Daily Light – Feb 11, 2020

Would God Be Just as Glorified If We Were His Slaves?

John Piper, Founder & Teacher, desiringGod.org

The Question:   “Couldn’t God be just as glorified in us if we were tireless slaves for him?” And the answer to that question is easy and clear: No, he could not be just as glorified.

But the best way to come at a question like this is not first to dig into the nature of God to explain why this is so. That’s what I was frankly tempted to do, because it’s not hard to do and it’s glorious to do it. But I think the best way is first to dig into Scripture to show that this is so — not just why it is so — that he does not seek tireless slaves for him. Because that will yield, I think, a more biblically sound and solid answer than if we try to jump over concrete texts and just jump to the nature of an all-sufficient God to argue why he doesn’t need slave labor. So, let’s do that.

There will be clear answers to the question of why God is more glorified when we receive power and blessing from him rather than receiving slave labor from him. Those answers are coming. But even if we couldn’t answer the question of why, it’s crucial that we submit to the teaching of Scripture that it is so. He doesn’t need and doesn’t use slave labor. He abhors the idea of being served as a slave who provides the poor, needy plantation owner with the labor that he’s lacking. God does get more glory from our serving freely, by faith in his enabling power, than by our providing needed slave labor.

So, let’s look at a few passages and then circle back to the question of why God would be more glorified this way than by tireless slave labor.

God Gives All Strength

Whoever serves, [let him serve] as one who serves by the strength that God supplies — in order that in everything God may be glorified through Jesus Christ. To him belong glory and dominion forever and ever. (1 Peter 4:11)

So, God gets the glory because God gave the strength. The giver gets the glory. If we were the giver of slave labor and God were that needy plantation owner, dependent on us, then we would get the glory — our power and our wisdom and our resourcefulness providing his need. That’s the gist of the argument in 1 Peter 4:11. Here’s 2 Thessalonians 1:11–12:

To this end we always pray for you, that our God may make you worthy of his calling and may fulfill every resolve for good and every work of faith by his power, so that the name of our Lord Jesus may be glorified in you.

So, God is glorified because he fulfills every good resolve and work of faith. We don’t provide his slave labor. He provides our strength to give any labor. That’s why he gets the glory, according to 2 Thessalonians 1:12.

God Owns All Things

The God who made the world and everything in it, being Lord of heaven and earth . . . is [not] served by human hands, as though he needed anything, since he himself gives to all mankind life and breath and everything. (Acts 17:24–25)

So, God’s glory is such that he is not and cannot be served as though he needed anything, especially slave labor. He’s the giver of all, not the receiver. And then Romans 11:34–36:

Who has known the mind of the Lord,
    or who has been his counselor?

Answer: Nobody. Nobody counsels God. Nobody gives God advice that he doesn’t already know.

Or who has given a gift to him
    that he might be repaid?

Answer: Nobody. You can’t negotiate or barter with God. You can’t ever put him in your debt. He already has everything. If you give him anything, you’re giving him what he already owns.

From him and through him and to him are all things. To him be glory forever.

So, he gets glory because nobody can give him anything that he doesn’t first give to us, for all is from him and through him and to him. The giver gets the glory. God’s way of saving us is by faith in his initiative and his gift and his empowerment. It is decisively from him, through him, to him from beginning to end.

God Does What He Promises

And so, Paul says of Abraham in Romans 4:20–21,

He grew strong in his faith as he gave glory to God, fully convinced that God was able to do what he had promised.

Faith in God’s promises of provision is how we glorify God, not by showing that we have resources for slave labor in ourselves to contribute to God’s faltering labor force. Jesus says to his disciples,

No longer do I call you slaves, for the slave does not know what his master is doing; but I have called you friends, for all that I have heard from my Father I have made known to you. (John 15:15)

And he makes clear that his glory consists in his being the giver, not the taker. John 14:13:

Whatever you ask in my name, this I will do, that the Father may be glorified in the Son.

So, God is glorified by being rich, resourceful, all-providing as our Giver-Father.

Bound by Joy

Here’s the answer to the question, “Couldn’t God be just as glorified in us if we were tireless slaves for him?” No, because having slaves shows a few glories: some wealth to purchase the slaves, some power to coerce the service, some wisdom to secure the investment. So, there’s a kind of glory for the slave master.

But the fullness of God’s glory would never be shown this way. His grace, his mercy, his patience, his kindness, would not shine that way. God knows that he is seen to be more glorious when the beauty of all of his perfections bind us to him, not with chains, but with cherishing; not with coercion, but with contentment; not because he’s a tyrant, but because he’s a treasure that we won’t leave. He’s not a tyrant that we can’t leave; he’s a treasure that we won’t leave, and therefore, he gets way more glory that way than if he operated by coercion that we had to fulfill against our delights.

