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State of the Church 2025 (Christ Church)

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INTRODUCTION

There is a sense in which we are living in quite an unusual circumstance, in quite an odd set-up. In many ways, our church community has never had it so good. We are a growing, industrious lot, grateful for the blessing of God, and the general disposition of our community is in fact quite a cheerful one. At the same time, and in the same community, there are hardships, difficulties, and significant afflictions. Some are coping with widowhood. Some have severe medical challenges. Others have to deal with the fact of having been wronged, or treated roughly, by a brother in the faith. Still others are managing the long-term challenges of elder care.

Think of a woman who lost her son in the waning days of World War 2 . . . and then three days later Germany surrendered, and her entire city erupts in joy. There is a real difference between misery spread across everyone, as in a time of famine or flood or other disaster, on the one hand, and individual affliction in a time of prosperity on the other.

I bring this topic up because many of us have been in this position, and I anticipate more and more of us will need to navigate this reality as well. And so long as it continues, this will need to be done individually . . . for the most part.    

THE TEXT

“For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us. For the earnest expectation of the creature waiteth for the manifestation of the sons of God” (Romans 8:18-19).

SUMMARY OF THE TEXT

In order to deal with this peculiar sort of affliction, we need to remind ourselves of the scriptural emphasis when it comes to any sort of affliction. Paul calls these afflictions “the sufferings of this present time” (v. 18). In talking about this, he gives us his own personal calculation when he says, “for I reckon.” He says that there is a glory coming, a glory that is going to be revealed “in us,” and when he sets that glory alongside our present sufferings, his conclusion is that they were not even worth setting alongside one another. The afflictions are in us now, and the glory will be in us then, and the former will be completely swallowed up by the latter. He then addresses how that future reality is to be a comfort to us now. That will happen—that day when our sufferings cannot be compared to our glory—when the sons of God are manifested. In context, this is talking about the day of resurrection, the day when our identity in the risen Christ is made fully apparent to the world. The comfort comes in the fact that this hope before us is something that we wait for with an “earnest expectation” (v. 19). Having that hope before us as an earnest expectation gives us something to hang onto in the time of our distress. “There will come a time when I won’t even be able to remember this.”

THE NATURE OF THIS SORT OF AFFLICTION 

Those who are in the midst of this kind of suffering need to recognize a few things about it and need to take good care to guard their hearts against maudlin self-pity or resentment. Remember that in the very nature of pain, it will be isolated and lonesome.

• A big part of this is found in the nature of the case, and there is no need to find fault with others. While it is true that “no one else knows what this is like,” it is also true that they are not supposed to. God did not assign this to them.

• As God offers comfort in the midst of the trial, do not clutch at it like a drowning swimmer. Take on the comfort gratefully, as a diligent student, and put it in your notebook. “Blessed be God, even the Father of our Lord Jesus Christ, the Father of mercies, and the God of all comfort; Who comforteth us in all our tribulation, that we may be able to comfort them which are in any trouble, by the comfort wherewith we ourselves are comforted of God” (2 Cor. 1:3–4). You are not just being comforted, you are being trained.

• You are living in the school of hard gratitude. Now this gratitude in the midst of affliction is not a happy happy joy joy sort of thing, not at all. What did Jesus do when He picked up the bread that represented His body, and He took it in His own hands and tore it. What was He doing at that moment? He was giving thanks (Luke 22:19). This is why we are instructed to give thanks in all things (1 Thess. 5:18), and for all things (Eph. 5:20). This is a hard-headed gratitude, not a hard-hearted and sullen ingratitude.

• Just as there is a sense in which the affliction is yours alone, so also is the wisdom and the sanctification and the blessing that comes from it. You alone know the plague of your own heart, correct? “What prayer and supplication soever be made by any man, or by all thy people Israel, which shall know every man the plague of his own heart, and spread forth his hands toward this house . . .” (1 Kings 8:38). This means that you alone can know how God ministered to you there.

HELP FROM THE OUTSIDE

Having urged those who are going through this sort of trial to learn how to bear their own burden (Gal. 6:5), it is now time to remind everyone else to bear one another’s burdens (Gal. 6:2). This is not either/or, but rather both/and, and it is the part of wisdom to know and understand when and how this is to be done.

