

Clear Words and the

Wonder of the Cross

John Piper

IS THERE CHRISTIAN ELOQUENCE? I begin by showing why

this question is urgent for me, and in the process I hope to clarify

what the question means and what eloquence means. The question

is urgent first and foremost because the apostle Paul, writing under

the inspiration of the Holy Spirit, says in 1 Corinthians 1:17, “Christ

did not send me to baptize but to preach the gospel, and not with

words of eloquent wisdom, lest the cross of Christ be emptied of its

power.” Christ sent Paul to preach, not with eloquence, lest the cross

be gutted. That’s why I am asking the question, Is there Christian

eloquence?

Even if you use the NIV (“not with words of human wisdom”) or

the NASB (“not in cleverness of speech”) or the KJV (“not with wis-

dom of words”), the point remains the same. There is a way to speak

the gospel—a way of eloquence or cleverness or human wisdom—

that nullifies the cross. I dread nullifying the cross, and therefore it is

urgent that I know what this eloquence-cleverness-wisdom of words

is—so I can avoid it.

Or consider 1 Corinthians 2:1, where Paul says, “And I, when I

came to you, brothers, did not come proclaiming to you the testimony

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John Piper

of God with lofty speech or wisdom.” Or the NIV: “I did not come

with eloquence or superior wisdom.” Or the NASB: “I did not

come with superiority of speech or of wisdom.” Or the KJV: “[I] came

not with excellency of speech or of wisdom.”

For a pastor, or anyone who wants to speak the gospel to others

without emptying the cross of its power, this is an urgent issue. If I choose

words, or ways of putting words together, or ways of delivering them,

with a view to increasing their life-giving, pride-humbling, God-exalting,

Christ-magnifying, joy-intensifying, love-awakening, missions-mobiliz-

ing, justice-advancing impact, am I doing with my word selection and

word arrangement and word delivery what is only supposed to be done

by the cross of Christ, and so emptying it of its power?

In other words, is Paul saying that the pursuit of impact on others

through word selection, word arrangement, and word delivery pre-

empts Christ’s power and belittles the glory of the cross? Answering

this is urgent for any of us who would speak or write about the truths

of the gospel.

Is the Bible Eloquent?

Complicating the question is this: most Bible scholars throughout

history have drawn attention to the fact that the Bible itself has many

eloquent parts. For example, John Calvin said, “Let us pay attention

to the style of Isaiah, which is not only pure and elegant, but also is

ornamented with high art—from which we may learn that eloquence

may be of great service to faith.”1

Or similarly consider what the poet John Donne said: “The Holy

Ghost in penning the Scriptures delights himself, not only with a

propriety, but with a delicacy, and harmony, and melody of language;

with height of Metaphors, and other figures, which may work greater

impressions upon the Readers.”2 In other words, Donne is saying that

there is eloquence of language in the Bible, and some of the impact of

the text on readers is owing in some way to that eloquence.

Is There Spirit-led Eloquence?

Consider what Martin Luther says on Galatians 4:6: “The Spirit

makes intercession for us not with many words or long prayer, but

only with a groaning . . . a little sound and a feeble groaning, as ‘Ah,

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Father!’ . . . Wherefore, this little word ‘Father’ . . . passes all the

eloquence of Demosthenes, Cicero, and of the most eloquent rhetori-

cians that ever were in the world.”3 So Luther says the Holy Spirit

himself leads us at times to a kind of eloquence—even in prayer.

So if these observations of Calvin, Luther, and Donne are right,

what did Paul mean when he said he renounced eloquence for the sake

of the cross? Or are Calvin and Luther and Donne missing something?

The Eloquence of George Whitefield

Another way to feel the urgency of the question, Is there Christian

eloquence? is to compare what was said about two giants of the first

Great Awakening, George Whitefield and Jonathan Edwards. These

two men were deeply unified theologically yet significantly different

in the way they preached.

In the spring of 1740, George Whitefield was in Philadelphia

preaching outdoors to thousands of people. Benjamin Franklin

attended most of these messages. Franklin, who did not believe what

Whitefield was preaching, commented on these perfected sermons:

His delivery . . . was so improved by frequent repetition, that every

accent, every emphasis, every modulation of voice, was so perfectly

well turned, and well placed, that without being interested in the

subject, one could not help being pleased with the discourse: a plea-

sure of much the same kind with that received from an excellent

piece of music.4

Here is preaching that is so eloquent you can like it without believing

anything in it. In other words, the language itself—the word selection,

word arrangement, and word delivery—was such that it was pleasur-

able to Franklin, who cared nothing for what the language meant.

Franklin loved his eloquence and rejected the cross. Was Whitefield

emptying the cross of its power?

Eloquence in Our Day

And just in case you’re among the generation of younger preach-

ers who don’t give a fig about this so-called eloquence and think

you have this one solved because you don’t care about that kind of

eloquence—beware. There is an “eloquence” of “hip” and “dress”

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John Piper

and “slang” and “savvy” and “casual” and the “appearance of art-

lessness” that can have the exact same mesmerizing effect in our day

that Whitefield’s eloquence had in his: people like it without sharing

any of the convictions. In other words, none of us escapes the urgency

of this question. We all need an answer.

The Eloquence of Jonathan Edwards

But now consider Jonathan Edwards, Whitefield’s contemporary

and friend. Edwards did not receive such accolades for dramatic elo-

quence as Whitefield. But he did have another kind of eloquence. One

eyewitness answered the question whether Edwards was an eloquent

preacher like this:

If you mean, by eloquence, what is usually intended by it in our cit-

ies; he had no pretensions to it. He had no studied varieties of the

voice, and no strong emphasis. He scarcely gestured, or even moved;

and he made no attempt, by the elegance of his style, or the beauty of

his pictures, to gratify the taste, and fascinate the imagination. But, if

you mean by eloquence, the power of presenting an important truth

before an audience, with overwhelming weight of argument, and

with such intenseness of feeling, that the whole soul of the speaker

is thrown into every part of the conception and delivery; so that the

solemn attention of the whole audience is riveted, from the begin-

ning to the close, and impressions are left that cannot be effaced; Mr.

Edwards was the most eloquent man I ever heard speak.5

In either case—Whitefield the dramatic orator or Edwards the

motionless, intense logician—the question remains: were these forms

of eloquence an emptying of the cross of Christ? Were they following

Paul’s example when he said that he preached the gospel “not with

words of eloquent wisdom, lest the cross of Christ be emptied of its

power”?

James Denney’s Haunting Statement

There is a statement that James Denney made over a hundred years

ago that haunts me. Whether we are talking about the more high-

brow eloquence of oratory or the more low-brow, laid-back, cool

eloquence of anti-oratory, Denney’s statement cuts through to the

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71

ultimate issue. He said, “No man can give the impression that he

himself is clever and that Christ is mighty to save.”6 This has been

one of the most influential sentences I have ever read regarding how

we talk about Christ. Does this mean that any conscious craft or art

in writing or speaking elevates self and obscures the truth that Christ

is mighty to save?

Is Eloquence an End in Itself?

There is one last angle that shows the urgency of this question: Is

there Christian eloquence? The journal Books and Culture published

a review of a book by Denis Donoghue, professor of English and

American Letters at New York University. The title of his book is On

Eloquence. I was so aggravated by the review that I got the book and

read it over the summer.

Donoghue’s contention is that eloquence is a surprising, impact-

ing style that is an end in itself. He says, for example,

A speech or an essay may be eloquent, but if it is, the eloquence is

incidental to its aim. Eloquence, as distinct from rhetoric, has no

aim: it is a play of words or other expressive means. . . . The main

attribute of eloquence is gratuitousness.7

. . . Eloquence does not serve a purpose or an end in action. . . .

In rhetoric, one is trying to persuade someone to do something: in

eloquence, one is discovering with delight the expressive resources

of the means at hand.8

He agrees with (and quotes) E. M. Cioran that this notion of aimless

eloquence began with the Sophists two thousand years ago:

The sophists were the first to occupy themselves with a meditation

upon words, their value, propriety, and function in the conduct of

reasoning: the capital step toward the discovery of style, conceived

as a goal in itself, as an intrinsic end, was taken [by the sophists].9

So, eloquence is a style of speaking or writing that is intrinsically

pleasing without any reference to other aims. It has no aim. It’s gra-

tuitous. That’s what makes it eloquent. If it had an aim, it would be

rhetoric and would stand in the service of some cause or ideology.

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John Piper

An Enamored Reviewer

What aggravated me about the review of Donoghue’s book in Books

and Culture was that the Christian reviewer was so enamored by this

view of eloquence that he thought all thinking evangelicals should

read the book. Donoghue himself thought that the Bible—and Jesus,

in particular—put significant obstacles in the way of seeing eloquence

as aimless, gratuitous, pleasing language.10 But the reviewer, on the

contrary, was effusive about how this view shed light on the way God

lavishes the world with superfluous, gratuitous eloquence:

Is it really so hard to make the case for eloquence on Christian

terms? What could be more eloquent, more blessedly superfluous,

than Creation itself? All those beetles, those unseen creatures of the

deep, those galaxies upon galaxies—all unnecessary. Shakespeare

was unnecessary. My new grandson Gus is unnecessary.11

I don’t think so. This is too cavalier about the purposefulness of God.

Did God create this little boy Gus, and Shakespeare, and the galax-

ies, and the thousands of species of plants and animals we have yet

to discover—did God create them whimsically or purposefully? If

purposefully, they are not gratuitous. And they are not superfluous.

Not Deep Enough

The problem with Donoghue and his reviewer is that they haven’t

gone deep enough into the implications for eloquence of the existence

of a God who governs all things and does all things purposefully—

indeed, with the purpose to magnify the glory of his Son. “All things

were created through him and for him” (Col. 1:16). Galaxies and

grandsons are not gratuitous or superfluous. They are created for the

glory of Jesus Christ. Even the galaxies we have not yet seen will serve

to magnify the greatness of Christ.

So what shall we make of all these varied witnesses to the good-

ness of eloquence when, in view of Paul’s statement in 1 Corinthians

1:17, “Christ did not send me to baptize but to preach the gospel,

and not with words of eloquent wisdom, lest the cross of Christ be

emptied of its power”? And what of 1 Corinthians 2:1, “I, when I

came to you, brothers, did not come proclaiming to you the testimony

of God with lofty speech or wisdom”?

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The Sophist Connection

There is an interesting link between Donoghue’s reference to the

Sophists and the context of Paul’s words to the Corinthians. Donoghue

traces his view of eloquence back to the Sophists. They were the first

to treat style “as a goal in itself, as an intrinsic end.” One of the

most compelling books on the background of Paul’s words about

eloquence in 1 Corinthians is Bruce Winter’s Philo and Paul among

the Sophists. Winter’s argument is that it is precisely the Sophists and

their view of eloquence that form the backdrop of what Paul says

about his own speech and how he ministered in Corinth.12

So consider with me Paul’s words in 1 Corinthians to see if he

gives us enough clues to show what sort of eloquence he is rejecting

and what sort he is not only not rejecting but using.13

Clues from 1 Corinthians

Notice in 1 Corinthians 1:10–12 that the Corinthian believers were

forming divisions by lining up behind their favorite teachers, and

there is pretty good evidence that the divisions had to do with the

kind of eloquence the teachers had. It says in verse 12, “What I mean

is that each one of you says, ‘I follow Paul,’ or ‘I follow Apollos,’ or

‘I follow Cephas,’ or ‘I follow Christ.’”

We know from 2 Corinthians 10:10 that Paul’s opponents

mocked him as lacking eloquence. They said, “His letters are weighty

and strong, but his bodily presence is weak, and his speech of

no account [Gk. ho logos exouthenemenos].” And we know that

Apollos, one of the favorites at Corinth, was eloquent because Acts

18:24 says, “Now a Jew named Apollos, a native of Alexandria, came

to Ephesus. He was an eloquent man, competent in the Scriptures.”

The fact that he is from Alexandria is significant. Philo worked in

Alexandria and tells us how prominent their Sophists were in training

people to be eloquent.14

Opposing the Sophists

We know from at least six sources that the Sophists were also present

in Corinth.15 They put a huge premium on style and form as evidence

of education and power and wisdom. They had probably influenced

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some in the church to admire their kind of eloquence and look for it in

Christian teachers. Apollos probably became their celebrity because

he was so good with words. Bruce Winter says, “Paul deliberately

adopts an anti-sophistic stance and thus defends his church-planting

activities in Corinth against a backdrop of sophistic conventions,

perceptions and categories.”16

That’s what we find in 1 Corinthians 1:17, which is where we

began this chapter: “Christ did not send me to baptize but to preach

the gospel, and not with words of eloquent wisdom, lest the cross of

Christ be emptied of its power.” So the way Paul is going to oppose

the eloquence of the Sophists is to show that it empties the cross. Why

is that? Why does this view of eloquence empty the cross of power?

Undercutting Pride and Exalting Christ

Verse 18 gives part of the reason: “For the word of the cross is folly

to those who are perishing, but to us who are being saved it is the

power of God.” The reason the cross can’t fit in with the eloquence

of the Sophists is that it is folly to them—that is, it is so destructive of

human pride that those who aim at human praise through “rhetori-

cally elaborated eloquence”17 and “an elitist educational system”18

could only see the cross as foolishness. The cross is the place where

our sin is seen as most horrible and God’s free grace shines most

brightly. Both of these mean we deserve nothing. Therefore, the cross

undercuts pride and exalts Christ, not us, and that made it foolish to

the Sophists.

We see this confirmed in verse 20: “Where is the one who is

wise? Where is the scribe? Where is the debater of this age?”—the

debater, the man who is so nimble with his tongue that he can take

either side and win. He is smooth and clever and verbally agile. Truth

and content are not the issue; rhetorical maneuvering is. Paul says at

the end of verse 20, “Has not God made foolish the wisdom of the

world?” The wisdom in view is not any deep worldview over against

Christianity; it’s the sophistry of using language to win debates and

show oneself clever and eloquent and powerful.

So the eloquence Paul is rejecting is not so much any particular

language conventions but the exploitation of language to exalt self

and belittle or ignore the crucified Lord. Notice the contrast again

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in chapter 2, verses 1–2: “And I, when I came to you, brothers, did

not come proclaiming to you the testimony of God with lofty speech

or wisdom. For I decided to know nothing among you except Jesus

Christ and him crucified.” The point is that wherever I meet scribes

and debaters who bolster their ego with language jousting and leave

the cross in the shadows, I am going to bring it out of the shadows

and showcase it totally. I will refuse to play their language games.

A Two-pronged Criterion for Judging Eloquence

Notice one more thing in this context that gives us the two-pronged

criterion of good and bad eloquence. In 1 Corinthians 1:26–29, Paul

turns the tables on the Sophists’ love affair with boasting.19

For consider your calling, brothers: not many of you were wise

according to worldly standards, not many were powerful, not many

were of noble birth. But God chose what is foolish in the world to

shame the wise; God chose what is weak in the world to shame

the strong; God chose what is low and despised in the world, even

things that are not, to bring to nothing things that are, so that no

human being might boast in the presence of God.

Self-humiliation

God’s design both in the cross and in election is “that no human being

might boast in the presence of God.” That is the first prong of our

criterion of good and bad eloquence: Does it feed boasting? Does it

come from an ego in search of exaltation through clever speech? If

so, Paul rejects it.

Christ-exaltation

Then he continues in verses 30–31:

And because of him you are in Christ Jesus, who became to us wis-

dom from God, righteousness and sanctification and redemption, so

that, as it is written, “Let the one who boasts, boast in the Lord.”

The second design of God, not only in the cross and in election but also

in the sovereign grace of regeneration (v. 30, “Because of him you are

in Christ Jesus”), is that all boasting be boasting in the Lord Jesus—the

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one who was crucified and raised. “Let the one who boasts, boast in the

Lord.” So the second prong of our criterion of good and bad eloquence

is: does it exalt Christ—especially the crucified Christ?

Let me set out my understanding of Paul’s two denunciations of

eloquence. In 1 Corinthians 1:17 he says, “. . . not with words of elo-

quent wisdom, lest the cross of Christ be emptied of its power.” And

in 1 Corinthians 2:1–2 he says, “. . . [not] with lofty speech or wis-

dom. For I decided to know nothing among you except Jesus Christ

and him crucified.” The point of both is this: pride-sustaining, self-

exalting use of words for a show of human wisdom is incompatible

with finding your life and your glory in the cross of Christ. So let your

use of words be governed by this double criterion: self-humiliation

and Christ-exaltation.

If we put these two criteria in front of all our efforts to make

an impact through word selection and word arrangement and word

delivery—that is, if we put them in front of our attempts at elo-

quence—I think we will be guarded from the misuse of eloquence

that Paul rejected. And now I see more clearly that behind James

Denney’s dictum is precisely these two criteria: “No man can give the

impression that he himself is clever and that Christ is mighty to save.”

Self-exaltation and Christ-exaltation can’t go together.

The Bible Is Eloquent

So when we go back to Calvin and Luther and John Donne—all of

whom said that the Bible is filled with eloquence—I conclude they are

right. The Bible is filled with every manner of literary device to add

impact to the language: acrostics, alliteration, analogy, anthropomor-

phism, assonance, cadence, chiasm, consonance, dialogue, hyperbole,

irony, metaphor, meter, onomatopoeia, paradox, parallelism, repeti-

tion, rhyme, satire, simile—they’re all there, and more.

And it seems to me that God invites us to join him in this creativ-

ity of eloquence. He beckons us with words like:

To make an apt answer is a joy to a man,

and a word in season, how good it is! (Prov. 15:23)

A word fitly spoken

is like apples of gold in a setting of silver. (Prov. 25:11)20

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Like a lame man’s legs, which hang useless,

is a proverb in the mouth of fools. (Prov. 26:7)

And whatever you do, in word or deed, do everything in the name

of the Lord Jesus, giving thanks to God the Father through him.

(Col. 3:17)

In other words, give thought to the aptness and seasonableness and

fitness and timing and appropriateness of your words. And make all

of them an honor to the name of the Lord Jesus.

What Difference Does It Make?

There is one last question I want to take up. If we are permitted to

pursue eloquence (powerful verbal impact), indeed, if we are invited to,

and if the Bible is an abundantly eloquent book, and if we are guided

in our pursuit of this impact by the double criterion of self-humiliation

and Christ-exaltation—what would be our hope for our speech or writ-

ing if we succeeded? Since only the Holy Spirit can perform the miracle

of new birth and actually raise the spiritually dead, and since he can do

it with mundane, pedestrian witnesses to the gospel or eloquent wit-

nesses to the gospel, what difference does it make if we strive for any

measure of eloquence or increased impact through language?

Five Hopes in Christian Eloquence

Here is a starter list of five things that we may hope for, knowing

that anywhere along the way, God may step in and make our words

instruments of salvation, with or without eloquence.

1) Keeping Interest

Artistic, surprising, provocative, or aesthetically pleasing language

choices (that is, eloquence) may keep people awake and focused

because they find it interesting or unusual or pleasing for reasons

they cannot articulate. When the disciples fell asleep in Gethsemane,

Jesus said, “The spirit indeed is willing, but the flesh is weak” (Matt.

26:41). We need to help people’s weaknesses.

This is not conversion or even conviction or sanctification, but it

is a serious means to those ends. Sleeping people or distracted people

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do not hear the Word, and faith comes by hearing and hearing by the

Word. Therefore, eloquence is like a good night’s sleep. It won’t save

your soul, but it might keep you awake to hear the Word, which can

save your soul. So a person’s style may keep you interested and awake

to the same end.

2) Gaining Sympathy

Artistic, surprising, provocative, or aesthetically pleasing language

may bring an adversarial mind into greater sympathy with the

speaker. If the language is interesting and fresh enough, obstacles may

be overcome—boredom, anger, resentment, suspicion—and replaced

with respect and attraction and interest and concentration. These are

not conversion or conviction or sanctification, but they don’t drive

a person farther away like boredom does. They may in fact draw a

person so close to the light that Jesus says, “You are not far from the

kingdom of God” (Mark 12:34).

For example, return to George Whitefield and Benjamin

Franklin for a moment. Whitefield’s eloquence overwhelmed

Franklin. He did not think Whitefield was a sham. He admired

him. He became one of Whitefield’s closest friends. Whitefield

biographer Harry Stout says, “Franklin allowed himself to be

drawn out on the subject of personal religiosity with Whitefield as

with no one else, finding in Whitefield a listener he could trust—if

not agree with.”21 Therefore, Whitefield could speak to Franklin

about Christ as no one else could. He explained to Franklin with

a smile: “I must have something of Christ in all my letters.”22

Who knows how close Whitefield came to winning Franklin to

the faith—and all this because Whitefield’s eloquence overcame

Franklin’s disdain for the Revival.

3) Awakening Sensitivity

Fresh, surprising, provocative, aesthetically pleasing speech may

have an awakening effect on a person’s mind and heart that is short

of regeneration but still important as an awakening of emotional

and intellectual sensitivity for more serious and beautiful things. If

a poetic turn of phrase can cause people to notice the magnificence

of the sun, their next step might be to see that the heavens are telling

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the glory of God (Ps. 19:1), and then they might confess Christ as the

great sun of righteousness (Mal. 4:2).

Is that not why David, the great poet of Israel, first says, “The

heavens declare the glory of God” (Ps. 19:1), and then says, “In them

he has set a tent for the sun, which comes out like a bridegroom leav-

ing his chamber, and, like a strong man, runs its course with joy”

(Ps.19:4–5)? Why compare the rising sun to a bridegroom and a run-

ner? To help the dull mind awaken to the joyful beauty of the rising

sun in the hopes that this natural kind of awakening might lead to the

spiritual sight that nature is all about the glory of God.

4) Speaking Memorably

Certain kinds of eloquence—cadence, parallelism, meter, rhyme,

assonance, consonance—may not only interest and awaken the heart

but increase that impact by making what is said memorable, that is,

more easy to remember or memorize. Consider the title of this book.

I am very picky when it comes to cadence and consonance and asso-

nance. I worked on the title— The Power of Words and the Wonder

of God—the same way I work on a poem. I want it to be pleasing

and memorable.

•   First, there is an intentional  cadence or meter that I find pleasing: (“The

POWer of WORDS and the WONder of GOD”).

•   Second, there is  consonance or alliteration between the W’s in “Words”

and “Wonder.” Compare “The Power of Language and the Wonder of

God” or “The Power of Words and the Majesty of God.” Both cadence

and alliteration are lost.

•   Third, there is assonance. Six of the nine words are dominated by the

sound of the letter O: “P o wer,” “o f,” “W o rds,” “W o nder,” “o f,”

“G o d.” Compare: “The Strength of Language and the Marvel of Deity.”

•   Finally, I think the juxtaposition of “Words” and “Wonder” and “God”

is unusual, provocative, and attractive.

All of that, I think, helps people remember the title, not because it

is displeasing—the way 9/11 is remembered because it hurt—but

because it is aesthetically satisfying.

I assume that this mnemonic purpose is why some parts of the

Bible are written in acrostics. For example, Psalm 119 is 22 stanzas

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of 8 verses each, and each stanza begins with a different letter of the

Hebrew alphabet, and all 8 verses in each stanza begin with that letter.

That is not careless but intentional, artistic, eloquent.

5) Increasing Power

The attempt to craft striking and beautiful language makes it pos-

sible that the beauty of eloquence can join with the beauty of truth

and increase the power of your words. When we take care to create a

beautiful way of speaking or writing about something beautiful, the

eloquence—the beauty of the form—reflects and honors the beauty

of the subject and so honors the truth.

The method and the matter become one, and the totality of both

becomes a witness to the truth and beauty of the message. If the glory

of Christ is always ultimately our subject, and if he created all things,

and if he upholds all things, then bringing the beauty of form into

harmony with the beauty of truth is the fullest way to honor the Lord.

Or another way to think about this unity is this: if people see and

delight in the beauty of your language but do not yet see the beauty of

the Lord Jesus, you have given them not only a witness to his beauty

but an invitation. You have said, “It’s like this, only better. The beauty

of my words is the shadow. Christ, who created and sustains and

mercifully accepts imperfect beauty, is the substance. Turn to him.

Go to him.”

Creating Eloquence for His Name’s Sake

Yes, there is Christian eloquence. It is not the decisive factor in

salvation or sanctification; God is. But faith comes by hearing, and

hearing by the Word. That word in the Bible is pervasively elo-

quent—words are put together in a way to give great impact. And

God invites us to create our own eloquent phrases for his name’s

sake, not ours. And in the mystery of his sovereign grace, he will

glorify himself in the hearts of others in spite of and because of the

words we have chosen. In that way, he will keep us humble and get

all the glory for himself. Amen.

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C H A P T E R F O U R

How Sharp the Edge?

Christ, Controversy,

and Cutting Words

Mark Driscoll

WORDS. Our God works through words.

The words of Scripture reveal that the world we live in sprang

into existence by the Word of God. With majestic words Psalm 33:6

preaches, “By the word of the Lord the heavens were made, and by

the breath of his mouth all their host.”

When God chose to enter into the world he had made, he did

so by revealing Jesus Christ as no less than the Word of God. With

history-shattering words John 1:14 thunders, “And the Word became

flesh and dwelt among us, and we have seen his glory, glory as of the

only Son from the Father, full of grace and truth.”

Throughout God’s Word, the Scriptures, God speaks tough and

tender words to his people. He curses and he blesses. His words

kill and his words give life. He speaks law from Mount Sinai and

he speaks gospel from Golgotha. This balance between tough and

tender speech is rooted ultimately in the character of God himself.

