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Have Yourself A Covenantal Christmas (Advent Grab Bag #4) (King’s Cross)

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INTRODUCTION

The birth of Christ is the fulfillment of God’s covenant with Adam, renewed with Noah and Abraham and David. And the overarching promise is a promise of mercy and the remission of our sins, which is like the sun coming up after a long dark night. 

The Text: “And his father Zacharias was filled with the Holy Ghost, and prophesied, saying, ‘Blessed be the Lord God of Israel; for he hath visited and redeemed his people, and hath raised up an horn of salvation for us in the house of his servant David…” (Lk. 1:67-79).

SUMMARY OF THE TEXT

This song of Zacharias is traditionally called the “Benedictus,” after the first word of the song: “blessed” (Lk. 1:67), and this song of praise centers on God’s faithfulness to His covenant promises to Israel (Lk. 1:68). The salvation that is coming is a direct fulfillment of promises to David (Lk. 1:69), but really all of the prophets since the beginning of the world, that we should be saved from all our enemies (Lk. 1:70-71). This was His holy covenant of mercy promised to our fathers, going back to Abraham, that we would be delivered from all our enemies and serve God in holiness and righteousness (Lk. 1:72-75). This song of praise is particularly for the birth of Zacharias’s son, John, who will be the prophet of God, to prepare the way of the Lord (Lk. 1:76). What God is ushering in is a greater knowledge of salvation through the remission of their sins, which is like the sun coming up at day break, giving light to everyone everywhere (Lk. 1:77-79). 

ONE COVENANT OF GRACE

One of the central themes of this song is covenant continuity. The birth of John and the coming Messiah are the “fulfillment” of all the covenant promises of all the prophets since the world began (Lk. 1:70-73). This began in the Garden of Eden after Adam sinned: “And I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel… And Adam called his wife’s name Eve; because she was the mother of all the living” (Gen. 3:15, 20). This was the first covenant promise and prophecy of God’s mercy. But it was reaffirmed to Noah when God mercifully promised to never destroy the earth again and reissued the Dominion Mandate (Gen. 9:7-12). Likewise, God promised to be Abraham’s God and the God of his children after him, to bless all the families of the earth through his seed, and Abraham was justified by faith alone in these promises of God (Gen. 12, 15, 17). It was on the basis of those covenant promises to Abraham that God called Moses in His mercy to deliver Israel from Egypt and gave them His law (Ex. 3). It was the same covenant of mercy that God renewed with David, promising that he would have a son who would reign over the house of Israel forever (2 Sam. 7:12-29). 

A NEW COVENANT NOT LIKE THE OLD ONE

However, Zacharias’s song also indicates that something new is happening with the birth of John: there are some significant differences between the Old Covenant with the fathers and the New Covenant in Jesus (Heb. 8:7-9). This is why we also rightly speak of two covenants (Old and New) under the Covenant of Grace. We can call them covenant administrations of the one Covenant of Grace because that is the basis of salvation for all saints in both covenants: all were/are saved by faith in God’s promise to take away our sins (Lk. 1:72-75). But there really are some striking differences. It was the same “sun,” but the Old Covenant was the “night” of the history of the world and all the sacrifices and prophecies were like the reflection of the moon (think of God’s promise to Abraham, pointing at the stars in the night sky), but when Jesus was born, the sun rose over the horizon: “the dayspring/the sunrise… to give light to them that sit in darkness and in the shadow of death, to guide our feet into the way of peace” (Lk. 1:78-79).

Hebrews is all about the vast improvement of the New Covenant and the futility of returning to the Old. The New Covenant is better because Christ is the perfect High Priest (Heb. 7), Christ is the perfect and final sacrifice for sin (Heb. 9), and because the offer of forgiveness is clearer and more effective (Heb. 10). This means we do believe that the New Covenant is far more potent, efficacious, and expansive (Heb. 8:10-12, 10:16-17). However, even Hebrews indicates that there are some who come into “the knowledge of the truth… who trod underfoot the Son of God” (Heb. 10:26, 29), who like Esau sell their birthright (Heb. 12:15-17), and fall away (Heb. 6:4-6). And so the warning is to flee all lust, complaining, idolatry, and pride (1 Cor. 10:1-14). Flee to His mercy.