No, God would not get more glory from a tireless slave-labor force. He gets more glory by being so beautiful in his character and in his ways that we are bound to him, not because we are held in jail, but because we are held by joy.

John Piper (@JohnPiper) is founder and teacher of desiringGod.org and chancellor of Bethlehem College & Seminary. For 33 years, he served as pastor of Bethlehem Baptist Church, Minneapolis, Minnesota. He is author of more than 50 books, including Desiring God: Meditations of a Christian Hedonist and most recently Why I Love the Apostle Paul: 30 Reasons.

Daily Light – Feb 10, 2020

‘I Shall Not Be Shaken’

How God Removes Our Greatest Fears

Article by David Mathis, Executive Editor, desiringGod.org

You make known to me the path of life; in your presence there is fullness of joy; at your right hand are pleasures forevermore. (Psalm 16:11)

Real confidence is in rare supply. Playing it cool is one thing. It’s easy to straighten your shoulders, arch your back, stick out your chest, and talk tough. But genuine emotional confidence and security of soul is hard to find.

And it should not surprise us. After all, we are sinners, surrounded by other sinners, in a fallen and fragile world. How can any of us truly experience the deep peace and joy of authentic confidence in a world awash with facades of security?

In Psalm 16, we walk with King David the short but significant path from fear to confidence, from instability to security, from anxiety to authentic, lasting joy. He begins, in distress, with the plea, “Preserve me, O God” (Psalm 16:1). Then, amazingly, by verse 8, he declares with confidence, “I shall not be shaken.”

How does such a change of heart happen? Theology. Rehearsing who God is for us can transform everything. Far from detached thought-experiments and philosophical speculations, what we believe about God can be life and death for us today. It will make all the difference if we, like David, know God to be our reliable Savior, our sovereign Lord, and our greatest Treasure.

Reliable Savior

First, God saves us from harm by being both our safest refuge and our trusted counselor. “In you I take refuge” (Psalm 16:1). There is no safer place to hide than in the arms of the omnipotent God. “I bless the Lord who gives me counsel” (Psalm 16:7). Not only does he protect from without, but he provides wisdom from within through the leading of his Spirit.

God is able to save us from the fears that threaten us, not only by intervening to guard us from harm’s way, but also by guiding us out of trouble. Knowing God as our Savior — both as refuge and counselor — inspires confidence that, come what may, we have a resource beyond compare. But he is not only our utterly reliable Savior. He is also our sovereign Lord.

Sovereign Lord

David says in verse 5, “You hold my lot.” Whether we are drawing straws, rolling the dice, or simply seeking our next breath, whatever happens to us is from God. He rules over our lives, not just in the big picture, but in all the little details.

At first, it may not seem comforting to discover he is in control — when your life is difficult, for instance. But if we know ourselves to be God’s, and God to be ours, then such knowledge is remarkably stabilizing. It doesn’t mean that we will not walk through measures of pain or defeat, but it does mean that we are assured a final victory. It doesn’t mean we take every battle, but it does mean that we will most certainly win the war.

God is not only our reliable Savior and sovereign Lord, though; he is also our supreme Treasure. Side by side with David’s declaration in verse 5, “You hold my lot,” is his statement “The Lord is my chosen portion and my cup.” And then, immediately after, he says, “The lines have fallen for me in pleasant places; indeed, I have a beautiful inheritance” (Psalm 16:6). Rejoicing in the sovereignty of God leads into embracing him as the greatest Treasure.

Greatest Treasure

In verse 2, David says, “You are my Lord; I have no good apart from you.” God is the ultimate good. He is the fountain of the river of all delight. All other goods are truly good only when they are in him. Apart from him, all other good things will prove empty in the end.

But doesn’t the next verse threaten David’s deep delight in God? “As for the saints in the land, they are the excellent ones, in whom is all my delight” (Psalm 16:3). How can all his delight be in other people, and God still be his greatest treasure?

Note that David does not say that he delights in God’s people rather than in God, but that people who reject his God give him no pleasure. Godless people, living in godless ways, do not meet with his approval and admiration. He is too captivated by God not to see the folly in godless living. Because he enjoys God as his supreme treasure, he also takes delight in those who treasure God as supreme as well. His love for God spills over in love for those who love God. His love for those who love God doesn’t compete with his love for God; rather, it complements it. Such delight in others is an extension and expression of his supreme delight in God.

Truly Solid Joy

Finally, David closes his song of growing assurance with the high note. Having begun with the plea for God to preserve him, he finishes in confidence and hope. He has moved from anxiety to awe, from pleading to praising, from bemoaning his troubles to basking in the glory of God.

