Disclosure: This post may contain affiliate links, meaning Beautiful Christian Life LLC may get a commission if you decide to make a purchase through its links, at no cost to you.
If you could accomplish great things for the glory of God, but no one except God and you would know, would you still put in all the work necessary to accomplish those things? This is a question I have asked myself a million times and found myself asking it again this week. A while back, a friend recommended a documentary on Netflix called The Alpinist. Spoiler alert:The Alpinist is about a young man named Marc-Andre Leclerc. Leclerc is portrayed as one of the world's best solo rock climbers (meaning no ropes) in a world that most people don't know about.
To be a solo climber is to traverse some of the earth's most dangerous mountains without the safety of a rope, which would lead any sane spectator to give praise to the accomplishments of these brave men and women. Leclerc, though, has a different definition of what "solo" means. The makers of the documentary find themselves frustrated with Marc-Andre because he would leave the country and go climb some of the most difficult mountains in the world without telling them. In short, they couldn't swallow the fact that Leclerc was willing to climb these massive walls without getting the credit they believed he deserved. He finally calls them and explains that it's not truly a solo climb if others are there filming.
Am I willing to put in the labor to glorify Jesus with my life even if no one sees?
As enjoyable as the documentary is to watch because of Leclerc's passion, his pure love for climbing, and his resistance to doing things for a world obsessed with catching every moment (because "if you don't post it on social media, did it even happen?”) I found myself asking the question, "Am I willing to put in the labor to glorify Jesus with my life even if no one sees?" The truth is, this has been an ongoing war for me for years. As ugly as it may sound, I like to hear that I'm doing a good job, and it's often hard to give yourself to something for years when there are no pats on the back to follow.
Years ago, the Lord used a verse to confront my desire for self-glory. Jesus, confronting the Pharisees, says to them one day,
“How can you believe, when you receive glory from one another and do not seek the glory that comes from the only God?” (John 5:44)
All of us were created to glorify God, but our sin causes us to pervert it and seek glory for ourselves. I know this is a battle that consistently wages a war against the Spirit inside me.
When we seek glory for ourselves, we make ourselves big and the world so small.
What I found as I watched and listened to Leclerc was my own desire to enjoy God, to labor for him, and to give him all the glory, even if no one is watching. There is a childlike purity and simplicity to it. It allows wonder and awe to come rushing back in and replace the ugliness of caring so much about what people think.
At one point in the documentary, Marc-Andre looks up at this massive mountain covered with snow and says, "One of the coolest feelings that a human can experience is to feel so small in a world that's so big." When we seek glory for ourselves it crushes our ability to wonder and marvel because we make ourselves big and the world so small. We forget that we are finite and that there is the Creator who fashioned this world as an outpouring of his love and creative perfection.
So how do we calibrate to living for the glory of God again, even if no one sees our labors except God? We could try really hard, but we all know that doesn't last too long. We could still seek the glory but pretend to be humble, all the while dying inside. Or, we could look to the one who saw our glory-hunger and came down to save us from it.
King Jesus, the one who created all things for his own glory (Col. 1:15-20), came down to this big world to give us something better. He came to remind us that there is something more satisfying than chasing glory for ourselves, and that is to give the glory to the one who is worthy of it.
Jesus died for all the times we sought to steal his glory from him.
To do so, Jesus lived this life of always giving glory to his Father. In fact, the gospel of John has this theme woven throughout the book. Another Bible verse that helps us rightly see the glory that is worth pursuing—the glory of Jesus—is Hebrews 12:2. Here we are told to whom we should look and why we should look at him:
Looking to Jesus, the founder and perfecter of our faith, who for the joy set before him endured the cross, despising the shame, and is seated at the right hand of God.
First, we are called to look to Jesus. He is the all-glorious one who is worthy of all of our labors. When our eyes are fixed upon him and his glory, the world and the approval of people seem small in comparison. Second, it was because of the joy set before him that Jesus endured the cross. Not only did he live in a way that showed he was living for the glory of God alone, but he also died for all the times we sought to steal his glory from him.
Jesus always had and always will have the glory.
The day Jesus hung on the cross, no one stood by clapping and cheering with honest joy and appreciation for what he did. Instead, he was mocked and ridiculed, but he knew a joy awaited. John 17:5 tells us what Jesus was praying prior to the cross:
"And now, Father, glorify me in your own presence with the glory that I had with you before the world existed."
Jesus always had and always will have the glory. We can fool ourselves into thinking self-glory is a worthy pursuit, or we can return to our childlike state of being in awe of our all-glorious Savior who lived, died, rose, and ascended for us. When we look to him, labor for him, and glorify him, we actually find that for which we were made.
Leclerc's girlfriend explains what it's like being around Marc. At one point she says, "When Marc comes out of the mountains, he's different. He's radiant from having this unique experience." Let me assure you, the radiance that Leclerc emitted is a small sliver compared to the transforming effects of looking into the face of the all-radiant Word who spoke mountains into existence (2 Cor. 3:18; Heb. 1:1-3).
The question is, if you could only accomplish great things for the glory of God but no one but you and God would know, would you still put in all the work necessary to accomplish those things?
Many people recognize the stress and pressure that can build up around people with important jobs. No one is surprised when doctors, lawyers, accountants for large firms, or financial advisors experience stress. High intensity jobs take a toil physically as well as mentally and physiologically on the practitioner and often his or her family.
So while we expect professionals who care for our earthly and temporary health, finances, and legal problems to suffer from work-related stress, why do we forget those who care for our immortal souls? Pastors are prone to high rates of burnout and are not immune to stress-related problems from their work such as anxiety and depression. Here are five ways to support your pastor.
1. Build up your pastor with words of affirmation.
Pastors who love their flocks and truly seek to serve the Lord and faithfully preach his word and care for his flock often spend many hours on sermon preparation. Some pastors preach two different sermons a week, which means two different texts to translate and study, pray over, and seek to explain and apply to their particular congregation.
There isn’t a cookie cutter formula for faithful exegesis. Every text has its own particular challenges and must be prayerfully, thoughtfully, and studiously examined and prepared. Thus, while it’s easy to criticize a sermon, it is important to show love to your pastor with encouraging words of thanks for the time he spent preparing the sermon for you and even by asking follow-up questions.
Often what a pastor is able to put into a sermon is just a sliver of the work he covered for that week. Thoughtful and thankful interaction from the congregation is a wonderful blessing.
2. Show kindness to your pastor.
While you may only see your pastor once a week, it’s important to keep in mind that pastors are very busy people. They are constantly on call (or text) for anyone and everyone who needs help, comfort, or counsel. Much of their time is spent with people in the congregation as counselors or mentors.
