Sabbath Rest in Jesus Part II

In Part 1 of this series, we asked the question: How do Christians, the new covenant people of God, obey the Sabbath command today? We answered that question by pointing to the glorious reality that Jesus fulfills the Sabbath. Indeed, the old covenant sign and command of the Sabbath actually pointed to Jesus and the greater rest he would offer all along. The old covenant Sabbath command was but a shadow, Jesus is the substance (Colossians 2:16–17). In short, Jesus is our Sabbath rest. Therefore, we fulfill the heart of the old covenant Sabbath command by entering into and embracing the salvation we have through him. Ultimately, belief in Christ and our union with Christ is what it looks like to enter into God’s rest exemplified in Gen 2:2–3. So if we ‘obey’ the Sabbath command by believing in Jesus, what then do we do with the Sabbath Day?

Two specific questions generally come up when we think about how Christians relate to the Sabbath Day: (1) Is Sunday the new Sabbath Day for Christians? and (2) How should Christians practice Sabbath wisdom today? In this article, I will address the first question. In a forthcoming article, we will look at how Christians should practice Sabbath wisdom today. But before seeking to answer either of these questions, I think it benefits us to refresh ourselves on how to approach matters of Christian conscience.

 

A Word Regarding Conscience

It is helpful to acknowledge at the outset that the Sabbath Day question can be a tricky and touchy one. Indeed, faithful Christians who joyfully walk hand-in-hand on a number of different theological points might find themselves staring at each other across the proverbial fence when it comes to the question of the Sabbath Day. But disagreement regarding what the Sabbath Day looks like for the Christian does not mean that happy unity need be torn asunder! Rather, Christians recognize that their common salvation hinges on Christ alone. This is what unifies them. Therefore, the guiding principle for Christians of different stripes on this matter is this: Seek to honor the Lord. Then, let that desire to honor the Lord inform conscience with regard to implementing Sabbath wisdom. And, finally, refrain from seeking to force others to adopt specific practices that might be against their conscience. Do this for the sake of Christian unity and Christian freedom. Paul addresses such issues of conscience in Romans.

Romans 14:5–6 — One person esteems one day as better than another, while another esteems all days alike. Each one should be fully convinced in his own mind. The one who observes the day, observes it in honor of the Lord.

Even given that new covenant believers perpetually abide in Sabbath rest in Christ, there emerges an apparent issue among the Roman Christians. In light of this new covenant reality, some Christians, still approach certain days with unique regard. This could very likely refer to Sabbath practices perhaps held by some Jewish Christians in the Roman church. Others, though, consider all of equal significance. Piper makes the important clarifying point here that this considering “all days alike” does not necessarily mean that they are all considered common. Rather, what is most likely meant, given the new age of Sabbath rest in Christ, is that all days are considered alike in that they are all holy. The new covenant age brings escalation. Every day is holy. So each side would recognize every day as holy, but they took different approaches as to how they regarded those holy days.

Interestingly, Paul does not take sides in the debate. Rather, Paul recognizes varying degrees of faith regarding less clearly defined issues (Romans 14:1). He then points out what is really at stake in such cases: the conscience of the believer and the Lord’s due honor. Paul says, “Each one should be fully convinced in his own mind” (Romans 14:5). Resolved in conscience, one should then do what they do for the purpose of honoring the Lord (Romans 14:6). Indeed, seeking to honor the Lord should inform consciences on such matters like the Sabbath. For, according to Paul, Christians are ultimately all in the same boat. “For we will all stand before the judgment seat of God” (Romans 14:10). All will stand before the Lord to give account for their thoughts and actions. Therefore, Paul asks the piercing question, “Why do you pass judgment on your brother? Or you, why do you despise your brother” (Romans 14:10). Even in light of this disagreement, Paul reminds his readers of their unity in Christ. They are brothers still. Their common foundation is the gospel of Jesus. Matters of conscience like this should not lead to disunity. Rather, we should each encourage one another to seek to honor God.

So, disagreements of conscience on non-foundational gospel issues do not need to lead to discord or the hurling of stones. This in mind, let us consider what the Sabbath Day looks like for Christians.

 

Is Sunday the New Sabbath Day for Christians?

Is the Sunday the Sabbath Day for Christians? Not necessarily. The Sabbath Day was the seventh day, Saturday, under the old covenant. And, there is no explicit command in the New Testament for Christians to keep the old covenant Sabbath Day or to consider Sunday the new Sabbath. I say not necessarily, though, because in another sense Sunday could be understood as the Sabbath in the same way that Monday, Tuesday, Wednesday, Thursday, Friday, and Saturday could all be understood as the Sabbath. You see, for the Christian, every day is the Sabbath because we rest in Christ. Hubbard captures this idea well in his article on Desiring God, saying pithily, “Faith in Jesus Christ brings the rest of the seventh day into every day.”[1] So Sunday is not the Sabbath Day for Christians in the old covenant command sense. Scripture (and Church history) reveals that Sunday is something else.

The first day, Sunday, is the normative day for gathering of the local church for corporate worship. This pattern of gathering together for worship on the first day emerges in Scripture (Acts 20:7; 1 Corinthians 16:2). It’s commonly accepted that John identifies what the first Christians referred to this day as when he writes, “I was in the Spirit on the Lord’s day” (Revelation 1:10). Why did John refer to it as the Lord’s Day? Because Sunday was the day Christ rose from the tomb! (Luke 24:1). It is into this context of corporate worship on the Lord’s Day that the author of Hebrews issues this command: “And let us consider how to stir up one another to love and good works, not neglecting to meet together as is the habit of some” (Hebrews 10:24–25). Thus, this passage shouldn’t be misconstrued as merely two Christians getting together for coffee. Rather, the established pattern of formal fellowship on the Lord’s Day in Scripture implies a normative practice. Christians should gather together for corporate worship, and, in normative circumstances, they do this on the Lord’s Day. Church history affirms this.