• Look for ways to provide practical help—meal trains, school pick-ups, financial support, or child care. The chances are  pretty good that you are far more eloquent with your hands than you are will your words.

• Job’s friends did well, at least initially. For the first week, they were silent. Where words are many, sin is not absent (Prov. 10:19). Be genuinely wary about volunteering that you “know what it’s like.” You probably don’t, and even if you do, they probably already know that.

• You are there to provide sympathy, which is not at all the same thing as untethered empathy. There have been many comforters who have been little more than well-cushioned stumbling blocks.

• Don’t overpromise and then underdeliver. “Confidence in an unfaithful man in time of trouble is like a broken tooth, and a foot out of joint” (Proverbs 25:19).

ESCHATOLOGICAL ORIENTATION

And so we return to our text. All of us who are Christians are anchored in and with the same hope. We share that one hope, and we share it all the time. Our current afflictions are not worth comparing to the realization of that hope. But at the same time, these afflictions, which will dwindle to nothing at that day, are certainly weighty enough for us now. They are plenty heavy in the moment. And so remember, these are afflictions with feet. They work through the body at different rates of speed. They do not happen to all of us, all at once. They come, first to one, and then to another. When they come to us, it is to remind us of our hope—who is Christ. When they come to our brother, it is to remind us of our hope—who is Christ.

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The Wise Men & the Nations (Advent #4) (Christ Church)

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INTRODUCTION

This part of the Christmas story is not a stand-alone story. In the narrative, we find a type of how all the rulers of this world will eventually come to kiss the Son.

THE TEXT

“Now when Jesus was born in Bethlehem of Judaea in the days of Herod the king, behold, there came wise men from the east to Jerusalem, Saying, Where is he that is born King of the Jews? for we have seen his star in the east, and are come to worship him. When Herod the king had heard these things, he was troubled, and all Jerusalem with him. . . When they had heard the king, they departed; and, lo, the star, which they saw in the east, went before them, till it came and stood over where the young child was. When they saw the star, they rejoiced with exceeding great joy. And when they were come into the house, they saw the young child with Mary his mother, and fell down, and worshipped

him: and when they had opened their treasures, they presented unto him gifts; gold, and frankincense, and myrrh. And being warned of God in a dream that they should not return to Herod, they departed into their own country another way” (Matt. 2:1-3, 9-12).

SUMMARY OF THE TEXT

After the birth of Jesus in Bethlehem, certain wise men from the east appeared in Jerusalem (v. 1), and they were looking for Him (v. 2). The one they were looking for was King of the Jews because they had seen His star in the east, and intended to worship Him (v. 2). Herod heard about this and he was troubled, along with all Jerusalem (v. 3). After Herod gets some information from his rabbis, he deceitfully sends the wise men on their way. After they left Herod’s presence, the star they had seen back home led them to the right house in Bethlehem (v. 9). Seeing the star gave them great joy (v. 10). They came to the house (not the stable) where they saw the young Jesus along with Mary, His

mother (v. 11). From the age of the boys murdered by Herod, we can infer that the wise men arrived sometime within two years of Christ’s birth. They fell down and worshiped Him, and presented their famous and costly gifts—gold, frankincense and myrrh. We don’t know for a fact there were three wise men, this being simply an inference from these three gifts. God warned the wise men in a dream, and so they went home by another route (v. 12).

WE THREE KINGS

Now these men are not described as kings, but there are good reasons for treating them as members of the ruling aristocracy, as men who could decide to just go visit a king. First, in the Old Testament, this kind of person was frequently found at court (magi, wise men). Second, these men were dignitaries of sufficient rank to have their questions attract the attention of a king, and to be summoned to his court. Third, their gifts to the young Christ were kingly gifts—the kind of gift that kings would receive from princes. Fourth, the text draws attention to a comparison between their eagerness to worship Christ, and Herod’s false willingness to do so. Fifth, not only did God want the reader of Matthew to know that a king was born in Bethlehem, God wanted Herod to know that a king had been born there. And He wanted him to know it on the kind of authority that he would accept.