My heart is glad, and my whole being rejoices;
     my flesh also dwells secure.
For you will not abandon my soul to Sheol,
     or let your holy one see corruption.
You make known to me the path of life;
     in your presence there is fullness of joy;
     at your right hand are pleasures forevermore. (Psalm 16:9–11)

As firm as David’s confidence is, ours can be even more solid today. Jesus took on our flesh, lived without blemish, bore our curse on the cross, and God did not abandon his soul to Sheol, the place of the dead. His flesh did not see corruption because God raised him to complete his conquest of the Serpent and rip the doors off the hinges from the inside. In Jesus’s victory over the grave, we are freed from the greatest fear. “Through death he [destroyed] the one who has the power of death, that is, the devil, and deliver[ed] all those who through fear of death were subject to lifelong slavery” (Hebrews 2:14–15).

And now, seated at his Father’s right hand, he is the final destination on the path of life. He is our fullness of joy. In him are pleasures evermore.

David Mathis (@davidcmathis) is executive editor for desiringGod.org and pastor at Cities Church in Minneapolis/St. Paul. He is a husband, father of four, and author of Habits of Grace: Enjoying Jesus through the Spiritual Disciplines.

Daily Light – February 5, 2020

How Do I Grow in Wisdom?

John Piper, Founder & Teacher, desiringGod.org

On April 26, 1998, John Piper preached a sermon on Romans 1:1. It was sermon number 1 in a new series he called “Romans: The Greatest Letter Ever Written.” He announced to his church it would be “a great ten years in Romans,” and people applauded. He would go on to complete the book in 225 sermons, in just 8 years, 8 months, finishing up on Christmas Eve, 2006. This Romans sermon series is now legend.

But back in the early months of the series, the church had to be prepared to plunge into Romans 1:18–3:20, a prolonged argument from Paul that diagnoses the world’s sin problems, and God’s righteous, wrathful response. This section alone would require 22 sermons. To prepare his congregation for such a heavy season ahead, Pastor John explained how hard texts about sin and wrath are vital for creating sages. Here’s a clip of him explaining from his August 30, 1998, sermon titled “The Wrath of God Against Ungodliness and Unrighteousness.”

For a couple of years, I have been throwing out from time to time a goal that I have for the church in the word sage. Through Sunday school, Wednesday night efforts, track-one TBI, small groups, preaching, worship, I want us to become a church in which we nurture and cultivate sages, sagacious people — that is, people who are wise, discerning, penetrating, people-loving, heart-knowing, God-exalting sages.

Grow in Wisdom

I’ve put it like this: all of you 20-, 30-, 40-year-old people should think — and I’m thinking of women and men. I’ve said it especially to some of you women. Some women wondered, “What’s my vision for my life spiritually as I grow older?”

Whether you are single or married, here’s one vision, one way to articulate to yourself why you’re on planet Earth: think of becoming a 60-year-old sage, to which hundreds of young women in their 20s and 30s and 40s will come streaming, because you penetrate, you see things, you understand things, you grasp things, you know nature, you know God, you know the heart, you know sin, you know ugliness, you know beauty, you know wrath, you know holiness, you know mercy. You know things. You’ve been into the human heart and worked around there and understood it and untangled the sanctity and the sin of the human nature. And people read all over you the aroma of wisdom.

And I just think the only reason that doesn’t happen more often than it does is that we don’t pray toward it, think toward it, work toward it, read toward it, listen toward it, act toward it, relate toward it; we just coast.

So, long after I’m off the scene, may some people in this room right now be remembering, “Remember 20 or 30 years ago when Pastor John Piper was here and he called us to be sages? There’s one, and there’s one; there’s one, and there’s one” — the men and women in their 60s and 70s and 80s, to whom people go because every time they go there’s a fountain of life. The lips of wisdom are a fountain of life (Proverbs 10:11).

Who drinks at your life? You are meant to be that. You are on the earth to become that way. And so many of you have low views of what you’re going to be when you’re older. Stop having low views. The Bible is written to make you wise unto salvation, and not just your own (2 Timothy 3:15). All of this is simply to tell you that to linger in the presence of an authoritative analysis of a human condition for some months is not an unhelpful thing to do if you want to produce sagacious, wise, penetrating, loving counselors to whom people go and get great help.

How Passion for the Gospel Ripens

Romans 1:18, which begins this whole section on sin, is giving us a support for the gospel. Do you see the word for or because at the beginning of verse 18? If you have the NIV, you don’t see it because they dropped it. Shame on them. I don’t know why they do that sort of thing, but if you have the NASB or RSV or KJV or one of the more literal renderings, you will see the word for or because at the beginning of verse 18, and it is absolutely essential for understanding the flow of the apostolic argument.

The gospel is power because in it righteousness is revealed for you to have by faith — it’s God’s, not yours — so that you can have peace in your conscience, acceptance with God, hope for everlasting life. And you need that because the wrath of God is against your sin mightily. Do you get the connection?

