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Have you struggled to put the story of the Bible together?
What if I told you that the Bible gives you the major plot points so you can understand it more easily? How great would that be? The good news is that Jesus is the central figure in the entire Bible. If we want to better understand the Bible as we read it in 2025, we need to look no further than Jesus. Jesus is made known to us as the fulfillment of the promises of God. As Paul writes, 2 Corinthians 1:20 For all the promises of God find their Yes in him. That is why it is through him that we utter our Amen to God for his glory. If the promises of God, or the covenants he made with man, progressively lead us to Jesus, they must be the Bible's major plot points. So, let's see how the covenants teach about Jesus. First, the Covenant of Works Because Adam was a creature, he owed complete and unquestioned obedience to God. But God did not make man to be just another animal. God made man in his image to rule over the earth. So, God made a covenant with Adam in order to bless him, which is why God told Adam to work and keep the garden and not to eat from the tree of the knowledge of good and evil. For obedience to the commands of God, he would bless Adam. But God also threatened death if Adam broke the covenant, which he did. And so, Adam would die as the penalty for his sin, as would all those represented by him. God, though, promised that the seed of the woman would redeem mankind from Adam's sin. God said, Genesis 3:15 I will put enmity between you and the woman, and between your offspring and her offspring; he shall bruise your head, and you shall bruise his heel. Where the first Adam failed, the last Adam was faithful. This is how Paul speaks of the ministry of Jesus. Romans 5:15 But the free gift is not like the trespass. For if many died through one man’s trespass, much more have the grace of God and the free gift by the grace of that one man Jesus Christ abounded for many. 1 Corinthians 15:45 Thus it is written, “The first man Adam became a living being”; the last Adam became a life-giving spirit. Jesus brought to fulfillment the covenant of works. Christ has undone what Adam did. Because Jesus was not conceived in a normal way, he did not inherit Adam's sin like all of us. How does the covenant of works show us who Jesus is? He is the promised seed of the woman, the last Adam, and the spirit who gives life. Right there, in the beginning, we have the gospel promise. Next time, we'll look at how the covenant with Noah expands upon this and continues to show us who Jesus is.
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John 1 tells the Christmas story, but it starts before the beginning. Jesus came as the light of the world, the very presence of God in the flesh.
Verse 14 brings us to the heart of the Christmas message: John 1:14 [14] And the Word became flesh and dwelt among us, and we have seen his glory, glory as of the only Son from the Father, full of grace and truth. The eternal Word, who was with God and was God, took on human nature without ceasing to be divine. This is the mystery of the incarnation. John presents Jesus as the true tabernacle of God—the place where God chooses to live among his people in a special, intimate way. “Dwelt” is the same word that describes what God did in the tabernacle, or the tent, that Moses built in the wilderness. “Dwelt” is just the verb of the noun “tabernacle.” That’s great, but why does it matter? God gave Moses a blueprint and a list of materials with which the people of Israel would construct the tabernacle. Five chapters of the book of Exodus are about the demanding detail of the place where God would dwell among his people. Why was a special place ever necessary? Because that place would be made holy in the midst of a very unholy world. God decided, in mercy and without any compulsion, to sanctify one single place so that his people would have access to him, mediated by a priesthood that offered and received sacrifices. Those sacrifices did not themselves forgive sin or make sinful people holy, but they did show the people what God’s holiness demanded—the death of the sinner or a perfect substitute. The people continued to rebel against God. They turned to worship idols and the false gods of the nations around them. They thought the sacrifices were like lucky charms. Then, one day, the presence of God left. He chose to no longer entertain the false worship of the people. The prophet Ezekiel describes it as a vision at the beginning of his book. But Ezekiel also describes a new temple at the end of his book. This temple won’t go away. This temple will have life-giving waters flowing out of it. On the river bank, there will be a tree nourished by the waters of life, whose leaves heal those who find it. In his final vision in Revelation 22, John sees that tree in the new creation. But he doesn’t see a temple. The river flows from the temple, so where is it? He doesn’t see a brick and stone building, but he does see the Lord God Almighty and the Lamb, who he says is the temple. The tabernacle and the temple that followed were a way of preparing the people for the true temple, the real place where the fullness of God would dwell forever—the God-man Christ Jesus. John testifies that in Christ, we see the glory of God—a glory "full of grace and truth." This glory is the same glory as the blinding radiance that fell upon Mount Sinai—the glory of God's love and faithfulness displayed in the humility of the incarnate Son. In Christ, grace and truth, God’s steadfast love and faithfulness, are perfectly united. He reveals the truth of God's holiness and justice while extending the grace of forgiveness and reconciliation by grace through faith. As we behold the glory of the incarnate Word, we are called to respond in faith and repentance. Are we marveling at the grace and truth of Christ? Are we living as children of God, reflecting His light and glory in our lives? John 1:9-14 confronts us with the wonder and weight of the incarnation. The true light has come into the world, revealing God's glory and offering the gift of adoption as children of God. Yet, this light also exposes the darkness of sin and the tragedy of rejection. This passage calls us to marvel at the sovereignty of God in salvation, to rest in the sufficiency of His grace, and to live as witnesses to the light of Christ. May we stand in awe of the Word made flesh, who came to dwell among us, full of grace and truth, of steadfast love and faithfulness. As we continue to look at part of the first chapter of John and relate it to the birth of Christ, let's remember that John is describing Jesus as "light." Verses 9-11 tell us that “light” is a sign of God’s presence with us and purpose for us.