FORESHADOWING 

So what is this story doing here? The clear intent is to show us that Christ is a king, and He is the kind of king who receives legitimate worship from nobles. This is a proleptic story, meaning that it is prophetic. If the toddler Jesus receives this kind of honor, what will He receive later? He receives hostility at the beginning (from Herod) and He receives prostrate worship from Gentile noblemen at the beginning. This is an a fortiori situation, and so which one will win out?

HONOR AND GLORY

Paul says that God wants all kinds of men to saved and to come to a knowledge of the truth (1 Tim. 2:4). This “all kinds of” includes kings and those in authority (1 Tim. 2:2). In this matter, Paul practiced what he preached. It was part of his original commission. When God was reassuring Ananias about going to see Paul, God said, “Go thy way: for he is a chosen vessel unto me, to bear my name before the Gentiles, and kings, and the children of Israel” (Acts 9:15). Notice the inclusion of “and kings.” Whenever he had opportunity to present the gospel to kings and rulers, he would do so (Acts 26:28). Kings are told to kiss the Son, lest He be angry (Ps. 2:12). While we are to fear both God and the king (Prov. 24:21), the king is supposed to fear God particularly (Dt. 17:18).

But sin being what it is, this is not something that kings like to do. The gospel being as powerful as it is, however, means that the kings of the earth will in fact come. They all will bring their honor and glory into the Church (Rev. 21:24, 26). They do become nursing fathers to the Church (Is. 49:23), submitting themselves to the Church, and being discipled by the Church. That phrase “nursing fathers” can be misleading, making us think the Church is somehow subordinate to the State—which is actually the opposite of what the passage says. In the restoration of Israel’s fortunes that is the Church, what does it say?

“And kings shall be thy nursing fathers [lit. nourishers], and their queens thy nursing mothers: they shall bow down to thee with their face toward the earth, and lick up the dust of thy feet; and thou shalt know that I am the LORD: for they shall not be ashamed that wait for me.” The leaves on the tree of life are for the healing of the nations, and they cannot be applied without the nations actually getting better (Rev. 22:2).

TRIBUTE AND AUTHORITY

There are two ways to give. One is an act of authority and the other is an act of submission. There are also two ways to receive—and not surprisingly, one is an act of authority and the other is an act of submission. Telling the two of them apart is perfectly clear for the humble, and opaque to the proud. Were the wise men placing Jesus and Mary in their debt with these very expensive gifts? Or were they showing their indebtedness? When our federal government today cuts a check, are they seeking to exercise authority or showing submission? This is not a hard question.

So this story right at the beginning of Christ’s life shows us the pattern that we should expect and require. Christ will not receive (and His Church must not think about receiving) any largesse whatever from the state unless it is accompanied by their prior prostration before Christ and true worship of Him. And to test the sincerity of it all, we should probably give it a minute. Like 500 years or so.

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Born to Die (Advent #2) (Christ Church)

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INTRODUCTION

As we continue meditating on the meaning of Advent, we are not really resisting attempts to make Christmas meaningless as we are fighting with alternative meanings. There is no such thing (in the last analysis) as a vacuum holiday, a celebration without a point. Attempts to neutralize Christmas are simply an intermediate step—and the alternative meanings are waiting in the wings.

THE TEXT

“And Simeon blessed them, and said unto Mary his mother, Behold, this child is set for the fall and rising again of many in Israel; and for a sign which shall be spoken against; (Yea, a sword shall pierce through thy own soul also,) that the thoughts of many hearts may be revealed” (Luke 2:34-35).

SUMMARY OF THE TEXT

Simeon was a great man of faith, an Old Testament saint who was waiting faithfully for the consolation of Israel. By the grace of God, he was permitted to live long enough to see the Messiah in His infancy. But he was not just a man of faith; he was given a prophetic word. Among other things, he blessed Joseph and Mary both (v. 34), and then turned to Mary in order to give her a particular word.

The child was destined to be a divider. On the one hand, he would bring about the fall and rising of many in Israel, which was a good thing (v. 34). On the other hand, he would be “for a sign” to be spoken against (v. 34). Not everyone would receive the Messiah with glad shouts of acclaim. Simeon hints that more than just speaking against Him would be involved, because he predicted that a sword would be run through Mary’s soul (v. 35). This is a clear indication that Mary would live to see the crucifixion, which is what did in fact happen (Jn. 19:26-27). The fact that Jesus would for a sign to be spoken against was in order to reveal the condition of many hearts (v. 35). Violence of this sort makes us choose.