Bauckham observes, “we have seen reasons for holding that Sunday worship began at an early stage of Christian history and was from an early stage understood as commemorative of the Lord’s resurrection on the first day of the week.”[2] The Lord’s Day, then, is inherently different from the old covenant Sabbath command. Baukham goes on to observe, “for the earliest Christians it [the Lord’s Day] was not a substitute for the Sabbath nor a day of rest nor related in any way to the fourth commandment.”[3] In fact, for many early Christians, Sunday was a typical day of work. Therefore, they would worship early before going to work and then perhaps gather again in the evening after work. The Lord’s Day is a day of corporate worship rooted in the new covenant work of Jesus and the new age of salvation he secured by his resurrection.

So Scripture and history do not suggest that Christians must adopt an old covenant Sabbath approach to the Lord’s Day. Rather, Sunday, the Lord’s Day, is the normative corporate day of worship for Christians. And the Bible makes clear that Christians should not neglect gathering together in such corporate ways. And, as far as possible given varying contexts that Christians find themselves in, gathering on the Lord’s Day would follow the pattern of Scripture and Church History. In light of these things, consider this amazing reality. From the time of Christ’s resurrection and up through the centuries to today Christians throughout the world have gathered together and continue to gather together to open the Word, pray, herald the gospel, sing praises, break bread, pass the cup, and baptize new believers on the Lord’s Day, Sunday. In short, Christians gather together to worship the Triune God for the salvation, the new creation—the true Sabbath rest!—that he inaugurated and secured through the risen king, Jesus.[4] What a privilege it is to be a part of this great fellowship of the saints. And, what a privilege and joy it is to look forward to gathering with you, DGCC, on Sunday, the Lord’s Day.

In light of this, there still remains much wisdom to draw from the Sabbath pattern established by God at creation. In a forthcoming article, I will explore answers to our second question: How should Christians practice Sabbath wisdom today?

[1] Scott Hubbard, “Should Christians Keep the Sabbath?,” Desiring God, 20 April 2021, https://www.desiringgod.org/articles/should-christians-keep-the-sabbath.

[2] R.J. Baukham, “The Lord’s Day,” in From Sabbath to Lord’s Day: A Biblical, Historical and Theological Investigation, ed. D. A. Carson (Eugene, OR: Wipf and Stock Publishers, 1999), 240.

[3] Baukham, “The Lord’s Day,” 240.

[4] For a very helpful biblical, historical, and theological deep dive into the relationship of the Sabbath Day and the Lord’s Day, look to D.A. Carson’s From Sabbath to the Lord’s Day.

Sabbath Rest in Jesus Part I

How do we as the new covenant people of God, obey the Sabbath command today? Well, before we can even begin to answer this, we must first recognize the one who has already fulfilled it. In my sermon on Mark 2:23–28, I observed that Jesus fulfills the old covenant Sabbath command. Paul describes sabbaths, along with other ritual observances, as “a shadow of the things to come” but, Paul continues, “the substance belongs to Christ” (Col 2:16–17). The Sabbath command was the shadow. The person of Jesus makes up the substance of Sabbath rest. Jesus heralds this reality when he issues a clarion call in Matthew 12:28 to come to him for rest.

Matthew 11:28 — Come to me, all who labor and are heavy laden, and I will give you rest.

The old covenant Sabbath command in its redemptive historical context points to Jesus, who fulfills the Sabbath through the “greater salvation rest”[1] he offers. Let’s briefly trace this remarkable reality in Scripture.

 

Jesus Fulfills the Sabbath

Jesus’ fulfillment of the Sabbath fits naturally with the reasons for the Sabbath command in the Law. Exodus 20:8–11 roots the Sabbath command in God’s example of resting and enjoying his very good creation work in Genesis 2:1–3.

Exodus 20:8, 11 — “Remember the Sabbath day, to keep it holy…For in six days the Lord made heaven and earth, the sea, and all that is in them, and rested on the seventh day. Therefore the Lord blessed the Sabbath day and made it holy.

God rests after all his creation work is done, the culmination of which was man. Therefore, God’s rest nestles neatly into the context of covenant relationship. But man broke his joyful, covenant communion with God, and forfeited his right to join God in his rest. Therefore, God moves to rescue and restore man back into covenant relationship with him. For this reason, we also see God’s redemption of Israel out of Egyptian slavery as the reason for the Sabbath command in Deuteronomy.

Deuteronomy 5:15 — You shall remember that you were a slave in the land of Egypt, and the Lord your God brought you out from there with a mighty hand and an outstretched arm. Therefore the Lord your God commanded you to keep the Sabbath day.

The common denominator in both of these variations of the same command (Exodus 20:8–11 and Deuteronomy 5:15) is this — God’s people will have rest because God brought them into covenant relationship with him. We experience this covenant rest by God’s grace and mercy, not because we have somehow worked hard enough to earn it. And, what the old covenant Sabbath command prefigured, Christ fulfills.

Jesus, declares that he alone provides rest (Matthew 11:28), for he is Lord of the Sabbath (Mark 2:28; Matthew 12:8). In and through Jesus, God redeems us to bring us into his rest that he modeled and intended for us at creation. Therefore, we are to eagerly desire and embrace the rest that God has graciously given. This is the point of Hebrews 4:9–11.

Hebrews 4:9–11 — So then, there remains a Sabbath rest for the people of God, for whoever has entered God’s rest has also rested from his works as God did from his. Let us therefore strive to enter that rest, so that no one may fall by the same sort of disobedience.

In its larger context in Hebrews, this passage recalls Psalm 95, which points back to the rebellion and “disobedience” of the Israelites on multiple occasions. However, the most striking act of rebellion and the reason they are cursed to wander the wilderness for forty years is their refusal to enter the Promised Land (Numbers 14). The freshly redeemed Israelites stand on the doorstep of the Promised Land. Yet, rather than believe that God will deliver them from their enemies and give them the land, they give in to unbelief. Moreover, they desire to return to Egypt — to slave labor. The call of Hebrews 4:9–11, then, is to not be like that generation. We must believe in God’s salvation through Jesus, and enter into the salvation rest he offers.

