Jesus as the Unique: Does the Unique
Considering who we encounter in Jesus’ biographies, it would be amazing if He did not touch blind eyes and make the crippled walk. The miracles just fit in with the central miracle of who Jesus is.[1] The miracles surrounding Jesus are not absurd but natural, given His unique and divine nature.
Jesus “was the Unique, and therefore did the unique.”[2] Jesus’ miracles are a natural continuation, not a contradiction. Miracles are certainly supernatural. There is an explanation for miracles beyond the merely natural.
When people consider the miraculous claims of the New Testament, they must consider the central person from whom they flow. “When the emphasis is on the whom then the how becomes credible.”[3] In Christianity, we don’t talk about miracles based on natural law, but in light of Jesus. And that makes a huge difference. The question is, would miracles happen around someone like Jesus?[4]
When the broken and dispirited disciples, now radiant with a wild hope, whispered to each other, ‘He is arisen,’ they were simply echoing what his whole life had done. Throughout his life he arose. Where we sank, he arose. The resurrection fits in with that fact. There must be an empty tomb where there is such a fullness of Life.[5]
Two things destroy all humans—sin and death. Jesus conquered sin as we see through His utterly unique life. It would then be surprising if He didn’t also conquer death.[6] Of course, Jesus’ biographies say He did in fact defeat death. Jesus’ resurrection, if not His most profound and powerful miracle, is preceded only by His very incarnation.
One of the very reasons I believe in Jesus is because He is the utterly unique. He is heaven touching earth. He is God made visible. He is love incarnate. Miracles flow from Him as naturally as rays of light come from the sun. He the Supernatural, He the Creator of all, does the supernaturaland recreates.
Jesus’ miracles, including His resurrection, are a natural extension of His unique and divine nature. The miracles surrounding Jesus are not absurd but expected, given His identity as God incarnate.
Notes
[1] E. Stanley Jones, The Christ of the Indian Road, 161.
[2] Jones, The Christ of the Indian Road, 162.
[3] Ibid., 162.
[4] Ibid., 158. “In the light of natural law miracle seems absurd, but in the light of this person of Jesus it becomes the most natural of things” (Ibid., 159).
[5] Ibid., 162-63.
[6] Ibid.
The Concrete Christ
One of the things that makes Jesus utterly unique is that He didn’t just teach truth; He is the Truth. Jesus was not theoretical. He didn’t just talk about a good idea; He is Himself good; He Himself is goodness.
Jesus was not abstract. He’s the truth embodied in concrete form. That’s what John’s biography of Jesus tells us. God became flesh and lived among humans (Jn. 1:14).[1]
Jesus did not just know the truth or teach the truth. He Himself is the Truth. Jesus doesn’t just know the way; He is the Way. Jesus didn’t just live a good life; He is the Life (Jn. 14:6). Jesus is the concrete embodiment of all that is good.[2] He is God in flesh; Truth lived out for all the world to see. So, Jesus was different than every guru, every moral guide, every leader of mankind.
As E. Stanley Jones astutely pointed out, “Many teachers of the world have tried to explain everything—they changed little or nothing. Jesus explained little and changed everything. Many teachers have tried to diagnose the disease of humanity—Jesus cures it.”[3] Jesus is different. “Many teachers have told us why the patient is suffering and that he should bear with fortitude Jesus tells him to take up his bed and walk. Many philosophers speculate on how evil entered the world—Jesus presents himself as the way by which it shall leave.”[4]
We see the utter contrast between Christ and all others when we consider the crucifix. Compare the meditating guru with Christ on the cross. Christ’s eyes are open, His body torn, and His arms are outstretched to welcome whosoever in. The guru’s eyes are closed, turned inward. His arms and whole body are self-contained. He is not torn. He is unaffected by conflict. Sin and suffering are not solved but dissolved.[5]
Christ suffers in the concrete struggles of the real world. “Jesus does not stand before the blind and the leper and the poor and the sinner and discourse philosophically on why they are in such condition, but lays his hands of sympathy upon them and heals.”[6] Jesus did not teach in the schoolroom manner the necessity of humility—He took up a towel and kneeled down and washed His disciples’ feet.[7]
He didn’t merely argue about justice and how the poor should be treated. He brought justice and changed the world. He did not argue, like Socrates, about the immortality of the soul—He raised the dead.[8]
Jesus didn’t just speculate or talk a good game. He did the thing. He did all the things. It was His eat and drink to do His Father’s will (Jn. 4:34). Jesus did not make a long, eloquent argument that God answers prayer—He prayed, sometimes all night, and in the morning the power of the Lord was present to heal. He did not paint in glowing colors the beauties of friendship and the need for sympathy; He wept at the grave of His friend.[9]
Jesus turned the world upside down. Not because He was a philosopher, ethicist, or charismatic leader. He was all of those things. But He was more. He was the embodiment of all humans were ever meant to be. But He was more than that; He is God in flesh. God in physical form.[10]
Conclusion
Jesus did not love and word and talk but in deed and truth (1 Jn. 3:18). He was concrete. Not hypothetical or abstract. Jesus is the embodiment of truth, goodness, and life, unlike any other being in the universe. While others teach or speculate, Jesus actively demonstrates and brings about.