Just as marvelously, that same light, Jesus Christ, turns God's enemies into his children. John writes, [12] But to all who did receive him, who believed in his name, he gave the right to become children of God, [13] who were born, not of blood nor of the will of the flesh nor of the will of man, but of God. In Christ, the darkness of ignorance and sin is exposed, and the way to peace with God is made known. We affirm that Christ’s light shines on all people in a general sense, revealing God's existence, righteousness, and the need for redemption. Yet, it is only through the sovereign work of the Spirit that this light is embraced savingly. As we celebrate Christmas, we must ask ourselves whether we are walking in the light of Christ. Have we allowed His truth to expose our sins and guide our steps? Are we living according to the law as a rule of life? Are we proclaiming this light to a world still shrouded in darkness? The rejection of Christ by the world is not merely an unfortunate misunderstanding but a willful act of rebellion. Romans 1 reminds us that humanity, despite knowing God through His creation, refuses to honor Him. Romans 1:18-23 [18] For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who by their unrighteousness suppress the truth. [19] For what can be known about God is plain to them, because God has shown it to them. [20] For his invisible attributes, namely, his eternal power and divine nature, have been clearly perceived, ever since the creation of the world, in the things that have been made. So they are without excuse. [21] For although they knew God, they did not honor him as God or give thanks to him, but they became futile in their thinking, and their foolish hearts were darkened. [22] Claiming to be wise, they became fools, [23] and exchanged the glory of the immortal God for images resembling mortal man and birds and animals and creeping things. The rejection of Christ is the ultimate expression of this rebellion and pride. This rejection underscores all the darkness of the human heart. Humanity, apart from the regenerating work of the Holy Spirit, is incapable of recognizing and receiving Christ. The blindness of the world is not just of the mind but is moral and spiritual. Yet, even in this rejection, we see the sovereign purposes of God unfolding. Christ's rejection by His own people becomes the means by which salvation is extended to you. The very darkness that rejects the light has become the means by which God's redemptive glory shines most brightly. As we consider the rejection of Christ, we are reminded of the depth of our own sin and the wonder of God’s grace. Let this be a time of humble repentance and gratitude for the mercy that has brought us into the light. In the darkness of rejection, there is a glorious promise: those who receive Christ by faith are given the right to become children of God. This is not a status earned by human effort or merit but a gift of grace rooted in the sovereign will of God. Verse 13 emphasizes that this new birth is "not of blood nor of the will of the flesh nor of the will of man, but of God." Salvation is entirely the work of God’s sovereign grace and good pleasure, ensuring that he receives all the glory. May we never lose our affection for what God has done for us. It is so easy to treat the incarnation of the eternal God as something ordinary or something he should have done anyway. This happens when we forget that, at one time, we did not love him. We walked in darkness. And only because he sent the light into the world do we see the truth at all. It was God’s will to save us, and that is the only reason it happened. No one is born physically into God’s kingdom—“not of blood.” And neither does anyone choose to do so on their own—“nor of the will of the flesh nor of the will of man.” The only reason any of us have ever come to know God, to see the light, is because of the will of God, in his demerited, matchless love and mercy—“but of God.” One of my favorite Sherlock Holmes stories is A Study in Scarlett. It’s the first Sherlock Holmes story that was published. Holmes is called in to consult on a case, and all I’ll say is that kidnapping Mormons, the German language, and aneurisms are all key to solving the case. You don’t see it coming. As Sherlock is explaining what happened, he says, “In solving a problem of this sort, the grand thing is to be able to reason backward.” He means that the end explains the beginning.