So back to our original question. How do Christians obey the Sabbath command? Well, Jesus fulfills the Sabbath. Therefore, we rightly fulfill the Sabbath command by virtue of our union with Jesus. Stephen Wellum very helpfully works through Scripture to fit the Sabbath command in its biblical theological context. After doing so, he offers this: “Christians ‘obey’ the Sabbath by entering into the rest it typified and predicted—salvation rest in Christ.”[2] In Christ, we experience Sabbath rest continually. What does this look like?

 

What Does it Look Like to Rest in Jesus?

What does resting in Jesus look like? Well, taking our cues from Matthew 11:28 and Hebrews 4:9–11, we are to come to Jesus, and we are to strive to enter the rest and salvation offered by Jesus. It is often easier for us to conceptualize tangible, physical ideas of rest rather than these rich spiritual realities of redemptive rest no matter how wonderful they may be. But here I offer three ways to rest in the salvation we have through Jesus.

 

Cease Toiling!

Resting in Jesus means we stop toiling to earn our salvation. First, Matthew 11:28 commands those who labor to come to Jesus for rest. This word, labor, pops up throughout Scripture. Often, it occurs in the context of wearisome toil. Here in our passage, it communicates the idea of wearily toiling to earn right relationship with God. But we do not earn the affections of God, rather the knowledge of God and our relationship with him are granted to us by grace through Jesus. Jesus says, “no one knows the Father except the Son and anyone to whom the Son chooses to reveal him” (Matthew 11:27). This immediately precedes Jesus’ open invitation to come unto him and receive salvation rest. Taken together, this means cease your toilsome working to earn your way to God, and come to Jesus who graciously reveals him to you!

The Pharisees personify this toilsome, futile, self-righteous labor. Immediately following Jesus’ call to rest in him, we see the Pharisees attempting to heap the toilsome burdens of legalism upon the disciples with regard to Sabbath keeping (Matthew 12:1–8). Jesus responds by making clear that true Sabbath rest comes through him and the mercy he offers as Lord of the Sabbath (Matthew 12:7–8). Therefore, do not toil for salvation. Just receive it through Jesus.

 

Don’t Fear! Believe!

Resting in Jesus means we do not fear, but trust God to keep us secure. Similarly to Matthew 11:28, Hebrews 4:9–11 exhorts: “strive to enter that rest” which Jesus offers. Yet there is an added dimension. Recall, this passage points us back to the Psalm 95 and the rebellion of the Israelites in Numbers 14. The Israelites feared the Canaanites who occupied the promised land. They did not trust God to deliver them from their enemies. Therefore, the Israelites desired to return to Egypt. They thought it offered greater security, even if it meant slavery. If they would have returned, they would certainly have died in bondage. Furthermore, they would have missed out on all the riches and life God had promised them. Psalm 95 contrasts this fearful disobedience due to unbelief with the dual reality that God “is the rock of our salvation!” and “we are the people of his pasture and the sheep of his hand” (Ps 95:1, 7). Translation: God will deliver us from our enemies and provide for our every need as a shepherd. David heralds this glorious reality in Psalm 27:1.

Psalm 27:1 — “The Lord is my light and my salvation; whom shall I fear? The Lord is the stronghold of my life; of whom shall I be afraid?”

This is Hebrews 4:9–11’s exhortation to us: Don’t fear for your eternal security! Don’t return to the slavery of seeking to secure your own rest. It may provide a sense of security but it is a false security. Your attempts to preserve your own life will lead to death! Rather, believe in God who delivers you from all your enemies. Enter into the rest that he freely gives through Jesus. Trust that God will provide for your ever need. He will keep you secure. He will give you life!

 

Sing!

Finally, resting in Jesus means rejoicing in God. Psalm 95 contrasts the disobedient refusal of the Israelites to enter God’s rest with joyful worship of God.

Psalm 95:1–2: “Oh come, let us sing to the Lord; let us make a joyful noise to the rock of our salvation! Let us come into his presence with thanksgiving; let us make a joyful noise to him with songs of praise!”

Did you know you can rest in the salvation of Jesus by singing praises to God? In fact this is the perfect response! God saves you and gives you rest in Jesus; therefore, sing praise to God. It will be rest and refreshment for your soul.

 

Christ’s Fulfillment Means Our Rest

So with our new covenant reading glasses on, we joyfully gaze into Old Testament with the old covenant command of Sabbath. And, as we trace the biblical theological contours of Scripture, we see the beauty of the person and work of Jesus — to whom the Sabbath along with all the Law and the Prophets point (Luke 24:27). Now, in the spirit of Matthew 11:28 and Hebrews 4:11, let us come to Jesus. Let us strive to enter the rest he offers. Let us cease from toil, let us not fear, and let us sing. And let us keep our eyes peeled to that eastern sky, because we still await the new city where we will rest with God in eternity. For we have no lasting city here (Hebrews 4:11; 13:14).[3] Come, Lord Jesus!

 

Coming Soon, Part II and Part III

Even as we embrace the wonderful rest we have in Christ spiritually, we might still wonder how we practically implement the wisdom of Sabbath Day rest in our weekly rhythms of life. Two specific questions generally come up when think about how Christians relate to the Sabbath Day: (1) Is Sunday the new Sabbath Day for Christians? and (2) How should Christians practice Sabbath wisdom today? In Part II of this three-part series, we will address if Christians should consider Sunday the new Sabbath Day. Then, in Part III I hope to explore some of the ways we can practically implement the wonderful wisdom of Sabbath rest exemplified in creation and throughout Scripture in light of our true rest in Jesus now.

 

[1] Stephen Wellum, “3 Reasons Sunday Is Not the Christian Sabbath” https://www.thegospelcoalition.org/article/sunday-not-christian-sabbath/ . See also Thomas R. Schreiner, “Question 37: Is the Sabbath Still Required for Christians?,” in 40 Questions about Christians and Biblical Law (Kregel Publications, 2010).

[2] Stephen Wellum, “3 Reasons Sunday Is Not the Christian Sabbath” https://www.thegospelcoalition.org/article/sunday-not-christian-sabbath/

[3] Stephen Wellum, “3 Reasons Sunday Is Not the Christian Sabbath.”