Subsequently, Paul calls the church at Rome to consider both the

kindness and the severity of God (Rom. 11:22). Tender words and

tough words, spoken in love, fill the pages of the Bible. These words

are a gracious gift because they reveal to us the fullness of God so that

our speech may echo his. In order to inform and transform our words,

we will examine the Word of God to hear his tender and tough words

to sheep, swine, wolves, dogs, and shepherds.

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Feed the Sheep

Sheep are the most frequently mentioned animal in all of Scripture.

Ezekiel 34 is arguably the most comprehensive section in all of

Scripture on sheep, false shepherds, true shepherds, and God as the

Shepherd. Sheep are consistently portrayed there in less than power-

ful and awe-inspiring depiction. Sheep are prone to wander because

they are foolish. Sheep are prone to follow false shepherds and be led

astray because they are not discerning. Sheep are prone to get pushed

around, leaving them hungry, thirsty, and weary. Sheep are so defense-

less that they are commonly wounded and killed without even putting

up a fight. The Bible is clear that Christians are sheep.

So when the Bible commands pastors to “shepherd the flock” (1

Pet. 5:1–3), the expectation is that loving, patient, kind, devoted, and

humble shepherds will give their lives to care for their flock like Jesus

Christ the “good shepherd” (John 10:11, 14). The Gospels continu-

ally report how Jesus shepherded with loving honesty and gracious

empathy. In John 4 he sat down at a well with a perverted, outcast

Samaritan woman to care for her when no one else would. Similarly,

Paul demonstrates the tender care of a good shepherd throughout

his ministry, including when he graciously accommodated the tender

consciences of Christian vegetarians (Romans 14).

Perhaps the most succinct directive about words for sheep is

found in Ephesians 4:29–32:

Let no corrupting talk come out of your mouths, but only such as

is good for building up, as fits the occasion, that it may give grace

to those who hear. And do not grieve the Holy Spirit of God, by

whom you were sealed for the day of redemption. Let all bitterness

and wrath and anger and clamor and slander be put away from

you, along with all malice. Be kind to one another, tenderhearted,

forgiving one another, as God in Christ forgave you.

This section of Scripture is incredibly important because it

reveals how sheep are to speak to other sheep and how shepherds

are to speak to sheep, including tone and content. Paul’s phrase “one

another” reveals that; however, there are Christians who would make

these the defining marks of all true godly speech. Besides sheep, the

Bible also speaks of swine, wolves, and dogs. Thus, any attempt to

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require that every Christian speak to everyone as if all are a sheep is

unbiblical. Why? Because not everyone is a sheep.

Rebuke the Swine

In Bible times, swine were dirty animals that often roamed the street

scavenging for food. Pigs were also “unclean” for God’s people.

Not surprisingly, swine became a derogatory word in the culture for

people who claimed to worship God but lived a hypocritical life of

filthy, unrepentant sin. This explains why the prodigal son ended up

eating with the pigs after living in habitual sin (Luke 15:11–32), why

Jesus said we should not give pearls to pigs (Matt. 7:6), and why the

woman in Proverbs 11:22 is called a pig: “Like a gold ring in a pig’s

snout is a beautiful woman without discretion.”

Simply, the Bible teaches and models the need for us to rebuke

the swine. However, as soon as swine start getting mocked, they

invariably huddle together and squeal about how their feelings were

hurt because shepherds criticized their alternative mud lifestyle.

Subsequently, a few well-intended but less-than-wise sheep invariably

take up their offense and accuse the shepherds of not being loving.

These sheep quote Bible verses about love out of context while over-

looking all the verses about rebuke.

One example is when Paul exhorts Timothy: “As for those who

persist in sin, rebuke them in the presence of all” (1 Tim. 5:20). Paul

also says, “Preach the word; be ready in season and out of season;

reprove, rebuke, and exhort” (2 Tim. 4:2). Another example is when

Paul commands Titus “to give instruction in sound doctrine and

also to rebuke those who contradict it” (Titus 1:9), “rebuke them

sharply” (Titus 1:13), and “exhort and rebuke with all authority”

(Titus 2:15).

Worldliness occurs when we take the ways of godless people and

impose them on God’s people, as if those ways were God’s ways.

Sometimes worldliness is blazingly obvious, like when a pastor denies

that people need Jesus for salvation because he took some classes at

the local community college and learned big words that end with -ism

(e.g., postmodernism, antifoundationalism, perspectivism). Other

times, worldliness is far subtler, like when people who claim to wor-

ship a God who was murdered, in part for his tough words, judge

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Christian speech by Victorian politeness, politically correct tolerance,

or just plain yellow-bellied Midwestern nicety.

One of the great themes of the Protestant Reformation was that

Scripture—not culture—is best suited to interpret Scripture. If at any

point our cultural preferences are in contradiction to Scripture, it is

culture that must move and not Scripture.

In order to understand what the Bible means when it exhorts us to

rebuke the swine, we will spend some considerable time simply read-

ing what God’s Word actually says to swine. As you read, imagine the

texts being thundered from the pulpit of your local church, declared

in the stump speech of a politician running for office, portrayed in

the media campaign of a major corporation, or simply read on your

nightly news by a guy who does not wince or apologize—that is how

forceful these texts were in their original contexts.

Isaiah tells the most seductive saints with low-cut blouses and

high-cut skirts:

The Lord said:

Because the daughters of Zion are haughty

and walk with outstretched necks,

glancing wantonly with their eyes,

mincing along as they go,

tinkling with their feet,

therefore the Lord will strike with a scab

the heads of the daughters of Zion,

and the Lord will lay bare their secret parts. (Isa. 3:16–17)

In that day the Lord will take away the finery of the anklets, the head-

bands, and the crescents; the pendants, the bracelets, and the scarves;

the headdresses, the armlets, the sashes, the perfume boxes, and the

amulets; the signet rings and nose rings; the festal robes, the mantles,

the cloaks, and the handbags; the mirrors, the linen garments, the

turbans, and the veils.

Instead of perfume there will be rottenness;

and instead of a belt, a rope;

and instead of well-set hair, baldness;

and instead of a rich robe, a skirt of sackcloth;

and branding instead of beauty. (Isa. 3:24)

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Virtually the entire book of Amos is a rebuke to swine. The painfully

devastating satire is pointed at rich women who are fat cows and get

drunk at concerts and act like Paris Hilton’s BFF. God’s word to wealthy

women in Amos 4:1 is, “Hear this word, you cows of Bashan, who are

on the mountain of Samaria, who oppress the poor, who crush the needy,

who say to your husbands, ‘Bring, that we may drink!’” God’s word in

Amos 6:4–6 is, “Woe to those who lie on beds of ivory and stretch them-

selves out on their couches, and eat lambs from the flock and calves from

the midst of the stall, who sing idle songs to the sound of the harp and

like David invent for themselves instruments of music, who drink wine

in bowls and anoint themselves with the finest oils.”

Sometimes, God’s rebuke is incredibly graphic. This is because

bad things (like whoring) need bad words (like whoring) and not

good words (like partner); otherwise people get confused, especially

dumb sheep. Perhaps the most graphic words of God are found in

Ezekiel. In Ezekiel 16:25–27 God says:

At the head of every street you built your lofty place and made your

beauty an abomination, offering yourself to any passerby and multi-

plying your whoring. You also played the whore with the Egyptians,

your lustful neighbors, multiplying your whoring, to provoke me to

anger. Behold, therefore, I stretched out my hand against you and

diminished your allotted portion and delivered you to the greed of

your enemies, the daughters of the Philistines, who were ashamed

of your lewd behavior.

Also, in Ezekiel 23:18–21 (niv) God says:

When she carried on her prostitution openly and exposed her

nakedness, I turned away from her in disgust, just as I had turned

away from her sister. Yet she became more and more promiscuous

as she recalled the days of her youth, when she was a prostitute in

Egypt. There she lusted after her lovers, whose genitals were like

those of donkeys and whose emission was like that of horses. So you

longed for the lewdness of your youth, when in Egypt your bosom

was caressed and your young breasts fondled.

Proverbs is littered with similar rebukes to swine. Scattered

throughout the book are repeated rebukes of loud women, whoring

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women, foolish women, nagging women, and contentious women.

Some of the best rebukes are reserved for women who are impossible

to live with. Their husbands are encouraged to haul their hunting gear

out of the garage, drag it onto the roof, and camp on the house rather

than live in it. Otherwise they might end up with a gun in their mouth,

reading Lamentations before they die as a way to get out of marriage

without grounds for divorce.

Proverbs also rebukes swinish men for being greedy, perverted, fool-

ish, proud, and disorganized. Such men are often called sluggards. They

are mocked for making dumb excuses for their lazy lifestyle (e.g., Prov.

22:13), and for being too lazy to even make the effort to get a slice of deliv-

ered pizza from the box to their mouth (e.g., Prov. 19:24). The repeated

digs at sluggards throughout Proverbs are hilarious—unless of course you

are an able-bodied guy in his thirties who still lives with his mom because

she cuts his sandwiches into little-boy squares before tucking him in for

nappies between his Tigger and Roo sheets. These poor guys often wear

themselves out blogging and playing in fantasy sports leagues.

Admittedly, fat-cow, high-maintenance wives, half-naked young

women whom God shaved like boot camp recruits, and men hung like

donkeys with semen like fire hoses do not make the flannel graphs

for kids at the local Baptist church for good reason. Still, they did

make the Bible and thus should find a place in our theology of words.

Why? Because they are rare but necessary examples of how to rebuke

the swine. If we really love the swine, we need to use tough words

to ensure they understand how filthy they are so they can bathe in

repentance. Indeed, as 2 Timothy 3:16 (niv) says, “All Scripture is

God-breathed and is useful for . . . rebuking.”

We will now study more of God’s Word to learn the long-lost skill

of biblical wolf hunting.

Shoot the Wolves

Wolves are heretics, false teachers, and, generally speaking, anyone

who ravages the flock and feasts on the sheep. In addition to calling

them wolves (Ezek. 22:27; Zeph. 3:3; Matt. 7:15; 10:16; Luke 10:3;

Acts 20:29), the Bible also calls them dogs and evildoers (Phil. 3:2),

empty and deceitful (Col. 2:8), puffed up without reason (Col. 2:18),

given to mythical speculation and vanity without understanding

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(1 Tim. 1:3–7), products of a shipwrecked faith (1 Tim. 1:19),

demonic liars with a seared conscience (1 Tim. 4:1–2), peddlers of

silly myths (1 Tim. 4:7), arrogant fools with depraved minds (1 Tim.

6:3–5), the spiritual equivalent of gangrene (2 Tim. 2:14–18), foolish

and ignorant (2 Tim. 2:23), chatty deceivers (Titus 1:10–14), destruc-

tive blasphemers (2 Pet. 2:1–3), ignorantly unstable (2 Pet. 3:16), and

antichrists (1 John 2:18). The Bible does not call wolves best-selling

authors, bishops, or pastors, though they also commonly prefer to use

those names on their business cards.

The Bible is clear that we are not to treat wolves in the same way

that we treat sheep. The great Protestant Reformer Martin Luther

said it well: “With the wolves you cannot be too severe; with the weak

sheep you cannot be too gentle.”1 Luther also said,

A preacher must not only feed the sheep so as to instruct them how

they are to be good Christians, but he must also keep the wolves from

attacking the sheep and leading them astray with false doctrine and

error; for the devil is never idle. Nowadays there are many people

who are quite ready to tolerate our preaching of the Gospel as long as

we do not cry out against the wolves and preach against the prelates.

But though I preach the truth, feed the sheep well, and give them good

instruction, this is still not enough unless the sheep are also guarded

and protected so that the wolves do not come and carry them off.2

Likewise, Pastor Douglas Wilson has said:

Sheep are to be kind to sheep. Shepherds are to be kind to sheep. But

if a shepherd is kind to wolves, that is just another way to let them

savage the sheep. Kindness to sheep is hostility to wolves. Kindness

to wolves is hostility to sheep. All attempts to get the wolves and

sheep together for some kind of an ecumenical lovefest will only

result in fat, contented wolves.3

Jesus himself was known to shoot the wolves. He sends the most

bullets flying in Matthew 23—the equivalent of a gunfight between

him and some of the most devoutly religious people in his day. They

started off fighting for the Bible but wound up fighting for religious

ideas not founded on the Bible. Commenting on Matthew 23, D. A.

Carson says:

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Jesus now goes on the offensive, and “offensive” is not too strong

a word for much of the language he uses. . . . It shows Jesus as a

fierce controversialist, quite willing to make enemies when the cause

demanded it. The target was the scribes ( teachers of the law, a class

of professional interpreters of Scriptures and of rabbinic tradi-

tion), and the Pharisees, a religious “party” to which most scribes

belonged, and which was devoted to scrupulous observance of the

full range of rabbinic legislation. They were, generally speaking, ear-

nest, moral people, and Jesus’ attack here seems to many harsh and

unfair. But his concern was not so much with their performance as

individuals, but with the system of religious observance which they

upheld. In insisting on a huge and growing corpus of rules and regu-

lations, they were in danger of ignoring inner attitudes and motives

and of putting adherence to the system before the will of God.4

Standing in line with the Old Testament prophets, in Matthew 23

Jesus pronounces seven woes on the wolves. The language of “woe”

was a public, passionate declaration, with some of the guilty present

for his proclamation of displeasure, grief, judgment, and righteous

anger. Jesus’ words are a devastating series of shots at the wolves in

front of the sheep:

They preach, but do not practice. They tie up heavy burdens, hard

to bear, and lay them on people’s shoulders, but they themselves are

not willing to move them with their finger. They do all their deeds to

be seen by others . . . and they love the place of honor at feasts and

the best seats in the synagogues and greetings in the marketplaces

and being called rabbi by others. . . .

But woe to you, scribes and Pharisees, hypocrites! For you shut

the kingdom of heaven in people’s faces. For you neither enter

yourselves nor allow those who would enter to go in. Woe to you,

scribes and Pharisees, hypocrites! For you travel across sea and land

to make a single proselyte, and when he becomes a proselyte, you

make him twice as much a child of hell as yourselves.

Woe to you, blind guides. . . . You blind fools! . . . You blind

men! . . .

Woe to you, scribes and Pharisees, hypocrites! For you tithe mint

and dill and cumin, and have neglected the weightier matters of the

law: justice and mercy and faithfulness. These you ought to have

done, without neglecting the others. You blind guides, straining out

a gnat and swallowing a camel!

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Woe to you, scribes and Pharisees, hypocrites! For you clean the

outside of the cup and the plate, but inside they are full of greed

and self-indulgence.

You blind Pharisee! . . .

Woe to you, scribes and Pharisees, hypocrites! For you are like

whitewashed tombs, which outwardly appear beautiful, but within

are full of dead people’s bones and all uncleanness. So you also

outwardly appear righteous to others, but within you are full of

hypocrisy and lawlessness.

Woe to you, scribes and Pharisees, hypocrites! For you build

the tombs of the prophets and decorate the monuments of the

righteous, saying, “If we had lived in the days of our fathers, we

would not have taken part with them in shedding the blood of the

prophets.” Thus you witness against yourselves that you are sons of

those who murdered the prophets. Fill up, then, the measure of your

fathers. You serpents, you brood of vipers, how are you to escape

being sentenced to hell? (Matt. 23:3–33)

This harsh language was undoubtedly very shocking to a bunch

of guys who went to seminary and read big books, including the foot-

notes. They had really prayed about it and did not agree that their

inner child needed a spanking, and nearly all the comments on their

blog were on their side, saying that Jesus needed to take some meds

and meet with Dr. Phil.

When he shoots the wolves, a shepherd is not only protecting the

sheep but also evangelizing non-Christians. In fact, many churches

that love the Bible and are doctrinally sound but lack converts would

be well served by learning how to shoot the wolves like Jesus does

in Matthew 23. There Jesus shot the wolves publically in front of

a crowd. In that crowd would have been an assortment of wolves,

sheep, and lost people. By calling the religious people to repent of

their proud, hypocritical, unbiblical, unloving, legalistic, and self-

righteous religion, he was demonstrating the fact that God, as Paul

says in Acts 17:30, “commands all people everywhere to repent.” For

repentance to occur, sinners must be called to repent of their sins, and

religious people need to be called to repent of their religion.

Sadly, most gospel preaching is only half true because it calls only

the “sinners” to repent of their sin. Subsequently, fornicators, adulter-

ers, perverts, liars, thieves, and the like are called to repent of their sin.

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This is quite good. However, what is often lacking in gospel preaching is

an equally passionate call for the smug holier-than-thou religious types

to get off their high horse (Jesus called it “Moses’ seat” in Matthew 23)

and repent of their religion that is simply another kind of sin.

When the example of Jesus in Matthew 23 is not followed, the result

is that sinners just think Christians are mean-spirited, self-righteous,

religious prigs who want them to become religious too; thus, these

non-Christians are as interested in Jesus as a cat is in water. The smug

religious types cheer on the preaching-to-the-choir preachers who lather

the wolves into a frenzy, shouting about how the wicked people outside

their church are kindling for the flames of hell. True gospel preach-

ing will not divide people into sinners and righteous, but rather into

repentant and unrepentant, with both unrepentant sinners and religious

wolves wanting to silence the shepherd and ravage his repentant flock.

We see wolves being shot elsewhere in the New Testament. Paul

admonished the Judaizers in Galatia, who thought they were holy

because they were circumcised a bit, to go Lorena Bobbitt and cut

the whole thing off. This literally would have meant that these wolves

would no longer be accepted as Jews, and not only cut off physically

but also cut off spiritually from temple worship. Nonetheless, Paul says:

But if I, brothers, still preach circumcision, why am I still being

persecuted? In that case the offense of the cross has been removed. I

wish those who unsettle you would emasculate themselves! For you

were called to freedom, brothers. Only do not use your freedom as

an opportunity for the flesh, but through love serve one another. For

the whole law is fulfilled in one word: “You shall love your neighbor

as yourself.” (Gal. 5:11–14)

How curious it is that sheep and wolves alike are prone to quote

the latter half of this section of God’s Word and argue that we should

be loving, as Jesus taught, while conveniently ignoring the part about

cutting oneself off. Indeed, when the Bible says we need to be loving,

we need to read the verses around those words to see how the Bible

also exemplifies how to be loving to God, sheep, lost people, and

wolves. Apparently, in some cases telling religious wolves to emascu-

late themselves is loving.

Not only does the Word of God record the shooting of packs

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of wolves, such as Pharisees and Judaizers, but it also names indi-

vidual wolves to be shot. Paul says, “Some have made shipwreck

of their faith, among whom are Hymenaeus and Alexander, whom

I have handed over to Satan” (1 Tim. 1:19–20). Later he speaks

of “Hymenaeus and Philetus, who have swerved from the truth”

(2 Tim. 2:17–18) and how “Alexander the coppersmith did [him]

great harm” (2 Tim. 4:14).

Outside of Scripture, one of the most legendary wolf hunters in

the history of the church is Martin Luther. He was a good shot with

bad papists. Gordon Rupp argues that, like the Old Testament proph-

ets and Paul, Luther used colorful language in order to repulse readers

and make them see how vile apostasy and sin really are. Rupp writes

that, for Luther, “blasphemy and apostasy are not simply evil: they

are filthy things, which must be described in language coarse enough

and repulsive enough to nauseate the reader.”5

Luther defended his usage of colorful and incisive speech as being

both Christlike and apostolic. Luther writes:

It is true, I have, by and large, sharply inveighed against ungodly

doctrines and have not been slow to bite my adversaries, not

because of their bad morals but because of their ungodliness. Of

this I am so unrepentant that I have resolved to continue in this

burning zeal and to despise the judgment of men, after the example

of Christ, who in His zeal called His adversaries a generation of

vipers, blind, hypocrites, children of the devil (Matt. 23:13; 17:33;

John 8:44). And Paul calls the sorcerer a child of the devil full of all

subtlety and all mischief (Acts 13:10); and some false apostles he

calls dogs, deceivers, and adulterers of the Word (Phil. 3:2; 2 Cor.

11:13). If these sensitive ears had heard this, they would probably

say that no one could be more biting and immoderate than Paul.

Who is more biting than the prophets? But nowadays, of course,

our ears are made so sensitive by the mad multitude of flatterers

that as soon as we find that we are not praised in all things, we

cry out that people are vicious; and when we cannot ward off the

truth under any other guise, we escape from it under the pretext of

the snappishness, impatience, and immoderateness of its defenders.

What good does salt do if it does not bite? What good does the edge

of the sword do if it does not cut? Cursed be the man who does the

work of the Lord deceitfully!6

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Luther never denied that his polemics were vehement. Luther

defended his colorful language by appealing to the fact that God’s

Word was being assailed. Luther continues:

I cannot deny that I am more vehement than I should be. . . . But

they assail me and God’s Word so atrociously and criminally that

were I not carried away to write warmly, even a mind of stone might

be moved to war by indignation. How much more, then, would I,

who have a warm temperament and a pen that is not at all blunt, be

moved to war! These monsters are carrying me beyond the bounds

of moderation. I wonder whence this new scrupulousness is born

which calls all that is said against an opponent abuse. What do you

think of Christ? Was He abusive when He called the Jews an adul-

terous and perverse generation, an offspring of vipers, hypocrites,

and children of the devil? Paul, too, speaks of dogs, vain babblers,

seducers, unlearned. In Acts 13:10 he rages against a false prophet

in such a way that he might seem to be insane. He says: “O full of all

guile and all villainy, thou son of the devil, thou enemy of all truth!”

Why does he here not rather modestly flatter this fellow in order to

convert him instead of thundering in such a way? The truth, which

one is conscious of possessing, cannot be patient against its obsti-

nate and intractable enemies.7

Luther reserved some of his strongest and most colorful language

for his theological opponents. One such opponent was Erasmus of

Rotterdam. Two entries from Luther’s Table Talk make plain his feel-

ings toward the man: “Erasmus of Rotterdam is the vilest miscreant

that ever disgraced the earth. He made several attempts to draw me

into his snares. . . . He is a very Caiaphas.”8 Luther also wrote:

Erasmus is very pitiful with his prefaces, though he tries to smooth

them over; he appears to see no difference between Jesus Christ our

Savior, and the wise pagan legislator Solon. He sneers at St Paul

and St John; and ventures to say, that the Epistle to the Romans,

what ever it might have been at a former period, is not applicable

to the present state of things. Shame upon thee, accursed wretch!

’Tis a mere Momus, making his mows and mocks at everything and

everybody, at God and man, at papist and protestant, but all the

while using such shuffling and double-meaning terms, that no one

can lay hold of him to any effectual purpose. Whenever I pray, I

pray for a curse upon Erasmus.9

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For modern ears finely tuned to prefer only tender tones, the

words of Luther are perhaps quickly dismissed as the rants of an

angry man, as if all anger is bad and less civilized than herbal tea,

deep-breathing exercises, and the lotus position. The truth is that

sometimes Luther’s public speech was fueled by intense anger. In his

defense, Luther makes a distinction between speech that is fueled by

self-righteous anger and speech that is fueled by righteous indigna-

tion. Luther believed that righteous anger often fueled his defense

of the gospel, even saying, “I have no better remedy than anger. If I

want to write, pray, preach well, then I must be angry. Then my entire

blood supply refreshes itself, my mind is made keen, and all tempta-

tions depart.”10 It appears that while some people start their day with

coffee Luther found it more effective to start the day with anger.

Indeed, some Christians are always angry and won’t stop fight-

ing. But it is equally true that some Christians are rarely angry and

won’t start fighting. The former are always renounced while the latter

legion gets away with perennial cowardice in the name of nicety.

Some things are not worth fighting over, and many a church

fight and strained relationship is evidence of the wisdom of Proverbs

19:11, which says, “Good sense makes one slow to anger, and it is

his glory to overlook an offense.” Conversely, Ecclesiastes 3:8 rightly

says that there is also “a time to love, and a time to hate; a time for

war, and a time for peace.”

Discernment is knowing what time it is. Courage is doing what

the time requires. While not every church needs a Martin Luther,

more than a handful of denominations could use a good shooter,

because the wolves have the sheep praying to the demon gods of other

religions while encouraging the rams to have sex with the rams and

the ewes to have sex with the ewes.

Beat the Dogs

Dogs are often loathed in the Bible because they were prone to

wander wildly, eat anything (including human remains), and cause

trouble, including terrifying people by chasing and barking at them.

It is not surprising that the Old Testament refers to greedy spiritual

leaders as dogs who are always looking for more and never have

enough (Isa. 56:10–11); they encircle God’s leaders to bark at them

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in intimidation, hoping to devour them (Ps. 22:16, 20). In the New

Testament, Philippians 3:2 says, “Look out for the dogs, look out for

the evildoers.” Galatians 5:15 warns, “But if you bite and devour one

another, watch out that you are not consumed by one another.” In

addition, Revelation 22:15 paints this image of heaven: “Outside are

the dogs and sorcerers and the sexually immoral and murderers and

idolaters, and everyone who loves and practices falsehood.”

Dogs are those people who bark at God’s people in an effort to

control them, intimidate them, manipulate them, use them, abuse

them, terrify them, harm them, and devour them. Their barks can be

threats, demands, false teaching, relational manipulation, emotional

control, pushiness, rudeness, and unfounded criticism.

A good pastoral shepherd must consider his responsibility to feed

and defend the sheep when considering how to deal with the dogs.