Which means that if you understand wrath, and you understand sin and ungodliness and unrighteousness, you will desperately look for the gospel. You will want a shield from that wrath more than you want anything in the world. And it’s there in Romans 1:17. We’re coming back to it every Sunday. So, if you wonder, “Will you leave the gospel behind and only talk about the problem for several months?” The answer is no. Because the only reason Paul talks about the problem is to make you love the gospel.

Never Skip over Sin

And if you try to do an end run around this section and jump from Romans 1:17 to Romans 3:21, you won’t love the gospel. That’s being taught all over the world today in the name of Christianity. “Let’s just jump over this sin stuff. Let’s just jump over this wrath stuff. This is not encouraging; it is not going to make people want to come back to my church on Sunday morning.”

I don’t believe that, by the way, visitors, whoever you are. Frankly, I think you’d like an interpretation of death and suffering and moral degeneracy in our society. I think the world is kind of interested in questions like “Where’d death come from? And is there any hope to overcome it?”

So, I’m not worried about talking about sin and chasing anybody away. People leave for all kinds of reasons, and people come for the most strange reasons you can ever imagine. God brings you here this morning for this message. You’re here for this message, and I pray that you’ll be listening.

Don’t Run from Your Diagnosis

“For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who by their unrighteousness suppress the truth” (Romans 1:18). The first thing I want you to see in that verse is the two uses of the word unrighteousness — twice. Wrath is coming against our unrighteousness. And we are holding down or suppressing or hindering the truth in unrighteousness.

Surely Paul, in writing those two words, unrighteousness, means for us to connect them with the word righteousness in verse 17. And he wants us to hear that the reason we need a righteousness from God is because we are unrighteous. That’s what he wants us to hear in these words. So, don’t miss that connection.

In other words, you can see right off the bat that the bad news of verse 18 is meant to highlight the good news of verse 17. And if you don’t get your condition as unrighteous, you won’t love the awesome reckoning of verse 17. So, don’t run from these things. Don’t run from the diagnosis.

John Piper (@JohnPiper) is founder and teacher of desiringGod.org and chancellor of Bethlehem College & Seminary. For 33 years, he served as pastor of Bethlehem Baptist Church, Minneapolis, Minnesota. He is author of more than 50 books, including Desiring God: Meditations of a Christian Hedonist and most recently Why I Love the Apostle Paul: 30 Reasons.

Daily Light – February 4, 2020

Let Not Violence Entertain You

Article by Dr. Kathryn Butler, Regular Contributor to desiringGod.org, and an author.

I trusted the friend who’d recommended the movie. When the opening scene depicted a murder in graphic detail, I shot her a nervous glance. A chase sequence ensued, with innocent bystanders slashed and bludgeoned. Then the vigilante protagonist tortured the villain with pliers.

My friend, enrapt, elbows on her knees, leaned toward the screen as I shrank into the couch. The directors had crafted a retribution narrative designed to stir up adrenaline. We were supposed to glory in the vengeance and the gore, to cheer with the disarticulation of each bloodied finger. They’d disguised brutality as entertainment.

“Please turn it off,” I blurted.

My friend laughed, assuming I was joking. When I repeated my plea, her eyes widened.

“You’re a trauma surgeon!” she cried. “Surely, you’ve seen worse than this!”

I gritted my teeth. I hadn’t seen worse, but I’d seen more. Blood-and-guts movies like this didn’t reveal the full aftermath of tragedy. They didn’t explore how blades, shrapnel, and shattered windshields meant grieving wives and orphaned sons. They didn’t elaborate on the language of wound edges, how the ragged tissue in blast injuries guaranteed months of future surgeries, how the clean margins of a bullet wound could hide a death sentence.

I’d seen the anguish that lingered among the heartbroken long after we’d cleaned the blood from the trauma bay. I’d witnessed the power of a trigger pull to demolish lives.

“I’ve seen enough,” I said. “Please turn it off.”

Does Violent Media Harm Our Kids?

Debates about violence in the media have broiled in the scientific community for over half a century. A decade ago, the American Academy of Pediatrics (AAP) issued its statement alerting parents and pediatricians to a link between violent media and aggressive thoughts. Studies since then have reinforced their concerns, correlating violent film and video game exposure in young people with anger, desensitization to real-world violence, and diminished compassion.

And yet, while ardent, opinions on this issue aren’t unanimous. Some critics accuse organizations like the AAP of proclaiming unfounded conclusions. In particular, they note that most studies on violent content have focused on thoughts and feelings elicited in the laboratory, with comparatively little data about how media exposure affects real life behavior. Although watching gory movies can stir up aggressive thoughts, no study proves that these thoughts inspire violence against others. Without such data, skeptics argue, stern warnings about media are unsubstantiated.

The contentiousness in the medical community spills over into the public sector. Last year, when a series of high-profile shootings stunned the nation, politicians cited movies and video games as potential contributors. The backlash was swift and vehement, with protests riddling the internet. After the assaults, Universal Studios canceled release of its horror film The Hunt to avoid inflicting further grief. A few months later, the film Joker sparked controversy for its potential to inspire copycat killers. The dispute churns on, with tempers flaring on either side.