Notes
[1] He “pitched His tent” or tabernacled. This langauge alludes to God’s dwelling among the Israelites in the tabernacle (Ex. 25:8–9; 33:7).
[2] “Jesus underlies our moral and spiritual universe deeper than the force of gravity underlies our material universe” (E. Stanley Jones, The Christ of the Indian Road, 134).
[3] Jones, The Christ of the Indian Road, 187.
[4] Ibid., 187.
[5] Peter Kreeft, Fundamentals of The Faith: Essays in Christian Apologetics (San Francisco: Ignatius Press, 1988), 93.
[6] Jones, The Christ of the Indian Road, 205. “He did not speculate on why temptation should be in this world—he met it, and after forty days struggle with it in the wilderness he conquered, and returned in the power of the Spirit to Galilee. He did not discourse on the dignity of labor—he worked at a carpenter’s bench and his hands were hard with the toil of making yokes and plows, and this forever makes the toil of the hands honorable” (Ibid., 182).
[7] Ibid., 183.
[8] Ibid., 182.
[9] Ibid., 183.
[10] See Phil. 2:6-7; Col. 2:9; Heb. 1:3; Ezek. 1:26-28; Dan. 7:9; Gen. 18:1-3; 32:30 and also what I have written on the Trinity.
*Photo by Jon Tyson
Jesus: The Utterly Unique
When we read Jesus’ biographies, we realize we are “in the presence of the utterly unique.”[1]
The Utterly Unique
Consider some of the most unique and paradigm-shifting musical artists—whether Nirvana, Elvis, The Beatles, Jimi Hendrix, or Taylor Swift—they all left an indelible impact. Whether raw and real emotions, gyrating hips, or unbelievably packed stadiums. Each one of these artists brought a massive shift in music culture. They redefined style and what was possible. They were unique and had an impact.
But they were not utterly unique. They shifted a paradigm; they weren’t something entirely new. Jesus was different. Obviously, he wasn’t a musical artist. But He was different in that He was and is someone entirely different and unexpected. He was “utterly unique.”
Jesus transcends conventional notions. He was and is much, much more than people imagine. Jesus is larger, more profound, and disturbing than anyone could conceive.[2]
People did not have categories to understand who Jesus was. Again, He brought more than a paradigm shift. He was something else altogether and brought a Kingdom not of this world.
Jesus did so many things and had such an impact, but His biographies couldn’t nearly communicate everything. In fact, one of his biographers wrote that there is not room enough in all the world to contain all the books that would need to be written (John 21:25). But there have been some 109,000,000 books about Jesus.
Jesus was not a king; He was the true King. People are accustomed to “the ordinary, shabby, second-rate sort.” People were seeking a builder to construct their desired home, but Jesus was the architect with a new plan entirely. They wanted a singer to sing their familiar song, but Jesus was the composer bringing a whole new beautiful genre. Jesus redefined what it means to lead and love. Jesus gave us a new way to be human.[3]
Because Jesus was so unique, people were all sorts of confused by Him. His biographies repeatedly capture this confusion. There were questions in public (Matt. 11:2–3; Lk. 7:18–20; Jn. 10:24). In fact, when Jesus enters Jerusalem, the entire city is stirred up and asking, “Who is this?” (Matt 21:10).
There are all sorts of reactions to Jesus’s authority. The disciples ask, “Who is this that even the wind and sea obey Him?” (Mk. 4:41; Matt. 8:27; Lk. 8:25). The religious leaders of the time challenge His authority to forgive sins, asking “Who can forgive sins except God?” (Mk. 2:7; Lk. 5:21; 7:49). People marvel at His authority over unclean spirits, asking what this new teaching is (Mk. 1:27; Lk. 4:36).
People were dumbfounded by who Jesus was and questioned His origins. They marveled and questioned: “Is not this the son of the carpenter?” (Matt 13:54–56). “Is not this the carpenter, son of Mary?” (Mk. 6:2–3). “Is not this Jesus, the son of Joseph?” (Jn. 6:42). “Is not this the son of Joseph?” (Lk. 4:22).
There was debate about Jesus’ identity as the promised Messiah. Some of the people of Jerusalem said, “Can it be that the authorities really know that this is the Messiah?” (Jn. 7:26). The crowd debates whether He is the prophet or the Messiah, questioning whether the Messiah could come from Galilee (Jn. 7:40–43).[4]
Sometimes there were direct questions: “Who are you?” (Jn. 8:25). “Who do you claim to be?” (Jn. 8:53) “Who is this Son of Man?” (Jn. 12:34). The Samaritan woman wondered aloud whether Jesus might be the Messiah (Jn. 4:29). The Pharisees debated whether Jesus was from God, with some claiming He couldn’t be because He broke the Sabbath, while others questioned how a sinful man could perform such signs (Jn. 9:16).
Jesus Himself asked His disciples who people said He was. “Some say John the Baptist, others say Elijah, and others Jeremiah or one of the prophets” (Matt. 16:13–15). Then Jesus asked them directly who they believe He is. “You are the Christ,” is the response (Mk. 8:27–29; Lk. 9:18–20).