Gospel Resolutions for the New Year

The year 2022 will soon exit stage right, and the year 2023 will make its grand entrance and take center stage. Time indeed marches on. And with this inevitable transition also comes the equally inevitable, and infamous, “New Year’s resolution.” Undoubtedly, we will soon be inundated with a deluge of suggested New Year’s resolutions whether we like it or not. In fact, just a quick Google search has already revealed the likes of “40+ New Year’s resolution ideas to help you achieve…”; “23 New Year’s Resolutions for 2023”; “55 Best New Year’s Resolution Ideas for 2023”; “50 Best New Year’s Resolution Ideas to Start 2023 off Right”; “27 New Year’s Resolutions…”; “72 Ultimate Best List…” — the lists go on and on. And apparently there is no consensus as to how many “resolutions” should be suggested. With all the noise, we as Christians might wonder what we should think about making resolutions.

In one of his “Look at the Book” passage studies at DesiringGod.org, John Piper digs into 2 Thessalonians 1:11–12 to ask this question, “Should Christians make resolutions?” I’ll sum up his study here. But first, the passage reads:

2 Thessalonians 1:11–12 — 11 To this end we always pray for you, that our God may make you worthy of his calling and may fulfill every resolve for good and every work of faith by his power, 12 so that the name of our Lord Jesus may be glorified in you, and you in him, according to the grace of our God and the Lord Jesus Christ.

Based on 2 Thessalonians 1:11–12, Piper answers the question of whether or not we as Christians should make resolutions with a resounding “YES!” And, Piper unpacks this passage in order to show how Christians should go about making those resolutions. First, when we make (what I will call) gospel resolutions to do good, we do so from a posture of faith. We recognize, as Piper points out, that we are fully and prayerfully dependent on God to fulfill our gospel resolves by turning them into works of faith. This is what Paul prays here. Paul prays that God would “make” the Thessalonians “worthy” of God’s calling. Piper equates “make worthy” to “walk(ing) in a manner worthy of the calling” in Ephesians 4:1. Piper helps us avoid a legalistic landmine here by observing that “worth,” is not a testament to our worthiness based on performance. Rather, it is a testament to the worth of the calling. In Piper’s words, “To be worthy of a high calling is to walk in a way that calls attention to the worth of the calling.”[1] So, when God ultimately does fulfill our gospel resolve for good and produces a work of faith, Christ is glorified in us, and we are glorified in him (v. 12). In short, Piper distills the how of making gospel resolutions in this way:

When we make resolutions, we make them (1) “by God’s grace”; (2) “through faith in God’s power”; and (3) “for God’s glory”.[2]

Amen! Now, I would like to dig a little deeper. As Piper points out, at the bottom of all of our gospel resolve for good is the grace of God. And this grace is yours because of God’s resolve. That is, ultimately, our gospel resolves to do good and our works of faith can be traced back to God. All of our gospel resolves to do good and all of our good works do not originate with us. Rather, they were first forged in furnace of God’s gracious resolve to do good to us. But don’t take my word for it.

One of richest passages of Scripture regarding our salvation is Ephesians 1:3–14. Here, Paul sweeps the reader up into his worship of God by heralding the glories of God’s sovereign plan of salvation. The passage is dense. Indeed, in the original Greek, it’s actually one long sentence. Paul waxes eloquent the glories of God and riches of salvation in Christ. There’s certainly much to tease out. But, if you were to put your finger on the pulse of Paul’s praise, it would likely beat to the rhythm of this declaration:

“4…In love 5 he predestined us for adoption to himself as sons through Jesus Christ…6 to the praise of his glorious grace, with which he has blessed us in the Beloved. 7 In him we have redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace, 8 which he lavished upon us…” (Ephesians 1:4–5, 7–8).

Notice, I left out a portion of v. 5. What does that bit read? Do you recall? Verse 5 in full states, “5 he predestined us for adoption to himself as sons through Jesus Christ, according to the purpose of his will”. Consider the word “purpose”. This is the same word that Paul uses in 2 Thessalonians 1:11–12 that we translate “resolve”. It’s the Greek noun εὐδοκία (eudokia). It conveys the idea of good will, good pleasure, desire, and/or satisfaction. That is, it was God’s good pleasure, his desire, to do good to you by making you his son or daughter through Jesus Christ. Or, to say it another way — taking our cue from 2 Thessalonians 1:11 —, it was God’s resolve to save you. And what did God save you for? Well according to Scripture, he saved you in part for good works.

Paul declares in Ephesians 2:10,

10 For we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them (Ephesians 2:10).

Gospel salvation translates into gospel works. And just like our salvation, God has prepared — before the foundations of the world —good works for each of us to walk in. Remember Paul’s prayer in 2 Thessalonians 1:11–12. His prayer was that God would make the Thessalonians worthy of their calling. That is, Paul prayed that Christians would walk in a manner worthy of the gospel (Ephesians 4:1). God does this by fulfilling our every resolve for good by turning them into good works of faith that he prepared beforehand. Christians make gospel resolutions to do works of faith because this is what God predestined us to do. To not resolve to do good is to go against our very nature. God resolved to save us for good works; therefore, we in faith resolve to do those good works with full confidence that he will bring those good works to fruition.

So, 2023 approaches steadily and somewhat rapidly, whether we are ready for it or not. New Year’s resolutions abound, and as Christians, yes, we can and should make resolutions as well — and not just in honor of the new year. We should always be making resolutions. But let us make gospel resolutions. So, as we step into this new year, let us resolve to do good works of faith. And rest assured, Christian, that God already has good works for you to do. Thus, through your faith in Christ, God will birth gospel resolves in your heart this year. And, God will fulfill those gospel resolutions, by turning them into those works of faith he has prepared in advance. So enter 2023 full of confidence not in your ability to do good works, but in his power to fulfill your every resolve. Resolve to do good works because he first resolved to save you for good works.

[1] John Piper, “New Year’s Resolutions: 2 Thessalonians 1:11–12,” Look at the Book, https://www.desiringgod.org/labs/new-years-resolutions.

