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Discerning God’s Will For the believer wanting to know God’s will for his or her life, the first question to pose is not “What should I do?” but “Who should I be?” Perhaps you’ve tried to use the Bible to answer the question “What should I do?” Facing a difficult decision, perhaps you’ve meditated for hours on a psalm or a story in the Gospels, asking God to show you how it speaks to your current dilemma. Perhaps you’ve known the frustration of hearing silence, or worse, of acting on a hunch or “leading” only to find later that you apparently had not heard the Lord’s will. I know that process better than I’d like to admit, and I also know the shame that accompanies it—the sense that I’m tone-deaf to the Holy Spirit, that I’m terrible at discovering God’s will. But God does not hide his will from his children. As an earthly parent, I do not tell my kids, “There is a way to please me. Let’s see if you can figure out what it is.” If I do not conceal my will from my earthly children, how much more our heavenly Father? His will does not need discovering. It is in plain sight. To see it we need to start asking the question that deals with his primary concern. We need to ask, “Who should I be?” Start with the Heart Of course, the questions “What should I do?” and “Who should I be?” are not unrelated. But the order in which we ask them matters. If we focus on our actions without addressing our hearts, we may end up merely as better behaved lovers of self. Think about it. What good is it for me to choose the right job if I’m still consumed with selfishness? What good is it for me to choose the right home or spouse if I’m still eaten up with covetousness? What does it profit me to make the right choice if I’m still the wrong person? A lost person can make “good choices.” But only a person indwelt by the Holy Spirit can make a good choice for the purpose of glorifying God. The hope of the gospel in our sanctification is not simply that we would make better choices, but that we would become better people. This is the hope that caused John Newton to pen, “I once was lost but now am found, was blind, but now I see.” It is what inspires the apostle Paul to speak of believers “being transformed into the same image from one degree of glory to another” (2 Cor. 3:18). The gospel teaches us that the grace that is ours through Christ is, by the work of the Spirit, transforming us increasingly into someone better. But not just anyone better. The gospel begins transforming us into who we should have been. It reimages us. Want to know what it should have been like to be human? Look to the only human who never sinned. The hope of the gospel in our sanctification is not simply that we would make better choices, but that we would become better people. This article is adapted from In His Image: 10 Ways God Calls Us to Reflect His Character by Jen Wilkin.

The Widow’s Offering Jesus sat down across from the place where people put their temple offerings. He watched the crowd putting their money into the offering boxes. Many rich people threw large amounts into them. But a poor widow came and put in two very small copper coins. They were worth only a few pennies. Jesus asked his disciples to come to him. He said, “What I’m about to tell you is true. That poor widow has put more into the offering box than all the others. They all gave a lot because they are rich. But she gave even though she is poor. She put in everything she had. That was all she had to live on.”Mark 12:41–44 Ultimately, life decisions are investment decisions. Whether the subject is time, talent or treasure, we’re continuously making decisions about what we’ll invest in. In this simple account, “rich people” made large investments designed to impress others. The poor widow, in contrast, donated a small amount of money. Given her circumstances, it was actually a gigantic investment: It was all the money she had. She wasn’t trying to impress anybody — not people, not God. She simply placed a priority on investing in God’s work. She was willing to give all in an act of worship and sacrifice from a pure motive of love for her God. This is especially striking since she was a victim of difficult circumstances. Widows in that day and culture often faced privation. She could have resented her circumstances, fixing her thoughts on what she had lost. Instead, she chose to focus on God and the privilege of worshiping him. She gave out of gratitude for what she had instead of grieving over what she had lost. This made her heroic in Jesus’ estimation, so exemplary that her humble act of faith would be recalled throughout the history of Christianity. Those who know God desire to please him. Like the widow, we can offer no more than what we have. But, again like the widow, we can give all we have to God. Time, talent and treasure, in whatever degree we enjoy them, are God’s gifts to us. He asks us only to invest what he has already freely given us. We need to stop talking and start giving out of gratitude to God for his grace in our lives. For Reflection Where are you investing? Whose glory do you seek? Are you faithfully seeking to share with others the Good News that you’ve discovered? Act Give all you have: time, treasure and talent.Give out of gratitude to God for his grace in your life. Content drawn from the NIV Celebrate Recovery Bible.

Infinite Condescension In this act of taking on human nature, Christ’s infinite condescension [“descending to be with”] wonderfully appeared, that he who was God should become man, that the word should be made flesh, and should take on him a nature infinitely below his original nature. And it appears yet more remarkably in the low circumstances of his incarnation: he was conceived in the womb of a poor young woman, whose poverty appeared in this, when she came to offer sacrifices of her purification, she brought what was allowed of in the law only in case of a person . . . [who] was so poor that she was not able to offer a lamb. And though his infinite condescension thus appeared in the manner of his incarnation, yet his divine dignity also appeared in it; for though he was conceived in the womb of a poor virgin, yet he was conceived there by the power of the Holy Ghost. And his divine dignity also appeared in the holiness of his conception and birth. Though he was conceived in the womb of one of the corrupt race of mankind, yet he was conceived and born without sin. . . . His infinite condescension marvelously appeared in the manner of his birth. He was brought forth in a stable because there was no room for them in the inn. The inn was taken up by others who were looked upon as persons of greater account. The Blessed Virgin, being poor and despised, was turned or shut out. Though she was in such extreme circumstances, yet those that counted themselves her betters would not give place to her; and therefore, in the time of her travail, she was forced to betake herself to a stable; and when the child was born, it was wrapped in swaddling clothes, and laid in a manger. There Christ lay a little infant, and there he eminently appeared as a lamb. But yet this feeble infant, born thus in a stable, and laid in a manger, was born to conquer and triumph over Satan, that roaring lion. He came to subdue the mighty powers of darkness, and make a show of them openly, and so to restore peace on earth, and to manifest God’s good-will towards men, and to bring glory to God in the highest, according as the end of his birth was declared by the joyful songs of the glorious hosts of angels appearing to the shepherds at the same time that the infant lay in the manger; whereby his divine dignity was manifested. . . . Though Christ dwelt in poor outward circumstances, whereby his condescension and humility especially appeared, and his majesty was veiled, yet his divine divinity and glory did in many of his acts shine through the veil, and it illustriously appeared, that he was not only the Son of man, but the great God. Thus, in the circumstances of his infancy, his outward social lowness appeared; yet there was something then to show forth his divine dignity, in the wise men’s being stirred up to come from the east to give honor to him their being led by a miraculous star, and coming and falling down and worshipping him, and presenting him with gold, frankincense, and myrrh. . . . Christ’s incarnation was a greater and more wonderful thing than ever had yet come to pass. The creation of the world was a very great thing, but not so great as the incarnation of Christ. It was a great thing for God to make the creature, but not so great as for the Creator himself to become a creature. . . . God becoming man was greater than all [previous events in history]. Then the greatest person was born that ever was or ever will be. Humility and Exaltation Jonathan Edwards was one of the most important religious figures in the history of American Christianity. He was a theologian, preacher, and prolific writer. The particular contribution of the passage printed here is its balance between contrasting aspects of Christ’s incarnation. The context that best enables us to see this balance is the way in which most of the selections in this anthology emphasize either the humility seen in Christ’s birth and life, or the exaltation of it, as seen in such miracles as a virgin birth and the appearance of an angelic host and the supernatural guidance of the wise men. Edwards brings both of these together, and seeing how he works this out is the key to our assimilation of the passage. As the template for this balanced picture of the incarnation, Edwards has in mind two biblical metaphors for Jesus—the lamb and the lion. The way in which Edwards gets us to see the complementary sides of the incarnation is subtle and masterful. The main principle is that of a back-and-forth movement like a pendulum. First Edwards places data before us that demonstrates the humility of Jesus seen in his nativity and incarnation. Then the words but and yet set up a countermovement that rehearses the signs of Christ’s majesty and exalted status. A few of the paragraphs are devoted exclusively to one or the other of these themes, but mainly we need to keep alert within paragraphs to see the swing of the pendulum. This is entirely appropriate, because the humility and exaltation were intertwined on the night of Jesus’s birth and afterward. Edwards repeatedly uses the word condescension, and we need to understand that this is a theological word and concept, with no hint of the negative connotations that the word holds in common usage today. Christ’s condescension was his descent from a higher divine state to a lower human one, accompanied by his relinquishing of divine privilege in order to accomplish an action (the salvation of people) that strict justice does not require. The final paragraph steps back from the analysis that has preceded and makes sure that we comprehend the greatness of what has been presented. Having been led to see the complementary facts of Christ’s humility and greatness as seen in Christmas, at the end we are prompted to celebrate those facts. The takeaway from this meditation is that we need to see that the nativity and incarnation combine opposites (humility and exaltation), and that we need to keep an eye on both as we celebrate the season. Jonathan Edwards based his sermon “The Excellency of Christ” on Revelation 5:5–6: And one of the elders said to me, “Weep no more; behold, the Lion of the tribe of Judah, the Root of David, has conquered, so that he can open the scroll and its seven seals.” And between the throne and the four living creatures and among the elders I saw a Lamb standing, as though it had been slain. . . . The creation of the world was a very great thing, but not so great as the incarnation of Christ. This article is adapted from Journey to Bethlehem: A Treasury of Classic Christian Devotionals by Leland Ryken.