Pastors pour out a lot to their congregations, and just because you may not see some or most of what they are doing, it doesn’t mean their work isn’t benefiting you. Guarding, protecting, and building up God’s church means they are always on call, no matter what. They are constantly giving of themselves to those who need them.
It’s good to take a moment to give them a call or email them—not to ask for something but rather just to say you appreciate what they do. Perhaps offer to help them out with something they have been trying to accomplish but keep getting stalled at finishing because of church related work. Ask them if there is anything you can do to be of assistance to them.
3. Encourage your pastor to fellowship with other pastors.
You may wonder about pastors getting together. Is it a waste of time? Most of us don’t get paid to have breakfast meetings or do Bible study with our “pals.” Ministry is hard, and it is often solitary work. There are things pastors can’t discuss with their congregants, including struggles they may be having or church related business that is unwise to share with others.
Encourage your pastor to regularly meet, pray, and fellowship with other pastors so they can minister to each other and support each other. This may one of the few places that he can speak freely and get help, counsel, and encouragement. All of us need that person with whom we can share our struggles. Pastors need the close friendship of other pastors. Support your pastor in making time frequently to connect with other pastors.
4. Pray for your pastor.
Prayer is a mighty tool the Lord uses. Please don’t neglect praying for your pastor. He needs all the help he can get from his congregation, and prayer is something everyone can do. Whether you are a busy mother, a hard-working dad, a college student, or a child, everyone can say a prayer for the work the Lord is doing through their pastor.
God’s enemies never stop trying to tear down Christ’s church, and God’s people must remember that prayer is a weapon against such attacks. Use your most handy weapon on a daily basis for your pastor, whether you are an aged saint or a little child.
5. Be gracious.
Pastors are held to a high standard, and they should be. Yet, we must also remember that they and their families have normal decisions to make like other families: where their kids should go to school, what movies they watch, and when and how they vacation. As those in the public eye, pastors (and their families) are constantly reminded that people are onlookers to their life and their life decisions.
They are probably more aware than you think that their decisions will be judged by others, and they often will decide to do or not do something with their congregations in mind. Please be gracious when something they do doesn’t seem to line up with your expectations. Realize that pastors are also humans who need patience, love, and understanding, just like their brothers and sisters in Christ to whom they are ministering.
Disclosure: This post contains affiliate links, meaning Beautiful Christian Life LLC may get a commission if you decide to make a purchase through its links, at no cost to you.
You wake up in the morning, scratch your back and stretch. You grab some coffee and then sit down to read the news. The first story that catches your eye includes a photograph of people doing something that makes your blood boil. You grit your teeth and mutter something under your breath and then share the link with your friends on your favorite social media site with some choice comments.
You decide to go shopping. While walking through the local store, you see a group of teenagers. They are brash, loud, and obnoxious. Several of them have multiple tattoos and piercings. The band logos and art on their clothing are offensive to you. They cast a sneering glance at you as you walk by. You can feel your blood pressure rising. You pull out your phone and write a quick tweet about how much you dislike the younger generation.
I was one of the lost people we see every day.
I could go on, but the point I want to make concerns our attitude as Christians towards the lost people we see every day. This is important to me because I was one of those lost people, and not once did any Christian even attempt to talk with me about the Gospel of Christ. I’ve often wondered why.
I grew up near Houston, Texas, deep in the southern part of the United States. It’s often called “the Bible Belt” because there are so many churches and so many Christians. Presumably, I ran across some of them during those years. If so, not one of them spoke a word to me about Jesus. (While in high school, I did encounter an elderly gentleman handing out Gideon's pocket New Testaments to students. He gave me one but didn't speak. I'm thankful that he showed at least that much care because several years later, God used that New Testament to draw me to Christ).
I went out of my way to try to offend people because I hated myself and everyone else.
Perhaps the Christians who encountered me during those years reacted the way we regularly react to the lost today. We watch the news and are shocked to see young people who are without Christ and without hope behaving like the sinners they are. Had you encountered me during my teenage years, you likely would have been repulsed at my attitude, my language, my clothing, everything. I went out of my way to try to offend people because I hated myself and everyone else. When I see young people running away from God, acting in the most offensive ways they can imagine, I see my younger self. I see lost people who are in desperate need of Christ.
We cannot simply assume that a lost person is a lost cause.
As Christians, one of our primary tasks is to share the good news with those who desperately need it, and who needs it more than those who are lost. In order to do this our attitudes need to be completely re-shaped and conformed to Christ. Rather than hate that lost person because he or she is doing what any biblically informed Christian should expect a totally depraved sinner to do, namely sin, we should pray for them. Show them the compassion and love of Christ. Tell them that life is not meaningless. Tell them that with Christ, there is light at the end of the tunnel, eternal light. We cannot simply assume that a lost person is a lost cause.
In short, if you see young me on the news, or in your social media feed, or in the store, care enough about my eternal destiny to at least pray for young me. If you have the opportunity, tell young me about Jesus. Young me might laugh in your face, but at least old me won’t wonder why no Christian ever talked to young me about Jesus.
Disclosure: This post may contain affiliate links, meaning Beautiful Christian Life LLC may get a commission if you decide to make a purchase through its links, at no cost to you.
Some Christians think it is perfectly fine to drink alcohol, while others believe it is sinful to partake. Which view is correct?
Alcohol consumption is a tough topic because it is associated with both joyful and tragic situations. People go to weddings and special events and see those in attendance lifting glasses of champagne in celebration. Try finding a Super Bowl party where alcohol isn’t part of the festivities. Commercials, advertisements, social media, movies, and television heavily promote beer, wine, and liquor as means to having a fun and active social life.
On the other hand, everyone reading this most likely knows someone who has been hurt in some way because of alcohol. You may live with an alcoholic or know someone who does. You may know a family whose relative has died in an accident caused by the consumption of alcohol. I personally have experienced both of these situations.
What does the Bible have to say about the topic of alcohol use?
Many Christians completely abstain from consuming any alcohol, since they believe Scripture declares it to be sinful. Others point to the fact that Jesus not only drank wine, but he also made wine at a wedding in Cana where the host had run out of his own supply in the middle of the celebration. Jesus’ own mother, Mary, actually brought the situation to his attention (John 2:3–5).
Alcohol is not evil in itself. It is one of God’s good gifts that can be—and often is—abused (Psa. 104:14–15). There are numerous Bible verses that extol alcohol and ones that give dire warnings regarding its intake. OpenBible.com lists 75 passages from the Bible about drinking alcohol.