APPLICATIONS

The central question is this: does God’s covenant mercy still extend (in history) through families? The Song of Zacharias says, yes. But what if some do not believe? What if some fall away? The sun is still risen. It’s still getting lighter. And what exactly is getting more and more clear and obvious? The grace of God.   

The covenant mercy of God is extended primarily through households, and in particular, through men who take responsibility for communicating that mercy to their households. This begins with believing that this is true: “Believe on the Lord Jesus Christ, and thou shalt be saved; and thy house” (Acts 16:31). This also includes praying for your house, both confessing sin and asking for grace for them (Job 1:5, 1 Pet. 3:7). And then teaching, correcting, and leading in grace. But you can’t give what you don’t have. 

What came upon that midnight clear was the Daybreak of God’s covenant mercy, the Sunrise of His tender mercy to families; not dark clouds of covenant condemnation, not the bleakness of covenant fear and anxiety, not the harshness of covenant threatening. Yes, we are required to speak the truth, but the truth about sin is that Christ was born to take it away. Christ was born for this.

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Deck Your Idols (Advent Grab Bag #3) (King’s Cross)

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INTRODUCTION

There is great confusion in the modern church over the doctrine of repentance – over the fact that the good news of the gospel includes the command to turn from sin and idols. This command, just the like the command to “believe,” is a command in which Christ gives what He commands. And what He gives is Himself. Therefore, repentance is entirely grace, but it is a potent and powerful grace because precisely because it is primarily aimed at God’s glory.

The Text: “Now gather thyself in troops, O daughter of troops: he hath laid siege against us: they shall smite the judge of Israel with a rod upon the cheek. But thou, Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall come forth unto me that is to be ruler in Israel; whose goings forth have been from of old, from everlasting…” (Mic. 5:1-15).

SUMMARY OF THE TEXT

In the midst of calling Israel and Judah to repentance, Micah (a contemporary of Jeremiah, cf. Jer. 26:18), foretold the birth of Jesus Christ in Bethlehem (Mic. 5:1-2, cf. Mt. 2:5-6). Not only that, but this is one of the texts that teaches that this Christ who was born of Mary was eternally begotten of the Father, “whose goings forth have been from of old, from everlasting” (Mic. 5:2). While there will be great travail in Israel, the Messiah will stand and feed in the strength of the Lord, bringing great peace and deliverance from their enemies (Mic. 5:3-6). A remnant of Jacob will be as dew and showers upon the grass and as a lion among the Gentiles, cutting off many enemies and strongholds (Mic. 5:7-11). And God will cut off all witchcrafts and graven images and idols with great vengeance (Mic. 5:12-15). 

THE BIBLICAL DOCTRINE OF REPENTANCE

Jesus came preaching repentance (Mt. 4:17, 9:13, Mk. 1:15, 2:17, Lk. 5:32), and He continued with the same message to the churches after His ascension (Rev. 2:5, 16, 21, 22, 3:3, 19). This was also the message that the apostles preached (Mk. 6:12, Lk. 24:47, Acts 2:38, 3:19, 5:31, 17:30). Repentance means to turn around, to stop doing one thing and going in one direction, and begin doing something different and going in the other direction. Repentance means putting off childish folly and growing up into Christian maturity (Eph. 4:14-15). It means putting off the old man corrupted with deceitful lusts and putting on the new man which God is creating in us in righteousness and holiness (Eph. 4:22-24). 