What Are Angels? While God’s word does not offer us a detailed description of how and when God made the angels, or of what exactly they look like, we can nevertheless gather truths and principles from various Scripture passages that teach us about these beings that are in eternal service of God. You have probably seen pictures, movies, or cartoons portraying angels, but it’s likely that none of them portrayed angels in any way close to what they are actually like! What does the Bible say? Angels are created beings. First, the Bible is clear that angels, like humans, are created and living beings, made by God. In Psalm 8, the psalmist points out that human beings have been made “a little lower” than the angels and “crowned . . . with glory and honor” (Ps. 8:5). Angels, then, have greater glory and honor than humans; it is noteworthy that the natural human response to these beings when they appear is first fear and then worship. Nevertheless, angels were created by God, and therefore are less than God. They are another kind of living being that God made. Angels are eternal, nonmortal beings. Jesus makes it clear that angels—unlike human beings—are eternal and nonmortal (they do not share in human institutions such as marriage, for example; see Matt. 22:30). Angels were created by God to live forever; they do not grow old and die. While it seems that angels can certainly take on physical form, they are spiritual beings. Angels are servants of God. Primarily, angels were created by God to be his servants (we will talk much more about what their service looks like in the next section). You saw this in the passage from Revelation 22 that you read just above. John was tempted, as we discussed above, to bow down and worship the angel who was showing him this vision of heaven. The angel stopped him, though, reminding him that, although glorious, he was nothing more than a “fellow servant” of God with John (Rev. 22:9). Angels are not to be worshiped; they are servants of God, who alone is worthy of worship and praise. Angels dwell in heaven with God. Angels, unlike human beings, never have lived on earth and never have been subject to the fall in the same way that human beings are. Angels, then, do not have sinful natures; they are not guilty of sin, rebellion, and death. We know this because they are portrayed (in Rev. 4, for example) as dwelling closely with the holy God in heaven. Sinful beings would not be able to do that! So the permanent dwelling place for angels is in heaven with God. The Purpose of Angels Now that we have considered what angels are, we are going to dig a bit deeper into their purpose, as we see it revealed in the Bible. We will identify several of the chief roles that we see angels filling in Scripture as they obey God and help his work to move forward in the world he made. While we are not certain about the work of angels in the world today, we can look at how they have worked throughout the history of God’s people. Above all, the Bible presents angels to us as servants of God. This was the point that the angel in Revelation made clear to John when John attempted to worship him (Rev. 22:9). But what do these servants do? What is their purpose? In the Bible, we see them acting in several key ways: Announcement. This is the purpose that you saw in the passage from Luke that you read just above. The angel Gabriel (one of the few angels who is named in Scripture) was sent to Mary to announce the coming birth of Jesus Christ, God’s Son. The angels had a busy season, as another heavenly messenger (perhaps Gabriel again) was sent to Mary’s soon-to-be husband Joseph as well (Matt. 1:20–21). God was clearly using this angelic servant to make important announcements to his people about his coming salvation and powerful work in the world through his Son. We also see angels making announcements to people in the Old Testament from time to time. Protection. At various points in the Bible, angels are presented to us as God’s means to protect his people. Psalm 91:11–12 mentions this protective role of angels. Likewise, in Daniel 6, after his deliverance from the lions’ den, Daniel explains to the king of Babylon that the lions’ mouths were shut by God, who sent his “angel” to take care of him (Dan. 6:22). Worship. Revelation 4 and 5 make it clear that, among other purposes that angels fulfill, one seems to be simply worshiping God and singing praises to him in heaven. Revelation 4, in particular, shows us a scene from the throne room of heaven, which John sees as a part of his vision. In this scene, he sees angels singing praises to God continually (Rev. 4:8). Provision. At various times in Scripture, angels are shown to provide for the needs of God’s people—even in tangible ways. In the life of Jesus, in fact, when he was in the wilderness being tempted by Satan and went without food for forty days, we are told that angels were “ministering” to him (Matt. 4:11). Carrying out God’s purposes. There are other ways in which angels carry out the purposes of God in the pages of Scripture, including guarding the garden of Eden, defeating God’s people’s enemies in battle, and rescuing righteous people from a city about to be destroyed by God’s judgment (see the story of Lot in Genesis 19). Clearly angels do God’s bidding and carry out his purposes in this world, whatever they may be. As noted earlier, we are not sure how angels function today, but we can be sure that God is still using these faithful heavenly servants to carry out his work in the world—probably in ways that we will not fully understand until we meet them in heaven. The Christian Response to Angels Having learned about the essence and purpose of angels, we can now think about the right relationship that Christians are to have with them. Some people tend to be overly obsessed with angels, talking about them a lot and even focusing on them in a borderline worshipful way. Other people act as if angels and the spiritual realm do not even exist at all. Hopefully, based on what we’ve discussed so far, you can see why both of these responses are a bit unbalanced—and unbiblical. Another common idea is that there is a “guardian angel” for each person, but this is not taught in Scripture. That does not mean it is not possible for people to have individual angels “assigned” to them, but the Bible does not explicitly teach anything about this. Our goal is to work toward the right way for Christians to think biblically about angels and properly relate to them. The biblical response to these heavenly beings is somewhere between worship and obsession on the one hand, and a total denial of their existence on the other. Christians can learn from Scripture how to relate to angels as they follow the great God and Savior of the world. Our Response What should be our response to angelic beings as we seek to live for Jesus Christ in this world? We should worship and thank God because of angels. First and foremost, the existence, work, and purpose of angels throughout history and now (though we do not always see it) should drive us to give more praise and worship to God himself. John’s response to the angel in Revelation 22 reminds us that angels are beings with beautiful and terrifying glory, yet they do not even begin to compare in glory and power to the almighty God of the universe. We should see angels as our fellow servants. Second, we should—as the angel said to John in Revelation 22—see angels as “fellow servants” of God with us. We should recognize that, as they are made for God’s purposes, actions, worship, and service, they stand alongside us in service and praise of him. This means, of course, that Christians are not to pray to angels or worship them in any way. God alone is worthy of worship; prayer should be directed to him alone, in the name of Jesus Christ alone. As glorious and powerful as angelic beings may be, they are to be seen as servants of God, who is the Creator of them and us. We should look forward to sharing heaven with angels. Finally, as we look ahead toward eternity, we should be hopeful for the day when we will share heaven with angels and join in praise and worship of the Father, Son, and Holy Spirit with them! We know from Revelation 4 that angels are praising God in heaven constantly; we also know that they are spiritual beings who do not die. So we can biblically assume that these angelic beings will be with us in the new heaven and the new earth; they will be our worship “partners” as we live eternal lives in praise and worship of our great God. God alone is worthy of worship; prayer should be directed to him alone, in the name of Jesus Christ alone. This article is adapted from Knowing God’s Truth: An Introduction to Systematic Theology by Jon Nielson.