[2] John Piper, “New Year’s Resolutions.”

Merry Christmas from Psalm 16:11

Our Mission Statement and Psalm 16:11

This advent season, we as a church have sought to actively remember and anticipate Jesus. That is, we have been remembering Jesus’ first advent, the incarnation, when Jesus inaugurated God’s kingdom here on earth through his life, death, and resurrection. And, we have been anticipating his second advent, his bodily return. At that time, Jesus will bring the fullness of God’s kingdom in the new heavens and new earth, and God will dwell with his people forever. Such remembering and anticipating actually go hand-in-hand with our professed mission as a local church. Our mission statement here at Desiring God Community Church reads:

We exist to spread a passion for the supremacy of God in all things for the joy of all peoples.

I want to highlight one particular phrase: for the joy. The pursuit of joy is at the heart of the Christian life. Why? Because as Christians we desire God. And, as our mission statement makes clear, our supreme God is the source of joy. Psalm 16:11 affirms this:

Psalm 16:11 — You make known to me the path of life; in your presence there is fullness of joy; at your right hand are pleasures forevermore.

Now, our mission statement implies that we already have a passion for God’s supremacy, since we hope and seek to spread it. Therefore, we already experience this joy that we want others to know. So how did we get to this place of divine joy ourselves? And what does any of this have to do with Christmas? Well, it all comes down to how we “exist” to go about our mission of spreading this passion for God’s supremacy. That is, to understand what our mission statement and Psalm 16:11 have to do with Christmas, we must first answer the following question:

“How did we gain access to the divine joy of Psalm 16:11, the very divine joy we believe comes gift wrapped with a passion for God’s supremacy?”

According to the Apostle Peter, the answer has everything to do with Christmas.

Peter’s Sermon at Pentecost

In his sermon at Pentecost, Acts 2:14–41, Peter quotes Psalm 16:8–11 and applies it to Jesus. There he proclaims:

Acts 2:25–28—25 For David says concerning him (Jesus), “ ‘I saw the Lord always before me, for he is at my right hand that I may not be shaken; 26 therefore my heart was glad, and my tongue rejoiced; my flesh also will dwell in hope. 27 For you will not abandon my soul to Hades, or let your Holy One see corruption. 28 You have made known to me the paths of life; you will make me full of gladness with your presence.’

Peter then unpacks what he means in Acts 2:29–32. There, Peter doubles down on his assertion that David penned Psalm 16:8–11 about Jesus, not himself. Indeed, it is impossible for it to be about David because, as Peter notes, David is dead and this Psalm speaks of resurrection. Peter first points out the obvious, “I may say to you with confidence about the patriarch David that he both died and was buried, and his tomb is with us to this day” (Acts 2:29). In light of this, Peter notes that David, being a prophet (Acts 2:30), actually prophesied about Jesus’ future resurrection — “he foresaw and spoke about the resurrection of the Christ, that he was not abandoned to Hades, nor did his flesh see corruption” (Acts 2:31).

What inspired David to prophesy so boldly? We only need to look at Acts 2:30–31 — “knowing that God had sworn with an oath to him that he would set one of his descendants on his throne, he foresaw and spoke about the resurrection of the Christ,” (Acts 2:30–31). David prophesied by the power of the Holy Spirit because God had promised that one of David’s son’s would sit on his throne. What does this sitting on the throne have to do with the resurrection? Well, the original context of this oath to David (2 Sam 7:12–16; 1 Chr 17:11–14) arrays the promise with eternal implications and divine glory.

Jesus Fulfills God’s Promise to David

2 Samuel 7:12–13—12 When your days are fulfilled and you lie down with your fathers, I will raise up your offspring after you, who shall come from your body, and I will establish his kingdom. 13 He shall build a house for my name, and I will establish the throne of his kingdom forever.

1 Chronicles 17:11–12—11 When your days are fulfilled to walk with your fathers, I will raise up your offspring after you, one of your own sons, and I will establish his kingdom. 12 He shall build a house for me, and I will establish his throne forever.

In his covenant to David, God assured David that he (God) would establish the throne and kingdom of one of his sons forever (2 Sam 7:13; 1 Chr 17:12). Moreover, his son’s kingdom will be God’s kingdom. God said to David, “but I will confirm him in my house and in my kingdom forever and his throne shall be established forever” (1 Chr 17:14). Sure of this promise of an eternal eternal king on an eternal throne, David, under inspiration of Holy Spirit, prophetically penned Psalm 16 about the resurrection of one of his future sons, the promised eternal king. And Peter, full of the Holy Spirit, unveils the mystery by proclaiming that Jesus’ resurrection and ascension to the eternal throne at God’s right hand, fulfilled David’s prophecy.

Acts 2:32–36 — 32 This Jesus God raised up, and of that we all are witnesses. 33 Being therefore exalted at the right hand of God, and having received from the Father the promise of the Holy Spirit, he has poured out this that you yourselves are seeing and hearing. 34 For David did not ascend into the heavens, but he himself says, “ ‘The Lord said to my Lord, “Sit at my right hand, 35 until I make your enemies your footstool.” ’ 36 Let all the house of Israel therefore know for certain that God has made him both Lord and Christ, this Jesus whom you crucified.”

Psalm 16:11 in Light of Acts 2:14–41

In light of Peter’s sermon at Pentecost, when we read Psalm 16:11“You make known to me the path of life; in your presence there is fullness of joy; at your right hand are pleasures forevermore” we are reading the prophesied words of Christ, the Son of God, who is risen and reigns on high, joyfully basking in the Father’s glorious presence. And Peter concludes with the promise that those who are united to Jesus Christ by faith “receive the gift of the Holy Spirit” as ones “the Lord our God calls to himself.” When we are united to Christ by faith, we receive the Holy Spirit, which means that God has called us to himself. By virtue of our union with Christ, we experience now through the Holy Spirit, and will experience in full at Christ’s return, the same fullness of joy and pleasures forevermore that Jesus experiences now in God’s presence.

