Audio Transcript

Welcome back to the podcast. We start this new week off with a solid Bible question from a listener named Andrew. “Pastor John, hello to you! My question is about who will judge the world finally — Jesus, the Father, or the word of Christ? Of course, John 3:17 and John 12:47 tell us that Jesus did not come into the world the first time to play the role of judge. I understand that. That comes later. And as John 5:22 says it, it’s not the Father who judges in the end, but Christ. But then other passages, like 1 Peter 1:17, seem to actually say, no, the Father judges in the end. And then John 12:48–49 says final judgment comes from the word of Christ, under the authority of the Father. Can you help me understand all this? In the end, who judges the world?”

I think if you put all the pieces of the New Testament together, the answer goes something like this (it’s kind of a complicated answer, but I’ll unpack it): God the Father judges the world through Jesus Christ, the God-man, sharing that judgment in appropriate ways with apostles and Christians and with the confirming indictments of sin and truth. So that’s the sentence that answers the question as I see all the pieces going together. But before I give the building blocks and unpack those pieces, let me say why I think this is worth talking about.

“Every single human being will be held personally accountable before the Maker of the universe.”

I mean, I think this is really important. And the reason is because every single human being, every single individual listening to our voices, will be held personally accountable before the Maker of the universe for the way each of us has responded to the measure of revelation that each of us has concerning God, concerning his ways in the world, and for the way we have lived our lives — including our attitudes and our words and our actions in response to the witness of God in nature, in Scripture, in our own conscience (which is just another witness to God’s reality). “We will all stand before the judgment seat of God,” Paul says in Romans 14:10.

So that’s why it matters. And I think there should be a kind of trembling seriousness about it over against the superficiality of most of what happens in the world.

Judged by Father and Son

Now, here are the building blocks of that complex answer that I summed up in that sentence about who judges the world. There are biblical passages that say, plainly, that God judges the world — the Father judges the world. First Peter 1:17: “If you call on him as Father who judges impartially according to each one’s deeds, conduct yourselves with fear throughout the time of your exile.” So there it is, clear. The Father judges, impartially, all of us. Or Romans 3:5–6:

If our unrighteousness serves to show the righteousness of God, what shall we say? That God is unrighteous to inflict wrath on us? (I speak in a human way.) By no means! For then how could God judge the world?

So that’s the first building block. The Father judges the world.

Here’s the second one. You have biblical passages about Christ judging the world. So, 2 Timothy 4:1 says, “. . . Christ Jesus, who is to judge the living and the dead, and by his appearing and his kingdom” — he judges the world. So, you have Christ at his second coming described as the judge of the living and the dead.

Judged Through the God-Man

And then, if you ask how these two threads of Scripture — that talk about Christ and talk about the Father judging the world — fit together, how those threads are woven together, the clearest answer is that God the Father judges through God the Son, the God-man, Christ Jesus. And the New Testament expresses that relationship between the Father and Son in different ways.

For example, Luke in the book of Acts expresses it by saying that God appointed Christ to be the judge of the world. “[Christ] is the one appointed by God to be judge of the living and the dead” (Acts 10:42). We see the same thing in Acts 17:31: “[God] has fixed a day on which he will judge the world in righteousness by a man whom he has appointed; and of this he has given assurance to all by raising him from the dead.” So that’s about the clearest statement you could get of God judging by a man, Christ Jesus. So God judged through Jesus Christ.

Then Jesus expresses this relationship between the Father and the Son in judgment with the same kind of emphasis, with focus on the God-man — that God intends to do his judging through a man, an incarnate Son. John 5:27: “[God] has given the Son authority to execute judgment, because he is the Son of Man.”

So, I think when Jesus says in John 5:22–23, which is just a few verses earlier, “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” — I think when he says that, he doesn’t mean that the Father is not involved at all in judgment, but that he’s not involved in judgment without the Son. “The Father judges no one” means, I think, “The Father judges no one apart from the Son.”

And I say that because eight verses later, Jesus says, “I can do nothing on my own. As I hear, I judge, and my judgment is just because I seek not my own will, but the will of him who sent me” (John 5:30). In other words, both God the Father and God the Son say, “I don’t judge anyone without perfect harmony between my will and my Father’s will,” or “my will and my Son’s will.”

