The Supremacy of God Among

“All the Nations”

Is reaching all the unreached peoples of the world the special task of Christian Missions?
Here is an eloquent plea for the Church to catch a God-centered Biblical-based vision in order
to fully engage in world evangelization to every tribe, people, tongue and nation.

by John Piper

H ow do we decide what the task of

missions is, or even if there
should be such a thing as missions? One
You arrive on the scene of the first
sinking ship and find your self sur-
rounded by hundreds of screaming peo-
This imaginary scene on the sea, of
course, is not a perfect picture of the
church in the world, if for no other reason
answer would be that love demands it ple, some going down before your than that the rescue potential of the
and love defines it. If people all over the eyes, some fighting over scraps of debris, church is not fully engaged even where it
world are under condemnation for sin others ready to jump into the water is working. But the point of the illus-
and cut off from eternal life (Ephesians from the sinking ship. Several hundred tration still stands: love alone (from our
2:2-3, 12;4:17; 5:6), and if calling on yards farther away the very same limited human perspective) may not
Jesus is their only hope for eternal, joyful thing is happening to the people on the see the missionary task the way God does.
fellowship with God, then love other ship. God May Have Another View
demands missions.
Your heart breaks for the dying peo-
God may have in mind that the aim
But can love decide and define ple. You long to save as many as you
of the rescue operation should be to
missions? Not without consulting the can. So you cry out to your two crews to gather saved sinners from every people in
strange ways of God. Sometimes the give every ounce of energy they have. the world (from both ocean liners),
ways of God are not the way we would There are five rescuers in each boat and even if some of the successful rescuers
have done things with our limited
they are working with all their might. must leave a fruitful reached people
views. But God is love, even when his
They are saving many. There is lots of (the first ocean liner), in order to labor in
ways are puzzling. It may not look
room in the rescue boats. a (possibly less fruitful) unreached
like love for your life if you sold all that
Then someone cries out from the people (the second ocean liner).
you had and bought a barren field.
other ship, “Come over and help us!” In other words, the task of mis-
But it might, in fact, be love from another
What would love do? Would love go or sions may not be merely to win1 as many
perspective, namely, that there is a
treasure buried in the field. So, of course, stay? individuals as possible from the most
love will consult God’s perspective I cannot think of any reason that love responsive people groups of the world,
on missions. Love will refuse to define would leave its life-saving labor and but rather to win individuals from all
missions with a limited human per- go to the other ship. Love puts no higher the people groups of the world. It may not
spective, love will test its logic by the value on distant souls than on nearer be enough to define missions as leav-
larger picture of God’s ways. souls. In fact, love might well reason that ing the safe shore of our own culture to do
in the time it would take to row rescue operations on the strange seas
Sinking Ocean Liners
across the several hundred yards to the of other languages and cultures. Some-
The limits of love’s wisdom other ship, an overall loss of total thing may need to be added to that
become plain when we imagine missions definition which impels us to leave one
lives would result. Love might also reason
as a rescue operation during a tragedy rescue operation to take up another.
that the energy of the rescuers would
at sea. Suppose there were two ocean lin-
be depleted by rowing between ships, It may be that this definition of mis-
ers on the open sea, and both began to
which would possibly result in a sions will in fact result in the greatest
sink at the same time with large numbers
smaller number of individuals being possible number of worshippers for God’s
of people on board who did not know
saved. So love, by itself, may very Son. But that remains for God to
how to swim. There are some lifeboats
well refuse to leave its present rescue decide. Our responsibility is to define
but not enough. And suppose you
operation. It may stay at its present missions His way and then to follow
were in charge of a team of rescuers in
work in order to save as many individuals Him in obedience!
two large lifeboats.
as possible. That means a careful investiga-

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16 The Supremacy of God among “All the Nations”

tion of how the New Testament portrays individuals who perceive them- them in the name of the Father
selves to have a common affinity and of the Son and of the Holy
the special missionary task of the
for one another because of their Spirit, 20 teaching them to
church is needed. More specifically it shared language, religion. ethnic- observe all that I have com-
means that we must assess biblically ity, residence, occupation, class or manded you; and lo, I am with
the widespread concept of “unreached caste, situation, etc. or combina- you always. to the close of the
tions of these....[It is] the largest age.” (Matthew 28:18-20)
peoples” as the focus of missionary group within which the Gospel
This passage is often called the
activity. can spread as a church planting
movement without encountering Great Commission. The first thing to
People Blindness barriers of understanding or make clear about it is that it is still
acceptance.4 binding on the modern church. It was not
Since 1974 the task of missions has
increasingly focused on evangelizing2 We should be aware that this defini- merely given to the apostles for their
unreached peoples as opposed to evangel- tion was developed not merely on the ministry, but was given to the church for
izing unreached territories. One rea- basis of Biblical teaching about the spe- its ministry as long as this age lasts.
son for this is that at the Lausanne Con- cific nature of people groups, but The basis for saying this comes from
gress on World Evangelization Ralph mainly on the basis of what would help the text itself. The under girding
Winter indicted the Western missionary missionaries identify and reach the promise of verse 20 says, “And behold, I
enterprise with what he called “peo- various groups. This is a legitimate am with you always to the close of
method for advancing evangelistic the age.” The people referred to in the
ple blindness.” Since that time he and oth-
strategy. word “you” cannot be limited to the
ers have relentlessly pressed the “peo-
ple group” focus onto the agenda of most We also need to make clear at the apostles, since they died within one gener-
mission-minded churches and agen- outset, that I am not going to use the term ation. The promise extends to “the
cies. The “shattering truth” that he “people group” in a precise sociologi- close of the age,” that is, to the day of
revealed at Lausanne was this: in cal way as distinct from “people.” I agree judgment at Christ’s second coming
spite of the fact that every country of the with those who say that the biblical (cf. Matthew 13:39-40, 49). So Jesus is
world has been penetrated with the concept of “peoples” or “nations” cannot speaking to the apostles as representa-
gospel, four out of five non-Christians are be stretched to include individuals tives of the church that would endure to
still cut off from the gospel because grouped on the basis of things like occu- the end of the age. He is assuring the
of cultural and linguistic barriers, not geo- pation or residence or handicaps. church of his abiding presence and help as
graphic ones. These are sociological groupings that are long as this age lasts.
very relevant for evangelistic strategy This is further buttressed by the
Winter’s message was a powerful call
but do not figure into defining the biblical authority Jesus claims in verse 18. He
for the church of Christ to reorient its
meaning of “peoples” or “nations.” lays claim to “all authority in heaven and
thinking so that missions would be seen
as the task of evangelizing unreached on earth.” This enables him to do
“Test All Things”
what he had earlier promised in Matthew
peoples, not the task of merely evangeliz- My aim is to test the people
16:18 when he said, “I will build my
ing more territories. In a most remark- group focus by the Scriptures. Is the spe-
church.” So the abiding validity of the
able way in the next 15 years the mission- cifically missionary mandate of the
Great Commission passage rests on
ary enterprise responded to this call. Bible 1) a command to reach as many
the ongoing authority of Christ over all
In 1989 Winter was able to write, “Now individuals as possible, or is it 2) a
things (Matthew 28:18), and on the
that the concept of “unreached peo- command to reach all the “fields,” or is it
purpose of Christ to build his church
ples” has taken hold very widely, it is 3) a command to reach all the “people
(Matthew 16:18), and on the promise
immediately possible to make groups” of the world, as the Bible defines
to be an ever present help in the mission
plans...with far greater confidence and people groups? Is the emphasis that
of the church to the end of the age
precision.”3 has dominated mission discussion since
(Matthew 28:20).
1974 a Biblical teaching, or is it sim-
A Milestone Definition These words of the Lord are cru-
ply a strategic development that gives
Probably the most significant cial for deciding what the missionary task
mission effort a sharper focus?
unified effort to define what a “people of the church should be today. Specif-
group” is came in March, 1982, as a The Great Commission Passage ically the words “make disciples of all
result of the work of the Lausanne Strat- 18 And Jesus came and said to nations” must be closely examined.
them, “All authority in heaven They contain the very important phrase
egy Working Group. This meeting
and on earth has been given to
defined a “people group” as me. 19 Go therefore and make dis- “all nations” which is often referred
a significantly large grouping of ciples of all nations, baptizing to in the Greek form panta ta ethne (panta