Repentance means putting away lying and telling the truth (Eph. 4:25). It means putting off fleshly anger and not letting the devil into your home by going to bed with a grudge or bitterness (Eph. 4:26). It means not stealing from anyone and instead working hard and paying your own bills, until you have extra to share with those in need (Eph. 4:28). It means refusing all corrupt communication, bitterness, foul language, and instead speaking what is edifying, kind, tenderhearted, and full of forgiveness (Eph. 4:29-32). The Bible describes this process as a kind of holy violence and warfare: plucking out eyes and cutting off hands to avoid Hell (Mt. 5:27-30), reckoning yourself dead to sin (Rom. 6:11), and putting to death sexual immorality and idolatry (Col. 3:5). This requires a holy hatred and vengeance against your sin and idols. 

REPENTANCE IS A GIFT

We see that repentance is a gift in the fact that ministers must patiently instruct those in disobedience with the hope that God will grant them repentance (2 Tim. 2:25). The Christians in Antioch rejoiced when they heard that God had given the Gentiles repentance (Acts 11:18). This is part of the work of the Holy Spirit of grace that allows sinners to see Christ pierced for their sins and mourn with deep bitterness for their sin, like one whose son has died (Zech. 12:10). 

One of the most remarkable things that the Bible teaches is that the gift of repentance isn’t primarily for our good, but rather it is for the benefit of others watching and the glory of God: “Then shall ye remember your own evil ways, and your doings that were not good, and shall loath yourselves in your own sight for your iniquities and for your abominations. Not for your sakes do I this, saith the Lord God, be it known unto you: be ashamed and confounded for your own ways… Then the heathen that are left round about you shall know that I the Lord built the ruined places, and plant that which is desolate… and they shall know that I am the Lord” (Ez. 36:31-38). This may be one of the chief reasons for failure in this area: we want repentance because we want to feel better or be better, but God wants us to repent for His glory. 

APPLICATIONS

Let the violence of the Bible teach you what God wants you to do with your sin: drive a stake through its head like Jael did with Sisera (Jdg. 6:26), hack it to pieces like Samuel did to Agag (1 Sam. 15:33 ), chop off all their heads and put them in baskets at the gate of the city like the men of Samaria did with Ahab’s sons (2 Kgs. 10:8). Destroy the pagan altars, break down the images, cut down the sacred groves of trees, and burn the graven images with fire (Dt. 7:5). And of course, at the center of it all is Jesus Christ, “who bare our sins in His own body on the tree, that we being dead to sins, should live to righteousness, by whose stripes ye were healed” (1 Pet. 2:24). Don’t just say you’ll try to stop. Make real changes to your life in order to stop sinning because Christ is worthy. Plead with God to do whatever it takes and take action. 

Christ was born in Bethlehem in order to destroy all idols. You cannot celebrate Christmas and cling to any sin. Where is the altar to a false god in your life? What is that old idol you keep going back to? Worry? Envy? Lust? Anger? Bitterness? Drunkenness? Respectability? Israel was still worshipping Egyptian gods almost a hundred years after the Exodus (Josh. 24:14). Haven’t you seen the wonderful works of God? 

Our land is under a great curse because we refuse to destroy our idols. But we serve a jealous God and the more we celebrate the birth of Christ the Idol-Crusher, while continuing to serve our idols, we provoke the living God. As God judged Israel, He still judges the nations and His Church in particular (cf. Rev. 2-3). He will destroy all the idols, and the only question is whether we will be destroyed with them or whether we will turn from them and be saved. But Christ was born to save. So repent. And glory to God in the Highest. 

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A Theology of Stuff (Advent Grab Bag #2) (King’s Cross)

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INTRODUCTION

One of the more puzzling lines in the Definition of Chalcedon is where it says, “as regards his manhood begotten, for us men and for our salvation, of Mary the virgin, the God-bearer.” What does it mean to confess that Mary is the “God-bearer?” We should note that this title is carefully qualified by the phrase “as regards his manhood,” which comes immediately after in the original Greek. But there is a very important point being underlined about the personal nature of our salvation. The One born in Bethlehem is the Logos/the eternal Word of the Father who embraced His creation for us men and for our salvation. 