Judged by Apostles and Saints

Now, besides the judgment of the world through the Father and Son, the New Testament also speaks of the involvement of the apostles and the saints in the judgment of the world. This is really amazing. For example, Jesus says to the twelve apostles in Matthew 19:28, “Truly, I say to you, in the new world, when the Son of Man will sit on his glorious throne, you who have followed me will also sit on twelve thrones, judging the twelve tribes of Israel.” And then Paul says in 1 Corinthians 6:2–3 to the church, the whole church,

Do you not know that the saints will judge the world? And if the world is to be judged by you, are you incompetent to try trivial cases? Do you not know that we are to judge angels? How much more, then, matters pertaining to this life!

Now, if that sounds incredible, which it does, it gets even more incredible in Revelation 3:21, where Jesus says, “The one who conquers [that is, the one who triumphs over persecution and temptation by keeping the faith — the one who triumphs], I will grant him to sit with me on my throne, as I also conquered and sat down with my Father on his throne.” That’s just breathtaking.

“To be part of Christ’s body, his bride, is to be part of his rule.”

In other words, to be part of Christ’s people by faith — simple, childlike trust in the infinitely worthy Christ — to be part of his body, his bride, is to be part of his rule. That’s what he said. And part of his rule includes part of his judgment. So, if we sit with him on his throne, in some sense sharing in his rule, we then share in his judgment, just like Paul said.

Judged by Sin and Truth

Now, there are two more building blocks in that sentence that I gave. So besides God, Christ, apostles, and Christians, listen to the way Jesus describes the judgment in John 3:19: “This is the judgment: the light has come into the world, and people loved the darkness rather than the light because their works were evil.” In other words, it is our own sin, our own love of darkness, that will be our judge at the last day.

And then Jesus says in John 12:48, “The one who rejects me and does not receive my words has a judge; the word that I have spoken will judge him on the last day.” In other words, at the last judgment, the truth that Jesus spoke — and that we knew and did not follow — will rise up as our judge. So, the truth and our sin will also be our judges.

What Judgment Means

Now, let me draw in one last cluster of a different kind of building block to use when we’re building our biblical theology of divine judgment. There are not only six judges, so to speak: God, Christ, apostles, Christians, truth, sin. There are at least six meanings of the word judgment. And we should ask, each time we’re talking about it, Which one are we talking about?

Judgment is an expression of the highest and final authoritative decision about our destiny by God (Romans 3:6).
Judgment is an expression of the immediate execution of the act of judgment (Acts 17:31).
Judgment is an act of final and decisive separation from God for non-Christians (Matthew 25:32).
Judgment is an act of meting out various rewards to Christians (1 Corinthians 3:15).
Judgment is any effect of truth that has been believed or rejected (John 12:48).
Judgment is an effect of sin in response to truth (John 3:19).

So, we should always clarify what we’re talking about when we ask about particular texts concerning God’s judgment.

Christ Judged for Sinners

So, to give the summary answer once more: Who will judge the world? God the Father judges the world through Jesus Christ, the God-man, sharing that judgment in appropriate ways with apostles and Christians, and with the confirming indictments of sin and truth.

And I think, Tony, that the note we should end on is the distinctive Christian reality. Lots of religions believe in the final judgment of God. There’s nothing distinctively Christian about final judgment.

The distinctive Christian reality is that God’s Son came into the world in order to take on himself the judgment that we deserve when he died on the cross, so that these words from Jesus in John would be gloriously true. He said, “Truly, truly, I say to you, whoever hears my word and believes him who sent me has eternal life. He does not come into judgment, but has passed from death to life” (John 5:24). That’s the distinctive Christian message.

Several months into a new executive administration, how might we describe the state of affairs when it comes to abortion in America?

Grievous would not be too strong a word. Distressing and outrageous also describe my response to the renewed efforts to enshrine abortion as health care, turn it into a super-spreader event worldwide, and purge dissenters working within the U.S. government who think it’s wrong to intentionally kill an innocent human being. But though God can, without sin, “let loose . . . his burning anger, wrath, indignation, and distress” (Psalm 78:49), I cannot. So, what follows is a brief state of the union for abortion that should fuel our first and best response: prayer.

For thirty years, from Boston to Beijing, I’ve done my best to respond to the shedding of innocent blood with prayerful actions. I’ve now worked in seventeen countries where abortion is most concentrated, prayerfully training pastors in pro-life ethics and their churches in pregnancy crisis intervention. But I also set aside time every week to pray with others for the end of abortion.

