Skip to main content

word in common = worship in common?

John Piper, in a 2009 ETS meeting at Yale, responded to the view that because religious communities (in this case Christianity and Islam) share common language about God we therefore share a common love and worship for God.


But words in common do not mean that we mean the same thing by those words.  The Jesus presented by other world religions is a different Jesus than how he is presented in the New Testament. 


To the very religious people of his day (who sincerely and fervently worshiped God), Jesus made some strong distinctions... 


Jesus said, “I know that you do not have the love of God within you. I have come in my Father’s name, and you do not receive me. If another comes in his own name, you will receive him” (John 5:42–43). When Jesus says, “receive him,” he means receive him for who he really is: the divine, eternal Son of God who lays down his life for the sheep and takes it up again in three days. If a person does not receive him in this way, that person, Jesus says, does not love God.
Jesus said, “The Father judges no one, but has given all judgment to the Son, that all may honor the Son, just as they honor the Father. Whoever does not honor the Son does not honor the Father who sent him” (John 5:22–23). When Jesus says, “Honor the Son who sent him, he means honor the Son for who he really is as the divine, eternal Son of God who laid down his life for the sheep and took it up again in three days. The person who does not honor him in this way, Jesus says, does not honor God.
Jesus said, “You know neither me nor my Father. If you knew me, you would know my Father also” (John 8:18–19). This means “know” Jesus for who he really is. So the person who does not know Jesus as the divine, eternal, crucified, risen, Son of God does not know God.
Piper's full statement is found here.

Comments

Popular posts from this blog

bible reading nov 1-2

  Bible reading for weekend Nov 1 -- 2 Nov 1 -- Hosea 7 and Psalms 120-122 Nov 2 -- Hosea 8 and Psalms 123-125 ================   "Were I to write for him my laws by the ten thousands, they would be regarded as a strange thing." (Hosea 8:12) THE RESULTS OF SIN (ch 7-8). Notice the words and metaphors to describe Israel's sinful condition: they are surrounded with, and proud of, their evil (7:1-3); like adulterers in the heat of passion (7:4-5); their anger is like a hot oven (7:6-7); they are like a half-cooked (one side only) cake (7:8); their strength is gone (7:9); they are like silly doves easily trapped (7:11-12); they are undependable like a warped bow (7:16). In spite of all of this they are so proud of themselves! (We might say they have a strong self-esteem.) They have spurned what is good (8:3); they sow to the wind and have no real fruit (8:7); they are a useless vessel (8:8) and a wild donkey wandering alone (8:9); they regard God's law as a strange thing

bible reading dec 3-5

  Bible reading for weekend December 3 -- 5  Dec 3 -- Nahum 1 and Luke 17 Dec 4 -- Nahum 2 and Luke 18 Dec 5 -- Nahum 3 and Luke 19 ================ "The LORD is good, a stronghold in the day of trouble; he knows those who take refuge in him. But with an overflowing flood he will make a complete end of the adversaries, and will pursue his enemies into darkness." (Nahum 1:7-8)  TIME'S UP FOR NINEVEH (Nah 1-3). The prophecy of Nahum is God's word to the people of Nineveh, part two. Jonah was part one, chronicling a city-wide repentance of Assyrians in the capital about a hundred years earlier. The closing bookend is Nahum, and the Assyrian empire is big, powerful, and aggressive. Notice the references to chariots (2:3-4, 13; 3:2). The Assyrians were a militarily advanced culture, and cruel in their warfare. Whatever spiritual receptivity they had at the time of Jonah was gone by the time of Nahum. Nahum may not have actually visited Nineveh, for it seems the book was w

Howard Hendricks on OT books chronology

When I was in seminary, Howard Hendricks (aka "Prof") gave us a little card with the books of the OT chronologically arranged. The scanned copy I have was a bit blurry and I wanted to make something like this available for our church class in OT theology ("Story of Redemption"). A few minor edits and here it is...