One Bible verse that clearly supports the intake of alcohol is the apostle Paul’s admonition to Timothy to drink wine for health reasons:
No longer drink only water, but use a little wine for the sake of your stomach and your frequent ailments. (1 Tim. 5:23)
Jesus had the following to say regarding people who criticized him for drinking alcohol:
“For John came neither eating nor drinking, and they say, ‘He has a demon.’ The Son of Man came eating and drinking, and they say, ‘Look at him! A glutton and a drunkard, a friend of tax collectors and sinners!’ Yet wisdom is justified by her deeds.” (Matt. 11:18–19)
Here are two Bible verses that warn against excessive use of alcohol:
Wine is a mocker, strong drink a brawler, and whoever is led astray by it is not wise. (Prov. 20:1)
Envy, drunkenness, orgies, and things like these. I warn you, as I warned you before, that those who do such things will not inherit the kingdom of God. (Gal. 5:21)
There are clearly more verses in the Bible warning about the dangers of excessive alcohol consumption than there are verses extolling its virtues. Alcohol use impairs a person's judgment, reaction time, and coordination. This is why combining drinking alcohol with the operation of any kind of machinery, including a motor vehicle, is so dangerous. Scripture warns kings not to crave alcohol because a ruler needs a clear mind to uphold justice and protect the oppressed (Prov. 31:4–5). Excessive use of alcohol can lead to many short and long-term health problems as well.
Some people point out that wine drinking combated the problem of poor water quality in biblical times as the ingredients in wine killed harmful microorganisms present in raw water. Another possible explanation for the apparent acceptability of alcohol consumption in the Bible is that the wine back then most likely contained lower levels of alcohol and was therefore less intoxicating. Many of today’s varieties use modern fermentation methods that produce higher levels of alcohol than could ever have been achieved in biblical times.
While wine may not have contained as much alcohol in ancient times as it does today, fermented beverages in biblical times clearly had the capacity to make people drunk. This is why so many Scripture passages warn against excessive consumption of wine and strong drink (a beverage containing a significant amount of alcohol; some Bible verses that mention "strong drink" include Lev. 10:9; Isa. 5:11; Luke 1:15).
Those who choose to drink alcoholic beverages must always do so only as is honoring to Christ.
Even in light of the many biblical warnings regarding the abuse of alcohol, Christians have the liberty to enjoy this gift from God within the boundaries of God’s moral law. Believers who feel it is safer not to drink any alcohol have the freedom to abstain. Those who choose to drink alcoholic beverages must always do so responsibly—doing no harm to others or themselves. Paul also exhorts Christians to abstain from drinking alcohol in situations where doing so could cause their brothers or sisters in Christ to stumble (Rom. 14:21). We should always seek to bring honor to the Lord in all our activities:
So, whether you eat or drink, or whatever you do, do all to the glory of God. (1 Cor. 10:31)
Drinking alcoholic beverages needs to be approached with maturity, wisdom, restraint, and, most of all, love for God and our neighbor (Mark 12:30–31). We are commanded to heed civil laws (e.g., age restrictions for alcohol consumption, intoxication level limits while driving a vehicle, etc.) that are put in place for our protection in God’s providence (Rom. 13:1). The apostle Peter reminds believers, “Your adversary the devil prowls around like a roaring lion, seeking someone to devour” (1 Pet. 5:8). Christians should always be sober-minded and watchful:
Look carefully then how you walk, not as unwise but as wise, making the best use of the time, because the days are evil. Therefore do not be foolish, but understand what the will of the Lord is. And do not get drunk with wine, for that is debauchery, but be filled with the Spirit, addressing one another in psalms and hymns and spiritual songs, singing and making melody to the Lord with your heart, giving thanks always and for everything to God the Father in the name of our Lord Jesus Christ, submitting to one another out of reverence for Christ. (Eph. 5:15–21)
Jesus is our King who rules over us not in an oppressive way but rather to care for us, protect us from harm, and grow us in holiness through the indwelling work of the Holy Spirit. Enjoy wine, beer, or any other alcoholic beverage if you so choose but only as is honoring to Christ and your fellow human beings.
Disclosure: This post may contain affiliate links, meaning Beautiful Christian Life LLC may get a commission if you decide to make a purchase through its links, at no cost to you.
In the movie How the Grinch Stole Christmas (2000), there is a scene where the main character (played by Jim Carrey) goes on a monologue about his feelings of self-hatred:
The nerve of those Whos. Inviting me down there—on such short notice! Even if I wanted to go, my schedule wouldn't allow it. 4:00—wallow in self-pity; 4:30—stare into the abyss; 5:00—solve world hunger, tell no one; 5:30—jazzercize; 6:30—dinner with me—I can't cancel that again; 7:00—wrestle with my self-loathing... I'm booked!
It’s not only the Grinch—the truth is that each one of us knows all too well our own mistakes and shortcomings. And when it comes to finding someone to blame, the easiest person with whom to find fault is usually oneself. Here are twelve good things for Christians to remember when they are tempted to indulge in self-loathing:
1. It’s not just you—every one of us has messed up.
For by works of the law no human being will be justified in his sight, since through the law comes knowledge of sin. (Rom. 3:20)
For all have sinned and fall short of the glory of God. (Rom. 3:23)
If we say we have no sin, we deceive ourselves, and the truth is not in us. (1 John 1:8)
2. Jesus was born in the flesh to do for us what we could not do for ourselves.
For while we were still weak, at the right time Christ died for the ungodly. For one will scarcely die for a righteous person—though perhaps for a good person one would dare even to die—but God shows his love for us in that while we were still sinners, Christ died for us. (Rom. 5:6-7)
For God has done what the law, weakened by the flesh, could not do. By sending his own Son in the likeness of sinful flesh and for sin, he condemned sin in the flesh, in order that the righteous requirement of the law might be fulfilled in us, who walk not according to the flesh but according to the Spirit. (Rom. 8:3-4)
3. All who are in Jesus Christ are no longer under condemnation.
There is therefore now no condemnation for those who are in Christ Jesus. For the law of the Spirit of life has set you free in Christ Jesus from the law of sin and death. (Rom. 8:1-2)
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. (Rom. 5:19)
4. Jesus gives believers mercy and grace.
For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, not a result of works, so that no one may boast. (Eph. 2:8-9)
Let us then with confidence draw near to the throne of grace, that we may receive mercy and find grace to help in time of need. (Heb. 4:16)
5. While it’s good to recognize your sinfulness and great need of God’s grace, God doesn’t want his children to condemn themselves.