DGCC’s Mission Statement, Psalm 16:11, and Christmas

So — to recall our first question — “How did we gain access to the divine joy of Psalm 16:11, the very divine joy we believe comes gift wrapped with a passion for God’s supremacy?” We have access to the divine joy of Psalm 16:11 through Jesus. And, we “exist to spread a passion for God’s supremacy for the joy of all peoples” through Jesus. And — to recall our second question — “What does Psalm 16:11 have to do with Christmas, specifically Jesus’ first and second advent?” Well, consider some New Testament passages.

Matt 1:1 — 1The book of the genealogy of Jesus Christ, the son of David, the son of Abraham.

Luke 2:10–11 — 10 And the angel said to them, “Fear not, for behold, I bring you good news of great joy that will be for all the people. 11 For unto you is born this day in the city of David a Savior, who is Christ the Lord.

Rev 22:16, 20 — 16 “I, Jesus, have sent my angel to testify to you about these things for the churches. I am the root and the descendant of David, the bright morning star”…20 He who testifies to these things says, “Surely I am coming soon.”

Jesus is the promised son of David (Matt 1:1; Luke 2:11) who is risen and who reigns on God’s throne forever (2 Sam 7:13; 1 Chr 17:12; Acts 2:25–36). His first coming meant “great joy” for God’s people, because he is the “Savior, who is Christ the Lord” (Luke 2:10–11). And, those united to him by faith receive forgiveness and the Holy Spirit (Acts 2:38). As a result, they — “everyone whom the Lord our God calls to himself” (Acts 2:39) — are reconciled to and commune with God. Thus, because of Jesus’ first advent those united to Christ spiritually enter into the joy of God described in Psalm 16:11. And by Jesus’ own testimony, he, “the descendant of David” is “coming soon” to bring us fully into God’s presence (Rev 22:16, 20). So through Jesus’ second advent, we will enter fully into the joy of Psalm 16:11. Therefore, Psalm 16:11 ties directly to Christmas, because through the advents of Jesus God grants us access into his glorious presence where there is “fullness of joy” and “pleasures forevermore” (Psalm 16:11). So in light of the reality that Jesus is coming soon, we echo Rev 22:20, “Amen. Come, Lord Jesus!” And until that day, we exist to spread a passion for the supremacy of God for the joy of all peoples through Jesus.

Merry Christmas from Psalm 16:11.

Draw Near to God Part II

[I derived portions of this post from two past sermons I have preached on Hebrews 4:14–16 and Hebrews 10:11–23 as well as from a past article I wrote. This post is the second in a two-part series. You can read the first article, “Draw Near to God Part I”, here. For context, I have kept a large portion of the introduction to Part I here.]

A few weeks ago I preached on Mark 1:1–13. I pointed out that Mark uses the same language at the beginning of the book at Jesus’ baptism (Mark 1:10–11) as he does at the end of the book at Jesus’ death on the cross (Mark 15:37–39). They each read:

Mark 1:10–11—10 And when he came up out of the water, immediately he saw the heavens being torn open and the Spirit descending on him like a dove. 11 And a voice came from heaven, “You are my beloved Son; with you I am well pleased.

Mark 15:37–39—37 And Jesus uttered a loud cry and breathed his last. 38 And the curtain of the temple was torn in two, from top to bottom. 39 And when the centurion, who stood facing him, saw that in this way he breathed his last, he said, “Truly this man was the Son of God!”

I observed that Mark frames Jesus’ earthly ministry with proclamations of his identity as the Son of God paired with the tearing open of the heavens and the temple curtain. He does this in order to point us to this reality—Jesus secures access to the Father.[1] Here, I hope to take a deeper dive into what exactly that means for you if indeed your life is hidden in Christ. To do that, I turn to the book of Hebrews.

 

Drawing Near to God in Hebrews

The book of Hebrews goes to great lengths to exhort Christians to draw near to God. Along with many great promises, Hebrews highlights two foundational reasons for us to draw near to God: (1) Jesus is our great high priest, and (2) Jesus is the perfect offering for sins. These two realities go hand-in-hand. In Part I of this two-part post, we dived deeply into the reality of Jesus as our great high priest. We noted that in the midst of sin, we are often tempted to unbelief in Jesus’ high priestly ministry; therefore, we often hesitate to draw near to God in repentance. Rather, we linger in a sinful sense of guilt and shame. But Heb 4:14–16 reveals that because of Jesus’ high priestly ministry we are welcomed with open arms into God’s presence and should draw near to him confidently. But Hebrews doesn’t stop there. It continues to pile on the reasons for why we should confidently draw near to God even in the day of our sin. Here in Part II we turn our attention to Jesus, the perfect offering for sins and how that too bolsters our confidence to draw near to God in repentance.

 

Jesus our Offering for Sins

Hebrews 10:19–22—19 Therefore, brothers, since we have confidence to enter the holy places by the blood of Jesus, 20 by the new and living way that he opened for us through the curtain, that is, through his flesh, 21 and since we have a great priest over the house of God, 22 let us draw near with a true heart in full assurance of faith, with our hearts sprinkled clean from an evil conscience and our bodies washed with pure water.

Here, Hebrews 10:19 proclaims that “we have confidence to enter the holy places.” Therefore, Heb 10:22 exhorts us to “draw near.” The reason for our confidence is twofold. First, we are confident “since we have a great high priest over the house of God,” which we unpacked in Part I. The other reason for our confidence?—the blood of Jesus: “we have confidence to enter the holy places, by the blood of Jesus” (Heb 10:19). The author of Hebrews binds up our confidence to draw near to God with Jesus’ sacrificial offering for sins on the cross. He sharpens his point by comparing Jesus’ offering for sins to the sin offerings under the Old Covenant. In doing so he shows the vast superiority and completeness of Jesus’ offering for sins. Consider a few verses just prior to vv. 19–22.

 

Our Perfect Offering for Sins

Hebrews 10:11–14—11 And every priest stands daily at his service, offering repeatedly the same sacrifices, which can never take away sins. 12 But when Christ had offered for all time a single sacrifice for sins, he sat down at the right hand of God 13 waiting from that time until his enemies should be made a footstool for his feet. 14 For by a single offering he has perfected for all time those who are being sanctified.