The Text: “In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not any thing made that was made…” (Jn. 1:1-14)

SUMMARY OF THE TEXT

“In the beginning” intentionally echoes Genesis 1, but the word “arxe” also means “preeminence, first, chief, principle, power,” and it’s immediately obvious that this “arxe” refers to something even “before” the beginning of Genesis 1, when the Word was with God and the Word was God (Jn. 1:1). That Word of God was in the beginning of Creation also, and that same Word made all things (Jn. 1:2-3). He is the source of all life and light, and He is the kind of light that darkness cannot comprehend or approach at all (Jn. 1:4-5, cf. Js. 1:17, 1 Tim. 6:16). 

John was sent from God as a witness of that Light, the true Light who gives light and life to all men (Jn. 1:6-9). He was in the world and made manifest by His creation but unrecognized because of sin (Jn. 1:10, cf. Rom. 1:19-20). So He came to His own, but even His own people rejected Him (Jn. 1:11). But to those who received Him and believed in Him, He made them sons of God by the power of God (Jn. 1:12-13). And this was accomplished by the Word becoming flesh to reveal the glory of the Father, full of grace and truth (Jn. 1:14). 

CHRISTOLOGY AS SOTERIOLOGY

Donald Fairbairn has pointed out that in the early church the focus on the Trinity and Christology was not unrelated to soteriology (the doctrine of salvation). For example, since Christ is the “only begotten of the Father,” salvation means being born again not of blood or the will of man but by the power of God (Jn. 1:12-14). What Christ has by nature in the Godhead (Eternal Son), He has become man in order to share with us in salvation (sons by adoption). As John Piper has put it, “God is the gospel.”

And we see this particularly highlighted in John: “As the living Father hath sent me, and I live by the Father: so he that eateth me, even he shall live by me” (Jn. 6:57). “I am the good shepherd, and know my sheep, and am known of mine. As the Father knoweth me, even so know I the father: and I lay down my life for the sheep” (Jn. 10:15). “Believe me that I am in the Father, and the Father in me… And will pray the Father, and he shall give you another Comforter… the Spirit of truth… at that day ye shall know that I am in my Father, and ye in me, and I in you” (Jn. 14:11, 16-17, 20). Who was born of Mary? The Eternal Son, the Word who is God. As the hymn says, “Christ our God to earth descendeth.” Why does this matter? Because the very same life that Christ shares with the Father by nature, He came to share with His people by His Spirit. 

UNION WITH CHRIST

The Definition of Chalcedon is clear that the divine and human natures come together in Christ “without confusion,” and so the Creator-creature distinction remains fixed. But precisely because Christ holds those natures together “without division, without separation,” by the power of the Spirit, that same Spirit is able to unite us in fellowship with the Father in Christ. This is no mysticism or merging of natures; this is a true covenant union in Christ. This is the power by which mere fallen creatures, become children of God, born not of blood nor the will of man, but the will of God, which is all grace. This is why the New Testament talks so much about our salvation “in Christ” (Rom. 6, Eph. 1, Col. 2, etc.).

APPLICATIONS

The Goodness of Stuff: Christmas celebrates God’s union with His creation. The Word who made all things became flesh and dwelt among us, and we beheld His glory. How did we behold the glory of the Father? In the flesh of Jesus Christ, in the stuff that He made. Christ made all things and made us to make things and enjoy all things as part of our enjoyment of Him. Sin distorts this, causing us to suppress God’s glory in creation and to idolize creation, but the answer is not to disdain creation or ignore it. The answer is to see every bit of creation as a burning bush, where we may see His glory and taste and see His goodness and worship Him. 

So Christmas rightly celebrates the stuff that Christ made and the stuff He came to restore to its rightful glory. All of creation groans with the weight of our sin, but the heavens still declare the glory of God. And so we make our houses sparkle like the heavens with lights. And if Christ has given us bread and wine to remember Him and feed on Him and enjoy His life, all food has been given to enjoy as His gifts: steak and fudge and wine and eggnog and gifts. But think of all these gifts as tokens of the infinitely greater Giver.  