When Entertainment Harms Love

How does a disciple of Christ respond to this controversy? When our screens offer atrocities as entertainment, do we watch, or should we look away?

While no data links violent media to malicious actions, the current evidence should still give us pause. One systematic review states the following: “Violent media can also desensitize people to violence, making them less sensitive to the pain and suffering of others.” Even if a bloody scene in a film doesn’t inspire us to commit violence, it can deaden compassion.

As followers of Christ, this should grab our attention. Our two primary calls as disciples are to love God, and to love our neighbors:

You shall love the Lord your God with all your heart and with all your soul and with all your mind. This is the greatest and first commandment. And a second is like it: You shall love your neighbor as yourself. On these two commandments depend all the Law and the Prophets. (Matthew 22:37–40)

Loving neighbors requires that we view others as image-bearers, infused with inherent worth and dignity. We’re called to extend compassion toward those who, like us, buckle beneath the burden of sin and cry out for help. As Christ loved us, so we also are to love one another (John 13:34–35). As the apostle John says, “By this we know love, that he laid down his life for us, and we ought to lay down our lives for others. But if anyone has the world’s goods and sees his brother in need, yet closes his heart against him, how does God’s love abide in him?” (1 John 3:16–17).

When we indulge in gratuitous violence on screen, we risk detaching ourselves from the plights of our suffering brothers and sisters. We threaten our ability to love them. We exchange open hearts for a perverse CGI thrill.

Pain After the Credits

Not all media violence corrupts. When designed to convict, rather than to entertain, cinematic realism can confront us with our own depravity. Films that depict war truthfully, unveiling its power to destroy both body and soul, can unsettle us into contemplation, and emphasize our need for a savior. When approached with honesty and sensitivity, rather than recklessness, realistic film can prod us to repentance.

Too often, however, films exploit brutality, rather than condemn it. They treat it as a forbidden fruit, a rousing spectacle, rather than as sin unleashed. While graphics technology depicts exploding tissue and splattered blood in unprecedented relief, they gloss over the impact of such travesties on the soul, mind, and heart.

They don’t explore what any clinician in an emergency department knows: that violence leaves children maimed, and infants fatherless. That the easy pull of a trigger afflicts the grieving for decades. That a single outburst of anger can destroy the lives of people who love, and dream, and hope, not just for a moment, but for generations. That rather than cause for excitement, inflicted wounds are signatures of evil: God’s workmanship torn open, the Adversary’s handiwork in flesh and blood.

How to Know What to Watch

For guidance when we gaze upon media, be it film, video games, or print, we can turn to Philippians 4:8. In a beautiful exposition of discernment, Paul advises, “Finally, brothers, whatever is true, whatever is honorable, whatever is just, whatever is pure, whatever is lovely, whatever is commendable, if there is any excellence, if there is anything worth of praise, think about these things.”

When we watch a violent film, does it elaborate upon what is honorable and true? Does it reflect what is pure, lovely, and commendable? Can we discern excellence in its frames?

Do its unsettling images convict us, and drive us to repentance? Do they enlighten us? Do they enhance our compassion for others? If the answer is “yes,” then with discerning eyes, minds turned to Christ, and hearts open to other, watch on. If the answer is “no,” then out of love for your neighbor, turn the screen off, and feast your eyes, instead, upon what is true and lovely — on what accords with God.

Kathryn Butler is a trauma and critical care surgeon turned writer and homeschooling mom. She is author of Between Life and Death: A Gospel-Centered Guide to End-of-Life Medical Care. She lives north of Boston, and writes at Oceans Rise.

Daily Light – February 3, 2020

Hell Will Not Unsettle Heaven

The Horror of Judgment and Promise of Joy

Article by David Mathis, Executive Editor, desiringGod.org

How many of us, if we’re honest, can barely stomach the thought of divine judgment?

We may genuinely believe the Bible, and acknowledge the reality (and rightness) of God’s wrath and an eternal hell, while mostly trying to avoid the subject. In a way, we tolerate God’s judgment, but our instinct is to turn away. At bottom, we may be a touch embarrassed by it. We celebrate Jesus’s self-sacrifice at the cross, but talk as little as possible about hell, even when sharing the gospel.

The idea that we might someday enjoy God’s justice and power on display in his judgment seems almost imponderable — much less the thought that we might actually appreciate him for it, even now.

Reconsidering Wrath

When we avoid hell, though, we miss deeper and wider vistas on the glory of God. We overlook, minimize, or neglect significant facets of who God is.

The wrath of God, and the reality of divine judgment, is one of Christianity’s most offensive claims today. Yet, as Tim Keller writes to skeptics, and to all of us, “If Christianity were the truth, it would have to be offending and correcting your thinking at some place. Maybe this is the place, the Christian doctrine of divine judgment” (The Reason for God, 73).