Praying the Word means reading (or reciting) Scripture in a spirit of prayer and letting the meaning of the verses inspire our thoughts and become our prayer. Throughout the Old and New Testaments, we find instances of God’s people “praying the Word” by quoting Scripture in their prayers. Our life should be soaked in God’s Word, so it is only natural that our prayers be filled with it too. In doing so, we can experience numerous benefits to praying the Word. For example, it helps keep our prayers in scriptural proportion. “We may tend to pray about the same few issues over and over and over,” says Professor of New Testament and Biblical Theology Andy Naselli. “But if we pray Scripture as we read through the Bible, that will force us to pray about a rich variety of issues in scriptural proportion.”¹ To help you get started, here are four suggestions for how to pray using Scripture: 1. Recognize the Context Read several chapters or verses before and after the passage to ensure you understand what the passage is about. 2. Select Applicable Passages Some parts of a passage will be more useful for your own prayer than others. Consider, for example, David’s prayer in 1 Chronicles 17:16 – 27. We’re not kings over Israel, yet like David we can say, “Who am I, LORD God, and what is my family, that you have brought me this far?” and “There is no one like you, LORD, and there is no God but you, as we have heard with our own ears” (verses 16, 20). 3. Pray from Your Perspective When we pray a passage, the perspective might differ from that of the original speaker or writer. For instance, David prayed, “You, my God, have revealed to your servant that you will build a house for him” (1 Chronicles 17:25). While God has not promised to build us a house like David’s, he has promised that in his own house are many rooms and that he is preparing a place for us (see John 14:1 – 4). We have to be careful about twisting the texts in a way that transforms their meaning. But when we pray Scripture we can include our own context in a Biblical way. 4. Personalize Your Praise One of the best uses of praying Scripture is to expand our methods for praising God. By personalizing a passage, we can make almost any passage of Biblical adoration our own. Ways to Incorporate the Psalms Into Our Own Prayers: One of the most obvious ways to pray Scripture is to pray the prayers found in Scripture. The Psalms, the prayer book of the Bible, are worthy of particular attention. When it comes to prayer, a primary stumbling block is the idea that when speaking to God we should be original and impromptu, that our prayers should be spoken “from the heart” and done without preparation. But when we look in the Bible we find Christians praying the Psalms. For example, in Acts 4:24 – 26, the believers pray Psalm 2. Even Jesus himself prayed using the Psalms: His dying prayer on the cross was a quotation of Psalm 22:1: “My God, my God, why have you forsaken me?” (see Matthew 27:46 and Mark 15:34). Use the “Three R’s” Method Ben Patterson recommends an approach to praying the Psalms that can work for other Bible passages: Rejoice, Repent, Request.² To pray using Scripture, ask the following three questions:1. What about a passage gives you reason to rejoice, to give thanks and praise?2. Is there something about this passage that reveals sin in my own life that should lead me to repentance?3. Does the passage lead me to make a request of God for myself or others? Pray with Jesus The German martyr Dietrich Bonhoeffer reminds us that when we pray Scripture, we are praying with Jesus: All prayers of the Bible are such prayers which we pray together with Jesus Christ, in which he accompanies us, and through which he brings us into the presence of God. Otherwise there are no true prayers, for only in and with Jesus Christ can we truly pray. If we want to read and to pray the prayers of the Bible and especially the Psalms, therefore, we must not ask first what they have to do with us, but what they have to do with Jesus Christ.³ Following the example of Christ and the early church, praying the Psalms can help us focus on God rather than on our own need for self-expression. Other examples are found throughout the New Testament, such as —Ephesians 1:16 – 23; 3:14 – 19Philippians 1:9 – 11Colossians 1:9 – 141 Thessalonians 3:11 – 13Hebrews 13:20 – 21Revelation 4:8, 11; 5:9 – 10, 12 – 14. Takeaway Praying through Scripture can be a helpful way to ensure our prayers are shaped by God’s Word. Try using one of the above techniques the next time you are in God’s Word. ¹Andy Naselli, “12 Reasons You Should Pray Scripture,” Themelios, 38, no. 3 (November, 2013).²Ben Patterson, God’s Prayer Book (Carol Stream, IL: Tyndale, 2008).³Dietrich Bonhoeffer and Eberhard Bethge, Psalms: The Prayer Book of the Bible (Minneapolis, MN: Augsburg Fortress, 1970). Article drawn from articles in the NIV Lifehacks Bible ebook

We Have Come to Worship Him Now after Jesus was born in Bethlehem of Judea in the days of Herod the king, behold, wise men from the east came to Jerusalem, saying, ‘Where is he who has been born king of the Jews? For we saw his star when it rose and have come to worship him. . . .’ And going into the house they saw the child with Mary his mother, and they fell down and worshiped him. Then, opening their treasures, they offered him gifts, gold and frankincense and myrrh.” (Matthew 2:1–2, 11) From the Bible story, we know very little about the wise men. Millions of Christmas cards show three kings presenting gifts to a tiny child in a manger. People sing “We Three Kings of Orient Are.” But we do not know that there were three wise men who brought the gifts. We are not told that they were kings, or even when they arrived in Bethlehem. It is likely, actually, in view of their long journey and of Herod’s command that all children under two years of age be killed, that they arrived when the infant Jesus had already become a young child. The fact that so little information is given about the wise men clearly shows that Matthew’s interest was not focused upon the wise men themselves. Rather, he was interested in the fact that Gentiles came to worship the Jewish Messiah, and in the gifts they bore. A literary critic would draw special attention to the gifts, for they occur at the end of the story after the child has been found and thus occupy a place of prominence. Gold It is easy to see why gold is an appropriate gift for Jesus Christ. Gold is the metal of kings. When gold was presented to Jesus, it acknowledged his right to rule. The wise men knew Jesus was the King of kings. When gold was presented to Jesus, it acknowledged his right to rule. Incense Incense was also a significant gift. It was used in the temple worship. It was mixed with the oil that was used to anoint the priests of Israel. It was part of the meal offerings that were offerings of thanksgiving and praise to God. In presenting this gift the wise men pointed to Christ as our great High Priest, the one whose whole life was acceptable and well pleasing to his Father. Myrrh Myrrh was used for embalming. By any human measure it would be odd, if not offensive, to present to the infant Christ a spice used for embalming. But it was not offensive in this case, nor was it odd. It was a gift of faith. We do not know precisely what the wise men may have known or guessed about Christ’s ministry, but we do know that the Old Testament again and again foretold his suffering. What Gifts Do You Offer? There is a sense in which by faith we too may present our gifts of gold, incense, and myrrh. Begin with your myrrh. Myrrh is not only a symbol of Christ’s death but also of the spiritual death that should come to you for your sin. Lay it at Christ’s feet, saying, “Lord Jesus Christ, I know that I am less perfect than you are and am a sinner. I know that I should receive the consequence of my sin, which is to be barred from your presence forever. But you took my sin, dying in my place. I believe that. Now I ask you to accept me as your child forever.” After you have done that, come with your incense, acknowledging that your life is as impure as the life of the Lord Jesus Christ is sinless. The Bible teaches that there is no good in man that is not mixed with evil. But is also teaches that Christ comes to live in the believer so that the good deeds produced in his or her life may become in their turn “a fragrant offering, an acceptable sacrifice, pleasing to God.” Finally, come with your gold. Gold symbolizes royalty. So when you come with your gold you acknowledge the right of Christ to rule your life. You say, “I am your servant; you are my Master. Direct my life and lead me in it so that I might grow up spiritually to honor and to serve you accordingly.” If you have come believing in all that the myrrh, incense, and gold signify, you have embarked on a path of great spiritual joy and blessing. For those are the gifts of faith. They are the only things we can offer to the one who by grace has given all things to us. This article is adapted from Come, Thou Long Expected Jesus, by James Montgomery Boice.

What the Gospel Means for You Ponder this remarkable situation with me. If the Son of God came to help you stop sinning—to destroy the works of the devil—and if he also came to die so that when you do sin, there is a propitiation, a removal of God’s wrath, then what does this imply for living your life? Three things. And they are wonderful to have. I give them to you briefly as Christmas presents. Gift 1: A Clear Purpose for Living The first implication is that you have a clear purpose for living. Negatively, it is simply this: don’t sin—don’t do what dishonors God. “I am writing these things to you so that you may not sin” (1 John 2:1). “The reason the Son of God appeared was to destroy the works of the devil” (1 John 3:8). If you ask, “Can you give us that positively, instead of negatively?” the answer is: “Yes, it’s all summed up in 1 John 3:23.” It’s a great summary of what John’s whole letter requires. Notice the singular “commandment”—“And this is his commandment, that we believe in the name of his Son Jesus Christ and love one another, just as he has commanded us.” These two things are so closely connected for John that he calls them one commandment: believe Jesus and love others. That is your purpose. That is the sum of the Christian life. Trusting Jesus and loving people the way Jesus and his apostles taught us to love. Trust Jesus, love people. There’s the first gift, a purpose to live. Gift 2: Hope That Our Failures Will Be Forgiven The second implication of the twofold truth that Christ came to destroy our sinning and to forgive our sins is this: we make progress in overcoming our sin when we have hope that our failures will be forgiven. If you don’t have hope that God will forgive your failures, when you start fighting sin, you give up. Many of you are pondering some changes in the new year because you have fallen into sinful patterns and want out. You want some new patterns of eating. New patterns for entertainment. New patterns of giving. New patterns of relating to your spouse. New patterns of family devotions. New patterns of sleep and exercise. New patterns of courage in witness. But you are struggling, wondering whether it’s any use. Well, here’s your second Christmas present: Christ not only came to destroy the works of the devil, our sinning; he also came to be an advocate for us because of experiences of failure in our fight. So I plead with you, let the fact that failure will not have the last word give you the hope to fight. But beware! If you turn the grace of God into license, and say, “Well, if I can fail, and it doesn’t matter, then why bother fighting sin?”—if you say that, and mean it, and go on acting on it, you are probably not born again and should tremble. But that is not where most of you are. Most of you want to fight sinful patterns in your life. And what God is saying to you is this: let Christ’s covering of your failure give you hope to fight. “I write this to you that you might not sin, but if you sin you have an advocate, Jesus Christ.” Gift 3: Christ Will Help Us Finally, the third implication of the double truth that Christ came to destroy our sinning and to forgive our sins is this: Christ will really help us in our fight. He really will help you. He is on your side. He didn’t come to destroy sin because sin is fun. He came to destroy sin because sin is fatal. It is a deceptive work of the devil, and it will destroy us if we don’t fight it. He came to help us, not hurt us. So here’s your third Christmas present: Christ will help overcome sin in you. First John 4:4 says, “He who is in you is greater than he who is in the world.” Jesus is alive, Jesus is almighty, Jesus lives in us by faith. And Jesus is for us, not against us. He will help you in your fight with sin in the new year. Trust him. The sum of the Christian life . . . [is] trusting Jesus and loving people the way Jesus and his apostles taught us to love. This article is adapted from Good News of Great Joy: 25 Devotional Readings for Advent by John Piper.

