God’s Pleasure in You
By Tony Reinke | Nov 02, 2013 12:40 am
Does God find pleasure in you?
When he looks at you, does he smile?
In short, if you’re in Christ, the answer is yes. But the answer to how and why and on what basis needs some explaining.
We can break God’s delight for the redeemed into three categories: (1) a delight in election, (2) a delight in redemption, and (3) a delight in holiness.
1. Delight in Election
First, God has expressed delight in his children in the election. Unconditionally and freely, without a hint of injustice or unfairness, God chooses to set his delight on certain human souls, and this delight is an expression of the delight of the triune God (Luke 10:21).
God freely delights in electing children for redemption and for adoption into his family (Romans 9:10–18, Ephesians 1:3–6).
Such a predestined delight over us in election is unconditional to anything in us.
2. Delight in Redemption
Second, God delights in the redemption of his elect in Christ (Luke 15:7).
This delight hinges on the perfect work of Christ and the application of his work to the elect, by faith, in space and time. Even down to the display of our saving faith pleases God (Hebrews 11:6). And once his children are set free from the legal demands of righteousness, and stand forever justified by their union to Christ, God sings over them a song of delight (Zephaniah 3:14–17).
Think of the angel’s joy in heaven over the redemption of one sinner. And think of the father’s overflowing party of delight lavished on his prodigal son. Similarly, when the elect are redeemed, God’s heart is drawn to eternally delight over you, for you (Luke 15:11–24).
3. Delight in Holy Obedience
Third, God delights in sincere obedience.
In one of the most mysterious and profound realities in the universe, the Father’s delight in Jesus was increased after the incarnation, as Jesus matured (Luke 2:52). Think about it. By his obedience to the will of the Father, the Son abides in the delight of his Father (John 10:18, 12:49; 14:31; 15:10). It’s a biblical truth that leaves me mystified.
No mystery, however, is the pattern of Jesus we follow in obedience. And by our obedience we abide in God’s love, and God delights in our holiness (John 14:21–24).
In true obedience we experience the abiding love of Christ and increasing joy of God (John 15:9–11).
For example, humility is beautifully attractive to God. Humility catches his eye. The broken, humble heart draws God close and induces his delight (James 4:8–10; Isaiah 57:15, 66:2; Psalm 34:18).
Sin works in the opposite direction. Delight is contrary to grief, and like any loving father, God is genuinely grieved by our sin (Ephesians 4:30; Hebrews 12:3–11). Disobedience in us contradicts his eternal redeeming purposes over us. In a very real way, by our disobedience we declare sin more delightful than God. How can such a move not pain him?
The Father who has elected and redeemed his children, is genuinely grieved by our sin and genuinely delighted by our holiness.
So how do these three delights hold together?
The key is to understand God’s delight over us, not as three distinct delights, but as three degrees of the same delight. In other words, all three hold together in one plan. God’s delight in 1 (election) builds to his delight in 2 (redemption), leading to his delight in 3 (obedience).
At each stage, God’s delight in us is like a fire growing larger and stronger and hotter over time, building to a day when we stand in moral radiance and perfect Christlike perfection (1 John 3:2).
In other words, “sanctification, seen as culminating in our glorification, is the goal aimed at, all told, in our predestination” (Richard Gaffin). We are elected and redeemed to be made into radiant creatures properly reflecting God’s glory in the fullness of our being. This consummation of God’s election and redemption in glorification is found in grand storylines like Ephesians 1:3–10 and Romans 8:29–30.
The delight of God over his children, strong and constant on the basis of election, unshakably secure in the application of redemption, grows in relation to our real holiness and conformity to his will — someday to be perfected to his even greater delight!
Anyone in Christ can look at this plan of God and marvel.
In the beginning, God created humans to magnify his glory. He made me. I rejected him and chose sin instead, to my ruin and despair. But unknown to me, in eternity past, he set his special love on me. By his beautiful obedience, Christ entered the world to live and die and redeem me, by name, to justify me, to give me the Spirit, and to re-create something beautiful out of this mess called me, something fully obedient, fully radiant in holiness, fully happy in holy communion with God. All my sins and disobedience right now pain him. Yet he delights in all my labors against sin, and my labors to obey, and he lovingly disciplines me toward a day when I will reflect my Savior’s glory to the core of my motives, my thoughts, and all my words and actions, to his great delight. This is what God created me to be!
We need this today. As Kevin DeYoung says it, “One of the main motivations for obedience is the pleasure of God.”
Or as John Piper says it, “God is delighted with our obedience when it is the fruit of our delight in him. Our obedience is God’s pleasure when it proves that God is our treasure.”
On God’s delight in holiness see Kevin DeYoung, The Hole in Our Holiness (Crossway; 2012), chapter five: “The Pleasure of God and the Possibility of Godliness,” and also Wayne Grudem’s contribution in For the Fame of God’s Name (Crossway; 2010), chapter fourteen: “Pleasing God by Our Obedience: A Neglected New Testament Teaching.”
On God’s delights (in general), see John Piper, The Pleasures of God (Multnomah; 2000), and especially chapter nine.
On this threefold delight over his children — election (amor benevolentiae), redemption (amor beneficentiae), and obedience (amor complacentiae vel amicitiae) — see Richard A. Muller, Post-Reformation Reformed Dogmatics (Baker Academic; 2003), 3:561–9, and Francis Turretin, Institutes of Elenctic Theology (P&R; 1992), 1:242 (iii.xx.v).