The disciples, captivated by Jesus’ character, miracles, and teachings, follow Him, yet they struggle to comprehend who He really is.[5] The confusion about Jesus’ identity in His biographies isn’t accidental—it’s integral to how their honest message is communicated. Everyone was confused by Jesus the Christ. Of course they were. No one on earth had ever been like Him. To truly understand Jesus, we must work backwards from His crucifixion and resurrection.[6] We must see that He is the utterly unique.
When we read Jesus’ biographies, the Gospels about Him, we read with hindsight. We read knowing about the end. His earliest disciples didn’t have that convenience. They were perplexed. “Who is this man?”
Jesus’ biographers were honest about Jesus and His story, the confusing and the fantastic. They could be honest because “Jesus does not need to be protected. He needs to be presented. He protects himself.”[7]
Jesus “was not a hothouse plant that would wither under the touch of criticism, but he was rooted in reality, was the very living expression of our moral and spiritual universe.”[8] Christ comes out of the storms untouched and stronger when really seen. “The only way to kill Christianity is to take it out of life and protect it. The way to make it shine and show its genius is to put it down in life and let it speak directly to life itself. Jesus is his own witness.”[9]
We can be honest too. We can take our trust in Jesus and put it out before the world. We can say, “There He is, break Him if you can.” But the more people try to crush Him, the more He shines.[10]
Conclusion
Jesus is absolutely unprecedented. His biographies capture the confusion and awe He inspired, as people struggled to comprehend His identity as the true King and Messiah. Despite the confusion, Jesus’ biographers present an honest portrayal of His life, confident in His ability to withstand scrutiny and reveal His true nature: the utterly unique.
If you like this post, you might also like “Who is the real Jesus of history?“
Notes
[1] E. Stanley Jones, The Christ of the Indian Road, 160.
[2] N.T. Wright, Simply Jesus.
[3] Wright, Simply Jesus.
[4] Jesus also asks the Pharisees what they think about the Messiah and whose son he is (Matt 22:41–46) (Matt. 22:41–46; Mk. 12:35–37; Lk. 20:41–44). The Phariees show constanation and can’t answer Jesus’ question.
[5] Mark J. Keown, Discovering the New Testament: An Introduction to Its Background, Theology, and Themes: The Gospels & Acts (Bellingham, WA: Lexham Press, 2018).
[6] Stefan Alkier and David M. Moffitt, New Testament Basics: A Guide for Reading and Interpreting the Text (Minneapolis, MN: Fortress Press, 2022), 354.
[7] E. Stanley Jones, The Christ of the Indian Road, 133.
[8] Jones, The Christ of the Indian Road, 132.
[9] Jones, The Christ of the Indian Road, 132.
[10] Jones, The Christ of the Indian Road, 132.
*Photo by Stephanie LeBlanc
What sets Christianity apart? (part 2)
In Part One, we found that part of what sets Christianity apart is trinitarian monotheism and God’s eternal love. Here we will add four more aspects that set Christianity apart from other religions.
3. The Incarnation of God
Christians believe that God loves the world so much that Jesus took on flesh and became man to die for the sins of the world (Jn. 1:1-3, 14, 29; 3:16). Other religions, such as Greek mythology, believe in gods who appeared in human form for various reasons, including love or punishment.[1] Greek gods, however, only temporarily took on human form. Jesus permanently became human.[2]
In Hinduism, the incarnation of a deity usually refers to Vishnu, who is said to have appeared in various avatars (e.g., Rama, Krishna, Narasimha, and Varaha). Other than Hinduism and various mythologies (which most people no longer take seriously), the concept of the incarnation of God is uncommon. However, Wikipedia does give a list of other people who have been considered deities. Egyptian pharaohs were considered deities, and North Korea’s Supreme Leader is considered a deity, for example. Interestingly, even on Wikipedia, Jesus is in a class of His own. He is listed by Himself under the “Controversial Deification” heading.
The Hindu avatar comparison to Christian incarnation is not as clear as it might at first seem. There are clearly some important distinctions between the Hindu and Christian beliefs regarding incarnation.[3] First, Hindus claim many divine incarnations have appeared throughout history, while Christians believe Jesus is unique—the only begotten Son of God. The Christian Bible teaches that Jesus appeared “once to bear the sins of many” and “will appear a second time, not to deal with sin but to save those who are eagerly waiting for Him” (Heb. 9:28). So, second, we see that the purpose of avatars and the purpose of Christ are different. The avatars do not take away or bear sin. Third, in contrast to Hinduism, Christianity teaches that Jesus is Immanuel, God with us, and that He is still with us by the Holy Spirit. Lastly, the avatars in Hinduism appear for a time to balance out good and evil; in contrast, Jesus came and will come again to forever banish evil and sin.
