One of the reasons that the world and the church need Jonathan Edwards 300 years after his birth is that his God-entranced vision of all things is so rare and yet so necessary. Mark Noll wrote about how rare it is:

Edwards' piety continued on in the revivalist tradition, his theology continued on in academic Calvinism, but there were no successors to his God-entranced world view.... The disappearance of Edwards' perspective in American Christian history has been a tragedy.

Evangelicalism today in America is basking in the sunlight of ominously hollow success. Evangelical industries of television and radio and publishing and music recordings, as well as hundreds of growing mega-churches and some public figures and political movements, give outward impressions of vitality and strength. But David Wells, Os Guinness, and others have warned of the hollowing out of evangelicalism from within.

The strong timber of the tree of evangelicalism has historically been the great doctrines of the Bible:

These unspeakably magnificent things once defined us and were the strong timber and root supporting the fragile leaves and fruit of our religious affections and moral actions. But this is not the case for many churches and denominations and ministries and movements in Evangelicalism today. And that is why the waving leaves of present evangelical success and the sweet fruit of prosperity are not as promising as we may think. There is a hollowness to this triumph, and the tree is weak even while the leafy branches are waving in the sun.

What is missing is the mind-shaping knowledge and the all-transforming enjoyment of the weight of the glory of God. The glory of God—holy, righteous, all-sovereign, all-wise, all-good—is missing. God rests lightly on the church in America. He is not felt as a weighty concern. Wells puts it starkly: "It is this God, majestic and holy in his being, this God whose love knows no bounds because his holiness knows no limits, who has disappeared from the modern evangelical world." It is an overstatement. But not without warrant.

What Edwards saw in God and in the universe because of God, through the lens of Scripture, was breathtaking. To read him, after you catch your breath, is to breathe the uncommon air of the Himalayas of revelation. And the refreshment that you get from this high, clear, God-entranced air does not take out the valleys of suffering in this world, but fits you to spend your life there for the sake of love with invincible and worshipful joy.

In 1735 Edwards preached a sermon on Psalm 46:10, "Be still, and know that I am God." From the text he developed the following doctrine: Hence, the bare consideration that God is God, may well be sufficient to still all objections and opposition against the divine sovereign dispensations."

When Jonathan Edwards became still and contemplated the great truth that God is God, he saw a majestic Being whose sheer, absolute, uncaused, ever-being existence implied infinite power, infinite knowledge, and infinite holiness. And so he went on to argue like this:

It is most evident by the Works of God, that his understanding and power are infinite.... Being thus infinite in understanding and power, he must also be perfectly holy; for unholiness always argues some defect, some blindness. "Where there is no darkness or delusion, there can be no unholiness. God being infinite in power and knowledge, he must be self-sufficient and all-sufficient; therefore it is impossible that he should be under any temptation to do any thing amiss; for he can have no end in doing it.... So God is essentially holy, and nothing is more impossible than that God should do amiss.

When Jonathan Edwards became still and knew that God is God, the vision before his eyes was of an absolutely sovereign God, self-sufficient in himself and all-sufficient for his creatures, infinite in holiness, and therefore perfectly glorious—that is, infinitely beautiful in all his perfections. God's actions therefore are never motivated by the need to meet his deficiencies (since he has none), but are always motivated by the passion to display his glorious sufficiency (which is infinite). He does everything that he does—absolutely everything—for the sake of displaying his glory.

Our duty and privilege, therefore, is to conform to this divine purpose in creation and history and redemption—namely, to reflect the value of God's glory—to think and feel and do whatever we must to make much of God. Our reason for being, our calling, our joy is to render visible the glory of God. Edwards writes:

All that is ever spoken of in the Scripture as an ultimate end of God's works is included in that one phrase, the glory of God.... The refulgence shines upon and into the creature, and is reflected back to the luminary. The beams of glory come from God, and are something of God and are refunded back again to their original. So that the whole is of God, and in God, and to God, and God is the beginning, middle and end in this affair.

This is the essence of Edwards's God-entranced vision of all things! God is the beginning, the middle, and the end of all things. Nothing exists without his creating it. Nothing stays in being without his sustaining word. Everything has its reason for existing from him. Therefore nothing can be understood apart from him, and all understandings of all things that leave him out are superficial understandings, since they leave out the most important reality in the universe. We can scarcely begin to feel today how God-ignoring we have become, because it is the very air we breathe.

This is why I say that Edwards's God-entranced vision of all things is not only rare but also necessary. If we do not share this vision, we will not consciously join God in the purpose for which he created the universe. And if we do not join God in advancing his aim for the universe, then we waste our lives and oppose our Creator.

How to recover Edwards's God-entranced vision of all things

How then shall we recover this God-entranced vision of all things? Virtually every chapter in this book will contribute to that answer. So I will not try to be sweeping or comprehensive. I will focus on what for me has been the most powerful and most transforming biblical truth that I have learned from Edwards. I think that if the church would grasp and experience this truth, she would awaken to Edwards's God-entranced vision of all things.