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 John Piper 17

= all, ta = the, ethne = nations). The rea- naturally and normally carried a corporate is written, I have made you the father of
son this is such an important phrase is meaning in reference to people many nations.” Here Paul is quoting
that ethne, when translated “nations,” groups with a certain ethnic identity. In Genesis 17:4-5 where “father of many
sounds like a political or geographic fact the reference in Acts 2:5 to nations” does not refer to individuals
grouping. That is its most common Eng- “every nation” is very close in form to but to people groups. Ethnon is a Greek
lish usage. But we will see that this is “all the nations” in Matthew 28:19. In translation of the Hebrew goyim
not what the Greek means. Nor does the Acts 2:5 the term must refer to people which virtually always means people
English always have this meaning. groups of some kind. At this stage, groups. For example, in Deuteronomy
For example, we say the Cherokee Nation therefore, we find ourselves leaning 7:1 Moses says that God will “clear away
or the Sioux Nation. This means toward a corporate “people group” many nations before you, Hittites,
something like: people with a unifying understanding of “all the nations” in the Girgashites, Amorites, Canaanites, Periz-
ethnic identity. In fact the word “eth- Great Commission of Matthew 28:19. zites, Hivites and Jebusites.” The
nic” comes from the Greek word ethnos word “nations” here is goyim in Hebrew
The Plural Ethne
(singular of ethne). Our inclination and ethne in Greek.
Here we meet a change. Unlike
then might be to take panta ta ethne as a What we have seen then is that the
the singular, the plural of ethnos does not
reference to “all the ethnic groups.” plural ethne can mean Gentile indi-
always refer to “people groups.” It
“Go and disciple all the ethnic groups.” viduals who may not be part of a single
sometimes simply refers to Gentile indi-
But this is precisely what needs people group, or it can mean (as it
viduals. 7 Many instances are ambigu-
to be tested by a careful investigation of always does in the singular) people
ous. What is important to see is that in the
the wider Biblical context and espe- groups with ethnic identity. This
plural the word can refer either to an
cially the use of ethnos in the New Testa- means that we cannot yet be certain which
ethnic group or simply to Gentile individ-
ment as well as its Old Testament meaning is intended in Matthew
uals who may or may not make up an
background. 28:19. We cannot yet answer the question
ethnic group. For example, to illustrate
whether the task of missions accord-
the meaning of Gentile individuals
The Singular Ethnos ing to the Great Commission passage is
consider the following texts. When Paul
In the New Testament the singular merely reaching as many individuals
turns to the Gentiles in Antioch after
ethnos never refers to an individual.5 as possible or reaching all the people
being rejected by the Jews, Luke says,
This is a striking fact. Every time the sin- groups of the world.
“And when the Gentiles heard this,
gular ethnos does occur it refers to a Nevertheless, the fact that in the New
they were glad and glorified the word of
people group or nation, and often the Jew- Testament the singular ethnos never
God” (Acts 13:48).This is a reference
ish nation, even though in the plural it refers to an individual but always refers to
not to nations but to the group of Gentile
is usually translated “Gentiles” in contrast a people group should perhaps incline
individuals at the synagogue who
to the Jewish people.6 Here are some us toward the people group meaning
heard Paul. Consider 1 Corinthians 12:2.
examples to illustrate the corporate people unless the context leads us to indicate
Paul writes: “You know that when
group meaning of the singular use of you were Gentiles, you were led astray to otherwise. This will be all the more true
ethnos. dumb idols.” In this verse “you” when we put before us the Old Testa-
Nation (ethnos) will rise against ment context and the impact it had on the
refers to the individual Gentile converts at
nation (ethnos) and kingdom against king- writings of John and Paul. But first
Corinth. It would not make sense to
dom, and there will be famines and
say, “When you were nations.” we should examine the New Testament
earthquakes in various places. (Matthew
24:7)
use of the crucial phrase panta ta
Perhaps these are sufficient to
show that the plural of ethnos does not ethne (all the nations).
Now there were dwelling in Jerusalem
devout men from every nation (eth- have to mean nations or “people
nos) under heaven. (Acts 2:5) groups.” On the other hand the plural, like Panta ta Ethne
There was a man named Simon who... the singular, certainly can, and often Our immediate concern is with
amazed the nation (ethnos) of Samaria. does, refer to “people groups.“ For exam- the meaning of panta ta ethne in Matthew
(Acts 8:9) ple, in Acts 13:19, referring to the 28:19, “Go and make disciples of all
You are a chosen race, a royal priesthood. a taking of the promised land by Israel, Paul the nations.” Since this is such a crucial
holy nation (ethnos), God’s own peo- says, “And when he had destroyed phrase in the understanding of mis-
ple. (1 Peter 2:9)
seven nations (ethne) in the land of sions, and since it is tossed about as a
What this survey of the singular Canaan, he gave them their land as an Greek phrase today even in non tech-
establishes is that the word ethnos very inheritance.” Romans 4:17-18 says: “As it nical writings, it’s important to make

