Argument from Desire in Christian Apologetics and Evangelism
The argument from desire in Christian apologetics posits that universal human longings for things like perfect joy, justice, and eternal life, which are not fully satisfied in this world, point to the existence of a transcendent reality—God—who alone can fulfill these desires. This argument suggests that such innate desires are not arbitrary but are implanted by God, serving as an indicator of His existence and the ultimate purpose He has for humanity.
The biblical text frequently addresses human desires, both righteous and misdirected. For instance, the apostle Paul speaks of those who preach Christ from "envy and strife" as well as from "good will" [1]. This highlights that even the desire to proclaim Christ can stem from mixed motives. However, the Bible also emphasizes desires that align with God's will. For example, zeal for God's glory and the salvation of others are presented as commendable desires [2]. The call of God itself is often described as addressing human longing, being a call "from darkness" and "to fellowship with Christ" and "to holiness" [4].
The concept of desire is central to understanding spiritual receptivity. John 7:17 suggests that a "singleness of desire to please God is the grand inlet to light on all questions vitally affecting one's eternal interests" [7]. Conversely, the absence of this desire is seen as a primary cause of infidelity [7]. This implies that an inherent human desire for truth and for God's will, when properly oriented, can lead individuals toward faith.
Afflictions, though painful, are sometimes presented as a means through which God redirects human desires. They can lead individuals to seek God in prayer, convince them of sin, and turn them back to Him [3]. This suggests that even negative experiences can serve to awaken or reorient fundamental human desires toward their ultimate source.
Theological traditions have explored the nature of human desire in relation to God. John Chrysostom, an Eastern Orthodox father, discusses how even "inferior motives" can be used by God, acknowledging the complex interplay of human desires [6]. one tradition notes that some may preach Christ out of envy or a desire for personal esteem, yet God can still work through such actions [9]. John Calvin, one theologian, emphasizes the importance of a minister's affection for the church, seeing it as a testimony to God and a means of edification [5]. This affection can be understood as a desire for the spiritual well-being of others.
The Puritan tradition, as seen in Matthew Henry's commentary, stresses that Christianity is not merely a system of notions but a practical religion designed to "reform our hearts and lives" [10]. This reformation involves the reordering of desires, moving from worldly pursuits to those that align with God's will. Similarly, the introduction to 1 Peter in the Jamieson, Fausset & Brown commentary speaks of Christians "laying aside" old desires and exhibiting themselves as "a new man" through the continual renewal of their "inward man" [8]. This transformation is rooted in a change of desire, moving away from sinful inclinations.
The argument from desire, therefore, is not simply about an abstract longing, but about the redirection and fulfillment of deeply embedded human yearnings through a relationship with God. It suggests that these desires, when properly understood, serve as a pointer to the divine.
Sources
- Philippians “Philippians 1:15 (Webster) — Some indeed preach Christ even from envy and strife; and some also from good will.”
- Torrey's Topical Textbook “Torrey's Topical Textbook: Zeal — Christ an example of -- Ps 69:9; Joh 2:17. Godly sorrow leads to -- 2Co 7:10,11. Of saints, ardent -- Ps 119:139. Provokes others to do good -- 2Co 9:2. Should be exhibited In spirit. -- Ro 12:11. In well-doing. -- Ga 4:18; Tit 2:14. In desiring the salvation of others. -- Ac 26:29; Ro 10:1. In contending for the faith. -- Jude 1:3. In missionary labours. -- Ro 15:19,23. For the glory of God. -- Nu 25:11,13. For the welfare of saints. -- Col 4:13. Against idolatry. -- 2Ki 23:4-14. Sometimes wrongly directed -- 2Sa 21:2; Ac 22:3,4; Php 3:6. Sometimes not accord”