Thus, when the dogs encircle the flock, it is the shepherd’s duty to take

his staff in his hand and beat the dogs with great force until they yelp

and flee in defeat. The staff in the shepherd’s hand is often the stinging

weapon of strong language, humor, irony, sarcasm, ridicule, and mock-

ery. Regarding this mighty staff for the beating of the dogs, the renowned

Reformed Baptist preacher Charles Haddon Spurgeon said, “The man

who serves his God with his whole heart is apt to forget his surround-

ings, and to fling himself so completely into his work that the whole of

his nature comes into action, and even his humor, if he be possessed of

that faculty, rushes into the battle.”11 Spurgeon also said, “I do not know

why ridicule is to be given up to Satan as a weapon to be used against us,

and not to be employed by us as a weapon against him.12

Elsewhere, Spurgeon mentions Martin Luther’s devastating use

of humor to beat some dogs in his day. Church historian Roland H.

Bainton writes:

Luther delighted less in muck than many of the literary men of his

age; but if he did indulge, he excelled in this as in every other area

of speech. The volume of coarseness, in his total output is slight.

Detractors have sifted from the pitchblende of his ninety tomes a

few pages of radioactive vulgarity.13

Some of Luther’s sharpest blows were reserved for dogs who

refused to argue from Scripture. Luther lost patience with those who

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could not show him from the Bible that he was wrong. Luther writes:

“How often must I cry out to you coarse, stupid papists to quote

Scripture sometime? Scripture! Scripture! Scripture! Do you not hear,

you deaf goat and coarse ass?”14 Luther argued that his theological

opponents avoided the Bible: “I cry: Gospel, Gospel, Gospel! Christ,

Christ! Then they reply: The fathers! The fathers! Custom, Custom!

Statutes, Statutes! But when I say: The fathers, custom, and the stat-

utes have often been in error; matters of this kind must be settled

by a stronger and more reliable authority; but Christ cannot be in

error—then they are more speechless than fish.”15 Reflecting on one

of his many debates with a Roman Catholic scholar who refused to

appeal to Scripture, Luther writes:

I demand Scripture from him; then he answers me with sayings of

the teachers. I ask for the sun; then he shows me his lantern. I ask:

Where is the Scripture? Then he says: Step forward, Ambrosius; step

forward, Cyril; and the like. See there! Is this not the game of the

builders at Babylon (Gen. 11:7) who bring wood when one calls for

water and yet shout as though they had filled the order very well?

Tell me, who can fear such blockheads?16

The problem with dogs is that their bark is worse than their bite,

and if the sheep take them seriously they will suffer. So, the best thing

a good shepherd can do is beat the dogs with mockery, revealing them

to be merely fangless, clawless liars with nothing more than a bark

to fear.

Before examining instances of controversial and comedic biblical

beatings, it would be helpful to understand the importance of satire as

a literary device in the Bible. The Dictionary of Biblical Imagery says,

Satire is the exposure of human vice or folly through rebuke or

ridicule. . . . It might consist of an entire book (e.g., Amos), or it

can be as small as an individual proverb. One of the conventions

of satire is the freedom to exaggerate, overstate or oversimplify to

make a satiric point. Overall, satire is a subversive form that ques-

tions the status quo, unsettles people’s thinking, assaults the deep

structure of conventional thought patterns and aims to make people

uncomfortable. . . .

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Horatian satire (named after Horace) is light, urbane and subtle.

It uses a low-pressure approach in attempting to influence an audi-

ence toward a negative assessment of the thing being attacked. . . .

Juvenalian satire (named after Juvenal) is biting, bitter and angry. . . .

We might say that one approach attempts to laugh vice or folly out

of existence, and the other to lash it out of existence.17

Psalm 1 exhorts us to not sit with those who mock everyone,

and to not to scoff God because no one is to mock God. However,

God gets to mock a lot of people who take themselves too seriously

and him too lightly, thereby needing to be taken down a few pegs for

their good and his glory (Pss. 2:4; 59:8; Prov. 1:26). Indeed, anyone

with even a modicum of humor and an eye for the details readily sees

some very funny satirical mockery littered throughout the pages of

Scripture.

First Kings 18 records the legendary octagon showdown between

Elijah and the prophets of Baal. When their god failed to show up,

“Elijah mocked them, saying, ‘Cry aloud, for he is a god. Either he is

musing, or he is relieving himself, or he is on a journey, or perhaps he

is asleep and must be awakened’” (1 Kings 18:27). Commenting on

this text, Doug Wilson says, “The passage is plain—Elijah mocked

them. And in the original Hebrew he is even more pointed. Perhaps

your god is off in the bathroom. His prophets are all gathered in the

hallway with an anxious look on their faces. Bang on the door louder.

He’s been in there a long time.”18 Martin Luther actually justified

his mocking tone by appealing to the Old Testament prophets: “I

trust that I am justified in mocking those who mock my God and His

Word and work. Elijah, too, mocked the prophets of Baal (1 Kings

18:27).”19

Isaiah 44:15–17 sounds like a Monty Python sketch of a guy who

chops down a tree and then

takes a part of it and warms himself; he kindles a fire and bakes

bread. Also he makes a god and worships it; he makes it an idol and

falls down before it. Half of it he burns in the fire. Over the half he

eats meat; he roasts it and is satisfied. Also he warms himself and

says, “Aha, I am warm, I have seen the fire!” And the rest of it he

makes into a god, his idol, and falls down to it and worships it. He

prays to it and says, “Deliver me, for you are my god!”

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It takes real insight to know which end of a log is for fuel and which

is for worship. The poor guy probably minored in this kind of thing at

Canaanite Community College only to have Isaiah make fun of him.

Understandably, for many people with the bracelets, this kind of

thing does not sound like something Jesus would do. Or would he?

Would Jesus tell a joke or—even more controversial—mock someone?

In the closing line of his classic book Orthodoxy, G. K.

Chesterton claims that “there was some one thing that was too

great for God to show us when He walked upon the earth; and

I have sometimes fancied that it was His mirth.”20 According to

Chesterton, the one thing Jesus was not was funny. On this point,

though, Chesterton is wrong.

Conversely, Elton Trueblood says, “There are numerous pas-

sages . . . which are practically incomprehensible when regarded as

sober prose, but which are luminous once we become liberated from

the gratuitous assumption that Christ never joked. . . . Once we real-

ize that Christ was not always engaged in pious talk, we have made

an enormous step on the road to understanding.”21 Trueblood goes

on to say, “Christ laughed, and . . . He expected others to laugh. . . .

A misguided piety has made us fear that acceptance of His obvious

wit and humor would somehow be mildly blasphemous or sacrile-

gious. Religion, we think, is serious business, and serious business is

incompatible with banter.”22

Jesus was funny. A few funny snippets from God’s Word will

suffice to show the humor of Jesus. Jesus once said it was easier for

a camel to pass through the eye of a needle than for a rich man to

enter heaven (Matt. 19:24). Rather than seeing the humor, some guys

educated beyond their intelligence with no sense of humor try to

explain that there was a small doorway in a wall somewhere called

the needle that camels would have to shimmy under to pass through.

But what Jesus meant was that it’s hard for rich guys to go to heaven,

and he said it in a funny way that some Bible commentators don’t

understand, which makes it even funnier.

Jesus was funny when he mocked the guy with a two-by-four

sticking out of his head who, rather than running to the emergency

room, spent his time criticizing people who had a speck of sawdust in

their eye (Matt. 7:3). Jesus actually mocked the fact that some people

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prayed in public to get a crowd as if they were some kind of prayer

rock star (Matt. 6:5). He mocked the fact that some people liked to

suck their faces in when they were fasting so that people would ask

them if they were supermodels or just holy (Matt. 6:16). He also

mocked the guys who tithed out of their spice racks but forgot not to

be jerks (Matt. 23:23).

Jesus’ humor helps us understand the words of Matthew 15:12:

“Then the disciples came and said to him, ‘Do you know that the

Pharisees were offended when they heard this saying?’” Really? The

guys to whom Jesus said their moms shagged the devil were offended?

In Matthew 11:6 Jesus says, “Blessed is the one who is not offended

by me.” The only way to not be offended by Jesus is to realize that we

are all silly sinners who need to repent, laugh at ourselves, and take

God seriously but not ourselves.

The objection is often raised that Jesus did mock people but we

should not because we are not Jesus and are not perfect like him or

perfectly inspired by the Holy Spirit like the Old Testament prophets

were. In response to this objection, Douglas Wilson says,

. . . and so consequently we had better be safe than sorry. But safe

by what standard? Sorry by what standard?

The problem here is that “the rule” applies equally to everything

that Jesus did and all that the apostles and prophets wrote. . . . We

will be imperfect as we imitate love, grace, forgiveness, kindness,

rebuke, sarcasm, gentleness, and so on. Therefore we ought not to

strive to be godly at all. We must remain in our ungodliness for fear

that an attempt to be godly may result in ungodly failure. . . .

The retort may then come back that we simply apply “the rule”

to hard-hitting comments, satire, sarcasm, and so forth. But this

begs the question: What standard are we using to say we should

imitate this part of Christ’s demeanor and refuse to imitate that part

of it? What standard do we use to assemble this hierarchy of verbal

values? Why do we say, “Imitate Christ in His kindness to the tax

gatherers, but never imitate Him in His treatment of the religiously

pompous?” Why not the reverse? “Always make fun of religious

wowsers, but never imitate Christ’s kindness to the downtrodden.”

This kind of selectivity is not approaching the Scriptures as the

Word of God but rather belongs to the “scissors and library paste”

school of hermeneutics.23

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Perhaps even more controversial than humor is the biblical usage

of strong language. The Bible does, on rare occasions, use very strong

language to portray self-righteousness and the religions that promote

it in the most disgusting of terms. The Bible does this because religion

that promotes self-righteousness by one’s own works is anathema to

the gospel; the only righteousness we have is not merited to us by

works but gifted to us by grace through Jesus Christ. Therefore, the

Bible uses graphic and disturbing imagery to show how vile to God

are religion and self-righteous works done in a vain effort to make

oneself acceptable in the sight of a perfectly holy and righteous God.

One example from the Old Testament is Isaiah 64:6, which says,

“We have all become like one who is unclean, and all our righteous

deeds are like a polluted garment.” The Pulpit Bible Commentary

says that the literal meaning of the language in this verse is “as a

menstruous garment.”24

Our study takes us to the verse in the New Testament that should

have a wick attached to it for all the debate that has blown up around

it. Speaking of his religiously self-righteous way of life before meeting

Jesus, Paul says, “Indeed, I count everything as loss because of the sur-

passing worth of knowing Christ Jesus my Lord. For his sake I have

suffered the loss of all things and count them as rubbish, in order that

I may gain Christ” (Phil. 3:8). That little word “rubbish” has been

the source of big controversy. Various English translations use words

such as “rubbish,” “garbage,” “filth,” “dung,” “refuse,” “worthless

trash,” and “dog dung.” Making the entire issue more difficult is that

the word is a hapax legomenon, which means it appears only once in

the entire New Testament.

Greek scholar and expert Daniel B. Wallace25 has studied this

word in great detail, and he explains: “In Phil 3:8, the best transla-

tion of skuvbala seems clearly to be from the first group of definitions

[that is, meaning (human) excrement]. The term conveys both revul-

sion and worthlessness in this context. In hellenistic Greek it seems to

stand somewhere between ‘crap’ and ‘s**t.’”26

What Isaiah and Paul are pointedly declaring is that the good

works of everyone from devout Oprah followers to the Jehovah’s

Witness grandmas who knock on doors so that they will be good

enough for God to love them—along with the family who thinks they

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are better than everyone else and able to stand before God on the

day of judgment because they avoided alcohol and tobacco and had

a lot of kids they homeschooled well and shielded from all television

by keeping the girls busy knitting denim jumpers and the boys active

learning the trivium—are as cherished a gift to God as a bloody tam-

pon or a pile the dog leaves in the yard. Why? Because any effort to

justify oneself in the sight of God rather than depending solely upon

the person and work of Jesus as the grounds for our righteousness is

a bloody mess and a steaming pile.

At this point, we can either argue with the Scriptures or consider

their relevance for our own life. My sincere hope is that we all learn

to deal with the speck in our eye before we start using our words,

including the ones we blog and text-message, to criticize the words

of others. For that to happen, we must see that shepherds and sheep

alike are prone to moments and seasons of acting like swine, wolves,

and dogs. When the Old Testament prophets attack the idolaters, they

are speaking about us. When Jesus lampoons the Pharisees, his words

are for us. And when Paul skewers the Judaizers, he is thinking of us.

We love it when “those guys” get verbally shot. But we hate it

when “our guys” get verbally shot. Why? Because we wrongly think

that “those guys” are always the bad guys and “our guys” are always

the good guys. However, at varying times and in varying ways to

varying degrees we are all religious dogs, and the first step toward

safeguarding ourselves is to accept this fact humbly and not only

repent of our sin but also of our religious righteousness.

Pray for the Shepherds

Sheep need to be fed, swine need to be rebuked, wolves need to be

shot, and dogs need to be beaten. Most of this work is to be done by

the shepherds. So the shepherds need prayer.

If you are a shepherd, you know that you need prayer. If you are

a sheep, please do pray for your shepherd so that your heart would

be tender toward him, and his heart would be tender toward God

and God’s sheep. It would be most helpful to your shepherd if, before

you rush to criticize him, you would spend time in prayer for him. In

fact, you should pray for your shepherd more than you criticize him.

As you consider how to pray for him rather than criticize him, it

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will be most helpful if you would think about his context. Just as the

Old Testament prophets were at war with the Canaanites, Jesus had

the Pharisees in the clinch, Paul was looking for the Judaizers’ jaws,

John was grappling with Gnosticism, and Luther was pounding the

pope, your shepherd may be in quite a battle for his flock. A prayer

partner is sometimes all it takes to keep love in his heart, home in his

head, and steel in his spine.

Throughout the New Testament Paul often asks people to pray

for him (Col. 4:3; 1 Thess. 5:25; 2 Thess. 3:1). He is often painfully

honest about his poverty, illness, struggles, frustrations, betrayals,

imprisonments, and needs. In fact, many of us shepherds who con-

sider ourselves Pauline in our doctrine are sadly, woefully deficient in

being Pauline in our humble request for pointed prayer. Nonetheless,

faithful friends of the gospel are often a great assistance when they

simply pray because the Holy Spirit has prompted them, and when

they also kindly and sincerely seek out particular ways to pray for

their shepherds. For you who are faithful to pray for your shepherd

or who in reading this aspire to join the faithful, I encourage you to

pray for your shepherd in seven ways.

1) Please pray that God would give your shepherd a discerning

mind. Your shepherd needs to discern who the sheep, swine, wolves,

and dogs are so that he knows how he and the church should respond.

Subsequently, he needs the wisdom of Solomon to shepherd his flock

well. Thankfully James 1:5 says that if we ask God for discerning

wisdom, God will hear and answer our prayer; so please pray accord-

ingly for your shepherd.

2) Please pray that God would give your shepherd thick skin.

Critics can be merciless, and Judas-like friends can be even crueler.

Your shepherd receives mean-spirited e-mails from the people he

cares for, suffers from constant gossip and rumors about him and his

family, and spends hours every day simply turning the other check.

When he fails, he is criticized for being a poor leader. And when he

succeeds, he is criticized by those who are jealous. When he is young,

he is criticized for being inexperienced and arrogant. And when he is

old, he is criticized for not being as energetic, passionate, and innova-

tive as when he was young.

Every shepherd invariably winds up with his face in his tear-

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stained hands, and the sheep who never see this are well served to

know it. Some of us shepherds have incredibly thick skin and still

suffer with seasons of depression. Shepherds with thin skin suffer

constantly and terribly. Often only their wives and fellow shepherds

know of their pain; they are reticent to share it with the sheep in their

flock because wolves and dogs are also in the flock, and such weak-

ness only rouses their thirst for blood as they devise ways to attack

the shepherd so they can devour the flock. So please pray that your

shepherd would have thick skin and selective hearing to ignore the

people and comments he should—and yet to receive the people and

comments he should.

3) Please pray that your shepherd would have a good sense of

humor. Without a good sense of humor, shepherds will be overcome

with anxiety and stress and will miss wonderful opportunities to

laugh deeply from the gut as an act of faith. Shepherds are imperfect

as are their individual sheep and collective flock. Ministry is pres-

sure, and humor is a good and holy release valve that helps to relieve

the pressure. Without the release valve of humor, the pressure on a

shepherd increases until he simply breaks. This break will be spiritual,

emotional, mental, or physical, depending upon where the weakest

cracks are in his life. Too many shepherds break. Some leave ministry

altogether, while others limp along as their outlook grows bleaker,

darker, and more somber.

4) Please pray that your shepherd would have a tender heart.

Over time, a shepherd is prone to become calloused. This callousness

is often simply a survival tactic employed by a shepherd who is other-

wise uncertain that he can persevere in his calling. One of the primary

duties of shepherds is to see and deal with sin, folly, and horror in

the lives of people they love. It is brutal. If you are not a shepherd,

imagine spending much of every week visiting the sick and dying in

the hospital, preaching funerals, mending broken marriages, serving

addicts of various ills, and weeping with victims of molestation and

rape. The needs are overwhelming, the shepherd feels woefully unfit

for the work, and there is no end in sight. In order to survive, a shep-

herd can callous his heart, withdraw from his people, or even battle

fits of angry rage. So please pray that his heart would remain tender

toward God and his flock, because that requires a miracle of grace.

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5) Please pray that your shepherd would have a humble dis-

position. Shepherds are notoriously proud and, by the grace of

God, need to continually pursue humility. More than once the New

Testament states that God opposes the proud and gives grace to the

humble (James 4:6; 1 Pet. 5:5), and twice Proverbs declares that

God actually hates pride (Prov. 6:16–17; 8:13). Proverbs goes on to

declare that if humility is not learned, then God imposes humiliation

as chastening discipline (Prov. 16:5, 18). Simply put, pride is the

root that nourishes the fruit of all sin and is akin to picking a fight

with God. But God promises to give grace to the humble. Nothing

breaks a church like pride, and nothing builds it like humility. Jesus

the Chief Shepherd is the most perfectly humble person who has or

will ever live.

Under Jesus, the shepherd of the flock (or pastor) is to set an

example for the flock in humility. This means the humble shepherd

will consider others’ needs above his own and labor for the fame of

Jesus above the goodness of his own name or ministry performance.

Without this humility, a proud shepherd contributes to a church cul-

ture of rivalry, conceit, competition, and selfish ambition, and a lack

of teachability, submission to godly authority, and repentance.

As you pray for the humility of your shepherd, pray that as a

result of humility he would follow the truth wherever it leads, invite

and pursue correction from fellow shepherds, have the courage to

lead boldly despite the personal cost, learn from everyone, repent

quickly and thoroughly, seek and celebrate God’s grace at work in the

lives of other Christians and churches, have a spirit of thankfulness,

listen to Scripture more than himself, and sleep like a Calvinist, even

if he is an Arminian.

6) Please pray that your shepherd would have a supportive

family. Between the accusations of Satan, stings of critics, and dis-

couraging awareness of his personal shortcomings and inadequacies,

a shepherd is greatly served by an encouraging wife and a home in

which the Holy Spirit’s work is evident. Please also pray for the shep-

herd’s wife, because she is often put under great demands to be friends

with women in the church she does not enjoy, reveal details from her

personal life with people she does not trust, attend parties with people

she does not know, share her marriage and family with people she

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does not feel appreciated by, endure gossip from people she has not

met, and lovingly serve people who are not thankful.

Also pray for the shepherd’s children. If they are struggling with

sin and faith, there is great pressure on them to hide it so that their

father retains the respect of the sheep and so that the swine do not

have an opportunity to gloat and call their father a hypocrite, the

wolves do not have an opportunity to attack their father, and the dogs

do not have an opportunity to bark at their father. A pastor should

aspire for his wife and children to be nothing more or less than mature

Christians, so please pray that they, like everyone else in the flock,

would be able to experience sanctification in a loving church.

7) Please pray that your shepherd would have an evangelistic

devotion. People are dying and going to hell without Jesus. It is easy

in light of the needs of the sheep, folly of the swine, dangers of the

wolves, and threats of the dogs for the shepherd to become so con-

sumed with his flock that he does not seek the conversion of lost peo-

ple. So please pray for your shepherd that he would have a heart for

lost people and make time in his schedule to labor for their salvation.

It seems fitting to let God’s Word have the last word about our

words:

An evil man is ensnared by the transgression of his lips,

but the righteous escapes from trouble.

From the fruit of his mouth a man is satisfied with good,

and the work of a man’s hand comes back to him.

The way of a fool is right in his own eyes,

but a wise man listens to advice.

The vexation of a fool is known at once,

but the prudent ignores an insult.

Whoever speaks the truth gives honest evidence,

but a false witness utters deceit.

There is one whose rash words are like sword thrusts,

but the tongue of the wise brings healing.

Truthful lips endure forever,

but a lying tongue is but for a moment. (Prov. 12:13–19)

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C H A P T E R F I V E

Story-shaped Faith

Daniel Taylor

“IN THE BEGINNING, God . . . ” (Gen. 1:1).

“There was once a man in the land of Uz whose name was Job”

(Job 1:1).

“Now in those days a decree went out from Caesar Augustus”

(Luke 2:1).

“There came a man sent from God, whose name was John”

(John 1:6).

“Jesus said, ‘A man was going down from Jerusalem to Jericho,

and fell among robbers’” (Luke 10:30).1

God is telling the world a story. It begins in eternity past and

stretches into eternity future. It climaxed two thousand years ago

when God entered into his creation in a new way. It could reach its

temporal conclusion today—or in five thousand years. The theme of

the story is shalom: all things in their created place doing what they

were created to do in loving relationship with their creator. And,

amazing grace, it is a story into which God invites you and me as

characters.

Human beings are story-shaped creatures. We are born into sto-

ries, raised in stories, and live and die in stories. Whenever we have

to answer a big question—who am I, why am I here, what should I

do, what happens to me when I die?—we tell a story. The Ur-story,

the foundational story, is the story of God’s love for his creation, and

all other stories are to be measured against it. The single best way of

conceiving of faith, and of a faithful life, is as a story in which you

are a character. Your life task is to be a character in the greatest story

every told. It is what you were created for.

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If faith were primarily an idea, the intellect alone might be ade-

quate for dealing with it. Since it is instead a life to be lived, we need

story. Story, as does life, engages all of what we are—mind, emotions,

spirit, body. Faith calls us to live in a certain way, not just to think in

a certain way. It is no surprise, then, that the central record of faith in

human history opens with an unmistakable story signature: “In the

beginning . . . ”

A Story from My Life

I will begin a defense of all these claims with a story from my own life.

My earliest memories of movies were formed in drive-in theaters. It

was at a drive-in, in the 1950s, in Santa Barbara, California, out by

the airport, that I first witnessed the parting of the Red Sea.

Don’t think you understand the parting of the Red Sea until

you’ve seen it through the eyes of a nine-year-old on a huge outdoor

screen through your car windshield, holding a bucket of butter-wet

popcorn. Charleton Heston stood up on that rock, with the weaselly

Edward G. Robinson whining about the approaching Egyptian army,

and he said something about the power of the Lord and raised his

staff and—yousers!—the waters boiled for a moment and then sepa-

rated into towering walls on either side of a strip of dry land. Then the

nation of Israel marched right through the middle of the sea!

It was enough to make me stop chewing on the popcorn and start

chewing on the idea that God was God and that, when he wanted to,

he could do eye-popping things.

Compare that experience with presenting a nine-year-old boy

with the following proposition: “God is powerful.” Certainly true.

Nothing I would disagree with, then or now. But also nothing that

would make me stop chewing on my popcorn.

“God is powerful” is a proposition, an abstract declaration of

fact. It elicits an intellectual assessment—true or false. It tells us some-

thing important, but in a very limited way. A story showing—better,

embodying—that God is powerful, engages not just our intellect, but

our whole person.

When I saw those waters part, I felt it in my stomach as well as

in my brain. My breath caught and my pulse quickened just a bit. I

was not just seeing something, much less just thinking something;

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I was experiencing something. I was, for those moments, in the middle

of a story—in fact, in the middle of the sea—standing with those

frightened Jews, caught up in a miracle. And it was literally awesome.

It is now many years and a few educational degrees later. I can reason

as carefully as the next fellow. I understand the value of propositions

and evidence. I still believe we must start with the stories.

Stories Are from God

Stories are God’s idea. God is the one who created story—the form

of story—and us as story-shaped creatures. He has chosen story as

the primary way to present himself to his creation. The Bible does not

simply contain stories; it reflects God’s choice of the form of story as

the primary means by which to tell us about himself and how to be

in right relationship with him. It is also the form God has chosen to

preserve that knowledge over many, many generations.

Consider, for instance, the story in the book of Joshua of a second

miraculous crossing of water in the Old Testament. It is not as famous

as the crossing of the sea in Egypt forty years earlier, but just as

instructive. This is the crossing of the Jordan River into the Promised

Land. Moses has died and the nation of Israel is now under the lead-

ership of Joshua (a leader, by the way, being primarily a steward of

a story). They arrive at the river and find it at flood stage. How are

they going to get across?

God tells Joshua to have the priests carrying the ark of the cov-

enant step into the river. When they do so the river stops flowing,

and they stand in the middle of the riverbed while the entire nation

crosses. When everyone has crossed, God does an interesting thing.

He tells Joshua to appoint one person from each tribe and have them

go back into the riverbed where the priests are standing and for each

of them to pick up a stone.

They are to make a monument of these stones on the other side

“to serve as a sign among you. In the future, when your children

ask you, ‘What do these stones mean?’ tell them that the flow of the

Jordan was cut off before the ark of the covenant of the Lord. . . .