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18 The Supremacy of God among “All the Nations”

some of the uses of it readily accessible “in every nation. ”) viduals but always carriers the meaning
for the non-Greek reader to consider. Acts 14:16—“In past generations “all the nations” in the sense of peo-
Space does not permit an entire study of He allowed panta ta ethne to walk in their ple groups outside Israel.9 That the New
all (18 references), however the fol- own nation.” Testament vision for missions has this
lowing texts provide a representative sam- Acts 15:16-17—“l will rebuild the focus will appear even more probable
ple where the combination of pas/pan dwelling of David which has fallen... when we turn now to the Old Testa-
(all) and ethnos (nation/Gentile) occurs in that the rest of men may seek the Lord, ment background.
the New Testament, either in the sin- and panta ta ethne upon whom is The Old Testament Hope
gular (“every nation”) or plural (“all called my name upon them.” (I render the
nations/Gentiles”). The different The Old Testament is replete with
verse at the end with this awkwardly
forms of pan, panta, pasin and pantõn are promises and expectations that God
literal translation simply to highlight the
simply changes in the grammatical would one day be worshipped by people
fact that this is a quotation from
case of the same word to agree with the from all the nations (peoples) of the
Amos 9:12, which in Greek follows the
various forms of the noun ethnos world. We will see that these promises
Hebrew with similar literalness.
(ethne, ethnesin). form the explicit foundation of New
Again the Hebrew word behind ethne is
Matt. 24:14—“This gospel of the Testament missionary vision.
goyim which means nations or people
kingdom will be preached throughout the Foundational for the missionary
groups.)
whole world, as a testimony to pasin vision of the New Testament was the
Acts 17:26 “And He made, from
tois ethnesin; and then the end will come” promise which God made to Abram
one, pan ethnos of men to live on all the
Matt. 28:19—“Make disciples of in Genesis 12:1-3:
face of the earth.” (As with Acts 2:5
1 Now the Lord said to Abram,
panta ta ethne.” and 10:35 this is a reference to “every Go from your country and your
Luke 12:29-30—“Do not seek people group” rather than individuals kindred and your father’s house to
what you are to eat and what you are to in general because it says that every the land that I will show you. 2
And I will make of you a great
drink, nor be of anxious mind. For the nation is made up “of men.” It would nation and I will bless you and
panta ta ethne of the world seek these not make sense to say that every individ- make your name great, so that you
things.” ual Gentile was made up “of men.” will be a blessing. 3 I will bless
those who bless you, and him who
Luke 21:24–“They will fall by the Nor does the suggestion of some that it
curses you I will curse; and by
edge of the sword, and be led captive means “the whole human race” fit the you all the families of the earth
among ta ethne panta.” (This warning meaning of ethnos of the context.8 (Also shall be blessed.
echoes the words of Ezekiel 32:9 see Rom. 1-5, Gal. 3:8, 2 Tim. 4:17, This promise for universal bless-
where the corresponding Hebrew word is Rev. 12:5,and 15:4.) ing to all the “families” of the earth is
goyim which means nations or people We can conclude that the singu- essentially repeated in Genesis 18:18;
groups. See also Deuteronomy 28:64.) lar use of ethnos in the New Testament 22:18; 26:4; 28:14. In 12:3 and 28:14 the
Luke 24:47—“ Repentance and always refers to a people group. The Hebrew phrase for “all the families”
forgiveness of sins should be preached in plural use of ethnos sometimes must be a (kol mishpahõt) is rendered in the Greek
his name to panta ta ethne, beginning people group and sometimes must Old Testament by pasai hai phulai.
from Jerusalem.” refer to Gentile individuals, but usually The word phulai means “tribes” in most
Acts 2:5—“Now there were can go either way. The combination contexts. But mishpaha (singular) can
dwelling in Jerusalem Jews, devout men of these comparisons suggests that the be, and usually is, smaller than a tribe.10
from pantos ethnous under heaven.” meaning of panta ta ethne leans heav- For example when Achan sinned,
(This must clearly refer to people groups ily in the direction of “all the nations Israel is examined in decreasing order of
rather than individuals. The reference (people groups).” It cannot be said size: first by tribe, then by mishpaha
is to various ethnic or national groups with certainty that it always carries this (family) then by household (Joshua 7:14).
from which the diaspora Jews had meaning wherever it is used, but it is So the blessing of Abraham is
come to Jerusalem.) far more likely than not in view of what intended by God to reach to fairly small
Acts 10:35—“In panti ethnei any we have seen so far. groupings of people. We need not
one who fears him and does what is right This likelihood increases even more define these groups with precision in
is acceptable to him.” (Again this when we realize that the phrase panta order to feel the impact of this prom-
must be a reference to people groups or ta ethne occurs in the Greek Old Testa- ise and mandate. The other three repeti-
nations not to individual Gentiles ment some 100 times and virtually tions of this Abrahamic promise in
because the individuals who fear God are never carries the meaning of Gentile indi- Genesis use the phrase “all the nations”

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 John Piper 19

(Hebrew: kolgoyey) which the Septuagint What we may conclude from the to God with loud songs of joy!” (Ps. 47:1)
translates with the familiar panta ta wording of Gen. 12:3 and its use in “Bless our God, O peoples, let
ethne in each case (18:18; 22:18; 26:4). the New Testament is that God’s purpose the sound of his praise be heard.” (Ps.
This again suggests strongly that for the world is that the blessing of 66:8)
panta ta ethne in missionary contexts has Abraham, namely, the salvation achieved “Declare his glory among the
the ring of people groups rather than through Jesus Christ, the seed of nations, his marvelous works among
Gentile individuals as such. Abraham, would reach to all the ethnic all the peoples.” (Ps.96:3)
The New Testament explicitly people groups of the world. This
“Ascribe to the Lord, O families
cites this particular Abrahamic promise would happen as people in each group put
of the peoples, ascribe to the Lord glory
twice. In Acts 3:25 Peter says to the their faith in Christ and thus become
and strength! Say among the nations,
Jewish crowd, “You are the sons of the “`sons of Abraham” (Gal. 3:7) and heirs
“the Lord reigns! Yea, the world is estab-
prophets and of the covenant which of the promise (Gal. 3:29). This event
lished, it shall never be moved; he
God gave to your fathers, saying to Abra- of individual salvation as persons trust
will judge the peoples with equity.” (Ps.
ham, ‘And in your posterity shall all Christ will happen among “all the
96:7,10)
the families of the earth be blessed.”’ nations.” The size and make up of the
nations or people groups referred to The second category of texts express-
The other New Testament quota- ing the hope of the nations is a collec-
in this promise and its New Testament
tion of the Abrahamic promise is in Gala- tion of promises that the nations will one
usage are not precise. But the words
tians 3:6-8: day worship the true God.
point to fairly small groupings. Since the
6 Thus Abraham believed God, reference to “all the nations” in Gene- “I shall give thee the nations for
and it was reckoned to him as
sis 18:18 (Gal. 3:8) is an echo of “all the thine inheritance.” (Ps. 2:8; cf. 111:6)
righteousness. 7 So you see that it
is men of faith who are the sons of families” in Gen. 12:3. “I will cause your name to be cele-
Abraham. 8 And scripture, fore- brated in all generations; therefore the
seeing that God would justify the The Hope of the Nations
Gentiles (ta ethne) by faith,
peoples will praise you for ever and ever”
One of the best ways to discern
preached the gospel beforehand to (Ps. 45:17)
Abraham, saying, In you shall all the scope of the Great Commission as
“The princes of the peoples gather as
the nations (panta ta ethne) be Jesus gave it and the apostles pursued
blessed, the people of the God of Abraham.
it is to immerse ourselves in the atmos-
For the shields of the earth belong to God;
Interestingly all the English ver- phere of hope which they felt in read-
he is highly exalted!” (Ps. 47:9)
sions translate the word ethne differently ing their Bible, the Old Testament. One
in its two uses in Verse 8: in the first overwhelming aspect of this hope is “All nations whom thou hast made