In Him and through faith in Him we may enter God's presence with boldness and confidence. (Eph. 3:12)
For whenever our heart condemns us, God is greater than our heart, and he knows everything. Beloved, if our heart does not condemn us, we have confidence before God. (1 John 3:20-21)
6. Believers have objective peace in Christ’s finished work on their behalf.
Therefore, since we have been justified by faith, we have peace with God through our Lord Jesus Christ. Through him we have also obtained access by faith into this grace in which we stand, and we rejoice in hope of the glory of God. (Rom. 5:1-2)
And you, who were dead in your trespasses and the uncircumcision of your flesh, God made alive together with him, having forgiven us all our trespasses, by canceling the record of debt that stood against us with its legal demands. This he set aside, nailing it to the cross. (Col. 2:13-14)
7. Jesus sympathizes with your weaknesses.
For because he himself has suffered when tempted, he is able to help those who are being tempted. (Heb. 2:18)
Since then we have a great high priest who has passed through the heavens, Jesus, the Son of God, let us hold fast our confession. For we do not have a high priest who is unable to sympathize with our weaknesses, but one who in every respect has been tempted as we are, yet without sin. (Heb. 4:14-15)
8. The Spirit helps believers in their weakness.
For you did not receive the spirit of slavery to fall back into fear, but you have received the Spirit of adoption as sons, by whom we cry, “Abba! Father!” (Rom. 8:15)
Likewise the Spirit helps us in our weakness. For we do not know what to pray for as we ought, but the Spirit himself intercedes for us with groanings too deep for words. (Rom. 8:26)
9. Even though this life is fraught with hardships, God has called his children to a holy calling.
For we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them. (Eph. 2:10)
Therefore do not be ashamed of the testimony about our Lord, nor of me his prisoner, but share in suffering for the gospel by the power of God, who saved us and called us to a holy calling, not because of our works but because of his own purpose and grace, which he gave us in Christ Jesus before the ages began. (2 Tim. 1:8-9)
10. All believers have a secure inheritance from God.
And it is God who establishes us with you in Christ, and has anointed us, and who has also put his seal on us and given us his Spirit in our hearts as a guarantee. (2 Cor. 1:21-22)
In him we have obtained an inheritance, having been predestined according to the purpose of him who works all things according to the counsel of his will. (Eph. 1:11)
11. Nothing can separate believers from God’s love in Jesus Christ.
For I am sure that neither death nor life, nor angels nor rulers, nor things present nor things to come, nor powers, nor height nor depth, nor anything else in all creation, will be able to separate us from the love of God in Christ Jesus our Lord. (Rom. 8:38-39)
And I am sure of this, that he who began a good work in you will bring it to completion at the day of Jesus Christ. (Phil. 1:6)
“My sheep hear my voice, and I know them, and they follow me. I give them eternal life, and they will never perish, and no one will snatch them out of my hand. My Father, who has given them to me, is greater than all, and no one is able to snatch them out of the Father’s hand. I and the Father are one.” (John 10:27–30)
12. You can stand firm because Jesus is the author and finisher of your faith.
Looking to Jesus, the founder and perfecter of our faith, who for the joy that was set before him endured the cross, despising the shame, and is seated at the right hand of the throne of God. (Heb. 12:2)
Blessed is the man who remains steadfast under trial, for when he has stood the test he will receive the crown of life, which God has promised to those who love him. (James 1:2)
Disclosure: This post may contain affiliate links, meaning Beautiful Christian Life LLC may get a commission if you decide to make a purchase through its links, at no cost to you.
Try to imagine God taking on a human body. With God all things are possible of course—the incarnation is not too difficult for God, even though our thinking about it might make our finite heads swirl. Yet, should we be surprised that God came in the form of a suffering servant—the man Jesus Christ, who would save his people from their sins? Let's go back to the biblical writings a number of centuries before the incarnation.
“‘The virgin shall conceive and bear a son’” (Isa. 7:14).
About 700 years before Jesus was born in the flesh, the prophet Isaiah proclaimed,
“Therefore the Lord himself will give you a sign. Behold, the virgin shall conceive and bear a son, and shall call his name Immanuel” [which means "God with us"]. (Isa. 7:14; see also Matt. 1:23)
A child would be born who would rule on the throne of David forever:
For to us a child is born, to us a son is given; and the government shall be upon his shoulder, and his name shall be called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace" (Isa. 9:6).
Isaiah wrote that "the zeal of the LORD of hosts will do this" (Isa. 9:7). In other words, God would bring a child into the world to save and rule his people forever.
“You are my Son; today I have begotten you” (Ps. 2:7).
The prophet Micah, also writing about 700 years before Jesus' birth, said the king would come from Bethlehem:
But you, O Bethlehem Ephrathah, who are too little to be among the clans of Judah, from you shall come forth for me one who is to be ruler in Israel, whose coming forth is from of old, from ancient days. (Mic. 5:2)
Even the second Psalm points to God's Son when David writes,
I will tell of the decree: The LORD said to me, "You are my Son; today I have begotten you." (Ps. 2:7)
But what did the prophets say would become of the Son of God?
“He was despised and rejected by men, a man of sorrows, and acquainted with grief” (Isa. 53:3).
Isaiah revealed what God's Son would look like, how he would live, and how he would die to heal us:
For he grew up before him like a young plant, and like a root out of dry ground; he had no form or majesty that we should look at him, and no beauty that we should desire him. He was despised and rejected by men, a man of sorrows, and acquainted with grief; and as one from whom men hide their faces he was despised, and we esteemed him not. Surely he has borne our griefs and carried our sorrows; yet we esteemed him stricken, smitten by God, and afflicted. But he was pierced for our transgressions; he was crushed for our iniquities; upon him was the chastisement that brought us peace, and with his wounds we are healed.” (Isa. 53:2-5)
The child born in Bethlehem would not be handsome and attractive—he would be afflicted, suffer, be wounded, and ultimately put to death. "It was the will of the LORD to crush him" (Isa. 53:10) until “he poured out his soul to death,” while bearing the sins of many (Isa. 53:12).
“‘You shall call his name Jesus, for he will save his people from their sins’” (Matt. 1:21).
Christ Jesus, the eternal Son of God who is "God with us" took on human flesh to suffer and die as a man since it was mankind who owed the debt of death for sinning against God. God sent his Son into this world to satisfy the justice of God by bearing our penalty for us. And it was a penalty so great that only God himself could bear the just and righteous wrath of God.
Many centuries before he was born in Bethlehem, God revealed his Son to his people, the man who would be called Jesus, because he would save his people from their sins (Matt. 1:21). God fulfilled his promise to send his one and only Son so that all who believe in him may have eternal life (John 3:16).
Disclosure: This post may contain affiliate links, meaning Beautiful Christian Life LLC may get a commission if you decide to make a purchase through its links, at no cost to you.
"O Come, O Come, Emmanuel" is one of the better-known hymns that is typically sung during the Christmas season. What some may not know is that it originated in the Middle Ages, around A.D. 800, as an antiphon, or anthem, that was restructured into verse form in the 1100's and was eventually published in Latin in 1710. The hymn was later discovered, translated, and published in 1851 by John Mason Neale, an Anglican minister.