These stones are to be a memorial to the people of Israel forever”

(Josh. 4:6–7).

This is a passage about the importance of memory, about the

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importance of telling stories. The nation of Israel had a problem with

memory lapses. The prophets (who were primarily storytellers) were

always telling them to remember the stories of the past because they

were the key to the present and future. Think of the prophet Joel com-

manding the people: “Tell it to your children, and let your children

tell it to their children, and their children to the next generation”

(Joel 1:3).

When Israel remembered the stories that told them who they

were, where they had come from, and who their God was, they pros-

pered. When they quit telling the stories, they no longer understood

who they were, and they invited disaster. And the same is true with us.

This is why Joshua ordered each of the tribes of Israel to contrib-

ute a rock to commemorate God’s provision for them in leading them

across the river Jordan. The rock monument in their midst is a story

prompt. It will cause the children of the next generation to ask, “Why

are these rocks here?” That question will prompt the story, and a new

generation will understand the power of God.

Stories and Propositions

This story in Joshua ends with these words: “He did this so that all the

nations of the earth may know that the hand of the Lord is powerful

and so that you may always fear the Lord your God” (4:24).

The Lord is powerful. That is a proposition. A declaration of fact.

A statement.

It is true. But by itself it doesn’t have a lot of impact. It hangs sus-

pended in the land of abstract assertion. To be meaningful to human

beings, it must be given the body and blood of story.

How do we know the Lord is powerful? Let me tell you a story.

What does it mean to say “the Lord is powerful”? Let me tell

you a story.

Let me tell you a story about the time the nation of Israel crossed

the Jordan River into the Promised Land . . . , a story about the time

Gideon routed the enemies of Israel with a handful of men . . . , a

story about the feeding of five thousand people . . . , the story about

the empty tomb.

Propositions are important. The Lord is powerful. The Lord is

good. Jesus is the Son of God. Christ did rise from the dead. But

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propositions depend on the stories out of which they arise for their

power and meaning and practical application. The story provides the

existential foundation on which the proposition rests. If no story, then

no significance for the proposition.

Imagine having all the propositions of the Bible but none of the

stories. No Genesis or Exodus, none of the historical books of the Old

Testament, no Gospels, no Acts—only Romans, parts of the Epistles,

and scattered assertions and commands from here and there. Those

assertions and commands would still be true, but we would have very

little idea of what to do with them.

Belief is a whole-body, whole-life experience. No one believes

anything important with the intellect alone. If only the intellect is

involved, it is not belief but merely an idea. That is another reason

why we do well to think of faith as a story in which we are characters.

Faith, like stories, engages us as whole persons, not as parts.

Belief or faith enlists all the various aspects of the mind—intellect,

analysis, intuition, memory, curiosity, imagination. It also engages the

emotions—desires, affections, fears. And believing also involves the

will—intention, purpose, resolve, motivation, perseverance. Further,

what and how we believe is influenced by personality, temperament,

and character. And, yes, by the body, as shown by my boyhood reac-

tion to Charlton Heston parting the waters.

And, of course, all the things above are deeply influenced by our

life experiences. Our beliefs about God, right and wrong, life and

death—and about endless specific issues such as abortion, terrorism,

race, immigration, homosexuality, the role of women, and so on—

cannot be separated from thousands of life experiences, conscious

and unconscious, subtle and overt. And we capture these experiences

in story.

How obtuse then to think that we arrive, or even should arrive, at

our important beliefs through any single faculty, least of all through

leaky reason. Reason is a powerful tool, but it is a tool that will serve

any master, including the most odious. We do well to reason as clearly

as we can, but we are foolish to pretend that reason alone or any other

single mental function can tell us what is true, what is important,

what to believe, or how to live.

Do not organize your life around anything that values only one

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aspect of what you are. If it respects only the reason, it is inadequate.

If it appeals only to the emotions, it will let you down. If it values only

will power and discipline, it will crack and crumble. Instead, you and

I need a story to live by that takes seriously every aspect of what we

are as created beings.

Propositions are shorthand for the stories. When we are trying

to explain something or correct something, we often cannot take the

time to tell all the relevant stories. So instead we use the proposi-

tion—the short, hopefully clear assertion. The proposition stands in

for the stories, but the propositions also depend on the stories for

their ultimate significance.

Fortunately, neither God nor the Bible asks us to choose between

propositions and stories. We are provided both, because both have

their purpose. Stories and propositions need each other. Each pro-

vides a limit that the other must respect—a kind of mutual check.

The propositional truth acts as a check on how we interpret a

story. Consider, for instance, the story of Christ’s crucifixion. A fash-

ionable interpretation of that story in some academic circles sees it as

a story of divine child abuse, an angry parent demanding the sacrifice

of his child to appease his wrath. In this case, it is helpful to test that

interpretation against the assertion, clearly stated throughout the

Bible, that God is love. The proposition that God is love, distilled

from many stories, should cause us to reject as false this absurd inter-

pretation of this particular master story.

Similarly, a story (or stories) acts as a check in how we interpret

and apply certain propositions. The Bible teaches clearly that God

hates sin and punishes sinners. That truth, however, needs to be

understood and lived out in light of stories such as that of the woman

caught in adultery. In that story, Jesus rejects both the legalist, when

he tells the woman “neither do I condemn you,” and the relativist,

when he says “go and sin no more.” Stories offer the richness and

specificity and motivation necessary to keep the proposition from

being merely abstract, reductionist, inert, shallow, or legalistic.

Furthermore, it is helpful to see that the propositions of the Bible

are usually embedded in a story. The Ten Commandments, the most

famous assertions of all, arise within the story of the people of Israel

in the wilderness. Why these ten? There are hundreds of other com-

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mands in the Old Testament, so why highlight these ten at this time?

One possibility is that they are the ones most needed at this point in

Israel’s collective story. Israel has come out of a nation with many

gods and is surrounded by other nations with many more. They need

to keep uppermost in their minds that there is only one God and that

he is jealous of their worship. Likewise, they are living in intense

community—on an extended road trip together, for better or worse.

So they need commands about how to get along within the same tent

(with father and mother) and with those in the next tent (with the

temptations to envy, theft, adultery, and even murder).

The point is that there are very few propositions in the Bible, and

in life generally, that do not originate in and depend upon stories. We

are told in Deuteronomy 4, for instance, that “the Lord your God is

a merciful God; he will not abandon you or destroy you or forget the

covenant he swore with your ancestors” (v. 31). Note how the asser-

tion about God’s mercy, an abstract proposition, is tied both to their

past (“ancestors”) and future (“will not abandon”) stories. Stories

and propositions interact to create life-shaping meaning.

Some who emphasize the centrality of narrative in the Bible do so

because they are nervous about truth claims. If we can just call them

stories, they reason, we can set aside troublesome questions about

historical truth (did these stories take place in time and space?) and

focus on other kinds of truth—psychological, symbolic, or spiritual.

I see the attraction, but I’m not interested. If Christ did not physically

rise from the grave, then he joins a huge crowd of “good people” who

at most provide us with distant “examples.” If he did rise, he is the

Savior of the world. That’s a reality-changing difference, and I am not

interested in using the concept of story to blur it.

Others, however, want to define faith primarily in terms of assent

to propositions. Give us a list of assertions about God and if we agree

to them we are believers—people of faith. These people get nervous

when you talk about story, because they suspect, not without reason,

that you want to turn faith into a weak broth of comforting tales

and do-goodism. Their antidote is vigorous assent to clear assertions

about God and his creation.

One problem with this approach is that, by itself, it does no more

than put you in company with the demons. In the book of James, we

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are told a bit sarcastically, “You believe that God is one. You do well;

the demons also believe, and shudder” (2:19). Mere assent to a set of

propositions is not a demonstration of faith.

There is more than one way to fall off this horse. Separate stories

from historicity and a high standard of truth and you turn the most

important stories into mere illustrations. On the other hand, separate

propositions from stories and you turn them into abstract ideas,

uprooting them from the soil that gives them life. Instead, we should

affirm the core propositions but never let them get far from the stories

and from our own participation as characters in that story.

Passing on the Stories

The Bible understands that stories are not only central to faith, but

they are also the natural carriers of faith from one generation to the

next. The people in the Old Testament are constantly reminded of

their master story—they are the people God rescued out of Egypt—

and are admonished to shape their lives around that fact. Build

rock monuments by the Jordan as a story prompt, read the newly

rediscovered Scriptures by the wall of Jerusalem as you rebuild, hear

from the prophets the stories of God’s faithfulness in the past and the

possibilities for the future. When God rescues you, tell the story, as

Psalm 102:18 instructs:

Let this be recorded for a future generation,

that a people not yet created may praise the Lord.

Who is this future generation for which the story has been

recorded? It includes, among others, you and me. How is it we have

the opportunity to know the God who created us? Because someone

lived the story, and someone else told the story, and someone wrote

down the story, and others chose to repeat the story, and many were

willing to die for the story. And so, generation after generation after

generation, the story of God’s love for his creation has been told—and

we are the beneficiaries.

Which prompts a question: are we going to be the generation that

does not pass on the story? Stories are never more than a generation

from extinction. Our institutions for the elderly are filled with stories

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that are disappearing every day, just as the elderly are. So will the

story of faith, unless we tell it—in ways that draw people to make

that story their own.

The Bible is many things, but among the most important it is a

big storybook devoted to memory. Not memories in the sentimental

sense, but memory in the crucial sense of understanding where you

come from and what you are to do. And the key to memory is story.

The Bible is a book of stories in many different forms—poetry, biog-

raphy, song, history, letters, and more. It is a collection of stories that

are chapters of the one great story: the story of God and his love for

his creation. This is the meaning, says the Bible, of the story we call

human history: God made us, God loves us, God calls us. That is the

master plot of the greatest story ever told.

If you do not understand this story, you will never correctly

understand who you are or why you are here. Americans have a great

preoccupation with the self—self-analysis, self-help, self-fulfillment,

and on and on. Do you want to understand yourself? Do you want

to know the meaning of life or what you are to do? Let me tell you a

story: “In the beginning God . . . ” That is the opening line of the story

of God’s relationship with his creation. It is the story by which all

other stories, including our individual stories, are to be understood.

The Bible offers a master story that we are invited to make our

personal story. We become characters in that story. If we join that

story, we have both rights and responsibilities. One of those respon-

sibilities is to remember what God has done and to tell it to the next

generation.

The Power of Stories to Change Us

If you want evidence that stories involve us as whole persons—or that

the use of story is central in the Bible—consider the story of David,

Bathsheba, and the prophet Nathan as told in chapters 11 and 12

of 2 Samuel. This is an example from within the Bible itself of how

stories shape us.

We start in the middle of an ongoing story. David has abused

his power as king in order to sleep with Bathsheba and has made

her pregnant. To cover his failure—morally and as a leader—he has

her husband called back from war, assuming Uriah will sleep with

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his wife and thereby cover David’s tracks. David, however, has not

counted on Uriah’s integrity and loyalty. When Uriah refuses the

comforts of home while his fellow soldiers have none, David resorts

to arranging for his death and brings Bathsheba into his household.

This is a powerful story in itself, and yet another story appears

within the story that will signal a change in the direction of David’s

life and in that of the nation of Israel. God sends Nathan the prophet

to David to tell him a story. The story is a trap or, perhaps better, an

instrument for revelation.

And Nathan tells it masterfully, with a storyteller’s sense of timing

and irony and pathos. It goes like this:

There were two men in a certain town—one rich and one poor. The

rich man had great flocks and herds. The poor man had nothing

but one little lamb he had bought. He raised that little lamb, and it

grew up with him and his children. It ate from the man’s meager fare

and drank from his cup, and slept in his arms like a baby daughter.

One day a traveler arrived at the home of the rich man, but he was

unwilling to take an animal from his own flock or herd to prepare

for the traveler. Instead, he took the poor man’s lamb and prepared

it for his guest. (2 Sam. 12:1–4)

Nathan’s story has the “once upon a time” feel of fiction—“There

were two men in a certain town”—more than of a recounting of an

actual historical event, and yet David is totally engaged by the story.

Historicity is crucial in some stories, but not in this one. Not all sto-

ries have to have happened to be true.

David is enraged by the actions of the rich man in Nathan’s story

and proclaims in all his royal indignation, “As surely as the Lord

lives, the man who did this deserves to die!” All of David is engaged

in this story: his intellect, his moral sense, his emotions, and, yes,

his body (his heart no doubt is beating faster). That is, he responds

to Nathan’s story as a whole person—and it is exactly the response

Nathan must have hoped for.

At this climactic moment, Nathan unleashes the lightning bolt

of revelation as only a great story can. We can picture him reaching

out his arm and pointing at David as he shouts, emphasizing each

word—“You . . . are . . . that . . . man!”

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Nathan then makes explicit the connection between the story he’s

told and David’s story:

David is the rich man and Uriah the poor.

David has been given much and yet has taken from the man

who has little.

David has been blessed by God, and he has responded by

breaking God’s law.

This story about David and Nathan shows not only that God uses

stories and that we are wired to make and respond to stories, but it

also shows that stories are about choices and their consequences—as

is the life of faith.

The essence of stories is characters making choices, especially

characters making difficult choices with uncertain outcomes. “What

will happen if he opens that door?” “Which suitor will she choose?”

“How will Solomon decide which woman the baby belongs to?” It is

the tension of choices that draws us to story. And there is always the

implicit question: “What would I do if I were in this situation—if it

were my story?”

In the Bathsheba story, David makes disastrous choices and they

have disastrous consequences: a woman abused, a faithful subject

murdered, a baby dead, the character of the king compromised and

therefore the community put at risk (Nathan tells him that because

of his sin, Israel will never know peace in his lifetime)—all because

David isn’t satisfied with everything God has given him. He wants

more; he wants something else. But this story also indicates yet

another quality of story: stories have the power to change us. And

what is faith about if it isn’t about changed lives? David’s failure and

its consequences are revealed by a story, but it should also be pointed

out that Nathan’s story also leads David to repent.

David is shown his own story within Nathan’s story, and, unlike

his predecessor Saul, he reacts appropriately. He says, “I have sinned

against the Lord.” That confession spares his life. And although it

does not save him and Bathsheba from the loss of their son, it makes

possible the subsequent birth of Solomon, the son who will eventually

carry on his line.

Powerful stories have this potential to change us. They do not

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exist to kill time but to redeem the time. They are quite aggressive in

a sense. They say, “You must be different because of what you have

heard. Your life cannot be the same now that you know this story.”

David could not hear Nathan’s story—and Nathan’s interpretation

of the story—and pretend he could go about his normal business. He

might be king, but kings must pay heed to stories too.

And the same is true of the gospel story. Once we have heard

it, we are not allowed to stay the same. The gospel story judges our

story and finds it wanting. It is a judgment we are invited to accept

or reject. If we accept it, then we choose, like characters in a story, to

change the plot of our lives. In so doing we do not give up who we

are; we become more of who we are, that is, more of who we were

always meant to be.

The most important stories are, in this sense, directive. They

tell us we must be different and we must change, and they often tell

us how we must change. The contemporary philosopher Alasdair

MacIntyre argues that stories from many sources tell children what

life is like and what role they are to play in it. “Deprive children of

stories,” he claims, “and you leave them unscripted, anxious stut-

terers in their actions as in their words.”2 Stories teach us our lines.

Story logic dictates that if we know our lines, then we are respon-

sible for saying them. That is, we must act. Nothing kills a story faster

than a passive protagonist. Characters must act for a story to have

meaning, even if they act disastrously. This is another reason why it

is helpful to see faith as a story to be lived rather than just a set of

propositions to be believed.

Some suggest it is illegitimate to act in faith if one has doubts, if

one is uncertain. “I am not sure about what I believe, so it would lack

integrity, even be hypocritical, for me to say I am a Christian and try

to act accordingly.” Story says otherwise. Characters in stories con-

tinually act with less than complete knowledge or certainty, including

in stories of faith. Abraham set out on his life journey “not knowing

where he was going” (Heb. 11:8). Moses was sure he was unqualified

for the job God assigned him. “Send Aaron,” he begged. Even Jesus

pleaded in the garden of Gethsemane for a change, if possible, in the

plot of his story.

If faith is primarily an intellectual puzzle to be solved, based on

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verifying a set of propositions, then perhaps we are justified in waiting

to act until we have solved the puzzle. Every serious question about

what we believe—and those questions are endless—offers an excuse

to wait and think some more before acting.

Story, on the other hand, tells us that we have things to do—

doubts or no doubts. This train is about to move out of the station.

Get on board. Bring your doubts with you. There’s room. But you

must get on board—or not. You must, to change to the most common

biblical metaphor, walk this path. The form of story is rich and deep

and flexible enough to contain mystery and ambiguity and paradox

and uncertainty and, yes, even your doubts. It’s why, as human beings

and as people of faith, we keep returning to stories.

Rachael’s Story

I began these reflections with a story, and I will end with one. This is a

story about a young woman named Rachael. I got to know her when

she joined a group of students that I took to Cuba to study writing

and Hemingway and to get away from a Minnesota January.

I have in front of me three photographs from Rachael’s wedding

day, taken not too long after that trip to Cuba. The first photograph is

of a serious Rachael on her solemn day—solemn in the medieval sense

of the word, meaning (as Thomas Howard reminds us) both joyous

and weighted with significance, as in a solemn occasion, like a wed-

ding or a coronation. In the second photograph Rachael is laughing

extravagantly, as she often did. She is standing in her long wedding

dress, looking down at her new husband, taking pleasure in him and

in the occasion.

I believe that Rachael could laugh this way not only because it

was part of her personality, but because she had a story to live by.

She was not just a believer, someone who believed certain assertions

about life; she was someone deeply and passionately caught up in

God’s story for the world and her part in it. Rachael was incurably

curious; she was smart, she wrote excellent poems, she did everything

she could to squeeze all the juice out of life.

When she was a child, a teacher asked her to identify something

she was afraid of. She wrote, “I am afraid of having a mediocre life.”

And she lived so as to defeat mediocrity: she went twice to Spain and

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with us to Cuba; she was game for any adventure—physical or intel-

lectual or spiritual. She was devoted to friendship and to literature,

and she soaked herself in Bible study and prayer with a kind of dis-

cipline rare among Christians of any age. Rachael actually thought

it was possible to be godly—that is, to live her life in the reality of

God—and she thought she should try.

When she went to Spain the second time, she told her best friend

that they could not e-mail each other but only write letters, because

letters meant more. Her biggest fear in life was missing out on any-

thing that life had to offer, especially missing something because she

was afraid to fail or was passive or indifferent. She had all the energy

and intensity and idealism of youth and yet, somehow, it didn’t seem

naïve. Those who knew her got the feeling she had some wisdom

about ultimate things that we did not, and that it was our skepticism

that was naïve.

From Spain she wrote the following to her friend:

Remember: as far as I understand it in this world, it’s not good

versus evil, love versus hate. No! It’s love versus nothing. So fight

against nothing, the mass nada. Love against the lack of love.

Hope. Hope because there just might be a tomorrow. Hope

brings into existence . . . that which we want to be. Don’t accept

the pessimism. Recognize the problem. Hope in God—“for I shall

yet praise him.”

And Rachael knew about being a character in God’s story and

about having her own actions shaped by Christ’s actions. When we

went to Cuba, I told the students to bring small gifts, practical things

like aspirin or writing pens or even bars of soap. When we were in

Santiago, Rachael was approached by a little boy, around four or five,

who asked her in Spanish for money—to buy some candy, he said.

Because she had committed herself to learning Spanish (German

and Japanese were next), she was ready for the question. She got

down on her knees so that she could look the little niño in the eye

and said to him in his own language, “I don’t have any money, but

how would you like this?” And she pulled from her bag a shiny, new

baseball.

Living in a country where we saw poor kids playing baseball with

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a tree limb for a bat and wadded-up tape for a ball, his eyes got huge.

He was so stunned by his good fortune that he could not move. It was

a simple act of kindness, one quality of a healthy life story.

I have felt Rachael’s kindness myself. Before we went to Cuba, she

was in one of my classes. If you remember anything about school, you

perhaps know that teachers sometimes get the feeling that no one is

listening, no one is serious about learning, and they think that maybe,

just maybe, they should have taken that job in advertising after all.

Sometimes it shows on their faces or in little cynical comments they

make in self-defense. Perhaps Rachael saw or heard that from me,

as her teacher, one day. Whatever the reason, I found a handwritten

poem on my door with no name on it. It ended something like this:

Speak on, oh grey beard,

Some of us are listening.

Rachael sent me this poem anonymously, as an encouragement. It was

an act of kindness.

How do I know it was from her? I found out at a memorial read-

ing we had for Rachael at our university, from her best friend, Amber,

who helped her write it. For you see, the photographs from Rachael’s

wedding served double duty. They were also used on her funeral pro-

gram a few months later.

Rachael had been to a shower for her soon-to-be sister-in-law,

whom she told how thrilled she was to finally have a sister. And a

few minutes after Rachael left the shower, her car was hit by a truck,

and she was killed, sent suddenly into eternity. That third photograph

from her wedding shows her leaving us—and so she did.

It is good that Rachael had a story to live by, because, unbe-

knownst to us (but not to her), it was chosen that her life be short. If

Rachael had waited to find a story to live by, waited to have all her

questions answered, she would never have found one at all.

Life is too precarious to live even a single day without a story.

In another of her letters from Spain, Rachael quotes from St.

Teresa of Avila, “a saint to learn from in the short course of my life.”

She gives Teresa’s words in Spanish and then translates them herself:

“You must always remember that you don’t have more than one soul,

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you have but to die one death, you have nothing more then one brief

life, there is nothing more but one glory, and it is eternal, and so give

your hands to many things.”

Rachael gave her hands to many things, and so should we. She

committed herself to a story, one that told her how to live, and she

lived fully if not long, just as her Creator intended.

I attended Rachael’s funeral with deep sadness and a great sense

of loss. This was my second funeral for a former student at this same

church, and as I sat at Rachael’s funeral I also thought of Joe’s, a

young man who died of AIDS and who was full of faith and the acts

of faith. Joe was sent off to heaven with a rock band and an audience

that included people who did not look as if they often went to church.

As we sent off Rachael to heaven, I thought of Joe, and I thought of

the certainty that someday I will be the one in the casket at the front

of the church.

How do I know Joe and Rachael went to heaven? How do I know

there is such a place as heaven? How do I know there is a God who

awaits you and me in heaven?

Because my story tells me so.

Other stories say it isn’t so; it can’t be so. You are free to choose

those stories. I choose this one. I believe it is true—in all senses of the

word—or I wouldn’t choose it. I am glad this is my story. It lets me

go to my students’ funerals and sing and clap my hands.

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C H A P T E R S I X

Words of Wonder:

What Happens

When We Sing?

Bob Kauflin

SINGING. It’s been a part of my life for as long as I can remember. I

grew up on groups like the Swingle Singers, Association, and Beach

Boys and sang in or accompanied choirs throughout high school and

college. I was involved with the vocal group GLAD for thirty years

and have been leading corporate worship for even longer. I can’t

imagine my life without singing.

Maybe you share my love for song. Then again, maybe you don’t.

You might be someone who patiently endures the singing on Sunday

mornings until you hear what you really came for—the message.

If that’s where you’re at, Martin Luther wants to have a few

words with you. Luther loved congregational music and considered

music next to theology in importance.1 He also had no problem

saying what was on his mind. In a foreword to a collection of songs

arranged for multiple voice parts, he wrote the following:

When man’s natural ability is whetted and polished to the extent

that it becomes an art, then do we note with great surprise the great

and perfect wisdom of God in music, which is, after all, His product

and His gift; we marvel when we hear music in which one voice

sings a simple melody, while three, four, or five other voices play

and trip lustily around the voice that sings its simple melody and

adorn this simple melody wonderfully with artistic musical effects,

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thus reminding us of a heavenly dance where all meet in a spirit of

friendliness, caress, and embrace. . . . A person who gives this some

thought and yet does not regard it [music] as a marvelous creation

of God, must be a clodhopper indeed and does not deserve to be

called a human being; he should be permitted to hear nothing but

the braying of asses and the grunting of hogs.2

We may not want to imitate Luther’s attitude, but we do want

to imitate his passion for singing—because God himself is passionate

about singing.

God’s Passion for Singing

God’s heart for setting words to melodies is evident from even a

casual reading of the Psalms.

Oh sing to the Lord a new song;

sing to the Lord, all the earth.

Sing to the Lord, bless his name;

tell of his salvation from day to day. (Ps. 96:1–2)

Sing praises to God, sing praises!

Sing praises to our King, sing praises! (Ps. 47:6)

In just four verses we’re commanded to sing seven times.

All told, the Bible contains over four hundred references to sing-

ing and fifty direct commands to sing. The longest book of the Bible,

the Psalms, is a book of songs. And in the New Testament we’re

commanded not once, but twice, to sing psalms, hymns, and spiritual

songs to one another when we meet (Eph. 5:19; Col. 3:16).

Why does God so often tell us not simply to praise him but to

sing his praises when we meet? Why not just pray and preach? Why

sing? Why are God’s people throughout history always singing? Why

words and music and not just words alone? Why does God want us

to sing? One reason is that God himself sings. In Zephaniah 3:17 God

exalts over his people “with loud singing.” On the eve of his crucifix-

ion, Jesus sang hymns with his disciples (e.g., Matt. 26:30). Hebrews

2:12 applies Psalm 22:22 to Jesus when it says, “In the midst of the

congregation I will sing your praise.” And Ephesians 5 tells us that

one effect of being “filled with the Spirit” is “addressing one another

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in psalms and hymns and spiritual songs, singing and making melody

to the Lord with your heart” (vv. 18–19).