case, “Gentiles” and the next, “nations.” its expectation that the truth of God would shall come and worship before thee,
One could try to argue that Paul’s use reach to all the people groups of the O Lord; and shall glorify thy name.” (Ps,
of the promise to support the justification world and that these groups would come 86:9) (Also see: Ps. 102:15; 111:6,
of individual “Gentiles” means he did and worship the true God. This hope Isa. 11:10; 25:6-7; 49:6; 52:10; 52:15;
not see people groups in the Abrahamic was expressed in people group terminol- 55:5, 56:7; 60:3; 66:18; 66:18-19.)
promise, since it is individuals who ogy again and again (peoples, nations, The third category of texts that
are justified. But that is not a necessary tribes, families, etc.). Here is a sampling express the hope of the nations
conclusion. More likely is the possi- from the Psalms and from Isaiah of announces the plans of the psalmist to
bility that Paul recognized the Old Testa- the kind of hope that set the stage for make God’s greatness known among
ment meaning of panta ta ethne in Jesus’ Great Commission. The texts the nations.
Genesis 18:18 (the closest Old Testament fall into four categories of exhortation, “For this I will extol thee, O
parallel) and drew out the inference promise, prayers and plans. Lord, among the nations, and sing praises
that individual Gentiles are necessarily The first category of texts expressing to thy name.” (Ps. 18:49)
implied. So the English versions are the hope of the nations is a collection “I will give thanks to thee, O Lord,
right to preserve the different meaning in of exhortations that God’s glory be among the peoples; I will sing praises
the two uses of ethne in Gal. 3:8. declared and praised among the to thee among the nations.” (Ps. 57:9)
Paul’s use of the promise alerts us not nations and by the nations. “I will give thanks to thee, O
to get so swept up into people group “Sing praises to the Lord, who Lord, among the peoples, I will sing
thinking that we forget the truth that the dwells in Zion! Tell among the peoples praises to thee among the nations.”
“blessing of Abraham” is indeed his deeds.” (Ps. 9:11) (Ps. 108:3)
experienced by individuals, or not at all. “Clap your hands, all peoples! Shout

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20 The Supremacy of God among “All the Nations”

Blessed to Be a Blessing that “nations” here refers to people filled with jealousy and contradicted what
What these texts demonstrate is groups—not Gentile individuals. But was spoken by Paul and reviled him”
that the blessing of forgiveness and salva- how was this promise supposed to come (Acts 13:45). So Paul and Barnabas turn
tion that God had granted to Israel true? How could a Jew become the away from the synagogue and focus
was meant also to reach all the people father of a multitude of nations? It would their ministry on the people from other
groups of the world. Israel was not be enough to say that Abraham people groups. To give an account of
blessed in order to be a blessing among became the great grandfather of the this decision Paul cites Isaiah 49:6,
the nations. This is expressed best in twelve tribes of Israel plus the father “Since you thrust [the word of God]
Psalm 67:1-2, “May God be gracious to of Ishmael and his descendants plus the from you, and judge yourselves unworthy
us and bless us and make his face to grandfather of Esau and the Edom- of eternal life, behold, we turn to the
shine upon us, [WHY?] that thy way may ites. Fourteen hardly makes a multitude of Gentiles (ethne). For so the Lord has com-
be known upon earth, thy saving nations. manded us, saying, ‘I have set you to
power among all nations.” Blessing came Paul’s answer to this was that all who be a light for the Gentiles (ethnon,
to Israel as a means of reaching the believe in Christ become the children nations), that you may bring salvation
nations. This is the hope of the Old Testa- of Abraham. In this way Abraham to the utter most parts of the earth”’ (Acts
ment: the blessings of salvation are becomes the father of a multitude of 13:46-47).
for all the nations. nations, because believers will be found
Passion for Unreached Peoples
To see what power this Old Tes- in every nation as missionaries reach
We see therefore that the people
tament hope had on the missionary vision all the unreached people groups. Paul
group focus governed Paul’s missionary
of the New Testament we need to turn argues like this: In Romans 4:11 he
practice. We might ask: Was his aim
now to the apostle Paul and his idea of the points out that Abraham received circum-
to win as many Gentile individuals as pos-
missionary task. The Old Testament cision as the sign of righteousness
sible or to reach as many people
hope is the explicit foundation of Paul’s which he had by faith before he was cir-
groups or nations as possible? Romans
life work as a missionary. cumcised. “The purpose was to make
15:18-21 gives a startling clear
him the father of all who believe without
Paul’s Idea of the Mission Task answer:
being circumcised and who thus have
For I will not venture to speak of
We treated Paul’s use of Genesis righteousness reckoned to them” (Romans anything except what Christ has
12:3 (Galatians 3:8) earlier in this article. 4:11) So true spiritual sonship in wrought through me to win obedi-
He saw the promise that in Abraham Abraham is to share his faith and not his ence from the nations (ethnon), by
word and deed, by the power of
all the nations would be blessed, and he Jewish distinctives.
signs and wonders, by the power
reasoned that Christ was the true off- When Paul read that Abraham would of the Holy Spirit, so that from
spring of Abraham and thus the heir of the be made ”the father of many nations“ Jerusalem and as far round as
Illyricum I have fulfilled the gos-
promise (Galatians 3:16). Further he he heard the Great Commission. These pel of Christ thus making it my
reasoned that all who are united to Christ nations would only come into their ambition to preach the gospel, not
by faith also become sons of Abra- sonship and enjoy the blessing of Abra- where Christ has already been
ham and heirs of the promise. “It is men named, lest I build on another
ham if missionaries reached them
man’s foundation, but as it is writ-
of faith who are the sons of Abra- with the gospel of salvation by faith in ten, They shall see who have
ham... If you are Christ’s then you are Jesus Christ. It is not surprising then never been told of him, and they
Abraham’s offspring, heirs according to find Paul supporting his own mission- shall understand who have never
heard of him.
to the promise” (Galatians 3:7, 29). So the ary calling with these and other Old
promise of Genesis 12:3 becomes true Testament promises that predicted the Literally Paul says, “From Jeru-
as the missionaries of the Christian church reaching of the nations with God’s salem and around to Illyricum I have ful-
extend the message of the gospel to light and salvation. filled (peplerokenai) the gospel.”
all the families of the earth. What can that possibly mean? We know
“Light to the Nations.” that there were thousands of souls yet
Father of Many Nations In Acts 13:47 Paul’s explanation of to be saved in that region because this is
But Paul saw another connection his ministry to the Gentile nations is Paul’s and Peter’s assumption when
between the promise to Abraham and rooted in the promise of Isaiah 49:6 that they wrote letters to the churches in those
Paul’s own calling to reach the nations. God would make his servant a light to regions. It is a huge area that stretches
We read in Genesis 17:4-5 that God the nations. As Paul reached the syna- from southern Palestine to northern Italy.
promised to make Abraham the father of gogue of Antioch of Pisidia on his Yet Paul says he has fulfilled the Gos-
a multitude of nations. We saw earlier first missionary journey, the Jews “were pel in that whole region even though his