ALTERNATIVE MEANINGS

What does it mean to say that alternative or competitive meanings for Christmas are positioning themselves? Usually this comes out when someone points to something that everyone is supposed to acknowledge as problematic, and says something like, “We have to get away from this problem or that one, and get back to the true meaning of Christmas.” The fact that the problems are so obvious is used as a trick to make us think that the proposed meaning must be self-evident also.

What are some of those false solutions to fake problems?

Sentimentalism—a sentimental Christmas is a Christmas without conflict. As my daughter puts it, it the true meaning of Christmas as portrayed in a Hallmark Christmas movie—that meaning being a cup of delicious cocoa. But sin brought conflict and violence into the world, and so in a very real sense, Christians are enemies to the way of death. But note this: death is our enemy. We cannot rid the world of conflict without conflict. But it must be the God-ordained kind of conflict, as Simeon foresaw. The pseudo-problem that such people want to point to is the mere existence of conflict, never mind who is right or wrong.

Moralism—a moralistic Christmas is a Christmas without sin. People are changed (if they need to be changed) the way Scrooge is transformed in A Christmas Carol. They are changed by simply changing their minds, or through giving somebody a goose or something festive. This kind of Pelagianism is not what we are commemorating. Simeon’s prophecy takes real sin into account. Note his prophetic language of judgment—falling and rising, a sign that is hated, a sword piercing the soul of a godly woman, and the revelation of many hearts. The pseudo-problem that is raised here is the problem of “negativity.” But when Christ was born, our world really was cold and black.

Spiritualism—a spiritualistic Christmas is a Christmas without matter. But when Simeon blesses Joseph and Mary, he is doing so because they are there in the Temple with a baby in their arms. The Lord was taken up in Simeon’s arms (v. 28). Jesus was a baby, a material gift. We do not celebrate Christmas by trying to back-pedal away from the world of material things. The pseudo-problem here is the warning against “materialism,” as though matter were somehow inherently a problem. Idolatry is a problem, but that can occur with thoughts and virtual reality as easily as with fudge and presents. Remember that it was Judas who wondered why the precious ointment was poured on Christ’s feet instead of being given to the poor. Another manifestation of this problem is the idea that Christ’s advent was somehow apolitical. But Herod didn’t make that mistake.

A SWORD TO PIERCE THE SOUL

We have noted before that the weeping of Rachel for her children is part of the Christmas story. Nativity sets should have models of Herod’s soldiers in them, and nativity sets ought not to have little drummer boys. The killing of the boys was part of the story. But we should note also that Simeon included the violence that would be directed against Christ, and which Mary would feel in her soul, and he included this in the story from the very beginning. Earlier in that chapter, we read that Mary treasured up in her heart what the shepherds had said, and it says that she pondered them (v. 19). Luke tells us at the beginning of his gospel that he gathered his account of these things from eyewitnesses (1:2). Clearly, one of his chief sources was Mary.  From whom could he have found out about Simeon? Again, when Luke was writing, Mary was the only eyewitness of that event. And she clearly remembered what Simeon had told her. She was preparing herself for the crucifixion, in some measure, from the infancy of Jesus on. She was braced for the hard words to come to pass . . . but she also knew that this prophetic word came to her in the context of a blessing.

BLESSINGS HAVE A STORY ARC

Simeon said that there would be falling and rising. Blessings are not static. When Simeon told Mary about the pain that was coming, he had already said that the baby in his arms was the Lord’s “salvation” (v. 30). Mary knew, from Simeon’s mouth, that Jesus was the Christ (v. 26). Mary knew that this was a story that could not end in disaster. It would have a disaster in it, but not in the final chapter, not on the final page. The gospels are not tragedies in any sense. They are not comedies either, if we take comedy as referring to anything like a sitcom. But they are comedies in a much deeper and more profound sense than this. Christ was born to die, but He died so that He could be the first born from among the dead (Col. 1:18).