Why? Because some evils are so profoundly demonic in their power structure that they will not be cast out without prayer. Child-killing is one of those evils. It’s not merely a failure to maintain the human rights of the defenseless (Psalm 82:3–4). Nor is it simply an exercise in personal autonomy. It’s unrealized demonic servitude. The psalmist says, “They sacrificed their sons and their daughters to the demons; they poured out innocent blood, the blood of their sons and daughters . . . and the land was polluted with blood” (Psalm 106:37–38). Certainly we must do more than pray. But let us not delude ourselves about what we are truly up against.

Affordable ‘Health Care’

According to the White House Fact Sheet of June 30, 2021, “The Biden Administration is committed to advancing sexual and reproductive health and rights in the U.S. and around the world. Everyone should have access to quality, affordable health care.”

“Affordable health care” is government-speak for “easy abortion.” Through executive memorandums and policy directives, Biden is removing the restrictions on U.S. and globalist organizations promoting abortion worldwide.

Biden has committed to “remove, as part of the President’s first budget, the Hyde Amendment restriction from government spending bills, reflecting the President’s support for expanding access to health care, including reproductive health care, through Medicaid and other federally-funded programs.”

The Hyde Amendment, implemented in 1980, has for forty years been the one point of conciliation between abortion advocates and pro-life taxpayers — that which is justified as a private choice, let’s agree, ought not to be paid for with public dollars.

Ending the Hyde Amendment forces all of us to pay for anyone’s abortion. It will not only lead to more abortion; it will further delegitimize dissent, religious liberty, and conscience clauses, along with emboldening the de-platforming and de-monetizing of those who dare to disagree.

Abortion by Mail

Besides removing abortion restrictions, this administration is increasing abortion funding. Domestically, its budget calls for a massive infusion of tax dollars into the Title X family planning, providing $340 million for Planned Parenthood and the abortion industry. Internationally, he proposes a 72 percent increase in funding, or $583.7 million for the United Nations Population Fund.

“‘Affordable health care’ is government-speak for ‘easy abortion.’”

The United Nations Population Fund euphemistically calls itself a “sexual and reproductive health agency.” What they are is a missions organization. Within their worldview, population is the sin problem. Poor countries like Uganda, Ghana, El Salvador, and Guatemala, which still legally protect their unborn children, are the mission field. Abortion, contraception, and sterilization is the plan of salvation.

Relaxing enforcement of safety protocols is the opposite of “health care for women.” Yet this spring, the Food and Drug Administration officially suspended enforcement of the in-person requirement for chemical abortion pills. Abortion by mail is now permitted. Multiple studies, including that of Dr. Donna Harrison, covering a twenty-year-long period, report that complications are four times more frequent in chemical abortions compared to surgical abortions. Adverse events include hemorrhage, infections, and trauma from a woman’s seeing her own unborn child expelled.

In April, the National Institutes of Health removed the restrictions imposed on research using fetal stem cells under the previous administration. In May, the International Society for Stem Cell Research ended its long-standing rule that limited experimentation on human embryos to the first fourteen days of creation. This makes human embryos akin to lab rats. As the Lozier Institute writes, “The removal of the 14-day limit shows their real goal: unlimited human experimentation, making human embryos into disposable laboratory supplies.” In June, Democratic lawmakers introduced the “Women’s Health Protection Act,” which, if passed and signed by the president, would nullify all state abortion regulations.

Some Light in the Darkness

At the same time, American citizens at the state level are rushing to the defense of the unborn. In the first five months of 2021, 48 U.S. state legislatures advanced approximately 489 pro-life bills. As of the end of May, 89 new pro-life bills from 26 states had been enacted. Some, like the Arkansas bill signed this spring, ban almost all abortions. Other states have banned abortion after twelve weeks gestation, sex-selective abortion, and abortion due to prenatal disability diagnosis.

At the local level, Lubbock, Texas, is now one of 36 cities that have outlawed abortion within their city limits and declared themselves a Sanctuary City for the Unborn. Their local Planned Parenthood was forced to stop aborting babies on June 1 when this local law went into effect.

Hanging over all of this, the Supreme Court (SCOTUS) agreed this spring to take up the biggest abortion case in thirty years. In Dobbs v. Jackson Women’s Health Organization, the Court will answer “whether all pre-viability prohibitions on elective abortions are unconstitutional.”

