Discovering all that we are and will be in Christ may be one key to escaping the cold cells of man-centeredness. Because anything glorious we discover about ourselves — and we will be glorious — is a mere reflection of him. We don’t receive any glory that does not whisper his glory and therefore glorify him all the more. We are “filled with the fruit of righteousness that comes through Jesus Christ, to the glory and praise of God” (Philippians 1:9–11).

It might be hard to imagine that a phrase like soli Deo gloria could be misunderstood or misapplied. To God alone be the glory. What could be unclear or mistaken in those six simple words?
Fortunately, the main burden of the phrase is wonderfully and profoundly clear. Our generation (and, to be fair, every generation before us and after us) desperately needs to be confronted with such God-centered, God-entranced clarity. The clarion anthem of the Reformation has been the antidote to what ails sinners from every tribe, tongue, people, and nation. We fall short of the glory of God by preferring anything besides the glory of God above the glory of God. That’s what sin is.
We want the credit, the appreciation, the praise for any good we’ve done (and pity and understanding for whatever we’ve done wrong). We were made to make much of him, but we demand instead that he make much of us. That is, if we think much of God at all. John Piper has been waving the red flag for decades.
It is a cosmic outrage billions of times over that God is ignored, treated as negligible, questioned, criticized, treated as virtually nothing, and given less thought than the carpet in people’s houses. (“I Am Who I Am”)
God’s glory gets less attention than the fibers under our feet — and we wonder why life feels so confusing and hard. Five hundred years ago, Luther, Calvin, Zwingli, and other reformers recovered the priceless medicine: soli Deo gloria. “Not to us, O Lord, not to us, but to your name give glory” (Psalm 115:1).
To Us be the Glory
The Reformers were living in a spiritual pandemic of compromise and confusion. As they walked through the darkness and corruption, they stumbled into the holy pharmacies of Scripture. And what did they find in those vials? They found, above all else, the glory of God. And that startling light became the North Star of all their resistance. They would not settle for any religion that robbed God of what was his and his alone.
Justification — what makes us right before God — had been distorted and vandalized in ways that uplifted our work, our self-determination, our glory. God’s justifying act was no longer found by grace alone, through faith alone, in Christ alone, but in significant measure, muddied by our efforts. And that emphasis on what we do in salvation siphoned off glory from the gospel. To us, O Lord, and to our name, be some of the glory.
The stubborn word of God would not surrender glory so easily, though. “I am the Lord,” the Reformers read; “that is my name; my glory I give to no other, nor my praise to carved idols” (Isaiah 42:8). “I, I am he who blots out your transgressions for my own sake, and I will not remember your sins” (Isaiah 43:25). Then four more times in just three short verses:
For my name’s sake I defer my anger;for the sake of my praise I restrain it for you,that I may not cut you off. . . .For my own sake, for my own sake, I do it,for how should my name be profaned?My glory I will not give to another. (Isaiah 48:9–11)
The only God who saves is a God rightly, beautifully jealous for glory. He plans and works all things, especially salvation, “to the praise of his glory” (Ephesians 1:6, 12, 14). Our only hope in life and death is that God will do whatever most reveals the worth and character and beauty of God.
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Written by M. R. Conrad |
Saturday, April 6, 2024
Because Jesus rose, those who believe on Him will also rise. Believers today experience the hope of Job and the joy of David because of the promise of God repeated throughout both the Old and New Testaments. Jesus Himself guaranteed: “I am the resurrection and the life. He who believes in Me, though he may die, he shall live” (John 11:25). The believer’s future resurrection is inevitable.