No one in church history that I know, with the possible exception of St. Augustine, has shown more clearly and shockingly the infinite—I use the word carefully—importance of joy in the very essence of what it means for God to be God and what it means for us to be God-glorifying. Joy always seemed to me peripheral until I read Jonathan Edwards. He simply transformed my universe by putting joy at the center of what it means for God to be God and what it means for us to be God-glorifying. We will become a God-entranced people if we see joy the way Edwards saw joy.

Joy is at the heart of what it means for God to be God-glorifying

Listen as he weaves together God's joy in being God and our joy in his being God:

Because [God] infinitely values his own glory, consisting in the knowledge of himself, love to himself...joy in himself; he, therefore valued the image, communication or participation of these, in the creature. And it is because he values himself, that he delights in the knowledge, and love, and Joy of the creature; as being himself the object of this knowledge, love and complacence.... [Thus] God's respect to the creature's good, and his respect to himself, is not a divided respect; but both are united in one, as the happiness of the creature aimed at, is happiness in union with himself.

In other words, for God to be the holy and righteous God that he is, he must delight infinitely in what is infinitely delightful. He must enjoy with unbounded joy what is most boundlessly enjoyable; he must take infinite pleasure in what is infinitely pleasant; he must love with infinite intensity what is infinitely lovely; he must be infinitely satisfied with what is infinitely satisfying. If he were not, he would be fraudulent. Claiming to be wise, he would be a fool, exchanging the glory of God for images. God's joy in God is part of what it means for God to be God.

Press a little further in with me. Edwards makes this plain as he sums up his spectacular vision of the inner life of the Trinity—that is, the inner life of what it is for God to be one God in three Persons:

The Father is the deity subsisting in the prime, unoriginated and most absolute manner, or the deity in its direct existence. The Son is the deity [eternally] generated by God's understanding, or having an idea of Himself and subsisting in that idea. The Holy Ghost is the deity subsisting in act, or the divine essence flowing out and breathed forth in God's infinite love to and delight in Himself. And...the whole Divine essence does truly and distinctly subsist both in the Divine idea and Divine love, and that each of them are properly distinct persons.

You cannot elevate joy higher in the universe than this. Nothing greater can be said about joy than to say that one of the Persons of the Godhead subsists in the act of God's delight in God—that ultimate and infinite joy is the Person of the Holy Spirit. When we speak of the place of joy in our lives and in the life of God, we are not playing games. We are not dealing with peripherals. We are dealing with infinitely important reality.

Joy is at the heart of what it means for us to be God-glorifying

So joy is at the heart of what it means for God to be God. And now let us see how it is at the heart of what it means for us to be God-glorifying. This follows directly from the nature of the Trinity. God is Father knowing himself in his divine Son, and God is Father delighting in himself by his divine Spirit. Now Edwards makes the connection with how God's joy in being God is at the heart of how we glorify God. What you are about to read has been for me the most influential paragraph in all the writings of Edwards:

God is glorified within Himself these two ways: 1. By appearing...to Himself in His own perfect idea [of Himself], or in His Son, who is the brightness of His glory. 2. By enjoying and delighting in Himself, by flowing forth in infinite...delight towards Himself, or in his Holy Spirit.... So God glorifies Himself toward the creatures also in two ways: 1. By appearing to...their understanding. 2. In communicating Himself to their hearts, and in their rejoicing and delighting in, and enjoying, the manifestations which He makes of Himself...God is glorified not only by His glory's being seen, but by its being rejoiced in. When those that see it delight in it, God is more glorified than if they only see it. His glory is then received by the whole soul, both by the understanding and by the heart. God made the world that He might communicate, and the creature receive, His glory; and that it might [be] received both by the mind and heart. He that testifies his idea of God's glory [doesn't] glorify God so much as he that testifies also his approbation of it and his delight in it.

The implications of this paragraph for all of life are immeasurable. One of those implications is that the end and goal of creation hangs on knowing God with our minds and enjoying God with our hearts. The very purpose of the universe—reflecting and displaying the glory of God—hangs not only on true knowledge of God, but also on authentic joy in God. "God is glorified," Edwards says, "not only by His glory's being seen, but by its being rejoiced in."

Here is the great discovery that changes everything. God is glorified by our being satisfied in him. The chief end of man is not merely to glorify God and enjoy him forever, but to glorify God by enjoying him forever. The great divide that I thought existed between God's passion for his glory and my passion for joy turned out to be no divide at all, if my passion for joy is passion for joy in God. God's passion for the glory of God and my passion for joy in God are one.

What follows from this, I have found, shocks most Christians, namely, that we should be blood-earnest—deadly serious—about being happy in God. We should pursue our joy with such a passion and a vehemence that, if we must, we would cut off our hand or gouge out our eye to have it. God being glorified in us hangs on our being satisfied in him. Which makes our being satisfied in him infinitely important. It becomes the animating vocation of our lives. We tremble at the horror of not rejoicing in God. We quake at the fearful lukewarmness of our hearts. We waken to the truth that it is a treacherous sin not to pursue that satisfaction in God with all our hearts. There is one final word for finding delight in the creation more than in the Creator: treason.