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 John Piper 21

work is only 10 or 15 years old. immediately preceded by: So shall He strategy. And the design of the atonement
We know that Paul believed startle many nations (ethne polla): (Christ’s ransom, verse 9) is universal
work was still needed there because he kings shall shut their mouths because of in the sense that it extends to all peoples
left Timothy in Ephesus (1 Timothy him” (Isaiah 52:15). No doubt Paul and definite in that it effectually ran-
1:3) and Titus in Crete (Titus 1:5) to do reflected on the fact that his commission soms some from each of those peoples.
the work. Nevertheless, he says he from the Lord came to him in similar Therefore the missionary task is to
has fulfilled the Gospel in the whole words. In a close parallel to Isaiah 52:15, gather the ransomed from all the peoples
region. In fact, he goes so far as to the risen Lord Jesus had said to Paul through preaching the gospel.
say in Romans 15:23, “But now, since 1 that he is “to carry [Christ’s] name before
Gathering the Scattered Children
no longer have any room for work in the nations (ethnon) and kings” (Acts
This understanding of John’s
these regions..... I hope to see you as I go 9:15).
vision of missions is powerfully con-
to Spain..” This is astonishing! How In other words, what drives Paul
firmed from his Gospel. In John
can he say not only that he has fulfilled is a personal commission from the Lord
11:51-52 Caiaphas, the high Priest,
the gospel in that region, but also that which has been richly buttressed and
admonishes the irate Jewish council
he has no more room for work? He is fin- filled out with a prophetic vision of hope.
to get Jesus out of the way because “it is
ished and going to Spain (Romans He was gripped by the Old Testament
expedient for you that one man
15:24). What does this mean? purpose of God to bless all the nations of
should die for the people, and that the
It means that Paul’s conception the earth (Galatians 3:8) and to be
whole nation should not perish.”
of the missionary task is not merely to praised by all the peoples (Romans
Then John comments on this word from
win more and more individual people 15:11), and to send salvation to the
Caiaphas. His words are crucial for
to Christ (which he could have done very end of the earth (Acts 13:47), and to make
understanding John’s missionary vision.
efficiently in these familiar regions), Abraham the father of many nations
John says,
but the reaching of more and more peo- (Romans 4:17), and to be understood in [Caiaphas] did not say this of his
ples or nations. His focus was not pri- every group where He is not known own accord, but being high priest
marily on new geographic areas. Rather, (Romans 15:21). 11 that year he prophesied that Jesus
he was gripped by the vision of should die for the nation, and not
John’s Vision of the Mission Task for the nation only, but to gather
unreached peoples. Romans 15:9-12 (just into one the children of God who
quoted) shows that his mind was satu- The vision of the missionary task in are scattered abroad.
rated with Old Testament texts that relate the writings of the apostle John con- This ties in remarkably with
to the hope of the nations as peoples. firms that Paul’s grasp of the Old Testa- John’s conception of missions in Revela-
What was really driving Paul when ment hope of reaching all the peoples tion 5:9. There it says that Christ’s
he said in Romans 15:20 that his aim was not unique among the apostles. What death ransomed men “from every tribe
was to preach not where Christ has been emerges from Revelation and the and tongue and people and nation.”
named “in order that I might not Gospel of John is a vision that assumes Here in John 11:52 it says that Christ’s
build on another’s foundation?” One the central missionary task of reach- death gathers the children of God
could uncharitably assume a kind of ing people groups, not just Gentile indi- who are scattered among all those nations.
ego-drive that likes to be able to take all viduals. In other words, both texts picture the
the credit for a church planting effort. The decisive text is Revelation 5:9- missionary task as gathering in those who
This is not the Paul we know from Scrip- 10. John is given a glimpse of the cli- are ransomed by Christ. John calls
ture; nor is it what the text suggests. max of redemption as redeemed people them “the children of God.” Therefore,
The next verse (Romans 15:21) worship at the throne of God. The “scattered” (in John 11:52) is to be
shows what drives Paul. It is the Old composition of that assembly is crucial. taken in its fullest sense: the “children of
Testament conception of God’s world- The missionary vision behind God” will be found as widely scat-
wide purpose that gives Paul his this scene is that the task of the church is tered as there are peoples of the earth. The
vision as a pioneer missionary. He is to gather the ransomed from all peo- missionary task is to reach them in
driven by a prophetic vision of hope. ples, tongues, tribes and nations. 12 All every tribe, tongue, people, and nation.
He quotes Isaiah 52:15, “They shall see peoples must be reached because God At this point we might ask
who have never been told of him, and has appointed people to believe the gospel whether this focus on peoples was the
they shall understand who have never whom he has ransomed through the intention of Jesus as he gave his apos-
heard of him.” death of his Son. The design of the atone- tles their final commission. Paul’s concep-
In the Old Testament these words are ment prescribes the design of mission tion of his own missionary task,

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22 The Supremacy of God among “All the Nations”

which he received from the risen Lord, way Jesus thought about the world-wide peoples praise him.” (Rom. 15:11).
would certainly suggest that this is missionary purpose of God comes Thus when Jesus says in Matt.
what the Lord commanded, not only to from Mark 11:17. Here Jesus cleanses the 24:14 that “this gospel must first be
him, but to all the apostles as the spe- temple and quotes Isaiah 56:7: preached to all nations (panta ta
cial missionary task of the church. Is it not written, “My house shall he ethne), there is no good reason for con-
called a house of prayer for all the struing this to mean anything other
The Great Commission in Luke
nations (pasin tois ethnesin).”? than that the gospel must reach all the
But there is also evidence of this in
The reason this is important for peoples of the world before the end
the context of Luke’s record of the
us is that it shows Jesus reaching back to comes. Also when Jesus says, “go and
Lord’s words in Luke 24:45-47.
the Old Testament (just like he does make disciples of all the nations
Then He opened their minds to
in Luke 24:45-47) to interpret the world- (panta ta ethne),” in Matt. 28:19 there is
understand the Scriptures, and
said to them, “Thus it is written, wide purposes of God. He quotes no good reason for construing this to
that the Christ should suffer and mean anything other than that the mis-
Isaiah 56:7 which in the Hebrew expli-
on the third day rise from the sionary task of the church is to press
dead, and that repentance and for- citly says, “My house shall be called
giveness of sins should be a house of prayer for all peoples (kol on to all the unreached peoples of the
preached in his name to all ha’ammim).” world until the Lord comes. Jesus
nations (panta ta ethne), begin- commands it and he assures us that it will
ning from Jerusalem..” Here the people group meaning is
be done before he comes again. He
The context here is crucial for unmistakable. Isaiah’s point is not
can make that promise because he himself
our purposes. First, Jesus “opens their that every individual Gentile will have a
is building his church from all the
minds to understand the Scriptures.” right to dwell in the presence of God,
peoples of the earth. All authority in
Then he says “Thus it is written.” (in the but that there will be converts from “all
heaven and on earth has been given to
Old Testament), followed (in the orig- peoples.” who will enter the temple to
him for this very reason (Matthew 28:18).
inal Greek) by three coordinate infinitive worship. That Jesus was familiar with this
clauses which make explicit what is Old Testament hope, and that he Implications