As people sing this hymn, they know that they are singing about the birth of Christ. However, what is striking about this hymn is the way in which it unpacks the birth of Christ. It moves from the shadows of the Old Testament into the light of the New Testament with the revelation of God in Christ. This hymn traces the themes of Israel's exodus to the eschatological, or final, exodus that was to begin with the birth of the Messiah.
We can see this progressive unfolding of God's redemptive plan if we turn to the Old Testament and begin with Israel's exile in Babylon.
Mourning in Lonely Exile
In Israel's earliest days as a nation, God brought his people out of Egypt, made a covenant with them, and began to lead them to the land of promise—the land that he had sworn to give to Abraham and his descendants (Gen. 15:18-21). Israel, of course, was a cantankerous nation and lacked the faith to enter the Promised Land, to believe in the gospel promise of God (Heb. 3:18-4:2).
When Israel had finished her forty-year wandering and stood at the threshold of the Promised Land, it was undoubtedly a time of excitement and hope. The people of Israel were at last going to enter the land promised to their patriarch Abraham so long before.
On the eve of their entry into the land, however, Moses wrote an inspired prophetic song. This song was filled with praises for their covenant Lord, but at the same time it foretold Israel's future disobedience and sin (Deut. 32:20-24). Israel did fulfill these words and was carried off into exile because of their sin, idolatry, and rebellion. The northern kingdom of Israel was taken away by the Assyrians in the eighth century B.C., and the southern kingdom of Judah was taken away into captivity by the Babylonians in the sixth century B.C.
Over the centuries, millions of people have been displaced by war—exiled from their home country. However, Israel's exile in Babylon was unique, because Israel was the only nation on the face of the earth with whom God had made a covenant. Just as God had put Adam, the first man and God's son (Luke 3:38), in the garden-temple of Eden, so he had given Israel, his firstborn son (Ex. 4:22), a fruitful land—one flowing with milk and honey, one that was also marked by God's very own presence.
In the same way that God walked in the cool of the day with Adam in the beautiful garden-temple (Gen. 3:8), so too God walked with Israel in the Promised Land by his presence in the tabernacle (Lev. 26:11-12; 2 Sam. 7:6). Yet, like Adam before them, Israel sinned, which caused the prophet Hosea to cry out: "Like Adam they transgressed the covenant" (Hos. 6:7).
As punishment for their disobedience, like Adam before them, the people of Israel were exiled from the presence of God. Israel was carried into exile to Babylon, longing for the presence of God, longing for God to redeem them and ransom them from their captivity. However, the faithful remnant did not desire merely to return to the land, but ultimately for God to dwell once again in their presence (Ps. 137:1-4). As Israel sat in exile by the waters of Babylon, there was still hope of redemption.
Many undoubtedly looked to the prophetic words of Isaiah: "Therefore the Lord himself will give you a sign. Behold, the virgin shall conceive and bear a son, and shall call his name Immanuel" (Isa. 7:14). There was a coming child, one who would save Israel—the Lord's presence in the flesh. In this regard, we should note that the word Immanuel (also spelled Emmanuel) means "God with us."
Perhaps now we have a better idea of what lies behind the first two verses of our hymn:
O come, O come, Emmanuel,
and ransom captive Israel,
That mourns in lonely exile here,
until the Son of God appear.
Rejoice! Rejoice! Emmanuel
shall come to thee, O Israel.
O come, O come, thou Lord of might,
who to thy tribes, on Sinai's height,
In ancient times didst give the law
in cloud and majesty and awe.
Rejoice! Rejoice! Emmanuel
shall come to thee, O Israel.
Here the hymn recounts the faithful remnant in exile in Babylon, longing and looking for the birth of their Savior. Our hymn couches this desire in terms of the biblical theme of the eschatological exodus, evident in the connections between Israel's exile in Babylon and the exodus from Egypt by reference to God's presence on Sinai.
The Shoot of Jesse and the Key of David
The prophet Isaiah, however, had much more to say about this coming Savior. Many Old Testament saints knew that the coming Savior would come from the line of David (2 Sam. 7:12-13). However, the nation was in ruin, and the temple, God's dwelling place, was razed to a pile of rubble. It seemed as though David's line had been cut off. Once again Isaiah prophesied: "There shall come forth a shoot from the stump of Jesse, and a branch from his roots shall bear fruit" (Isa. 11:1).
Here the prophet likens the Davidic dynasty to a stump—the great oak, if you will, of David's kingdom had been all but destroyed. Yet from this stump, this seemingly dead tree, a shoot would come forth—and this shoot would bear much fruit. Unlike Israel's wicked kings, even unlike King David, this king would be holy and righteous (11:2-5).
Elsewhere in Isaiah's prophecies, there was an oracle of judgment against Jerusalem and especially her king, who relied too much on other nations, rather than on the Lord. Isaiah prophesied that God would raise up an insignificant servant to care for the house of David, namely Eliakim the son of Hilkiah: "And I will place on his shoulder the key of the house of David. He shall open, and none shall shut; and he shall shut, and none shall open" (Isa. 22:22).
Yet Eliakim only pointed forward to the greater servant, to the one who would possess the key of the house of David: “And to the angel of the church in Philadelphia write: ‘The words of the holy one, the true one, who has the key of David, who opens and no one will shut, who shuts and no one opens’” (Rev. 3:7). The apostle John in the book of Revelation applies this Isaianic (having the characteristics of the book of Isaiah) title to Jesus. It was Jesus, of course, the son of David, the son of God, who would come and rule Israel. The faithful Israelites undoubtedly longed and looked for the birth of this one, the one who would hold the key of David.
This Isaianic connection lies behind the fifth verse of our hymn:
O come, thou Key of David, come
and open wide our heav'nly home;
Make safe the way that leads on high,
and close the path to misery.
Rejoice! Rejoice! Emmanuel
shall come to thee, O Israel.
Notice once again the theme of the Exodus, as it is this descendant of David who will make safe the way that leads on high—the pilgrimage to the New Jerusalem, the fulfillment of the shadow of the Promised Land.
Dayspring from on High
After the days of Isaiah, though, hundreds of years passed, and little seemed to happen to address Israel's mourning. Yes, Israel returned from exile. Cyrus, the great Persian king, had permitted Israel to return to the land and had instructed them to rebuild the temple (Isa. 45; Ezra 1). Israel left Babylon in an Exodus-like journey that brought them back to the land of their forefathers (Isa. 49, esp. vs. 10; cf. 42:16; 48:21; Ex. 13:21-22; 15:13).