While the Bible doesn’t say anything about observing the tradition of Advent, this tradition has existed within the global Christian church for centuries. It is nearly as old as the church itself, with the earliest mentions of the tradition happening as early as 380 AD at the Council of Saragossa. While that council was responding to a belief and practice that had migrated from traditional Christianity, the longstanding tradition of observing a time of waiting for the celebration of the incarnation has remained a profoundly meaningful and beloved tradition that has endured throughout the centuries. What Is an Advent Celebration? So what does the celebration of Advent involve? Today, many evangelical churches celebrate the season in their Advent services by reading Scripture passages that relate to the incarnation (see below for the readings for 2022 from the Common Lectionary) and lighting candles that celebrate the traditional aspects of this period of waiting. These readings are typically part of Sunday services, so they begin 4 weeks before the Sunday of Christmas week. While it’s true that those in the congregation sometimes anxiously hold their breath as a family’s 5-year-old shakily holds the lighter to one of the five candles, the depth of meaning behind these profound readings and this quiet practice increases as the Advent season progresses. Each of the five candles has different meanings, and while different traditions use different colors, one traditional Advent candle color and order is as follows: • First Sunday candle: Purple. This is known as the “prophecy candle,” or the candle of HOPE. • Second Sunday candle: Purple. This is known as the “Bethlehem candle,” or the candle of PEACE. • Third Sunday candle: Pink. This is known as the “shepherd candle,” or the candle of JOY. • Fourth Sunday candle: Purple. This is known as the “angel candle,” or the candle of LOVE. • Christmas Eve candle: White. This is known as the “Christ candle,” and it symbolizes many things, including PURITY, LIGHT, RESTORATION, HOLINESS, and VICTORY. What is the Meaning of Advent? The word “Advent” means “coming.” As the days grow shorter every year (at least in the Northern Hemisphere) and the darkness comes earlier, Christian families and churches look forward to the coming of the Light of the World—the celebration of the incarnation. In a certain sense, it may be comforting for many reading this to understand that this tradition has been practiced for centuries longer than the current (sometimes anxiety-inducing) “traditions” tied to the holiday’s materialistic pursuits and social obligations. The “great cloud of witnesses” that the writer of Hebrews talks about in chapter 12 followed a somber but hopeful tradition of observing this time of waiting in community—solidifying the bonds that tied the early church together and fostering unity and mutual identity in Christ. That’s what Advent does for Christians today as well. Of course, the tradition of waiting for the Messiah to arrive has been an integral part of the lives of God-followers for thousands of years. One of the main identifiers of the Jewish people since the time of Abraham (and even, arguably, from the time of Adam and Eve; see Genesis 3:15) has been the faith-defining hallmarks of patience and hopefulness as they wait for the promised Messiah to come. Many of the Old Testament’s most beloved verses detail the hopeful waiting that was at the center of Jewish faith and practice. These are the same verses that Christians throughout the world still read and ponder today as they wait every year for the celebration of the incarnation: • The Lord your God will raise up for you a prophet like me from among you, from your fellow Israelites. You must listen to him. Deuteronomy 18:15 • Therefore the Lord himself will give you a sign: The virgin will conceive and give birth to a son, and will call him Immanuel. Isaiah 7:14 • For to us a child is born, to us a son is given, and the government will be on his shoulders. And he will be called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace. Of the greatness of his government and peace there will be no end. He will reign on David’s throne and over his kingdom, establishing and upholding it with justice and righteousness from that time on and forever. The zeal of the Lord Almighty will accomplish this. Isaiah 9:6-7 • But your dead will live, Lord; their bodies will rise—let those who dwell in the dust wake up and shout for joy—your dew is like the dew of the morning; the earth will give birth to her dead. Isaiah 26:19 • “But you, Bethlehem Ephrathah, though you are small among the clans of Judah, out of you will come for me one who will be ruler over Israel, whose origins are from of old, from ancient times.” Micah 5:2 • Rejoice greatly, Daughter Zion! Shout, Daughter Jerusalem! See, your king comes to you, righteous and victorious, lowly and riding on a donkey, on a colt, the foal of a donkey. Zechariah 9:9 • “And I will pour out on the house of David and the inhabitants of Jerusalem a spirit of grace and supplication. They will look on me, the one they have pierced, and they will mourn for him as one mourns for an only child, and grieve bitterly for him as one grieves for a firstborn son.” Zechariah 12:10 • “I will send my messenger, who will prepare the way before me. Then suddenly the Lord you are seeking will come to his temple; the messenger of the covenant, whom you desire, will come,” says the Lord Malachi 3:1 These and hundreds of other verses in the Old Testament point to the long-awaited Messiah—for whom many adherents of Judaism still wait. When Christians participate in Advent within their families and congregations, they join in that millennia-old tradition of waiting with expectant hope for the coming of the Savior of the world. Why Observe Advent? Teaching Speaking of families, Deuteronomy 6:6-7 gives us one critical answer to the question of why we should celebrate Advent: teaching our children to also wait with patient expectation for the coming of the Lord into the world as a baby. These commandments that I give you today are to be on your hearts. Impress them on your children. Talk about them when you sit at home and when you walk along the road, when you lie down and when you get up. Deuteronomy 6:6-7 The story of Jesus’ birth in Luke 2 is endlessly fascinating, especially to young children. The shepherds resting quietly with their sheep in the fields; the angels appearing in a blinding and deafening display of celebration; the shepherds’ hopeful search for the baby Jesus the angels had described; the image of the baby in the stable with his parents huddling close—all of these images, taught to our children early, endure throughout their lives as the celebration of Christmas approaches every year. Indeed, “Start children off on the way they should go, and even when they are old they will not turn from it” (Proverbs 22:6). When we observe the season and the service of Advent by lighting the five candles, whether within the context of a church service or of a family gathering, we also carry on the long tradition of allowing our children to ask questions about why we’re doing what we’re doing. The meaning behind the five candles of Advent provides those of us who are parents with wonderful opportunities for leading our children to come to know and believe in Jesus Christ as their Savior. And what better way could there possibly be for a parent to take their child’s mind off the hype of this materialistic season? The Scripture readings of Advent, as well as that mesmerizing candle lighting tradition, allows all who participate to slow down and consider what the waiting they’re doing is all about. Why Observe Advent? Personal Preparation for the Season of Christmas Teaching these things to our children and participating in the Advent season’s beautiful traditions also prepares mature Christians for the season of Christmas. How many beleaguered 21st-century Christians long for what the prophet Isaiah offered when he said, But those who hope in the Lord will renew their strength. They will soar on wings like eagles; they will run and not grow weary, they will walk and not be faint. Isaiah 40:31 As we approach the holiday season every year, those of us who observe the Sundays of Advent find an opportunity to calm our hearts and minds and refocus on the true reason behind the season of Christmas: to celebrate the coming of Jesus into the world. This coming changes everything in the lives of believers, allowing hope to permeate our lives and our hearts, and hopefully become a part of our practice in the weeks leading up to the holiday—and beyond. Hearing the Scriptures repeated before the lighting of each candle brings those who have grown up with the tradition back to their roots. The communal experience of Advent allows individuals to be reminded of their core identity as those whom God loved so much that he sent his only Son into the world to save them (John 3:16). When that profound reminder of God’s intense and eternal love for us is reawakened in our minds, hearts, and imaginations, the season of Christmas takes on a much greater depth of meaning. It also allows those who participate in it to understand themselves in the context of the greater Christian church around the world. This centuries-old celebration connects individuals and congregations in myriad Christian traditions, centering billions of minds and hearts on the one thing that binds us all together: our identity as those who are loved by God and saved through faith in the sacrifice and resurrection of his Son. Why Observe Advent? Spiritual Preparation for Christ’s Return Finally, the observance of Advent (particularly represented in the liturgical color of the three purple candles, reminding us of Lent), helps us to look forward to the coming celebration of the sacrifice of Jesus on the cross. The incarnation, as wonderful and heartwarming and festive as that celebration is, is always followed closely by the reality of the reason behind the incarnation: that baby in the manger would grow up to become the ultimate sacrifice for human sin. Knowing that this has happened and believing that Jesus’ sacrifice was for each one of us who believe, we now look forward to that amazing day when we will see Jesus come again on the clouds of heaven. The angels who appeared at Jesus’ ascension made this promise to those who watched Jesus leave: “Men of Galilee,” they said, “why do you stand here looking into the sky? This same Jesus, who has been taken from you into heaven, will come back in the same way you have seen him go into heaven.” Acts 1:11 The apostle John reiterated this promise when he wrote: “Look, he is coming with the clouds,” and “every eye will see him, even those who pierced him”; and all peoples on earth “will mourn because of him.” So shall it be! Amen. Revelation 1:7 This is why the writer of James wrote, Be patient, then, brothers and sisters, until the Lord’s coming. See how the farmer waits for the land to yield its valuable crop, patiently waiting for the autumn and spring rains. You too, be patient and stand firm, because the Lord’s coming is near. James 5:7-8 This is perhaps the most important result of observing the season of Advent: “standing firm” for the day when we will meet Jesus, whether that happens on the day of his return or on the day of our passing into glory. What that means is different for each individual, but the apostle Paul instructs us as to what this surely will mean for all who desire to become more and more like Jesus in our daily living: In your relationships with one another, have the same mindset as Christ Jesus: Who, being in very nature God, did not consider equality with God something to be used to his own advantage; rather, he made himself nothing by taking the very nature of a servant, being made in human likeness. And being found in appearance as a man, he humbled himself by becoming obedient to death—even death on a cross! Therefore God exalted him to the highest place and gave him the name that is above every name, that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue acknowledge that Jesus Christ is Lord, to the glory of God the Father. Philippians 2:6-11 Amen. Come, Lord Jesus. By Mike Vander Klipp, Senior Editor in the Zondervan Bible Group of HarperCollins Christian Publishing.