written in the Old Testament: first, that based his worldwide expectations on ref- That there is a distinct calling on the
the Christ is to suffer, second, that he erences to it (see Mark 11:17 and church to do frontier mission work
is to rise on the third day; and third, that Luke 24:45-47), suggests that we should among all the remaining unreached people
repentance and forgiveness of sins are interpret his “Great Commission,” groups is very clear from the Scrip-
to be preached in his name to “all the along this line—the very same line we tures. So the question for us today should
nations.” Jesus is saying that his com- have found in the writings of Paul and be: what persons or agencies in the
mission to take the message of repentance John. various local churches and denominations
and forgiveness to all nations “is should pick up this unique Pauline
Back to the Great Commission
written” in the Old Testament Scriptures. frontier type mission? To be sure, it is not
My conclusion from what we have the only work of the church! “Timo-
This is one of the things he opened
seen is that one would have to go thy-type” ministries are important. He
their minds to understand. But what is the
entirely against the flow of the evidence was a foreigner working at Ephesus,
Old Testament conception of the
to interpret the phrase panta ta eth- continuing what Paul began. But Paul had
worldwide purpose of God (which we saw
neas as“all Gentile individuals” (or “all to move on, because he was driven by
above)? It is exactly what Paul saw
countries”). Rather the focus of the a special commission14 and by a grasp of
that it was—a purpose to bless all the
command is the discipling of all the peo- God’s worldwide mission purpose
families of the earth and win a wor-
ple groups of the world. revealed in the Old Testament. There is
shiping people from “all the nations.”13
Therefore in all likelihood Jesus did no reason to think that God’s purpose
Therefore we have strong evidence
not send his apostles out with a gen- has changed today!
that the panta ta ethne in Luke 24:47 was
understood by Jesus not merely in eral mission merely to win as many indi- Who then is to pick up the man-
viduals as they could, but rather to tle of the apostle’s unique mission of
terms of Gentile individuals, but as an
reach all the peoples of the world and thus reaching more and more peoples who
array of world peoples who must hear
the message of repentance for the forgive- to gather the “sons of God,” which have not been reached? Should not every
ness of sins. are scattered (John 11:52), and to call all denomination and church have some
the “ransomed from every tongue and vital group that is recruiting, equipping,
House of Prayer for All Nations tribe and people and nation” (Rev. 5:9), sending and supporting Pauline type
Another pointer to show us the until redeemed persons from “all the missionaries to more and more unreached

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 John Piper 23

peoples? Should there not be in every Intended and Eternal Diversity How Diversity Magnifies God
church and denomination a group of We also need to notice as we Now, we can ask the question:
people (a missions agency or board) who ponder this question, that the diversity of How does God’s focus on the diversity of
see their special and primary task not the nations has its creation and con- the peoples advance his purpose to be
merely to win as many individuals to summation in the will of God. Its origin glorified in his creation? As I have tried to
Christ as possible, but to win some was neither accident nor evil.16 Its reflect Biblically on this question at
individuals (i.e., plant a church) among all future is eternal: the diversity will never least four answers have emerged.17
the unreached peoples of the earth? be replaced by uniformity. The evi- First, there is a beauty and power
The Worship of the Nations dence for this is found in Acts 17:26 and of praise that comes from unity in diver-
Revelation 21:3. sity that is greater than that which
Now what does all of this have to
do with the supremacy of God? God’s To the Athenians Paul said, “[God] comes from unity alone. Psalm 96:3-4
great goal in and throughout all of made from one every nation of men connects the evangelizing of the peo-
(pan ethnos anthropon) to live on all the ples with the quality of praise that God
history is to uphold and display the glory
face of the earth, having determined deserves. “Declare his glory among
of his name for the enjoyment of his
people from all the nations. 15 The ques- allotted periods and the boundaries of the nations, his marvelous works among
tion now is: why does God pursue the their habitation.” This means that the all the peoples! For great is the Lord
goal of displaying his glory by focussing origin of peoples is not in spite of, but and greatly to he praised. He is to be
the missionary task on all the peoples because of, God’s will and plan. He feared above all gods.” Notice the
of the world? How does this missionary made the nations of men. He set them in word “for.” The extraordinary greatness
aim serve best to achieve God’s goal? their place. And he determines the of the praise which the Lord should
duration of their existence. The diversity receive is the ground and impetus of our
The first thing we notice in pondering
of the nations is God’s idea. There- mission to all the nations.
this question is how the ultimate goal
fore, for whatever reason he focuses the I infer from this that the beauty and
of God’s glory is confirmed in the cluster
missionary task on all the nations, it power of praise that will come to the
of texts that focus missionary atten-
is not a response to an accident of history. Lord from the diversity of the nations are
tion on the people groups of the world.
It is rooted in the purpose God had greater than the beauty and power
For example, Paul said that his apos-
when he determined to make the nations that would come to him if the chorus of
tleship was given “to bring about the obe-
in the first place. the redeemed were culturally uni-
dience of faith for the sake of
[Christ’s] name among all the nations” God’s purpose to have diversity form. The reason for this can be seen in
(Romans 1:5). Missions is for the among nations is not a temporary one the analogy of a choir. More depth of
glory of Christ! Its goal is to reestablish only for this age. In spite of the resistance beauty is felt from a choir that sings in
the supremacy of Christ among the of most English versions, the standard parts than from a choir that only sings
peoples of the world. Similarly in Romans Greek texts of the New Testament now in unison. Unity in diversity is more beau-
15:9 Paul says that Christ did his own agree that the original wording of tiful and more powerful than the unity
missionary work and inspired Paul’s “in Revelation 21:3 requires the translation: of uniformity. This carries over to the
order that the nations might glorify “and I heard a great voice from the untold differences that exist between
God for his mercy.” So the goal of throne saying, Behold the dwelling of the peoples of the world. When their
Christ’s mission and ours is that God God is with men, and he will dwell diversity unites in worship to God the
might be glorified by the nations as they with them and they will be his peoples,” beauty of their praise will echo the depth
experience his mercy. Accordingly, and not “his people” (singular). and greatness of God’s beauty far
the consummation of missions is What John is saying here is that in more exceedingly than if the redeemed
described in Revelation 5:9 as per- the new heavens and the new earth were from only one or just a few dif-
sons from every tribe, tongue, people and the humanity described in Revelation 5:9 ferent people groups.
nation worshipping the Lamb and and 7:9 will be preserved: persons Second, the fame and greatness
declaring the infinite worth of his glory. ransomed by the blood of Christ “from and worth of an object of beauty increases
All of this is in accord with the every tribe and tongue and people and in proportion to the diversity of those
repeated Old Testament calls to “Declare nation.” This diversity will not disappear who recognize its beauty. If a work of art
his glory among the nations, his mar- in the new heavens and the new earth. is regarded as great among a small
velous works among all the peoples!” God willed it from the beginning. It has and like-minded group of people, but not
(Psalm 96:3). Truly, the goal of mis- always had a permanent place in his by anyone else, the art is probably not
sions is the glory of God! plan. truly great. Its qualities are such that it