So, Christianity’s belief in the incarnation of Jesus sets it apart from all other religions. The Creator became creation, the eternal entered time. As is sometimes said, there are many who would be god but only one God who would be man. Or, as Dietrich Bonhoeffer said, ”While we exert ourselves to grow beyond our humanity, to leave the human behind us, God becomes human.”[4]
4. Messiah Jesus
Muslims say they believe Jesus was the Messiah. In fact, the Quran explicitly refers to Jesus as the Messiah. One of the disagreements between Christians and Muslims, however, is what it means that Jesus was the Messiah. Muslims do not believe Jesus was God in flesh or that He was crucified.
It is true that the expectation presented in the Jewish Scriptures (Old Testament for Christians) for the Promised One seems almost impossibly diverse. How could any one person fulfill the many expectations? How could it make sense for the “Ancient of Days” (Dan. 7:9, 13, 22) to be a descendant of king David (2 Sam. 7:12-16; Is. 11:1; Jer. 23:5-6)?
The messianic expectations appeared to be nothing more than unrelated and random shards of glass. Yet, the New Testament authors, over and over, argue that Jesus is in fact the Promised One, the long-awaited Messiah, who fulfills the prophecies, patterns, pointers, and promises (2 Cor. 1:20). Jesus, who was from Nazareth (of all places) is believed to be the one who will crush the serpent of old and lead the way back into Eden, bless all the nations of the earth, and set up His righteous and eternal Kingdom. The New Testament helps us see that the Old Testament predictions work together to form an astounding, almost unbelievable, stained-glass picture of Jesus, the long-awaited, promised Messiah.
Regarding prophecy, there are several Old Testament passages we could consider. Here’s a sample:
- His appearance will be disfigured (see Isaiah 52:14 and Matthew 26:67).
- He will be despised and rejected (see Isaiah 53:3 and John 11:47-50).
- He will take sin upon Himself (see Isaiah 53:4-6, 8 and 1 Corinthians 15:3).
- He will be silent before oppressors (see Isaiah 53:7 and Matthew 14:60-61).
- He will be assigned a grave with the wicked and with the rich in His death (Isaiah 53:9 and Mark 15:27-28, 43-46).
- He will be a descendant of David (see 1 Chronicles 17:11-14 and Luke 3:23, 31).
- He will be born in Bethlehem (see Micah 5:2 and Matthew 2:1).
- He will be preceded by a messenger (see Isaiah 40:3-5 and Matthew 3:1-2).
- He will have a ministry of miracles (see Isaiah 35:5-6 and Matthew 9:35; 11:4-5).
- He will enter Jerusalem on a Donkey (see Zechariah 9:9 and Matthew 21:7-9).
- His hands and feet will be pierced (see Psalm 22:16 and Luke 23:33).
- He will be hated without reason (see Psalm 69:4 and John 15:25).
- His garments were divided, and lots were cast for them (see Psalm 22:18; John 19:23-24).
- His bones were not broken (see Psalm 34:20 and John 19: 33).
- His side was pierced (see Zechariah 12:10 and Jn. 19:34).
- He, the Mighty God, was born (see Isaiah 9:2-7 and Matthew 1:23).
Christianity is set apart from all other world religions because it says that Messiah Jesus, who is God incarnate, “died for our sins in accordance with the Scriptures” (1 Cor. 15:3).
5. The Resurrection
Christians believe that Messiah Jesus died as predicted, but that He didn’t stay dead; He rose, conquering sin and death. Christians believe that the resurrection of Jesus is the firstfruits of more to come. The resurrection of Jesus is like the down payment with a whole lot more to follow. He is the “test of concept” that proves that God will one day soon set the world aright.[5]
So, Christians believe time is going somewhere. The world itself groans to be fixed, and the Bible says that the resurrection of Jesus proves it will be fixed.
6. Historical Evidence
Christians do not base their beliefs on a dream wish. There are legitimate historical grounds for their beliefs. This sets Christianity apart from all other religions. Now, some other religions claim historical and archeological support, but the evidence for Christianity is much more convincing.
So, for instance, Douglas Groothuis has said, “The New Testament witness is far better established historically than the revisionism of the Quran.”[6] The New Testament documents are amazingly historically reliable. “Nearly 100 biblical figures, dozens of biblical cities, over 60 historical details in the Gospel of John, and 80 historical details in the book of Acts, among other things, have been confirmed as historical through archaeological and historical research.”[7]
Further, we can gather a substantial amount of information about Jesus through nonbiblical historical writers. From Pliny, Tacitus, Josephus, Lucian, Thallus, and Celsus, we see Jesus clearly existed and had a brother named James who was killed when Ananus was High Priest. Jesus was known to be some kind of wonderworker, wise man, and teacher. Yet, He was regarded by His followers to be divine. He was crucified under Pontius Pilate during the reign of Tiberius, and His crucifixion seems to have been accompanied by a very long darkness. Surprisingly, His crucifixion didn’t squelch the Christian movement.[8] Historical writings outside of the New Testament corroborate the accuracy of the New Testament.
The English philosopher Antony Flew, while not a believer in the resurrection of Jesus, said, “The evidence for the resurrection is better than for claimed miracles in any other religion. It’s outstandingly different in quality and quantity.”[9] Not only does the historical evidence point in the direction of Christianity, but the positive historical impact does too. We’ll look at that in “What sets Christianity apart” (part 3).”