When we become a child of God, we not only inherit God’s blessings but God’s enemies as well. The Lord’s foremost enemy is Satan, whose purpose is to destroy his work (John 8:44), but Jesus came in order to “destroy the devil’s work” (1 John 3:8). Satan is a fallen angel (Isaiah 14:12– 15) and as such, is only a created being. He is in no way equal to God, the Creator. While Satan is superior in intellect and strength to mankind, he is inferior to God in every way. Believers have the power of the indwelling resurrected Christ over them and protecting them (1 John 4:4). Through Christ and his Holy Spirit, believers have been given the whole armor of God “take [their] stand against the devil’s schemes” (Ephesians 6:11). Each piece of the armor is to be “put on” to help believers overcome the temptations and attacks of the evil one. Seven Parts of the Full Armor of God 1. The Belt of Truth Buckled Around Your Waist (Ephesians 6:14) One of Satan’s most effective weapons is the lie. As he did in the Garden of Eden (Genesis 3:1-12), Satan uses all kinds of influences to convince us that we’re “less than,” that we’re unworthy of God’s or other people’s love; or, conversely, that we can make it through this life and into the next on our own, and that we don’t need help from the Savior who longs to draw us to himself. When we listen to these lies, we become convinced that God is not a loving God—which stands in direct contrast to the teaching of Scripture: John 3:16; Romans 8:39; Ephesians 2:4; 1 John 3:1; 4:8. The waist or abdomen area was generally thought to be the seat of emotions. To gird this area with truth is to commit your emotions to believe the truth. Often a person knowingly allows themselves to believe a lie because of fear or self-pity. Believers must hold a commitment to truth regardless of the repercussions (John 8:32,36). The picture of God’s armor is of a Roman soldier’s tunic, pulled up and tucked into his belt, so that he could fight or work unhindered. Living a life of honesty and integrity enables the Christian to be one in purpose with Jesus Christ, who is the Truth, and to be unhindered in the battle against Satan, who is a deceiver and liar. Apply It: Be aware of how social media and other influences are making you feel. Are you looking at what others are posting and it’s making you feel “less than”? Or are you using posts to bolster the way you feel about yourself? Understanding who you are in God’s eyes—his beloved child, for whom he sent his Son to die—can help you understand the lies resident in what social and other media is telling you about yourself. Pray to God using Scriptures that help you understand who God is and what his power means for your life: Psalm 46:2-4,9-12; 63:1-8; 71:17-22; Isaiah 45:5-6. Hold on to these truths when your feelings are overwhelmed with the noise of this world. 2. The Breastplate of Righteousness in Place (Ephesians 6:14) The breast holds the heart, which is generally thought of as the place of the soul. The heart must be kept pure and righteous because sin in the heart gives a foothold to the enemy. Confession and forgiveness on the basis of the blood of Christ cleanses the heart (1 John 1:9). The breastplate covered the body from neck to thigh and was usually made of bronze. Believers do not need to seek protection or right standing with God through works of their own; they can confidently stand in what Christ has done in their behalf (2 Corinthians 5:21). Apply It: When we think of protecting our hearts, Jeremiah 17:9 comes to mind. That verse says, “The heart is deceitful above all things and beyond cure. Who can understand it?” As such, the heart needs to be wrapped in a righteousness that goes well beyond what our human efforts can possibly produce. When we understand that giving our hearts to Jesus allows us to claim his righteousness as our own, we can begin to live under the protection that this breastplate offers: Romans 5:19; 10:4; 1 Corinthians 1:30; 2 Corinthians 5:21). Job 11:13-19 tells us about the real, tangible benefits that this surrender produces: “Yet if you devote your heart to him and stretch out your hands to him, if you put away the sin that is in your hand and allow no evil to dwell in your tent, then, free of fault, you will lift up your face; you will stand firm and without fear. You will surely forget your trouble, recalling it only as waters gone by. Life will be brighter than noonday, and darkness will become like morning. You will be secure, because there is hope; you will look about you and take your rest in safety. You will lie down, with no one to make you afraid, and many will court your favor.” 3. Your Feet Fitted with the Readiness that Comes from the Gospel of Peace (Ephesians 6:15) Proper shoes enable the feet to go from place to place. The believer is to be about their Father’s business, which is to spread the gospel of peace and reconciliation. An undaunted sense of this mission keeps the believer headed in the right direction (Matthew 28:19– 20). The soldier wore sandals with cleats made of sharp nails designed to give firm footing on even the most rugged terrain. “Readiness” may have the sense of preparation to share the gospel with others at a moment’s notice. “Readiness” may also refer to a prepared foundation that consists of the gospel of peace with God (Ephesians 2:17). Apply It: As Christians, we want to build our lives on the firm foundation of Jesus. The Bible is the source of that foundation—our guidebook for understanding who God is and how he supports us, for this life and the next: “God’s solid foundation stands firm, sealed with this inscription: ‘The Lord knows those who are his’” (2 Timothy 2:19). We don’t want to be like one who builds a house on the shifting sands of culture and fad and philosophies that stand against God: “He will be the sure foundation for your times, a rich store of salvation and wisdom and knowledge; the fear of the Lord is the key to this treasure” (Isaiah 33:6). As you start your day each day, visualize your feet standing on the firm foundation of God’s Word. Pray for the Holy Spirit to be the one who helps you stand firm, no matter what your circumstances. And pray that he will also help you as you guide your family to stand firm on that same solid foundation: “The Lord is my rock, my fortress and my deliverer; my God is my rock, in whom I take refuge, my shield and the horn of my salvation, my stronghold” (Psalm 18:2). 4. The Shield of Faith (Ephesians 6:16) The wicked one is “the accuser of our brothers and sisters” (Revelation 12:10) and will send his fiery darts to instill doubt, fear, and guilt in each of our lives. Faith acts as an invisible shield that deflects such false accusations (Hebrews 11:6) and helps us understand who we truly are in God’s eyes. The long, oblong or oval shield was crafted from two layers of wood covered with linen or animal hides, bound together with iron. When fighting side by side, soldiers could hold these shields together to form a long wall. Soaked in water, they served as adequate defense against the enemy’s “flaming arrows”— arrows that had been dipped in pitch and ignited. The shield of faith offers God’s unlimited resources of power and wisdom (Ephesians 3:16–21) to resist the flaming arrows of distressing circumstances and temptation to evil (1 Corinthians 10:13). Apply It: Ask that God literally increase your faith (Mark 9:24). If you’re feeling like the darts of the evil one are finding their mark, understand that finding others to link arms with can be a great encouragement. Talk to your believing friends, or find a qualified Christian counselor to talk to about how to take up this shield and guard your life from the lies and accusations of Satan. And ask for the prayers of others so that your shields are joined together. Supportive Christian community can become a powerful defense in the face of spiritual attack. Realize that, even though you’re called to take up this shield yourself, the shield is given to you by God, and you hold it through the power he provides: “The Lord is my strength and my shield; my heart trusts in him, and he helps me. My heart leaps for joy, and with my song I praise him. The Lord is the strength of his people, a fortress of salvation for his anointed one” (Psalm 28:7-8, emphasis added). 5. The Helmet of Salvation (Ephesians 6:17) A helmet protects the head, that is, the brain and thoughts. Assurance of salvation is a mighty defense against doubt and insecurity and the kinds of works bred by them (1 John 5:11– 13). The soldier’s bronze helmet had leather attachments to hold it in place. Christians can experience protection from Satan’s attacks as they rest confidently in their position as members of God’s family (John 1:12– 13), set apart for his purposes (2 Thessalonians 2:13). Further, they can know God’s present work or sanctification in their lives, experiencing deliverance from sin (Galatians 5:16; Philippians 2:12– 13) and having the guarantee of future, eternal deliverance from every kind of evil (1 Thessalonians 5:8). Apply It: The mind is the place where spiritual battle takes place. Having the helmet of salvation securely fastened to protect our mind allows us to gain a perspective on our circumstances. When our salvation in Jesus is foremost in our minds, we are able to set our minds on God’s priorities, not our own (Colossians 3:2). Are you struggling to find God’s path forward in your life? Have your financial or family or emotional circumstances derailed you from what you believed was God’s plan for you? If so, Romans 12:2 offers guidance in this area: “Do not conform to the pattern of this world, but be transformed by the renewing of your mind. Then you will be able to test and approve what God’s will is—his good, pleasing and perfect will.” Understand that the helmet of salvation, rightly secured, connects our minds—our wills, emotions, and actions—to the path that God wants us to take. Consider this Scripture: “Above all else, guard your heart [or your mind], for everything you do flows from it. Keep your mouth free of perversity; keep corrupt talk far from your lips. Let your eyes look straight ahead; fix your gaze directly before you. Give careful thought to the paths for your feet and be steadfast in all your ways. Do not turn to the right or the left; keep your foot from evil.” Proverbs 4:23-27 (brackets added). 6. The Sword of the Spirit (Ephesians 6:17) The Word of God, the only offensive weapon in this armor, was used by the Lord Jesus against Satan (Luke 4:1– 13). The living Word is powerful, effective, and instructive (Hebrews 4:12; 2 Timothy 3:16– 17). The short, two-edged sword enabled the heavily-armed soldier to attack deftly and defeat his enemy at close range. The believer’s sword may be understood to be either supplied by the Spirit or used by the Spirit. Paul further identified this sword as “the word of God” (see Hebrews 4:12). “Word” (Gk. rhema) most probably refers to specific sections of Scripture the Holy Spirit brings to mind to meet a particular need. Jesus’ use of specific sections of Deuteronomy in his encounter with Satan in the wilderness exemplified this (Matthew 4:4,7,10). Apply It: Using a weapon requires that we understand its two-edgedpotential. That can only be done in this case by reading the Word of God regularly. The Spirit equips us with this sword, and it is his joy and responsibility to help us understand how to use it: “But the Advocate, the Holy Spirit, whom the Father will send in my name, will teach you all things and will remind you of everything I have said to you” (John 14:26). Pray that the Spirit will give you the instruction you need to use this sword when you need it. The Spirit will empower us as we take up this sword. As Jesus told his disciples, “Whenever you are arrested and brought to trial, do not worry beforehand about what to say. Just say whatever is given you at the time, for it is not you speaking, but the Holy Spirit” (Mark 13:11). 7. Pray in the Spirit on All Occasions (Ephesians 6:18) Prayer opens the channels between us and God. In the midst of battle, we as believers must keep in constant communication with our Leader for directions and encouragement. Our prayers for one another are important and effectual (James 5:16). Prayer is not listed as a separate weapon of warfare but is rather given an all-encompassing status. Prayer is to be constant (1 Thessalonians 5:17) as the Christian prepares for battle, engages in it, and rests from it. All kinds of prayers are to be offered through the power of the Holy Spirit. Apply It: Make prayer your first response rather than your last resort. Learn how to focus as you come to God in prayer by following Jesus’ specific instructions: “But when you pray, go into your room, close the door and pray to your Father, who is unseen. Then your Father, who sees what is done in secret, will reward you” (Matthew 6:6). Bathe your life and your family in prayer before you do anything else: “Do not be anxious about anything, but in every situation, by prayer and petition, with thanksgiving, present your requests to God” (Philippians 4:6). Pray with confidence that God hears you—“In him and through faith in him we may approach God with freedom and confidence” (Ephesians 3:12)—and that he cares for you: “Cast all your anxiety on him because he cares for you” (1 Peter 5:7). As we’ve observed in this post, the spiritual realm is very real. While they may be invisible to us, we as Christians understand that there are powers at work trying to influence our hearts and minds every single day. This is exactly why Paul gave us these instructions for protecting ourselves with God’s armor. Through his Word and Spirit, God gives Christians the resources to fight and empowers us to follow his way. Pray that God will clearly guide and transform your thoughts and desires as you seek to walk closely with him. Adapted from the NIV Woman’s Study Bible.