We worship a triune God who sings, and he wants us to be like

him.

How Music Relates to Words

There’s more to say about why God wants us to sing, but first I want

to make a few general comments about how music relates to words.

When it comes to combining music and words, Christians tend to fall

into one of three categories.

Some Christians think that music supersedes the Word, both in

its significance and effect. They think that words without music—and

that’s usually a certain kind of music—are dry, unaffecting, and unim-

portant. They say things like, “Music speaks to me better than words

can,” or, “I can’t worship unless I hear the style of music I like.”

For these folks, the impact of words is not only helped by music; it’s

dependent on it.

Other Christians think that music undermines the Word. As far

as they’re concerned, any time you combine music with words in the

church, you’re asking for problems. They fear the power that music

seems to have over people, so they want to restrict its use.

Augustine acknowledged that struggle in his own soul. In his

Confessions he wrote:

I am inclined—though I pronounce no irrevocable opinion on the

subject—to approve of the use of singing in the church, so that by

the delights of the ear the weaker minds may be stimulated to a

devotional mood. Yet when it happens that I am more moved by the

singing than by what is sung, I confess myself to have sinned wick-

edly, and then I would rather not have heard the singing.3

Augustine was conscious of how music can distract us from the

Word and potentially even undermine the Word. Ulrich Zwingli, a

Swiss pastor who lived in the sixteenth century, went even further.

He was so concerned about music’s power that for a time he banned

music from his meetings.

But music and the Word aren’t meant to be in conflict with each

other. God himself wants them together. That’s why he tells us in

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Psalm 147:1, “Praise the Lord! For it is good to sing praises to our

God; for it is pleasant, and a song of praise is fitting.” God didn’t

intend that music supersede the Word or that music undermine the

Word. He gave us music to serve the Word. When that relationship

is understood and appreciated, music becomes a powerful gift from

God that complements, supports, and deepens the impact of the

words we sing.

I’m going to take the rest of this chapter to describe three ways

singing serves the Word and what difference it should make in our

lives and our churches. My prayer is that by the end you’ll understand

better why God tells us so many times to sing to the Lord.

Singing Can Help Us Remember Words

The first thing music helps us do is remember words. Ever notice how

easy it is to recall hymns you sang growing up—or a TV jingle from

the eighties, nursery rhymes, Christmas carols, or pop songs that you

learned as a teenager? Do you ever find yourself singing along to a

song you hadn’t heard for twenty years?

We store hundreds, literally thousands, of songs in our memory

vaults, ready to be accessed at a moment’s notice. Music has a power-

ful mnemonic ability that scientists are just beginning to understand.

They’re discovering that our minds are hardwired to recognize, cat-

egorize, and remember patterns in music better than we remember

patterns in words alone.

For years Oliver Sacks has studied the effects of music on the

brain. In his fascinating book Musicophilia he writes:

Every culture has songs and rhymes to help children learn the

alphabet, numbers, and other lists. Even as adults, we are limited

in our ability to memorize series or to hold them in mind unless we

use mnemonic devices or patterns—and the most powerful of these

devices are rhyme, meter, and song.4

You see the power of music in Alzheimer’s patients who can’t tell

you the name of their spouse or children but can instantly sing songs

they learned as a child. That’s partly because musical elements like

rhythm, meter, and rhyme govern and restrict the way we say words

and the time it takes to say them. And the more unique, repetitive, or

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immediately impacting these musical elements are, the easier it is to

remember the song.

In Deuteronomy 31, God himself used music to help his people

remember his words. As Israel was about to enter the Promised Land,

God instructed Moses to teach Israel a song so that “when many evils

and troubles have come upon them, this song shall confront them as a

witness (for it will live unforgotten in the mouths of their offspring)”

(Deut. 31:21). Singing can help us remember words.

Use Effective Melodies

What does music’s mnemonic ability imply for us as followers of

Christ? First, in the church we should use melodies that are effective.

By “effective” I mean melodies that people are able to remember and

melodies that people want to remember.

“Come Thou Fount of Every Blessing” is a hymn that’s univer-

sally loved. Part of the reason it (and other great hymns) endure is

that it’s a well-crafted lyric set to a memorable, singable, and pleasing

tune. If those same words were sung to a melody that was boring,

unsingable, or forgettable, the hymn itself would never have become

so popular.

Some people assume that the only effective melodies were written

three hundred years ago. Others think that the best melodies have

been written in the last ten years. Both groups are right. Both groups

are wrong.

Some hymns have truly great melodies; they’re memorable,

singable, and enjoyable. But sometimes a melody or a musical set-

ting begins to sound stale to a younger set of ears. The result is that

generations end up leaving behind not only the music but the words.

New hymn versions aren’t always as good as the originals, but

some are as good and even better. Great hymn lyrics have been intro-

duced to new audiences through fresh musical settings. It’s always good

to remember that the time period in which a tune was written isn’t the

ultimate determiner for its effectiveness for corporate worship.

Sing Words That God Wants Us to Remember

Here’s another implication of music’s ability to help us remember

words: we should sing words that God wants us to remember. It not

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only matters that we sing; it matters what we sing. And the words we

sing have a far greater impact on us than most of us are aware.

New Testament scholar Gordon Fee once said, “Show me a

church’s songs and I’ll show you their theology.” And it’s true. Or as

Mark Noll puts it, “We are what we sing.”5 Words should be the first

thing we consider when we think about what songs to sing when we

gather as the body of Christ.

In Colossians 3:16 Paul tells us that we are to “let the word of

Christ dwell in you richly, teaching and admonishing one another

in all wisdom, singing psalms and hymns and spiritual songs with

thankfulness in your hearts to God.” It is the Word of Christ, the

Word about Christ, the Word of the gospel—not musical experiences

or emotional highs—that are to dwell in us richly as we sing. There’s

certainly a place for expressing our subjective responses to God in

song, but the greater portion of our lyrical diet should be the objective

truths we’re responding to: God’s Word, his character, and his works,

especially his work of sending his Son to be our atoning sacrifice.

That means the lyrics to our songs should reflect the broad

themes of Scripture and not simply the themes we’re fond of. Few

understood this better than John and Charles Wesley. Charles wrote

over 6500 hymns, and together they produced fifty-six hymnals that

covered every area of Christian doctrine and experience that they

taught. They weren’t attempting to write worship hits. They wanted

to teach and admonish the church. They wanted to give people songs

that were filled with the Word of Christ. They understood that songs

will never replace preaching but can serve as a significant comple-

ment to it.

So the question we need to ask today is this: if the teaching in our

church was limited to the songs that we sing, how well taught would

we be? How well would we know God? We should make it our aim

not only to preach the whole counsel of God but to sing it, as well.

Seek to Memorize Songs

If singing can help us remember words, there’s one more implica-

tion. We should seek to memorize songs. You’ve heard of A.D.D.,

Attention Deficit Disorder. Well, many Christians suffer from S.D.D.,

Screen Dependency Disorder. We know the words of the songs we’re

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singing, but our eyes are glued to the screen, as though we’d be lost

if the screen went blank. But songs don’t come from the screen. They

come from our hearts.

Others suffer from H.D.D., Hymnal Dependency Disorder. We’ve

sung the same hymns for decades, and yet we’d never think of lifting

our heads from the page for a few moments to sing out the glories of

the Savior. I’ve found it helpful, whether I’m singing from a screen or

a hymnal, to look at a line briefly and then look away and sing it. It

helps me realize that God gave us music to help us remember words.

Singing Can Help Us Engage Emotionally with Words

Along with helping us remember words, singing also connects the

words we sing with our hearts. In every culture and age, music is a

language of emotion. It expresses, arouses, and speaks to our feel-

ings. Music is capable of moving us in subtle and profound ways—in

anticipated and unexpected ways—with or without words. As David

played skillfully on his harp, Saul’s troubled spirit was calmed (1 Sam.

16:23). In Matthew 11:17 Jesus referred to music that made people

want to dance or mourn. God commands us to sing with thankful-

ness in our hearts to God (Col. 3:16). Our hearts should be involved

because music is meant to affect us.

But why does music affect us so deeply? There are a number of

reasons. Sometimes we’re simply responding to musical principles

that have been culturally learned. Personal experience with a song

can affect its influence on us. We might assign moral value to songs,

connecting them with aspects of our culture that we consider good

or evil. We conclude that a certain beat, volume, chord progression,

instrument, or vocal style is evil in and of itself. But unless those

aspects are spelled out in Scripture we should be cautious about

assigning a moral value to them. Another factor in a song’s effect on

us can be how a song is performed or led. If a performer or leader is

inexperienced, out of tune, or out of sync, the music may not move

us, or move us in the wrong ways. On the other hand, skill can make

a song sound better than it actually is.

Whatever the reasons, music can come alongside words and

heighten their emotional impact in a way we may not have perceived

with words alone. That has a number of advantages. First, singing can

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help us take more time to reflect on the meaning of words. It can stretch

out words and phrases. It can allow us to repeat them or put space in

between words. All these qualities can help us engage emotionally with

the words we’re singing. For instance, singing, rather than reciting, the

words to “Amazing Grace” enables us to stretch out and think more

carefully about what we’re singing. Likewise, the chorus to “It Is Well”

gives us plenty of time to consider and enjoy the peace that God alone

can bring to our souls. The music helps us engage with the words, “It is

well with my soul.” The mood of the music matches what we’re saying.

It’s a peaceful, calming setting, and the music swells to this appropriate

climax of confident trust: it is well with my soul.

Second, music can amplify the emotion of the words we’re sing-

ing, whether it’s joyful celebration (“Better Than Life”), reverent awe

(“Holy, Holy, Holy”), or sorrowful repentance (“O Sacred Head

Now Wounded”). Music serves as an additional influence that guides

and deepens our emotional responses to the words we’re singing. In

one setting we might be mourning the death of Christ caused by our

sins, and in another we might be joyfully celebrating the fact that his

death has purchased our forgiveness and reconciled us to God. The

music helps us know how to respond.

When talking about the emotional effect of music, we need to dif-

ferentiate between being emotionally moved and spiritually enlight-

ened. Music can move our emotions, but it can’t speak propositional

truth. You might say that music has a voice, but we’re not always

clear what that voice is saying. An instrumental piece can make us feel

peaceful. But it can never tell us by itself that the Lord is our Shepherd

or that Jesus endured God’s wrath in our place so that we might have

eternal peace with God. Only words can do that.

We Need a Broader Emotional Range in the Songs We Sing

If music is meant to help us engage emotionally with words, then most

churches need a broader emotional range in the songs they sing. We

need songs of reverence, awe, repentance, and grief as well as songs

of joy, celebration, freedom, and confidence. The holiness of God

cannot be adequately expressed in a two-minute up-tempo pop song.

The jubilant triumph of Christ’s victory over sin can’t be fully com-

municated in a slow a cappella hymn.

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There are varied traditions of song throughout history as well

as very different hymn-writers: Puritans, psalm singers, pietists,

charismatics, modern worship songs. Why do we need to pit them

against one another? As long as the lyrics are edifying and faithful to

Scripture, why can’t we draw from each tradition to enable a broader

range of emotional responses in corporate worship?

Singing Should Be an Emotional Event

If music is meant to stir our emotions, then it follows that singing

should be an emotional event. For some of us, that’s no problem.

For others, it’s a real struggle. If that’s you, then listen to Jonathan

Edwards’s thoughts from his treatise on Religious Affections:

The duty of singing praises to God seems to be appointed wholly

to excite and express religious affections. No other reason can be

assigned, why we should express ourselves to God in verse, rather

than in prose, and do it with music, but only that such is our nature

and frame, that these things have a tendency to move our affections.6

In other words, music is meant to affect us.

It’s important to understand that when Jonathan Edwards uses

the word affections, he’s not merely talking about emotions. Emotions

are included in the affections but not restricted to them. The affec-

tions he’s referring to are more than momentary musical highs pro-

duced by hearing a beat or harmonic progression we find interesting.

Edwards is speaking of religious affections, meaning our entire being

is engaged with God and his truth in a way that determines our

words, thoughts, choices, and actions. They spring from the center

of our being.

Having said that, God is still worthy of our highest, purest,

strongest emotions. Singing helps express and ignite them. Passionless

singing is an oxymoron. John Wesley said it this way in an introduc-

tion to a hymnal:

Sing lustily and with good courage. Beware of singing as if you were

half-dead, or half asleep; but lift up your voice with strength. Be

no more afraid of your voice now, nor more ashamed of its being

heard, than when you sung the songs of Satan.7

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Some of us are afraid of getting too emotional when we sing. But

the problem isn’t emotions. It’s emotional ism. Emotionalism pursues

feelings as ends in themselves. It’s wanting to feel something with

no regard for how that feeling is produced or its ultimate purpose.

Emotionalism can also assume that heightened feelings are the infal-

lible sign that God is present. They’re not. The emotions that singing

is meant to evoke are responses to the truths we’re singing about

God—his glory, his greatness, and his goodness. Vibrant singing

enables us to connect truth about God seamlessly, with passion, so

that we can combine doctrine and devotion, edification and expres-

sion, mind and heart.

Of course, we won’t always be moved in the same way or to the

same degree when we sing. We can sing theologically profound truths

while thinking about what we’re going to have for lunch or which

teams are playing that afternoon. There will even be times when

outward singing is accompanied by a numbness in our souls. What

should we do? Rather than simply gritting our teeth and accepting

that condition as normal, it’s better to ask God for faith and mercy

to feel what is appropriate in light of who God is and what he’s done

for us in Christ.

The good news is that God wants to use music, and has even

designed music, to break through our apathy and hardness of heart,

and to help us engage emotionally with his Word.

Singing Can Help Us Use Words to Demonstrate and

Express Our Unity

We’ve seen how music can help us remember and engage emotionally

with words. A final way singing serves words is by demonstrating and

expressing our unity.

People sing together in the strangest places. At sporting events,

fans sing enthusiastically about their desire to crush the opponent.

People sing at New Year’s Eve parties, Christmastime, rock concerts,

weddings, and even funerals. When eating out we often have to

endure well-meaning but musically challenged servers in restaurants

attempt to sing some form of “Happy Birthday” to an embarrassed

individual. I always ask myself, “Why do we do this?” It’s not as

though anyone thinks this is enjoyable. Do they?

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While these events aren’t equally significant, something similar is

happening. Our singing tends to bind us together. It’s more effective

than simply reciting or shouting words in unison. Singing enables us

to spend extended periods of time communicating the same thoughts,

the same passions, and the same intentions. That process can actu-

ally have a physical effect on our bodies. Scientists have found that

singing corporately produces a chemical change in our bodies that

contributes to a sense of bonding.

When it comes to the church, this characteristic of singing has sig-

nificant implications, all of which require great wisdom and discern-

ment. To be clear, Scripture doesn’t talk only about congregational

singing. God is honored when we sing alone, when a musically gifted

individual leads out in a solo, when a choir sings, or when different

segments of a church sing to one another, taking turns. The Bible isn’t

specific about exactly who sings when.

But the predominant emphasis of Scripture is believers confessing

their common beliefs together. The book of Revelation doesn’t give

the impression that Jesus died for independent soloists, people who

would sing on their own clouds or in different sections of the renewed

earth by themselves. He died to redeem a universal choir.

That means every voice in the church matters. We’re not called sim-

ply to listen to others sing—as we are prone to do increasingly in our

iPod-Internet-downloading culture—or to sing by ourselves. We are

called to sing with others, especially in the context of our local church.

The question isn’t, Do you have a voice? The question is, Do you

have a song? If you’ve turned from your sins and trusted in the fin-

ished work of Christ, if you’re forgiven and reconciled to God, then

you have a song. It’s a song of the redeemed, of those who have been

rescued from the righteous wrath of God through the cross of Jesus

Christ and are now called his friends. Once we were not a people, but

now we are the people of God, and our singing together, every voice

contributing, is one way we express that truth.

Sing Songs That Unite Rather than Divide the Church

What does this mean for the church? To begin with, we should seek

to sing songs that unite rather than divide the church. We should

appreciate—and, oh, how I do—the diverse musical genres and styles

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that God has given to different cultures, ethnic groups, and genera-

tions. But music in the church was never meant to be “something for

everybody.” That’s not what we should be advertising.

There should be a common musical style that speaks to most

of the individuals in our church while occasionally introducing

new songs and styles, so that we might appreciate the glory of God

expressed in music in new ways. But the most important unifying

musical center should be the sound of the people themselves.

God commands us in numerous Scriptures to worship him with

instruments (Pss. 33:2–3; 81:2; 150). But dwarfing those commands

in number are the times God tells us to worship him with song. It

seems that the primary purpose for instruments is to support faith-

filled, gospel-centered, passionate singing. That’s why I always

encourage leaders in the church to take time to sing a cappella,

whether it’s a line, a verse, or an entire song.

The sound that unites the church should be the sound of voices,

not a particular music style. When people are focused on that sound

and the fact that Jesus has made it possible, style becomes secondary.

Musical Creativity in the Church Has Functional Limits

Here’s another implication: musical creativity in the church has func-

tional limits. The church will always be exploring new and different

ways of expressing God’s glory and our response to him. But God did

not assign us the task of singing the most radical, cutting-edge, cre-

ative music possible. In other words, our personal music collection is

not the best place to begin when thinking about what songs we should

sing on Sunday. We want to pursue a creativity that is undistracting, a

creativity that unites the church around gospel-centered truth rather

than dividing the church over musical innovation.

The Gospel, Not Music, Unites Us

Finally, we must be clear that it is the gospel and not music that unites

us. An increasing number of churches have adopted the practice of

offering different services for different musical tastes. While that deci-

sion can be well intentioned, I believe the long-term effect is to sepa-

rate families and generations and to imply that we gather together

around our musical preferences, not Jesus Christ.

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What does it say to the world when we can’t prefer each other

long enough to have a meeting? Worshiping God together is just one

part of our overheard witness to the world. We’re saying that the

gospel—not musical styles, preferences, or backgrounds—is what

unites us. Ephesians 2:14 says, “For he himself is our peace, who has

made us both one and has broken down in his flesh the dividing wall

of hostility.” He has not only broken down the walls of nationality,

race, and class. He has broken down the walls of musical preference.

I don’t love the people in our church because we like the same

kind of music, because we can all name the same bands, or because

we all sing from the same hymnal. I love the people in my church

because Jesus has enabled me to love them through his once-and-for-

all atoning death.

In the book of Revelation, the host of heaven aren’t in unity

because of the style of music they are using but because of the focus

of their song. We read about it in Revelation 5:10:

And they sang a new song, saying,

“Worthy are you to take the scroll

and to open its seals,

for you were slain, and by your blood you ransomed people

for God

from every tribe and language and people and nation,

and you have made them a kingdom and priests to our God,

and they shall reign on the earth.”

What kind of music do people from every tribe and language and

nation and tongue sing? I don’t know! God didn’t tell us. He didn’t

include a soundtrack with the Bible (although don’t you sometimes

wish he had?).

Instead, God has told us what the focus of our songs should be:

worthy is the Lamb who is slain. The Lamb must always be central

to our corporate singing. Why? Because Jesus is the One who has

made it possible.

We can tend to think that God accepts our offerings of musical

worship because of our skill, efforts, practice, or sincerity. If that

were the case, our offerings wouldn’t be accepted at all. Harold Best

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reminds us that all our offerings “are at once humble and exalted by

the strong, saving work of Jesus Christ.”8 They’re humbled because

none of our songs would reach God’s ears apart from the song of our

Savior. Our song is joined with his song; his glorious, perfect song of

praise. What exalts our offerings is that God receives our songs as

though Christ himself were singing them. Amazing, isn’t it?

There have been times when I’ve listened to recordings of myself

leading worship and thought, “That’s horrible. How can God put up

with that?” He can because he hears what we do through his Son.

Certainly there’s a place for skill, practice, and sincerity in our wor-

ship. But our faith is not in what we do. It’s in what Jesus has accom-

plished on our behalf and in our place at the cross.

Anticipating the Songs to Come

So, what are we doing in our local churches to promote, encourage,

and participate in the kind of corporate singing we see in Revelation?

What are we doing to discourage it? Leaders should be faithful to

model and instruct the church in the purpose of singing, because we

live in a musically addicted culture. We need to teach how music func-

tions in corporate worship so that our singing more and more resem-

bles what we see in the book of Revelation. There, in the context of

the new heavens and the new earth, we’ll forever lift up undistracted,

passionate, unified, Word-centered songs to the one who sits on the

throne and to the Lamb who was slain.

In his book Recalling the Hope of Glory, Allen Ross reminds us

of the value of looking ahead:

If we even begin to comprehend the risen Christ in all his glory, or

faintly hear the heavenly choirs that surround the throne with their

anthems of praise, or imagine what life in the presence of the Lord

will be like, then we can never again be satisfied with worship as

usual. We will always be striving to make our worship fit for glory;

and we will always be aware that our efforts, no matter how good

and noble, are still of this world and not yet of that one.9

What will we experience in that world, in the new heavens and

new earth? While we won’t be singing all the time, I can tell you

this: when we do sing, it will be like nothing we’ve ever experienced.

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We’ll have clearer minds to take in the glories of God. We’ll have

new strength to give him the glory he deserves. And we’ll have an

unlimited time in which to do it, free from any and every influence of

sin. Singing will fully and finally serve the purpose for which it was

intended.

And until that day we continue to sing—thanking God for old

songs that join us with the saints of history, enjoying new songs that

enable us to express eternal truth in fresh ways, and anticipating the

songs that are yet to come.

The Savior has rescued us that we might sing the song of the

redeemed. May we sing it well. May we sing it constantly. May we

sing it passionately. May we sing it for his glory and the advancing of

his gospel until the time comes when our songs will never end.

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P A R T O N E

A Conversation with

the Contributors

John Piper, Mark Driscoll,

Sinclair Ferguson, and Justin Taylor

The following is an edited transcription of a panel discussion on

September 26, 2008, at the Desiring God National Conference,

where the messages in this book were originally delivered. Justin

Taylor’s questions are in bold.

John, was there anything in particular from Sinclair’s message that stood

out to you as something you need or want to apply personally to your life?

What convicted you? And then, Mark, you can answer the same.

Piper: Let’s start at the structural level, not the heart level. Homiletically,

Sinclair moved from a list of twenty resolutions (setting us up like good

legalists) to the gospel through James 1:18. He observed that it’s the new

birth through the Word (which, of course, is the word of the gospel, as

1 Peter 1:23 makes plain), and then went back to Isaiah to let Isaiah flesh

out the Savior role of the content of the Word. That was all very helpful

for me. James is not an easy book to preach the gospel from, because it’s

a sort of wisdom literature, and it alludes to the gospel more than it opens

it directly. So at the homiletical, structural level it was exemplary and chal-

lenging and helpful and satisfying.

At the heart level it was his emphasis that we want to walk out of a

room or an elevator and have either our breath or our accent leave people

with questions—“Where’s he from?” And that will happen, he said, if we

are taking in the Word of God so that it so shapes us, so that what comes

out has a Bible accent or a Christ accent. That, I think, will bear fruit in

my life.

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Driscoll: I was convicted that as teachers we’re going to be judged strictly

[James 3:1]. I’ve had some notable failures, so I found that deeply convict-

ing but very helpful. And the solution, he said, is to have Scripture come in

so that appropriate speech comes out. Personally, I found that very help-

ful and convicting. Sometimes as a teacher—I think a lot of teachers may

struggle with this—we study so that we can teach, or we study so that we

can learn, or we study so that we can inform others. And it was convict-

ing that I need to have the Scripture saturate my thinking for the sake of

living as a Christian, not just as a Christian teacher. Those are conviction

points I noted and have to pray through. I was helped, I was served, and

I’m sincerely thankful.

Sinclair, I’ve never heard the story of how the Lord drew you to himself and

then how he called you to pastoral ministry. Could you tell the story of how

God brought you to the gospel and then to pastoral ministry?

Ferguson: Well, it’s a long story, Justin. But the short-form version of it is

this:

I was brought up in a very small, loving, highly disciplined family with-

out gospel. I think my parents thought they were Christians. But until I was

converted, I have a memory of being at only two religious services with

them. One was my grandmother’s funeral when I was seven, and the other

was a rather bizarre service that my mother and father took me to.

I was born in 1948. In the early fifties in Scotland, most parents still

thought that a decent part of a child’s upbringing was to send him to Sunday

school, and so I was just sent to the church at the end of the street. It was

very mixed but had some particularly impressive Sunday school teachers,

and I sensed that from the beginning. (Only when I was converted did I

realize why they were so impressive.) One of them said to me, when, I think,

I was about nine, “You should join the Scripture Union,” which is a Bible

reading society very well known in the British Commonwealth countries.

(It exists in the United States but not very prominently.) It provided very

simple commentaries on Scripture for nine-year-old boys, fifteen-year-old

boys, twenty-five-year-old people. And so I just started reading the Bible,

and in the next five years I probably missed no more than five days. But

for all those years I thought being a Christian was reading the Bible, saying

my prayers, and helping old ladies across the street or giving them my seat

on the bus. It seems almost incredible to me now that I could have read the

Bible so much and not actually seen Christ in the Bible.