Go to Part Two three here.
Notes
[1] E.g., Zeus, Poseidon, and Apollo.
[2] The New Testament repeatedly teaches that Jesus is God in flesh. Jesus and the New Testament writers over and overclaim Jesus’ divine nature. We see the creedal formula “Jesus is Lord” (1 Cor. 12:3; Phil. 2:11). “Lord” was used in the LXX to translate the divine name, so this designation very often equates Jesus with God. Jesus’ title is “Son of God” which implies He is of the same nature as God (Matt. 11:27; Mk. 12:6; 13:32; 14:61-62; Lk. 10:22; 22:70; Jn. 10:30; 14:9). Jesus is eternally preexistent (Jn. 1:1; Phil. 2:6; Heb. 13:8; Rev. 22:13). He has authority to forgives sins (Mk. 2:5-12; Lk. 24:45-47; Acts 10:43; 1 Jn. 1:5-9). He is even explicitly referred to as “God” (Matt. 1:21-23; Jn. 1:1-14; Titus 2:13; 1 Jn. 5:20; Rom. 9:5; 2 Pet. 1:1). And Jesus was condemned for who He claimed to be (Mk. 14:61-64; Jn. 8:58-59). Yet, the writers say it is right to worship Him (Matt. 2:11; 14:33; 28:9; Jn. 20:28; Heb. 1:5-9; Rev. 5). So, Jesus claimed to be the Lord and the New Testament confesses Him to be Lord. The Early Church taught that Jesus was God, too. Ignatius of Antioch (c. 50-117) said in his Letter to the Ephesians, “Our God, Jesus the Christ, was conceived by Mary according to God’s plan, both from the seed of David and of the Holy Spirit” (18.2 cf. 19.3; Letter to the Romans, 3.3; Letter to Polycarp, 3.2). Polycarp of Smyrna (c. 69-155) said, “The Son of God Jesus Christ, build you up in faith and truth…, and to us with you, and to all those under heaven who will yet believe in our Lord and God Jesus Christ and in his Father who raised him from the dead (Philippians 12.2). Justin Martyr (100-165) said, “Christ being Lord, and God the Son of God” (Dialogue with Trypho, 128), and he said that he would “prove that Christ is called both God and Lord of hosts” (Dialogue with Trypho, 36). We also have early archeological evidence from around 230AD. Ancient remains of an early church were discovered in the Megiddo prison in Israel. The church has ornate religious mosaics and an inscription that says, “God Jesus Christ” (Vassilios Tzaferis, “Inscribed ‘To God Jesus Christ,’” 38-49 in Biblical Archaeology Review March/April 2007 Vol 33 No 2).
[3] Kyle Brosseau, “How to Explain the Incarnation to Hindus.”
[4] Bonhoeffer, Ethics, 84 as quoted in Biblical Critical Theory 360.
[5] “The resurrection raises our consciousness to a new set of possibilities in this world and shows us that the way things are is not the way they will always be” (Christopher Watkin, Biblical Critical Theory, 442). “The resurrection is not a one-time happening but the beginning of a new and ongoing age.” (Ibid., 457).
[6] Douglas Groothuis, Christian Apologetics: A Comprehensive Case for Biblical Faith, 664.
[7] Holden and Geisler, The Popular Handbook of Archaeology and the Bible, 181.
[8] See Boyd and Eddy, Lord or Legend?, 135.
[9] See Groothuis, Christian Apologetics, 583.
* Photo by Willian Justen de Vasconcellos
Free e-Book
In preparation for Easter, I put together a devotional book. If you don’t have something to go through, I encourage you to check it out.
Here’s the link to the free e-book, I hope you find it helpful: Psalms of Our Suffering Savior
Crying On Christmas Day
A lot of us know the cheery and upbeat Christmas song, “I Heard the Bells on Christmas Day.” Many people don’t know Henry Wadsworth Longfellow’s story and poem behind it. Longfellow heard the bells ringing out from a nearby church on Christmas Day, 1863, and heard the happy chatter of the crowds and composed his poem. But the world seemed anything but peaceful and cheery. It was shattered. He had recently lost his second wife to a fire, the Civil War was raging, and his son had just been wounded in battle.[1]
Longfellow said, “How inexpressively sad are all holidays!” “Perhaps some day God will give me peace.”[2] The song versions of Longfellow’s poem don’t capture the bleak despair he was facing but the Civil Wars version comes close. Here are the two last verses of the poem:
And in despair I bowed my head;
“There is no peace on earth,” I said;
“For hate is strong,
And mocks the song
Of peace on earth, goodwill to men!”Then pealed the bells more loud and deep:
“God is not dead; nor doth he sleep!
The Wrong shall fail,
The Right prevail,
With peace on earth, goodwill to men!”
Many bow their heads in despair and say, “There is no peace on earth.” Many people are sad on Christmas Day for various reasons—whether death, divorce, or some other devastation—but sadness is no stranger to Christmas.
Other than “It’s A Wonderful Life,” most Christmas movies are silly, not very serious, and not sad. But the original Christmas story, the true Christmas story, is anything but silly. Jesus was born in an animal troth and was thought by many to be an illegitimate child.