Even though the temple was rebuilt, the faithful remnant knew that their return to the land was not the great divine visitation for which they longed, hoped, and prayed. In fact, when the temple was rebuilt, Israel wept, rather than rejoiced. The prophet Haggai laments: "Who is left among you who saw this house in its former glory? How do you see it now? Is it not as nothing in your eyes?" (Hag. 2:3).
Yet the prophet also looked to the future: "The latter glory of this house shall be greater than the former, says the Lord of hosts. And in this place I will give peace, declares the Lord of hosts" (2:9). So, then, Israel was still looking for a greater day, one that looked beyond this provisional return to the land. That day would come hundreds of years later.
On the heels of the birth of John the Baptist, John's father, Zechariah, prophesied of the Messiah who would soon appear (Luke 1:67-79). Zechariah likens the coming Messiah, the descendant of David, the one who would deliver Israel from her enemies, the one who would be righteous, the one who would bring forgiveness of sins and light to those who sat in darkness, to the sunrise, or dayspring, from on high (Luke 1:78 KJV). In other words, he likens the coming Messiah to the rising sun shining light upon the dark world (cf. John 1:1-5). It would be through the birth of the Savior that God's people would be liberated from the powers of Satan, sin, and death.
Hence, we find the following in the fourth verse of our hymn:
O come, thou Dayspring from on high,
and cheer us by thy drawing nigh;
Disperse the gloomy clouds of night,
and death's dark shadows put to flight.
Rejoice! Rejoice! Emmanuel
shall come to thee, O Israel.
The Birth of Emmanuel, God With Us
Emmanuel, God with us, did come to Israel. God fulfilled his promises that he had made long before, not just through the prophet Isaiah, but even as given to our very first parents, Adam and Eve. God promised them that the seed of the woman would overcome the seed of the serpent (Gen. 3:15). Ever since then, God's faithful people have been looking for the birth of their Savior (cf. Gen. 4:1).
When Jesus was born, God had finally answered the prayers of his people. He had finally fulfilled his long-awaited promise (see, e.g., Luke 2:4-14). Here was the son of David, the Lord, the one who would deliver his people from their sin. In this regard, it is important to understand that Christ was not born to bring political freedom to the people of God, but rather to bring a freedom of far greater significance. He was to bring freedom from the powers of Satan, sin, and death.
In the third verse of our hymn, given what appears in the first two verses, Christ's redemption is cast in terms of the eschatological, or final, exodus. It is no longer the exodus from the tyranny of Pharaoh, nor is it the exodus from Babylon, that appears. Rather, Jesus brings an exodus from the oppressive rule of Satan, sin, and death:
O come, thou Rod of Jesse, free
thine own from Satan's tyranny;
From depths of hell thy people save,
and give them vict'ry o'er the grave.
Rejoice! Rejoice! Emmanuel
shall come to thee, O Israel.
Conclusion
When we contemplate the birth of Christ, we must not do so in terms of some sort of saccharine tale about an infant king born to bring the world some joy—to give some glimmer of hope in an otherwise gloomy place. When we think of the birth of Christ, we should also not get caught up in seasonal sentimentality, where Jesus is but one of a number of symbols meant to inspire kindness and good cheer: snowflakes, snowmen, sleigh rides, and Jesus.
Rather, the birth of Christ is the long-awaited fulfillment of God's promises to his people, the beginning of the eschatological exodus. Christ was born in a lowly estate, in the likeness of sinful flesh, that he might redeem for his Father a people, that he might redeem for himself a bride—a bride for whom he laid down his very life.
At that time, an aged and devout man named Simeon was waiting in Jerusalem for the consolation of Israel. When he laid his eyes upon Jesus and held the infant, he said: "Lord, now you are letting your servant depart in peace, according to your word; for my eyes have seen your salvation that you have prepared in the presence of all peoples, a light for revelation to the Gentiles, and for glory to your people Israel" (Luke 2:29-32).
It is this fulfilled promise that the author(s) of our hymn saw running through the pages of Scripture. The author(s) saw a line that began in the earliest portions of the Scriptures in Israel's exodus and was recapitulated in Israel's exodus from Babylon. It was a line that began in those shadows and ultimately came to fulfillment in the advent of Christ. He would lead the Israel of God, the church, in the eschatological exodus—their liberation from the tyranny of Satan, sin, and death.
This hymn, though typically employed to celebrate a man-made "holy day," is grounded in the unfolding drama of God's revelation that culminates in the advent of Christ. It is certainly a hymn that the church should use to celebrate the birth of Christ. It is also one that should be upon the lips of God's people throughout the year as Christ continues to lead us in our eschatological exodus, which has the new Jerusalem as our destination, the new heavens and earth. Let us therefore celebrate the birth of our Lord on God's appointed day by moving from the shadows of the Old Testament, characterized by promises and types, into the fullness of the light of the revelation of Christ.
Thisarticleby J. V. Fesko was originally published on Westminster Seminary California's Valiant For Truthblog. For more helpful content by Dr. Fesko, please visitjvfesko.com.
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Have this mind among yourselves, which is yours in Christ Jesus, who, though he was in the form of God, did not count equality with God a thing to be grasped, but emptied himself, by taking the form of a servant, being born in the likeness of men. And being found in human form, he humbled himself by becoming obedient to the point of death, even death on a cross. — Philippians 2:5-8
In 1893 Princeton Seminary theologian B.B. Warfield preached a sermon on Philippians 2:5-8, which was later reprinted under the title “Imitating the Incarnation.” [1] This is precisely the aim of Paul in Philippians 2, that we should have the same mind of Jesus Christ.
Paul explains for us what Christ’s perspective was in the state of his humiliation. “…though he was in the form of God….” Form is not the best translation. The meaning is that Jesus was in very nature, God. From eternity Jesus had a divine nature.
The eternal Son of God did not grasp his status for his own advantage.
The surprise follows as Paul explains that Jesus, as true and eternal God, “did not consider equality with God as something to be grasped.” Jesus did not hold onto that equality selfishly for his own advantage. This is an overwhelming truth, that even though Jesus was robed in eternal glory with the Father, he did not consider, in the incarnation, this status as something to be secured for his own benefit to lord it over others.
Paul wants us to ponder this gospel truth. The eternal Son of God, who, in his majesty, splendor, and glory, the one who is and always was truly God, did not grasp this status for his own advantage. Instead, Jesus left that glorious home in coming to this earth and emptied himself by taking on our human nature.
There was nothing in Jesus’ appearance that we should desire him (Isa. 53:2).