Then when I was fourteen, a number of things happened. There was a

minor awakening in the church, and I began to make connections between

what I’d been reading in the Book and what I was seeing in other people’s

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lives. While I was reading along, I remember—very vividly—reading the

Lord saying, “You search the Scriptures and you think that in them you’ll

find life, but you won’t come to me” [cf. John 5:39–40]. It was just like an il-

lumination. I realized this was exactly where I was. I think it was that which

then sent me on this quest for Christ. I then went through a period of about

four or five months when I was very deeply convicted of my sin.

And I remember one night I was coming home—I started going to the

evening church services as well as the morning services—from church. It

was a very frosty, icy Sunday night in January 1963, and I almost lost my

balance. Just as I regained my balance there was this man standing there

dressed from head to toe in black. He looked at me, and then he glanced

down and saw the little Bible in my hand. And he said to me, “Are you

saved, son?” I burst into tears. I just couldn’t grasp how this total stranger

that I bumped into because of the ice could see right through me into what

I was longing for.

Then I went to hear the gospel preached from John 8:12: “I am the light

of the world. He who follows me will not walk in darkness but of life.” That

was really the text that clinched my sense that Christ was mine and I was

Christ’s. So that was when I was fourteen.

Then, within the next eighteen months, I had this very profound sense

that God was calling me into the ministry. That was a strange thing for me,

because speaking isn’t very natural to me. Writing is very natural to me. I

was educated to write, not to speak. We almost never spoke in class when I

was a boy at school, so it was a great challenge to me how this could pos-

sibly be.

The other great challenge was that I knew I would have to go to uni-

versity in order to become a minister, and I didn’t know a single soul in

my whole family tree who had ever gone to university. So as far as I was

concerned, this was like climbing the Himalayas (in those days there were

very few places to go to university in Scotland). But by God’s grace I went

to university.

By the time I was seventeen I had become absolutely convinced of the

absolute infallibility and authority of Scripture. If that was the case, the

whole Bible must be preachable. But I didn’t know anybody who either

believed or practiced that.

In those days there were six universities in Scotland. I was determined

I would go to one of the four ancient universities (i.e., one that was five

hundred years old). I lived in Glasgow, and I thought it would be good

for me to be away from home. People from Glasgow are very prejudiced

against Edinburgh, and I shared that prejudice, so I wasn’t going to go to

university in Edinburgh. I played golf competitively, and therefore I decided

it wouldn’t be wise to go to St. Andrews because I might be tempted from

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this calling God had given me. And so I went to Aberdeen, which was

about 150 miles away from home. I really thought I was going to the ends

of the earth!

My folks had started coming to church and trusted in the Lord, and

somebody had said to my dad, “When Sinclair goes to university, tell him

to go and hear Willie Still.” He was a minister in Aberdeen. And by God’s

grace that was the best thing I did. He was a most eccentric man; he just

lived in the presence of God but in a completely eccentric way. His preach-

ing style was totally eccentric. But he must have preached through the Bible

three times in his ministry. The church prayer meeting was the most amaz-

ing phenomenon I think I’ve ever experienced. It was like being taken up in

a helicopter, and for two-and-a-half hours on Saturday night this group of

ordinary people would just tour the world crying out to God for places I’d

never heard of. The stamp that left on me was just phenomenal, absolutely

phenomenal.

And there’s many years after that, but that’s the short part.

John, in Sinclair’s message he talked about the twin dangers of speaking

too much and speaking too little, and I was thinking about this in terms

of controversy. How do you avoid the extremes? There are some who love

controversy too much and some who are cowardly about controversy. How

do you walk the biblical path in the middle?

Piper: I think Sinclair’s first resolution is to pray for wisdom, and so that

would be the first step. I would say, “Lord, there’s no clear statement in the

Bible—‘Engage in that controversy and don’t engage in that one’—so I need

extraordinary wisdom.”

Second, I think it would relate to the seriousness of the issue—the ripple

effect on the hurting of people and the dishonoring of God. That’s usually

defined by how close it is to the gospel. (Not always. The manhood and

womanhood issue might not look like it’s close to the gospel, but its impli-

cations feel pervasive to me. That would be one). So I pray for wisdom and

try to discern: if this catches on and succeeds, how many people will be hurt

and how much will God be dishonored?

Third, I would ask, Am I suited for this? A lot of debates I’m not even

touching because I don’t know enough to be useful there. And so I consider

my own bent, giftedness, time, and location as a pastor. There are some is-

sues where I’m going to have to lean on other scholars because I don’t have

the time to be as much of an expert in it as you would need to be. So my own

situation would be the third criterion.

The fourth thing that comes to my mind is, Is it burning in me? When I

lie down and get up, is it there?

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The fifth would be, Is it affecting those nearby in my life? Is this some-

thing my son is dealing with, my church is dealing with, my staff is dealing

with? If it’s that close, you don’t have an option anymore. And if you’re go-

ing to deal with it for one person, you might as well put it on the Web and

just multiply your usefulness.

So those would be some of the steps. But really it’s the first one, where

it’s going to boil down to whether or not I should get involved with this and

to what degree I should get involved.

Mark, as one involved in a fair bit of controversy, what have you learned

from those who have criticized you well and those who have criticized you

poorly, both in terms of how best to receive criticism and then how best to

give it to others? What has some of the criticism taught you?

Driscoll: I once read a biography on Billy Graham entitled The Leadership

Secrets of Billy Graham, and it had a really good section in there on how

Billy handled critics.1 I learned a lot from that. He oftentimes turned his

“critics into coaches.” He would consider what they had to say, and he

would prayerfully spend time with God, basically asking, “Is there any truth

in this? Even if the tone is bad, if the intent is bad, if the heart is malicious,

if the facts are misconstrued, is there anything in here that is of truth that I

need to heed?” And then he would meet with his critics. He would actively

pursue his most vocal critics in an effort to hear them, to repent or consider

anything that was worthwhile, to answer any confusion that they may have.

And in so doing, Billy Graham became Billy Graham, a guy who was able

to build bridges with a lot of different people who started off as very vocal

opponents and critics. I was convicted that, in the providence of God, what

is intended for evil could be used for good if there’s humility enough to con-

sider and discernment enough not to believe everything that’s said.

So, for me, it’s continually trying to learn how a critic could become a

coach and, in the providence of God, how the critic could be of assistance

in helping me to grow.

Also I think it has made me more tender toward those who are criti-

cized. I was watching Sports Center the other night. And they were talking

about an NFL quarterback who was injured and basically had had a ner-

vous breakdown, and the team was worried about him because he couldn’t

handle the pressure and the criticism. Probably for the first time in my life I

actually felt like praying for an athlete. So I’m sitting there praying for this

athlete, that if he does know Jesus that Jesus would comfort him, and if he

doesn’t know Jesus that he would meet Jesus so that his identity could be

in Christ, not in his performance, and that he would live for God’s glory

and not for the approval of the fans who criticize him. We live in a world,

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though, where communication is instant, constant, global, and permanent.

That changes everything.

Can you say those four again?

Driscoll: I stole this from Rick Warren.

•   Instant: communication now goes out immediately. I mean, people

are live-blogging as we speak.

•  Constant: twenty-four hours a day, seven days a week.

•  Global: once it’s out, it’s out to the world.

•  Permanent: once it’s out there, it’s out there forever.

This changes the dynamics of criticism in a way that preachers and lead-

ers and politicians and athletes didn’t have to deal with in the past. In past

years if you were upset, you’d write a letter and send it to the newspaper,

and they could only print a few. If nobody read it, it was done forever. It’s

not that way anymore. Now it’s instant, constant, global, permanent. It can

make you so timid and careful that you really lose your ability to speak with

any authority. And when you do make a mistake and sin, as I have, you have

to live with that forever. There’s a certain sorrow that comes with that, if I’m

totally honest. There’s a grief, a regret, a conviction, and a hope to do better.

What have you learned from those who have criticized you well?

Driscoll: Proverbs says, “The wounds of a friend are to be trusted much”

[cf. Prov. 27:6]. When criticism comes from someone who has love for you

and hope for you, I think those two things define a friend. When they criti-

cize you, it is really helpful. Dr. Piper is that kind of friend. C. J. Mahaney

is that kind of friend. They have hope for me and love for me, and so when

they criticize me it’s not to destroy me; it’s to help me. And that’s what I

think Proverbs is talking about. Others—they don’t have hope for you,

they don’t have love for you. Some of them don’t even make time for you.

They’re just snipers for Christ. They are just always looking for somebody

to shoot, and you don’t even see it coming. They use words like discern-

ment and stuff.

Sinclair, I know that in times of discouragement the Psalter has been particular-

ly sweet for you. Can you share the way in which you use the Psalms to work

through dark seasons or through periods of discouragement in your soul?

Ferguson: Somewhere fairly early on in my Christian life I realized that af-

flictions, in general, and the kind of thing Mark has been speaking about, in

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particular, have the function not only of correcting me but also of giving me

a deeper sensitivity to Christ.

I am not an Old Testament or New Testament scholar. I probably have

not thought as much about hermeneutics as other people have. But I think

that, by God’s grace, I’ve learned these basic instincts: to think about the

Psalter in a series of different dimensions that all will get me to Christ. To

me, that is really an absolutely fundamental aspect of the lenses through

which I’m trying to look at everything. What is this teaching me about

Christ? How is this meant to make me more like Christ? If I have no idea

what’s happening in my life, what patterns might I see in this teaching that

can keep this principle fixed in my mind: there is absolutely nothing that

can ever happen to me but that God means to take it and use it and make

me more like Christ.

You know, when Mark was speaking, I was thinking about his friends

who say, “You are this . . . but you shall be that.” That is the Christlike way

[John 1:42]. So I think, in all criticism, whether it’s true or false, you are able

to look for this kernel of divine providence. That means as you respond to

it in grace, you can never be the loser from it, because at the end of the day

it will shape you.

So at the end of the day the resurrection is the inside of you that Christ

has forged bursting outside. One of the things I delight to think about as I

see friends who have often been wrongly criticized is to say to myself, What

is it going to look like when Christ shows me what he was doing inside

him or her and turns it outside? So we are living for that day, living for

Christ, understanding that the whole of the Christian life involves an ongo-

ing communion with Christ of being conformed to his death in order to be

conformed to his resurrection [Phil. 3:10–12].

Those are just lenses that I think you see patterned always in the Psalter

and consummately found in Christ and then taught in the New Testament.

Those are lenses that I think help to keep me looking at the world and at my

own life in a relatively stable way.

Pastor John, Matthew 12:36–37 says, “I tell you, on the day of judgment

people will give account for every careless word they speak, for by your

words you will be justified, and by your words you will be condemned.” If

we have to give an account on judgment day for every careless word, how is

that not massively discouraging?

Piper: I don’t believe that “give account for” here means they become the

ground of our acceptance with God. I think that because of other things Je-

sus says, especially to the publican who “went down to his house justified”

because he just cried out for mercy, knowing he had failed with his tongue

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ten thousand times and wouldn’t “even lift up his eyes to heaven” [Luke

18:9–14]. Jesus said he’s accepted. So my understanding of justification by

faith alone apart from the work of the tongue stands.

Having said that, I don’t think the bottom will fall out in discourage-

ment. You can be discouraged at one level, but the bottom is not going to

fall out. You’ve got your feet on the rock of the sovereign, free grace of God,

purchased by One who never spoke amiss and whose righteousness with his

tongue will be counted as the righteousness of my tongue. So that’s the basis

on which we stand.

Now you have manifested in the New Testament “judgment accord-

ing to works.” And “according to” is not the same as “on the ground of”

or the “foundation of” your acceptance. We will be, I believe, rewarded

according to the good or bad that we’ve done with our tongues. And my

understanding of how that works is that the reward consists in our greater

or lesser capacity to enjoy God and all the benefits of heaven. Jonathan

Edwards’s analogy is that everybody will be perfectly happy, but some will

have bigger cups to fill than others.2 So we’ll all be perfectly happy, and

nobody will be living a life of eternal frustration in heaven because they

were saved like the thief on the cross—who will have to give an account for

his tongue (all he ever did with his tongue except for the last half hour was

sin). So my picture of the last day is that there will be tears at that moment

of sorrow and regret, and I think the Lord will look at me, and I will just

crumple, in one sense, because of how much I’ve let him down. So in that

sense it is discouraging. It’s just not decisively, eternally, horribly, suicidally

discouraging.

There are passages that apply here, and one of my favorites is in Micah

7 where the prophet says, “When I fall, I will rise and the Lord will execute

judgment for me and not against me, even though I am now under the dark-

ness of his disapproval” [cf. Mic. 7:8–9].

My picture is that the filing cabinet for John Piper’s life will be pulled

out on the last day. Everything’s written down—sixty-two years’ worth.

And the folders will all have grades on them: F, D, C +, maybe here and there

a B-. And God will take everything that does not function as an evidence of

my new birth, and he’ll pull it out and show it to me. I’ll be grieved, and he

will throw it away. He’ll cover it with the blood of Jesus. And he’ll take this

little, little bundle that’s left, like from B- down to C-, and he’ll hold it up

to the entire universe and say, “This is proof positive he was born again.”

That’s the way I understand the judgment according to works. “Since he’s

born again, he’s united to my Son, and my Son never spoke anything amiss,

and therefore, all of John Piper’s failures are covered here.”

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Mark, this glorious doctrine of Christ’s substitutionary atonement is being

mocked in some quarters, and yet you preach it, and your church continues

to grow. How do you counsel people from the cross?

Driscoll: In the book Death by Love I retell some stories from people that I

pastor and then I write them a letter talking about how Jesus’ death on the

cross is really the answer for them. The preface to each is on penal substi-

tutionary atonement from a theological perspective, and the letters are very

pastoral. So, for example, I write a propitiation chapter to someone who’s

a convicted pedophile.

I think the most painful for me personally was a very dear woman, a

friend. She was raped and always felt dirty and defiled and unclean, and it

affected her marriage very negatively. And I write the expiation chapter to

her, how Jesus cleanses us from our unrighteousness and how the bride in

Revelation gets to wear white, and so does she in Christ. About a third of

the women in our church were raped or molested. It’s a huge part of our

ministry. A growing part of what we do is to try to help them to serve. We’re

convinced that apart from the cross of Jesus, we have no help to offer any-

one. All we’re left with then is just Christus exemplar: Jesus lived like this;

try your best—which is nothing but despairing.

Instead, we teach that Jesus died to give new life, and so we connect the

atonement with regeneration. This is what Jesus did so that you might live.

All our counseling, all our shepherding, comes out of that. And we are see-

ing people saved by the hundreds and hundreds and hundreds, upwards of a

couple hundred people baptized on certain days just in the last year. I don’t

take any credit for that, but I’m glad. I’m getting to see people meet Jesus,

and I’m getting to see them deal with real issues, sin they’ve committed, sin

that’s been committed against them. And it’s encouraging.

Those who want to give away the cross want to give away conversion

and just be left with a vague spirituality that leaves Jesus as a great example.

Whatever religion you’re in, you could just give it an effort. And I think

that’s where a lot of theology is going.

But I see this other resurgence of a love for the Scriptures, a love for

Jesus, a love for the cross, a love for very hard doctrines like the wrath of

God and substitutionary atonement. And where I see those doctrines being

believed and preached, we are seeing churches planted and growing, reach-

ing very young, very pagan, very lost people. So I have good news. I guess

the gospel is still powerful!

When I talk to people outside theological circles about these sorts of things

and tell them that there are people denying substitutionary atonement, they

ask what the alternative is they’re putting in its place. How would you

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answer that? What is the alternative to substitutionary atonement and the

full-bloodied doctrine of biblical atonement? What are they arguing that’s

different from what you’re saying?

Driscoll: One guy put it well: it’s moralistic therapeutic deism.3 Moralis-

tic—try to be a good person. Therapeutic—God just gives principles for

better living. And deism—he doesn’t really regenerate you or live in you by

the power of the Holy Spirit. God is sort of far away and intervenes in crisis

moments. Other than that, you’re pretty much on your own. And I would

say that moralistic, therapeutic deism dominates with Oprah, it dominates

with a lot of prosperity teachers, it dominates with a lot of psychologized

theology. It doesn’t work, but it’s popular and it pays the bills for some. So

I think that’s what is in place of substitutionary atonement.

As soon as that’s in place of real Christ-centered, Bible-centered, atone-

ment-centered, repentance-centered, regeneration-centered Christianity,

then the distinction between who is and who is not a Christian and what is

and what is not Christian becomes almost indistinguishable. And in this age

of pluralism there’s a great thrust to carve out some center like mortality or

therapy or spirituality as a unifying center—because Jesus as the center is

only unifying for those who repent. For everyone else he is not a unifying

center; he’s a dividing line. The first mark of a Christian is repentance, turn-

ing from that kind of life toward Jesus. So when it’s all said and done, those

are the only two alternatives: walk toward him or away from him.

Piper: What goes first before the cross is the wrath of God. The only reason

you need propitiation is if God’s mad at you and will send you to hell. When

that goes, you do something else with the cross. Consider Steve Chalke’s

book where he got in trouble for calling the penal substitution “divine child-

abuse.”4 Clearly from that one paragraph he had already abandoned the

wrath of God as it’s biblically understood. He says—and this is my answer

to your question what’s in its place? —“God keeping his own command-

ments.” God said love your neighbor as you love yourself, and love your

enemy. Chalke says sending anyone to hell is clearly not enemy love.

So I think the alternative is universalism and the abandonment of the

wrath of God. If you keep central the holiness of God responding in justice

to sinners with omnipotent wrath justly meted out in eternal torment, then

the cross is understood and gloriously true and helpful.

Ferguson: It strikes me how fragile contemporary Christians are, because we

think that the gospel came about ten years ago.

In 1999 there was a fascinating poll in the United Kingdom asking the

British public to name the two most significant figures of the previous mil-

lennium, from 1000 to 2000. You have some giant human beings in the last

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thousand years, but the result of the poll was that Nelson Mandela was the

most significant man and Princess Diana was the most significant woman!

And that really confirmed something I suspected about the great British

public—they know almost no history.

There is a kind of a parallel in the church. People who purvey an

anti-penal substitution doctrine of Christ don’t seem to realize that men did

that in the nineteenth century and destroyed the church. They did it in the

eighteenth century and destroyed the church. They did it in the seventeenth

century and destroyed the church. And they did it in the sixteenth century

and destroyed the church. We’ve really seen it all before, and we know in

advance what the fruits will be. It will be the destruction of radical Christi-

anity. It will be the destruction of a radical sense of the forgiveness of sins.

It will lead to a commensurate destruction: when you destroy the wrath

of God, you absolutely destroy the heights of joy and glory that a Chris-

tian may experience in this life. Just a little knowledge of the history of the

church would be just such a help to us.

Sinclair, with this new resurgence of younger Reformed evangelicals, we

hear a lot about the centrality of the cross but not as much about union with

Christ—its importance as a doctrine or its practical effects. Can you say a

bit about the importance of union with Christ for our growth and holiness?

Ferguson: I come from a kind of old-style Reformed church—John Knox,

John Calvin. I live in South Carolina. I don’t even know what emergent

or non-emergent is! As a kind of sideline observer I see people becoming

the “New Reformed” of our time and people from the “Old Reformed”

sometimes jumping on their heads because they don’t get it all together in-

stantaneously. And I want to say, “I thought you believed in the sovereignty

of God and learned to be patient with people!” So I do think it’s true that

when people really do come to realize and get back to the centralities—the

wrath of God, the penal substitution of Christ, the absolute necessity of

regeneration as a sovereign work of God—in the ordinary course of events

as people keep processing the Scriptures, then the other pieces eventually

get into place.

Calvin was like that. He saw the judgment of God; he saw the neces-

sity of regeneration, the necessity of faith in Christ, but it was quite a while

before he began to work through the implications of what it means to be-

lieve in union and communion with Christ and to understand that from the

moment you become a Christian you are somebody who has died to sin

and been raised to newness of life. You are somebody over whose life the

dominion of the power of sin has been broken.

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You begin to learn to interpret your life in terms of what God says

about you because you are united to Christ instead of interpreting the gospel

in terms of where you are in your struggle. I need to live the Christian life

out of a center of being united to Christ. And, therefore, the whole of the

Christian life is stamped with participation in sufferings, “filling up what is

lacking in Christ’s afflictions” [cf. Col. 1:24]—not in any lack in their aton-

ing significance, nor any lack in Christ at all, but what remains of me being

brought to full Christlikeness by participation in the sufferings of Christ.

And almost cyclically I then experience participation in the resurrection of

Christ until those two realities are consummated when I’m finally delivered

not just from the power of sin but from the very presence of sin and then

actually physically conformed to the likeness of his glorious resurrection

body [Phil. 3:21].

That is a long, slow process. When Peter said there are some things in

Paul’s letters that are difficult to understand [2 Pet. 3:16], I think maybe he

was thinking about passages like Romans 5 and Romans 6. It can take a

long, hard look into the notion of union with Christ before, you know, the

little grey cells begin to grasp this amazing reality that I’m united to Christ

the same way the branches are united to the vine, that this is not some

spooky, mystical thing. It is grounded in what he has done. Then, as I realize

what he has done, it really does become a mystical (or spiritual) reality for

me, and out of that I learn to live the whole of my life in union and com-

munion with Christ.

To me this is just the totally amazing reality of the Christian life: that

my union with Christ emerges into a daily communion with Christ. I am so

united to him that in everything I am making reference to him. I sometimes

think if people could see inside my head they would think I was absolutely

off my head and ask the question, “Who is this other in his life?”

That would be the blessed reality for every Christian believer if we only

just believed the gospel that we believe!

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P A R T T W O

A Conversation with

the Contributors

John Piper, Bob Kauflin, Paul Tripp,

Daniel Taylor, and Justin Taylor

The following is an edited transcription of a panel discussion on

September 27, 2008, at the Desiring God National Conference,

where the messages in this book were originally delivered. Justin

Taylor’s questions are in bold.

Bob, you’re one of the happiest men that I know. But several years ago you

went through a period of intense emotional suffering. I wonder if you would

be willing to share a bit about what you went through, how the Lord used

his words and the words of others to bring you through it, and what you

learned from it.

Kauflin: I helped plant a church in Charlotte, North Carolina, in 1991. I

began to feel increasing anxiety at different times when we first planted the

church. Then in January of 1994 my wife and I were at a couple’s house

for dinner, and I cracked. My life fell apart. Mentally I had no connection

with what I was doing, no connection with the past, no connection with

the future. I didn’t know why I existed. These were the thoughts that went

through my brain. That began a period of maybe three years where I battled

constant hopelessness. I would wake up each morning with this thought:

“Your life is completely hopeless,” and then I would go from there. It was

a struggle just to make it through to each step of the day. The way I made

it through was just to think, What am I going to do next? What will I do?

I can make it to there.

It was characterized by panic attacks. For the first six months I battled

thoughts of death. I’d think about an event that was three months away:

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Why am I thinking about that? I’m going to be dead by then. I had feelings

of tightness in my chest, buzzing and itching on my arms, buzzing on my

face. It was a horrible time. And in the midst of that I cried out to God, and

I certainly talked to the pastor that I served with and other pastors that I

knew—good friends—trying to figure out what in the world was going on

with my life.

Five or six children at that time, a fruitful life, a fruitful ministry. And

this is what I discovered: although I’d been a Christian for twenty-two years

(since 1972) I was driven by a desire to be praised by men. And I wasn’t

succeeding. When you plant a church, you find out that there are a lot of

people who don’t agree with you. People who came to plant the church left.

All of that assaulted my craving to be admired and praised and loved and

worshiped and adored and applauded. God, I believe, just took his hand

from me and said, “Okay, you handle this your way.” I knew the gospel,

but what I didn’t know was how great a sinner I was. I thought the gospel

I needed was for pretty good people, and that wasn’t sufficient to spare me

from the utter hopelessness I felt during that time.

I would read Scripture. It didn’t make sense to me. It didn’t affect me.

I remember lying at bed at times just reciting the Lord’s Prayer to myself

over and over and over, hoping that would help. I couldn’t sleep; then at

times all I wanted to do was sleep. I remember saying this early on: “God,

if you keep me like this for the rest of my life but it means that I will know

you better, then keep me like this.” That was the hardest prayer I’ve ever

prayed.

During that time I read an abridged version of John Owen’s Sin and

Temptation 1 and Jerry Bridges’s The Discipline of Grace.2 About a year into

the process I talked to a good friend, Gary Ricucci, whom I am now in a

small group with at Covenant Life Church. I said, “Gary, I feel hopeless all

the time.”

He said, “You know, Bob? I think your problem is that you don’t feel

hopeless enough.”

I don’t know what I looked like on the outside, but on the inside I was

saying, “You are crazy. You are crazy. I feel hopeless.”

He said, “No, if you were hopeless, you would stop trusting in yourself

and rely completely on what Jesus Christ accomplished for you.”

That was the beginning of the way out. And I remember saying to my-

self literally hundreds of times—every time these feelings of hopelessness

and panic and a desire to ball up in a fetal position would come on me—“I

feel completely hopeless because I am hopeless, but Jesus Christ died for hopeless people, and I’m one of them.”

Over time I began to believe that. And today when I tell people that

Jesus is a great Savior, I believe it, because I know that he saved me. That’s

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where my joy comes from. My joy comes from knowing that at the very

bottom, at the very pit of who I am, it is blackness and sin, but the love and

grace of Jesus goes deeper. One of my favorite books has become The Val-

ley of Vision,3 a collection of Puritan prayers, because it so accurately and

clearly describes the blackness of our sin and the amazing grace provided in

the substitutionary sacrifice of Jesus Christ.