The very reason the Bible says Jesus had to come to earth is sad. Jesus’ very name means, “the Lord saves.” And that is indeed what Jesus came to do, save His people from their sins and the sad situation they had gotten themselves into.
Jesus came into the brokenness and blight of the world. As the Christmas song, “O Holy Night,” says,
The King of kings lay thus in lowly manger,
In all our trials born to be our Friend.
He knows our need— to our weakness is no stranger.
Jesus can sympathize with us (Hebrews 4:15). Jesus understands death and devastation, not just in the way that He knows everything as God, but by experience. Since human beings are made of flesh and blood, Jesus Himself became flesh and blood (John 1:14; Hebrews 2:14), and is acquainted with the stress and sorrow we face.
We don’t always have to be happy-clappy at Christmas. Rather, the Bible says:
There is a time for everything,
and a season for every activity under the heavens:
a time to weep and a time to laugh,
a time to mourn and a time to dance,
a time to tear and a time to mend,
a time to be silent and a time to speak (Ecclesiastes 3:1,4,7).
More Christmas songs than you might realize, understand our plight and pleas for rescue. Here are a few lines from one of my favorite songs, “O Come, O Come Immanuel”:[3]
…free Thine own from Satan’s tyranny
From depths of hell Thy people save
And give them victory o’er the grave
…Disperse the gloomy clouds of night
And death’s dark shadows put to flight
…open wide our heavenly home
Make safe the way that leads on high
And close the path to misery
…O come, desire of nations, bind
In one the hearts of all mankind
Bid Thou our sad divisions cease
And be Thyself our King of peace
We don’t know the exact timing of Jesus’ birth, but it would be fitting if it was a dark cold night. This world is often dark and cold. But Christmas is about Jesus coming into that cold black darkness, relating to us, and bringing life, light, and warmth. In Jesus, “The people who walked in darkness have seen a great light; those who dwelt in a land of deep darkness, on them has light shone” (Isaiah 9:2).
The reality is, that Christmas is about light in darkness and hope amid grief. But Christmas is not lite, and it’s not just about laughter and “ho, ho, ho.” The Bible tells a gritty, realistic story about this broken world. But it also gives hope. It gives:
a bell ringing out in the silence
a light in the midst of darkness
snow silently falling on the black muddied earth
sunrise cresting the top of the trees
reminders that there is change
a new day ahead.
The Bible says that God does not sit idly by, but rather enters the fray. Christmas proves that God so loves the world. We may not always feel light, but He gives the offer of life. When we feel heavy and hollow, He offers to lift our load and give purpose.
Longfellow was sorrowful. His life was shattered. But what if Jesus came to earth to be shattered so that one day you could be mended and whole? And what if He promises to help pick up the pieces and make a masterful mosaic?
What if, in our muddled mess, Jesus the Messiah came? Came to love us and help us heal? What if He loves us? And says, “Come to Me, all who are weary and heavy laden. Come to Me, I have walked the weary road of life, I get it, I understand your strife.” Jesus says, “Come to Me, all who are empty and exasperated. I will give you rest for your souls.”
May God bless each of you this Christmas and in time, help you make a beautiful mosaic out of the shattered shards of life.
Notes
[1] He lost his friend, Nathaniel Hawthorne, around a year later.
[2] See “I heard the bells on Christmas Day.”
[3] Immanuel means “God with us.”
Photo by Abigail
What is Christmas about?
Christmas is about the coming of the Christ. But, what does “Christ” mean? And why does it matter?
The word Christ comes from New Testament Greek. The Greek word is Christos (Χριστός), and it translates the Hebrew word Messiah (מָשִׁיחַ). Great. But what does Christ/Messiah mean? The simple answer is that Messiah means “anointed one.” But there is much more behind the meaning of the word Messiah than just “anointed one.” The Old Testament in various ways and in numerous writings promises that one would come and fulfill various promises. So, the expectation for the Messiah cannot be captured if we think it just means “anointed one.” It does mean that, but that is not all it means.
Do you know what a “honey-do-list” is? Have you ever seen one? I currently have a few things on the list: fix the leaky faucet, refinish the chair, and paint my son’s bedroom. A “honey-do-list” is a checklist of expectations. My wife, Leah, gave me a list and expects me to get everything done on the list. I am glad my wife is understanding and gracious, so the list isn’t very long.
As we think about the Jewish expectations for the Promised One, we are looking at a “honey-do-list” of sorts. We see from Scripture and history the “honey-do list” was not as small and understanding as my wife’s. The Jewish people had a huge list. And different people had different lists, but any list would be difficult to check off.
I think of the messianic expectations like water and oil. You don’t expect them to go together. How can the promised one be a king (2 Sam. 7:12-13; 1 Chron. 17:11-14) and a servant (Is. 52:13-53:12)? “One like the son of man” (Dan. 7:13) and also “Everlasting Father” (Is. 9:6)? How could the promised one suffer and die for His people and yet bring an eternal righteous reign? You don’t think of those things as going together. But sometimes things that you wouldn’t think go together, work quite nicely.