Fellowship with the Father: Mary was an ordinary woman of extraordinary faith, and as such, she pictures what Christ intends to do by His Spirit. He intends to live in us, to share true fellowship with us: “That which we have seen and heard declare we unto you, that ye also may have fellowship with us: and truly our fellowship is with the Father, and with his Son Jesus Christ. And these things write we unto you, that your joy may be full” (1 Jn. 1:3-4). This jyful fellowship is only maintained by confession of sin and the cleansing blood of Christ (1 Jn. 1:7-9). 

Christ is re-making a race of men and women, who are more masculine, more feminine, more truly human: “But we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord” (2 Cor. 3:18). The center of this glory is in the Word read and preached, but it is that same Word that created all things and shines in all He has made. So see Him there, know Him, and love Him more.

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The Politics of Christmas (Advent Grab Bag #1) (King’s Cross)

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INTRODUCTION 

As is our custom, we began using the Definition of Chalcedon this morning for our Creed, which was adopted and published in 451 A.D. The purpose of the Definition was to further defend the full divinity and humanity of Christ from several heresies, while preserving the Creator-creature distinction. 

All non-Christian societies are fundamentally what Peter Jones calls “oneist.” Oneism teaches that everything is essentially one, part of the same basic substance, and therefore oneism is pantheistic. Christianity is the lone religion in the world that teaches “twoism,” that there are fundamentally two different realities: God and everything else. This has profound implications for all of life, including how we think about politics and power. 

The Texts: “Because that, when they knew God, they glorified him not as God, neither were thankful; but became vain in their imaginations, and their foolish heart was darkened. Professing themselves to be wise, they became fools, And changed the glory of the uncorruptible God into an image made like to corruptible man, and to birds, and four-footed beasts, and creeping things” (Rom. 1:21-23).

“Of old hast thou laid the foundation of the earth: and the heavens are the work of thy hands. They shall perish, but thou shalt endure: yea, all of them shall wax old like a garment; as a vesture shalt thou change them, and they shall be changed: But thou art the same, and thy years shall have no end” (Ps. 102:25-27). 

“For there is one God, and one mediator between God and men, the man Christ Jesus” (1 Tim. 2:5). 

SUMMARY OF THE TEXTS

The center of human rebellion is the refusal to acknowledge God as He truly is and that is “uncorruptible” and utterly unlike anything in creation, all of which is “corruptible,” and refusing to be thankful for this reality, people become foolish idolaters (Rom. 1:21-23). Likewise, Psalm 102 describes God as the Creator of all things in heaven and on earth, and the difference between the Creator and His creation is that creation perishes, wears out, and changes, but the Creator endures, remains the same, and has no end (Ps. 102:25-27). Finally, the Bible says there is only one God and one mediator between God and man: Christ Jesus (1 Tim. 2:5). 

THE COUNCILS & HERESIES

Leading up to the Council of Nicaea in 325, a pastor named Arius taught that Jesus was not fully God, but rather was a man who was very much like God. Arius taught that there was “a time” (so to speak) when the Son was not. He said, the Son had a beginning. Athanasius and others argued that Christ was fully God and was therefore of the “same substance” with the Father (“homoousias”). The later Arians would say that Christ had a “similar substance” with the Father (“homoiousias”). This really is a watershed issue. If Jesus is merely the highest created being, the most exalted creature, right next to God, then the Creator-creature divide has collapsed. Instead of the infinite chasm between God and His creation that the Bible teaches, there is a ladder, a hierarchy or gradation of “being” that may ascend to Godhead. 