Jesus’ tomb was empty. But why? How? Who? So many questions filled the mind of Cleopas and his friend as they slowly walked the seven miles from Jerusalem to Emmaus. In the aftermath of their Savior’s crucifixion, they could not fathom the inevitability of the resurrection.
Encounter with a Stranger
Just that morning, a normally reliable group women—dedicated followers of Jesus—had reported seeing a vision of angels at the empty tomb (Luke 24:23). They said that the angels asked them, “Why do you seek the living among the dead? He is not here, but is risen! Remember how He spoke to you when He was still in Galilee, saying, ‘The Son of Man must be delivered into the hands of sinful men, and be crucified, and the third day rise again.’” (Luke 24:5–7).
Neither Cleopas nor his friend knew what to make of the women’s report until they met a stranger on the road to Emmaus. That stranger—Jesus Himself—gently chided them for their unbelief: “O foolish ones, and slow of heart to believe in all that the prophets have spoken! Ought not the Christ to have suffered these things and to enter into His glory?” (Luke 24:25–26). Jesus answered their questions by taking them through the Old Testament Scriptures. Then, He revealed that He was their risen Savior.
Revelation in the Upper Room
Later that evening, after Cleopas and his friend had raced back to Jerusalem, Jesus appeared in the upper room where His followers had gathered. Once again, Jesus emphasized what He had already told them and what the Old Testament had previously revealed: “These are the words which I spoke to you while I was still with you, that all things must be fulfilled which were written in the Law of Moses and the Prophets and the Psalms concerning Me” (Luke 24:44–45).
The Necessity of the Resurrection
Then Jesus spoke these amazing words: “Thus it is written, and thus it was necessary for the Christ to suffer and to rise from the dead” (Luke 24:46–48). Not only did Jesus say He would rise from the dead, but He also echoed the unbreakable words of the Old Testament Scriptures. “Thus it is written.” and so, He must rise. “It was necessary for the Christ . . . to rise,” and so, His resurrection was inevitable.
But what Old Testament passages did Jesus quote foretelling His resurrection? Luke 24 does not reveal those details, but here are four passages Jesus may have referenced as He convinced His disciples of the inevitability of the resurrection.
~2000 B.C.: Job’s Hope
In arguably the first book of the Bible ever written, the prophet Job finds hope in a future resurrection. He writes, “I know that my Redeemer lives, And He shall stand at last on the earth; And after my skin is destroyed, this I know, That in my flesh I shall see God” (Job 19:25–26). The foundation for Job’s hope of resurrection lies in his Redeemer’s resurrection.
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As believers, our final authority lies with scripture. The Bible itself is full of examples of people, saying to other people, that the Bible says their behaviour is troubling or needs correcting. That is the bread and butter of church discipline and, according to James, a matter of life and death (cf. James 5:20). 

The concept of abuse is floating around a lot at the moment. It is absolutely right that we recognise that there are pastors who abuse their sheep and, similarly, congregations who abuse their pastors. But it also bears saying that not everything that is called abuse is any such thing. Here are some things some people call abusive but are not.
When Someone in Authority Disagrees with You
This is just what it is. Disagreement is not abuse. Someone disagreeing with you who also happens to have some authority over you is also not abuse. You may go to your pastor and ask for something to happen that he does not think should happen. That is not abuse.
The fact is, people will disagree with each other. It may be over minor stuff, it may be over major stuff. But disagreement is not abuse. Disagreement is just disagreement. And disagreement will inevitably have consequences inasmuch as you presumably have to do something in line with whatever it is you are disagreeing about (either doing a thing or specifically not doing a thing). But to disagree and act in line with what is decided is not abusive.
Someone in Authority Not Doing What You Want
Similarly, just because somebody with authority or power does not do what you want does not make them abusive. I have written various book manuscripts. When it comes to the writer/publisher relationship, I am very much without power in that I cannot make a publisher take my book. All the power lies with the publisher. Hold onto your hats for this shocker, but not every manuscript I have written has been accepted by publishers when I sent them in. Some of them had the audacity to say they didn’t want my book (imagine that! The impertinence!) There is nothing abusive about them choosing to do what they are within their rights to do. Just because they didn’t do what I wanted does not mean they have abused me.
Similarly, you may want to do something in the church that your pastor, vicar or elders determine is not appropriate (for any number of reasons). That, similarly, is not abuse. There are any number of reasons why your suggestion might not be adopted. But just because they say ‘no’ to your idea does not mean they are abusively trying to control you. They are just not doing something that you would prefer they do. That is not abuse.

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