THE FULL GOSPEL

If we tell the Christmas story carefully, taking note of all the things that the writers of the scriptural accounts include, we find ourselves telling the entire story of salvation. The story includes the world, and everything in it. When Jesus came, He came to pick up the world. That world was very dirty, and so did this make His hands dirty? No, but it did make them bloody, and that in its turn is the salvation of this sorry planet. He came to make His blessings flow, far as the curse is found.

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Christ the Nazarene (The Continuing Adventures of Jesus #43) (Kings Cross Church)

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INTRODUCTION

As we have seen throughout out study of the Book of Acts, Jesus is pleased to build His kingdom through the adventures of controversy, mobs, near escapes, false accusations, beatings, and trials.

Our duty is to be faithful to Christ. There are certainly wisdom calls along the way, but faith sees Christ ruling and reigning over history and then obeys even when the path is through the storm. He rules the wind and the waves, and He turns the hearts of kings. Christ is the Nazarene – the Nazirite, the devoted servant of God, our Judge and the Governor of all Time.

The Text: “And he wrote a letter after this manner: Cladius Lysias unto the most excellent governor Felix sendeth greeting…” (Acts 23:25-35)

SUMMARY OF THE TEXT

Remember, a plot to murder Paul was just uncovered and Claudius Lysias has ordered an armed escort of 270 soldiers to take Paul in the middle of the night to Caesarea (Acts 23:23-24). This letter accompanies Paul to the governor, explaining the plot (Acts 23:25-27). Claudius Lysias claims to have rescued Paul since he was a Roman citizen (Acts 23:27), neglecting to mention that he had initially commanded him to be scourged without a hearing (Acts 22:24). Claudius Lysias explained the Jewish council, his judgment, the plot, and his invitation to Paul’s accusers to present their case before Governor Felix (Acts 23:28-30). Having arrived and reading the letter, Felix agreed to hear the case when Paul’s accusers arrived (Acts 23:31-35).

Five days later, the Jews arrived with their lawyer Tertullus to present their case (Acts 24:1). Tertullus is a Roman-trained lawyer and layers the flattery thick, crediting Felix with “great peace” and “worthy deeds” and “providence” and “kindness” (Acts 24:2-4), despite the fact that extrabiblical sources indicate his harsh suppression of the Jews. Tertullus accused Paul of being a “plague,” involved in sedition among the Jews, and a ringleader of a sect of “Nazarenes” (Acts 24:5). Like Claudius Lysias, Tertullus spins the story of Paul’s arrest, claiming that they were only in the process of following their Jewish law, when Lysias seized Paul “violently,” which Felix can confirm if he asks the Jews himself, and the Jews all agreed (Acts 24:6-9).

BIBLICAL PRINCIPLES OF JUSTICE

Despite manifest corruptions and paganism in the Roman system, there was nevertheless a semblance of biblical justice: a fair trial required the presence of both the accused and accusers, multiple witnesses, evidence, testimony and cross examination of both sides. “One witness shall not rise up against a man for any iniquity, or for any sin, in any sin that he sinneth: at the mouth of two witnesses, or at the mouth of three witnesses, shall the matter be established” (Dt. 19:15). “The one who states his case first seems right, until the other comes and examines him” (Prov. 18:17).

Related, is the biblical requirement of “equal weights and measures” “Thou shalt not have in thy bag diverse weights, a great and a small. Thou shalt not have in thine house diverse measures, a great and a small. But thou shalt have a perfect and just weight, a perfect and just measure shalt thou have: that thy days may be lengthened in the land which the LORD thy God giveth thee” (Dt. 25:13-15, cf. Lev. 19:35-36). This applies formally in a court of law, but it also applies informally in how we work out disagreements. God requires His people to treat one another the way they want to be treated and prohibits all spin, lies, flattery, and lynch mobs, whether in person, voice, text, or online. Biblical principles of justice also err on the side of mercy.    