You wouldn’t think oil and vinegar make sense together. And you probably wouldn’t initially think it would make sense to have bacon with anything! It’s good enough on its own, right? But if you add spinach, candied pecans, cheese, oil, and vinegar (transformed into salad dressing), the bacon is elevated, and maybe even a little healthier.
If unexpected combinations result in delicious food, how great would the impact be on a spiritual level? A king who is also a servant?! Someone who has all power but is also all good? We don’t often think of these combinations, but if they could happen, it would be amazing.
The expectation presented in the Old Testament for the Promised One seems almost impossibly diverse. How could any one person fulfill the many expectations? How could it make sense for the “Ancient of Days” (Dan. 7:9, 13, 22) to be a descendant of king David (2 Sam. 7:12-16; Is. 11:1; Jer. 23:5-6)?
The New Testament authors, over and over, argue that Jesus is the Promised One, the long-awaited Messiah, who fulfills the prophecies, patterns, pointers, and promises of the Old Testament (2 Cor. 1:20). He will crush the serpent of old (Gen. 3:15) and lead the way back into Eden, He will bless all the nations of the earth, and He will set up His righteous and eternal Kingdom.
The messianic expectations appeared to be nothing more than unrelated and random shards of glass. But the New Testament helps us see they all work together to form an astounding, almost unbelievable, stained-glass picture of Jesus, the long-awaited, promised Messiah. That’s why understanding what Christ means matters. Without understanding the expectations for the Messiah, we’re left with broken glass, rather than a breath-taking mosaic.
Regarding prophecy, there are several Old Testament passages we could consider. I’ll give the Old Testament reference and then the New Testament reference.
- His appearance will be disfigured (see Isaiah 52:14 and Matthew 26:67).
- He will be despised and rejected (see Isaiah 53:3 and John 11:47-50).
- He will take sin upon Himself (see Isaiah 53:4-6, 8 and 1 Corinthians 15:3).
- He will be silent before His oppressors (see Isaiah 53:7 and Matthew14:60-61).
- He will be assigned a grave with the wicked and the rich in His death (Isaiah 53:9 and Mark 15:27-28, 43-46).
- He will be a descendant of king David (see 1 Chronicles 17:11-14 and Luke 3:23, 31).
- He will be born in Bethlehem (see Micah 5:2 and Matthew 2:1).
- He will be preceded by a messenger (see Isaiah 40:3-5 and Matthew 3:1-2).
- He will have a ministry of miracles (see Isaiah 35:5-6 and Matthew 9:35; 11:4-5).
- He will enter Jerusalem on a Donkey (see Zechariah 9:9 and Matthew 21:7-9).
- His hands and feet will be pierced (see Psalm 22:16 and Luke 23:33).
- He will be hated without reason (see Psalm 69:4 and John 15:25).
- His garments will be divided and lots will be cast for them (see Psalm 22:18; John 19:23-24).
- His bones will not be broken (see Psalm 34:20 and John 19: 33).
- His side will be pieced (see Zechariah 12:10 and Jn. 19:34).
- He, the Mighty God, will be born (see Isaiah 9:2-7 and Matthew 1:23; John 1:1-3, 14).
Christmas—the real meaning of the season—is about Christ, the fulfillment of God’s promises, and all the many things that means.
Photo by Jakob Owens
What Made Mary Special?
What made Mary special? Was there something in her background that made God choose her? Did she have a high place in society?
Let’s look at some background to try to answer those questions.
Mary was a young girl (maybe as young as thirteen) from an obscure town. Actually, when one of Jesus’ future disciples heard where Jesus was from he said, “Nazareth?! Can anything good come from there?”
The person Mary was engaged to be married to was a not a wealthy man. He was a carpenter. Mary likely had a hard but normal upbringing. Mary’s name in Hebrew (“Miriam”) could be connected to the Hebrew word for “bitter.” It’s not hard to imagine that Mary had already faced much in her life that was bitter and in her lifetime she certainly would.
So, Mary’s background, upbringing, and social status did not make Mary special. What made Mary special? What does the Bible say?
Luke chapter 1 (specifically verses 26-56) is where we see the most about Mary. We can make a few observations from this passage and see why Mary was special.
1) Mary was Favored by God
Mary was favored by God (Lk. 1:28,29,30). What does that mean? The word favored here means that Mary received grace, not that she is a source of grace for others. The favor Mary received was unmerited.
So, was Mary normal? In some ways, yes. You might even say, plain. Mary herself says that she was of “humble estate” (Lk. 1:48; 52).[1] However, as John MacArthur says, “She was the one sovereignly chosen by God—from among all the women who have ever been born—to be the singular instrument through which He would at last bring the Messiah into the world.”[2] So, was she normal? Yes and no.
Pervasive Peace through the Second Advent
In Christmas, we celebrate the advent or coming of Christ. The first coming enabled a way for peace to be realized. Humans can, through Christ, have renewed fellowship with God. Yet, as Jesus Himself said, in the world we will have trouble and tribulation.
So, if that’s the case, if in the world we will have difficulty and distress, then how can we have peace? This Sunday I get to preach on the “Pathway to Peace” from Isaiah chapter 11. I’m excited and thankful to be able to do that.