What if our shyness about divine judgment actually erodes our joy in God, rather than preserving it? Healthy hearts, of course, are not warmed at the prospect of unbelieving loved ones facing omnipotent wrath for all eternity. And yet if we follow God’s revelation of himself to us in the Scriptures, many of us will find more joy to be had, even now, not only in his love and grace, but also in his wrath and justice. Take just two glimpses, among others, in pondering the possibility.

Judgment and Joy at the Exodus

In Exodus 14, God’s people were backed up against the Red Sea, and they could see Pharaoh’s army coming for them. They seemed trapped, and began to experience a collective panic. Speaking into their great fear, Moses promised, “The Lord will fight for you” (Exodus 14:14), and as Pharaoh’s army approached,

The angel of God who was going before the host of Israel moved and went behind them, and the pillar of cloud moved from before them and stood behind them, coming between the host of Egypt and the host of Israel. (Exodus 14:19–20)

God, manifesting his presence in the pillar, moves to stand between his people and their enemy. This is an act of war. He steps forward to shield his own. He puts himself in the middle. He says, in effect, I’ll take this fight. I’ll protect my people from their aggressors. Let me have the Egyptians.


Then, after he has parted the sea, and as the Israelites are walking across, with the Egyptians coming in after them, God ends the battle with terrifying force:

In the morning watch the Lord in the pillar of fire and of cloud looked down on the Egyptian forces and threw the Egyptian forces into a panic, clogging their chariot wheels so that they drove heavily. And the Egyptians said, “Let us flee from before Israel, for the Lord fights for them against the Egyptians.” (Exodus 14:24–25)

Moses stretches out his hand, the waters return to their normal course, and Exodus 14:27 reports, “The Lord threw the Egyptians into the midst of the sea.” God indeed has fought for them. He took their battle. He utterly destroyed their oppressors, and so, they break into song to celebrate their God, that “he has triumphed gloriously” (Exodus 15:1). They sing, “The Lord is a man of war; the Lord is his name” (Exodus 15:3).

Exodus 14–15 will not be the last time we see God as a divine warrior against the enemies of his people (see also Deuteronomy 1:303:2220:4Joshua 23:102 Chronicles 20:1732:8Psalm 35:1Isaiah 30:3231:4Zechariah 14:3). However, note in particular here at the exodus: he is not only a “man of war,” but his people praise him for it. They don’t cringe. They’re not embarrassed. In fact, they delight in his wrath. They sing. They even dance (Exodus 15:20). Why? Because he destroyed their oppressors.


The people celebrate God’s love (Exodus 15:13) — but not only his love. They also celebrate his fury against their enemies. They enjoy the protection of his wrath:

Your right hand, O Lord, glorious in power,
     your right hand, O Lord, shatters the enemy.
In the greatness of your majesty you overthrow your adversaries;
     you send out your fury; it consumes them like stubble. (Exodus 15:6–7)

In the same moment, in the same action, God’s people are the object of his undeserved love, while his enemies are the objects of his well-deserved judgment. God’s demonstration of his wrath toward the Egyptians makes known his steadfast love to his people. He may patiently endure their mistreatment for a time, but in the end, his love compels the execution of justice against the wicked. Divine wrath serves divine love, and in this way, love wins.

Judgment and Joy at the End

We not only look back, though, to the exodus, but also forward to the final judgment. More blood flows in the pages of Revelation than anywhere else in the Scriptures. And yet what is the defining tenor of God’s people from beginning to end? They worship (Revelation 4:105:147:1111:16; and more). Their joy in God overflows in praise.

As God’s horrific judgments fall one after another on the wicked, the torments of the damned do not diminish the delight of the saints in heaven. In fact, God’s judgments inspire the praises of his people. They rejoice, and know themselves recipients of his grace, precisely as his justice descends on those who endure in their rebellion against their Maker.

When the clouds roll back, and we peek into heaven, we see martyrs cry out for justice: “O Sovereign Lord, holy and true, how long before you will judge and avenge our blood on those who dwell on the earth?” (Revelation 6:10). We hear an angelic call to worship “because the hour of his judgment has come” (Revelation 14:7). We hear yet another “song of Moses,” in which the saints in heaven proclaim, “All nations will come and worship you, for your righteous acts have been revealed” (Revelation 15:4).


The worship of the heavenly hosts commends the justice of God’s judgments:

Just are you, O Holy One, who is and who was,
     for you brought these judgments.
For they have shed the blood of saints and prophets,
     and you have given them blood to drink.
It is what they deserve! (Revelation 16:5–6)

Heaven’s praises culminate in Revelation 18 and 19 with the final destruction of the wicked. God’s judgment displays his might for the watching eyes of his worshiping people (Revelation 18:8), and the destruction of Babylon summons his saints to worship:

Rejoice over her, O heaven,
     and you saints and apostles and prophets,
for God has given judgment for you against her! (Revelation 18:20)

“For you,” it says to the saints. Divine judgments against the wicked are for you.