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24 The Supremacy of God among “All the Nations”

does not appeal to the deep universals in the leadership competition that is going revelling in his grace, not our goodness.
our hearts but only to provincial on in world missions. “Declare his In pressing us on to all the peoples
biases. But if a work of art continues to glory among the nations... He is to be God is pressing us further into the hum-
win more and more admirers not only feared above all gods.” We should blest and deepest experience of his
across cultures but also across decades declare the glory of God among the grace, and weaning us more and more
and centuries, then its greatness is nations because in this way he will from our ingrained pride. In doing
irresistibly manifested. Thus when Paul show his superiority over all other gods this he is preparing for himself a people-
says, “Praise the Lord all nations, let that make pretentious claims to lead from all the peoples-who will be able
all the peoples praise him” (Romans the peoples. The more diverse the people to worship him with free and “white-hot”
15:11). He is saying that there is groups who forsake their gods to fol- admiration!
something about God that is so univer- low the true God, the more visible is
Conclusion
sally praiseworthy and so profoundly God's superiority over all his competi-
beautiful and so comprehensively worthy The ultimate goal of God in all of
tors!
and so deeply satisfying that God will history is to uphold and display his glory
By focusing on all the people
find passionate admirers in every diverse for the enjoyment of the redeemed
groups of the world, God undercuts ethno-
people group in the world. His true from every tribe and tongue and people
centric pride and puts all peoples and nation. His goal is the gladness of
greatness will be manifest in the breadth
back upon his free grace rather than any
of the diversity of those who perceive his people because God is most glorified
distinctive of their own. This is what
and cherish his beauty. His excellence in us when we are most satisfied in
Paul was emphasizing in Acts 17:26 when
will be shown to be higher and deeper him. Delight is a higher tribute than duty.
he said to the proud citizens of Ath- The chief end of God is to glorify
than the parochial preferences that make
ens, “[God] made from one every nation God and enjoy his glory forever. Since his
us happy most of the time. His appeal
of men to live on all the face of the glory is magnified most in the God-
will be to the deepest, highest, largest
earth, having determined allotted periods centered passions of his joyful people,
capacities of the human soul. Thus
and the boundaries of their habita- God’s self-exultation and our jubila-
the diversity of the source of admiration
tion.” F. F. Bruce points out that “The tion are one. The greatest news in all the
will testify to his incomparable glory!
Athenians...pride themselves on world is that God’s ultimate aim to be
Third, the strength and wisdom and
being... sprung from the soil of their glorified and man’s aim to be satisfied are
love of a leader is magnified in pro-
native Attica ... They were the only not at odds.
portion to the diversity of people he can
Greeks on the European mainland who
inspire to follow him with joy. If you Therefore the church is bound to
had no tradition of their ancestors
can only lead a small, uniform group of engage with the Lord of Glory in his
coming into Greece; they belonged to the cause. It is our unspeakable privilege to
people, your leadership qualities are
earliest wave of Greek immigra- be caught up with him in the greatest
not as great as if you can win a following
tion.”18
from a large group of very diverse movements in history—the ingathering of
To this boast Paul countered: you the elect “from all tribes and tongues
people.
and the Barbarians and the Jews and the and peoples and nations” until the full
Paul’s understanding of what is
Romans all came from the same ori- number of the Gentiles come in, and
happening in his missionary work among
gin. And you came by God’s will, not all Israel is saved, and the Son of Man
the nations is that Christ is demon-
your own; and the time and place of descends with power and great glory
strating his greatness in winning obedi-
your existence is in God’s hand. Every as King of kings and Lord of lords and the
ence from all the peoples of the
time God expresses his missionary earth is full of the knowledge of his
world: “I will not venture to speak of any-
focus on all the nations he cuts the nerve glory as the waters cover the sea for ever
thing except what Christ has wrought
of ethnocentric pride. It’s a humbling and ever. Then the supremacy of
through me to win obedience from the
nations” (Rom. 15:18). It is not Paul’s thing to discover that God does not Christ will be manifest to all and he will
missionary expertise that is being magni- choose our people group because of deliver the kingdom to God the
fied as more and more diverse peo- any distinctives of worth, but rather that Father and God will be all in all!
ples choose to follow Christ. Rather, it is we might double our joy in him by
End Notes
the greatness of Christ that is magni- being a means of bringing all the other
1. I use the word “win” in the sense that
fied. He is showing himself superior to all groups into the same joy.
Paul does in 1 Corinthians 9:19-22
other leaders. Humility is the flip side of giving The use of “save” in verse 22 shows
The last phrase of Psalm 96:3 shows God all the glory. Humility means that this is what he has in mind: to