Edwards put it like this: "I do not suppose it can be said of any, that their love to their own happiness...can be in too high a degree."

Of course, a passion for happiness can be misdirected to wrong objects, but it cannot be too strong.

Edwards argued for this in a sermon that he preached on Song of Solomon 5:1, which says, "Eat, friends, drink, and be drunk with love!" He drew out the following doctrine: "Persons need not and ought not to set any bounds to their spiritual and gracious appetites." Rather, he says, they ought

to be endeavoring by all possible ways to inflame their desires and to obtain more spiritual pleasures.... Our hungerings and thirstings after God and Jesus Christ and after holiness can't be too great for the value of these things, for they are things of infinite value. [Therefore] endeavor to promote spiritual appetites by laying yourself in the way of allurement....There is no such thing as excess in our taking of this spiritual food. There is no such virtue as temperance in spiritual feasting.

This led Edwards to say of his own preaching and the great goals of his own ministry:

I should think myself in the way of my duty to raise the affections of my hearers as high as possibly I can, provided that they are affected with nothing but truth, and with affections that are not disagreeable to the nature of what they are affected with.

White-hot affections for God set on fire by clear, compelling, biblical truth was Edwards's goal in preaching and life, because it is the goal of God in the universe. This is the heart of Edwards's God-entranced vision of all things.

From A God Entranced Vision of All Things edited by John Piper and Justin Taylor,2004, pp. 21-28. Used by permission of Crossway Books, Wheaton, Illinois 60187.

Endnotes

1. Mark Noll, "Jonathan Edwards, Moral Philosophy, and the Secularization of American Christian Thought,"Reformed Journal 33 (February 1983): 26.

2. David Wells, No Place for Truth: Or Whatever Happened to Evangelical Theology? (Grand Rapids, Mich.: Eerdmans, 1931, 300.

3. Jonathan Edwards, "The Sole Consideration, That God Is God, Sufficient to Still All Objections to His Sovereignty," in The Works of Jonathan Edwards, ed. Edward Hickman, 2 vols. (1834; reprint, Edinburgh: Banner of Truth, 1974), 2:107.

4. Ibid., 107-108.

5. Jonathan Edwards, "The Dissertation Concerning the End for Which God Created the World," in The Works of Jonathan Edwards, vol. 8, Ethical Writings, ed. Paul Ramsey (New Haven, Conn.: Yale University Press, 1989), 526, 531.)

6. Ibid., 532-533 (emphasis added.)

7. Jonathan Edwards, "Essay on the Trinity," in Treatise on Grace and Other Posthumously Published Writings, ed. Paul Helm (Cambridge: James Clarke and Co., 1971), 118.

8. "Miscellanies," no. 448, in The Works of Jonathan Edwards (WJE), vol. 13, The "Miscellanies," ed. Thomas Schafer (New Haven, Conn.: Yale University Press, 1994), 495, emphasis added. See also "Miscellanies," no. 87 (251-252), no. 332 (410), and no. 679 (not in the New Haven volume). In another place where Edwards speaks of God's joy in being God and our joy in his being God, he makes explicit that this is why God's passion for our joy and his glory are not at odds. Because [God infinitely values his own glory, consisting in the knowledge of himself, love to himself, [that is,] complacence and joy in himself; he therefore valued the image, communication or participation of these, in the creature. And it is because he values himself, that he delights in the knowledge, and love, and joy of the creature; as being himself the object of this knowledge, love and complacence. [Thus] God's respect to the creature's good, and his respect to himself, is not a divided respect; but both are united in one, as the happiness of the creature aimed at, is happiness in union with himself. "Dissertation Concerning the End for Which God Created the World" (532-533, emphasis added).

9. Jonathan Edwards, "Charity and Its Fruits," WJE, 8:255.

10. It's the same thing C. S. Lewis said in The Weight of Glory: If we consider the unblushing promises of reward and the staggering nature of the rewards promised in the Gospels, it would seem that our Lord finds our desires not too strong, but too weak. We are half-hearted creatures, fooling about with drink and sex and ambition when infinite joy is offered us, like an ignorant child who wants to go on making mud pies in a slum because he cannot imagine what is meant by the offer of a holiday at the sea. We are far too easily pleased.

C. S. Lewis, The Weight of Glory, and Other Addresses (Grand Rapids, Mich.: Eerdmans, 1965), 2.

11. Jonathan Edwards, "Sacrament Sermon on Canticles 5:1," sermon manuscript (1729), Beinecke Library, Yale University.)

12. Jonathan Edwards, "The Spiritual Blessings of the Gospel Represented by a Feast," in The Works of Jonathan Edwards , vol. 14, Sermons and Discourses, 1723-1729, ed. Kenneth Minkema (New Haven, Conn.: Yale University Press, 1997), 286.

13. Jonathan Edwards, "Some Thoughts Concerning the Revival," in The Works of Jonathan Edwards, vol.4, The Great Awakening, ed. C.C. Goen (New Haven, Conn.: Yale University Press, 1972), 387.

John Piper is a theologian, pastor, and chancellor of Bethlehem College & Seminary in Minneapolis, Minnesota.