For we as Christians, to not draw near to God in repentance because of a particular sin or sins is to effectively say that Jesus’ sacrifice is not enough, whether we realizes it or not. The author of Hebrews recognizes our proneness, even as believers, to unbelief. Therefore he offers us a glorious reminder of the reality of Jesus’ offering for sins so that we might never minimize its effectiveness. Here, Hebrews 10:11–14 compares the sin offerings of priests under the Old Covenant to that of Jesus’ sin offering of himself in order to show the superiority of Jesus’ offering. Notice the details of Old Covenant priests’ sacrificial work:

      • Every priest
      • Every priest has stood daily
      • Every priest repeatedly offers
      • Every priest repeatedly offers the same sacrifices
      • Every priest repeatedly offers the same sacrifices, which can never remove sins

Before Jesus, every priest under the Old Covenant had to repeatedly offer sacrifices for sins every single day, hence their daily standing (Heb 10:11). Furthermore, these sacrifices could not even take away sins! (Heb 10:11). But the one great high priest, Jesus, when he “offered for all time a single sacrifice for sins, he sat down at the right hand of God” (Heb 10:12). After his sacrifice, Jesus’ sacrificial work was done, having sealed his victory (Heb 10:13). Where Old Covenant offerings could not take away sins, Jesus’ offering did away with sins forever and established the New Covenant in his blood (Heb 10:16–17; Jer 31:33–34). Indeed, “by a single offering he has perfected for all time those who are being sanctified” (Heb 10:14). The message is clear,  by his perfect offering for sins, Jesus perfects his people.

 

Access Secured

Hebrews 10:19–22—19 Therefore, brothers, since we have confidence to enter the holy places by the blood of Jesus, 20 by the new and living way that he opened for us through the curtain, that is, through his flesh, 21 and since we have a great priest over the house of God, 22 let us draw near with a true heart in full assurance of faith, with our hearts sprinkled clean from an evil conscience and our bodies washed with pure water.

So we turn our attention back to Hebrews 10:19–22. All of the details regarding Jesus’ perfect offering perfecting his people are packed into this one phrase, “by the blood of Jesus.” It’s Jesus’ blood alone that is our confidence to draw near to God. When the blood and water poured from Jesus’ side (John 19:34), “our hearts [were] sprinkled clean from an evil conscience and our bodies [were] washed with pure water” (Heb 10:22). An “evil conscience” is the equivalent of “an evil, unbelieving heart” (Heb 3:12). The very unbelief, then, that would tempt us to not draw near to God is what Jesus struck down when he died on the cross. Thus, because of this perfectly purifying work of Jesus’ perfect offering for sins on the cross, we have “full assurance” (Heb 10:22) to draw near to God, just as the author of Hebrews exhorts. And, by the same sacrifice, Jesus also made the way into God’s presence. Jesus opened what Hebrews 10:20 calls “the new and living way that he opened for us through the curtain, that is, through his flesh.” This should bring to mind Jesus’ crucifixion in Mark 15:37–39, referenced above. There, at his death on the cross, the curtain of the temple tore—a divine sign that complete access into God’s presence had been granted through Jesus’ bodily death. So, Jesus’ perfect offering for sins perfected us for God’s presence and opened for us a way into God’s presence. This is why you should confidently draw near to God. Even in the day of your sin you should confidently draw near to God. Even in the day of that one particular sin that seems to continually plague and beset you—draw near to God confidently, because your sin and this purpose, your drawing near to God, are the very reasons Jesus offered the perfect sin offering, his life.

 

Jesus our Great High Priest and our Perfect Offering for Sins

Jesus’ dual role as the great high priest of our faith and the perfect offering for our sins clears the path for us as Christians to fly to God in repentance, not away from him in shame. Take encouragement in this, brothers and sisters. And when you find yourself weary in your continuing battle with the flesh, don’t pick up again that old helmet of unbelief. Instead, remember to don your helmet of salvation—salvation won for you by Jesus our great high priest and our perfect sin offering—and continue to fight. And, fly back to the throne of grace, where you are always welcome with open arms, and where Jesus sits ready to pour upon you mercy and grace to help in time of need (Heb 4:16).

Draw Near To God Part I

[I derived portions of this post from two past sermons I have preached on Hebrews 4:14–16 and Hebrews 10:11–23. This post will be the first in a two-part series.]

 

A few weeks ago I preached on Mark 1:1–13. I pointed out that Mark uses the same language at the beginning of the book at Jesus’ baptism (Mark 1:10–11) as he does at the end of the book at Jesus’ death on the cross (Mark 15:37–39). They each read:

 Mark 1:10–11—10 And when he came up out of the water, immediately he saw the heavens being torn open and the Spirit descending on him like a dove. 11 And a voice came from heaven, “You are my beloved Son; with you I am well pleased.

Mark 15:37–39—37 And Jesus uttered a loud cry and breathed his last. 38 And the curtain of the temple was torn in two, from top to bottom. 39 And when the centurion, who stood facing him, saw that in this way he breathed his last, he said, “Truly this man was the Son of God!”

I observed that Mark frames Jesus’ earthly ministry with proclamations of his identity as the Son of God paired with the tearing open of the heavens and the temple curtain. He does this in order to point us to this reality—Jesus secures access to the Father.[1] Here, I hope to take a deeper dive into what exactly that means for you if indeed your life is hidden in Christ. To do that, I turn to the book of Hebrews.

 

Drawing Near to God in Hebrews

The book of Hebrews goes to great lengths to exhort Christians to draw near to God. Along with many great promises, Hebrews highlights two foundational reasons for us to draw near to God: (1) Jesus is our great high priest, and (2) Jesus is the perfect offering for sins. These two realities go hand-in-hand. Here we will consider Jesus as our great high priest. In a forthcoming post, we will consider Jesus as our perfect sin offering.

 

Jesus our Great High Priest

Hebrews 4:14–16—14 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. 15 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. 16 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.