NAZARENES AND NAZIRITES

While Tertullus supplies no evidence, his central accusation against Paul is that he is a leader of a cult called the Nazarenes (Acts 24:5). There’s always been a fair bit of discussion and confusion over this title “Nazarene,” first appearing in Matthew’s gospel, “And he came and dwelt in a city called Nazareth: that it might be fulfilled which was spoken by the prophets, He shall be called a Nazarene” (Mt. 2:23). The trouble is that there is no verse in the Old Testament that says that exactly. Some take it as something of a pun on the description of the Messiah “branch” [netser] (Is. 11:1), which Child was associated with the northern region of Galilee (Is. 9:1-2) where Nazareth was located.

Others suggest some connection with the Old Testament Nazirite vow (Num. 6, cf. Num. 13), in which a man was “separated” to lifelong or temporary priestly service to the Lord (e.g. Samson). And Paul was sponsoring Nazirite vows in the temple when the riot broke out (Acts 21:24, cf. 18:18). Perhaps the city of Nazareth in Galilee was named after this office and the Messianic themes, blending both into the associations of “Nazarene.”

It is also likely that there were thousand year animosities and rivalries at work: remember the northern and southern kingdoms divided after Solomon’s death and there was periodic civil war until the northern kingdom was conquered in 722 B.C. The Samaritans were syncretistic Jews from the northern kingdom (2 Kgs. 17:27ff). And by the first century, Galilee was a bustling marketplace of trade and productivity with ongoing antagonisms with the wealthy priestly classes associated with the temple in the southern region of Judea. In other words, “sect of the Nazarenes” was probably something of an ethnic and/or political slur. This likely played some part in the blindness of their persecution.

APPLICATIONS

Flattery is a form of lying malice, clothed in a veneer of kindness, either avoiding a topic that needs to be addressed or else trying to get something from them. It is double-minded or what we call ulterior motives (Prov. 12:2). “A lying tongue hateth those that are afflicted by it; and a flattering mouth worketh ruin” (Prov. 26:28). Flattery can be a justification for real evil. But Paul was careful not to use flattery in his presentation of the gospel (1 Thess. 2:5).

When “providence” is assumed to be the prerogative of man, the only recourse is human manipulation, flattery, lawfare, and various forms of tribalism and animosity. And all of this is only intensified when real and perceived harm has been done. “They” and “we” and “friend/enemy” distinctions quickly become polarizing and weaponized. But Jesus is the Lord of history – the Alpha and Omega, the Beginning and the End – and He was guiding this story in order for Paul to preach the gospel, even in the midst of the machinations of unbelievers. And the same thing is still true for us today. Christ is the true Chief Captain, our Great Nazarene. So tell the truth, do justice, and love mercy.

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Beholding the Glory (Advent #4) (King’s Cross Church)

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INTRODUCTION

As the Church has meditated on the nature of knowing God, we have come to summarize this pursuit as the three transcendentals: truth, goodness, and beauty. You might think of these as truth is what we are to believe, goodness is what we are to desire, and beauty is what we are to enjoy. And the idea is that these three are interconnected: what is true is also good and beautiful; what is good is also true and beautiful; and what is beautiful is also true and good.

This text is one place we see something of this notion: in Christmas we have the truth, goodness (grace), and beauty (glory) of God fully revealed. The first two are often emphasized, but frequently we don’t know what to do with beauty. Many Christians have been particularly leery of beauty. Beauty seems to be deceptive. It can trick people into sin, like the fruit in the garden, like a seductress. While that is true, truth and goodness have their own deceptions, and God created world full of His glory and beauty and requires us to grow up into it. And Christmas is one time during the year, we get to practice.

THE TEXT

“And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth” (Jn. 1:14).

SUMMARY OF THE TEXT

This verse is talking about the incarnation; “incarnation” means “made flesh.” The word for “Word” is logos, and logos was the Greek word for “order, meaning, word, or reason.” Aristotle used it to describe the content or principal argument of a speech, and other philosophers used it to describe the principle of origins, the “seed” of the universe. John famously opens his gospel, “In the beginning was the Word, and the Word was with God, and the Word was God” (Jn. 1:1). John says that this Word created all things, echoing some of the philosophers, but when he says that the Word became flesh and dwelt among us, he is exploding philosophical categories.

