Who Is This King of Glory?

Who is this King of glory?

He is the image of the invisible God —
The radiance of his glory
And the exact representation of his nature.

No one has seen God at any time.
The only begotten God,
Who is in the bosom of the Father,
He has explained him for God.

After he had spoken long ago
To the fathers in the prophets
In many portions and in many ways,
In these last days he has spoken to us in his Son,
Whom he appointed the heir of all things,
Through whom also he made the world.

In the beginning was the Word,
And the Word was with God and was God.
He was in the beginning with God.
All things came into being through him,
And apart from him nothing came into being
That has come into being.

He’s the firstborn of all creation
For by him all things were created,
Both in the heavens and on earth,
Visible and invisible,
Whether thrones or dominions or rulers or authorities —
All things have been created through him and for him.

You have put all things in subjection under his feet.
For in subjecting all things to him
He left nothing that is not subject to him.
He is before all things,
And in him all things hold together.
He upholds all things by the word of his power.

And although he existed in the form of God,
He did not regard equality with God a thing to be grasped,
But emptied himself, taking the form of a bondservant,
Being made in the likeness of men.
Being found in appearance as a man,
He humbled himself by becoming obedient
To the point of death, even death on a cross.

And although you were formerly alienated
And hostile in mind, engaged in evil deeds,
Yet he has now reconciled you
In his fleshly body through death
In order to present you before him
Holy and blameless and beyond reproach.

When you were dead in your transgressions
And in the uncircumcision of your flesh,
He made you alive together with him,
Having forgiven us all our transgressions,
Having canceled out the certificate of debt
Consisting of decrees against us,
Which was hostile toward us.
He has taken it out of the way,
Having nailed it to the cross.
When he had disarmed the rulers and the authorities,
He made a public display of them,
Having triumphed over them through him.

For this reason, God highly exalted him,
And bestowed on him the name
Which is above every name,
So that at the name of Jesus
Every knee will bow,
Of those who are in heaven
And on earth and under the earth,
And every tongue will confess
That Jesus Christ is Lord
To the glory of God the Father.

Then I looked, and I heard
The voice of many angels around the throne
And the living creatures and the elders,
And the number of them was myriads of myriads
And thousands of thousands,
Saying with a loud voice,
“Worthy is the Lamb that was slain
To receive power and riches and wisdom
And might and honor and glory and blessing!”

And every created thing
Which is in heaven and on earth
And under the earth and in the sea
And all things in them
I heard saying to him who sits on the throne,
“And unto the Lamb be blessing and honor
And glory and dominion forever and ever!”

Who is this King of glory?
Jesus Christ our Lord.

Jimmy Needham is a singer/songwriter and regular contributor to Desiring God. He serves on staff at Stonegate Church in Midlothian, Texas. He and his wife have two daughters and a son. Learn more at jimmyneedham.com.

Grace Confounds Power and Pride

Reflection: Do You Hear What I Hear? :: Advent’s Peace

By Steven Dilla

“God travels wonderful ways with human beings, but he does not comply with the views and opinions of people,” observes Dietrich Bonhoeffer in his book, God is in the Manger.

God does not go the way that people want to prescribe for him; rather, his way is beyond all comprehension, free and self-determined beyond all proof. Where reason is indignant, where our nature rebels, where our piety anxiously keeps us away: that is precisely where God loves to be. There he confounds the reason of the reasonable; there he aggravates our nature, our piety.

True to this, the Christmas story is full of unlikely characters. At the center we have a single mother, in a culture that scorned those in such circumstances, and a father who was thinking about bailing. Together they form a subsistence-level family carrying enormous amounts of stress.

The next groups to arrive are the shepherds, outcasts of society, and the wisemen, who were likely both superstitious and pluralistic. In the midst of this we find the Son of God—first in a barn, laying in a feeding trough, then in the arms of political refugees fleeing across international borders.

If earthly comforts and riches are “blessings,” Christ lived a radically unblessed life. He was found far from the palaces of men. He spent much of his adult life homeless, detached from even the slightest of luxuries, and, upon his death, possessed only the clothes on his back.

“Do You Hear What I Hear?” asks the carol, of the same name, by Noël Regney. ''I am amazed that people can think they know the song—and not know it is a prayer for peace,’' Regney told the New York Times in 2002.

Rome brought peace through the sword. God offered peace freely, though it was bought with the humbling and destruction of his own son. Grace confounds power and pride. Bonhoeffer concludes;

Only the humble believe him and rejoice that God is so free and so marvelous that he does wonders where people despair, that he takes what is little and lowly and makes it marvelous. And that is the wonder of all wonders, that God loves the lowly.

Listen: Do You Hear What I Hear? by Mary J. Blige 

The Small Verse 
The people that walked in darkness have seen a great light; on those who live in a land of deep shadow a light has shone. — Isaiah 9.1

- From Christmastide: Prayers for Advent Through Epiphany from The Divine Hours by Phyllis Tickle.

Try Harder Is a Recipe for Disaster

Reflection: Come, Thou Long Expected Jesus :: Advent’s Joy
By Steven Dilla

“It thrilled him with a vague uncertain horror,” Charles Dickens wrote of Scrooge’s meeting with the Ghost of Christmas Yet to Come.

The Phantom slowly, gravely, silently approached. When it came near him, Scrooge bent down upon his knee; for in the very air through which this Spirit moved it seemed to scatter gloom and mystery. It was shrouded in a deep black garment, which concealed its head, its face, its form, and left nothing of it visible save one outstretched hand.

The future of Christmas came as a warning to Scrooge—change your ways, or this is what will become of you. The miser pleads, “Assure me that I yet may change these shadows you have shown me, by an altered life!” As a tool in Dickens’ narrative, this transition serves Scrooge well. As a motto to live by, it would lead readers to misery.