So I am a happy man. I have a lot to be happy about. That was eleven

years ago; I have not experienced those kinds of symptoms since. I’m still

tempted, obviously, to desire the praise of people. But I don’t want it. I

learned through that time to truly hate pride and its effects, and I just want

to spend the rest of my life learning to hate it more and to love the humility

that Jesus Christ died to impart to me. So I’m a grateful man.

Paul, given that both you and your brother Tedd—author of Shepherding

a Child’s Heart—have written so much about biblical Christianity, grace,

and the family, a lot of people think that you had an idyllic upbringing and

gospel-centered home. I wonder if you could tell your own story about how

the Lord brought you to himself.

Tripp: Well, it is a wonderful and amazing experience that Tedd and I are

doing what we’re doing, and I wake up every morning with a profound

sense of privilege. I have these interesting moments. They happen weekend

after weekend as I’m out there speaking. Someone will come up and say,

“I’ve heard Tedd. I’ve heard you. I’ve read your books. You must have had

the most amazing parents.” Now, I don’t want to be overly critical, but I

wonder if we make such conclusions because we don’t actually believe in

grace, and we think there must be a natural explanation for what we see in

people’s lives.

So, a bit of my story. My parents both made professions of faith just

before I was born. That’s why I was given the name Paul David. But I don’t

know if my dad was a man who ever came to faith. I was telling John that

he literally screamed his way into eternity saying, “O God, no! O God, no!”

He lived a pretty horrendous double life. But there’s one thing my father did

that I will be eternally grateful for. I can tell you for sure that ten million

years into eternity I will still celebrate this: he read the Bible to us every day.

He wasn’t a teacher. I don’t know if he knew the Lord, but he read the Bible

every day. He’d start in Genesis and he’d read through Revelation, and we

knew what would happen next: he’d start in Genesis again and he’d read

through to Revelation. That left a profound imprint on me. I don’t know if I

remember all the content that was there, but I knew that this was important.

I knew that there was a God and that life had to do with having a relation-

ship with him.

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In high school I was invited to a party. There was everything there. I

looked at all that was available, all the sin, and what drove me out of that

house into the night was the fear of God. I’m very thankful for that.

On the other side, my dad lived a very inconsistent life. My mom was a

very troubled lady. Under the guise of God’s law, there were many abusive

things done. And I see the glorious, gorgeous, mysterious sovereignty of

God in all of that, because those two themes of the glory of God and the

brokenness of humanity are what drove me toward what would be my life

work.

In an act, I think, of a kind of familial desperation, my mom sent my

brother Mark and me off to camp for an entire summer. I think she was

just emptying the home. She was up against it. We lived in Toledo, Ohio. I

remember the long trip to above Scranton, Pennsylvania, to Harmony Heart

Camp. We were going to be there the whole summer. My brother Mark was

so homesick he ended up living with the director of the camp for the sum-

mer. But God placed me, by his grace, in a cabin full of nine-year-old boys

with a man who would presume to teach through Romans to nine-year-old

boys. His name was also Paul. I want to see him in heaven. I want to kiss

that man. By the time we got to Romans 3, I was overcome with the guilt of

my sin. I knew that God was my only hope. I was on the third bunk high,

and that night I was not able to sleep. They had put us to bed. They had

turned the lights off, and I was weeping in my bed. It seemed to me at nine

years old that it was profane to just lie there and pray for God’s forgive-

ness. I thought that I ought to be up, so I climbed down trying not to wake

anybody and knelt in the middle of that concrete floor and asked for the

forgiveness of my Savior and placed myself in the throes of his grace.

I can say these two things: I wouldn’t want to live through many of

the experiences of growing up again, but I am deeply grateful for them and

what God has done for me through them. Who but a God completely sov-

ereign and glorious in grace could do such a thing?

John, I often hear you talk about the “joy and miracle of self-forgetfulness.”

I wonder if you could explain what you mean by that? If it’s a miracle, are

there strategies to cultivate it? If you’re singing in worship and you be-

come self-conscious of the emotions you’re feeling or if your arms are being

raised, how do you forget about yourself and focus on the Savior?

Piper: There are things you can do mostly before the moment. But first of

all, let me say what it is and where it came from. Humility is an essential

reality in the Christian life. Calvin said Christianity is first, humility; second,

humility; and third, humility.4 The more I have thought about it, the more

impossible it is to be intentionally humble, because if you succeed in the

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intention, you’re not. In other words, you’re aware that you are—and being

aware that you are ruins it. Therefore, it’s a catch-22 at that moment. Let’s

say it’s a command: “Clothe yourselves, all of you, with humility” [1 Pet.

5:5]. Well, if I succeed in obeying the command, I’ve done a pretty good

thing. So I should feel good about how I succeeded in obeying the command

to be humble. So it seems impossible! And I think it is.

That’s why I call it a miracle. I think the way you experience humility

is by not experiencing it—which is self-forgetfulness. The really humble per-

son is not thinking about himself. He should be thinking about two other

things: one is how glorious God is, and the other is how he could help an-

other person, being involved as a servant and being really active. “It’s more

blessed to give than to receive” [Acts 20:35]. But as soon as I start thinking

about that, I’m messing it up. And as soon as I start thinking about how

vibrant my worship is, it’s gone. So, the miracle of self-forgetfulness is au-

thenticity in a moment of service or worship. That’s what I mean.

The way you move toward it, I think, is that you ask for it. I pray that

way regularly before I preach. Before others speak, I ask for that gift to be

given to them. It’s a horrible experience to stand in front of a group, being

outside yourself thinking about how you’re doing. Because if you’re do-

ing well, you’ll be really arrogant; and if you’re doing poorly, you’ll panic:

“They’re going to leave at any minute, and I’m losing everybody.” But there

are few experiences in my life more glorious than to wake up at the end of

thirty minutes of preaching because I have been so taken with the substance

of the text and the person of Christ. So, asking for it is the first step.

Then you need to familiarize yourself with greatness. You get to know

something great that draws you out of yourself. It could be nature—clouds,

Grand Canyon kind of things. Or it could be God and the Bible. This is why

study is so valuable. I have often asked depressed people, “Have you ever

read a book of systematic theology?” That might be good therapy. Now,

that’s really weird for some people, but the whole point is if you could just

be drawn out of yourself into something great out there. Or it might be a

novel, a story or something. So familiarize yourself with greatness.

Then, I think, in the moment when it happens you can consciously cru-

cify it. If you’re worshiping and suddenly you wonder if anybody’s watching

you—if your hands are up, you wonder if they’re watching you, or if you

just sang loud and you got the note right, whatever is ruining it at the mo-

ment—you can actually say to yourself and to that thought, “Just die,” and

direct your consciousness back to the substance and to God.

Bob, in your message you had a little line about Screen Dependency

Disorder. And you said sometimes, if you don’t have the song memorized,

you will look at a line and then just look away. I did that a few times after

you said that. That’s helpful. It’s a little thing that increased the authentic-

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ity of the moment of engagement with the truth of that line, for whatever

reason.

So those are two or three things that, yes, you can do to move toward

it. But in the end it’s a miracle, because you can’t make it happen. It is a gift.

Maybe that would be the better word. It’s a gift in the moment that you

right now are not thinking about yourself.

And how do you recognize the work of the Spirit in your life and the fruit

that’s being produced and the progress that you’ve made? For example, I

think of Paul—under the inspiration of the Holy Spirit—saying “Be imita-

tors of me” (e.g., 1 Cor. 4:16). So he was being humble in saying, “I want

you to look at me, see how I’m doing it, and do it like that.” How does that

work?

Piper: In this life I think we are cursed with self-awareness, and therefore

we must use it. I may be wrong here—maybe the pendulum has swung too

far—but I do think heaven will be a reality where we are deriving our joy

from God awareness, from God’s glory. To the degree that we are aware

of ourselves and thinking about ourselves, it will be in a way that reflects

him better than it does now. Here we must do self-examination. “Examine

yourselves to see whether you are in the faith,” Paul says [2 Cor. 13:5]. So

you do look at yourself. But what you’re looking for, I think, among other

things, is how much you are thinking about yourself and how little you are

thinking about yourself. And if you’re thinking about yourself a lot—in

other words, if you always live in self-examination and worry and either

approval or disapproval of yourself—then you’re way too self-preoccupied.

That would be a sign that you’re in trouble. So one of the things I’m looking

for in self-examination is that I don’t do too much of it or that I don’t get

sucked up into standing in front of the mirror all the time trying to figure

out whether that’s good enough.

But your second question does give me pause. It may be that there are

virtues of self-awareness that would keep me from making self-forgetfulness

the absolute ideal. So I’ll just stop there. And all these folks can figure that

out as to whether that’s the case or not. But I know for me, the most au-

thentic moments of joy and the most authentic moments of service are the

moments where I’m taken out of myself in admiration or out of myself in

compassion.

Bob, do you want to follow up on that at all with regard to the aspect of us-

ing your body in worship? Lots of people find the idea of raising their hands

when they’re singing to be very uncomfortable. I think we touched on that

briefly, but do you want to say anything more about that?

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Kauflin: I think we begin with what God desires and how God desires to be

praised and what pleases him. I was having a conversation with Mark Dever

a few years ago. Mark Dever is a very formal, wonderful man of God, the

pastor of Capitol Hill Baptist Church in Washington, D.C. I was just chal-

lenging Mark a little bit, because Mark is not the most physically expressive

guy in corporate worship, and yet he is a man of God, theologically bril-

liant, loves the gospel, loves the church. I said, “Mark, what about this?

What if I were to ask you, ‘If there is any physical action in Scripture that

God says pleases him—raising hands, kneeling, dancing, bowing, shout-

ing—that you’ve never done, wouldn’t it be a good question to ask why

not?’” He said, “Yeah, that’s a good question.” So that’s the question. That

was it. That’s the question that I would ask you if there are certain physical

expressions, biblical physical expressions, that you’ve never done, and say,

“Why not?” So that’s where I’d start.

In a gathering I think many of us struggle with this self-awareness as

though everybody in the room is really looking at us. It’s ludicrous. It’s

crazy. But that’s the human heart. That’s the desire for our own glory and

our own praise. I think it’s good just to acknowledge it as sin and confess it

and say, “Well, Jesus, that’s why you died. You died because I love my own

glory. Even now I’m supposed to be praising you. All I can think about is if

anybody’s looking at me, and I can’t shake it. Thank you for dying for this

sin.”

Then I think of “The Expulsive Power of a New Affection” by Thomas

Chalmers, the idea of directing your love somewhere else rather than to

yourself. The thing that’s been most helpful for me is just to think about the

words we’re singing. Just to ponder them, to do everything I can to make

myself engage with them and to think, “This is true, this is reality, this is

why I live, this is why I was created.” And you know, when I start doing

that, I start moving. I’m not thinking about what I’m doing. When I am

thinking about how great the Savior is and what he did for me and how

glorious God the Father is and how the Father has sent his Spirit through

the Son to live in me, I just have to respond some way. Sometimes that will

be kneeling. It’s often just lifting my hands, saying, “Thank you” or “I need

you.” At that point I could care less what people are thinking about me.

It’s not my concern, because my third thought is I want to do with my

body whatever makes Jesus Christ look glorious. If people observe me, I want them to be able to say he knows a great Savior—not an okay Savior,

not an average Savior, not a Savior that you can kind of take or leave. I want

them to be able to tell from my countenance. Psalm 34:5: “Those who look

to him are radiant, and their faces shall never be ashamed.” I want them to

know from my body that this is what I was created for—to bring him glory.

Not just in this setting but as an expression of my life as a whole. To bring

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glory and honor and praise and worship and adoration to the One who is

absolutely worthy. And when I think that way, I think expressiveness just

flows more naturally. If it’s not something that’s normal to us, we may have

to do it at home just to get used to it. But I think if we’re thinking the right

thoughts about the glory of Jesus Christ, physical expression really does

come more naturally.

Dan, how would you counsel people to become more creative and to culti-

vate their imagination in a God-centered way?

Taylor: I think a place to start is simply to value it. You told me in an e-mail

about the theology professor you ran into who said, seemingly with a cer-

tain amount of pride, that he hadn’t read a work of fiction in fifty years. The

first thing I would say to him is, “If you’re reading theology books you’re

probably reading a lot of fiction!” And then I’d ask him how he would feel

if a pastor said to him with pride, “I’ve never read a book of theology in fifty

years.” Would that reflect well on him? I do think it indicates a suspicion of

the imagination in the Christian world.

I can remember my grandmother from when I was four years old. I

don’t know what I said to her, but I remember being in the backseat of a car

when I was four years old, and we pulled up to the house. My grandmother

opened the door. And as we got out, she looked at me and said, “Don’t you

story to me.” And I realized even as a four-year-old that she was equating

story with lying. I think there’s a lot of that in Christianity—certainly in the

circles I grew up in. I grew up with the fundamentalists. (I run into a lot

of people who are angry at fundamentalists and are very fundamentalistic

about rejecting fundamentalism.) In many important ways I am not a fun-

damentalist anymore, but I thank God there were people who cared enough

to tell me the stories of faith, and so I bless them, and I know there’s a lot

of truth even maybe mixed up with other things. But my upbringing didn’t

value the imagination or the creativity.

We also had very plain churches. I know some of the history of why

that is, but people would have plain churches who didn’t have plain houses.

I would wonder why is it that they thought it was a misuse of money to

beautify a church but didn’t think it’s a misuse to make their house look as

good as it could possibly look.

So my counsel would be to start with valuing and to start also with

certain key doctrines: common grace, and that every human being is made

in the image of God (including people who don’t acknowledge that). Part of

being made in the image of God is having an imagination. My understand-

ing of creation is that God imagined us. That’s ex nihilo. There was nothing

there except God, and God in an act of the imagination imagined the world.

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He didn’t have anything to make it with. He had to imagine us. So we are

the product of imagination. It’s one of the aspects of being made in the im-

age of God that we then imagine.

And I’ve learned tremendous amounts of things from people who do

not share my faith commitments and who I think are incredibly wrong

about the core meaning of life, and yet they’re still made in the image of

God. They can still create beautiful things. They still have insight into the

human condition. They do write novels. (To tell you the truth, they write

better novels than the Christians do. That wasn’t always the case, but in the

twenty-first century still, although Christians are improving, they write bet-

ter novels, partly because they don’t feel the need to cheat. I think a lot of

Christian novelists feel they have to cheat to make it all come out neat and

right and happy at the end, and it doesn’t always turn out that way.) So I

would say cultivate the imagination. Value it—then cultivate it.

How do you cultivate anything but by putting yourself in the presence

of it? How do you cultivate a relationship with God but by being in the

presence of God in all the many different ways that you can be in God’s

presence? It’s the same with the imagination. Go to the great cathedrals and

stand in awe. See the great paintings. Hear the great music. Read the great

books. Look at nature, which is, again, God’s imagination expressing itself

in an infinite number of ways.

Then realize this isn’t just what other people have. God gave me an

imagination, too. Everybody has a certain level of creativity and imagina-

tion, but some people have extraordinary levels of it. And what God has

called them to do is to use that imagination and creativity in wonderful

ways. Don’t deny that and don’t listen to other people who deny it, and find

a way that you’re supposed to express it. Use it to the fullest to the glory

of God.

Piper: May I make an observation and have Dan respond to it? Back to

Justin’s question about self-forgetfulness: our children are born proud and

sinful, but almost no children express that in terms of self-awareness. Chil-

dren learn to be embarrassed. They learn self-preoccupation—which is a

kind of mature adolescent sin that we end up keeping. And it seems to me

that one of the healthiest things that guards a kid from that is stories. Any-

body can tell a three-year-old a riveting story—just tell him about the day or

something! Almost no child or adult being told a riveting story is thinking

about himself at the moment. He’s drawn out of himself and into the story.

It’s good mental health.

Our church is located two blocks from a major mental health institu-

tion. One of the things that all the folks there have in common—and we love

them to death and they come and do funny things at our church and some of

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them we know really well—is that they’re all wrapped up in themselves. All

mentally ill people are consumed with themselves. They don’t connect right

with what other people are praying. They don’t understand what’s going on

in the situation. Everything is just in their minds, swirling around with guilt

or fear or panic or whatever. So that’s the worst. By and large they are all

schizophrenic and on medication. But all of us are that way a little bit. And

so, to me, mental health is very largely finding out how not to be that way.

So any thoughts, Dan, about how story works?

Taylor: Yeah, about thirty-six hours worth! There’s no question that stories

for children form their moral imagination. Lots of people have commented

on this, including C. S. Lewis and secular psychologists like Bruno Bet-

telheim. Children see in stories that we live in a world where what you do

matters, and that there is real good and evil. And they know that. Chil-

dren’s stories are simple, but they’re not naïve. They’re profoundly true.

And that’s why adults often like reading to their grandkids. They’re reading

for themselves as well. So stories begin to form your moral imagination. I

personally believe that’s true of stories that are not explicitly Christian as

well as those that are. The Lord of the Rings is a wonderful moral myth

that had profound influences on me as an adolescent and made me see that

there’s good in the world and there’s evil in the world, and that I want to be

on the side of the good guys. Not because I think the good guys are always

winning in the world, because they often aren’t. But I just felt the moral

force of the story: I want good to triumph here and I don’t want evil to

triumph, and I’ve got to do something. Stories call out of us the best that

God put in us.

This includes compassion. Because what is compassion? Compassion

means to suffer with. Com means with; passion is pain or suffering. If you

have compassion, you suffer with someone else. You put yourself in their

story—and that takes the imagination. I have to imagine what it’s like to be

you and to be in need. It draws out of me what is necessary to break out of

self-consciousness and solipsistic pure interest only in myself in order to put

myself in someone else’s shoes.

So I think story or the imagination is at the core of morality, the core of

our moral natures. And of course that’s the ultimate story. That’s the great-

est story ever told—that God had compassion for us. What did he do? He

joined our story in a physical way. He started our story. He initiated it. But

from the foundations he knew that at some point in history and in time he

was going to radically join with his creation. And that’s called the incarna-

tion.

I think all great artists take good and evil seriously, even if they don’t

know where it came from. And if they don’t take it seriously, then they’re

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not great artists. No great work of literature or art is produced by someone

who doesn’t take evil and good seriously. So we can learn from those people

who haven’t put it all together, who don’t know or haven’t accepted that

God has incarnated himself. God still made them, and God has given them

at least limited insights into the human condition. So I love any story that

brings out of me what God intended from me.

I know that all four of you enjoy and practice art—Dan with literature, John

with poetry, Bob with songwriting, Paul with painting. Paul, could you talk

about the role that art has had for you in the pursuit of holiness and the

glory of God?

Tripp: I love Isaiah: “Holy, holy, holy is the Lord of hosts; the whole earth

is full of his glory” [6:3]. We live in the middle of this awesome glory dis-

play, but we have this perverse ability to look at the created world and not

see the glory of God. If you can look at your world and not see the glory of

God, then you’re a profoundly disadvantaged human being, because you’re

wired for glory. If you don’t see the glory of God, then you’ll see glory where

glory can’t be found. So that really is the mission of my life: to give people

eyes to see the glory of God.

I would argue that the glory of God in creation is so deep that all the

elements of creation have glory. Shape has glory. Texture has glory. Light

has glory. Color has glory. If you would take a piece of bark off a tree, you

don’t just have this flat piece of brown bark; you have this multi-layered,

multi-textured glory. And you don’t have just one shade of brown; you have

four hundred shades of brown intersecting and coursing around. It’s just a

glorious thing.

I was by a pond. I picked up the feather of a bird. I don’t know why I

picked it up. It looked white. And I had a white shirt on. And when I put

it against my white cuff it was gorgeously striped with grey coursing into

black. And I thought, “What an awesome God! How many birds are there?

And each one of these feathers has been painted with this kind of artistry!”

My knees were getting weak. And it was just a feather!

And so what I like to do is to take apart the elements that are glorious

and assemble them again. My paintings would be considered abstract. I

think there’s a mistake in the church that we named “Christian art” as be-

ing only photorealism. I’m concerned with the dynamic of visual lethargy

in people’s lives—that once you’ve seen the tree ten times, you quit looking.

It’s like when you drive to work you don’t see the sights anymore because

you’ve done it so many times. So I want to yank people out of their lethargy.

I want to take the elements out of their setting and assemble them again

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with the hope that people would re-experience the glory of those elements

afresh and anew.

Bob, you have the gift of encouragement in spades. How do you give words

of encouragement in a way that’s not flattering of other people? And how

do you receive it in a way that’s not prideful?

Kauflin: Well, I have to say that I’ve been privileged to have an example of

a world-class encourager. I’ve known him for thirty years, and that’s C. J.

Mahaney. So just by being around someone like that I see how poor of an

encourager I am, and that motivates me to want to do better.

I think encouragement begins in the gospel. It’s all gospel, isn’t it? It

begins by recognizing what God has done for us in Christ and what a gift we

have, that our sins are forgiven. Sometimes I think to myself that if I found

out I had cancer tonight and then had a horrible, painful, extended season

and then died, I would still have reason to joyfully praise God forever for

forgiving my sins. So I want to see everything as a gift.

And then encouragement comes from just seeing the people around me

and realizing all the gifts that God has given people and all the gifts that I

receive because I happen to be around them. So it’s recognizing those gifts.

I guess the encouragement comes in the commitment to say something, to

be aware. Because I think flattery is when we’re really encouraging someone

else so that we’ll be encouraged. We encourage people so as to look good

ourselves. That doesn’t please the Lord. It doesn’t bless the person. I want to

encourage people because I’m truly grateful for what they’ve done. I’m truly

grateful for who they are, and I carry that with me, and I just want them to

know. I want to live my life like that because it helps in that self-forgetting.

If I’m always looking around in a room for who I can encourage, that’s a

wonderful antidote to self-glorification. I’m just thinking of all the good

things in the people around me.

As far as receiving encouragement, well, if you’re aware of your sinful-

ness and how much you’ve been forgiven, you’re aware that anything that

someone sees in you is a result of the grace of God at work. It’s his work. The

fact that you’ve been able to do it is his grace. The fact that the person per-

ceived it and it benefited them is his grace. The fact that it bore any fruit is his

grace. It’s all for his glory. So when someone encourages me, I’m as amazed as

they are that God did something through me. How does that happen? I don’t

know. But I’m glad it does, and all of us should have that perspective. God has

given us—every one of us—gifts that he uses to affect other people.

When someone says “thank you” for whatever, we can say, “Oh, you’re

welcome. It’s amazing, isn’t it? But God is so good. He’s so kind,” and then

transfer the glory to him: “Lord, it is because of you that this person even

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came up.” Also, when people encourage me, I thank them for taking the

time to encourage. They didn’t have to do that. So those are some of the

things that I do.

Piper: Underneath all of that, and it shouldn’t go without being said, is when

you ask questions like that or anybody else does, the question can sound like

you’re asking for tips—tips on how not to flatter and tips on how not to

feel proud. And there are some. But the real issue is, how does a person de-

velop through Scripture, meditation, and reading a worldview with wrath,

holiness, judgment, atonement, propitiation, forgiveness, justification? It’s

a massive place to be where the identification of a good thing in you has

meaning other than building him up in his ego. But a tip won’t work there.

The only thing that works is a worldview that says, “I’m damned, I’m on

my way to hell, I am inveterately proud, I am saved by grace.” That’s the

worldview in which something can come, and it’s not three tips that protect

me. It’s this massive place you stay, on this world you’re enveloped in, of

how to see everything.

Kauflin: Yeah, that’s exactly what I was thinking, but I just didn’t have time

to say it! I didn’t want to hog all the time! It is absolutely true. And those

things that I share are things that can help move me along, that can ad-

dress those tendencies toward self-glorification. But John is absolutely right.

Christ is our life. Colossians 3: “When Christ who is your life appears, then

you also will appear with him in glory” [v. 4]. I grow in graces and grace.

We grow in grace because Christ has more of our life.

I just want to affirm that and say absolutely that’s what it means to live

a gospel-centered life. Everything has to do with the glorious God becoming

man to redeem a people for himself for his glory and saving us from eternal

wrath and eternal condemnation and giving us the expectation and anticipa-

tion of eternal joy in his presence. We have it so good. So, then, things like

receiving and giving encouragement are just the overflow.

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Notes

Introduction

1. The title of a work by Francis Schaeffer, first published in 1972.

2. Jesus frequently refers to who he is and what he says as a package deal: “me

and my words,” e.g., Mark 8:38; Luke 6:47; John 12:48; 14:24.

3. Graeme Goldsworthy, Preaching the Whole Bible as Christian Scripture

(Grand Rapids, MI: Eerdmans, 2000), 83–84.

4. I am indebted to Tim Keller for this fourfold way of thinking about applying

the gospel.

5. I’m thankful to Vern Poythress for drawing these contrast proverbs to my

attention; see Vern S. Poythress, In the Beginning Was the Word: Language—A

God-Centered Approach (Wheaton, IL: Crossway, 2009).

Chapter 2: The Bit, the Bridle, and the Blessing

1. The author does not identify himself beyond revealing that he is “James” (1:1).

The view of the earliest church tradition is that this is James the (half-) brother of

the Lord, and this is certainly in accord with what evidence of authorship there is

in the letter, and of what we know of James.

2. Some scholars take “body” here to refer to the church, arguing that this makes

sense of the context (teachers), and also of the reference to “members” in 4:1 (see

esv footnote translation) understood not as physical members but as church mem-

bers. For a judicious assessment, see Dan G. McCartney, James, BECNT (Grand

Rapids, MI: Baker Academic, 2009) on 3:1–12. I am grateful to Professor McCart-

ney for allowing me to see a prepublication version of his exegesis.