The climactic moment comes in Revelation 19:1–6. Here, at the height of God’s judgment, his people break forth in four hallelujahs (verses 1, 3, 4, and 6) — the only four in this book transfixed on heaven’s worship. Why hallelujah now? God’s people praise him for the judgment through which he saves them:

Hallelujah! Salvation and glory and power belong to our God, for his judgments are true and just; for he has judged the great prostitute [Babylon] who corrupted the earth with her immorality, and has avenged on her the blood of his servants. (Revelation 19:1–2)

Then, once more, they cry, “Hallelujah!” and declare, “The smoke from her goes up forever and ever” (Revelation 19:3).

The day is coming when the people of God will rejoice that his judgment has fallen on the wicked (so also Psalm 48:1158:1096:11–13). Then we will know in full what we perhaps only know and feel in part, for now.

What About the Wicked We Love?

Knowing that the eternal destruction of the wicked will not encumber, but in fact stir our eternal, ever-increasing joy in God Almighty does not mean we experience that joy fully now.

Jesus himself wept over the lostness of Jerusalem (Matthew 23:37), and the apostle who knows these truths as well as any wrote of his “great sorrow and unceasing anguish” for his unbelieving “kinsmen according to the flesh” (Romans 9:2–3). Yet in the very same chapter, he was able to exult in wonder before the God who “desiring to show his wrath and to make known his power, has endured with much patience vessels of wrath prepared for destruction, in order to make known the riches of his glory for vessels of mercy, which he has prepared beforehand for glory” (Romans 9:22–23). That Paul can hold together both such sorrow and such glory gives us a glimpse of what our souls might be capable of, even in this life.

The horrors of hell will not spoil the joy of Jesus’s bride. And imponderable as it may seem to us now in this disorienting in-between age, the decisive and eternal demonstration of God’s justice and power in the eternal destruction of the wicked will occasion the praise and joy of God’s people.

Joy in the End — and Now

We can indeed find eternal joy in the God of eternal wrath. In fact, we would not be able to find eternal, ever-increasing, ever-deepening joy in a God who was unjust. Deep down we all know we do not want a God who has no wrath and power. We do not want a God who affirms the wicked, or simply leaves them be, while they mount their eventual attack on God and his people. In the end, we do not ache for a God who stands idly by and doesn’t love his people enough to protect them from evil.

In the end, the shades of grey will be gone, and those outside of Christ will be revealed for who they are: rebels against their Creator. Haters of the God we love. Abhorrers of the Christ we adore, and of his bride. There is an all-stakes war going on for the cosmos, and we have ignored it to our own peril.

Our inability now to see how the eternal destruction of the wicked will one day soon be a cause for joy does not mean we will remain unable forever. In fact, we can grow and mature even in this age. And what we can’t feel now, we will soon enough. If not here in fresh tangible measures, then certainly in the age to come. We will not cringe. We will cry hallelujah. We will not dodge the truth but delight in it. No more will we wonder how these things can be so. We will know, and we will worship.

David Mathis (@davidcmathis) is executive editor for desiringGod.org and pastor at Cities Church in Minneapolis/St. Paul. He is a husband, father of four, and author of Habits of Grace: Enjoying Jesus through the Spiritual Disciplines.

Daily Light – January 31, 2020

Ask God for the World

The Missing Prayer the Nations Need

Article by David Platt, Pastor, Washington, DC

God’s end goal in the world is that his glory would be known and enjoyed among all the nations. This reality is evident from cover to cover in the Bible, from the creation of man and woman in God’s image to the consummation of God’s kingdom in a multitude from every nation, tribe, people, and language worshiping him for the salvation and satisfaction found in him (Genesis 1:26–28Revelation 7:9–17).

If this is the end goal of God — the spread of his glory among all the nations — then this should be the end goal of every Christian in whom the Spirit of God dwells. If the Spirit of God wants the world for Christ, and you have the Spirit of God living in you, then you will want the world for Christ. Global mission is apparently not a program in the church for a select few who are called in a special way. Global mission is the purpose for which we all have breath. Every Christian lives and dies for the spread of God’s glory among all the nations. This means that every Christian, at least in theory, prays for the spread of God’s glory among all the nations.

But what about in practice?

If Angels Heard Our Prayers

If someone were to listen in on your prayers over the last week, would they hear a zeal for God’s glory among all the nations? Would they hear concern for the more than two billion men, women, and children who are among groups still unreached by the gospel? Would they hear compassion for imprisoned and endangered brothers and sisters in persecuted countries?