Judicial analyst Bruce Hausknecht writes,

The 1973 Roe decision, written by Justice Harry Blackmun, created artificial “trimester” rules for regulating abortion based on the concept of “viability,” the time at which a preborn baby was generally thought to be able to survive, with medical help, outside the womb. . . . Advances in medical technology have lowered the age of viability. By the time of the 1992 Supreme Court decision in Planned Parenthood v. Casey, for example, the age of viability had decreased from 28 weeks to around 23 to 24 weeks. Recently, a Wisconsin child celebrated his first birthday after a premature birth at 21 weeks, 2 days gestation.

What Can We Do?

How then should we respond to the new administration unleashing its power to promote mass child-killing at home and abroad? We pray that God would grant our president a spirit of repentance, as he did to us. And we pray God would restrain him and frustrate his plans.

“Some evils are so profoundly demonic in their power structure that they will not be cast out without prayer.”

I pray for our nation as a grieving patriot. I don’t put much stock in SCOTUS having the moral courage to follow the Constitution as written. As Mississippi Attorney General Lynn Fitch wrote to the Court last month, “Nothing in constitutional text, structure, history, or tradition supports a right to abortion.” The stronghold of abortion is not in the text. It’s in the human heart and in the fear of man. That’s what drives me to pray.

In 1896, SCOTUS ruled in Plessy v. Ferguson that racial discrimination laws were constitutional. It was a cowardly decision that played to the powerful forces within the culture of the time, not to the text of the constitution. It took 58 years for SCOTUS to find the courage in Brown v. Board of Education to say, “No more! The 14th amendment calls for equal protection of all persons.” I pray we can witness such a declaration in our time.

As the church, we must not be afraid to suffer the hostility that would come if we lived out our faith like the midwives of Egypt. To those dear sisters, suffering many injustices themselves, child-killing was the hill to die on. They “feared God” (Exodus 1:17) and so protected their babies from slaughter. When pressured by Pharoah himself, they still refused to conform (Exodus 1:18–19).

In return, God favored them (Exodus 1:20). Why? For rescuing the babies from slaughter? Not exactly. Rather, “because the midwives feared God, he gave them families” (Exodus 1:21). In other words, God rewarded their faith in him, which was expressed in their bold, pro-life actions.

Audio Transcript

We all want our prayers to work. So what prayers are guaranteed to work? In discovering which prayers are effective, we can start with Jesus’s astonishing promise to all of us in John 15:7. Here’s his pledge to his followers: “If you abide in me, and my words abide in you, ask whatever you wish, and it will be done for you.” Ask whatever you wish! What an astonishing, open-ended promise to boost our prayer lives. But it’s given parameters by what makes for an effective prayer life. Did you catch that? “If my word abides in you.” John Piper preached a sermon on this text back in the early weeks of 1993, in a sermon fitly titled “Ask Whatever You Wish.” It led to this great clip where he explained the key to an effective prayer life. Here’s Pastor John, from about thirty years ago.

Prayer is for granting us the joy of seeing God’s will executed through us as it becomes our will. The only joy in life that lasts is when our desires are drawn from his desires, and those desires are the ones that have the promise made to them: “Ask . . . and it will be done for you.” Here is the way John put it: “Whatever we ask we receive from him, because we keep his commandments and do what pleases him” (1 John 3:22).

Prayer Is for Spiritual Desires

Prayer is not for gratifying natural desires. Prayer is given as a gift for the joy and the satisfaction of those people whose heart is so in tune with God that they keep his commandments and do what is pleasing to him. If you have no interest in obeying God, in bringing the whole of your life — your attitude from morning to night — into conformity to his values, and in getting your desires from his desires, prayer is not your business. James put it like this: “You ask and do not receive, because you ask wrongly, to spend it on your passions” (James 4:3). And then he calls them adulteresses in the next verse (James 4:4). Do you know why? He’s picturing the church as the wife, God as the husband, and prayer as asking the husband for money to pay the paramour down the hall with whom she sleeps. That’s a pretty ugly view of prayer, isn’t it?

Prayer is to bring our lives into conformity with the desires of our husband, God, not to ask him for the wherewithal to consort with the world. Prayer is not for the satisfying and gratifying of natural desires — until those natural desires come into the service of the hallowing of God’s name, the seeking of God’s kingdom, and the doing of God’s will.

“The major challenge in prayer is becoming the kind of people who are not dominated by natural desires.”