This is the genealogy of Jesus the Messiah the son of David, the son of Abraham. And so begins the book of Matthew. It’s easy to gloss over the names in the long list that follows in Matthew 1. But what is the significance of the names? Why does Matthew include them and what do they tell us? Abraham was the father of Isaac, Isaac the father of Jacob, Jacob the father of Judah and his brothers, Judah the father of Perez and Zerah, whose mother was Tamar, Perez the father of Hezron, Hezron the father of Ram, Ram the father of Amminadab, Amminadab the father of Nahshon, Nahshon the father of Salmon, Salmon the father of Boaz, whose mother was Rahab, Boaz the father of Obed, whose mother was Ruth, Obed the father of Jesse, and Jesse the father of King David. David was the father of Solomon, whose mother had been Uriah’s wife, Solomon the father of Rehoboam, Rehoboam the father of Abijah, Abijah the father of Asa, Asa the father of Jehoshaphat, Jehoshaphat the father of Jehoram, Jehoram the father of Uzziah, Uzziah the father of Jotham, Jotham the father of Ahaz, Ahaz the father of Hezekiah, Hezekiah the father of Manasseh, Manasseh the father of Amon, Amon the father of Josiah, and Josiah the father of Jeconiah and his brothers at the time of the exile to Babylon. After the exile to Babylon: Jeconiah was the father of Shealtiel, Shealtiel the father of Zerubbabel, Zerubbabel the father of Abihud, Abihud the father of Eliakim, Eliakim the father of Azor, Azor the father of Zadok, Zadok the father of Akim, Akim the father of Elihud, Elihud the father of Eleazar, Eleazar the father of Matthan, Matthan the father of Jacob, and Jacob the father of Joseph, the husband of Mary, and Mary was the mother of Jesus who is called the Messiah. Thus there were fourteen generations in all from Abraham to David, fourteen from David to the exile to Babylon, and fourteen from the exile to the Messiah. Matthew 1:1-17 1. There are fourteen generations between the four major events Matthew lists—Abraham, David, exile and Jesus. Matthew isn’t saying that there were literally fourteen generations between each event. He is doing something more interesting. Three sets of fourteen generations is the same as six sets of seven generations. In the Bible, the number seven symbolizes wholeness or completion. Jesus, therefore, represents the beginning of the seventh set of seven generations, the fullest completion of what came before him. 2. Matthew uses creative wordplay to show how Jesus fulfills all of Scripture. Asaph (also translated as Asa) is a figure associated with many of the Psalms, like Psalms 73–83, and Amos (also translated as Amon) is one of the Old Testament prophets. Jesus’ birth fulfills the Biblical story, and his spiritual heritage includes not just kings, but prophets and poets too. 3. Matthew highlights Joseph’s royal lineage from Judah through David. No Jewish family ancestry could be more prominent than the Davidic royal line. Although both Matthew’s and Luke’s genealogies trace Jesus’ royal ancestry on Joseph’s side of the family through somewhat different paths, both emphasize that, many centuries earlier, Jesus’ line proceeded from King David (see Romans 1:3; Revelation 5:5). Even though Jesus was not Joseph’s biological son, in the ancient world, an adopted child had the same rights and privileges as a biological child. This means that Jesus was considered a descendant of David, making it possible for him to reign as King of the kingdom God promised. 4. Matthew summarizes the Old Testament with three main events leading up to Jesus. With Abraham, he recalls God’s promise to bless all nations. With David, he recalls God’s promise to establish an everlasting kingdom. With the exile, Matthew highlights the great act of judgment that questioned whether God would keep his promises. Matthew wants to introduce the story of Jesus by showing that he fulfills the Old Testament’s story. 5. Matthew includes five women in the genealogy of Jesus: Tamar, Rahab, Ruth, Bathsheeba and Mary. This would have been odd by ancient standards. It’s even more surprising that Tamar, Rahab and Ruth are not Jewish. Matthew is highlighting Jesus’ mixed heritage on purpose. It is striking because one of the purposes of ancient Jewish genealogies was often to often to highlight the purity of one’s Israelite (or Levite, etc.) ancestry. Jesus came not just to save the Jewish people, but the whole world, and his family lineage shows that God also makes non-Jewish people part of his special covenant family. 6. Jesus’s Ancestry Shows God’s Faithfulness. Some Jewish teachers have remarked that arranging all the marriages in people’s ancestry was a greater miracle than the parting of the sea in Moses’ day. Jewish recipients familiar with Scripture would hear the names of most of these ancestors with rich nuances of how God had guided His people’s history. Far from being foreign to their heritage, Jesus was its climax. Drawn from The NIV Telos Bible.