The Council of Nicaea concluded that Athanasius was correct and published the Nicene Creed which affirms that Christ is fully God and fully man, eternally begotten, “not made,” and of the same substance with the Father. The Council of Chalcedon came along in 451 and further nailed the coffin shut on Arianism (and other Christological heresies), insisting that the Divine and human natures come together in Christ “without confusion, without change, without division, without separation.” While this might seem esoteric or pedantic, it really is glorious. It is saying that the Creator-creation distinction remains intact even in the one mediator between God and man. There is no hierarchy of being ascending and merging into God. There is only God and everything else, and Jesus Christ is the only mediator between God and everything else, and in His person, those two natures are united “without confusion, without change, without division, without separation, the distinction of natures being in no way annulled by the union.”

CHALCEDONIAN POLITICS

The political ramifications for this are enormous. The tendency of all cultures dedicated to “oneism” is toward the Tower of Babel: consolidating global resources and power in an effort to ascend to Heaven, whether literally or simply by achieving heaven/utopia. This process always includes leaders claiming the authority of God/gods. In the ancient world, Pharaoh was the human representative of the sun god, Ra, and in Rome, Caesar was hailed as the divine “lord” and son of Jupiter. When the early Christians acclaimed Jesus as “Lord” and “Son of God,” this was in direct defiance of the emperor cult. Later, when the Roman Pope claimed to be the universal pontiff and exercised massive political power, it was somewhat based on the supposed authority to change bread and wine into the flesh and blood of God. Political power has often been exercised under the guise of unlimited divine power. But the Biblical religion has always insisted that all authority comes from God and is therefore “under God” and limited by God and His Word. While modern governments have not yet had the audacity to openly claim this divinity, this hasn’t stopped them from acting like it in their totalitarian claims on our property, income, children, and healthcare. 

APPLICATIONS

What we are celebrating at Christmas is not only our eternal salvation but also freedom from every kind of tyranny, beginning with death itself, but also sin, the Devil, and all Satanic manipulation, oppression, and power grabs. The state is not God, nor is it the mediator between God and man. And no one can ascend to God or Heaven. The One born in Bethlehem, He is the eternal Son of God, the Lord and only mediator between God and Man. All earthly authorities answer to Him. Christmas means limited government. 

And this is why the Kingdom goes forth as proclamation, baptism, communion, and worship. There is nothing that we can do to ascend to God in Heaven. There is no way for us to cross that chasm, and our sin only makes the distance greater. Only God can come to us, and so He has.

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Holidays & Militant Contentment (King’s Cross)

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INTRODUCTION

Holidays are challenging times for many reasons: routines are off, people in our houses, being in other peoples’ houses, challenging people, missing loved ones, or the things that aren’t right or good, and simmering beneath it all, you’re a corrupt sinner. Sometimes another contributing factor is the contrast of really good things and really hard things at the same time in different ways that tempts us to discontent, anxiety, frustrations, bitterness, or despair. But Christ gives the strong gifts of contentment, peace, and joy as He teaches you to rest in Your Father. 

The Text: “Those things, which ye have both learned, and received, and heard, and seen in me, do: and the God of peace shall be with you…” (Phil. 4:9-13).

SUMMARY OF THE TEXT

The overarching exhortation is to stand fast in the Lord and to have peace both in our hearts and minds and as well as with one another (Phil. 4:1-2, 7), and this continues with the exhortation to follow Paul’s apostolic example, with the promise that God’s peace will accompany that imitation (Phil. 4:9). Paul follows his own counsel to rejoice in the Lord, specifically for the recent gift he has received from the Philippians, knowing that it was something they were eager to do but hadn’t had the opportunity until then (Phil. 4:10). Paul clarifies that he wasn’t in a bad way without their gift since he had learned to be content in every circumstance (Phil. 4:11). He had learned to be poor and rich, full and hungry, abound and suffer need because He had the power to fulfill all of his duty through the strength of Christ (Phil. 4:12-13). 