3. Cf. one of the clearest illustrations of this in Colossians 3:1–17; note the ex-

hortations in v. 5 (“Put to death therefore . . . ”) and v. 12 (“Put on then . . . ”).

4. Bruce K. Waltke, The Book of Proverbs: Chapters 1–15, NICOT (Grand Rap-

ids, MI: Eerdmans, 2004), 102.

5. Dr. McCartney reports that it continued to be thus used through 1996 and

beyond. Op. cit., at discussion of James 3:6, n. 20.

6. Cited from Sereno E. Dwight’s Memoirs of Jonathan Edwards in The Works

of Jonathan Edwards, 2 vols., edited and corrected by E. Hickman; 1834 (repr.

Edinburgh; Carlisle: Banner of Truth, 1974), 1: xxi-xxii.

7. D. M. Lloyd-Jones, Romans, Exposition of Chapters 3:20–4:25, Atonement

and Justification, (Edinburgh; Carlisle: Banner of Truth, 1970), 19. (Although not

an exposition of the first section in Romans, this was the first volume to appear in

print.)

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Notes pp. 60–72

163

8. From Luther’s 1522 preface (to the New Testament), cited from Martin Luther,

Selections from his Writings, ed. John Dillenberger (New York: Doubleday, 1962),

19. It should be remembered that Luther’s Ninety-five Theses published only five

years before in 1517 had radically deconstructed the authority of a church that

had, for all practical purposes, claimed to be the judge of what should be in the

canon of Holy Scripture. With the removal of the church’s authority for what they

believed, the early reformers found themselves in the unenviable situation of hav-

ing to reconstruct orthodox Christianity. That included making decisions about

the most basic issues such as the contents of the canon. To his credit, Luther admit-

ted that the judgment of one man cannot be treated as if it were infallible. Later

experience with antinomianism would clarify his thinking on the importance and

value of James’s perspective.

9. Cf. J. A. Motyer, The Prophecy of Isaiah (Downers Grove, IL: InterVarsity,

1993), 77.

10. The translation “the new world” (esv) is a rendering of the Greek palingenesis,

which elsewhere is translated “regeneration.” The present renewal of regeneration

is best seen as a present participation in the final, cosmic transformation that will

take place at the return of Christ.

Chapter 3: Is There Christian Eloquence?

1. B. B. Warfield, “Calvin and the Bible,” in Selected Shorter Writings: Benjamin

B. Warfield, 2 vols., ed. John E. Meeter (Phillipsburg, NJ: Presbyterian and Re-

formed, 1970), 1:398. Originally from The Presbyterian (June 30, 1909): 7–8.

2. John Donne, The Sermons of John Donne, ed. George R. Potter and Evelyn M.

Simpson, 10 vols. (Berkeley: University of California Press, 1953–1962), 6:55.

3. Martin Luther, A Commentary on St. Paul’s Epistle to the Galatians (West-

wood, NJ: Fleming H. Revell, 1953), 369–70.

4. Harry Stout, The Divine Dramatist: George Whitefield and the Rise of Mod-

ern Evangelicalism (Grand Rapids, MI: Eerdmans, 1991), 104, emphasis added.

5. Cited from Sereno E. Dwight’s Memoirs of Jonathan Edwards in The Works

of Jonathan Edwards, 2 vols., edited and corrected by E. Hickman; 1834 (repr.

Edinburgh; Carlisle: Banner of Truth, 1974), 1: cxc.

6. Quoted in John Stott, Between Two Worlds: The Art of Preaching in the Twen-

tieth Century (Grand Rapids, MI: Eerdmans, 1982), 325.

7. Denis Donoghue, On Eloquence (New Haven, CT: Yale University Press,

2008), 3.

8. Ibid., 148.

9. E. M. Cioran, The Temptation to Exist, trans. Richard Howard (Chicago:

Quadrangle, 1968), 126–27, quoted in Donoghue, On Eloquence, 136, emphasis

added.

10. “The most forceful rejection of eloquence I am aware of is Christ’s: ‘Get thee

behind me, Satan’” (Donoghue, On Eloquence, 143).

11. John Wilson, “Stranger in a Strange Land: On Eloquence,” www.christianity-

today.com/bc/2008/001/9.9.html (accessed Sept. 29, 2008).

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Notes pp. 73–92

12. “The wise, the well born and the powerful epitomized the class from which the

sophists came and which the latter helped perpetuate through an elitist educational

system which emphasized the art of rhetoric. Given the great sin of the sophistic

movement was its boasting. . . . Paul made the Jeremiah prohibition against boast-

ing about wisdom, status and achievement a primary text in this critique of the

Corinthian sophistic movement.” Bruce Winter, Philo and Paul among the Soph-

ists: Alexandrian and Corinthian Responses to a Julio-Claudian Movement, 2nd

ed. (Grand Rapids, MI: Eerdmans, 2002), 253–54.

13. E.g., 1 Corinthians 1:25 is eloquent for its conscious shock value because it

refers positively to “the foolishness of God” and “the weakness of God.”

14. “There are . . . forty-two references to ‘sophist’ ( sophistes) in Philo, apart from

fifty-two references to cognates, and numerous comments on the sophistic move-

ment.” Winter, Philo and Paul, 7. “There can be no doubt . . . that sophists and

their students were prominent in Corinth and played an important role in the life

of the city.” Ibid., 140.

15. Winter, Philo and Paul, 7–9, gives six sources for our knowledge of the Sophist

movement in Corinth.

16. Ibid., 141.

17. Ibid., 144 n. 16.

18. Ibid., 253.

19. “The great sin of the sophistic movement was its boasting.” Ibid.

20. To further explore the Bible’s literary elements, see Leland Ryken, Words of

Delight: A Literary Introduction to the Bible, 2nd ed. (Grand Rapids, MI: Baker

Academic, 1993).

21. Stout, The Divine Dramatist, 1991), 228.

22. Ibid.

Chapter 4: How Sharp the Edge?

1. Martin Luther, What Luther Says: An Anthology, vol. 1, comp. Ewald M.

Plass (St. Louis: Concordia, 1959), entry no. 3360, p. 1056.

2. Ibid., entry no. 3351, p. 1053.

3. Douglas Wilson, A Serrated Edge: A Brief Defense of Biblical Satire and Trini-

tarian Skylarking (Moscow, ID: Canon Press, 2003), 60.

4. D. A. Carson, “Matthew 23:1,” New Bible Commentary: 21st Century Edi-

tion, 4th ed. (Downers Grove, IL: InterVarsity, 1994).

5. E. Gordon Rupp, Righteousness of God: Luther Studies (London: Hodder and

Stoughton, 1953), 13.

6. Luther, What Luther Says, vol. 1, entry no. 3363, p. 1057.

7. Ibid., entry no. 3367, p. 1058.

8. Martin Luther, The Table-Talk of Martin Luther, trans. William Hazlitt, no.

667. http://www.reformed.org/master/index.html?mainframe=/documents/Table_

talk/table_talk_5.html#Heading30 (accessed September 24, 2008).

9. Luther, The Table-Talk of Martin Luther, no. 668.

PowerWordsWonderGod.10496.i03.indd 164

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Notes pp. 93–121

165

10. Luther, What Luther Says, entry no. 74, p. 27.

11. Charles H. Spurgeon, Eccentric Preachers (Salem: Schmul, 1984), 75–76,

quoted in Wilson, A Serrated Edge, 83.

12. Charles Haddon Spurgeon, “The Uses of Anecdotes and Illustrations,” in

Lectures to My Students (Grand Rapids, MI: Zondervan, 1954), 389.

13. Roland Bainton, Here I Stand: A Life of Martin Luther (New York: Meridian,

1995), 232–33.

14. Luther, What Luther Says, entry no. 3372, p. 1059.

15. Ibid., entry no. 3371, p. 1059.

16. Ibid., entry no. 3375, p. 1060.

17. “Satire,” in Dictionary of Biblical Imagery, ed. Leland Ryken, James C.

Wilhoit, and Tremper Longman III (Downers Grove, IL: InterVarsity, 1998),

762.

18. Wilson, A Serrated Edge, 53.

19. Luther, What Luther Says, entry no. 3366, p. 1058.

20. G. K. Chesterton, Orthodoxy (Stilwell, KS: Digireads, 2005), 97.

21. Elton Trueblood, The Humor of Christ (New York: Harper and Row, 1964), 10.

22. Ibid., 15.

23. Wilson, A Serrated Edge, 90–91.

24. H. D. M. Spence-Jones, ed., The Pulpit Commentary: Isaiah, vol. 2 (Belling-

ham, WA: Logos Research Systems, 2004), 460.

25. Wallace has extensive experience and expertise on Greek lexicography. He has

taught Greek and New Testament courses at the graduate school level since 1979.

He has a PhD from Dallas Theological Seminary and is currently professor of

New Testament studies at his alma mater. His Greek Grammar Beyond the Basics:

An Exegetical Syntax of the New Testament has become a standard textbook in

colleges and seminaries. He is the senior New Testament editor of the NET Bible.

Wallace is also the executive director for the Center for the Study of New Testa-

ment Manuscripts.

26. Daniel B. Wallace, “A Brief Word Study on Skuvbalon,” Bible.org, http://

www.bible.org/page.php?page_id=5318.

Chapter 5: Story-shaped Faith

1. Scripture references in this chapter are the author’s translation.

2. Alasdair MacIntyre, After Virtue (South Bend, IN: University of Notre Dame

Press, 1981, 1984), 216.

Chapter 6: Words of Wonder

1. Luther wrote, “Music is a beautiful and glorious gift of God and close to theol-

ogy. I would not give up what little I know about music for something else which

I might have in greater abundance.” Cited in Walter Buszin, “Luther on Music,”

The Musical Quarterly 32, no. 1 (1946): 85.

PowerWordsWonderGod.10496.i03.indd 165

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166

Notes pp. 122–152

2. Luther, “Preface to Georg Rhau’s Symphoniae iucundae,” LW 53, cited by

Buszin.

3. Augustine, Confessions, XXXIII.50.

4. Oliver Sacks, Musicophilia: Tales of Music and the Brain (New York: Alfred

A. Knopf, 2007), 158.

5. Mark Noll, “We Are What We Sing,” Christianity Today, July 12, 1999, 37.

6. Jonathan Edwards, Religious Affections, cited in Sam Storms, Signs of the

Spirit: An Interpretation of Jonathan Edwards’s Religious Affections (Wheaton,

IL: Crossway, 2007), 53.

7. John Wesley, Preface to Select Hymns (1761).

8. Harold M. Best, Music through the Eyes of Faith (San Francisco: HarperOne,

1993), 156.

9. Allen P. Ross, Recalling the Hope of Glory (Grand Rapids, MI: Kregel, 2006),

474.

Conversation with the Contributors, Part 1

1. Harold Myra and Marshall Shelley, The Leadership Secrets of Billy Graham

(Grand Rapids, MI: Zondervan, 2005), 79–90. The reference to “turn critics into

coaches” is on p. 84.

2. Jonathan Edwards, “Sermon VIII” (on Romans 2:10), in The Works of Jona-

than Edwards, 2 vols., edited and corrected by E. Hickman; 1834 (repr. Edin-

burgh; Carlisle: Banner of Truth, 1974), 2:902.

3. Christian Smith and Melinda Lundquist Denton, Soul Searching: The Reli-

gious and Spiritual Lives of American Teenagers (New York: Oxford University

Press, 2005).

4. Steve Chalke and Alan Mann, The Lost Message of Jesus (Grand Rapids, MI:

Zondervan, 2003), 182–83.

Conversation with the Contributors, Part 2

1. John Owen, Sin and Temptation, ed. James M. Houston (Minneapolis: Bethany

House, 1996).

2. Jerry Bridges, The Discipline of Grace (Colorado Springs: NavPress, 1994).

3. Arthur G. Bennett, ed., Valley of Vision (Carlisle, UK: Banner of Truth, 1975).

4. John Calvin is citing Augustine, who wrote, “Should any one interrogate me

concerning the rules of the Christian religion, the first, second, and third, I would

always reply, Humility.” Institutes 2.2.11.

PowerWordsWonderGod.10496.i03.indd 166

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Subject Index

Ambrosius, 95

Denton, Melinda Lundquist,

Anderson, Scott, 13

166

Augustine, 123, 166

Dever, Mark, 11, 155

Diana, Princess of Wales, 147

Bainton, Roland H., 94, 165

Dillenberger, John, 163

Bennett, Arthur G., 166

Donne, John, 68, 69, 76, 163

Best, Harold M., 133–34, 166

Donoghue, Denis, 71–73, 163

Bettelheim, Bruno, 158

Driscoll, Grace, 11

Bloom, Jon, 13

Driscoll, Mark, 11, 20, 81–104,

Bobbitt, Lorena, 90

137–48

Bridges, Jerry, 150, 166

Dwight, Sereno E., 162, 163

Brownback, Lydia, 13

Bunyan, John, 7, 48

Edwards, Jonathan, 52, 56, 69,

Buszin, Walter, 165, 166

70, 129, 144, 166

Erasmus, Disiderius, 92

Calvin, John, 25, 68, 69, 76,

147, 152, 163, 166

Fee, Gordon, 126

Carson, D. A., 87–88, 164

Ferguson, Dorothy, 11

Chalke, Steve, 146, 166

Ferguson, Sinclair B., 11, 19,

Chalmers, Thomas, 155

45–46, 137–48

Chesterton, G. K., 97, 165

Fisher, Allan, 13

Cicero, 69

Franklin, Benjamin, 69, 78

Cioran, E. M., 71, 163

Cyril, 95

Goldsworthy, Graeme, 162

Graham, Billy, 141, 166

Demosthenes, 69

Denney, James, 70–71

Hazlitt, William, 164

Dennis, Lane, 13

Hemingway, Ernest, 117

PowerWordsWonderGod.10496.i03.indd 167

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168

Subject Index

Heston, Charleton, 106, 109

Owen, John, 12, 150, 166

Hickman, E., 162, 163, 166

Hilton, Paris, 85

Philo, 164

Horace, 96

Piper, John, 11–12, 19, 67–80,

Houston, James M., 166

137–48, 149–61

Howard, Thomas, 117

Piper, Noöl, 12

Plass, Ewald M., 164

Juvenal, 96

Potter, George R., 163

Poythress, Vern, 162

Kapic, Kelly, 12

Kauflin, Bob, 11, 20, 121–35,

Rhau, Georg, 166

149–61

Ricucci, Gary, 150

Kauflin, Julie, 11

Robinson, Edward G., 106

Keller, Tim, 162

Ross, Allen P., 134, 166

Knox, John, 147

Rupp, E. Gordon, 91, 164

Ryken, Leland, 164, 165

Lewis, C. S., 158

Lloyd-Jones, D. Martyn, 53,

Sacks, Oliver, 124, 166

162

Schaeffer, Francis, 162

Longman III, Tremper, 165

Shelley Marshall, 166

Luther, Martin, 60, 68–69,

Simpson Evelyn M., 163

76, 87, 91, 94–95, 96, 101,

Smith, Christian, 166

121–22, 163, 164, 165, 166

Solon, 92

Spence-Jones, H. D. M., 165

MacIntyre, Alasdair, 116, 165

Spurgeon, Charles Haddon, 94,

Mahaney, C. J., 142, 160

165

Mandela, Nelson, 147

Steinbach, Carol, 13

Mann, Alan, 166

Still, Willie, 140

Mathis, David, 13

Storms, Sam, 166

McCartney, Dan G., 162

Stott, John, 163

McGraw, Phil, 89

Stout, Harry, 78, 163, 164

M’Cheyne, Robert Murray, 52

Meeter, John E., 163

Taylor, Daniel, 12, 20, 105–20,

Motyer, J. A., 163

149–61

Myra, Harold, 166

Taylor, Jayne, 12

Taylor, Justin, 12, 15, 137–48,

Noll, Mark, 126, 166

149–61

PowerWordsWonderGod.10496.i03.indd 168

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Subject Index

169

Taylor, Lea, 12

Wesley, Charles, 126

Teresa of Avila, St., 119–20

Wesley, John, 126, 129, 166

Tripp, Darnay, 27

Whitefield, George, 69, 70, 78,

Tripp, Luella, 12, 26, 27, 28,

163

31, 33–34, 38

Wilhoit, James C., 165

Tripp, Mark, 30, 152

Wilson, Douglas, 87, 96, 98,

Tripp, Paul David, 12, 19,

164, 165

23–44, 149–61

Wilson, John, 163

Tripp, Tedd, 151

Winfrey, Oprah, 99, 146

Trueblood, Elton, 165

Winter, Bruce, 73, 74, 164

Wallace, Daniel B., 99, 165

Zwingli, Ulrich 123

Waltke, Bruce, 49, 162

Warfield, Benjamin B., 163

Warren, Rick, 142

PowerWordsWonderGod.10496.i03.indd 169

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PowerWordsWonderGod.10496.i03.indd 170

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Scripture Index

Genesis

19:4–5

79

Book of

151

22:16

94

1–3

15

22:20

94

1:1

105, 113

22:22

122

Chap. 3

51

33:2–3

132

11:7

95

33:6

81

34:5

155

Exodus

47:6

122

20:1–17

110

51:10

63

Deuteronomy

51:13–15

63

4:31

111

59:8

96

31:21

125

81:2

132

32:1–3

21

96:1–2

122

102:18

112

Joshua

119

79

4:6–7

107

147:1

124

4:24

108

150

132

1 Samuel

Proverbs

16:23

127

Book of

18, 24, 46, 142

2 Samuel

1:26

96

11–12

113–115

4:23–24

56

12:1–4

114

6:16–17

103

8:13

103

1 Kings

10:32

18

18:27

96

11:22

83

Job

12:13–19

104

1:1

105

12:18

18

1:7

51

13:1

18

2:2

51

13:3

18

31:1ff

55–56

13:10

18

13:18

18

Psalms

14:3

18

Book of

122, 142–143

14:25

18

Chap. 1

96

15:1

18

2:4

96

15:4

49

5:9

51

15:23

76

19:1

79

16:5

103

PowerWordsWonderGod.10496.i03.indd 171

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172

Scripture Index

16:18

103

Zephaniah

19:11

93

3:3

86

19:24

86

3:17

122

22:13

86

25:11

76

Malachi

26:7

77

4:2

79

27:6

142

Matthew

Ecclesiastes

5:21–22

51

3:8

93

6:5

98

Isaiah

6:7

16–17

6:9–13

150

Book of

137, 163, 165

6:16

98

1–5

60

7:3

97

3:16–24

84

7:6

83

5:8

60

7:15

86

5:11

60

5:18

60

7:24–26

17

5:20

60

8:8

16

5:21

60

8:16

16

5:22

60

8:33

163

5:25

60

10:16

86

5:26–30

60

11:6

98

Chap. 6

60–61

11:17

127

6:3

159

12:19–20

63

6:5

61

12:34

48, 49

42:2–3

63

12:36–37

17, 143

44:15–17

96

15:6

17

50:4–6

64

15:12

98

53:7

65

15:18

17

56:10–11

93

15:18–19

49

64:6

99

16:23

163

Jeremiah

17:33

91

19:24

97

Book of

164

19:28

62

Lamentations

22:15

17

Book of

86

Chap. 23

87, 89, 90

Ezekiel

23:1

164

16:25–27

85

23:3–33

88–89

22:27

86

23:13

91

23:18–21

85

23:23

98

Chap. 34

82

24:35

16

26:30

122

Joel

26:41

77

1:3

108

Mark

Amos 95

2:2

16

4:1

85

3:21

47

6:4–6

85

8:38

162

Micah

10:24

16

7:8–9

144

12:34

78

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Scripture Index

173

Luke

Romans

2:1

105

Book of

152

4:4

16

Chap. 3

152

4:22

16

3:13

51

4:32

16

3:19

53

6:43–45

29

3:20–4:25

162

6:45

29

Chap. 5

148

6:47

162

Chap. 6

148

9:26

16

11:22

81

10:3

86

Chap. 14

82

10:30

105

14:15

52

11:28

16

15:11–32

83

1 Corinthians

19:48

16

Book of

19, 73–76

18:9–14

144

1:10–12

73

John

1:26–29

75

1:30–31

75–76

Chap. 1

16

1:6

105

1:17

19, 67, 72, 74, 76

1:14

81

1:18

74

1:42

143

1:20

74

3:3

62

1:25

164

Chap. 4

82

2:1

19, 67–68, 72

5:24

16

2:1–2

75, 76

5:39–40

139

4:16

154

6:63

16

8:11

52

6:68

13, 16

15:7

47

8:11

110

2 Corinthians

8:12

139

5:15

32–33

8:31

16

10:10

73

8:37

17

11:13

91

8:43

17

13:5

154

8:44

91

8:47

16

Galatians

8:52

16

Book of

163

8:55

16

4:6

68

10:11

82

5:15

43, 94

10:14

82

5:11–14

90

12:48

162

5:13–15

35–37

14:24

17, 162

15:7

16

Ephesians

17:8

16

2:14

133

17:17

55

4:29–32

82

5:18–19

122–123

Acts

5:19

122

13:10

91, 92

17:30

89

Philippians

18:24

73

3:2

86, 91, 94

20:29

86

3:8

99

20:35

153

3:10–12

143

27:37

49

3:21

148

PowerWordsWonderGod.10496.i03.indd 173

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174

Scripture Index

Colossians

1:5

101

1:16

72

1:5–8

56

1:24

148

1:8

54

1:28–29

46

1:9–10

56

2:8

86

1:13

56–57

2:18

86

1:18

62, 137

3:1–17

162

1:19

57

3:4

161

1:22–25

48

3:5

162

1:26

48

3:12

162

2:1

60

3:16

16, 122, 126, 127

2:1–4

57

3:16–17

64

2:12

57

3:17

77

2:15–16

57

4:3

101

2:19

111–112

3:1

138

1 Thessalonians

3:1–12

19, 45–66

5:25

101

3:3–5

48

2 Thessalonians

3:14

57

3:1

101

4:1

58, 162

4:6

103

1 Timothy

4:11

58

1:3–7

86–87

4:13

58

1:19

87

4:15

58

1:19–20

91

5:9

58

4:1–2

87

5:12

58

4:7

87

5:13

59

5:20

83

5:14

59

6:3–5

87

5:16

59

2 Timothy

5:19–20

59

2:14–18

87

1 Peter

2:17–18

91

1:23

137

2:23

87

5:1–3

82

3:16

86

5:5

103, 153

4:2

46, 83

5:8

51

4:14

91

2 Peter

Titus

1:3–4

40–41

1:9

83

2:1–3

87

1:10–14

87

3:16

87, 148

1:13

83

1 John

2:15

83

2:18

87

Hebrews

4:7–12

39

1:3

15

4:19

38

2:12

122

Revelation

4:12

54

Book of

131, 134, 151

11:8

116

5:10

133

James

22:15

94

Book of

46

1:1

162

PowerWordsWonderGod.10496.i03.indd 174

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If you would like to further explore the vision of God and life pre-

sented in this book, we at Desiring God would love to serve you.

We have hundreds of resources to help you grow in your passion

for Jesus Christ and help you spread that passion to others. At our

website, desiringGod.org, you’ll find almost everything John Piper

has written and preached, including more than thirty books. We’ve

made over twenty-five years of his sermons available free online for

you to read, listen to, download, and in some cases watch.

In addition, you can access hundreds of articles, listen to our daily

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about our conferences, discover our God-centered children’s cur-

ricula, and browse our online store. John Piper receives no royalties

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The funds are all reinvested into our gospel-spreading efforts. DG

also has a whatever-you-can-afford policy, designed for individu-

als with limited discretionary funds. If you’d like more information

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PowerWordsWonderGod.10496.i03.indd 176

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Document Outline

- Contents

- Contributors

- Acknowledgments

- Introduction (Justin Taylor)

- 1. War of Words: Getting to the Heart for God's Sake (Paul David Tripp)

- 2. The Bit, the Bridle, and the Blessing: An Exposition of James 3:1-12 (Sinclair B. Ferguson)

- 3. Is There Christian Eloquence? Clear Words and the Wonder of the Cross (John Piper)

- 4. How Sharp the Edge? Christ, Controversy, and Cutting Words (Mark Driscoll)

- 5. Story-shaped Faith (Daniel Taylor)

- 6. Words of Wonder: What Happens When We Sing? (Bob Kauflin)

- A Conversation with the Contributors, Part 1 (Piper, Driscoll, Ferguson, and J. Taylor)

- A Conversation with the Contributors, Part 2 (Piper, Kauflin, Tripp, D. Taylor, and J. Taylor)

- Notes

- Subject Index

- Scripture Index

- Desiring God: Note on Resources

Table of Contents

Contents

Contributors

Acknowledgments

Introduction (Justin Taylor)

1. War of Words: Getting to the Heart for God's Sake (Paul David Tripp)

2. The Bit, the Bridle, and the Blessing: An Exposition of James 3:1-12 (Sinclair B. Ferguson)

3. Is There Christian Eloquence? Clear Words and the Wonder of the Cross (John Piper)

4. How Sharp the Edge? Christ, Controversy, and Cutting Words (Mark Driscoll)

5. Story-shaped Faith (Daniel Taylor)

6. Words of Wonder: What Happens When We Sing? (Bob Kauflin)

A Conversation with the Contributors, Part 1 (Piper, Driscoll, Ferguson, and J. Taylor)

A Conversation with the Contributors, Part 2 (Piper, Kauflin, Tripp, D. Taylor, and J. Taylor)

Notes

Subject Index

Scripture Index

Desiring God: Note on Resources