Conflict at Church Who isn’t discouraged by conflict at church? After all, church should be as close as we get to heaven on earth, right? Yet there are so many opportunities for disagreement at church. Conflict comes from differences of opinion, like whether church leaders were right to reduce support for the crisis pregnancy center you love. It comes from differences of conviction, like that church member whose social media feed promotes positions you find morally troubling. Sometimes it’s differences of culture or class that make you feel like an outsider in your own church. And sometimes it’s no deeper than people who rub you the wrong way. All those disagreements and differences can really drive us crazy. Sometimes that’s the result of sin and we need to repent. Or it’s a sign of an unhealthy church and we need to leave. But very often—perhaps more often than we think—all these differences and disagreements are not a sign that things have gone tragically wrong but instead, gloriously right. After all, a church should be centered on Christ alone, not on Christ and a bunch of secondary matters, like Christ and shared tastes in music, or Christ and shared convictions about children’s schooling options, by Christ and shared revulsion at so-and-so’s social media post. Christ alone. He is enough to keep us together despite all these differences. What’s more, uniting around him despite all these differences is part of how we show off the power of his gospel at work within us. That’s what we see in the churches of the New Testament. Take the churches in Rome, for example. If I were creating a church-planting plan for first century Rome, I’d encourage a church for Jews in one part of the city and a church for Gentiles in another, knowing how they feel about each other, praying that over time they’d increasingly cooperate. But God’s plan was for these churches to be Jew-Gentile from the very beginning, with all the miscommunication, mistrust, and misunderstandings that no doubt implied. Do you think they ever drove each other crazy? Yet this was how God was to get glory for himself. As Paul concludes a lengthy section in Romans 14 on how Jews and Gentiles should live together in the local church despite all their differences, he prays in Romans 15:5, “May the God of endurance and encouragement grant you to live in such harmony with one another, in accord with Christ Jesus, that together you may with one voice glorify the God and Father of our Lord Jesus Christ. Therefore welcome one another as Christ has welcomed you, for the glory of God.” Remember God’s Goals, Mercy, and Choice Though unity in a diverse church isn’t easy—note that Paul prays to the God of endurance and encouragement—the differences that threaten to tear our churches apart are opportunities to demonstrate that being “in accord with Christ Jesus” is all we need to be in “harmony with one another.” That’s how “with one voice” we “glorify the God and Father of our Lord Jesus Christ.” If your church is about Jesus and a certain stream of politics, you rob him of glory. If your church is about Jesus and a certain philosophy of parenting, you rob him of glory. Just as God gets greater glory through redemption than through creation alone, the glory he receives in your church’s unity is greater in disagreement and difference than if everyone were in the same place to begin with. So what do we do when the disagreements and differences at church are driving us crazy? Realistically, we often resort to our basic fight or flight instincts. We might fight, trying to take down the people we disagree with. Sometimes that’s a good decision, when the gospel’s at stake. Very often, though, all we accomplish are the “dissensions” and “divisions” Paul condemns as “works of the flesh” in Galatians 5. On the other hand, sometimes we give up on the idea of a church centered on Christ alone and avoid those difficult people—or flee to another church altogether. Sometimes that instinct is also good, when we need to leave if we’re to continue growing in Christ. But too often we’re merely exchanging the glory of Christ-centered difference for the Christ-optional comfort of similarity. And easy love rarely shows off gospel power. Instead, we should love. If we should love even our enemies, as Jesus commanded in Luke 6, how much more the people who are driving us crazy at church? So when they’re driving you crazy, remember three things so that you might love. First, remember God’s goals. That is, his goals for your time at church. The reason God has you at church isn’t rooted in the sense of belonging you get there, or comfortable friendships, or even most fundamentally in the missions and evangelism that your church does together. The reason God has you at church is so that through love you might, together, proclaim the excellence of who he is. As Jesus said in John 13, “by this all people will know that you are my disciples, if you have love for one another.” And love for those with whom you share little in common other than Christ is a particularly powerful statement. That’s one thing you need to remember when those differences are driving you crazy. Second, remember God’s mercy. That is, the mercy he’s shown to you. That’s, in fact, where Paul begins as he prepares these Jew-Gentile churches in Rome for the difficult task of being the church together. Romans 12:1: “I appeal to you therefore, brothers, by the mercies of God, to present your bodies as a living sacrifice, holy and acceptable to God.” Present your bodies—plural—as a living sacrifice—singular. Not two sacrifices, one Jew and one Gentile. But one. How? By the mercies of God. This isn’t a kind of love you can have by white-knuckling it. After all, if you could, who would that glorify, Jesus . . . or you? Beyond that, the love that should characterize our churches, as Paul describes later in Romans 12, is genuine, zealous, and affectionate. That’s not a mind-over-matter kind of love. No, our love is powered by the immensity of the mercy we’ve received. Because forgiven sinners forgive. Loved sinners love. And the mercy we’ve received is divine power for us to show mercy. So when you’re struggling to love, look to the love of the one who loved you first. And third, remember God’s choice. That is, his choice to put you and those people who drive you crazy into the same church at the same time. As Paul in Romans 12:4 wrote, “as in one body we have many members, and the members do not all have the same function, so we, though many, are one body in Christ and individually members of one another.” But Lord, you say, couldn’t they be indispensable to someone else’s church body? No. In God’s wisdom, he’s put them with you. As such, Paul’s description of the church as Christ’s body functions not so much as a command but an invitation. It offers hope that as you continue to seek Christ together as a church, you will discover how suited you really are for each other. You are, as Paul writes, “individually members of one another.” You belong together—like a blended family that forms when mom and dad marry after being widowed or divorced. What Paul calls you to isn’t what the siblings feel on day one, when “you belong to them” means “you ought to love them.” It’s more like what you feel in year ten, if things go well, where you want to love because you belong together as a family. That’s God’s invitation for you. So, have all the differences and disagreements with the other saints at your church caught you by surprise? Remember, that may simply be evidence that your church is not centered on Christ and some other secondary matter but on Christ alone. So remember God’s goal for your church—to be a demonstration that Christ can unite what the world divides. Remember God’s mercy, because it is divine power for you to love with joy, even where love is hard. And remember God’s choice—that he has designed your church body just as it is, and so you belong together. As much as unity amidst great difference is costly to us, it was infinitely more costly to our Savior, wasn’t it? It is only because his body hung on a cross that we can be members of his body. And that is wonderful news. Jesus’s sacrifice is costly enough to pay the price of unity and love, no matter our differences. Remember God’s goal for your church—to be a demonstration that Christ can unite what the world divides. Jamie Dunlop is the author of Love the Ones Who Drive You Crazy: Eight Truths for Pursuing Unity in Your Church.

No Longer Slaves We are no longer under Old Testament law; but as believers, we are still marked by our obedience to Christ. We are no longer enslaved to the law, but set free to honor the Lord with our lives. Be encouraged by reading the following Scriptures with commentary from the ESV Study Bible. 1. Deuteronomy 6:4–9 Hear, O Israel: The LORD our God, the LORD is one. You shall love the LORD your God with all your heart and with all your soul and with all your might. And these words that I command you today shall be on your heart. You shall teach them diligently to your children, and shall talk of them when you sit in your house, and when you walk by the way, and when you lie down, and when you rise. You shall bind them as a sign on your hand, and they shall be as frontlets between your eyes. You shall write them on the doorposts of your house and on your gates. Read More Hear, O Israel. This verse is called the Shema from the Hebrew word for “Hear.” The Lord our God, the Lord is one. The Lord alone is Israel’s God, “the only one.” It is a statement of exclusivity, not of the internal unity of God. This point arises from the argument of chapter 4 and the first commandment. While Deuteronomy does not argue theoretically for monotheism, it requires Israel to observe a practical monotheism (cf. Deut. 4:35). This stands in sharp contrast to the polytheistic Canaanites. all. That the Lord alone is Israel’s God leads to the demand for Israel’s exclusive and total devotion to him. heart. . . soul. . . might. All Israelites in their total being are to love the Lord; “this is the great and first commandment” (Matt. 22:38). In Matt. 22:37, Mark 12:30, and Luke 10:27, Jesus also includes “mind.” In early Hebrew, “heart” included what we call the “mind”. “Might” indicates energy and ability. on your heart. is the demand is for a heart that totally loves the Lord. Deuteronomy anticipates the new covenant, when God’s words will be truly and effectively written on the heart (Jer. 31:31–34; also Deut. 5:6–8).The two pairs of opposites (sit/walk, lie down/rise*) suggest any and every time, place, and activity. bind them. . . write them.** Many Jews have fulfilled these commands literally with phylacteries (Deut. 6:8) and mezuzot (Deut. 6:9), i.e., boxes bound on the arm and forehead or attached to doorposts containing Deut.6:4–5 and other Scripture verses. 2. Psalm 1:1–2 Blessed is the man who walks not in the counsel of the wicked, nor stands in the way of sinners, nor sits in the seat of scoffers; but his delight is in the law of the LORD, and on his law he meditates day and night. Read More Blessed. The truly happy person is happy because God showers him with favor. Jesus uses the Greek equivalent in Matthew 5:3–11; cf. also James 1:12. The Latin translation, beatus, is the source of the word beatitude. the man. A specific, godly individual (Hb. ha’ish, “the man”)—is held up as an example for others to imitate. Such teaching by use of a concrete example is common in Old Testament wisdom literature. wicked. . . sinners. . . scoffers are people, even within Israel, who refuse to live by the covenant; the godly person refuses to follow the moral orientation of such people’s lifestyle. Some have seen an increasing level of sinfulness in the terms “wicked-sinners-scoffers,” together with an increasing loyalty in the metaphors “walk-stand-sit”; however, it is likely that the terms “wicked” and “sinner” here are equivalent, while a “scoffer” is certainly more committed to evil. the law of the Lord. This could be taken as God’s instruction (Hb. Torah, which often designates the Law of Moses), particularly as he speaks in his covenant. For this reason no one should ever think that such a person receives his blessedness by deserving it, since the covenant is founded on God’s grace. Meditates describes an active pondering, perhaps even muttering to oneself in pursuit of insight. Some suppose *day and night speaks of the work of professional scholars who spend all their time pondering the words of the law, but in view of the similar instruction in Josh. 1:8, readers should see this as setting the ideal of facing every situation, be it ever so mundane, with a view to pleasing the Lord by knowing and following his word. 3. James 1:22–25 But be doers of the word, and not hearers