The same is true of John’s gospel. At the end of the book, John gives us the purpose for which he set out to write his gospel. John 20:30-31 [30] Now Jesus did many other signs in the presence of the disciples, which are not written in this book; [31] but these are written so that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his name. Knowing that John wrote his gospel with the express purpose that we would believe in Jesus Christ as the Son of God fills the entire gospel—including his birth— with richer, fuller meaning. His gospel famously begins with an extensive reflection on who Jesus was in eternity past. Everything that John wrote, even the glorious, mysterious account of the pre-incarnate Christ, is so that we would know him as he is for the salvation of our souls. The Christmas season is a time of special celebration for the Church of Jesus Christ. It is a time when we remember and proclaim the miracle of the incarnation, that God the Son took on human flesh and dwelt among us. As we worship God by turning our attention to John 1:9-14, we come face to face with the profound mystery of the Word made flesh. Since this passage speaks indirectly to the birth of Christ and all his glory, it does not offer us the familiar shepherds, angels, or a manger. John does, however, lift the curtain to reveal the cosmic and eternal significance of the incarnation. It calls us to see Christ's glory, recognize His work of redemption, and respond to him in faith. We need to know who Christ was before he took on a human nature in addition to his divine nature in order to understand the meaning and purpose of his life, death, and resurrection. “Light” is a sign of God’s presence with us and purpose for us. John 1:9-11 [9] The true light, which gives light to everyone, was coming into the world. [10] He was in the world, and the world was made through him, yet the world did not know him. [11] He came to his own, and his own people did not receive him. John begins this passage by identifying Jesus Christ as the "true light." Throughout the Bible, you’ll read about light being a sign of God’s truth, holiness, and special presence. For example, God required lampstands in the tabernacle, along with several other items, to be a sign of his presence inside the tent where Israel offered her sacrifices. “Light” is a sign of God’s presence with us and purpose for us. King David asks in the Psalms, Psalm 27:1 Of David. [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? The prophet Isaiah wrote, Isaiah 9:2 [2] The people who walked in darkness have seen a great light; those who dwelt in a land of deep darkness, on them has light shone. The apostle Paul writes about how God shines light in our hearts so we can see him. 2 Corinthians 4:6 [6] For God, who said, “Let light shine out of darkness,” has shone in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ. The biblical authors often use light to illustrate the fact that God is light, and in him, there is no darkness. What does it mean, though? Without the utterly basic existence of God as the foundation on which we know everything else, we will never arrive at the truth. It is a fool’s errand to think we can blend Christian and secular worldviews and pretend that we can build a society without any regard for the created order. We will never build a society that is peaceful and productive and honors God if we tell those who reject him, “You do you.” Give your ten-year-old a car and tell them, “I wouldn’t dare tell you how to use your own car; the one who manufactured your car has no right to tell you how to drive it.” That’s exactly what it’s like, multiplied by infinity, to reject the light of God. Why do we argue for the sanctity of life from womb to tomb? Why do we vote for those who will write laws that are most in line with biblical reality? Why do we seek personal holiness in our homes? Because God is our light, our foundation, our purpose. We cannot build a life built on darkness. But that’s exactly what John said has happened. “He came to his own, but his own people did not receive him.” “His own” is his creation, from the smallest molecule to the biggest star. He exists completely outside of it. He is not dependent on it in any way. He needs nothing. He is not served by human hands. Creation offers him nothing but worship. If the universe never existed, God would be the same. If he made 100,000 worlds like ours, God would be the same. He is totally outside of reality. Yet he does not abandon his creation at any moment. The word of his power upholds every second. Should he stop his provision, this world would unravel. “His own” is also a stark reminder to whom all creation belongs. Mankind resists the will of our creator the way that a 10-year-old drives a car with no instructions or guardrails. What pride we have to think that we determine the meaning of life and how we live. We do not do with nature or our bodies or our families or our nations whatever we think is best. Light has shone in the darkness, and yet mankind continues to resist the light every chance we get. An even greater offense is that “his own people did not receive him.” “His own people” was the nation of Israel, the physical descendants of Abraham, Isaac, and Jacob. God gave them the patriarchs, the law, the covenants, the glory, and the promises. It would be Abraham’s offspring that gave the world the Messiah, Jesus Christ. And yet they did not receive that Messiah, that Savior. Their leaders manufactured a lie and had the Roman government do the dirty work of killing Jesus for them. From the opening words of Genesis, where God declares, "Let there be light," to David’s confession that God is his "light and salvation" (Psalm 27:1), light represents the revelation of God's character and purposes. In calling Christ the "true light," John emphasizes His authority as the eternal God and sufficiency as the Savior. He is not a lesser reflection or a temporary guide or a moral example but the ultimate and eternal light. All other lights—whether the Law, the prophets, or natural wisdom—point to Him as their source and fulfillment. As the true light, Christ "gives light to everyone," meaning He reveals the truth of God universally. This does not imply universal salvation, but it does highlight the universal scope of Christ's revelation. No one is without excuse. To resist even just the simple existence of God is to build your house on the sand. But to believe that God exists and not to turn to him and worship him as the creator God is the pinnacle of human pride. When we focus entirely on the manger, the wise men, and all the other characters and scenes, we are tempted to isolate the Christmas story from the full history of redemption. We miss that the incarnation of Jesus Christ is about how mankind has rejected the reign of God at every turn and set up our own empires, which will all be torn down and replaced with the kingdom of God. We wonder why people just get sentimental at Christmas and move on so quickly—well, this is why. Do we keep the incarnation, the true light, which gives light to everyone, front and center? "He was in the world, and the world was made through him, yet the world did not know him. He came to his own, and his own people did not receive him." These verses confront us with the tragedy of human sin. The Creator entered His creation, yet the world did not recognize Him. Even more treasonous, He came to "His own"—the covenant people of Israel—but they rejected Him. As we get closer to Christmas, remember that God is with us in the light of Jesus Christ. Even amidst the tragedy of sin, the light of God is present among his people. And that light turns even the most grievous of his enemies into his children.  The Southern Baptist Convention starts on Tuesday, June 11. Robb and I plan on going to Indianapolis for a couple of days to get our latest taste of what life is like in the SBC. We’re looking forward to reporting what we experience.