Would they hear prayers for God’s mercy and justice amidst crises in Latin America or conflicts in the Middle East, or on behalf of the starving in sub-Saharan Africa, the trafficked in South Asia, and refugees forced from their homes around the world? Would they hear pleading for the health of the global church in places where it does exist and for missionaries who are planting the church where it does not exist?

If the answer to any (or all) of the above questions is “no,” I simply want to encourage you to incorporate praying for the world into your regular time alone with God. And I want to encourage you in this way because God has invited you to pray in this way. Well, to be more accurate, he has commanded you to pray in this way. But as with his other commands, this is an invitation from God to participate with him in what he is doing in the world.

How to Pray for the World

Just think of it: Before you or I get out of bed in the morning, we can pause and play a part in what God is doing in North Korea. Or North Africa. Among the unreached, among the persecuted, and among the suffering in places where we may never go and in the lives of people we may never meet (at least this side of heaven). And God has not only invited you and me to ask him for requests around the world; he has promised to answer our requests according to his word.

So how do we pray for the world according to God’s word? I offer the following as a biblical and practical guide to get you started:

Pray for the unreached among the nations.

Pray that God would relent of his wrath and show his mercy by saving people who are unreached right now. Pray that God would send laborers to them and from among them (Matthew 9:36–38). Pray that a similar pattern from the ministry of Paul and Barnabas through Acts 13–14 would emerge: that missionaries among the unreached would have confidence in God’s word (Acts 13:4–5), power from God’s Spirit (Acts 13:6–7), victory in spiritual warfare (Acts 13:10–12), success in gospel witness (Acts 13:12), peace with other believers, and favor with unbelievers (Acts 13:14–15).

Pray that the gospel would be clear through them (Acts 13:26–34) and that God would open hearts around them (Acts 13:48). Pray for their joy in the midst of suffering, kindness in the midst of slander (Acts 14:1–2), spiritual power (Acts 14:3), personal humility (Acts 14:4–18), patience (Acts 14:8–18), and perseverance (Acts 14:19–20). Pray that God would use them to make disciples and multiply churches (Acts 14:21–28).

For a useful tool to help in praying specifically for unreached people groups, I encourage you to download the “Unreached of the Day” app from Joshua Project. This is a simple, powerful way to incorporate prayer for the nations into your daily walk with God.

Pray for the persecuted among the nations.

Ask God to strengthen persecuted believers that they might hold fast to the hope God gives, to know the depth of God’s love for them, to experience boldness and strength from the Holy Spirit, to proclaim the gospel faithfully. Pray for persecutors to see and come to know Christ through the lives of those they are persecuting, and for justice (Acts 4:23–302 Timothy 1:8–14).

Pray for the poor among the nations.

Plead for provision of food for the hungry and for safe drinking water for the thirsty. For medical provision for children and adults suffering and dying of preventable diseases. For refugees who have been separated from their homes due to natural and moral disasters. For the church to give generously, sacrificially, and cheerfully to the poor (Deuteronomy 15:7–11Proverbs 3:27–28Matthew 25:34–40James 2:15–171 John 3:16–18).

Pray for orphans and vulnerable children among the nations.

For children and their parents in the foster care system. For children and caregivers in orphanages. For foster care and adoptive families. For unadoptable and unadopted children around the world (Deuteronomy 10:17–19Psalm 82:3–4Isaiah 1:17James 1:27).

Pray for the enslaved among the nations.

Pray for salvation, strength, protection, freedom, justice, hope, and healing for victims (Psalm 82:4103:6Luke 19:10). For conviction, repentance, and salvation for oppressors, for criminal networks to be dismantled, and for oppressors to be arrested and persecuted (Psalm 7:9Isaiah 55:7Jeremiah 22:32 Timothy 2:25). For government corruption to cease and for the implementation of just legislation (Deuteronomy 16:19Proverbs 8:15Amos 5:121 Timothy 2:1–2). For the church to advocate and work in unity against injustice (Psalm 133; Proverbs 31:8John 17:23Romans 15:5).

How Jesus Taught to Pray

The above is a starting point, but it’s certainly not the whole story when it comes to all the ways we can pray for the world. And not only can, but must. After all, this is how Jesus taught us to pray. For the hallowing of God’s name in all the earth (Matthew 6:9). For the hallowing of God’s name as King of the nations, Lord of the peoples, Savior of sinners, Defender of his people, Provider for the poor, Father to the fatherless, and Deliverer of the oppressed. Let us pray accordingly.

Let us be done with prayer that merely centers around our lives, our families, and the world right around us. We have been created for so much more. We have been called to join with the God of the universe in spreading his goodness and glory among all the nations. Let’s pray today toward this end — starting today. And as we do, we will experience the pure joy of participating with God in the accomplishment of his end goal for all the world.

David Platt (@plattdavid) is a pastor at McLean Bible Church in the DC area. He is the author of Radical: Taking Back Your Faith from the American Dream.