GODLY IMITATION

We noted last week that prayer with thanksgiving is a crucial part of dealing with anxiety (Phil. 4:6), as well as making lists of all the true, just, pure, and lovely things (Phil. 4:8). But you should add to this arsenal following the examples of other faithful Christians, beginning with Christ Himself: “For even hereunto were ye called: because Christ also suffered for us, leaving us an example, that ye should follow his steps” (1 Pet. 2:21, Mt. 16:24). But one of the ways we do that is by following those who are following Him well: “Be ye followers of me, even as I also am of Christ” (1Cor. 11:1). We follow Paul and all of the apostle well as we study the New Testament in particular. But the New Testament also points us to the example of the Old Testament: “Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come” (1 Cor. 10:11, Heb. 11). We are also instructed to imitate faithful pastors and elders (Heb. 13:7). We do not trust in men, but if we trust in God, we can see His Spirit at work in His people, and there is great encouragement as we all pull in the same direction toward Christ (like in athletics). 

MILITANT CONTENTMENT

Part of the example we need to follow is Paul’s contentment. Notice that he is extremely grateful for the gift he’s received from the Philippians, but he hastens to add that he wasn’t desperate for it. This is a hard line to walk: presenting requests and rejoicing greatly in their fulfillment but also complete surrender to the will of God because He knows best – rejoicing in the Lord always, even when He says no or not yet. This is only possible through deep faith in the goodness of God our Father. Jesus reveals this to us most clearly: Our heavenly Father feeds the birds, and we are more important than birds (Mt. 6:26). Our heavenly Father clothes the grass, and we are more valuable than grass (Mt. 6:30). Our Father knows all of our needs (Mt. 6:32), He is a more faithful Father than any earthly father (Mt. 7:11), and no good thing does He withhold from His people (Ps. 84:11). He who gave His own Son, will give us everything we need (Rom. 8:32). This means that when God says “no” or “not yet” it is better for us and better for the Kingdom (cf. Mt. 6:33). This is why Jesus prayed in His greatest agony, “not my will, by Thy will be done” (Mt. 26:39). And by submitting to the Father, Jesus crushed sin, death, and the devil and saved the world (1 Pet. 2:23-25). This is not apathy; this is militant contentment. Contentment makes us faithful servants and grants us maximum mobility for our King. 

THE STRENGTH OF CHRIST

While this Christian calendar verse about “doing all things through Christ” is often misquoted and misapplied (as though it applies to absolutely anything you want to do), it is a gloriously comforting verse. It means that Christ gives the strength we need to do whatever He requires. He gives us the strength to resist temptation, and He always makes a way of escape (1 Cor. 10:13). He gives us the strength to obey: God works in us both the will and the power to please Him (Phil. 2:13). Christ Himself is our mighty armor in enduring suffering (1 Pet. 4:1). And what is it exactly that we arm ourselves with? The justice of God and the resurrection of Jesus Christ (Eph. 1:19-20, cf. 1 Pet. 2:23).

APPLICATIONS

Wise imitation vs. slavish imitation: We are seeking to cultivate a community of “like-mindedness” that isn’t woodenly rigid, inflexible, or disproportionate. We want to major on the majors and minor on the minors, extending true liberty without being naïve (Rom. 14, Gal. 2). Christian like-mindedness is truly a gift from the God of patience and consolation (Rom. 15:5). It comes from the consolations of Christ and the fellowship of the Spirit (Phil. 2:1), and it consists of having the same love, one soul/spirit, and one mind (Phil. 2:2). How can we tell the difference? “The fear of man is a snare, but whoever trusts in the LORD is safe.” (Prov. 29:25). Surround yourself with faithful witnesses, but keep your eyes fixed on Jesus (Heb. 12:1-2). 

Meditate on Heaven: You know the old saying about the fellow who was so heavenly minded, he was no earthly good, but I think that cautionary tale is almost entirely misguided and false. To be truly heavenly minded is to maximize your earthly good. The problem isn’t with people thinking about Heaven, the problem is with people mistaking their idols and idolatrous delusions for Heaven. But the true Heaven, where Jesus is seated at the Father’s right hand is what arms us for faithfulness here. “Set your affection on things above, not on things on the earth. For ye are dead, and your life is hid with Christ in God… Mortify therefore your members…” (Col. 3:1-5). 

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