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 John Piper 25

be used by God in love and witness to 18:35 (all in reference to the Jewish 18; 1 Samuel 8:20; 1 Chronicles 14:17;
“win people over to faith in Christ nation); Revelation 5:9; 13:7; 14:6; 18:11; 2 Chronicles7:20; 32:23;
and so to save them from sin and con- 1 Peter 2:9. Paul never uses the singu- 33:9; Nehemiah 6:16; Esther 3:8;
demnation. “For though I am free lar. Psalm 9:8: 46:2; 48:2; 58:6,9;
from all men, I have made myself a 7. For example, Matthew 6:32; 10:5; 71:11, 17; 81:8; 85:9; 112:4; 116:1;
slave to all, that I might win the 12:21; 20:25; Luke 2:32; 21:24; 117:10; Isaiah 2:2; 14:12, 26;
more. To the Jew I became as a Jew, in Acts 9:15; 13:46, 47; 15:7, 14, 23; 25:7; 29:8; 34:2; 36:20; 40:15, 17;
order to win Jews; to those under 18:6; 21:11; 22:21; Romans 3:29; 43:9; 52:10; 56:7: 61:1l; 66:18,20;
the law I became as one under the 9:24; 15:9, 10, 11, 12, 16; 16:26; Gala- Jeremiah 3:17; 9:25; 25:9; 32:13, 15;
law—though not being myself tians 2:9; 3:14; 2Timothy 4:17; 33:6; 35:11, 14; 43:2; 51:8; Ezra
under the law—that I might win those Revelation 14:18; 16:19; 19:15-20:8; 25:8; 38:16; 39:21, 23; Daniel 3:2, 7;
under the law. To those outside the 21:24. When I use the term “Gen- 7:14; Joel 4:2, 11, 12; Amos 9:12;
law I became as one outside the law— tile individuals” I do not mean to focus Obadiah 1:15, 16; Habukkuk 2:5; Hag-
not being without law toward God undue attention on specific per- gai 2:7; Zechariah 7:14; 12:3, 9;
but under the law of Christ—that I sons. Rather, I mean to speak of non- 14:2, 16, 18, 19; Malachi 2:9; 3:12.
might win those outside the law. Jews in a comprehensive way with- 10. Karl Ludwig Schmidt argues that
To the weak I became weak, that I out reference to their ethnic groupings. the mishpahõt are “smaller clan-like
might win the weak. I have become societies within the main group or
8. Following Dibelius, this is sug-
all things to all men, that I might by all nation.” (Theological Dictionary of
gested by F. F. Bruce, Commentary on
means save some.” the New Testament, Vol.2, ed.
the Book of Acts (Grand Rapids:
2. I use the word “evangelize,” in the Wm. B. Eerdmans Publishing Co., Gerhard Kittel, trans. by Geoffrey
broad New Testament sense of 1954), p. 358. But Lenski is surely Bromiley [Grand Rapids: Wm. B.
speaking the good news of Christ and right that the very next clause in Acts Eerdmans Pub tithing Co., 1964),
his saving work. The speaking is p.365.)
17:26 militates against such a
with a view of bringing about faith and translation: “...having determined allot- 11. To these reflections could be added
establishing the church of Christ ted periods and boundaries of their Paul’s crucial words in Romans
(Rom. 10:14-15; 15:20), eventhough habitation.” This naturally refers, as l0:14-15 concerning the necessity of
true evangelizing does not depend John Stott also says, to various eth- people being sent so that they can
on a believing response (Heb. 4:6). For nic groups with “the epochs of their preach so that people can bear so that
a remarkably thorough historical history and the limits of their terri- they can believe so that they can
survey of the concept see David B. Bar- tory,” R. C. H. Lenski, The Interpreta- call on the Lord so that they can be
rett, Evangelize! A Historical Sur- tion of the Acts of the Apostle saved.
vey of the Concept (Birmingham, Ala- (Minneapolis: Augsburg Publishing 12. One can’t help but sense that John
bama: New Hope, 1987). means for us to see a great rever-
House, 1934), p. 729; John Stott,
3. Ralph Winter.“Unreached Peoples: The Spirit, The Church, and the World sal of the idolatry so prevalent on the
Recent Developments in the Con- (Downers Grove: Inter Varsity earth, expressed, for example, in
cept.” Mission Frontiers, Aug./Sept. Press, 1990), p. 286. The point of the Daniel 3:7. Nebuchadnezzar had
1981, p. 12. verse is to take the air out of the erected an idol and called every-
4. Ralph Winter.“Unreached Peoples: sails of ethnic pride in Athens. All the one to worship it. The words used to
Recent Developments in the Con- other ethne have descended from describe the extent of that worship
cept.” p. 18. the same “one” as the Greeks, and not are almost identical to the words John
5. Galatians 2:14 appears to be an only that, whatever time and terri- uses in Revelation 5:9 to describe
exception in the English text (“If you, tory a people has, it is God’s sovereign the extent of the true worship of
though a Jew, live like a Gentile doing and nothing to boast in: God:.“All the peoples nations,
and not like a Jew, how can you com- “Both the history and the geography of and tongues fell down and worshiped
pel the Gentiles to live like each nation are ultimately under the golden image which King
Jews?”). But the Greek word here is [God’s] control” (Stott). Nehuchadnezzar had set up.”
not ethnos, but the adverb ethnikos, 9. My survey was done searching for 13. From all the uses of panta ta
which means to have the life patterns all case variants of panta ta ethne in the ethne in the Old Testament that Jesus
of Gentiles. plural. The following texts are ref- may be alluding to, at least these
6. Following are all the singular uses in erences to Greek Old Testament (LXX) relate to the missionary vision of the
the New Testament: Matthew verse and chapter divisions which people of God: Genesis 18:18;
21:43; 24:7 (= Mark 13:8=Luke 21:10); occasionally do not correspond to the 22:18; 26:4; Psalm 48:2; 71:11, 17;
Luke 7:5;23:2 (both references to Hebrew and English versions. Gen- 81:8; 85:9; 116:1; Isaiah 2:2;
the Jewish nation); Acts 2:5 (“Jews esis 18:18; 22:18; 26:4; Exodus 19:5; 25:7; 52:10; 56:7; 61:11; 66:18-20 (all
from every nation.”);7:7: 8:9; 23:22; 23:27; 33:16; Leviticus references are to the LXX verse
10:22 (“whole nation of the Jews”), 35; 20:24, 26; Deuteronomy 2:25; 4:6, and chapter divisions).
17:26; 24:2, 10, 17; 26:4; 28:19 19,27; 7:6, 7, 14; 10:15; 11:23; 14. “Depart; for I will send you far
(the last five references are to the Jew- 14:2; 26:19; 28:1. 10, 37, 64; 29:23- away to the ethne” (Acts 22:21).
ish nation); John 11:48, 50. 51, 52; 30:1, 3; Joshua 4:24; 23:3, 4, 17, 15. I have labored to demonstrate this

VOL 13:1 JAN.-MAR. 1996

26 The Supremacy of God among “All the Nations”

from Scripture in Chapter One of Let against God (as at Babel) and unified it does remind us that God has reasons
the Nations be Glad, and in Desir- origin restrains the temptation to that are often high and hidden.
ing God (Portland: Multnomah Press, boast in ethnic uniqueness (as, we will 18. F. F. Bruce, Commentary on the Book
1886), pp. 227-238; and The Pleas- see, in Athens). The miracle and of Acts (Grand Rapids: Wm. B.
ures of God (Portland: Multnomah the blessing of “tongues” at Pentecost Eerdmans Pub. Co., 1968), pp.357-358.
Press, 1991), pp. 101-122. was not a declaration that in the
16. The story of the Tower of Babel in age of promise the languages of the
Genesis 11 does not mean that God world would disappear, but rather a
disapproves of the diversity of lan- declaration that in the age of promise Dr. John Piper is senior pastor of
guages in the world. We are not every obstacle to humble, God-
glorifying unity in faith would he over-
Bethlehem Baptist Church in Minneap-
told that apart from the tower of Babel
God would not have created differ- come. olis, Minn. He is author of The Jus-
ent languages in the world. Blocking an 17. I omit discussing the real possibility tification of God, Desiring God, Love
act of pride (Genesis 11:4) was the that there are mysterious correla- your Enemies and Let the Nations
occasion when God initiated the diver- tions between the numbers and the pur- be Glad.
sity of languages in the world. But poses of the peoples and the num-
that does not mean that the diversity of bers of the saints or the angels.
languages was a curse that would Deuteronomy 32:8 says, “When
need to be reversed in the age to come. the Most High gave to the nations their [Editor’s Note: This article is a
In fact the diversity of languages is inheritance, when he separated the
shortened reprint of chapter 5 of Dr.
reported in Genesis 10:5, 20, 31 before sons of men, he fixed the bounds of the
the tower of Babel is mentioned in peoples according to the number of Piper’s book Let the Nations be
Genesis 11. What we learn is that the sons of Israel.” The Greek Old Tes- Glad. Printed with permission from the
God’s plan of a common origin for tament has the strange rendering: “ author and Baker Book House,
all peoples on the one hand and his ...according to the number of the angels Grand Rapids, Mich. The entire chapter
plan for diversified languages (and of God,” which the RSV follows,
was printed in IJFM Vol. 9:3,
cultures) on the other hand restrains the by translating, “...according to the num-
pride of man on two sides: diver- ber of the sons of God.” Making 1992, and is available upon request.]
sity restrains the temptation to unite much of this would be speculation. But

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