only, deceiving yourselves. For if anyone is a hearer of the word and not a doer, he is like a man who looks intently at his natural face in a mirror. For he looks at himself and goes away and at once forgets what he was like. But the one who looks into the perfect law, the law of liberty, and perseveres, being no hearer who forgets but a doer who acts, he will be blessed in his doing. Read More Hearing the word without action is self-deceptive, while hearing that results in doing the word is a blessing. Being doers of the word, and not hearers only is the only proper response to the word of God (not only the gospel but the entirety of Scripture), allowing it to take root in one’s life (James1:21). Looking intently at his natural face in a mirror and then forgetting what he was like demonstrates the folly of examining oneself in God’s “mirror” of the “implanted word” (James 1:21) and then doing nothing about it (James 1:22). When one sees imperfections (as when looking in a mirror), common sense says something should be done about it. 4. Matthew 7:24–27 Everyone then who hears these words of mine and does them will be like a wise man who built his house on the rock. And the rain fell, and the floods came, and the winds blew and beat on that house, but it did not fall, because it had been founded on the rock. And everyone who hears these words of mine and does not do them will be like a foolish man who built his house on the sand. And the rain fell, and the floods came, and the winds blew and beat against that house, and it fell, and great was the fall of it. Read More hears these words of mine and does them. A parable brings the Sermon on the Mount to a close as Jesus calls for his audience to decide between himself and the religious establishment, drawing a dividing line between himself and any other foundation for life. The evidence of whether one is truly a believer is in whether one does the words of Jesus (cf. James 1:22–23 and 2:20–22 and notes on these verses). wise man. Disciples who build their lives on the bedrock of Jesus and his message of the kingdom of heaven are truly wise, regardless of the shifting cultural or religious fashions. 5. Ephesians 6:1 Children, obey your parents in the Lord, for this is right. Read More Children. A family relationship illustrating submission to proper authority (Eph. 6:21) is that of children and parents. The Mosaic law prescribed death for the child who struck or cursed a parent (Ex. 21:15, 17; Lev. 20:9), and Paul lists such disobedience as one of many grave sins (Rom. 1:30; 2 Tim. 3:2). However, Paul urges in Ephesians 6:1–3 the positive duty of children to obey their parents. Obedience is due to both parents; the mother’s submission to her husband does not remove her parental dignity but rather increases it. In the Lord modifies the verb “obey.” right. What makes such obedience “right” or “just” is that it conforms to God’s holy commandment, quoted in Ephesians 6:2–3. Honor. Children obeying their parents (Eph. 6:1) is in part how they honor them; see also Proverbs 31:28, which describes children rising to bless a wise and godly mother. promise. There were earlier commands of God with promises (e.g., Gen. 17:1–2), but this is the first and only of the Ten Commandments to contain a promise (see also Ex. 20:12). In the new covenant the promise of the land is not physical land on earth but eternal life, which begins when one is regenerated here and now and comes to full reality in the age to come. Paul is not teaching salvation on the basis of works. The obedience of children is evidence that they know God, and it results in receiving blessings from God. 6. John 15:10–14 If you keep my commandments, you will abide in my love, just as I have kept my Father's commandments and abide in his love. These things I have spoken to you, that my joy may be in you, and that your joy may be full. “This is my commandment, that you love one another as I have loved you. Greater love has no one than this, that someone lay down his life for his friends. You are my friends if you do what I command you. Read More Obedience is not to be equated with drudgery; it is all about joy. The Old Testament prophets envisioned a period of great end-time rejoicing (e.g., Isa. 25:9; Isa. 35:10; Isa. 51:3; Isa. 61:10; Isa. 66:10; Zeph. 3:14–17; Zech. 9:9). God threatened judgment if his people would not serve him “with joyfulness and gladness of heart” (Deut. 28:47–48). that my joy may be in you. Just as Jesus had great joy in obeying his Father even in the midst of opposition, so Christians will have joy in obedience. You are my friends implies a stunning level of comfortable personal interaction with one who is also the eternal, omnipotent Creator of the universe (see John 1:1–3, 10). In the Old Testament, only Abraham (2 Chron. 20:7; Isa. 41:8) and by implication Moses (Ex. 33:11) are called “friends of God.” Here Jesus extends this privilege to all obedient believers. 7. Romans 2:6–11 He will render to each one according to his works: to those who by patience in well-doing seek for glory and honor and immortality, he will give eternal life; but for those who are self-seeking and do not obey the truth, but obey unrighteousness, there will be wrath and fury. There will be tribulation and distress for every human being who does evil, the Jew first and also the Greek, but glory and honor and peace for everyone who does good, the Jew first and also the Greek. For God shows no partiality. Read More Paul establishes the principle that judgment is according to . . . works. The structure of the passage is clear. Romans 2: 6 enunciates the principle. Romans 2:7–10 work it out more specifically with an ABBA pattern (a chiasm). Romans 2:11 then explains why God judges according to works (because he is impartial). When Paul speaks of those who are rewarded for doing good works (Rom.2:7, 10), is he speaking hypothetically or of real obedience? The hypothetical view fits with the theme of the section as a whole (Rom.1:18–3:20), where all are condemned for sin, and righteousness does not come by works of law. It seems more likely, however, that Paul is speaking here of real obedience that is rewarded on the last day—such obedience being the result of the regenerating work of the Holy Spirit, as Paul explains at the conclusion of the chapter (Rom. 2:26–29). Impartiality in judgment (Rom.2:11) is a regular requirement in the Old Testament (see Deut. 1:17; 16:18–20), reflecting the righteousness of God’s judgment (Deut. 10:17). 8. Genesis 22:17–18 I will surely bless you, and I will surely multiply your offspring as the stars of heaven and as the sand that is on the seashore. And your offspring shall possess the gate of his enemies, and in your offspring shall all the nations of the earth be blessed, because you have obeyed my voice. Read More The divine oath recorded in these verses should not be overlooked, for it brings to a climax a process that started with the conditional promises made by God to Abraham in Gen. 12:1–3. By myself I have sworn. The fact that God swears by himself gives to these words a unique authority, assuring Abraham that they will indeed be fulfilled (see Heb. 6:13–18). The oath falls into two parts: whereas the first half focuses on Abraham’s many descendants, the second part concentrates on a single descendant who will overcome his enemies (Gen. 22:17) and mediate blessing to all the nations of the earth (Gen.22:18). Although the second half of the oath is often taken to refer to all of Abraham’s descendants, Genesis as a whole is interested in tracing a single unique line of offspring that will eventually bring forth a special King who will rule over the Gentiles, and the reference to “his enemies” points in this direction. This is why Paul (Gal. 3:16) can insist on one offspring, who is “Christ” (i.e., the Messiah; cf. Gen. 3:15; 24:60 for “offspring” as a particular descendant). And this explains why Isaac is clearly set apart from Ishmael as Abraham’s heir. From the perspective of the whole Bible, this oath to Abraham comes to fulfillment in Jesus Christ (Acts 3:25–26; Gal. 3:16). The central focus of God’s words to Abraham is on the way in which Abraham’s actions are a vindication of his faith (see Rom. 4:3, 22–23; Gal. 3:6; James 2:23). Many also see an allusion in Romans 8:32 to this verse. 9. Joshua 1:7–8 Only be strong and very courageous, being careful to do according to all the law that Moses my servant commanded you. Do not turn from it to the right hand or to the left, that you may have good success wherever you go. This Book of the Law shall not depart from your mouth, but you shall meditate on it day and night, so that you may be careful to do according to all that is written in it. For then you will make your way prosperous, and then you will have good success. Read More Three times the Lord charges Joshua to be strong and courageous, words reminiscent of Joshua’s earlier commissioning under Moses (see Deut. 31:6–8, 23). Joshua will need strength and courage to accept his task (you shall cause this people to inherit the land; Josh. 1:6); to obey the Torah (Book of the Law [Josh.1:8]; most likely this would have included at least the book of Deuteronomy or portions thereof [see Deut. 31:26, “this law”]); and to resist being terrified (do not be frightened, and do not be dismayed; Josh.1:9). Most difficult of all will be the middle responsibility—namely, to make the Lord’s instructions (Hb. Torah) integral to who he is and what he does (Josh.1:8a), meditating on them constantly so as to do them (Josh.1:8b). Thus the middle exhortation is made emphatic by the addition of two small words: “only be strong and very courageous.” Given Joshua’s leadership responsibilities, this charge to be strong and courageous would be daunting were it not for the framing promises: I will be with you. I will not leave you or forsake you (Josh.1:5); and the LORD your God is with you wherever you go (Josh.1:9). Fortified by these assurances of the Lord’s abiding presence, Joshua is empowered to receive his commission with courage. The Hebrew terminology used in these assurances has nothing to do with worldly wealth or worldly success, but has everything to do with accomplishing one’s mission and acting with keen insight in any circumstance that presents itself. Only when one fails to “ask counsel from the LORD” (Josh. 9:14) is such insight lacking. 10. Romans 5:18–19 Therefore, as one trespass led to condemnation for all men, so one act of righteousness leads to justification and life for all men. For as by the one man's disobedience the many were made sinners, so by the one man's obedience the many will be made righteous. Read More Paul contrasts the consequences of the work of Adam and of Christ, showing their decisive roles as covenantal heads of the people they represent. Paul clearly teaches “original sin,” the fact that all people inherit a sinful nature because of Adam’s sin. Paul probably is also teaching that all people are in fact guilty before God because of Adam’s sin. Many (i.e., all human beings excluding Christ) died through Adam’s one sin. Death begins with spiritual separation from God and culminates in physical death. By contrast Paul emphasizes the lavishness of Christ’s grace bestowed on the many that belong to him. The one trespass of Adam, as the covenantal head of the human race, brought condemnation and guilt to all people. In a similar way, Christ’s one act of righteousness (either his death as such or his whole life of perfect obedience, including his death) grants righteousness and life to all who belong to him. for all men. Some interpreters have advocated universalism (the view that all will be saved) based on these verses. But Paul makes it plain in this context that only those who “receive” (Rom. 5:17) God’s gift belong to Christ (see also Rom. 1:16–5:11, which indicates that only those who have faith will be justified). The wording as … so shows that Paul’s focus is not on the number in each group but on the method of either sin or righteousness being passed from the representative. The first “all men” refers to all who are in Adam (every human being), while the second “all men” refers to all believers, to all who are “in Christ.” Because of Adam’s disobedience, all people were made (Gk. kathistēmi, “cause[d] to be”) sinners. Thus, when Adam as mankind’s representative sinned, God regarded the whole human race as guilty sinners, thereby imputing Adam’s guilt to everyone. In other words, God regarded Adam’s guilt as belonging to the whole human race, while also declaring that Adam’s guilt does in fact belong to all. All are therefore sinners, and are born with a sinful nature that is set in the mold of Adam’s transgression. This article is part of the Key Bible Verses series.