Our hearts and flesh fail us too regularly for this to work—go try harder is a recipe for disaster. Perhaps it’s best to contrast Dickens vision with the words of another literary giant, John Wesley. The pastor and theologian composed dozens of books, wrote thousands sermons, and published over 6,500 hymns during his lifetime. In one of his most famous hymns he wrote:

Come, Thou long expected Jesus Born to set Thy people free; From our fears and sins release us, Let us find our rest in Thee.

In this, Wesley captures the fulfillment of the first Advent while directing our attention on the brilliance of the second advent. What a miracle that the long expected Messiah was born into our world! How we long to be released from this brokenness. How we long for rest.

The message to Scrooge never led him beyond himself (which was his problem in the first place). The message of Wesley is for those who have met the end of self. For those who haven’t found true joy in success, those who can’t live past their failures, those who cannot find satisfaction in the messiness of this world; Christ is the “Joy of every longing heart.”

Listen: Come, Thou Long Expected Jesus by Christy Nockels (2:59)

O Holy Night

Since Therefore ..

Why Jesus Came 
By John Piper 

Since therefore the children share in flesh and blood, he himself likewise partook of the same things, that through death he might destroy the one who has the power of death, that is, the devil, and deliver all those who through fear of death were subject to lifelong slavery. (Hebrews 2:14–15)

This, I think, is my favorite Advent text because I don’t know any other that expresses so clearly the connection between the beginning and the end of Jesus’s earthly life — between the incarnation and crucifixion. These two verses make clear why Jesus came; namely, to die. They would be great to use with an unbelieving friend or family member to walk them step-by-step through your Christian view of Christmas. It might go something like this, a phrase at a time:

“Since therefore the children share in flesh and blood . . . ”

The term “children” is taken from the previous verse and refers to the spiritual offspring of Christ, the Messiah (see Isaiah 8:18; 53:10). These are also the “children of God” (John 1:12). In other words, in sending Christ, God has the salvation of his “children” especially in view.

It is true that “God so loved the world, that he gave [Jesus]” (John 3:16). But it is also true that God was especially gathering “the children of God who are scattered abroad” (John 11:52). God’s design was to offer Christ to the world, and to effect the salvation of his “children” (see 1 Timothy 4:10). You may experience adoption by receiving Christ (John 1:12).

“ . . . he himself likewise partook of the same things [flesh and blood] . . . ”

This means that Christ existed before the incarnation. He was spirit. He was the eternal Word. He was with God and was God (John 1:1; Colossians 2:9). But he took on flesh and blood and clothed his deity with humanity. He became fully man and remained fully God. It is a great mystery in many ways. But it is at the heart of our faith — and what the Bible teaches.

“ . . . that through death . . . ”

The reason he became man was to die. As God pure and simple, he could not die for sinners. But as man he could. His aim was to die. Therefore he had to be born human. He was born to die. Good Friday is the purpose of Christmas. This is what most people today need to hear about the meaning of Christmas.

“ . . . he might destroy the one who has the power of death, that is, the devil . . . ”

In dying, Christ de-fanged the devil. How? By covering all our sin. This means that Satan has no legitimate grounds to accuse us before God. “Who shall bring any charge against God’s elect? It is God who justifies” (Romans 8:33) — on what grounds does he justify? Through the blood of Jesus (Romans 5:9).

Satan’s ultimate weapon against us is our own sin. If the death of Jesus takes it away, the chief weapon of the devil — the one mortal weapon that he has — is taken out of his hand. He cannot make a case for our death penalty, because the Judge has acquitted us by the death of his Son!

“ . . . and deliver all those who through fear of death were subject to lifelong slavery.”

So, we are free from the fear of death. God has justified us. Satan cannot overturn that decree. And God means for our ultimate safety to have an immediate effect on our lives. He means for the happy ending to take away the slavery and fear of the Now.

If we do not need to fear our last and greatest enemy, death, then we do not need to fear anything. We can be free. Free for joy. Free for others.

What a great Christmas present from God to us! And from us to the world!

 

Did You Know?

Lowliness and Humility

Mary’s Magnificent God 
By John Piper 

“My soul magnifies the Lord, and my spirit rejoices in God my Savior, for he has looked on the humble estate of his servant. For behold, from now on all generations will call me blessed; for he who is mighty has done great things for me, and holy is his name. And his mercy is for those who fear him from generation to generation. He has shown strength with his arm; he has scattered the proud in the thoughts of their hearts; he has brought down the mighty from their thrones and exalted those of humble estate; he has filled the hungry with good things, and the rich he has sent away empty. He has helped his servant Israel, in remembrance of his mercy, as he spoke to our fathers, to Abraham and to his offspring forever.” (Luke 1:46–55)

Mary sees clearly a most remarkable thing about God: He is about to change the course of all human history; the most important three decades in all of time are about to begin.

And where is God? Occupying himself with two obscure, humble women — one old and barren (Elizabeth), one young and a virgin (Mary). And Mary is so moved by this vision of God, the lover of the lowly, that she breaks out in song — a song that has come to be known as “The Magnificat.”

Mary and Elizabeth are wonderful heroines in Luke’s account. He loves the faith of these women. The thing that impresses him most, it appears, and the thing he wants to impress on Theophilus, his noble reader of his Gospel, is the lowliness and cheerful humility of Elizabeth and Mary as they submit to their magnificent God.

Elizabeth says (Luke 1:43), “And why is this granted to me that the mother of my Lord should come to me?” And Mary says (Luke 1:48), “He has looked on the humble estate of his servant.”

The only people whose soul can truly magnify the Lord are people like Elizabeth and Mary — people who acknowledge their lowly estate and are overwhelmed by the condescension of the magnificent God.