I, however, have too much material. So, I thought I’d share here, part of how that peace is possible.
First, Isaiah paints a beautiful and powerful picture of peace (see Isaiah 11:1-9). A little baby can play with a king cobra without fear (v. 8). How is this possible?
Isaiah 11:9 tells us: the knowledge of God is intimately experienced. And so: nothing will “harm nor destroy on all [the Lord’s] holy mountain.” Instead of harm, “the earth will be filled with the knowledge of the Lord as the waters cover the sea.”
The Messiah will make it so not only the knowledge of the LORD is pervasive but intimacy with the LORD is too. Knowledge in the Old Testament is not merely head knowledge, but it is experiential (When Adam “knew” Eve, Genesis 4:1, it was not mere cognitive knowing, it was experiential).
Also, we should ask, how is it that the waters cover the sea? The waters cover the sea by filling it to the fullness of capacity. God and His goodness will be experienced and known to maximum capacity! We will have the strength together with all the saints to comprehend and know “the breadth and length and height and depth” of the “love of Christ that surpasses knowledge” and we will be “filled with all the fullness of God” (see Ephesians 3:18-19).
Look at what’s going to happen when Jesus reigns on earth!:
“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” (Isaiah 9:7).
Of peace, there will be no end!
Justice and righteousness forevermore!
Of course, this is not yet a reality. First, Christ came as a Lamb to be slain. Next, He’s coming as the Lion of the tribe of Judah (see Revelation 5:5).
In that day, when perfect peace comes upon the earth, the LORD says, “my chosen ones will long enjoy the work of their hands” (Is. 65:22). The most precious moments that we experience on earth—whether that’s a Thanksgiving dinner, a beautiful sunset, or being lost in a song or prayer of praise—will be multiplied infinitely.
“What no eye has seen, nor ear heard, nor the heart of man imagined, what God has prepared for those who love Him” (1 Corinthians 2:9).
How ironic, how sad, that the Rejected One, is the One who brings renewal of the whole earth.
Fellow Christians, please share the message that is so needed in these days of distress. And pray for your neighbors, that they would have peace that surpasses understanding.
Please pray that the Rejected One, the one alone who brings perfect and pervasive peace, would no longer be rejected.
Christian Status
As Christians, Jesus is emphatically our Leader and Lord and His Kingdom is not of this world. His Kingdom is an everlasting Kingdom made up of people from Sierra and Senegal, Armenia and America, China and Czechia, Portugal and Pakistan, Mexico and Mali (and many many more). America is not and never will be Israel. And the paradigms and parallels that we try to place on America that are meant for God’s people will never work because they are not theologically accurate.
Christians belong to an entirely different kingdom. Jesus’ Kingdom is not of this world. The paradigms that people have that have Americans or Christian Americans as the promised people is gravely wrong. God’s promise to bless the nations is not a promise to America, it is a promise fulfilled in The Son of Abraham, Jesus. All the nations of the earth are blessed in and through Him.
Christian citizenship and allegiance first belongs to our Lord Jesus’ Kingdom, and only secondarily to any merely earthly kingdom. Our hope also needs to visibly be in the Lord Jesus, the supreme Lord of the universe that actually suffered as a servant for His subjects, and not in any earthly power. We work for change and we work with sacrificial love, but we do not have our hope wrapped up here.
As Christians, it is also important to remember, we work primarily at the heart level as Jesus did, and as surgeons do, not mainly on the symptoms level. Our overarching desire is to change the cause, pull the root. We believe primarily in transformation from the inside out and not mainly in the mere reformation of society. We don’t want to rearrange the furniture on the Titanic, we want as many passengers rescued as possible. We don’t mainly want to save America, we mainly want Americans saved. So, even while we work for progress on the policies we believe in, our hope is not in them. We know, as it says in the book of Revelation, the new Jerusalem comes down out of heaven; it is not constructed here (21:2).
The Christian hero and hope is a seemingly powerless middle-eastern refugee carpenter with olive skin that was crucified as a criminal and rejected outcast. That’s who Christians identify themselves with and place all of their hope in. Not in the seemingly powerful people, politicians, or political parties who have technology and Ph.D.’s, money and influence, beauty and charisma.
Further, we should not even lead people to believe that our hope is in people or any earthly power. “The hope within us” that is supposed to be communicated and seen is that Christ is Lord (1 Peter 3:15). It may not always look like He is in the world around us, but the reality is that He is. Jesus rose from the dead and demonstrated in space and time that He is Lord and He is coming back soon. It is also important to remember that when we tell people about our hope in Messiah Jesus, that we do so “with gentleness and respect” (1 Peter 3:15).
When the onlooking world sees Christians, they should see we have hope that transcends this world. “Christ in us”—not a mere person, policy, or political party—is the “hope of glory” (Col. 1:27). The exiles spoken of in Hebrews made it clear (11:14) that “they were longing for a better country—a heavenly one. Therefore God is not ashamed to be called their God” (11:16). May that be clear for us too! May we make it abundantly clear that we are looking for and longing for the country the Lord has prepared for us (v. 14).
in X 