In the ancient world, the logos was distant, abstract, and impersonal, but the gospel says that the principle of all order and reason and meaning and creation is God with us, God made flesh, and not only that, but a particular man, in particular flesh. The universal has become particular and personal. And He has dwelt or literally, pitched his tent (“tabernacled”), with us. And in so doing, He revealed the glory of the Father to us. As the hymn says, “veiled in flesh the Godhead see, hail the incarnate deity!” But the emphasis really must be on the “see” not the “veiled.” This text says that the incarnation is the perfect revelation of the glory of the Father, and Jesus will insist on this later: “he that hath seen me hath seen the Father; and how sayest thou then, Shew us the Father?” (Jn. 14:9)

And in the incarnation, the gospel says that we have seen a glory that is full of grace and truth. The glory of God is not a distraction from grace and truth; it is the revelation of grace and truth. In other words, truth and goodness are beautiful and glorious. And truth and goodness that are not beautiful are not really fully true or good. Sometimes this is because our truth and goodness are faulty, and sometimes this is because our eyes and tastes are faulty, and sometimes it’s a little of both.

WHY SHOULD CHRISTIANS CARE ABOUT BEAUTY?

1. Because God is beautiful: “we beheld his glory, the glory as of the only begotten of the Father” (Jn. 1:14). “And [Moses] said, I beseech thee, shew me thy glory” (Ex. 33:18). “Who is this King of glory? The LORD of hosts, he is the King of glory” (Ps. 24:10). “One thing have I desired of the LORD, that will I seek after; that I may dwell in the house of the LORD all the days of my life, to behold the beauty of the LORD, and to enquire in his temple” (Ps. 27:4).

2. Because God loves beauty: “And thou shalt make holy garments for Aaron thy brother for glory and for beauty” (Ex. 28:2). “And he garnished the house with precious stones for beauty: and the gold was gold of Parvaim” (2 Chron. 3:6). “And when he had consulted with the people, he appointed singers unto the LORD, and that should praise the beauty of holiness, as they went out before the army, and to say, Praise the LORD; for his mercy endureth forever” (2 Chron. 20:21). “Give unto the LORD the glory due unto his name; worship the LORD in the beauty of holiness” (Ps. 29:2). “He has made everything beautiful in its time” (Eccl. 3:11). “And one cried unto another, and said, Holy, holy, holy, is the LORD of hosts: the whole earth is full of his glory” (Is. 6:3).

3. Because God intends for His people to share in His beauty: “And let the beauty of the LORD our God be upon us: and establish thou the work of our hands upon us; yea, the work of our hands establish thou it” (Ps. 90:17). “The glory of young men is their strength: and the beauty of old men is the gray head” (Prov. 20:29). “In that day shall the LORD of hosts be for a crown of glory, and for a diadem of beauty, unto the residue of his people” (Is. 28:5). “To appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they might be called trees of righteousness, the planting of the LORD, that He might be glorified” (Is. 61:3)

APPLICATIONS

1. Because God is the most beautiful and the source of all beauty, pursue beauty with holiness. This is part of what Christmas is supposed to remind us to do: lights, candles, carols, wreathes, the Christmas story, bows, cookies, presents, new clothes, family, generosity, and feasting. But make sure your heart and words match the glory. Nasty words and attitudes are like puking on the presents. Understood rightly, beauty helps us honor God and one another.

2. Read and listen to great stories and some poetry and symphonies. Beauty is about fittingness/timing. “A word fitly spoken is like apples of gold in pictures of silver” (Prov. 25:11). Of course the Bible is our great Epic poem, but find stories to read out loud: Chronicles of Narnia, Lord of the Rings, John Buchan, ND Wilson, Wodehouse, Shakespeare, Mark Twain, and listen to Handel’s Messiah a few times.

3. Delight in God’s creation: when Job wanted to know God, God came in the storm of His glory and showed him the glories of creation. There’s a tree in your living room full of light. And that’s to remind you that there are trees and lights everywhere constantly: stars overhead at night, sunsets and sunrises with clouds dancing in the light, fields, water, canyons, animals, colors, smells, tastes, sounds, textures, children, spouses, friends, grandparents. God made this world to meet us in it, to draw our eyes to Him. And then just to prove it, He came down and dwelt among us and took away our sin and conquered death and Satan, so that we might behold and enjoy His beauty forever.

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