But by now you may have seen the headlines in places like WTHR or even in the Shelbyville News that the SBC plans on banning women pastors. There is absolutely no truth to that whatsoever. Why? Because the SBC already does ban women pastors. The headlines are just some spin. What’s going on is that there are churches wanting to say that “pastor” is a spiritual gift and not an office of the church, which is patently false. Yes, Christ gives pastors and teachers as gifts to the church, but “pastor” is not a spiritual gift. It is and has always been understood by the historic Christian church, in every tradition until the Enlightenment, as an office, along with the office of deacon. It’s just deceptive language used by some churches with the intent of effectively having women pastors without saying they have women pastors. This is an attempt to be reconciled to the spirit of the age rather than the truth. Now, there are some SBC churches who have ordained women to office of pastor in the past several years. But the SBC has removed those churches from their roster after a proper investigation, never based on hearsay. The SBC believes in church autonomy and liberty of conscience, as long as those matters do not stand in contradiction to Scripture or their confession. Those churches who are Baptist in governance and belief but still want to ordain women to the pastorate can do so, but they are in contradiction of the Baptist Faith and Message, the confession of the SBC, and as far as they’re concerned, Scripture, as well. Some are arguing that the SBC is just a missions organization and that there shouldn’t be any significant reasons for removing congregations. But that also is simply false. The SBC is a convention of churches for missions, yes, but also for pastoral education, church planting, etc. To say we only organize around missions is either naive or intentionally misleading. When we send missionaries, they have to be of one mind around what it means to be a Baptist. This is one reason that we (Mt. Pisgah) also adopted the 1689 London Baptist Confession of Faith. Baptists didn’t begin with the SBC. They go all the way back to the 17th century in Britain, and they were ardently confessional. To be a Baptist didn’t mean only that you cared about missions, although that was a significant part of it. To be Baptist was a whole identity, something that we are regaining a sense of. The short version is that there are good people, Baptists actually sticking to the Baptist Faith and Message, trying to make an amendment to their constitution that explicitly says women can never hold that office. It passed by almost 90% last year, and it has to pass again this year for it to be a change to the constitution. It’s already a part of the SBC confession (which is part 2 of Mt. Pisgah’s confession), but they’re trying to shore up the actual clear statements of practice and as many places as they can. Side note: There are also those who are now trying to add the Nicene Creed to the Baptist Faith and Message, something we already did! Are women being held back by this? Absolutely not. The apostle Paul always roots his arguments for having the pastorate held by men as qualified by Scripture in creation order, not mental capacity or competency. Qualified men as pastors is a sign pointing beyond itself. Let me tell you, having just gotten home from Fuge in Louisville on the campus of the Southern Baptist Theological Seminary that there were some amazing women serving in every capacity. The camp director was a great women who was incredibly smart and compassionate. She held the whole camp together with great integrity. Besides, there were group leaders, both male and female, who any of us would be happy to trust with our own kids. But, the camp pastor was a male, clearly qualified by Scripture. His teaching was filled with redemptive-historical, typological, and theological fruit. He clearly showed how Daniel was a type of Christ, a man used by God to create an expectation of one who would enter into the earth, sealed by a rock, facing an enemy whose teeth posed no threat. Glory to God! This post isn’t about debating whether or not women can be pastors. The point of this post is to show you that there are bad actors who want to subvert the plain meaning of the Scriptures. And there are those who unwittingly play into their hands, like those who write articles who have no idea what their headlines actually mean. Each and every one of us needs to do the hard work of thinking critically about what we see and hear. Don’t be fooled, God is not mocked. And those who twist the Scriptures, those who twist the facts, will be held accountable. |
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