The language of emptying himself, too, doesn’t quite capture the idea communicated. Jesus didn’t empty himself of anything; instead he poured himself out for the benefit of fallen humanity. Jesus did this by making himself of no reputation, in taking the form of a slave and coming in our likeness. Further, Jesus in humbling himself decided in his choice of a body to take a form that had no outward glory. He had “no beauty or majesty” to attract us to him. There was nothing in his appearance that we should desire him (Isa. 53:2). We are meant to feel the shock of this.
“This kind of humiliation went from the throne room in heaven, to the cradle, to the cross, and then the burial chamber of death, to give eternal life freely for all his sheep.”
We idolize good looking people, wealthy people who are successful, and accomplished. We live to make a name for ourselves, desiring riches, and a great name, holding onto our status to achieve happiness as functioning hedonists, while desperately trying to preserve our lives. But Jesus, in great contrast, humbled himself by becoming a servant.
Jesus made himself nothing and poured himself out for you, dear Christian.
Being equal with God, Jesus did not selfishly hold onto this status his own gain; he did not parade the fact that he is truly God for pomp and show, but instead he made himself of no reputation. The one who is the brightness of God’s glory and the express image of his person, made himself nothing and poured himself out for you, dear Christian.
Paul is not finished with the meditation. At this point, the reader should fall into reverent silence. In the depths of his humiliation, in coming in among us as a true man, “he humbled himself and became obedient to the point of death, even the death of the cross.”
This is the love of God for sinners, exhibited in the most self-sacrificial manner. Jesus subjected himself to a cruel, humiliating, extreme suffering in facing the wrath on a cross to save us from our sins. He did this because the Father loves his sheep, who were given to the Son as his work of his redemption. Think of it, he joyfully endured the cross for us, becoming sin when he knew no sin, that we might become the righteousness of God in him (2 Cor. 5:21).”
This kind of humiliation went from the throne room in heaven, to the cradle, to the cross, and then the burial chamber of death, to give eternal life freely for all his sheep.
How do believers exercise the mind of Christ?
This gospel truth drives the application toward which Paul is aiming. Paul writes,
So if there is any encouragement in Christ, any comfort from love, any participation in the Spirit, any affection and sympathy, complete my joy by being of the same mind, having the same love, being in full accord and of one mind.Do nothing from selfish ambition or conceit, but in humility count others more significant than yourselves. Let each of you look not only to his own interests, but also to the interests of others. (Phil. 2:1-4)
In his ministry to God’s children, Jesus continually offers you consolation. Not only does he forgive your sins seventy times seven, but when you are broken, crushed, and depressed, he comes to you through the Spirit and ministers peace to your conscience. He continues to offer you comfort of love and fellowship in his Spirit, who continually bridges the gap from heaven where Christ is to unite you in fellowship with the Father and the Son.
At the heart of this imitation of Jesus is doing nothing from selfish ambition.
If you have received any of these blessings, says Paul, in Jesus’ continual ministry to you, knowing all he went through in his humiliation to deliver you from your rebellion, then you should take his mind, use his mind, as his gift of his grace to serve others.
How is this accomplished? Believers together should fulfill Christ-like joy by being like-minded. We should set our minds together on those things that really matter and on those things to which we already agree, continuing our fellowship of the gospel, “having the same love, being of one accord, of one mind.”
At the heart of this imitation of Jesus is doing nothing from selfish ambition, but rather in the same lowliness of mind looking at others as better than ourselves. In the body of Christ, we should “look out not only for our own interests, but also for the interests of others.”
In looking like Jesus, we are not called to huddle together with those who affirm us, but instead go to the weak, the down and outs, and the needy and love them sacrificially. This is the most freeing life for the child of God. We can let go of making ourselves great. We are freed from the pursuit of a name, striving to be rich, and showing to all that we are put-together people.
We can set aside hypocritical, showy love for personal gain and pursue a life together as the body of Christ.
This is Christianity as its best—to set your minds to look at life as Jesus did in becoming a servant. We can set aside hypocritical, showy love for personal gain and pursue a life together in discernment toward the end that together, as the body of Christ, we would have gospel fellowship and enjoy our bond in Christ.
And the best news motives us to use this this new mind that we have in Christ. Jesus no longer remains in a state of humiliation; “God has highly exalted him, giving him the name above every name, and at his name, every knee will bow and tongue confess that Jesus Christ is Lord, to the glory of God the father.” The time of our tribulation is also short. As we reign already with him now, we also look to share together in the resurrection with him in the glory to come.
Bowing to Jesus today, as we bear his name has everything to do with having his mind in our sacrificial service to one another.
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The room was tense.
I was meeting with a couple in my office. I was twenty-one, a freshly minted financial planner, and this was one of my first solo client meetings. This couple had plenty of income and resources, and now just needed to create a budget for their retirement plan. Each line item, however, only created more friction and anger between them.
“Do we really need to spend so much on wine?”
“What do you mean? It’s for your friends, too. It wouldn’t be a problem if you didn’t spend so much on your golf.”
“Oh, so my hobby is the problem? Not your club dues? You don’t even use half of these!”
What about finances would cause this couple, and so many others like them, to become so angry and frustrated? Often, at the heart of a frustrating situation is a stubborn love of money, which has become an idol. How can we detect a money idol in our hearts, and what can be done about it?
First, what are idols?
Before we discuss money as an idol, we need to understand what an idol is. It’s not just a favorite drummer or baseball pitcher. In biblical terms, an idol is anything we trust in, depend on, give ourselves to, love, esteem, or treasure more than God. Idols are usually good things, such as family, happiness, or safety, that our sinful and greedy hearts twist and abuse.
We are all susceptible to idols. As sinners, we are constantly finding empty “replacement gods” to worship and adore. The Protestant theologian John Calvin famously wrote, “the human mind is...a perpetual forge of idols” (Institutes of the Christian Religion, I.11.8).
Although common, idolatry is a serious problem. If the Greatest Commandment is to “love the Lord your God with all your heart and with all your soul and with all your mind” (Matt. 22:37), idols can become our “greatest sin.” Idolatry clouds our thinking, distracts our focus, and ultimately keeps us from glorifying God.
For believers, idolatry is a direct attack on God’s rights. The first question of the Heidelberg Catechism reminds us that we are no longer “[our] own but belong with body and soul, both in life and death, to [our] faithful Saviour Jesus Christ.” We wrongly give idols the worship due only to God.
Second, how can money be an idol?
The Bible warns us countless times against loving anything more than God. The love of money tops this list. Often it can be a consuming harmful pursuit. Wealth is a cruel master that will never satisfy those who pursue it (Eccles. 5:10-12). For those who run after riches, it “sprouts wings” and flies away (Prov. 23:4-5) leaving only poverty (Prov. 28:22).