- Torrey's Topical Textbook “Torrey's Topical Textbook: Afflictions Made Beneficial — In promoting the glory of God -- Joh 9:1-3; 11:3,4; 21:18,19. In exhibiting the power and faithfulness of God -- Ps 34:19,20; 2Co 4:8-11. In teaching us the will of God -- Ps 119:71; Isa 26:9; Mic 6:9. In turning us to God -- De 4:30,31; Ne 1:8,9; Ps 78:34; Isa 10:20,21; Ho 2:6,7. In keeping us from again departing from God -- Job 34:31,32; Isa 10:20; Eze 14:10,11. In leading us to seek God in prayer -- Jdj 4:3; Jer 31:18; La 2:17-19; Ho 5:14,15; Jon 2:1. In convincing us of sin -- Job 36:8,9; Ps 119:67; Lu 15:16-18. In leading us to con”
- Torrey's Topical Textbook “Torrey's Topical Textbook: Call of God, The — By Christ -- Isa 55:5; Ro 1:6. By his Spirit -- Re 22:17. By his works -- Ps 19:2,3; Ro 1:20. By his ministers -- Jer 35:15; 2Co 5:20. By his gospel -- 2Th 2:14. Is from darkness -- 1Pe 2:9. Addressed to all -- Isa 45:22; Mt 20:16. Most reject -- Pr 1:24; Mt 20:16. Effectual to saints -- Ps 110:3; Ac 2:47; 13:48; 1Co 1:24. To man is Of grace. -- Ga 1:15; 2Ti 1:9. According to the purpose of God. -- Ro 8:28; 9:11,23,24. High. -- Php 3:14. Holy. -- 1Ti 1:9. Heavenly. -- Heb 3:1. To fellowship with Christ. -- 1Co 1:9. To holiness. -- 1Th 4:7. To liber”
- CCEL (Reformed) “Calvin, Commentary on Philippians, Colossians, 1-2 Thessalonians, section 5.4: That it might be as a testimony rendered to its God, Will in the Church of God serve as seed From which children shall come forth, filled with understanding.’“ 8. For God is my witness. He now declares more explicitly his affection for them, and, with the view of giving proof of it, he makes use of an oath, and that on good grounds, because we know how dear in the sight of God is the edification of his Church. It was, too, more especially of advantage, that Paul’s affection should be thoroughly made known to the Phi”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Acts & Romans: God, we Christians hold for an oath.” 1387 “There is some little sensuality in being tempted.” Bp. Taylor on Repentance, c. 5. sect. 6. §4. t. 8, p. 494. 1388 An instance of the rhetorical arrangement he admires in the Apostle. His object is of course to make men patient under reproaches even when partly deserved, and he thus takes them by surprise. 1389 See on Rom. xii. 20 , Hom. 22, which illustrates the subsidiary use of inferior motives.”
- John (Presbyterian) “Jamieson, Fausset & Brown on John 7:17: If any man will do his will, &c.--"is willing," or "wishes to do." whether . . . of God, or . . . of myself--from above or from beneath; is divine or an imposture of Mine. A principle of immense importance, showing, on the one hand, that singleness of desire to please God is the grand inlet to light on all questions vitally affecting one's eternal interests, and on the other, that the want of his, whether perceived or not, is the chief cause of infidelity amidst the light of revealed religion.”
- 1 Peter (Presbyterian) “Jamieson, Fausset & Brown on 1 Peter 2 (introduction): EXHORTATIONS. (1Pe. 2:1-25) laying aside--once for all: so the Greek aorist expresses as a garment put off. The exhortation applies to Christians alone, for in none else is the new nature existing which, as "the inward man" (Eph 3:16) can cast off the old as an outward thing, so that the Christian, through the continual renewal of his inward man, can also exhibit himself externally as a new man. But to unbelievers the demand is addressed, that inwardly, in regard to the nous (mind), they must become changed, meta-noeisthai (re-pent) [STEI”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Galatians–Colossians–Thessalonians: have sprung. One party took great courage thereat; the other, from hope to work my destruction, set themselves to preach Christ; “some of them through envy,” that is, envying my reputation and constancy, and from desire of my destruction, and the spirit of strife, work with me; or that they themselves may be esteemed, and from the expectation that they will draw to themselves somewhat of my glory. “And some also of good will,” that is, without hypocrisy, with all earnestness. Ver. 16 . “The one proclaim Christ of faction not sinc”
- Romans (Nonconformist/Puritan) “Matthew Henry on Romans 12 (introduction): The apostle, having at large cleared and confirmed the prime fundamental doctrines of Christianity, comes in the next place to press the principal duties. We mistake our religion if we look upon it only as a system of notions and a guide to speculation. No, it is a practical religion, that tends to the right ordering of the conversation. It is designed not only to inform our judgments, but to reform our hearts and lives. From the method of the apostle's writing in this, as in some other of the epistles (as from the management of the principal minister”