In light of this passage and the reality that God is the source of our life and joy, the natural question is, “Why does Scripture need to exhort us as Christians to draw near to God?” The short answer is, (1) we still sin, and (2) we are prone to unbelief. Thus, in response to a particular sin or sinful moment, the sin of unbelief tempts us to not trust in the work of Jesus. Therefore, we do not draw near to God in repentance. Rather, we often linger just outside the throne room of grace choosing to stay in our sense of guilt. This passage, though, gives us astounding reasons to not hesitate but to instead make a confident mad dash to our heavenly Father, even in the day of our sin. And these reasons find their footing in Jesus as our great high priest.

According to Hebrews 4:14–16, we should draw near to God because of two amazing realities: (1) Jesus is our great high priest, who has passed through the heavens, and (2) Jesus is our sympathetic high priest. Let’s consider these in turn.

 

Our Great High Priest Who Has Passed through the Heavens

First, Hebrews 4:14 encourages us to hold fast to our confession and draw near to God, because we have a great high priest, God’s own Son, who has passed through the heavens. In order to better understand the significance of Jesus’ high priestly ministry and his passing through the heavens, it is helpful to consider the Old Testament (OT) office of high priest that anticipated him. Thankfully, Hebrews gives us help here.

Recall, the location and length of the OT high priest’s work. He made atonement for the people in the tabernacle or temple. Specifically, he entered into the most holy place, behind the curtain where the ark of the covenant and God’s presence rested. He entered here only once a year (Lev 16:15–19; Heb 9:7). Furthermore, the ministry of each OT high priest only lasted as long as he lived. It was not permanent because he eventually died. Hebrews makes clear, as we will see below, that this location of ministry and this length of ministry were limiting factors with regard to atonement. The work of OT high priests was never going to solve man’s sin problem. The weight of man’s sin against an infinitely holy God demanded eternal priestly work in heaven itself, a place only one of divine nature could enter.

Unlike the OT priests, Jesus passed through the heavens (4:14). That is, in love, God sent Jesus, his Son, to earth in order to die, rise from the dead, and ascend beyond the heavens back into eternity. And Jesus did ascend, passing through the heavens. And he entered into the very throne room of God. And there he lives forever to make intercession for you! Only Jesus the high priest, as fully God and fully man, could enter into God’s presence to minister forever on behalf of men. Hebrews strikes this glorious chord of God’s salvation plan over and over.

Hebrews 7:24–25—24 but he holds his priesthood permanently, because he continues forever. 25 Consequently, he is able to save to the uttermost those who draw near to God through him, since he always lives to make intercession for them.

Hebrews 8:1–2—1 Now the point in what we are saying is this: we have such a high priest, one who is seated at the right hand of the throne of the Majesty in heaven, 2 a minister in the holy places, in the true tent that the Lord set up, not man.

 Hebrews 9:24—For Christ has entered, not into holy places made with hands, which are copies of the true things, but into heaven itself, now to appear in the presence of God on our behalf.

Therefore, we can confidently draw near to God, into his very throne room, because Jesus, the Son of God, our eternal great high priest has gone in before us on our behalf.

 

Our Sympathetic Great High Priest

Second, Hebrews 4:15 encourages us to draw near to God, because we have a sympathetic high priest in Jesus. Again, Hebrews reminds us of the nature of OT high priests so that we can appreciate Jesus’ priestly ministry all the more.

The OT high priest was able to “deal gently with the ignorant and wayward” because of his own human nature and weakness (Heb 5:2). Now, we might be tempted to think that because Jesus never sinned, he could never relate to or understand our struggles. However, it is precisely the opposite. Because Jesus never sinned, he understands our struggles more than any other high priest ever could. Consider an illustration, which I heard from a former pastor of mine.

Imagine you go to the local fair or circus. There you see a strong man performing great feats of strength. This strong man takes a sturdy metal bar in his mighty grip. And, using his great strength, he cranks down on the bar until it finally gives under the extreme pressure and bends. This same strong man then takes another metal bar in his hands. Again, he cranks down on the bar using just as much force as before. This time, however, the bar does not bend. So he regathers himself, mustering up every last ounce of strength he has, and he cranks on the bar with greater and greater force. Still, the bar does not bend.

So now, I pose to you the same question my former pastor posed: Which bar endured the most force? Well the answer is obvious, isn’t it? The bar that never bent endured the most force. What’s the point? Well, we, of course, are the bar that bends. When temptation applies enough force on us, we give in to the pressure and sin. Often this does not require much force at all. However, Jesus is the bar that never bent. Because he never sinned, Jesus endured infinitely more pressure from temptation than you or I ever have or ever could. Therefore, Jesus is more intimately acquainted with temptation than any man before or after. Thus, Jesus understands you and sympathizes with you more infinitely and more intimately than you could ever imagine. This is Jesus’ disposition toward sinners. He is sympathetic, understanding, and welcoming.

We can confidently draw near to God, into his very throne room, because Jesus, our sympathetic high priest intercedes for sinners based on his sinless life.

 

Access Secured

Just as we saw in Mark’s gospel, Jesus our great high priest has opened the curtain to heaven’s mercy seat for us. Notice the purpose of our drawing near in Hebrews 4:14–16. We draw near in order to receive mercy and find grace to help in a time of need. When are we ever in greater need of help than in a moment of sin? Answer: Never. And what awaits us if we will but draw near to God? Answer: The very grace and mercy we need. In Jesus our great high priest, we find abundant reasons to not linger outside the throne room. Just look through the torn opening into the heavenly throne room, as Hebrews 4:14–16 invites us to. What do we see? There we see Jesus, our eternal, sympathetic high priest, sent for us by God, interceding on our behalf. And suddenly, our breath catches in our chest as he turns to look at us with a smile. And we hear an unbelievable, heavenly invitation ring out from the throne of our Triune God, who bids, “Why do you linger? Draw near. And come in boldly, my child. You are welcome here.” Let us heed these words joyfully, especially in the day of our sin.

[1] See Mark L. Strauss, Mark, ZECNT (Grand Rapids: Zondervan, 2014), 72.