More importantly, a money idol is spiritually dangerous. Paul describes loving money as “a root of all kinds of evils” that has led many away from the faith (1 Tim. 6:10) and to “ruin and destruction” (6:9). Ultimately, a heart that worships money shows a deeper problem: not worshipping God. It is impossible to serve God and money at the same time (Matt. 6:24).
Is money your idol?
While most believers know that loving money is wrong, many are unaware they may be committing this very sin. Has money become a secret idol in your heart? Here are a few signs that you may love money too much:
Boasting about your wealth: Are you proud of the nest egg you’ve built up? Do you delight in what your income can buy? Be careful to avoid boasting in your bank account. Everything is a gift from God (James 1:17), including our wealth. And just as we receive, we can also lose. The same God “makes poor and makes rich” (1 Sam. 2:7) and gives and takes away (Job 1:21).
Trusting in money: What gives you confidence and security, especially as the uncertainties of life begin crowding in? Do you find yourself mentally cataloging your financial resources in a crisis? Does your “back-up plan” involve only your emergency savings? As a financial planner I know the wisdom of careful savings; yet, don’t let money become your hope: “Whoever trusts in his riches will fall” (Prov. 11:28).
Sinning for more: Sinning for money doesn’t only include robbing a bank or theft. We can sin in many smaller, everyday ways, such as cheating on taxes, dipping into resources at work, or not paying for all goods and services received. These smaller acts of dishonesty show that we value monetary gain over a purity before God. Proverbs warns that such unjust gain “takes away the life of its possessors” (Prov. 1:19).
Unwillingness to help those in need: How generous are you with your wealth? Are you the first to help, or dragging your feet, the last? While we are to be wise with our giving, especially during seasons of tight finances, consistent stinginess may point to a heart valuing a healthy portfolio more than the lives of fellow believers. Even as Christ gave himself for us, we are called to give ourselves to others in need (1 John 3:16-17).
Giving for your image: While being stingy can show a lack of concern for others, even giving can be done for the wrong motives. When giving, are you concerned with others noticing you? Do you donate more generously when others are watching? Watch out for the prideful heart of the Pharisees who gave for the praise of man and so earned “no reward from [our] Father who is in heaven” (Matt. 6:1).
Insecurity about money: Are you constantly worried about losing money? Do unexpected purchases make you nervous? While caution in regard to your finances is wise, too much anxiety may point to a heart not resting in God’s providence. King David wrote that the little of the righteous is better than the abundance of the wicked, because “the Lord upholds the righteous” (Ps. 37:16-17). The same Lord who feeds the birds and clothes the flowers knows our needs (Matt. 6:25-33).
Over-focusing on monetary gain: Do the ups and downs in the stock market drive the ups and downs in your heart? Are you always looking for the next hot investment idea? Have your friends and family members tired of hearing about your latest money-saving schemes? While we should be wise with our investments and resources, be careful not to focus on worldly gain at the expense of what truly matters (Matt. 16:26).
Jealousy of richer people: What is your attitude toward those wealthier than you? Do you ever find yourself wishing you could have some of their money or secretly hoping they suffer financial loss? Jesus warned us to be on guard against covetousness, remembering that “one’s life does not consist in the abundance of his possessions” (Luke 12:15). Paul also equates covetousness with idolatry (Col. 3:5). A jealous heart loves what it doesn’t have instead of loving our kind Lord who gives us all things.
How can we stop worshipping money?
If any of the signs above resonate with you, what can be done? How can we cure ourselves from a love of money?
Importantly, we can’t cure ourselves. We can never fix a money-crazed heart by giving away everything we own, following the strictest budget, never buying luxury goods, or forever forsaking vacations. Although budgeting is a great way to steward your resources wisely, it can never cure an idol-sick heart. As Paul wrote to the Colossians, these external rules—“do not handle, do not taste, do not touch”—appear wise but “are of no value in stopping the indulgence of the flesh” (Col. 2:20-23).
We need a deeper healing, and that healing is found in Christ. To be rid of slavery to sin, including idolatry, we must first be set free in Christ by “the Spirit of life” (Rom. 8:2). As long as we remain outside of Christ, we are powerless (John 15:5-6; Rom. 8:8). When we belong to Christ, however, the Holy Spirit puts to death our sinful flesh and brings to fruition righteousness that glorifies God (Gal. 5:22-23). He enables us to live righteously.
For believers, freedom from the love of money starts by fixing our hearts and minds firmly on Christ (Col. 3:1-4). When our hearts are in the right place of loving, trusting, and worshipping God, we can then think rightly about money.
If you struggle with an idol of money, here are a few of the many precious promises in Scripture to encourage you to love and worship God instead:
“Keep your life free from love of money, and be content with what you have, for he has said, ‘I will never leave you nor forsake you’” (Heb. 13:5). With the Lord on our side, we have nothing to fear. No bear market, no lost income, no unexpected financial hardship can keep us from God’s love and protection. We can rest contentedly in what we have since our all-knowing Great Shepherd watches over us.
“But seek first the kingdom of God and his righteousness, and all these things will be added to you” (Matt. 6:33). It is easy to feel overwhelmed with the “unknowns” of money and all the scary things that can derail a well-prepared financial plan. A premature death or disability can leave a young family struggling to make ends meet. Identity theft can erase years of hard-earned savings. A shock to the market can cause a portfolio to tumble. Yet, these fears shouldn’t consume our thoughts. Our sovereign Lord is in charge and promises to take care of us. We are called to trust him and his plan, even when it is very different from our own.
“For you know the grace of our Lord Jesus Christ, that though he was rich, yet for your sake he became poor, so that you by his poverty might become rich” (2 Corinthians 8:9). There are two applications in this verse. First, in Christ we are wealthier than the wealthiest people. We have an eternal inheritance that can never be taken from us (1 Pet. 1:4). Secondly, since we have received such a generous gift from God, we can give generously to others. Charity is no longer a painful duty but rather a glorious privilege.
“As for the rich in this present age, charge them not to be haughty, nor to set their hopes on the uncertainty of riches, but on God, who richly provides us with everything to enjoy” (1 Tim. 6:17). Riches are uncertain: jobs can be lost, stocks can turn south, and savings can be emptied, but our God will stay faithful. He graciously gives us “all things that pertain to life and godliness” (2 Pet. 1:3). We have God the Father providing for us, Jesus Christ advocating for us, and the Holy Spirit guiding us. And we have the hope of heaven secured by the precious blood of Christ. No matter what happens in life, this will not be taken from us. We can then confidently say along with King David, “I shall not want” (Ps. 23:1).
Forsaking money as an idol isn’t a force of will but rather an act of adoration. When we know the blessings that are ours in Christ, we are then free to love, trust, and worship our God. We loosen our grip on money so that we may more firmly grasp the promises of our awe-inspiring Savior.