The words of Jesus abiding in us prepare us for fruit-bearing prayer. The words of Jesus abiding in us prepare us for fruit-bearing. If prayer is not for the gratifying of our natural desires, but for fruit-bearing for God, then the major challenge before us at the beginning of 1993 in prayer is becoming the kind of people who are not dominated by natural desires. That is the major challenge in prayer: becoming the kind of people who are not dominated by natural desires, but who are dominated by spiritual desires.

This is what Paul calls ceasing to be a natural person and becoming a spiritual person, or growing beyond being carnal people to being spiritual people. Of course, we want to eat. Of course, we’d like to succeed. Of course, we want clothes on our back, and a roof over our head, and education for our children. But if those things are not subordinate in our lives to the big issues that make us tick, then we’re not going to pray with success. We’re not. Prayer is going to be so worldly, so earthly, so unspiritual, God will wonder what it has to do with him. “If you abide in me, and my words abide in you,” you will become that kind of person: “Ask whatever you wish, and it will be done for you” (John 15:7).

Six Ways Jesus’s Words Prepare Us to Pray

Let me give you some examples of how the word of Jesus abiding within makes you that kind of person, in order that you might pray.

1. The word humbles us.

First John 1:10: “If we say we have not sinned, we make him a liar, and his word is not in us” — meaning, if his word were in us, we’d know ourselves aright. The key to a humble, proper assessment of who we are before God comes one way: by the word of God dwelling within. And without that proper self-assessment, we will not be in tune with God and know how to pray according to his will.

2. The word exalts Jesus.

John 17:8: Jesus says, “They have received [my words] and have come to know in truth that I came from you.” In other words, the word received and abiding is the key to unlock not only a true knowledge of ourselves in humility, but an exalted knowledge of God and his Son, Jesus, coming from him. We cannot pray aright until we know Jesus as he is. We can’t pray aright until we have an exalted view of the meaning of the coming of the Son into the world.

3. The word defeats Satan.

First John 2:14 says, “I write to you, young men, because the word of God abides in you, and you have overcome the evil one.” Unless the word of God is abiding in us, Satan will dominate, he will control, and he will deceive and bring us into odds with God rather than being in tune with God. In order to pray in tune with God, Satan must be defeated, and he was defeated in the young men in Ephesus and the other churches by the abiding of the word of God.

4. The word bears love.

John 14:24: “Whoever does not love me does not keep my words” — which means that the words of Jesus define the path of love. We cannot pray fruit-bearing prayers until we know the path on which the fruit is born, and the fruit is always born in the path of love and not outside that path. If you want to know the path of love along which prayers are answered — namely, the path of love — you must have the word of God abiding within you. You can’t know what love is any other way than by the word of God. John says, “By this we know that we love the children of God, when we love God and obey his commandments” (1 John 5:2).

“The key to a humble, proper assessment of who we are before God comes one way: by the word of God dwelling within.”

You may think you’re loving God by not checking into the Bible at all. How many articles, how many books do I read today where the concepts of mercy, compassion, and love are used as criteria with no defense that that’s the way God sees things at all? There’s no defense that this is God’s view of love, God’s view of mercy, God’s view of compassion. You just take the word right out of context, and since it’s a politically correct word, it works. It doesn’t really matter whether it comes from God. If you want to know the path of love, you must have the word of God abiding in you, because many things look loving that are not loving.

5. The word assures.

John 8:47: “Whoever is of God hears the words of God. The reason why you do not hear them is that you are not of God.” What that means is that if you hear God, receive the words of God and have his word abiding in you, it is evidence that you are of God — that is, chosen of God, born of God, elect. In other words, the whole issue of assurance is riding on this word. When you go to pray, one of the great hindrances to prayer and faith and hope in prayer is, Am I of God? Am I born of God? Am I in the family? How do I know I’m in the family? This text says you know you’re in the family if you hear the word of God, if you receive the word of God, if the word of God comes home and finds a place in you. The word receives affirmation and a yes and an amen.

6. The word sanctifies.

John 15:3: “Already you are clean because of the word that I have spoken to you.” And John 17:17: “Sanctify them in the truth; your word is truth.” So, we have cleanness and we have sanctification coming to us through the word.

Praying in Tune

There are a lot of other examples of how the word abiding in us fits us to pray, but here are six:

a humble view of ourselves
an exalted view of the Savior
triumph over the devil
knowledge of the path of love
assurance of our election
the power of holiness

Those six and many more come to us by having the word of God abide with us, abide in us, and therefore fit us for being the kind of people who will pray in tune with God and hear the promise: “Ask whatever you wish, and it will be done for you.”